Sramana 2008 10

Author(s): Shreeprakash Pandey, Vijay Kumar
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525066/1

Page #1
zradyApITha SHOT SRAMANA A Quarterly Research Journal of Jainology Vol. LIX No. IV ISSN-0972-1002 October-December 2008 pem Parshwanath Vidyapeeth, Varanasi vidyApITha, pArzva nA tha vArANasI

Page #2
A Quarterly Research Journal of Jainology Vol. LIX zramaNa SRAMANA Purcha Hindi Section Dr. Vijaya Kumar No. IV October-December 2008 Editor Publisher English Section Dr. S.P. Pandey Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre

Page #3
zramaNaH Sramana: jainazAstra kI traimAsika zodha-patrikA A Quarterly Research Journal of Jainology Vol. LIX No. IV October-December 2008 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 1. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 Email : parshwanathvidyapeeth@rediffmail.com (pvri@sify.com Website : www.parshwanathvidyapeeth.org. Type Setting by : Add Vision Karaundi, Varanasi-221005 Printed at : Vardhaman Mudranalaya Bhelupur, Varanasi-221010 M Note : The Editor may not be agreed with the views or the facts stated in this Journal by the respected authors.

Page #4
1-8 9-18 zramaNa akTUbara-disambara 2008 viSayasUcI hindI khaNDa 1. paryAvaraNa aura vanaspati DaoN. sudhA jaina 2. dehAtmavAda DaoN. vijaya kumAra 3. dhutaMganiddesa meM prayukta arthaghaTana ke zrImatI saritA kumArI upakaraNa DaoN. avinAza kumAra zrIvAstava bharata : eka zabda-yAtrA __veda prakAza garga 5. jaina cintana meM saMpoSya vikAsa kI DaoN. paMkaja kumAra zukla avadhAraNA DaoN0 nAgendra nAtha mizra 6. jaina sAhitya meM zramikoM kI dazA DaoN0 raghuvara dayAla siMha 7. uttarI madhyapradeza meM jaina dharma : 10vIM se 13vIM zatAbdI I. taka yazavanta siMha 8. vizvazAMti aura ahiMsA : eka vizleSaNa DaoN0 muktezvara nArAyaNa siMha 9. bhAsa kA prAkata prayogajanya darzana DaoN0 rAmA zaMkara rajaka 10. pUrva-madhya kAlIna jaina graMthoM meM zikSA ke tattva ravi zaMkara guptA 11. aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana Ananda kumAra jaina 19-28 29-36 37-46 47-50 51-54 45-59 60-71 72-76 77-85 ENGLISH SECTION 12. Svetambara Scholars on Kundakunda: An appraisal Dr. Jagdish Prasad Jain 87-104 13. Revising Buddhism in Mughal India: Through the Seventeenth Century Persian Literature Dabistan-I Mazahib Dr. Damodar Singh 105-113 14. Theory of Karma and Rebirth in Theravada Dr. Abha Singh 114-122 15. Jainism, Art and Education-An overture ___Priti Kumari 123-131 16. Practice of Brahmavihara in Theravada Buddhism Archphurich Nomnian 132-141 17. Consciousness in Sartrean and Jaina Philosophy Samnani Chaitya Prajna 142-156 18. Women Working Class as reflected in Buddhist Literature : An analytical view. Dr. Anita Singh 157-163 19. Life Story of Rsabhadeva Rudrani Mukerjee 164-178 20. pArzvanAtha vidyApITha ke prAGgaNa meM 179-187 21. jaina jagat 188-190 22. sAhitya satkAra 191-196

Page #5
- - - - hindI khaNDa paryAvaraNa aura vanaspati DaoN0 sudhA jaina dehAtmavAda DaoN. vijaya kumAra dhutaMganiddesa meM prayukta arthaghaTana ke zrImatI saritA kumArI upakaraNa DaoN0 avinAza kumAra zrIvAstava bharata : eka zabda-yAtrA veda prakAza garga jaina cintana meM saMpoSya vikAsa kI DaoN0 paMkaja kumAra zukla avadhAraNA DaoN0 nAgendra nAtha mizra jaina sAhitya meM zramikoM kI dazA DaoN0 raghuvara dayAla siMha uttarI madhyapradeza meM jaina dharma : 10vIM se 13vIM zatAbdI I0 taka yazavanta siMha vizvazAMti aura ahiMsA : eka vizleSaNa DaoN0 muktezvara nArAyaNa siMha bhAsa kA prAkRta prayogajanya darzana DaoN0 rAmA zaMkara rajaka pUrva-madhya kAlIna jaina graMthoM meM zikSA ke tattva ravi zaMkara guptA aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana Ananda kumAra jaina -

Page #6
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 paryAvaraNa aura vanaspati paryAvaraNa kI avadhAraNA ke viSaya meM vidvadvayoM ne vibhinna rUpoM meM apane vicAra vyakta kie haiN| parantu paryAvaraNa eka avibhAjya samaSTi hai jisakA nirmANa bhautika evaM jaivika ghaTakoM ke pArasparika kriyAzIla tantroM se hotA hai / kisI kSetra ke paritantra evaM usake jIva, jAtiyoM, vanaspatiyoM se katipaya dUsare kSetra ke jIva, jAtiyoM evaM vanaspatiyoM kI bhinnatA hI jaivika vividhatA (Biodiversity) hai / jaivika vividhatA kA saMjJAna hameM kSetra yA pAristhitika tantra (Ecosystem) meM rahane vAlI jAtiyoM yA jaivika samudAya se hotA hai| isa prakAra samasta jIvadhAriyoM kI jInamUlaka vibhinnatA jaivika vividhatA ke antargata samAhita hai / sampUrNa pRthvI para mAnava ke sAtha-sAtha aneka jIva-jantu evaM vanaspatiyoM kA vAsa hai / jaivika vividhitA ke ina ghaTakoM meM pArasparika kriyAzIlatA na ho to donoM pakSa ajaivika aura jaivika eka-dUsare ke lie arthazUnya (Meaningless ) ho jaayeNge| prakRti ne isa prakAra kI saMracanA kI hai ki yadi sabhI jaivika tattva apanI AvazyakatAnusAra ajaivika (bhautika) tattvoM kA upabhoga karate raheM to paryAvaraNIya vyavasthA meM saMtulana banA rahatA hai| DaoN0 sudhA jaina* yadi hama AdikAla para dRSTipAta karate haiM to dekhate haiM ki mAnava kI AvazyakatAe~ evaM AkAMkSAe~ unakI anivAryatA ke anurUpa thIM, phalataH prakRti saMtulita rahI, paryAvaraNa pradUSita nahIM huA aura na hI paryAvaraNa kI samasyA utpanna huii| lekina jaisejaise mAnava kA vikAsa huA usakI AvazyakatAe~ bar3hIM aura usane prakRti ke sAtha cher3a-chAr3a zurU kara dI, pariNAmataH paryAvaraNa kI samasyAe~ utpanna hone lgiiN| yaha satya hai ki apanI AvazyakatAoM kI pUrti ke lie mAnava vividha jaivika tattvoM kA upayoga karatA calA A rahA hai / imAratI lakar3I, pharnIcarsa nirmANa, diyAsalAI udyoga, nAva, jalapota Adi meM kASTha kA upayoga tathA kanda-mUla, phala, pattiyoM Adi kA aneka gharelU evaM audyogika kAryoM meM upayoga yaha siddha karatA hai ki mAnava prAcIna kala se vanoM se apanA bharaNa-poSaNa karatA calA A rahA hai| vanoM ke prati mAnava kA * variSTha prAdhyApaka, pArzvanAtha vidyApITha, AI0TI0AI0 mArga, karauMdI, vArANasI

Page #7
: zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 itanA AkarSaNa bar3hA ki usane vanoM kA unmUlana zurU kara diyA, kRSi kalA ke vikAsa ke sAtha-sAtha bahumaMjilI imAratoM ke nirmANa ne vanoM kA zoSaNa karanA prArambha kara diyaa| zoSaNa itanA bar3hA ki usane vyApAra kA rUpa dhAraNa kara liyaa| itanA hI nahIM mAnava vanoM aura vanaspatiyoM ke sAtha-sAtha pazu-pakSiyoM, kITa-pataMgoM kA bhI upayoga karane lgaa| jise cAhA use dosta banAyA, jise cAhA use rasalolupatA kA zikAra bnaayaa| isa prakAra mAnava ne bhojana, vastra, gRha, parivahana Adi ke kSetra meM jaiva-vividhatA kA prayoga kiyaa| phalataH usake hrAsa ne mAnava ke lie saMkaTa utpanna kara diyaa| jaivika vividhatA ke hrAsa meM paryAvaraNa kI mahattvapUrNa bhUmikA hai| paryAvaraNa meM parivartana ke sAtha aneka jaiva jAtiyA~ vilupta ho gaI haiN| vaijJAnikoM kA aisA mAnanA hai ki mAnavIya gatividhiyoM se san 1600 se aba taka lagabhaga 533 jantu evaM 384 pAdapa jAtiyA~ vilupta ho cukI haiM aura yahI krama rahA to zeSa prajAtiyA~ bhI vilupta hone meM jyAdA samaya nahIM lgegaa| vaijJAnikoM kA yaha bhI mAnanA hai ki yadi yahI krama rahA to AgAmI 20 se 30 varSoM meM vanaspatiyoM evaM jIvoM kI dasa lAkha se adhika jAtiyA~ dharatI se vilupta ho jaayeNgii| yadi vanaspatiyoM ke upayoga ko hama vyAvahArika stara para dekheM to per3a manuSyoM dvArA dUSita va niSkASita vAyu kArbana DAI oNksAiDa Adi gaisoM ko AhAra rUpa meM grahaNa kara oNksIjana ke rUpa meM use chor3atA hai, isake atirikta usakI jar3eM bhUmikSaraNa ko rokatI haiM, vAyu kI gati meM avarodha paidA karake unheM barasane para majabUra karatI haiN| lekina manuSya jise vivekazIla prANI kahA jAtA hai apane viveka kA durupayoga karatA hai / mAnava hI eka aisA prANI hai jo jAnate hue bhI svArthavaza apane hitaiSI ko bhI nahIM chor3atA hai| hamArI cikitsA paddhati meM 75% se adhika auSadhiyA~ vRkSoM, vanaspatiyoM ke 'AdhAra para banatI haiN| lekina Aja vikAsa ke nAma para vana sampadA kA jo dohana kiyA jA rahA hai usane eka vibhISikA kA rUpa dhAraNa kara liyA hai| yadi ise abhI nahIM rokA gayA to vizva ko sarvanAza kI kagAra para pahu~cane se koI nahIM roka sktaa| aba prazna uThatA hai ki paryAvaraNa pradUSita hotA kaise hai? isakA spaSTa uttara hai hamAre doSapUrNa rahana-sahana se / vastutaH prakRti aura mAnava eka-dUsare ke pUraka haiN| eka-dUsare ke abhAva meM kisI kI bhI kalpanA nahIM kI jA sakatI hai| mAnava kA koI bhI pakSa paryAvaraNa se pRthak karake nahIM dekhA jA sakatA hai| hA~, thor3I dera ke lie mAnava ke binA paryAvaraNa kI kalpanA kI jA sakatI hai|

Page #8
paryAvaraNa aura vanaspati : 3 vanaspatiyA~ bhAratavarSa kI amalya nidhi haiN| aisI mAnyatA hai ki bhAratavarSa meM vanaspatiyoM kI 47000 prajAtiyA~ haiN| mAnava astitva kI rakSA ke lie prANavAyu, jalavAyu tathA paryAvaraNa saMtulana aura Arthika samRddhi meM vanaspatiyoM kA mahattvapUrNa sthAna hai| vanaspatikAyika jIva kI hiMsA kA duSpariNAma hI hai ki Aja bhUmi kSaraNa tathA bhUskhalana aura oNksIjana naSTa ho rahA hai| auSadhIya jar3I-bUTiyoM, kanda-mUla, phala, arjuna kI chAla, sarpagandhA, azvagandhA Adi aneka padArthoM ko saMgrahIta kara usakA vyavasAya ho rahA hai| vastuoM kA vyavasAyIkaraNa ho jAne ke kAraNa vanya vastuoM ke mUlasrota vanya vanaspatiyA~ nirantara kama hotI jA rahI haiN| kalakattA vizvavidyAlaya ke pro0 TI0 ema0 dAsa ke anusAra 50 varSa kA eka vRkSa apane sampUrNa jIvana kAla meM 15.70 lAkha kA parokSa/aparokSa lAbha mAnava jIvana ko detA hai| unake anusAra 1. kula utpAdita oNksIjana kA mUlya 2.50 lAkha rupye| 2. vAyu ke pariSkaraNa kA mUlya 5.00 lAkha rupye| 3. jala ke avazoSaNa evaM niyaMtraNa kA mUlya 3.00 lAkha rupye| 4. miTTI ke parirakSaNa kA mUlya 2.50 lAkha rupye| 5. pazu-pakSiyoM ke saMrakSaNa kA mUlya 2.50 lAkha rupye| 6. prabhujina (proTina kA rUpAMtara) kA mUlya 0.20 lAkha rupye| jaiva-vividhatA saMrakSaNa ke sandarbha meM bhAratavarSa meM viluptaprAya bAghoM ke lie san 1973 meM 'projekTa TAigara' nAma se prathama yojanA banI tathA jaiva-vividhatA saMrakSaNa ke lie pUre deza meM 13 jIvamaMDala ArakSita kSetroM (1. nandA devI, 2. nokareka, 3. manAsa, 4. DibU sikovA, 5. DihaMga-DibaMga, 6. sundaravana, 7. galpha oNva manAra, 8. nIlagiri, 9. greTa nikobAra, 10. himilIpala, 11. khAMDaceMDa-joMga (kaMcanajaMghA), 12. paMcamar3hI tathA 13. agasthyAmalAI) kI sthApanA kI gii| lekina aisA nahIM hai ki prAcIna kAla meM isa sandarbha meM koI vicAra na kiyA gayA ho, balki prAcIna kAla se hI hamAre manISiyoM ne jaiva-saMrakSaNa ko mahattva pradAna kiyA hai| yadi hama vaidika granthoM ko dekheM to vahA~ vana-devatA, vana-devI Adi ke AkhyAna yatra-tatra dikhAI par3ate haiN| isI prakAra jaina evaM bauddha granthoM meM bhI paryAvaraNa saMrakSaNa kI carcAe~ milatI haiM jisase yaha pramANita hotA hai ki hamArI bhAratIya saMskRti meM vana sampadA ke rakha-rakhAva aura saMrakSaNa ke prati prArambha se hI vizeSa cetanA vidyamAna rahI hai| zAstroM meM jaiva-saMrakSaNa-cetanA kA vivaraNa bhI hameM milatA hai|

Page #9
4 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 samasta jIva, vanaspati jagat aura manuSya jIvana meM paraspara sAmaJjasya prAcIna bhArata ke RSi tapovana meM milatA hai| vanaspati aura mAnava jIvana kA itanA gaharA sambandha hai ki vRkSoM aura latAoM ko deva tulya mAnA gayA hai / pRthvI kI prArthanA karate hue kahA gayA hai - he pRthvI mAtA ! tumhAre vana hameM Ananda aura utsAha se bhara deM / atharvaveda' meM varNana AyA hai ki RSiyoM ko jaba kabhI vRkSAropaNa karanA par3atA thA to ve kSamAyAcanA karate hue kahate the yatte bhUme vikhanAmi kSipraM tadapi rohatu / mA te marma vimRgvara mA te hRdayamarpipam / manusmRti meM bhI hare per3a aura sUkhe per3a meM antara batAte hue hare per3a ko kATanA niSiddha batAyA gayA hai| donoM meM utanA hI antara hai jitanA jIvita zarIra aura mRta zarIra meM antara hai| isalie IMdhana Adi ke lie hare-bhare vRkSa ko kATane ko pApa kahA gayA hai tathA isa pApa ke prAyazcitta svarUpa sAvitrI Adi sau RcAoM kA japa karanA caahie| RSi-muni vRkSoM ko apane sukha-duHkha kA sAthI mAnate the aura unakA abhivAdana karate the| yAtrA para jAne se pUrva unase vidA lete the| rAmAyaNa meM varNana AyA hai ki janakapurI se mithilA kI ora prasthAna karate samaya RSi vizvAmitra vanadevatAoM arthAt siddhAzrama ke per3oM se kahate haiM- ApakA kalyANa ho aba maiM calatA hU~ / yajJakArya sampanna kara siddhAzrama se jA rahA huuN| gaMgA ke uttarI taTa para calatA huA maiM himAlaya kI upatyakA meM jAU~gA / * maharSi vAlmIki ne mAnava kA prakRti ke prati lagAva ko bar3I hI sundaratA se vyAkhyAyita kiyA hai| rAmAyaNa kA adhyayana karane se yaha jJAta hotA hai ki vRkSa aura mAnava donoM hI eka-dUsare ke sahacara the aura eka-dUsare kA sammAna pAte the, kucha uddharaNa isa prakAra haiM 'bhAradvAja Azrama kA varNana karate hue maharSi vAlmIki ne kahA hai, bharadvAja muni ke teja ke prabhAva se bela ke vRkSa mRdaMga bajAte the, baher3e ke per3a tAla dete the aura pIpala nRtya karate the| devadAru, tAla, tilaka aura tamAla nAma vAle vRkSa kubar3oM aura baunoM kI bhUmikA nibhAte the / ' 'rAma, lakSmaNa aura sItA ko citrakUTa kA rAstA dikhAte hue bhAradvAja muni ne zyAmavaTa nAma ke eka aise baragada vRkSa kA ullekha kiyA hai jo sadaiva harA-bharA aura

Page #10
paryAvaraNa aura vanaspati : 5 ghanI chAyA vAlA banA rahatA hai| yahA~ munivara sItAjI se Agraha karate haiM ki Apa hAtha jor3akara isa vRkSa se AzIrvAda kI yAcanA kreN| isake bAda Apa cAheM to isakI chAyA meM Thahara jAeM yA Age bar3ha jaaeN|'' aisA nahIM hai ki saMvedanazIla kevala mAnava hI hai| maharSi ne vRkSa ko bhI saMvedanazIla dikhAyA hai| rAma, vanavAsa kI pahalI rAta ko vRkSoM ke hilane aura pakSiyoM kI cahacahAhaTa ko sunakara lakSmaNa se kahate haiM- lakSmaNa hamAre vanavAsa kI yaha pahalI rAta hai, ataH aba tumheM nagara ke lie utkaNThita nahIM honA caahie| ina sUne vanoM ko to dekho| yahA~ nAnA prakAra ke pazu-pakSI apanI-apanI bolI bola rahe haiN| yaha sArI vanasthalI inake svaroM se vyApta ho rahI hai| aisA lagatA hai pUrA vanapradeza hI ro rahA hai|'6 isI prakAra rAma ke vanavAsa jAte samaya yAjJika brAhmaNa kahate haiM- bhagavan hamane jo yajJa Arambha kara rakhA hai vaha to Apake lauTa calane para hI sampanna hogA, ataH Apa lauTa cleN| dekhie na ina vRkSoM kI dIna-hIna dazA ko| jar3oM dvArA jakar3e hone ke kAraNa ye Apake pIche-pIche to nahIM A sakate, parantu vAyu ke vega se inameM jo sAyaMsAyaM kA zabda ho rahA hai usake dvArA mAnoM ye Apase lauTane kA nivedana kara rahe haiN|" isa prakAra ke anekoM uddharaNa rAmAyaNa meM bhare par3e haiM jo mAnava aura prakRti ke aTUTa rizte ko darzAte haiN| phira vRkSoM ke sAtha baira kaisA? nirIkSaNa batAte haiM ki svataMtratA ke bAda deza meM lagabhaga 40 lAkha haikTeyara bhUmi se vanoM kA kSaraNa ho gayA hai| hamAre vana kSetra lagabhaga 3.8% raha gaye haiN| phalataH hamArI sAmAjika, Arthika aura bhaugolika paristhitiyA~ prabhAvita huI haiN| jaisA ki hama saba jAnate haiM ki vRkSa/vana miTTI ke bahAva ko rokane, registAna ko na bar3hane dene, girate hue jala stara ko rokane tathA paryAvaraNa ko zuddha evaM svastha banAne kA kArya karate haiN| isase yaha spaSTa hotA hai ki vana aura mAnava jIvana meM gaharA sambandha hai| jaina dharma meM bhI jaiva-vividhatA ke saMrakSaNa para gaharAI se vicAra kiyA gayA hai| bhagavAn mahAvIra ne kahA hai- jo loga nAnA prakAra ke zastroM se vanaspatikAyika jIvoM kI hiMsA karate haiM, ve usake Azrita nAnA prakAra ke jIvoM kI bhI hiMsA karate haiN| jaina dharma meM vRkSoM ko kATakara unase AjIvikA karanA (vaNakamme),lakar3I kATakara koyalA banAne kA vyavasAya karanA (iMgAlakamme) aura vRkSa ko kATa-chIlakara vibhinna prakAra kI gAr3iyoM ko banAne evaM becane ke vyavasAya (sAr3Ikamme) kA gRhasthoM ke lie niSedha kiyA gayA hai| isake pIche jaina cintakoM kI mAnava pariveza meM vanoM kI mahattA parilakSita

Page #11
: zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 hotI hai| vanoM kI kamI mAnava jIvana ke lie kitanI hAnikAraka ho sakatI hai isakA bodha jaina manISiyoM ko pUrva meM hI thA, isa bAta se inkAra nahIM kiyA jA sktaa| 'varAGgacarita' meM vanoM, udyAnoM, vATikAoM tathA dharmanAtha racita 'dharmazarmAbhyudaya' meM nadI ke taTa para vRkSAropaNa karane ko prerita kiyA gayA hai| jaina mAnyatAnusAra jisa prakAra mAnava zarIra janmatA hai usI prakAra vanaspati bhI janma letI hai aura vikasita hotI hai| mAnava kI bhA~ti vanaspati bhI saMgIta, prema aura sahAnubhUti ko svIkAra karatI hai| zarIra ke vikAsa ke lie jisa prakAra anna kI AvazyakatA hotI hai usI prakAra vanaspati ko bhI pAnI, khAda, sUrya kI kiraNa Adi kI AvazyakatA hotI hai / zarIra kA koI aMga jaba kaTa jAtA hai to vaha sUkha jAtA hai usI prakAra vanaspati bhI kaTane ke bAda sUkha jAtI hai / zarIra sacitta hai to vanaspati bhI sacitta hai, zarIra nazvara hai to vanaspati bhI nazvara hai / 11 manuSya aura vanaspati ke bIca samAnatA batAte hue 'AcArAMgasUtra' meM kahA gayA hai ki manuSya janmatA hai, vanaspati janmatI hai| manuSya bar3hatA hai, vanaspati bar3hatI hai| manuSya caitanyayukta hai, vanaspati caitanyayukta hai| manuSya chinna hone se klAnta hotA hai, vanaspati bhI chinna hone se klAnta hotI hai| manuSya bhI anitya hai aura vanaspati bhI anitya hai| manuSya upacita hotA hai, vanaspati bhI upacita hotI hai| manuSya vividha avasthAoM ko prApta hotA hai, vanaspati bhI vividha avasthAoM ko prApta hotI hai|" ata: jaina paramparA kA paryAvaraNa vijJAna yaha maulika sUtra prastuta karatA hai ki vizva meM kevala merA hI astitva nahIM hai, balki anyoM kA bhI astitva hai| 6 w isa prakAra hama dekhate haiM ki jaina paramparA meM paryAvaraNa saMrakSaNa ko atyadhika mahattva diyA gayA hai| parantu isa saMrakSaNa ke pIche mana, vacana aura kAya kI ekarUpatA sannihita hai| hamArI icchAe~-kAmanAe~ aura lAlasAe~ asIma haiM tathA vastue~ sImita haiM, to kyA sImita se asImita icchA kI pUrti kI jA sakatI hai? nahIM! vaicArika rUpa meM aisA jarUra kara sakate haiM lekina prAyogika rUpa meM nhiiN| jIvana kI yathArthatA prAyogikatA meM hai na ki vaicArikatA meM / ataH paryAvaraNa saMtulana ke lie hameM apanI jIvana zailI meM parivartana karanA hogA, saMyama kI ora agrasara honA hogaa| 'samavAyAMgasUtra' satraha prakAra ke saMyama batAe gae haiM- pRthvIkAya saMyama, apkAya saMyama, tejaskAya saMyama, vAyukAya saMyama, vanaspatikAya saMyama, dvIndriya jIva saMyama, trIndriya jIva saMyama, ajIvakAya saMyama, prekSA saMyama, upekSA saMyama, apahRtya saMyama, vacana saMyama aura kAya saMyama / bhagavAna mahAvIra ne paryAvaraNa kI kriyAnviti kA mArga prastuta karate hue kahA hai ki jina jIvoM kI hiMsA ke binA tumhArI jIvana - yAtrA cala

Page #12
paryAvaraNa aura vanaspati : 7 sakatI hai, unakI hiMsA mata kro| jIvana-yAtrA ke lie jinakA upayoga anivArya hai, unakI bhI anAvazyaka hiMsA mata kro| uparokta vivecana se spaSTa hotA hai ki mAnava aura vanaspati kA sambandha atyanta hI saMvedanazIla hai| lekina isa saMvedanazIla rizte ke nepathya meM AdhyAtmika dRSTikoNa prerita hai| tabhI to tulasI, bar3a, pIpala, kelA Adi ke per3oM kI Aja bhI pUjA hotI hai aura unheM jala arpaNa kiyA jAtA hai| vRkSoM kI pUjA ke pIche bhAva yahI rahA hai ki hama apane gharoM ke A~gana meM tathA gharoM ke bAhara adhika se adhika per3apaudhe, phala-phUla kevala lagAe~ hI nahIM balki unakI paravariza bhI kareM, unakI surakSA kareM jisase sampUrNa vAtAvaraNa ko sugandhita, zuddha aura svAsthyavarddhaka banAyA jA ske| varDsavartha ne kahA thA- 'prakRti kI ora cleN|' varDsavartha kI yaha ukti usa samaya jitanI prAsaMgika nahIM rahI hogI usase kahIM jyAdA prAsaMgika Aja hai| Aie hama saba eka hare-bhare samAja kA nirmANa kreN| yadi hameM svastha jIvana jInA hai to vRkSoM ko apanA mitra banAnA hogaa| sandarbha : 1. asthAnA, madhu, paryAvaraNa : eka saMkSipta adhyayana, prakA0- motIlAla banArasIdAsa, vArANasI, prathama saMskaraNa, 2008, pR0- 755 2. atharvaveda, 12/1/35 3. phaladAnAM tu vRkSANAM chedane japyamRkchatam / / gulmavallIlatAnAM ca puSpitAnAM ca vIrudhAm / manusmRti, 11/143 4. evamuktyA munivara: prsthaanmkrottdaa| sarSisaGghaH sakakutstha Amantrya vndevtaaH| svasti vo'stu gamiSyAmi siddhaH siddhAzramamanuttamam / uttare jAhnavItIre himavantaM ziloccayam / zrImadvAlmIki rAmAyaNa (bAlakANDa), 31.14-15 5. parItaM bahubhirvRkSaiH zyAmaM siddhopasevitam / tasmai sItAJjaliM kRtvA prayuJjItAziSaH shivaaH| samAsAdya tu taM vRkSaM vasedvAtikrameta vaa| krozamAtraM tato gatvA nIlaM drakSyatha kAnanam / vahI, (ayodhyAkANDa),55, 6-7

Page #13
8 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 6. iyamadya nizAsa pUrvA saumitra prahitA vanam / vanavAnasya bhadraM te sa nokaNThitumarhasi / / pazya zUnyAnyaraNyAni rudantIva smnttH| yathA nilayamAyadbhirnilInAni mRgdvijaiH|| vahI, (ayodhyAkANDa), 46.3 7. bahUnA vitatA yajJA dvijAnAM ya ihaagtaaH| teSAM samAptirAyattA tavaM vatsa nivartane / / bhaktimanti hi bhUtAni jaGgamAjaGgamAni c| yAcamAneSu rAma tvaM bhaktiM bhakteSu dsheye| vahI, (ayodhyAkANDa) 45, 28-29 8. AcArAMgasUtra, 1/1/5/44 9. varAGgacarita, 22/69-72 10. dharmazarmAbhyudaya, 1/49, paM0 pannalAla jaina sAhityAcArya, pR0-11 / 11. AcArAMgasUtra, u0-5, gAthA-45 12. samavAyAMgasUtra, samavAya-17

Page #14
zramaNa, varSa 59, aka4 akTUbara-disambara 2008 dehAtmavAda DaoN0 vijaya kumAra* dehAtmavAda kA vivecana bhAratIya evaM pAzcAtya donoM hI darzanoM meM dekhane ko milatA hai| bahuta kama hI aise dArzanika hoMge jinhoMne deha aura AtmA ke sambandhoM para vicAra na kiyA ho| cAhe vaidika, jaina aura bauddha paramparAe~ hoM yA pAzcAtya buddhivAdI daarshnik| sabhI ne kisI na kisI rUpa meM deha aura AtmA ke sambandhoM para apane vicAra vyakta kiye haiN| bhAratIya sandarbha meM jo vyAkhyA milatI hai usameM 'deha hI AtmA hai' kendrita hai jabaki pAzcAtya cintana meM 'deha aura AtmA ke sambandha' ko kendrita kiyA gayA hai| dehAtma kI samasyA ke sandarbha meM jo prAya: prazna uThAye jAte haiM ve haiM- deha aura AtmA kA sambandha kyA hai, kyA AtmA bhinna hai aura deha bhinna hai athavA AtmA vahI hai jo deha hai? isa sambandha meM bhAratIya sandarbha meM tIna prakAra ke mata dekhane ko milate haiM 1. pahalA mata yaha hai ki deha aura AtmA abhinna haiM, arthAt deha hI AtmA hai| isake antargata lokAyata mata AtA hai| 2. dUsarA mata yaha hai ki deha aura AtmA donoM alaga-alaga haiN| isa mata ko mAnanevAloM meM nyAya darzana tathA vedAntI Adi Ate haiN| 3. tIsarA mata yaha hai ki deha aura AtmA alaga-alaga bhI haiM aura sAthasAtha bhI haiN| isa mata kA poSaNa jaina darzana karatA hai| cArvAka darzana kI yaha spaSTa ghoSaNA hai ki deha hI AtmA hai| 'maiM' zabda se sambodhita hone vAlA yaha zarIra hI AtmA hai| "maiM moTA hU~', 'maiM dubalA hU~ , 'maiM gorA haiM Adi sambodhana zarIra ke lie hI kiye jAte haiN| 'cArvAka SaSTi se bhI isa kathana ko samarthana prApta hotA hai| kahA gayA hai* prAdhyApaka, pArthanAtha vidyApITha, AI0TI0AI0 mArga, karauMdI, vArANasI

Page #15
10 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 ahaM sthUlaH kRzo'smIti sAmAnyAdhikaraNyataH / dehaH sthaulyAdi yogAcca sa evAtmA na cAparaH / mama deoyamityuktiH sambhavedaupacArikI / / 49 / / (arthAt maiM moTA hU~, maiM dubalA hU~, isa prakAra eka AdhAra hone ke kAraNa tathA eka moTAI Adi ke saMyoga hone ke kAraNa deha AtmA hai, AtmA koI dUsarI nahIM hai| yaha merA zarIra isa prakAra kI yukti to aupacArika hai / ) yaha satya bhI hai, kyoMki jaba bhI vyakti svayaM ke viSaya meM jAnane, kucha karane yA bhogane kA anubhava karatA hai to zarIra meM hI karatA hai| sAtha hI dUsare vyaktiyoM ko bhI jaba bhI jAnate, karate aura bhogate dekhatA hai, to zarIra meM hI dekhatA hai| phira kaise kahA jA sakatA hai ki AtmA zarIra se bhinna hai / cArvAka kA kahanA hai ki jise hama cetanA kahate haiM vaha vastutaH cAra bhUtoM ke saMyoga se utpanna hotI hai| yadyapi alagaalaga bhUtoM meM cetanA zakti nahIM hotI, lekina una bhUta tattvoM ke saMyoga zakti se cetanA utpanna ho jAtI hai, jo saMyoga zakti kI vilakSaNatA hI kahI jaayegii| jaise gur3a aura piSTi Adi meM mAdakatA kI zakti nahIM hotI hai parantu unake saMyoga se nirmita madirA meM mAdakatA utpanna ho jAtI hai| 'cArvAka SaSTi' meM kahA gayA hai atra catvAri bhUtAni bhUmivAryunalAnilAH / caturbhyaH khalu bhUtebhyaJcaitanyamupajAyate / kiNvAdibhyaH sametebhyo dravyebhyomadazaktivat / / 48 / / 2 arthAt pRthvI, jala, agri evaM vAyu ye cAra tattva haiN| nizcaya hI inhIM cAra tattvoM ke saMyoga se caitanya kI utpatti hotI hai, jaise kiNva ( madirA ke nirmANa meM khamIra uThAne vAlA bIja) Adi dravya se mAdakatA utpanna hotI hai| AkAza ko cArvAka tattva rUpa meM svIkAra nahIM karatA hai, kyoMki usakA pratyakSa nahIM hotA hai| ataH pRthvI, jala, agni evaM vAyu- inhIM cAroM tattvoM ke zarIra rUpa meM parivartana hone para pariNAma vizeSa ke svabhAva se caitanya kI utpatti hotI hai| zarIra ke naSTa hone para caitanya bhI naSTa ho jAtA hai| tAtparya hai aisI koI sattA nahIM hai jise zarIra se alaga mAnA jAe yA jisake kAraNa zarIra cetana ho jAtA hai| jo loga prANa, ceSTA, cetanatA, smRti Adi ko alaga AtmA kA dharma mAnate haiM, ve bhI to ise deha meM hI svIkAra karate haiN| inako deha se alaga AtmA kA dharma mAnane ke lie aisA koI pramANa nahIM milatA hai jo ise prAmANita kara ske| ataH AtmA deha kA hI nAma hai| yadi hama manovaijJAnika dRSTi se

Page #16
dehAtmavAda : 11 dekheM to vahA~ bhI yaha mAnyatA hai ki mana kI jitanI avasthAyeM haiM una saba ke sAthasAtha kisI na kisI prakAra kI zArIrika kriyA avazya hotI hai| cAhe unase hamAre zarIra ke aMgoM meM icchita parivartana na ho to bhI prANa kI gati, rakta-saMcAlana, sAmAnya saMcAlana, sAmAnya puTThoM ke saMkocana prasAraNa, granthiyoM ityAdi ke kAryoM meM kucha na kucha tabdIlI avazya hotI hai| jitane bhI mAnasika vyApAra haiM unakA kAraNa mastiSka kI avasthAeM hI haiN| kyoMki aisA dekhA jAtA hai ki jaba mastiSka meM parivartana hotA hai to mana meM bhI parivartana ho jAtA hai| jaise naze kI vastu khA lene para yA adhika jvara ho jAne pr| pAgalapana kI avasthA meM bhI mAnasika parivartana dekhA jAtA hai| cU~ki mastiSka zarIra kA hI eka aMga hai ata: yaha mAnanA par3atA hai ki cetanatA zarIra kA hI guNa hai / ata: AtmA zarIra se alaga nahIM hai| nyAya darzana jo deha aura AtmA ko alaga-alaga mAnatA hai, kA kahanA hai ki jisa cIja ko hama A~kha se dekhate haiM usI ko hAtha se chUte hai| jaise A~kha ne kalama ko dekhA, phira hAtha ne chUkara mAlUma kiyA taba hamako yaha jJAna huA ki A~kha se dekhI huI vastu aura hAtha se chuI huI vastu donoM eka hI hai|' A~kha se prApta kalama kA jJAna aura hAtha se prApta kalama ke jJAna meM jo sAdhana rUpa haiM, unheM jo kAma meM lA rahI hai, vaha A~kha aura hAtha se avazya bhinna hai aura vahI AtmA hai / yahA~ koI kaha sakatA hai ki viSayoM kI vyavasthA hI aisI hai ki A~kha rUpa ko dekhe aura hAtha kaThoratA ko chU / yadi ina indriyoM se alaga AtmA nAma kI koI cIja hotI to viSayoM kI alaga-alaga vyavasthA karane kI kyA AvazyakatA thii| phira to hama A~kha se khaTTApana cakhate aura jIbha se dekhate / nyAya darzana kahatA hai ki alaga-alaga indriyA~ alaga-alaga viSayoM ko grahaNa karatI haiM, yahI vyavasthA to AtmA kI sattA ko pramANita karatI hai / aisA bhrama isalie hotA hai ki hama nIMbU meM mAtra do hI vyApAra ko svIkAra karate haiM - pIlepana ko dekhane kA aura khaTTepana ko cakhane kaa| jabaki usameM tIna vyApAra hote haiN| eka pIlepana ko dekhane kA, dUsarA khaTTepana ko cakhane kA aura tIsarA jise hama anadekhA kara dete haiM vaha hai jo yaha kahatA hai ki jisameM hamane A~kha se pIlApana dekhA usI meM khaTTApana bhI ckhaa| yahI kahanevAlA AtmA hai| yaha bhAvanA na to A~kha kI hai aura na hI jIbha kI / 'eka AtmanaH zarIre bhAvAt', para bhASya karate hue AcArya zaMkara ne kahA hai ki cU~ki deha ke sAtha hI jJAna Adi vyApAra dekhe jAte haiM isalie loga aisA mAna lete haiM ki yaha deha kA hI dharma hai| yadi aisA hai to phira deha hote hue bhI jJAna kA abhAva kyoM dekhA jAtA hai? kyoM nahIM mAnA jAtA ki jJAna zarIra kA dharma nahIM hai / " marane

Page #17
12 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 para zarIra to rahatA hai lekina usameM prANa Adi kI ceSTAyeM nahIM hotI haiN| jabaki rUpa Adi jo zarIra ke dharma haiM ve rahate haiN| smRti Adi jo zarIra ke dharma nahIM haiM marane ke uparAnta nahIM rhte| isa prakAra zaMkarAcArya AtmA aura deha kI bhinnatA ko mAnate hue kahate haiM ki yadi cetanatA zarIra kA guNa hotI to zarIra meM sadA pAI jAtI isase yaha pramANita hotA hai ki cetanatA zarIra kA dharma nahIM hai| yadi koI yaha kahatA hai ki cetanatA yA jJAna cAra bhUtoM ke milane se utpanna ho jAtA hai, jaise- zarAba meM nazA, to prazna hotA hai ki bhUtAdi kyA haiM? viSaya yA vissyii| jar3a kabhI bhI viSayI nahIM ho sktaa| Aga apane ko nahIM jalAyA karatI aura na hI naTa apane hI kaMdhe para car3ha sakatA hai| rUpa Adi svayaM ke rUpa ko yA dUsare ke rUpa ko nahIM dekha sakatA, ata: dekhane vAlA aura jAnane vAlA koI aura hI hai vaha hai aatmaa| jo yaha kahate haiM ki smRti zarIra kA dharma hai kyoMki jaba taka zarIra hai taba taka smRti rahatI hai aura jaba zarIra samApta ho jAtA hai to smRti bhI samApta ho jAtI hai| yahA~ AcArya zaMkara kahate haiM ki jJAna meM smRti aura vismRti kA vizeSa sthAna hotA hai| lekina yaha smRti aura vismRti kisako hotI hai? kyA yaha smRti A~kha ke pAsa rahatI hai yA vaha kisI ko de detI hai| yadi yaha mAnate haiM ki vaha A~kha ke pAsa hI rahatI hai to dUsare jJAna ko prApta karanA asaMbhava ho jaayegaa| kyoMki vaha jJAna sadaiva A~kha ke sAmane banA rhegaa| lekina dekhA yaha jAtA hai ki jaba koI vastu A~kha ke sAmane se haTa jAtI hai to usakA jJAna bhI dhuMdhalA ho jAtA hai| mandira meM rahanevAle pujArI ko mandira kA saundarya utanA spaSTa nahIM hotA jitanA pahalI bAra dekhane vAle vyakti ko| isakA matalaba hai ki hamArI indriyA~ prApta jJAna ko kahIM jamA karatI haiM yA preSita kara detI hai aura vaha sthAna haiaatmaa| yadi smRti A~kha kA dharma hotI to hamArI bAyIM A~kha dvArA dekhI gaI vastu dAyIM A~kha kisI bhI kImata para nahIM pahacAna sktii| jahA~ taka zarIra ke rahane para smRti ke rahane aura zarIra ke na rahane para usakI anupasthiti kA prazna hai to yaha usI prakAra hai jisa prakAra dIpaka ke rahane para vastu dikhAI detI hai aura na rahane para vastu dikhAI nahIM detii| isakA abhiprAya yaha nahIM hai ki vastu dekhane vAlA dIpaka hai balki vaha to eka upakaraNa mAtra hai| ThIka isI prakAra zarIra ke rahane para smRti rahatI hai aura zarIra ke na rahane para smRti nahIM rhtii| zarIra to eka upakaraNa mAtra hai| vastuta: smRti to AtmA ko hotI hai| ___aba prazna uThatA hai ki hama AtmA aura zarIra ko eka mAne yA alg-alg| yadi hama AtmA aura zarIra ko eka-dUsare se alaga mAnate haiM to zarIra-dharma jaise bhUkha, pyAsa, maithuna, nidrA Adi kA sambandha naitikatA se nahIM rahegA aura na hI hiMsA

Page #18
dehAtmavAda : 13 vyabhicAra Adi anaitika karma hoNge| sAtha hI samasta zArIrika karmoM kI zubhatAazubhatA ke lie AtmA ko uttaradAyI nahIM mAnA jA sakatA hai| kAyakRta karmoM kA phala use nahIM milanA caahie| yaha nyAyasaMgata nahIM hogA ki isa janma ke zarIra dvArA kiye gaye karmoM kA phala dUsare janma kA zarIra bhoge| aisI sthiti meM akRtAgama kA doSa hogaa| yadi hama AtmA aura zarIra donoM ko eka hI mAnate haiM to zarIra ke vinAza ke sAtha AtmA kA bhI vinAza ho jAyegA aura zubhAzubha karmoM kA pratiphala abhogya raha jaayegaa| isa taraha kRtapraNAza ke doSa se vaMcita nahIM rahA jA sktaa| gItA kI dRSTi se agara ina samasyAoM kA samAdhAna DhU~r3hane kA prayAsa kareM to vahA~ zarIra naSTa hotA hai AtmA naSTa nahIM hotI hai| jaise vyakti vastroM ko jIrNa hone para badala detA hai vaise yaha AtmA bhI jIrNa zarIroM ko badala detI hai| sAtha hI zarIra ko kSetra aura AtmA ko kSetrajJa mAnate hue yaha bhI kahA gayA hai ki hamArA vartamAna vyaktitva kSetra aura kSetrajJa yA zarIra aura AtmA ke saMyoga se utpanna huA hai|12| jaina dRSTikoNa se vicAra karate haiM to vahA~ AtmA aura zarIra ko bhinna tathA abhinna donoM mAnA gayA hai| rAjapraznIyasUtra meM dehAtmavAda ke pUrva pakSa ko aura unakA khaNDana karane vAle uttara pakSa ko rAjA paesI aura zramaNa kezIkumAra ke bIca saMvAda rUpa meM prastuta kiyA gayA hai jo nimna rUpa hai rAjA paesI zramaNa kezIkumAra ke sAmane prazna upasthita karate haiM ki he zramaNa! . mere dAdA atyanta adhArmika the| Apake kathanAnusAra ve avazya hI naraka meM utpanna hue hoNge| maiM apane pitAmaha ko iSTa, kAnta yAnI abhilaSita, priya, manojJa, maNAma (atIva priya), dhairya aura vizvAsapAtra thA, ataH mere pitAmaha ko Akara mujhase yaha kahanA cAhie ki he pautra! maiM tumhArA pitAmaha isI zvetAmbikA nagarI meM adhArmika kRtya karatA thA yAvat prajAjanoM se rAjakara lekara bhI yathocita rUpa meM unakA pAlana va rakSaNa nahIM karatA thaa| isa kAraNa bahuta evaM atIva kaluSita pApakarmoM kA saMcaya karake maiM naraka meM utpanna huA huuN| kintu he pautra! tuma adhArmika mata honA, prajAjanoM se kara lekara unake pAlana-rakSaNa meM pramAda mata karanA aura na bahuta se malina pApa karmoM kA upArjanasaMcaya hI krnaa| dehAtmavAdiyoM ke isa tarka ke pratyuttara meM kezIkumAra zramaNa ne kahA- he rAjan! jisa prakAra tuma apane aparAdhI ko isalie nahIM chor3a dete ho ki vaha jAkara apane putramitra aura jJAtajanoM ko yaha batAye ki maiM pApI hU~ aura apane pApa ke kAraNa daNDa bhoga rahA hU~, tuma aisA mata krnaa| isI prakAra naraka meM utpanna tumhAre pitAmaha tumheM pratibodha dene ke

Page #19
14 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 lie AnA cAhakara bhI yahA~ Ane meM samartha nahIM haiN| kyoMki nArakIya jIva cAra kAraNoM se manuSyaloka meM nahIM A skte| sarvaprathama to unameM naraka se nikala kara manuSya loka meM Ane kI sAmarthya hI nahIM hotii| dUsare narakapAla unheM naraka se bAhara nikalane kI anumati nahIM dete| tIsare naraka sambandhI asAtAvedanIya karma ke kSaya nahIM hone se ve vahAM se nahIM nikala paate| cauthe unakA naraka sambandhI AyuSya karma jaba taka kSINa nahIM hotA taba taka ve vahA~ se nahIM A skte| ataH tumhAre pitAmaha ke dvArA tumheM Akara pratibodha na de pAne ke kAraNa yaha mAnyatA mata rakho ki jIva aura zarIra eka hI haiM, apitu yaha mAnyatA rakho ki jIva anya hai aura zarIra anya hai / " kezikumAra zramaNa ke isa pratyuttara ko sunakara rAjA ne dUsarA tarka kiyaa| zramaNa ! merI dAdI atyanta dhArmika thiiN| Apa logoM ke mata ke anusAra vaha nizcita hI svarga meM utpanna huI hoNgii| maiM apanI dAdI kA atyanta priya va manojJa thA, ataH unheM to mujhe Akara yaha batAnA cAhie ki, he pautra ! apane puNya karmoM ke kAraNa maiM svarga utpanna huI huuN| tuma bhI mere samAna dhArmika jIvana bitAo, jisase tuma bhI vipula puNya kA upArjana kara svarga meM utpanna hoo| kyoMki merI dAdI ne svarga se Akara mujhe aisA pratibodha nahIM diyA, ataH maiM yahI mAnatA hU~ ki jIvana aura zarIra bhinna-bhinna nahIM haiM / 15 rAjA ke isa tarka ke pratyuttara meM kezikumAra zramaNa ne nimna tarka prastuta kiyAhe rAjan ! yadi tuma snAna, balikarma aura kautukamaMgala karake devakula meM praviSTa ho rahe ho, usa samaya koI puruSa zaucAlaya meM khar3A hokara yaha kahe ki, he svAmin! yahA~ Ao ! kucha samaya ke lie yahA~ baiTho to kyA tuma usa puruSa kI bAta ko svIkAra karoge? nahIM! kyoMki nizcaya hI tuma usa apavitra sthAna para jAnA nahIM cAhoge / " isI prakAra he rAjan ! devaloka meM utpanna deva vahA~ ke divya kAma bhAgoM meM itane mUrcchita aura tallIna ho jAte haiM ki ve manuSya loka meM Ane kI icchA nahIM krte| dUsare devaloka sambandhI divya bhogoM meM tallIna ho jAne ke kAraNa unakA manuSya sambandhI prema vyucchinna ho jAtA hai, ataH ve manuSya loka meM nahIM A pAte / punaH manuSya loka itanA durgandhita aura aniSTakara hai ki usakI durgandha ke kAraNa deva manuSya loka meM AnA nahIM cAhate haiN| ata: tumhArI dAdI ke svarga se nahIM Ane para yaha zraddhA rakhanA ucita nahIM hai ki jIva aura zarIra bhinna-bhinna nahIM haiN| aba rAjA paesI ne kezikumAra zramaNa ke samakSa eka anya tarka prastuta kiyaa| rAjA ne kahA ki maiMne eka cora ko jIvita hI lohe kI kumbhI meM banda karavA kara use acchI taraha se lAha se usakA mukha Dhaka diyA phira usa para garama lohe aura rAMge se

Page #20
dehAtmavAda : 15 lepa karA diyA tathA usakI dekha-rekha ke lie apane vizvAsapAtra puruSoM ko rakha diyaa| kucha dina pazcAt maiMne jaba usa kumbhI ko khulavAyA to vaha manuSya mara cukA thA kintu usa kumbhI meM koI bhI chidra yA darAra nahIM thI jisase usameM banda puruSa kA jIva bAhara nikalA ho / isI prakAra maiMne eka puruSa ko prANa rahita karake eka lauha kumbhI meM DAla diyA tathA Dhakkana se use banda karake usa para rAMge kA lepa karavA diyA kucha samaya pazcAt jaba usa kumbhI ko kholA gayA to usakA zarIra kRmikula se vyApta ho gayA thA, kintu usameM koI darAra yA chidra nahIM thA jisase usameM jIva praveza krtaa| ataH jIva aura zarIra bhinna-bhinna nahIM hai| rAjA paesI kI isa zaMkA kA samAdhAna karate hue kezikumAra ne kahA he rAjana! jisa prakAra eka aisI kuTAgArazAlA jo acchI taraha se AcchAdita ho, usakA dvAra gupta ho yahA~ taka ki usameM kucha bhI praveza nahIM kara sake vaisI kuTAgArazAlA meM koI vyakti yadi jora se bherI bajAye to tuma batAo ki vaha AvAja bAhara sunAyI degI ki nahIM? nizcaya hI vaha AvAja sunAyI degii| ataH jisa prakAra zabda apratihata gativAlA hai usI prakAra AtmA bhI apratihata gativAlI hai ata: tuma yahA~ zraddhA karo ki jIva aura zarIra bhinna-bhinna haiM / 17 isI taraha jisa prakAra lohe ke gole meM cheda nahIM hone para bhI agni usameM praveza kara jAtI hai, usI prakAra jIva bhI apratihata gati vAlA hone se kahIM bhI praveza kara jAtA hai| rAjA ne phira eka anya tarka prastuta kiyA aura kahA ki maiMne eka cora ke zarIra vibhinna aMgoM ko kATakara, cIrakara dekhA lekina mujhe kahIM bhI jIva nahIM dikhAI diyA / ataH zarIra se pRthak jIva kI sattA siddha nahIM hotI / isake pratyuttara meM zIkumAra ne kahA ki 'he rAjan ! jaise jalatI huI lakar3I ke bujha jAne para lakar3I ko cIra kara Aga pAne kI icchA rakhane vAlA manuSya mUrkha hai, vaise hI zarIra ko cIra kara jIva dekhane kI icchA vAle tuma bhI kucha kama mUrkha nahIM ho| jisa prakAra araNi ke mAdhyama se agni abhivyakta hotI hai usI prakAra AtmA bhI zarIra ke mAdhyama se abhivyakta hotI hai, kintu zarIra ko cIrakara use dekhane kI prakriyA usI prakAra mUrkhatApUrNa hai jaise araNi ko cIra-phAr3akara agni ko dekhane kI prkriyaa| ataH he rAjan ! yaha zraddhA karo ki AtmA anya hai aura zarIra anya hai / "

Page #21
16 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 jaina grantha 'bhagavatIsUtra' meM gautama bhagavAn mahAvIra se pUchate haiM- bhagavan ! jIva vahI hai jo zarIra hai yA jIva bhinna hai yA zarIra bhinna hai| gautama ke isa prazna kA uttara dete hue mahAvIra kahate haiM- he gautama! jIva zarIra bhI hai aura zarIra se bhinna bhI hai| AcArya kundakunda ne bhI yaha mAnA hai ki AtmA aura zarIra eka hai lekina vyAvahArika dRSTi se, naizcayika dRSTi se kadApi eka nahIM haiN| yaha satya bhI hai kyoMki AtmA aura zarIra ke ekatva ko svIkAra kiye binA stuti, vaMdana, sevA Adi naitika kriyAe~ asaMbhava haiM tathA AtmA aura deha kI bhitratA mAne binA AsaktinAza aura bhedavijJAna kI saMbhAvanA nahIM ho sktii| niSkarSataH kahA jA sakatA hai ki AtmA aura zarIra donoM kI sattA hai aura donoM ke saMyoga kA nAma hI vyaktitva hai| eka kathana hai 'maiM khAtA huuN|' isa kathana ke sandarbha meM pahalA prazna hotA hai ki kauna khAtA hai? kyA zarIra khAnA khAtA hai, nhiiN| kyoMki yadi zarIra khAnA khAtA to mRta zarIra ko bhI khAnA khilAyA jA sktaa| lekina aisA nahIM hotA hai| taba dUsarA prazna uThatA hai ki kyA AtmA hai jo khAnA khAtI hai, nhiiN| eka cetana padArtha, jar3a padArtha ko kaise khA sakatI hai| pIDA kisako hotI hai zarIra ko yA AtmA ko| yadi kevala zarIra hI hotA to pIr3A nahIM hotI aura yadi zarIra bhI hotA aura AtmA bhI hotI lekina unameM sambandha nahIM hotA to bhI pIr3A nahIM hotii| ata: AtmA aura zarIra kA sambandha hai ise nakArA nahIM jA sktaa| sandarbha: 1. cArvAka SaSTi, gaganadeva giri, jyoti prakAzana, paTanA, 1980 2. vahI 3. All mental states (no matter what their character as regards utility may be) are followed by bodily activity of some sort. They lead to inconspicuous changes in breathing, circulation, general muscular tension and glandular or other viceral activity, even if they do not lead to conspicuous movements of the muscles of the voluntary life. Psychology, p. 5 4. darzanasparsanAbhyAmekArtagrahanAt , nyAyadarzanam 3/1/1 5. yadi dehabhAve bhAvAd dehadharmatvamAtmadharmANAM manyeta, tato dehabhAve'pya bhAvAdataddharmatvamevaiSAM kiM na mnyet| brahmasUtra, zAMkara bhASya, anuvAda

Page #22
dehAtmavAda : 17 yativara zrI bholebAbA, prakA0-bhAratIya vidyA prakAzana, 1898, 3/3/54, pR0-2112 6. prANa ceSTAdayastu satyapi dehe mRtAvasthAyAM na bhavanti / vahI, pR0-2112 2113 7. dehadharmAzca rUpAdayaH parairapyupalabhayante, na tvaatmdhrmaashcaitnysmRtaadyH| vahI, pR0- 2113 8. yadanubhavanaM bhUtabhautikAnAM taccaitanyamiti cet, tarhi viSayatvAtteSAM na taddharmatvamaznuvIta; svAtmani kriyA virodhaat| na hyagnirugNaH san svAtmAnaM dahati, nahi naTa: zikSitaH san svskndhmdhirokssyti| nahi bhUtabhautikadharmeNa satA caitanyena bhUtabhautikAni viSayIkriyen / vahI, pR0- 2114 9. api ca satsu pradIpAdiSUpakaraNeSUpalabdhirbhavati, asatsu na bhvti| vahI, pR0-2116 10. vAsAMsi jIrNAni yathA vihAya navAni gRhNAti nro'praanni| tathA zarIrANi vihAya jI nyanyAni saMyAti navAni dehii|| zrImadbhagvadgItA, aparNA prakAzana, hariyANA, 2/22. 11. idaM zarIraM kaunteya kssetrmitybhidhiiyte| etadyo vetti taM prAhuH kSetrajJa iti tadvidaH / / vahI, 13/1. 12. yAvat saMjAyate kiJcit sattvaM sthAvarajaMgamam / kSetrakSetrajJasaMyogAt tadviddhi bharatarSabha / / vahI, 13/26. 13. ahaM tava ajjae hotthA, iheva seyaviyAe nayarIe adhammie jAva no samma karabharavittiM pavattemi, tae NaM ahaM subahu pAvaM kammaM kalikalusaM samajjinittA naraesu uvavaNNe, taM mA NaM nattayA! tumaM pi bhavAhi adhammie jAva no samma karabharavittiM pavattehi, mA NaM tumaM pi evaM ceva subahuM pAvakammaM jAva uvvjjihisi| taM jai NaM se ajjae mamaM AgaMtaM vajjA to NaM ahaM saddahejjA, pattiejjA, roejjA jahA anno jIvo annaM sriirN| jamhA NaM ajjae mamaM AgaMtuM no evaM vayAsI tamhA supaiTThiyA mama painnA samaNAuso! jahA tajjIvo taM sriirN| rAjapraznIyasUtra, 244, sampA0- yuvAcArya madhukara muni, prakA0Agama prakAzana samiti, byAvara, 1992.

Page #23
18 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 14. vahI, 245. 15. vahI. 246. 16. tae | kesI kumArasamaNe paesIrAM evaM vAsI- jAti NaM tumaM paesI! hAyaM kayabalikammaMkayakouyamaMgalapAyacchittaM ullapaDasADagaM bhiMgArakaDucchayahatthagayaM devakulamaNupavisamANaM kei ya purise vaccagharisi ThiccA evaM vadeccA- eha tAva sAmI! iha muhuttagaM Asayaha vA, ciTThaha vA, nisIyaha vA, tuyaTTaha vA, tassa naM tumaM paesI! purisassa khaNamavi paDisuNijjAsi? vahI, 247. 17. vahI, 249. 18. vahI, 259. 19. bhagavatIsUtra, 13/7/495, sampA0- yuvAcArya madhukara muni, prakA0 Agama prakAzana samiti, byaavr| 20. samayasAra, 27.

Page #24
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNa zrImatI saritA kumArI* DaoN0 avinAza kumAra zrIvAstava * * bauddha paramparA kI ativiziSTa racanA 'visuddhimaggo' jJAna kA eka srota hI nahIM varan zrutArtha paryAlocanA kA eka apratima grantha bhI hai| ise Adhunika zabdAvalI meM arthaghaTana (Hermeneutic) vidhA kA zAstra bhI kaha sakate haiN| dhutaMganiddesa visuddhimagga zIla khaNDa kA dUsarA pariccheda hai jisameM bhagavAn buddha dvArA upadezita teraha dhutaMgoM kI vivecanA isake artha-nirUpaNa evaM pAlana-vidhi ke Aloka meM kI gayI hai / buddha ina dhutaMgoM kA pratipAdana visuddhimagga kI racanA ke saikar3oM varSa pUrva hI kiyA thaa| koI bhI kAlapuruSa jaba kisI dharma-darzana kI sthApanA karatA hai to vaha apane upadeza, apanI vivecanAe~, dharmasUtra, naitika niyama tathA dArzanika sthApanAe~ kAla vizeSa, samasyA vizeSa, pariprekSya vizeSa Adi ke Aloka meM karatA hai| usakI samasyAe~ do prakAra kI hotI haiM - kaoNlika evaM kAlAtIta / bhAratIya pariprekSya meM darzana kA pramukha kArya mAnavIya samasyAoM kA unmUlana hai| manuSya kI pramukha samasyA samaya (kAlacakra) evaM AvazyakatAoM se mukti hai| pratyeka kAla meM isa mUla samasyA kI abhivyakti alaga-alaga rUpoM meM huI hai| ina samasta prakAra kI samasyAoM ko buddha ne eka nAma diyA hai - duHkha, jo vibhinna kAla meM vibhinna rUpoM meM prakaTa hotA hai| isa kAraNa hI eka praur3ha darzana dvArA kAla vizeSa, vyakti vizeSa yA samudAya vizeSa ke Aloka meM prastuta kiyA gayA samAdhAna mAtra usa kAla, vyakti yA samudAya kI samasyA kA hI nirAkaraNa nahIM karatA varan una sImAoM kA atikrama kara sArvabhauma hone kI kSamatA bhI rakhatA hai| jo dArzanika ciMtana jitanA praur3ha evaM gahana hotA hai usakI upayogitA evaM prAsaMgikatA utanI hI sudIrgha hotI hai| kisI bhI prAcIna dharma evaM darzana ke anuyAyI usake upadezoM kA AkAra to grahaNa kara lete haiM lekina usake mUla ko grahaNa nahIM kara pAte haiN| pariNAmataH ve usa darzana ke mUla svarUpa evaM usakI sthApanAoM ke vastavarca (hArda ) * darzanazAstra vibhAga, zrI sadguru jagajIta siMha nAmadhArI kaoNleja, gar3havA, jhArakhaNDa * * upAcArya evaM adhyakSa, darzana vibhAga, nAlandA kaoNleja, bihArazarIpha, nAlandA

Page #25
20 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 ko pakar3a nahIM paate| bauddha darzana vizva kI una prAcInatama darzanoM meM se hai jisakI sArvakAlika prAsaMgikatA hai| AvazyakatA hai usameM antarnihita vicAroM ke vastavarca se paricita hone kii| visuddhimagga isa dizA meM eka sArthaka prayAsa hai| prAcIna bhAratIya darzanoM ke sAtha samasyA taba utpanna hotI hai jaba unake siddhAntoM evaM niyamoM kA upayoga hama vartamAna kI samasyAoM ke nirAkaraNArtha karate haiN| unake dArzanika kathanoM para unake anuyAyiyoM dvArA aneka prakAra se alaga-alaga samasyAoM ke Aloka meM alaga-alaga vyAkhyAe~ prastuta kI jAtI haiN| kabhI-kabhI to kaI vyAkhyAkAra eka hI kathana kI paraspara pratikUla vyAkhyA upasthita kara dete haiM, to kahIM eka hI zAstra meM eka kathana dUsare ko khaMDita karatA-sA pratIta hotA hai, yathAdhammapada meM eka sthala para kahA gayA hai 'attA hI attano nAtho' arthAt 'AtmA hI AtmA kA svAmI hai, to dUsare sthala para kahA gayA hai 'sabbe saMkhArA aniccA hI yadA pAya passati' arthAt 'samasta vastue~ anAtma haiN|' aisI avasthA meM inakI samanvayAtmaka vyAkhyA eka samasyA bana jAtI hai| ina vyAkhyAkAroM ke samakSa dUsarI sabase bar3I samasyA yaha hai ki inhoMne na to buddha ko dekhA hai aura na sanA hai| zAstra vizeSa yA kathana vizeSa ke pratipAdana ke samaya buddha ke mana meM kauna se bhAva the? kyA samasyA thI? inakA jJAna inheM nahIM hai| buddha ke ve ziSya jinhoMne unheM sunA yA jinake lie ye upadeza kiye gaye ve Aja nahIM haiN| aba samasyA hai ki kisa prakAra unake artha ko grahaNa kareM? agara grahaNa kareM to kauna-sA artha kisa prakAra buddha ke upadezoM kA sahI mArga-darzana karegA? yahIM para arthaghaTana kA mahattva anubhUta hotA hai| ataH dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNoM kI vivecanA ke pUrva arthaghaTana kI saMkSipta vivecanA apekSita hai| arthaghaTana jise aMgrejI meM Hermeneutics kahate haiM, vastutaH grIka zabda Hermenuin se vyutpanna hai jisakA artha hai 'vyAkhyA krnaa'| isakI saMjJA zabda Hermenia hai jisakA artha hai 'vyAkhyA' yA 'arth-niruupnn'| moTe taura para arthaghaTana kA tAtparya zAstroM meM varNita vAkyoM yA sUtroM kA artha-nirUpaNa evaM vyAkhyA karanA hai| artha-nirUpaNa meM tIna prakAra ke kArya hote haiM- (1) zAstroM ke kathana ko vyakta karanA evaM una para bala denA, (2) anuvAda karanA, aura (3) unakI vyAkhyA krnaa| ina tInoM kAryoM meM sUtroM ke artha kI samajha apekSita hai| vastutaH 'bhASA kisI tathya yA kathya ke samajhane evaM samajhAne kA sArvabhauma mAdhyama hai| samajha yA avabodha kA

Page #26
dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNa AkAra yA rUpa hI artha nirNaya yA vyAkhyA hai|" samasta prakAra ke avabodha vyAkhyA haiM aura sabhI vyAkhyAe~ bhASA ke mAdhyama se hI ghaTita hotI haiN| isa prakAra vicAra evaM kathana ke madhya sAmAnya sambandha hai jisakI rahasyAtmaka aMtaraMgatA usa mAdhyama se jur3I hai jisameM kathana ( speech) chipe taura para vicAroM meM samAhita hai| ataH arthanirUpaNa yA vyAkhyA koI zikSAzAstrIya cIja nahIM varan svayaM avabodha kI prakriyA hai jo mAtra use hI anubhUta hotI hai jisake lie vyAkhyA kI jA rahI hai varan yaha svayaM vyAkhyAkAra ko bhI bhASAI vyAkhyA meM suspaSTatA kA bodha karAtI hai| yaha prakriyA artha kA spaSTIkaraNa hai| dUsare zabdoM meM jisa rUpa meM kisI sUtra yA kathana kA avabodha saMbhava ho pAtA hai use vyAkhyA kahate haiN| gaiDemara ke anusAra 'kisI kathana kA avabodha aura usakI vyAkhyA eka-dUsare se ghaniSTha rUpa se jur3e hue haiN|'' arthaghaTana avabodha kI prakriyA hai jisameM kathana ke antarnihita bhAva tathA bhASAyI praznoM ke samAdhAna kA prayAsa kiyA jAtA hai| arthaghaTana kI uparokta vivecanA pAzcAtya darzana ke sandarbha meM Hermeneutics kI prakRti se paricita karAtA hai| dUsarI bAta yaha hai ki Hermeneutics aMgrejI se udhAra liyA zabda hai| isase yaha bhAva prajanita hotA hai ki isa prakAra kI gaveSaNA mAtra pAzcAtya darzana meM hI saMbhava hai| sAtha hI yahA~ eka sandeha bhI ubharatA hai ki Hermeneutics ke siddhAntoM kA prayoga bhAratIya dArzanika pariprekSya meM saMbhava hai yA nhiiN| isa saMdarbha meM jaba hama bhAratIya dArzanika vAGmaya para apanI dRSTi DAlate haiM to hama pAte haiM ki yahA~ bhI pAzcAtya paramparA ke sAmAnAntara arthaghaTana ke vicAra upalabdha haiN| lekina yahA~ isakI vivecanA evaM vyAkhyA samyak rUpa se nahIM ho pAyI hai| isa krama meM pro0 TI0 Ara0 vI0 mUrti kI sudRr3ha mAnyatA hai ki 'darzana ko bhASA kI samIkSA ke rUpa meM punarparibhASita kiyA jA sakatA hai|' hama 'kyA jAna sakate haiM?' kI samasyA 'hama kyA kaha sakate haiM?' ke prazna se ghaniSTha rUpa se jur3A huA hai| yaha vicAra hI hai jo zabdoM meM vyakta hotA hai, samajhA jAtA hai, saMvAdita hotA hai evaM usakI samIkSA kI jAtI hai| bhASA koI Akasmika evaM tyAgane yogya vastra nahIM hai jise jaba cAheM pahana leM tathA jaba cAheM to utAra deN| bhASA vicAroM ke sAtha vikasita hotI hai, yA phira vicAra isake sAtha vikasita hotA hai| apane antima vizleSaNa meM ye donoM tAdAtmaka siddha hote haiN| isa tathya kA kathana vAkyapadIya ke usa sUtra meM dRSTigata hotA hai jahA~ yaha kahA gayA hai ki zabda vyApAra ke binA saMjJAna saMbhava nahIM hai samasta prakAra 21

Page #27
22 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 ke jJAna zabdoM se prakAzita hote haiN| aisA nahIM hai ki hamAre pAsa pUrNa vikasita vicAra haiM aura usakI abhivyakti hetu zabda nahIM haiM, yA phira hamAre pAsa mAtra zabda haiM aura usake prayoga ke lie hama vicAra DhUr3hate hoN| vastutaH zabda aura vicAra sAtha-sAtha vikasita hote haiN| bhartRhari kA yaha pUrNa sthApita siddhAnta hai ki 'cetanA aura vAk ke madhya tAdAtmya hai|' arthaghaTana meM hama vAk meM antarnihita cetanA yA zabdoM meM chipe vicAra ko bAhara nikAla kara prakAzita karane kA prayAsa karate haiN| isa taraha prAcIna zAstroM ke vacanoM ke arthoM ko jo hamAre lie ajanabI tathA durUha ho gaye haiM, ko sAmane lAte haiN| gaiDemara kI bhI yahI mAnyatA hai ki 'arthaghaTana zAstroM ke ajanabI tathA durUha kathana jo Aja asambaddha tathA asaMgata ho cuke haiM unakA avabodha prApta karanA tathA unheM bhASA meM vyakta karane kA siddhAnta evaM vyavahAra hai| isa kArya ke sampAdana meM kucha siddhAntoM kA pratipAdana karanA par3atA hai jisake AdhAra para hama zAstrokta vacanoM kA artha samyak DhaMga se niSpanna karane meM samartha ho pAte haiN| artha-nirUpaNa ke krama meM jina vidhiyoM yA upAyoM kA prayoga kiyA jAtA hai unheM arthaghaTana ke upakaraNa kahate haiN| bhagavAn buddha ke kathanoM ko vartamAna samasyAmUlaka samAja ke kalyANArtha prayukta karane hetu vartamAna ke Aloka meM unakA artha-nirUpaNa Avazyaka hai| ataH isa dRSTi se arthaghaTana kI upAdeyatA aura bhI bar3ha jAtI hai| vartamAna Alekha kA uddezya AcArya buddhaghoSa dvArA racita visuddhimaggo ke dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNoM kI saMkSipta vivecanA hai| isa krama meM yaha spaSTa karanA apekSita pratIta hotA hai ki visuddhimagga meM vastuta: bauddha yoga kA vivecana huA hai aura isa krama meM bauddha vacanoM kA artha-nirUpaNa kiyA gayA hai| saMyuktanikAya kI do gAthAoM ke artha-nirUpaNa ke krama meM isa grantha kA praNayana huA hai| ve do gAthAe~ nimnalikhita haiM - 'anto jaTA bahi jaTA, jaTAya jaTitA pjaa| taM taM, gotama, pucchAmi, ko imaM vijaTaye jaTaM ti||' 'sIle patidvAya naro sapaJoM, cittaM pakSaM ca bhaavyN| AtApI nipako bhikkhu, so imaM vijaTaye jaTaM,' ti||' vastutaH dUsarI gAthA kI vyAkhyA visuddhimagga meM dRSTigata hotI hai| isa prakAra arthaghaTana kI dRSTi se visuddhimagga bauddha paramparA kI utkRSTa racanA hai| isameM buddha vacana

Page #28
dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNa 0. 23 kI sAMgopAMga vivecanA huI hai| inameM arthaghaTana ke siddhAnta ke dArzanika AdhAra haiMbuddha praNIta aSTAMga yoga ke uttarottara aMga / yahA~ bauddha yoga ke kramazaH vikAsa kI dRSTi se hI buddha ke kathanoM kI vivecanA kI gayI hai| yahA~ kathanoM ke unhIM arthoM ko AdhAra banAyA gayA hai jo bauddha- -sAdhanA ke Aloka meM spaSTataH parilakSita hote gaye haiM / yadyapi visuddhimagga meM tripiTakoM meM Agata kathanoM kI paryAlocanA ke krama meM arthaghaTana ke aneka upakaraNoM kA prayoga kiyA gayA hai jinakI vivecanA isa laghu Alekha meM saMbhava nahIM hai| ataH dhutaMgoM ke artha-nirUpaNa ke krama meM jina upakaraNoM kA prayoga kiyA gayA hai, mAtra unakI hI saMkSipta vivecanA vartamAna Alekha kA uddezya hai / buddhaghoSa ne dhutaMganiddesa ke prArambha meM hI apane arthaghaTana ke upakaraNoM kA ullekha nimnalikhita zloka meM kiyA hai - atthato lakkhaNAdIhI samAdAnavidhAnato / pabhedato bhedato ca tassa tassanisaMsato / / kusalattikato ceva dhutAdInaM vibhaagto| samAsavyAsato cApi viJJAtabbo vinicchayo / / " uparokta zloka ke vizleSaNoparAnta hama arthaghaTana ke jina ATha upakaraNoM se paricita hote haiM, ve haiM - (ka) artha, (kha) lakSaNa, (ga) samAdAna (gha) vidhAna, (Ga) prabheda-bheda, (ca) kuzalatrika (cha) dhuta Adi vibhAga evaM (ja) saMkSepa aura vistAra / jisa prakAra aujAra kI peTI kA pratyeka aujAra alaga-alaga kAryoM ke lie prayukta hotA hai, ThIka usI prakAra arthaghaTana ke pratyeka upakaraNa pada ke alaga-alaga pakSoM para prakAza DAla kara usake artha kI samyak niSpatti meM sahAyaka hote haiM, yathA- artha usake abhidhArtha kA sUcaka hai to lakSaNa usake guNa kA, rasa usake kArya kA to bheda usake pAribhASika lakSaNa kA, ityaadi| inameM se prathama pA~ca upakaraNoM ke Aloka meM samasta teraho dhutaMgoM kA pRthak-pRthak arthavinizcayana kiyA gayA hai tathA antima tIna upakaraNa dhutaMga ke zeSa arthoM ko prakAza meM lAte haiN| yahA~ uparokta arthaghaTana ke upakaraNoM kI saMkSipta vivecanA kI jaaygii| (ka) artha - kisI bhI viSaya para kramabaddha rUpa se vicAra karane hetu prArambha meM hI zabda ko paribhASita karanA apekSita hai| yahA~ hamArA mukhya zabda hai- dhutNg| jaba taka hama yaha nahIM jAnate ki yaha kisa bhAva, kriyA yA vastu kA sUcaka hai taba taka usake

Page #29
24 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 viSaya meM kucha bhI kahA jAya usakA avabodha nahIM hotaa| prazna hai artha nAmaka upakaraNa kina tathyoM ko prakAza meM lAtA hai| hAsparsa ke anusAra 'artha' yaha batAtA hai ki zabda vizeSa yA vAkya vizeSa kisa tathya ke sUcaka haiN| isake atirikta vaha usake kAraNa, kArya,abhiprAya, vyAkhyA, prayojana,ApAdAna evaM mahattva kA bhI saMketa karatA hai| isa pariprekSya meM hama visuddhimagga para apanI dRSTi DAlate haiM to pAte haiM ki yahA~ bhI artha ke antargata uparokta meM se kucha kA prakAzana kiyA gayA hai, yathA-saMketa- dhutaMga se kisa tathya kA saMketa hotA hai ise batAne ke lie dhutaMga zabda kA zAbdika vizleSaNa kiyA gayA hai- dhut+aNg| dhuta zabda kA zAbdika artha hai- dhuna DAlanA yA naSTa karanA aura vizeSa artha hai- parizuddha krnaa| visuddhimagga meM isake donoM arthoM ko zIlavizaddhi ke Aloka meM spaSTa karane kA prayAsa kiyA gayA hai| isase yaha spaSTa hotA hai ki sabhI teraho dhutaMga mAnavIya klezoM ko naSTa karane kA saMketaka hai, kyoMki inake dhAraNa karane kA uddezya cittavizuddhi hai| cU~ki bhikSu ise apane aMgoM kI taraha sadA dhAraNa kiye rahate haiM isa kAraNa hI ise dhutaMga kahate haiN| yahA~ para saMketa evaM abhiprAya donoM kI dRSTi se dhutaMga kA artha nirUpaNa huA hai| kAraNa (padaTThAna)- dhutaMga grahaNa karane kA Asana kAraNa hai- lolupatA se rahita hone kI icchA tathA Arya zreSTha dharmoM kI prApti kI bhaavnaa|kaary (rasa)- dhutaMga kA kArya hai lobha tathA vAsanA kA nAza krnaa|12 (kha) lakSaNa- arthAt dhutaMgoM se rahita honaa| dhutaMgoM se rahita honA hI isake jAnane kA AdhAra hai|13 uparokta vivecana se spaSTa hai ki arthaghaTana ke uparyukta upakaraNa na mAtra padoM ke zAbdika artha ko spaSTa karate haiM, varan ye usake AnuSaMgika guNa, kArya, kAraNa, viziSTa lakSaNa Adi ko bhI sAmane lAte haiN| yahA~ para prathama dhutaMga, paMsukUlikAMga' ke pariprekSya meM prathama pA~ca upakaraNoM kI vivecanA prastuta kI jaaygii| artha- paMsukUlikAMga zabda tIna zabdoM ke yoga se banA hai, paMsu + kUlika + aNg| paMsu kA artha hai- patha, zmazAna, kUr3e kA Dhera, dhUla ityaadi| kUla kA artha hai - kinArA, Upara uThA huaa| aMga kA artha hai- zarIra ko aMgavat dhAraNa kiye rhnaa| yahA~ aMga zabda lAkSaNika artha meM prayukta hai| jisa prakAra zarIra ke aMga sadA zarIra ke sAtha rahate haiM, ThIka usI prakAra dhutaMga pAlana karane vAle ko sadA isakI cetanA banI rahatI hai| isa prakAra zabdArtha vizleSaNa ke AdhAra para yahA~ 'paMsukUlikAMga' kI vyAkhyA kI gayI hai, artha kA spaSTIkaraNa kiyA gayA hai| yahA~ artha zabda vyAkhyA ke artha meM prayukta hai|

Page #30
dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNa : 25 visuddhimagga meM paMsukUla vastra ke prakAroM kA vizleSaNa kiyA gayA hai| vastroM ke prAptisthAna ke anukUla unakA nAmakaraNa huA hai, yathA- 'sosAnika', arthAt zmazAna meM par3A vastra, 'pApaNika' arthAt patha meM par3A vastra, 'vAtAhaTa' arthAt havA dvArA ur3akara girA vastra, 'sAmuddiya' arthAt samudra kI laharoM dvArA kinAre lagAyA gayA vastra ityaadi| yahA~ yaha spaSTa kiyA gayA hai ki paMthika, vAtAhaTa evaM zmazAnika vastroM ko tabhI uThAnA cAhie jaba yaha sunizcita ho jAe ki ina vastroM kA svAmI vahA~ para nahIM hai aura ina vastroM meM usakI ruci nahIM hai| 'paMsukUlikAMga' kA uparokta vizleSaNa usake sambandha meM samasta durUhatA kA parihAra kara usake artha ko spaSTa karatA hai| (ga) samAdAna - isakA zAbdika artha hai- grahaNa krnaa| dhutaMga grahaNa karane kI cetanA samAdAna hai| ise spaSTa karate hue yaha kahA gayA hai ki jo grahaNa karatA hai vaha pudgala hai, jise grahaNa karatA hai vaha citta-caitasika dharma hai aura jo grahaNa karane kI cetanA hai vaha dhutaMga hai| paMsukUlikAMga grahaNa karane ke lie do prakAra ke kathana kA prayoga AyA hai- (ka) maiM gRhapati pradatta cIvara kA parityAga karatA hU~, yA (kha) maiM paMsukUlika vastra dhAraNa karatA huuN| inameM eka kathana niSedhAtmaka hai to dUsarA vidheyaatmk| mukhya rUpa se donoM kA bhAvArtha eka hai| samAna rUpa se prApta vastroM kA tyAga cAhe ve kRta ho yA prdtt| samAdAna nAmaka arthaghaTana kA upakaraNa bhikSu ke usa kathana yA saMkalpa ko prakAzita karatA hai jisameM pradatta vastroM kA parityAga evaM paMsukUlika vastra dhAraNa karane kI cetanA nihita hai| yaha cetanA taba taka unameM banI rahatI hai jaba taka ki vaha paMsukUla vastra dhAraNa kiye hai| (gha) vidhAna - vidhAna kA tAtparya yahA~ na to paMsukUla dhAraNa karane kI vidhi se hai aura na hI isa vrata ke pAlana ke niyama se hai| yaha arthaghaTana kA vaha upakaraNa hai jo yaha spaSTa karatA hai ki kisa prakAra ke vastra paMsukUla nahIM haiN| isake anusAra tIna prakAra ke vastra paMsukUlika nahIM haiM- (ka) cArikA ke krama meM bhikSATana meM prApta vastra yA saMgha ko pradatta vstr| (kha) varSAvAsa ke anta meM bhikSuoM dvArA gRhasthoM se prApta vastra jo pAMsukUlika ko diyA jAtA hai, vaha paMsukUla nahIM hai, aura (ga) dAtA dvArA bhikSu ke caraNoM para rakhA gayA vastra bhI paMsukUla nahIM hai, yadyapi yaha eka ora se zuddha hotA hai, lekina isa vastra ko vaha bhikSu kisI pAMsukUlika ko pradAna kara detA hai to vaha donoM ora se zuddha ho jAtA hai| (Ga) prabheda-bheda- yaha arthaghaTana kA vaha upakaraNa hai jo dhutaMga dhAraNa karane vAle bhikSuoM ko guNAtmaka dRSTi se koTibaddha karatA hai aura usake artha ko prakAzita

Page #31
26 : zramaNa, varSa 59, aMka 4/ akTUbara-disambara 2008 karatA hai tathA bhikSu saMgha meM usakA nirdhAraNa karatA hai, yathA- 'zmazAnika ko grahaNa karane vAlA 'utkRSTa' hotA hai| pravrajita bhikSu le leMge yaha socakara rakhe gaye vastra ko grahaNa karane vAlA 'madhyama' hotA hai tathA caraNa para rakha kara diye gaye ko grahaNa karane vAlA nimna koTi kA pAMsukUlika hotA hai| bheda arthaghaTana kA vaha upakaraNa hai jisake dvArA dhutaMga vizeSa kA pAribhASika lakSaNa spaSTa hotA hai| pAribhASika lakSaNa usa lakSaNa ko kahate haiM jisakI anupasthiti koI pada yA vastu apane mUla artha yA mUla svarUpa meM nahIM rahatI / hAsparsa ke zabdoM 'A defining characteristic of a thing.... is a characterstics in the absence of which the word would not be applicable to the thing."5 kisI vizeSatA kA pAribhASika honA yA na honA sadaiva kasauTI para nirbhara hotA hai| yadi vaha vizeSatA cIja meM na ho to kyA phira bhI vaha zabda usa para lAgU hogI? yadi uttara 'nahIM' hai to phira yaha vizeSatA pAribhASika lakSaNa hai; yadi uttara 'hA~' hai to vaha AnuSaMgika guNa mAtra hai / 16 hAsparsa ke zabdoM meM 'A defining characteristic is a sine qua non (literally without which not).' kyA yaha cIja taba bhI 'X' hogI jaba usameM vizeSatA 'B' nahIM ho? yadi nahIM to 'B' 'X' kI avinAbhAva vizeSatA hai 'sine qua non' hai, arthAt pAribhASika lakSaNa hai| isa dRSTi se jaba hama paMsukUlikAMga ke 'bheda' nAmaka upakaraNa ko dekhate haiM to hama pAte haiM ki yaha isake pAribhASika lakSaNa ko prakAzita karatA hai| paMsukUlikAMga kA pAribhASika lakSaNa hai 'gRhastha pradatta vastra kA tyaag|' jaise hI koI pAMsukUlika gRhastha se vastra grahaNa kara letA hai vaise hI usakA dhutaMga khaMDita ho jAtA hai| vaha pAMsukUlika nahIM rahatA / uparokta vivecana se spaSTa hai ki dhutaMganiddesa meM vibhinna dhutaMgoM ke artha spaSTIkaraNa hetu pA~ca upakaraNoM kI sahAyatA lI gayI hai isake atirikta tIna upakaraNa aura haiM ve vastutaH vizleSaNa AdhArita haiN| vistAra bhaya ke kAraNa unakI carcA yahA~ nahIM kara rahe haiN| sAtha hI vizleSaNa vastutaH dArzanika vidhi hai jisakA prayoga isa grantha ke praNayana meM huA hai| yadyapi ye bhI dhutaMga ke vibhinna prayoga evaM pariprekSya vizeSa meM prayukta hue haiM, phira bhI inakI carcA yahA~ apekSita pratIta nahIM hotii| dUsarI bAta yaha hai

Page #32
dhutaMganiddesa meM prayukta arthaghaTana ke upakaraNa ki buddhaghoSa ne apane arthaghaTana kI kriyA ke krama meM buddha vacanoM ke udAharaNoM kA prayoga bahulatA meM kiyA hai / artha-nirUpaNa ke krama meM unhoMne bauddha darzana va usake dArzanika vicAroM ko apanA tAttvika AdhAra to banAyA hI hai, sAtha hI tripiTaka ke kathanoM kI sImA kA bhI atikramaNa nahIM kiyA hai| yadyapi inake arthaghaTana kI vidhi evaM upakaraNoM kI samAnatA pAzcAtya darzana kI vidhi evaM upakaraNoM se hai lekina inakI vivecanA zuddha bhAratIya hai| sandarbha : 1. Gadamer, H.G., "Language is the universal medium in which understanding itself is realized. The mode of realisation or understanding is interpretation. Wahrheit and Mc those ciner philosophischen Hermencutik. Auglage Tubingen, 1965, English Translation by W. Glen - Doepel, Truth and Method, 2nd Edition, London 1979, pp. 359-360. 2. vahI, pR0 359-360. : 27 3. H.G. Gadamer, "Understanding and interpretation are indissolubely bound up with each other", Ibid. 4. Murti, T.R. V., Comments, pp. 321-322. FNZ Bhartrihari, Vakyapadiya (ed) by Abyankar K. V. and Limaya, V.P., Poona, 1965, p. 2. 5. vAkyapadIya, bhartRhari, 1 - 123 6. vahI / 7. H.G. Gadamer, On the natural inclination toward Philosophy: Reason in the age of Science, P. G. Lawrence, Cambridge, M.B. and London, The MIT Press, 1962, p. 149. 8. saMyuktanikAya, 1/3/23, visuddhimaggo, hindI rUpAntara sahita, saM0 svAmI dvArikAdAsa zAstrI, bauddha bhAratIya, vArANasI, 1992, pR0 3. 9. Ibid., 48, 10 John Hospers, An Introduction to Philosophical Analysis. Allied Publishers. IXth reprint 1992, pp. 11, 12.

Page #33
28 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 10. visuddhimaggo, pR0 50. 11. vhii| 12. vhii| 13. vahI, pR0 51. 14. John Hospers, An Introduction to Philosophical Analysis. pp. 23, 24. 15. vahI, pR0 24. 16. vhii|

Page #34
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 bharata : eka zabda-yAtrA veda prakAza garga* jaina mAnyatAnusAra triSaSTizalAkA mahApuruSoM meM bAraha cakravartiyoM kI bhI gaNanA hotI hai| ina bAraha meM samrATa bharata prathama cakravartI the| jaina dharma ke caubIsa tIrthaMkaroM meM Adi tIrthaMkara bhagavAn RSabha ke zata putroM meM bharata jyeSTha putra the| RSabhadeva kI patnI sumaMgalA inakI mAtA thii| bharata hI RSabhadeva ke uttarAdhikArI bne| bharata ke pIche unake pitAmaha 14veM arthAt aMtima kulakara nAbhirAya kI tathA pitA RSabhadeva kI pratApI paramparA thii| brahmA-putra Adi manu svayaMbhuva ke vaMza meM rAjA priyavrata hue| ye bar3e vIra evaM prajApAlaka the| inakA uttarAdhikArI agnIdhra huaa| yaha priyavrata kA dAyada putra thA (arthAt kanyA kA putra thA), jise jambUdvIpa kA zAsaka banAyA gayA thaa| agnIdhra ke nau putroM meM sabase bar3e putra nAbhi the| ye atyanta pratApI evaM tejasvI the| nAbhirAya ke jIvana-kAla meM hI bhogabhUmi kI samApti aura karmabhUmi kA Arambha huaa| unhoMne yuga-pravartana kiyaa| unakA eka nAma 'ajanAbha' bhI thaa| unake nAma para hI isa kAryabhUmi (Arya khaMDa) ko 'nAbhikhaMDa' athavA 'ajanAbhavarSa kahA gyaa| yaha bhAratavarSa kA prAcIna nAma hai|' ayodhyA nareza mahArAja nAbhirAya kI patnI marudevI ke garbha se prathama tIrthaMkara RSabhadeva kA janma ayodhyA meM huaa| unakA janma do yugoM kI saMdhi-belA arthAt mAnava sabhyatA ke prathama caraNa meM huA thA, jaba bhogabhUmi kA anta aura karmabhUmi kA prArambha ho rahA thaa| RSabhadeva ne sAmAjika jIvana kI samucita vyavasthA kara usake vikAsa meM mahattvapUrNa yogadAna diyaa| kRSikarma meM 'vRSabha' kI pratiSThA pratipAdita kI aura svayaM bhI 'vRSabhadeva' khlaae| 'vRSabha-lAMchana' unakI pahacAna kA vizeSa cihna hai| RSabhadeva kSAtra-dharma ke prathama pravartapitA the| prAcIna bhArata ke kSatriyoM kA Adya vaMza unake nAma para hI 'ikSvAku-vaMza khlaayaa| apane viziSTa guNoM ke kAraNa hI unheM eka zreSTha rAjA tathA viSNu ke caubIsa avatAroM meM AThavA~ avatAra mAnA gayA hai| RSabhadeva apane jyeSThaputra bharata ko rAjapada para abhiSikta kara svayaM saMnyasta ho *14, khaTIkAna, mujaphpharanagara-251002 (u0pra0)

Page #35
30 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 gae the| RSabhadeva ne bharata ko himavAna (himAlaya) kA dakSiNa deza (kSetra) zAsana ke lie diyA thaa| vastutaH RSabha paramahaMsa the| ve na kevala jaina samAja ke hI, apitu sampUrNa Arya jAti ke upAsya deva haiN| unakA jIvana hI svAbhAvika dharma kA pravartaka hai| unake dvArA pratipAdita aura Acarita pravRtti dharma hI vaiyaktika evaM sAmAjika jIvana kA mUlAdhAra hai aura yahI anukaraNIya hai| jaina samAja meM ekAntika nivRtti (vikRta nivRtti dharma) kI sthiti bAda kA prabhAva hai| dharma-pravartaka, Adijina RSabhadeva ke suputra evaM uttarAdhikArI ayodhyA nareza bharata prathama cakravartI samrATa the| ve vinIta, udAra, kSatriya guNopapeta tathA sarvahitaciMtaka the| unhoMne advitIya suMdarI kanyA pAMcajanI (vizva rUpAtmajA paMcajanA) ke sAtha vivAha kiyA thaa|12 unake bar3e putra kA nAma sumati thaa| isI ko rAjya dekara bharata ne bhI saMnyAsa le liyA thaa| bharata ne SaTkhaMDa pRthvI ko jItA aura samudra-paryanta pRthvI ke samrATa bne| apanI digvijaya-yAtrA ke prasaMga meM unakA apane bhAI bAhubalI se bhI saMgharSa huaa| pratApI bAhubalI ke mahat tyAga tathA bharata kI vinamratA se saMgharSa kI sthiti samApta huii| bAhubalI dRr3ha tapasvI aura mokSagAmI mahAsatva the|" apane preraka vyaktitva ke kAraNa unheM jaina purANa-puruSoM meM advitIya evaM avismaraNIya sthAna prApta hai| unakA sthAna bahuta U~cA hai| bharata cakravartI5 loka-kalyANa kI cintA meM sadA magna rahate hue mAnavatA ko sudRr3ha karane meM lage rahate the| prajA kI cintA unakI apanI cintA bana gaI thii| atyanta vAtsalya bhAva se unhoMne prajA kA pAlana-poSaNa kiyaa| ve sacce arthoM meM prajApAlaka the| mahAn vIryavAna, dharmajJa, satyavaktA, dRDhavratI, zastra evaM zAstroM ke jJAtA, nigrahaanugraha meM samartha tathA sampUrNa prANiyoM ke hitaiSI the| ve vaibhava-sampadA hote hue bhI vairAgI the| unakA mana saMsAra se virakta thaa| unhoMne eka sAtha rAga aura virAga, bhoga aura yoga, jagat aura mokSa kA utkRSTa Adarza upasthita kiyaa| anta meM dIkSA lete hI unheM kaivalya jJAna ho gyaa|6 vAstava meM ve advitIya the| unhIM ke nAma se yaha deza 'ajanAmavarSa ke sthAna para 'bhAratavarSa' khlaayaa| RSabha-putra bharata kA varNana aise to jaina paramparA tathA brAhmaNa paramparA- donoM meM milatA hai, kintu donoM paramparAoM meM unake jIvana kA citraNa apanI-apanI dRSTi ke anusAra alaga-alaga rIti se kiyA gayA hai| isI kAraNa, jaina dharma graMthoM tathA brAhmaNIya dharmagraMthoM meM varNita unake jIvana-caritroM meM bahuta kucha samAnatA hote hue bhI kucha tathyAtmaka antara bhI milate haiN| jaina paramparA meM unakA varNana zalAkApuruSoM ke antargata onal

Page #36
bharata : eka zabda-yAtrA : 31 prathama cakravartI ke rUpa meM huA hai aura unakA sArA jIvana pitA se prApta riktha ke anurUpa hai| ve nivRtti dharma ke anugAmI haiM aura yahI svAbhAvika nivRtti dharma hai, kintu isameM kahIM-kahIM cAritra-lekhakoM dvArA pravRtti dharma kA raMga bhI car3hA diyA gayA hai| brAhmaNIya paurANika sAhitya meM RSabha-putra bharata kA ullekha 'jar3a bharata' nAmaka eka rAjarSi mahAyogI ke rUpa meM huA hai| vahA~ unake tIna janmoM kI kathA varNita hai| rAjA bharata prajApAlaka, dayAlu evaM dhArmika pravRtti ke the| inakI prajA sukhI thii| inhoMne aneka yajJoM ke dvArA yajJapuruSa kI ArAdhanA kI thii| ye parama bhAgavata (bhagavad bhakta) the| inhoMne bhaktimArga kA avalambana lete hue aneka varSoM taka prajAhita sAdhana meM rata rahakara rAjya kiyaa| anta meM rAjya chor3akara ye tapa hetu pulahAzrama cale gae the| Azrama meM rahate hae inheM eka hariNa zAvaka ke prati moha ho gayA thA aura mRtyu ke samaya bhI inakA citta usI meM lagA rahane ke kAraNa inheM agale janma meM mRga-yoni meM janma lenA pdd'aa| tatpazcAt tRtIya janma meM aMgirA kula ke eka brAhmaNa ke yahA~ inakA janma huaa| inheM pUrva janmoM kA jJAna thaa| ata: ye saMsAra kI Asakti se bacane ke lie jar3avat (abodha, mUr3ha jaisA) vyavahAra karate hue mattacitta hokara brahma-cintana meM nimagna rahate the| isIlie inheM 'jar3a bharata' kI saMjJA milii| eka bAra logoM ne inheM pAgala samajhakara sauvIra rAjA kI pAlakI meM lagA diyaa| mArga meM inakA rAjA se saMvAda huA arthAt jJAnapUrNa bAteM kI to rAjA inheM tattvajJAnI jAnakara pAlakI se utara inase kSamAyAcanA kii| anta meM inheM mokSa kI prApti huii| inake tyAgamaya mahAn caritra kA anukaraNa kisI ke dvArA saMbhava na ho skaa|8 zrImadbhAgavat meM (paMcama skanda ke dvitIya adhyAya se caturdaza adhyAya taka) jahA~ RSabhadeva kA jIvana-caritra vistAra se varNita hai, vahIM unake jyeSTha putra bharata ke yaza kA bhI vistRta varNana prApta hotA hai| anya purANoM meM bhI unakA ullekha huA hai| itihAsa meM bharata ko Arya-saMskRti kA poSaka kahA gayA hai| ve parama dayAlu, AtmayogI, parama bhAgavat bhakta evaM mokSamArgI-zreSTha the| vaidikadhArA ke graMthoM meM prajApati RSabhadeva ke jyeSTha putra bharata ko hI yadyapi isa deza ke nAma bhAratavarSa kA mUlAdhAra mAnA gayA hai, kintu kucha aise virodhAtmaka ullekha bhI milate haiM jinake saMdarbha se katipaya vidvAnoM ne dauSyanti bharata ke nAma ko mUlAdhAra svIkAra kiyA hai| parantu prAcIna sAhitya se isa tathya kI puSTi nahIM hotii| usake anusAra to RSabha-putra bharata 'bhArata' nAma ke AdhAra siddha hote haiN| 'agni purANa' (10/10-11); 'mArkaNDeya purANa' (pa0/39-42); 'nArada purANa' (pUrvakhaMDa, adhyAya 48); 'liGga purANa' (47/19-23); 'skanda purANa' (mAhezvara khaMDa kaumAra

Page #37
32 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 khaMDa, 37/57); 'ziva purANa' (37/57); 'vAyu purANa' (pUrvArdha, 30/50-53); 'brahmANDa purANa' (pUrva 2/14); kUrma purANa' (adhyAya 49); viSNu purANa' (dvitIyamAMza, adhyAya 1); 'vArAha purANa' (adhyAya 76); 'matsya purANa' (114-5-6) Adi purANoM ke atirikta zrImadbhAgavata meM to spaSTa rUpa se kahA gayA hai ki RSabha ke jyeSTha putra bharata mahAyogI the aura unhIM ke nAma para yaha deza 'bhAratavarSa kahalAyA - 'yeSAM khalu mahAyogI bharato jyeSThaH zreSThaguNa AsIdyenedaM varSa bhAratamiti vyaapdishnti|| (5/4/9) / ukta ke atirikta jaina dharma ke prAyaH sabhI purANa-graMtha evaM anya sAhitya isa tathya ke sAkSI haiM ki RSabhadeva ke putra bharata hI 'bhAratavarSa nAma ke mUlAdhAra haiN| jaina sAhitya aise tathyollekha se bharA par3A hai| ata: yahI AdhAra nirdhAnta hai| isase prakaTa hai ki bharata jo zArIrika bala evaM AdhyAtmika zakti se paripUrNa the, bhArata ke samrAToM kI mauktika mAlA ke sumeru the| samrATa hote hue bhI apane saMtulita AcaraNa ke kAraNa ve vairAgI kahalAte the| ve rAgI hote hue bhI vItarAgI the, anAsakta the| prathama cakravartI bharata ke udAtta caritra ko lekara paryApta sAhitya-racanA huI hai| bhagavajjita senAcArya kRta mahApurANa se lekara Adhunika kAla taka bharata ke caritra para AdhArita aneka racanAoM kA nirmANa kiyA gyaa| bharata viSayaka yaha sAhitya do rUpoM meM hai - eka tirasaThazalAkA mahApuruSoM se sambaddha racanAoM meM aura dUsarA una para svataMtra kRtiyoM ke rUpa meN| RSabhadeva evaM bAhubalI se sambandhita racanAoM meM bhI bharata caritra varNita hai| bharatezvarAbhyudaya kAvya (siddhyaGka - mahAkAvya) jaina kumArasaMbhava, bharatacaritra viSayaka svataMtra kRtiyAM haiN| saMskRta-hindI zabdakozoM meM 'bharata' zabda ke yadyapi kaI artha die gae haiM, kintu unameM prasaMga-prApta artha hI vicArApekSa haiN| saMskRta ke 'halAyudhakoza' meM 'bharata' zabda kA sambaddha artha-vivecana isa prakAra diyA hai jo mananIya hai - 'bharataH puM0 (vibharti svAGgamiti, vibharti loga niti vaa| bhR + 'bhRmRdRziyajIti' ata c) nATya zAstrakRnmuni vizeSaH, dauSyantiH (zAkuntaleya) Adi artha ke bAda likhA hai| - 'RSabha devAt indra datta jayantyAM kanyAyAM jAta zata putrAntargata jyeSThaputra:29' aura yahI artha hameM abhipreta hai| 'hindI vizvakoza' (nAgendra nAtha vasu) meM bhI lagabhaga aisA hI vyutpatti-sUtra diyA gayA hai, jisameM (uN 3/110) adhika hai aura artha likhA hai - 'RSabhadeva ke putra', isake Age kucha aura vivaraNa diyA hai| sAtha hI 'jar3abharata' kA ullekha kara likhA hai - 'ye loka saMga vivarjita rahane ke abhiprAya se jar3avat rahate the|' jaina matAnusAra Adi tIrthaGkara RSabhanAtha bhagavAn ke putra chaH khaMDa ke adhipati cakravartI the| saMsAra se parama virakta rahate the|22 'bhAratavarSIya prAcIna caritra koza

Page #38
bharata : eka zabda-yAtrA : 33 (siddhezvara zAstrI citrAva) tathA anyAnya hindI-kozoM meM 'bharata' kA arthollekhAntargata - duSyanta-putra, nATyazAstrakartA, naTa Adi ke sAtha hI RSabha-putra bharata ko 'jar3abharata' ke rUpa meM ullekhita kiyA gayA hai|23 vaise 'bharata' zabda kA jahA~ taka zAbdika abhiprAya hai, to usakA artha hai jo saMsAra kA sucArU rUpa se 'bharaNa-poSaNa karatA hai, jaisA ki gosvAmI tulasIdAsa jI ne bhI 'rAmacaritamAnasa' meM bharata ke nAmakaraNa ke sambandha meM likhA hai - 'visva bharana poSana kara joii| tAkara nAma bharata asa hoii||' 1/197/7 isI saMdarbha meM zrImadbhAgavata kA nimna uddharaNa vizeSa mahattvapUrNa hai - 'tasmAd bhavanto hRdayena jAtAH sarve mahIyAMsamamuM snaabhm| akliSTa buddhayA bharataM bhajadhvaM zuzrUSaNaM tad bharaNaM prjaanaam||' (5/5/20) bhagavAn RSabhadeva ke kathana ke rUpa meM isakA tAtparya yaha hai ki 'yaha merA jyeSTha putra prajAoM ke bharaNa-poSaNa rUpa sevAkArya karane ke kAraNa 'bharata' nAma se vikhyAta hogaa| isI prakAra 'matsyapurANa' meM likhA hai - bharaNAt prajAnAccaiva manurbharata ucyte| niruktavacanaizcaiva varSa tad bhArataM smRtm|| 50/5-6 ukta kathana se pratIta hotA hai ki isa purANa meM 'manu' ko hI prajAoM ke bharaNarakSaNa ke kAraNa bharata saMjJA se abhihita hone se yaha deza'bhArata' khlaayaa| yahA~'bharata' se 'bhArata' banA, yaha to prakaTa hai, kintu RSabha-putra-bharata kA ullekha nahIM hai, yahA~ 'manu ko 'bharata' kahA gayA hai, jisase yaha anya purANollekha se viparIta-sA jAna par3atA hai, kintu aisA nahIM hai| vicAra karane para jJAta hotA hai ki ukta kathana bhI sApekSa hai| vastutaH usa kAla meM bhArata ke zAsaka ko 'manu' kahate the aura 'bharata' bhI 'manu' the| isIlie 'manu' evaM 'bharata' donoM kA eka sAtha ullekha huA hai| yahA~ Adijanaka (svayaMbhU) manu setAtparya nahIM hai| jaisA ki 'mahApurANa se bhI prakaTa hai- nAbhirAyako aMtima manumAnA gayA hai, kintu RSabhadeva aura unake bAda bharata ne bhI vahI kArya pratibhA,manasvitA aura sudRr3hatA se sampanna kiyA, ataH unheM bhI- 'manu' kahA gyaa| jinasenAcArya ke 'mahApurANa meM ullekha hai - 'so'jIjanattaM vRSabhaM mahAtmA, so'pyagrasUnuMmanumAdi raajm||' (3/237) arthAt unhoMne (nAbhirAya) vRSabha - jaise mahAtmA ko janma diyA aura

Page #39
34 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 vRSabhadeva ke jyeSThaputra AdirAjA bharata bhI 'manu' hue| isI bhAva ko eka anya sthAna para mahApurANakAra ne vRSabho bharatezazca tIrtha cakrabhRtau manuH' (3/232) kahA hai| isakA tAtparya hai ki vRSabhadeva (RSabha), manu evaM tIrthaMkara the aura bharata cakravartI bhI 'manu' saMjJA se abhihita hote the| 'guNabhadrAcArya ne uttarapurANa (7/49) meM bharata ko solahavA~ manu likhA hai| bharata ko prajA ke bharaNa-poSaNa kA kartavya nirvAha mana se kiye jAne ke kAraNa solahavAM manu kahA gayA hai aura isa prakAra unakI 'manu' saMjJA sArthaka hai| ata: isameM koI saMzaya nahIM hai| apane lokahita-kAryoM se bharata5 kA yaza vizva meM manu, cakravartiyoM meM prathama, SaTkhaMDa bharata kSetra (bhAratavarSa) ke adhipati, rAjarAja, adhirATTa aura samrATa ke rUpa meM udghoSita ho gayA thaa| bharata ke udAtta caritra ne logoM ke hRdayoM meM alaukika bhAvAnAoM ko janma diyA thA aura unake mana meM yaha dhAraNA jama gaI thI kI ati zaktisampanna bharata ke caritra ko sunane yA sunAne mAtra se kAmanAe~ svataH pUrNa ho jAtI haiN| aisI AsthA ke pariNAmasvarUpa hI Age calakara pUjya bhAva se unakI mUrtiyoM kA nirmANa kiyA gyaa| deza meM kaI sthAnoM para unakI ati sundara mUrtiyA~ milatI haiM, jinameM devagar3hastha dhyAnamagna kAyotsarga mudrA meM utkIrNita unakI eka prAcIna pratimA apanI bhavyatA ke kAraNa ullekhanIya hai| anta meM bhAgavatapurANakAra ne bharata ke yaza kA varNana karate hue eka sthAna para likhA hai - 'he rAjan! bhagavad bhakti se yukta, nirmala guNa, karmazIla rAjarSi bharata kA caritra kalyANaprada Ayu kA saMvardhaka, dhanAbhivarddhaka, yazaHpradAyI tathA svarga, apavarga kA kAraNabhUta hai aura bhI 'unhoMne jisa taraha zAsana kiyA, koI anya nahIM kara sktaa| una uttama zloka bharata ne dustyaja strI-putra, mitra aura rAjya kI lAlasAoM ko malavata tyAga diyaa|' vastutaH Adijina RSabhaputra prathama cakravartI samrATa bharata kI zubhrA evaM anazvarI kIrti, jo pRthvI aura svarga ko vyApta karane vAlI hai, cirasthAyI hai, zAzvata hai, nitya hai| saMdarbha : 1. inakI mAtA ke rUpa meM 'jayantI' kA nAmollekha bhI milatA hai| indra ne _ 'jayantI' ko RSabhadeva ko diyA thaa| 2. vAyupurANa 31/37-38 (AgnIdhaM jyeSTha dAyAdaM kanyA putraM mahAbalam; priya vrato'bhyaSijyataM jambU dvIpezvaraM nRpm|) tasya putrA babhUvurhiprajApati samaujasaH; jyeSTho nAbhiriti khyaatstsy...)|

Page #40
bharata : eka zabda-yAtrA :: 35 3. skandapurANa, 'himAdri jaladherantarnAbhi khaNDamitismRtam' AyA hai| (1/ 2/37/55) / bhAgavata meM 'ajanAbhaM nAmaitad varSa bhArata miti yat Arabhya vyapadizanti' likhA hai| (5/7/3) / mahApurANa, 62 / 8 bhI dekhie / 4. bhAgavat, 11/2/24. 5. mahApurANa, 14/81. 6. isI cihna se purAtattvajJa mUrtiyoM kI pahacAna karate haiM aura isI ke AdhAra para inheM sindhu ghATI sabhyatA meM pUjita mAnA jAtA hai| 7. mahAbhArata, zAMtiparva, 12 / 64/20 tathA mahApurANa, 42 / 6. 8. mahApurANa, 16 / 264. 9. bhAratavarSIya prAcIna caritra koza (siddhezvara zAstrI citrAva) meM 'RSabha' zabda | 10. vasudevahiNDI, pra0 khaM0, pR086. 11. 'himAdrerdakSiNaM varSaM bharatAya nyavedayat / tasmAttu bhArataM varSaM vasya nAmnA vidurbudhAH ||' liMgapurANa, 47/23 / vAyupurANa ke anusAra isake pUrva isa deza kA nAma 'himavarSa' thaa| 12. 'pAJcajanIM vizvarUpaduhitaramupayeme, bhAvagat 5/7/1, jaina zAstroM ke anusAra bharata kI rAnI kA nAma subhadrA ke pariNaya kI kathA para AdhArita 'subhadrA nATikA' jaisI kucha sAhitya racanA huI hai| 13. 'bharatasyAtmajo vidvAn sumatirnAma dhArmikaH, vAyupurANa 31 / 53 tathA 'bharatAd bhArataM varSaM bharatAt sumatistvabhUt', agnipurANa 10/11 / sumati ke atirikta bharata ke anya kaI putroM ke nAma bhI milate haiN| 14. kavi dhanapAla racita 'bAhubalI cariu / ' bAhubalI ke caritra ko lekara jaina samAja meM aneka graMtho kI racanA kI gaI hai, jo paryApta saMkhyA meM upalabdha haiN| bAhubalI kA jIvana-caritra, RSabhadeva evaM bharata ke caritroM ke sAtha hI sambaddha hai aura unake sAtha varNita hai, para unake caritra para svataMtra graMthoM kA bhI nirmANa huA hai| 15. bharata ke pAsa nau nidhiyA~ thiiN| ye sabhI cakravarttiyoM ko prApta hotI haiN| dekhie mAyAnaMdi racita zAstrasArasamuccaya, pR0 74. 16. AcArya kula bhadrakRta sArasamuccaya - 136. 17. jaina sAhitya kA itihAsa pUrva pIThikA, bhUmikA, pR0 8. 18. bhAratavarSIya prAcIna cAritra koza (siddhezvara zAstrI citrAva) meM 'bharata' (jar3a) zabda tathA hindI vizvakoza (nAgendra nAtha vasu) khaMDa 15, pR0 730-31-32.

Page #41
36 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 19. adhikAMza koza graMthoM meM aisA hI ullekha huA hai| isa prakAra ke ullekha paramparA virodhI hone se apramANika haiN| isa viSayaka anya ullekha bhI zuddha nahIM haiM, ataH amAnya haiN| 20. 'cakravartI kA artha hai, jo samudra se parivRta sarvabhUmi kA adhipati ho arthAt sArvabhauma shaask| 21. halAyudhakoza (hindI samiti, lakhanaU) pR0490. 22. vizva hindI koza, khaMDa-15, pR0 730-321. 23. isa sambandha meM saMskRta-hindI koza (ApTe), vAcaspatya koza, dI saMskRta iMgliza koza (moniyara moniyara viliyamsa), hindI rASTrabhASA koza (iMDiyana presa, prayAga), vRhat hindI koza (jJAnamaMDala, kAzI); saMkSipta hindI zabdasAgara (nAgarI pracAriNI sabhA, kAzI) 24. yA phira matsyapurANa kI ukta nirukti bAda kI Aropita hai| prAcIna nirukti ke anusAra bharata hI prajA kA bharaNa-poSaNa karane ke kAraNa 'bharata' kahalAte the| purANa vimarza (paM0 baladeva upAdhyAya), saptama pariccheda, caukhambA, vaaraannsii| 25. mohanajodAr3oM kI eka sIla mUrti para ve apane pitA (RSabha) aura aba vItarAgI sAdhu ke samakSa aMjalibaddha natamastaka baiThe haiM, aisA vicAra (anumAna) kiyA gayA hai| yahA~ bharata RSabhadeva ke adhyAtma vaibhava para vimugdha hokara apane pArthiva vaibhava ko akiMcana mAnate haiM, aisA lagatA hai|

Page #42
zramaNa, varSa59, aMka 4 akTUbara-disambara 2008 jaina cintana meM saMpoSya vikAsa kI avadhAraNA DaoN0 paMkaja kumAra zukla* DaoN. nAgendra nAtha mizra** saMpoSya vikAsa kI avadhAraNA bIsavIM zatAbdI ke uttarArddha meM usa samaya astitva meM AyI jaba saMsAra kA pratyeka jIvita sadasya apane astitva ke viSaya meM cintita huaa| vizeSa rUpa se mAnava,jisameM jJAna aura vijJAna kA pravAha hai, vikAsa ke bar3hate duSprabhAva se cintita huaa| use mahasUsa huA ki vaha nirantara samasyAoM kA gaTThara banatA jA rahA hai| vaha paryAvaraNIya samasyA jaise- ojona parata meM bar3hatA chidra, tejAbI varSA, grIna hAusa iphekTa, zuddha jala evaM vAyu kI samasyA, jaMgaloM kA saphAyA; sAmAjika-sAMskRtika samasyA jaise- alagAvapana, asurakSA kI bhAvanA, dhara vihIna mAnasa, nazAbaddha saMskRti, hiMsA, AtaMkI gatividhi; naitika va mUlyaparaka samasyA jaise - cAritrika hrAsa, saMvedanA kA hrAsa, naitika mUlyoM se vilagAva ityAdi se vyathita thaa| ina samasyAoM ne vibhinna sAmAjika aura rAjanItika cetanAoM ko socane para majabUra kiyA ki vikAsa (Development) kA sahI svarUpa kyA ho? jisase mAnava jAti kA astitva banA rhe| saMpoSya vikAsa athavA vikAsa kI dhAraNA hI eka aise mUlya aura jIvana darzana ke rUpa meM astitva meM AyI jisase logoM ne rAhata mahasUsa kii| vastutaH saMpoSya vikAsa kI dhAraNA 1987 meM astitva meM aayii| 'World Commission on Environment and Development' ke dvArA vikAsa para eka sAmAnya carcA karAyI gayI aura 'Our Common Future' nAma se eka riporTa taiyAra kI gyii| isameM batAyA gayA ki saMpoSya vikAsa eka vaikalpika vikAsa kI dhAraNA hai| isa Ayoga dvArA ise paribhASita karate hue kahA gayA ki 'yaha aisA vikAsa hai jo vartamAna pIr3hI kI AvazyakatA kI pUrti, bhaviSya kI pIr3hiyoM kI AvazyakatAoM aura unakI mAMgoM kI pUrti vaha binA kisI prayoga ke kregaa|' arthAt yaha aisA vikAsa hogA jisameM vartamAna pIr3hI apanI AvazyakatAoM kI pUrti isa taraha kare ki Ane vAlI pIr3hiyoM ko bhI virAsata meM kucha diyA jA ske| yU0ena0DI0pI0 (1994) ke riporTa * pravaktA, prAcIna itihAsa rAmadevapI0jI0 kAleja, jaMgIgaMja, saMtaravidAsa nagara, bhadohI ** pravaktA, rAjazAstra mar3iyAhU~ pI0jI0 kAleja, mar3iyAhU~, jaunapura

Page #43
38 : zramaNa, varSa 59, aMka 4/ akTUbara-disambara 2008 meM kahA gayA ki 'yaha vaha vikAsa hai jo na kevala Arthika saMvRddhi kA purnasthAna karatA hai; varan isake lAbha kA niSpakSa evaM nyAyapUrNa vitaraNa bhI karatA hai| yaha janatA ko adhikAra detA hai ki ve apanI jAyaja mA~goM ko prApta kreN| yaha vikAsa meM garIboM ko prAthamikatA detA hai| sAmAjika nyAya isakA AdhAra hai| yaha vikAsa prakRti - anukUla, strI- anukUla evaM garIboM aura rojagArAnukUla hai| vastutaH isa vikAsa kI dhAraNA meM do tathyoM para vizeSa bala diyA gayA hai prathama mAnava va prakRti ke bIca sAmaMjasya sthApita karanA aura dvitIya prakRti banAma pragati ke sthAna para prakRti sApekSa pragati para bala denA / isa taraha yadi vidvAnoM kI mAne to yaha vaha vikAsa hai jo mAnava jIvana kI uttamattA ko binA paryAvaraNa ko hAni pahu~cAye banAe rakhatA hai| isa dRSTi se yadi hama jaina cintana paramparA meM saMpoSya vikAsa kI avadhAraNA kA avagAhana karate haiM to pAte haiM ki mahAvIra svAmI ne upabhoktAvAdI jIvana ko tyAga kara eka aise samyak jIvana jIne para bala diyA hai jisameM mAnava-prakRti ke madhya koI dvandva nahIM hai aura na hI prakRti banAma pragati kA dvandva hai| jaina cintana paramparA ke jAnakAroM kI mAne to kabhI bhI vikAsa kA rAstA samasyAgrasta nahIM ho sakatA / mahAvIra svAmI ne logoM ko sahaja, sarala evaM vijJAna sammata rAstA dikhalAyA hai aura logoM ke ahiMsAtmaka jIvana jIne para bala diyA hai| - jaina paramparA bhAratIya saMskRti kA eka anokhA par3Ava hai jahA~ sahiSNutA, samanvaya aura saha-astitva ke dedIpyamAna vAtAvaraNa meM mAnavIya sabhyatA aura saMskRti ke vikAsa ko dekhA jA sakatA hai| isa paramparA meM vikAsa kA mArga nivRttimArgI hai| ataH yaha svIkAra kiyA jA sakatA hai ki jaina paramparA meM nivRttimArgI vikAsavAda kI saMkalpanA kA vikAsa huA hai| jaina paramparA 'jina' ke anuyAyiyoM kA dharma hai| 'jina' kA artha hai AdhyAtmika vijaya prApta karane vAlA, arthAt jisane apanI indriyoM, vAsanAoM tathA samasta vikAroM para vijaya prApta kara lI hai| isakA tAtparya yaha hai ki jaina paramparA meM bhautika vikAsa ko nimnakoTi kA vikAsa mAnA gayA hai| yahA~ taka ki use duHkhamUlaka mAnA jAtA hai|' isa paramparA ke anusAra manuSya kA astitva nivRtti aura Atyantika sukha tyAga meM nihita hai / " isa dRSTi se jaina paramparA meM vikAsa kA AdhAra upaniSadIya mAnyatA ke sadRza 'tyAga kI saMskRti' ko mAnA gayA hai| tyAga kI saMskRti ke sAtha ahiMsA kA bhI mahattvapUrNa sthAna hai| saMpoSya vikAsa kI paribhASA meM yaha spaSTa kiyA jA cukA hai ki arthopArjana karanA hI upayukta nahIM hai, balki usakA samAna vitaraNa kiyA jAnA Avazyaka hai,

Page #44
jaina cintana meM saMpoSya vikAsa kI avadhAraNA 4. 39 jisase samAja ke pratyeka vyakti ko usakA samucita lAbha mila ske| aMtima vyakti kA vikAsa karanA hI isakA sAdhya hai| isa sAdhya kI prApti deza aura samAja meM zAnti ke mAdhyama se hI prApta kI jA sakatI hai| zAMti droha kA abhAva hai| yaha ahiMsA kA hI eka rUpa hai| arthAt ahiMsA ke sATha nAmoM meM se ek| isake mAdhyama se samAja meM sukha sampatti va surakSA prApta kI jA sakatI hai| surakSA cAhe paryAvaraNa kI ho; cAhe pazu- -pakSiyoM kI ho; cAhe naitikatA athavA mUlyoM kI ho; cAhe vyakti va adhikAroM va svatantratA kI ho; cAhe usake svayaM ke astitva kI ho, ahiMsA kA vicAra sabhI samasyAoM ke nirAkaraNa ke lie acUka sAdhana hai| vikAsa ke pratyeka AyAmoM ke saMdarbha meM ahiMsA prANatva hai| ise AdhAra banAkara jaina cintana- paramparA meM saMpoSya vikAsa ke sAmAjika, prAkRtika, rAjanIti Arthika AyAmoM ko spaSTa kiyA jA sakatA hai| prAkRtika AyAma poSya vikAsa ke prAkRtika AyAma kA sambandha bhautika paryAvaraNa se hai, jisameM vAyu, jala, pRthvI, pazu-pakSI, vanaspatiyoM Adi kA mahattvapUrNa sthAna hotA hai| ye sabhI prakRti ke anamola upahAra haiN| inhIM se prakRti sthalamaNDala, jalamaNDala, aura vAyumaNDala para apanA aMkuza rakhatI hai| jaina paramparA ke anusAra prakRti kI ina vastuoM kA upayoga tyAga ke sAtha kiyA jAnA cAhie, kyoMki ye mAnavIya jIvana ke AdhAra haiN| jaina paramparA meM prakRti saMrakSaNa aura saMpoSI vikAsa ke lie 'pariveza saMrakSaNa ke siddhAnta' ko mahattvapUrNa sthAna diyA gayA hai| isa siddhAnta ke anusAra pariveza- saMrakSaNa ke lie pazu-pakSiyoM va vanaspatiyoM va jIvoM ko pIr3ita karanA asat kArya hai| ataH usase bacanA hI zreyaskara hai| isa dRSTi se jaina paramparA meM varNita pariveza saMrakSaNa siddhAnta' prakRti saMrakSaNa ke lie eka Thosa AdhAra hai| jaina paramparA meM prakRti saMrakSaNa ke lie ahiMsA ke siddhAnta kI vizad vyAkhyA kI gayI hai| usake trasa evaM sthAvara jIvoM ko kisI bhI rUpa aura paristhiti meM duHkhata na karanA hI ahiMsA hai|' uttarAdhyayana ke eka sUtra meM yaha spaSTa kiyA gayA hai ki jo prANavadha (vaha cAhe pazu-pakSI hoM athavA vanaspati) kA anumodana karate haiM ve sabhI duHkha bhogate haiN|' isa sUtra ke anusAra jo bhI vyakti prakRti ke saMvAhaka tattvoM, yathA- pazu-pakSI, per3a jala, vAyu, parvata, dharatI Adi ke zoSaNa kI yojanA banAte haiM, arthAt apanI svArthapUrti, bhautika unnati, Arthika vikAsa ke lie, prakRti ke sAtha khilavAr3a karate haiM ve sadaiva samasyA grasta rahate haiN| ata: jaina paramparA meM saMpoSya

Page #45
: zramaNa, varSa 59, aMka 4/ akTUbara-disambara 2008 vikAsa ke lie sarvaprathama pratyeka vyakti ko hiMsAyukta jIvana tyAgakara prANImAtra ke saMrakSaNa kI bAta para bala diyA gayA hai| yogazAstra meM kahA gayA hai ki pramAda ke vazIbhUta hokara trasa (dvindriya, trIndriya, caturindriya va paMcendriya) athavA sthAvara (pRthvI, pAnI, agni, vAyu aura vanaspatikAya) prANiyoM kA hanana na karanA ahiMsA vrata hai| Azaya yaha hai ki saMsAra meM jitane bhI prANI haiM manasA, vAcA, karmaNA se unakI hiMsA na karanA hI ahiMsA hai| jaina dharma meM pRthvI pAnI, agni tathA vAyu meM bhI jIvana mAnA gayA hai, ataH inake prati sakArAtmaka bhAva bhI ahiMsA hai| yahA~ yaha bhI spaSTa hotA hai ki pRthvI, pAnI, agni, vAyu va vanaspati Adi milakara eka jaivika paryAvaraNa kA nirmANa karate haiM jisameM jIva apanI samasta anukriyAe~ sampanna karatA hai| isa saMtulita paryAvaraNa meM kisI taraha kI vikRti paidA karanA hiMsA hai| ataH saMpoSya vikAsa kI paribhASA meM suvyavasthita paryAvaraNa kA nirmANa ahiMsA ke mAdhyama se hI kiyA jA sakatA hai| isase hI prakRti va puruSa meM tAdAtmya sthApita kiyA jA sakatA hai aura prakRti va pariveza kA saMrakSaNa ho sakatA hai, jisase vikAsa ko susthira, saMpoSya va TikAU banAyA jA sakatA hai| 40 sAmAjika-sAMskRtika AyAma jaina paramparA meM saMpoSya vikAsa ke sAmAjika-sAMskRtika AyAma ko uttarAdhyayanasUtra, kalpasUtra, AvazyakacUrNi Adi graMthoM meM spaSTa karane kA prayAsa kiyA gayA hai| jaina paramparA kI dRSTi se sAmAjika-sAMskRtika AyAma meM varNa-vyavasthA, pArivArika jIvana, vyakti ke kartavya, strI mahattA, samAnatA ityAdi para bala diyA gayA hai jo saMpoSya vikAsa kI dRSTi se sarvAdhika mahattvapUrNa mAnA jA sakatA hai| varNa-vyavasthA bhAratIya samAja kA merudaNDa hai| bhAratIya samAja meM varNa athavA jAti-vyavasthA ke pIche eka gUr3ha rahasya chipA huA hai, vaha hai - samarasatA, pArasparika sauhArda aura vasudhaivakuTumbakam kA bhAva / bhAratIya samAja meM jAti athavA varNa-vyavasthA ko isalie nahIM svIkAra kiyA gayA hai ki samAja ko asaMpoSIasthira aura chinna-bhinna karanA hai; balki varNa-vyavasthA ke mAdhyama se samAja meM eka rUpatA aura pArasparika sahayoga kI bhAvanA ko bar3hAkara vyakti ko samAjapuruSa banAnA hai| / isa dRSTi se jaina paramparA meM cAroM varNoM kI sthApanA kA AdhAra karma mAnA gayA hai| 13 isake anusAra ina cAroM varNoM kI sthApanA kA mukhya AdhAra sAmAjika uccatA tathA nIcatA aura jAtivAda nahIM hai, balki mAnavatA kI usa parAkASThA ko prApta kara lenA hai

Page #46
jaina cintana meM saMpoSya vikAsa kI avadhAraNA 1:4 41 jisameM maiM, tuma aura vaha meM pratispardhAtmaka pravRtti ahiMsAtmaka pravRtti meM badala jAya aura sampUrNa samAja vyavasthA sucAru rUpa se gati karatA rhe| jaina paramparA kI dhAraNA hai ki samAja saMcaraNa ke lie ina cAroM varNoM kI mahatI bhUmikA hai| karma ke AdhAra para jahA~ brAhmaNa vedavida yajJArthI, jyotiSAMga vidyA ke jJAtA, aura dharmazAstroM ke pAragAmI, svAtmA aura dUsaroM kI AtmA kA uddhAra karane vAlA, sarvakAmanAoM ko pUrNa karane vAlA tathA puNya kSetra Adi vizeSaNoM se alaMkRta kiyA gayA hai aura usake kAryoM ko nirdhArita kiyA gayA hai, 14 vahIM kSatriya kA sthAna mahattvapUrNa nahIM hai| samAja, rAjya athavA prajA para saMkaTa Ane para rakSaNa kA kArya inhIM ke dvArA sampanna hotA hai| 15 varNa-vyavasthA kI tIsarI kar3I meM vaizya kA apanA alaga evaM mahattvapUrNa sthAna hai, kyoMki vaizya varNa kA kArya thA dhana-sampatti arjita karanA aura prajA kA pAlana-poSaNa karanA / zUdra jise sAmAjika vyavasthA kI nIMva kahA jAtA hai; ko jaina paramparA meM mahattvapUrNa sthAna prApta hai| uttarAdhyayanasUtra meM eka jagaha yaha prasaMga AtA hai ki zUdra jAti meM utpanna hue loga bhI jJAnArjana karake guNI aura jitendriya bana ge| arthAt ve brAhmaNa kI koTi meM pahu~ca ge| isa prakAra jaina paramparA meM varNita varNa-vyavasthA saMpoSI mAnI jA sakatI hai| saMpoSya samAja ke lie pArivArika jIvana va usakI saMpoSyatA kA apanA alaga mahattva hai| jaina paramparA meM pArivArika jIvana kA AdhAra prema va pArasparika sadbhAva mAnA jAtA hai| isa kAla meM parivAra kA DhA~cA cAhe jo rahA ho, lekina itanA spaSTa hai ki logoM meM ApasI samajha vikasita thii| koI kisI ke prati durvyavahAra nahIM rakhatA aura sukha-duHkha meM sadaiva sAmUhika upasthiti hotI thii| Aja jahA~ bhogavAdI vikAsa ne manuSya ko eka AyAmI banAkara usake pArivArika aura sAmAjika anubandhoM ko DhIlA kiyA hai vahIM usake mUlyoM kA hrAsa bhI huA hai / isa dRSTi se jaina paramparA kI yaha vyavasthA saMpoSya vikAsa kI dRSTi se upayogI mAnI jA sakatI hai| saMpoSya vikAsa ke lie samAja-puruSa kI AvazyakatA hotI hai| yaha samAjapuruSa kaisA ho? usake kyA kartavya hoM? Adi kA nirdhAraNa jaina paramparA meM dekhane ko milatA hai| jaina dhAraNA ke anusara vaha samAjapuruSa 'bhikSu' hai| usakA kArya naitika athavA puNya hai / vaha kabhI bhI aisA karma nahIM kara sakatA jisase use sarvathA duHkha kA sAmanA karanA pdd'e| 17 samAja meM samAnatA hiMsA aura dveSa se saMbhava nahIM hai| yaha to karuNA, prema, dayA aura ahiMsA se hI saMbhava hai| ahiMsA ke vibhinna nAmoM meM samatA kA apanA alaga

Page #47
42 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 sthAna aura mahattva hai, jise jaina paramparA meM samAhI' nAma se sambodhita kiyA jAtA hai| isase samAja meM sahabhAgitA, saMrakSaNa va saMtulana paidA hotA hai| isa samAnatApUrNa ahiMsAtmaka pravRtti se prANI meM surakSA kA bhAva paidA hotA hai| isameM isa tathya para bala diyA gayA hai ki 'pratyeka AtmA cAhe vaha pRthvI sambandhI ho, cAhe jalagata ho, cAhe Azrama kITa-pataMgoM meM ho, cAhe vaha pazu athavA pakSI meM rahatI ho, cAhe usakA nivAsa manuSya meM ho, tAttvika dRSTi se usameM koI bheda nahIM hai| 18 jaina dRSTi kA yaha samAjavAda bhAratIya saMskRti ke lie gaurava kI bAta hai| samAnatA ke saMdarbha meM diyA gayA yaha dRSTikoNa jaina paramparA meM saMpoSya vikAsa kI dRSTi se amUlya hai| ataH yaha kahA jA sakatA hai ki ahiMsA sAmAjika jIvana va saMpoSya vikAsa kI dRSTi se eka maulika tattva hai| isa prakAra ahiMsA kevala hiMsA na karanA hI nahIM hai varan jIne kA AdarzAtmaka evaM jIvanadAyI (Sustainable) AdhAra bhI hai| jaina paramparA meM viSaya tyAga kA nAma hI aparigraha hai| isameM lAlaca na karanA aura saMtoSa rakhanA Avazyaka hai| aparigraha kA artha AvazyakatA se adhika vastuoM kA saMgraha na karane se bhI liyA jAtA hai| yaha aisI paddhati hai jisameM bhogavAda ko bar3hAvA nahIM miltaa| isase samAja meM vaiSamyatA bhI janma nahIM letii| loga sAmAnya jIvana jIte hue vizvazAMti aura satat vikAsa ke mArga ko apanAte haiM, jo saMpoSya vikAsa kI dRSTi se eka mahattvapUrNa dhAraNA hai| rAjanItika AyAma rAjanItika vyavasthA kI vyAkhyA bhagavatIsUtra, uttarAdhyayanasUtra, jaina padmapurANa Adi meM dekhI jA sakatI hai| saMpoSya vikAsa kI dRSTi se yaha spaSTa saMketa milatA hai ki jaina paramparA se sambandhita rAjanItijJa sabhya, aura susaMskRta the| ve kisI bhI rUpa meM 'vyakti va rAjya', 'vyakti va samAja', aura 'vyakti va prakRti' ke bIca pArasparika sauhArda ko miTAkara kaTutA aura vaimanasyatA kA vAtAvaraNa nahIM paidA karanA cAhate the| isa yuga meM aisI zAsana praNAliyA~ pracalita thIM ki usameM prajA sukhI aura samRddha thii| rAjapada ko dhAraNa karane vAlA vyakti bhogavAdI, svArthI aura zoSaNakArI nahIM thaa| vaha nyAyapriya aura janapriya hotA thaa| isa prakAra saMpoSya vikAsa kI dRSTi se jaina yuga kI zAsana vyavasthA utkRSTa mAnI jA sakatI hai| jaina paramparA meM rAjatantra evaM gaNatantra donoM hI prakAra kI zAsana praNAliyA~ pracalita thiiN| ina vyavasthAoM meM rAjA hI pramukha thA, kintu vaha prajA ke samasta sukhoM kA dhyAna rakhatA thaa| prajA meM duHkha-atyAcAra zoSaNa kA nAma nahIM thaa|

Page #48
jaina cintana meM saMpoSya vikAsa kI avadhAraNA : 43 padmapurANa meM magadha sAmrAjya kI carcA milatI hai| usameM spaSTa likhA hai ki "jambUdvIpa ke bharatakSetra meM magadha nAma se prasiddha eka ujjvala deza puNyAtmA manuSyoM kA nivAsa sthAna hai, indra kI nagarI ke samAna jAna par3atA hai aura udAratApUrNa vyavahAra se logoM kI vyavasthA karatA hai|20 isa prakAra ke varNana se yaha parilakSita hotA hai ki rAjya meM rAjA kA zAsana prajA kI kalyANakArI paddhati para cala rahA thA aura vahA~ rAjatantra hone para bhI prajA ke Upara atyAcAra na thaa| rAjA rAjanIti meM dharmanIti kA sahayoga lekara rAja-vyavasthA calAtA thaa| jaina paramparA kI zikSA se prabhAvita hokara rAjA anaitika athavA pApakarma nahIM karatA thaa| jaina paramparA kI zAsana-vyavasthA meM rAjA ke AcaraNa para bala dete hue kahA gayA hai ki vaha koI aisA kArya na kare sake jisase janatA duHkhI ho, AtaMkita ho| ahiMsA usa zAsana-vyavasthA kA AdhAra thaa| isa dRSTi se jaina paramparA kI rAjanItika vyavasthA saMpoSI mAnI jA sakatI hai| usameM rAjA daMbhI, AcAraNahIna, AtaMkI, kAyara va aprajAtAntrika nahIM thaa| vaha janatA kA sevaka thaa| usakI zakti janatA meM nihita thii| vaha janatA kA pAlaka thA zoSaka nhiiN| janapriya samprabhutA hI usakA AdhAra kahA jA sakatA hai| vaha vyavasthA garIboM ke anukUla, striyoM ke anukUla, prakRti ke anukUla aura baccoM ke anukUla mAnI jA sakatI hai| ata: jaina paramparA kI zAsana-vyavasthA pUrNarUpeNa saMpoSaNakArI hai| Arthika AyAma jaina paramparA meM saMpoSya vikAsa ke Arthika AyAma ahiMsAtmaka arthatantra para nirbhara haiM, jisameM sabhI aise Aya ke sAdhana anupayukta mAne gaye haiM jo hiMsaka haiN| isa vyavasthA meM koI bhI vyakti svArthapUrti kI dRSTi se dUsare vyaktiyoM ko mana, karma tathA vacana se pIr3ita nahIM karatA hai, kyoMki isa mArga dvArA prApta Aya se vyakti hiMsA aura badale kI bhAvanA,AtaMka va saMgharSa kA vAtAvaraNa aura akulAhaTapUrNa jIvana kI prApti karatA hai, jo svayaM usake astitva ke lie ghAtaka ho sakatA hai| ata: jaina paramparA kI yaha mAnyatA hai ki 'dhana-dhAnya mRtyu Adi padArthoM ko AvazyakatAnusAra hI tyAga ke sAtha grahaNa karanA caahie|'21 __ isa dRSTi se jaina paramparA aparigraha mahAvrata ke mAdhyama se vyakti ko lAlaca na karane va saMtoSa rakhane kA Agraha karatA hai, kyoMki uttarAdhyayanasUtra meM yaha spaSTa kiyA gayA hai ki jaise-jaise Arthika lAbha yA viSayagata lAbha hotA hai, vaise-vaise lobha bar3hatA hai, lobha se parigraha hotA hai, jisase samAja meM eka ke pAsa atireka lAbha

Page #49
44 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 hotA hai aura dUsare ke pAsa km| jaina paramparA kI yaha bhI mAnyatA hai ki dUsaroM ko abhAva meM rakhanA bhI hiMsA hai, ata: hiMsAyukta arthatantra saMpoSya vikAsa ke lie ghAtaka hai| isalie saMpoSya vikAsa kI dRSTi se aparigrahavRtti ahiMsAmUlaka arthatantra kA AdhAra hai| isI se zAnti, sukha aura saMtoSa kI prApti saMbhava hai| yaha vizvazAMti kA mArga bhI prazasta karatA hai| jaina cintana paramparA meM saMpoSya vikAsa kI dRSTi se Arthika AyAma ke lie 'lezyA' kI dhAraNA prAsaMgika mAnI jA sakatI hai| 'lezyA' kA sAmAnya artha hai vicAra athavA mnovRtti| arthAt lezyA eka aisI zubhAzubha manovRtti hai jo mAnavIya jIvana ke samasta pakSa ko prabhAvita karatI hai| isa dRSTi se jaina dharma meM chaH lezyAoM - kRSNa, nIla, kapota, pIta, padma evaM zukla Adi kI vyAkhyA milatI hai| isameM tIna lezyAe~ yathA - kRSNa, nIla, kapota, svArthI, avivekapUrNa, bhogaparaka evaM tAmasI pravRtti kI hotI hai aura anya tIna lezyAe~ yathA - pIta, padma aura zukla - mAnavavAdI, dayAlu, AtmanigrahI, jitendriya, miSTabhASI, satguNI, samadarzI aura zAnta antaHkaraNa vAlI hotI haiN| saMpoSya vikAsa kI dRSTi se uttarAdhyayanasUtra meM antima tIna lezyAoM ko jIvana meM grahaNa karane para bala diyA gayA hai|22 ina lezyAoM ke mAdhyama se vyakti tyAgamaya Arthika-vyavasthA kI kalpanA karatA hai jo vyaktiparaka, samAjaparaka aura prakRtiparaka hotA hai| ina lezyAoM se yukta vyakti gItA ke sthitaprajJa ke samAna hotA hai, jo kabhI asaMpoSyatA kA vicAra paidA nahIM kara sktaa| __isa taraha jaina paramparA kA saMpoSya vikAsa kI dRSTi se adhyayana karane para yaha spaSTa hotA hai ki jaina paramparA AcAra se ahiMsA, cintana meM anekAMta, vANI meM syAt aura samAja meM aparigraha ke nizkaluSa pravartana kA ghoSa karatI hai| sAmAjika, rAjanItika aura Arthika AyAmoM ke atirikta prAkRtika AyAmoM kI jaina paramparA meM vizad vivecanA se samasta asaMpoSI vAtAvaraNa ko saMpoSI banAyA jA sakatA hai| sandarbha 1. W.C.E.D. (Worl Convention on Enviornment Develop ment), 1987 2. K.P. Geeth Krishnan 'Sustainable Development in opration in Malcolm S. Adisesrhio (ed) Sustainable Development : Its contains, Scope, and Prices - Lass Car International, New Delhi-1990. Page-7

Page #50
jaina cintana meM saMpoSya vikAsa kI avadhAraNA : 45 3. UN D.P. 1994 ( Sustanable Human development; from concept to opration, New York, P-4 . 4. uttarAdhyayanasUtra, 13.6.17. 5. sUtrakRtAMgasUtra, jilda - 2, pR0 301, jaikobI) 6. jaina paramparA meM varNita ahiMsA ke sATha nAmoM kI vyAkhyA milatI hai, parantu sabhI kA ullekha saMpoSya vikAsa kI dRSTi se upayukta nahIM hai jina nAmoM ko saMpoSya vikAsa ke lie upayogI mAnA jA sakatA hai ve haiM : nivvuI (nivRtti), samAhI (samatA ), santI (zAnti), kaMtI (prasannatA), tittI (tRpti), dayA (prANi - rakSA), samiddhI (samRddhi) viddhi (vRddhi), bhaddhA (bhadra), visuddhI (vizuddha), pamoa ( pramoda), rakkhA (rakSA), saMjama (saMyama), guttI (gupti) janna (yajJa), vIravAa (vizvAsa) ityAdi / sinhA, baziSTha nArAyaNa, jainadharma meM ahiMsA, sohana lAla jaina dharma pracAraka samiti - gurubAjAra, amRtasara, 1972, pR0 273. 7. dazavaikAlikasUtra 6.8. 8. jaina, sudarzana lAla, uttarAdhyayanasUtra : eka parizIlana, sohana lAla jaina dharma pracAraka samiti, vArANasI, 1970, pR0 261. " 9. 'nahu pANavaha aNujANe muccejja kayAi savva dukkhANa' uttarAdhyayanasUtra 8/8. 10. ajjhatya savvaoM savvaM dissa pANe piyAyae / nahaNe paNiSo pANe bhaya verAoM uvarae / / uttarAdhyayanasUtra 13/26. - 11. na yatpramAdayogena jIvita vyaparopaNama | trasAnAM sthAvarANAMva tad hiMsA vrataM matama / / yogazAstra, sampA0 - AcArya hemacandra RSabhacandra jauharI, kizana lAla jaina, dillI 1963 zloka2, pR0 10. 13. uttarAdhyayanasUtra 25/33. 14. vahI, 25 / 7-8, 12/12. 15. vahI, 14/3. - 12. sinhA, baziSTha nArAyaNa, jainadharma meM ahiMsA, sohana lAla jaina dharma pracAraka samiti - gurUbAjAra, amRtasara, 1972, pR0 273. 6/7,

Page #51
46 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 16. sovAgakulasabhUo guNuttaragharomuNI / / 21 /2. hari esabalonAma Asi bhikkhU jiindio / / vahI, 17. jaina sudarzanalAla, uttarAdhyayanasUtra : eka parizIlana, pRSTha - 401. 18. mehatA, kumArI maMjulA, 'jainadharma kI prAcInatA aura vizeSatA' zramaNa, pArzvanAtha vidyAzrama zodha saMsthAna, jaina iMsTiTyUTa, vArANasI, 1973 aMka- 5, pR0 13. 19. ghilDiyAla, acyutAnanda, prAcIna bhAratIya rAjanaitika vicAraka, prakA0-viveka ghilDiyAla bandhu, sigarA, vArANasI 1972, pR0 221. 20. ka. jaina padmapurANa- prathama bhAga - dvitIya parva - zloka, 1 - 2. kha. jaina, sudarzana lAla, uttarAdhyayanasUtra : eka parizIlana, pR0 278. 22. uttarAdhyayanasUtra 23. vahI 34/7, 56, 57. 10 / 32.

Page #52
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 jaina sAhitya meM zramikoM kI dazA DaoN0 raghuvara dayAla siMha* mAnava jIvana kA astitva zrama para AdhArita hai| zrama ke vagaira hama sabhyatA kI parikalpanA taka nahIM kara skte| prAcIna kAla se zrama sadaiva hI sastA aura sahajatA se upalabdha hone vAlA utpAdana kA eka pramukha sAdhana rahA hai| prAcIna kAla meM bhI Adhunika kAla kI bhA~ti zArIrika zramikoM kI atyadhikatA thii| zramika kRSi aura kuTIra udyoga ke kSetra meM apanA ullekhanIya yogadAna dete the| pANini ne 'aSTAdhyAyI' meM spaSTa varNana kiyA hai ki zilpa-vizeSa na jAnane vAle mAtra zArIrika zrama karane vAle sAdhAraNa akuzala zramika ko karmakara aura usake pArizramika ko 'bhRtti' tathA zilpajJAtA ko 'zilpI' yA 'kAri' kahA jAtA thA aura unake bhRtti ko 'vetana' kahA jAtA thaa| DaoN0 kamala jaina ke anusAra kheta meM kAma karane vAle majadUra Adi ko 'akuzala' majadUra kI zreNI meM rakhA jAtA thA tathA zilpakAroM ko kuzala evaM dakSa zramikoM kI koTi meN| inake atirikta kucha adhikArI, AcArya, adhyakSa, vaidya Adi bhI the jinakI gaNanA na to zilpiyoM meM kI jAtI thI aura na zramikoM meN| zramikoM ko zrama ke badale kula utpAdana kA kucha aMza hI prApta hotA thaa| aisA varNana milatA hai ki hala calAne vAle zramika ko pArizramika ke rUpa meM kevala bhojana hI diyA jAtA thA, vaha bhI usakI kAryakSamatA ke AdhAra para nirdhArita kiyA jAtA thaa| kauTilya ke anusAra baTAI para khetI karane vAle kisAna ko bhAgalagga kahA jAtA thaa| ve zartAnusAra kRSi kArya karate the aura kula utpAdana kA nirdhArita aMza apane pAsa rakhakara zeSa bhUpati ko sauMpa dete the| jo kRSaka rAjakIya bhUmi para kArya karate the unheM utpAdana kA AdhA bhAga prApta hotA thaa| jo kRSaka kRSi upakaraNa evaM bIja rAjya kI ora se prApta karate the unheM upaja kA cauthA yA pA~cavA~ bhAga prApta hotA thaa| bhUmihIna kisAna, zramika, karmekara ko bhRtti dete samaya isa bAta kA vizeSa dhyAna rakhA jAtA thA ki bhRtti se zramikoM ke parivAroM kA bharaNa-poSaNa ho ske| zrama ke anupAta meM kama bhRtti dene vAlA pApI mAnA jAtA thaa| kauTilya ne bhI isa bAta kA * dvArA- zrI esa0 ena0 siMha, pI0 4, bI0 6, mahAmanApurI, vaaraannsii|

Page #53
zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 anumodana kiyA hai ki zramika kA vetana itanA honA cAhie ki usase usakA aura usake parivAra kA bharaNa-poSaNa bhalIbhA~ti ho ske| zukranIti meM uttama, madhyama aura adhama ina tIna prakAra ke vetanamAnoM kA ullekha milatA hai| uttama vetanamAna vaha hai jisameM zramika ke sampUrNa parivAra kA bharaNa-poSaNa ho ske| madhyama vetanamAna vaha hai jisameM usakI maulika AvazyakatAoM kI pUrti ho ske| adhama vetanamAna vaha hai jisameM mAtra eka hI vyakti kA bharaNa-poSaNa ho ske| vetana nirdhAraNa bhI tIna prakAra se kiyA jAtA thA - prathama 'kAryamAnA' arthAt kArya ke anusAra, dvitIya 'kAlamAnA' arthAt samaya ke anusAra aura tRtIya 'kAryakAlA' arthAt kArya aura samaya donoM ke anusAra dI jAne vAlI bhRtti / ' kuzalatA se kArya karane vAle zramika ko anya zramikoM kI apekSA adhika vetana kA bhugatAna kiyA jAtA thA / nimnatama vetana 60 paNa aura adhikatama 4800 paNa vArSika diyA jAtA thaa|" eka paNa tA~be ke usa sikke ko kahA jAtA thA jo 80 kaur3iyoM ke barAbara hotA thaa| DaoN0 kamala jaina ne zukranIti ke AdhAra para zramikoM ko tIna bhAgoM meM vibhAjita kiyA hai-divasabhayago, uccatabhayago, aura kvlbhygo| divasabhayago kAlAnusAra dainika vetana para kAma karate the aura inake bhRtti kA bhugatAna saMdhyAkAla meM kara diyA jAtA thA jisase ye Avazyaka khAdya sAmagrI kharIda skeN| uccatabhayago zramikoM ke vetana kA bhugatAna eka nizcita samaya taka kArya karane ke pazcAt hI kiyA jAtA thA aura Theke para kArya karane vAle unheM kavalabhayago zramika kahalAte the|' yadi hama jaina sAhitya piNDaniyukti ko dekheM to vahA~ bhI pArizramika ko AdhAra banAkara zramika ko tIna bhAgoM meM vibhAjita kiyA gayA hai| " bhugatAna ke tIna rUpa isa prakAra haiM- nakada, mAtra bhojana tathA nagada aura bhojana / udAharaNArtha- rAjagiri ke nandamaNikAra ne apanI puSkariNI para lokahita hetu cikitsAlaya, anAthAlaya aura bhojanAlaya banavAye jisameM niyukta karmacAriyoM ko nakada bhRtti aura bhojana diyA jAtA thA / sakaDAlaputra kumhAra ne apanI 500 bartana kI dukAnoM para bhojana aura vetanamAna para karmacAriyoM kI niyukti kiyA thA / " isI prakAra haladhAraka kRSaka zramikoM ko unake kuzalatA ke anusAra bhojana pradAna karatA thaa| 12 vaidika sAhitya meM ullekha hai ki 10 gAyoM kA pAlana karane vAle gvAla ko eka gAya kA dUdha bhRtti ke rUpa meM diyA jAtA thA / 13 48 jaina sAhitya meM ucca adhikAriyoM dvArA zramikoM ko kabhI-kabhI paryApta vetana bhugatAna nahI karane ke udAharaNa bhI prApta hote haiN| 'vyavahArabhASya' meM varNana milatA hai ki eka amAtya bhavana nirmANa karavA rahA thaa| dhana ke lobha se prerita ho vaha zramikoM ko kama vetana detA thA va apamAnita karatA thA, anucita aura kaThora kAma karavAtA thA, unheM vizrAma hetu samaya nahIM detA thA, unheM paryApta AhAra nahIM detA thA, kSubdha ho

Page #54
jaina sAhitya meM zramikoM kI dazA : 49 zramikoM ne bhavana ko apUrNa chor3a diyA aura vahA~ se palAyita ho gye| jaba rAjA ko isa tathya kI jAnakArI milI to usane maMtrI ko padacyuta kara diyA aura usake sampUrNa sampatti ko jabta kara use daMDita bhI kiyaa| jaina dharma meM zramikoM ke zoSaNa, AzritoM ke bhojana-pAnI kA viccheda aura unakI kSamatA se adhika kArya lenA, zrAvaka ke prathama ahiMsA aNuvrata kA aticAra mAnA gayA hai| ___ isa prakAra jaina sAhitya prAcIna bhAratIya sAmAjika aura Arthika saMracanA ke vRhad evaM vistRta AyAma prastuta karate haiN| lekina satyatA yahI hai ki prAcIna bhArata ke sAmAjika saMgaThana ke AdhAra para hI Arthika-vyavasthA kA nirmANa huA jisameM savarNoM ko sAmAjika aura Arthika sopAna ke zikhara para rakhA gayA aura varNa-vyavasthA ke arntagata bahusaMkhyaka nimnavarga ke bhAgya meM sadiyoM-sadiyoM ke lie ghora parizrama, aparyApta vetana, apamAna aura bhUkha likha diyA gyaa| adhyayana se aisA pratIta hotA hai ki vartamAna kAla kI vikAsonmukha vyavasthA prAcIna kAlIna jar3apUrNa vyavasthA se saMgharSarata hai| pU~jIvAda eka svabhAva hai| jisameM svAbhAvika svecchAcAritA para kaThora aMkuza na hone ke phalasvarUpa bhAratIya samAja bhI sarvahArA varga aura sampanna varga-vibhAjana kI ora agrasara ho gyaa| sampanna varga dvArA majadUra zoSaNa ke zikAra bne| utpAdana aura vitaraNa vyavasthA samucita na hone ke kAraNa samAja meM ghora Arthika viSamatA vyApta ho gii| isa sAmAjika aura Arthika viSamatA ke viruddha prAcIna kAla meM bhI saMgharSa kI sthiti thI aura Aja bhI hai| vartamAna naksalavAda kA bhI janma prAcIna kAla meM hI ho cukA thaa| dhannA sArthavAha kA dAsa atyadhika zoSaNa ke khilApha ghara se palAyita ho gayA aura corI, apaharaNa jaise kAryoM meM lipta ho gyaa| yaha satya hai ki ghora Arthika zoSaNa ke viruddha naksalavAdI pravRtti kA prAdurbhAva hone lagA thaa| aisA pratIta hotA hai inhIM zoSaNoM ke viruddha I0 pU0 chaThI zatAbdI meM eka navIna sAmAjika, Arthika aura dhArmika krAMti huI jise hama jaina dharma aura bauddha dharma ke ke nAma se jAnate haiN| donoM dharmoM ke mAdhyama se eka navIna sAmAjika aura Arthika saMracanA kA AhvAna kiyA gyaa| sadiyoM se calI ArahI jarjara, asamAna evaM ADambarayukta vyavasthA ko cunautI dI gayI aura karma aura 'zrama' ko itihAsa meM pahalI bAra mahattva pradAna kiyA gyaa| jaina sAhitya meM zramika varga ke kalyANa hetu aneka vidhAna kiye gaye haiN| zramika ke AzritoM ko bhojana aura ucita bhRtti na denA ahiMsA aNuvrata kA atikramaNa mAnA jAtA hai| dUsarI ora 'asteya aNuvrata' zramika varga ko nyAyapUrNa aura ucita bhAga kI prApti ke lie prerita karatA hai| 'aparigraha' dhana ke prati lobha aura usake saMgraha ko hatotsAhita karatA hai tathA atirikta sampatti ko janakalyANa hetu vitarita karane ke lie logoM ko prerita karatA hai| ni:saMdeha yaha siddhAMta Aja kI samAjavAdI artha

Page #55
50 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 vyavasthA kI ora saMketa karatA hai aura upabhoktAvAdI saMskRti ko cunautI detA hai| bhagavAn mahAvIra ne samAnatA ke isa zAzvata siddhAMta ko mAnava kI mukti ke sAtha jor3a kara alpaparigrahI samAja kI nIMva ddaalii| ata: kahA jA sakatA hai ki jaina dharma ke mAdhyama se samAja meM samAna Arthika Adarza kI sthApanA kI jA sakatI hai| sandarbha : 1. pANini, aSTAdhyAyI, 1/2/22, 3/1/26. 2. jaina, DaoN0 kamala, prAcIna jaina sAhitya meM varNita Arthika jIvana, pR0-20 3. piMDaniyukti, gAthA 384. uttarAdhyayanacUrNi, gAthA 118. 4. kauTilya, arthazAstra, 2/24/41. 5. vahI, 5/3/91. 6. zakranIti- 2/395. 7. kauTilya, atharzAstra, 5/3/91 8. jaina, DaoN0 kamala, prAcIna jaina sAhitya meM varNita Arthika jIvana, pR0-150 9. piNDaniyukti, 405 10. jJAtAdharmakathAMgasUtra, 13/20-23 11. bRhatkalpabhASya, bhAga 2, gAthA 1968-1970 12. piMDaniyukti, 384 13. manusmRti, 8/231 14. vyavahArabhASya, 8/310

Page #56
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 uttarI madhyapradeza meM jaina dharma : 10vIM se 13vIM zatAbdI I0 taka ( abhilekhIya sAkSyoM ke vizeSa sandarbha meM ) uttarI madhyapradeza ke aMtargata Ane vAle gvAliyara tathA cambala sambhAgoM ke ATha jiloM gvAliyara, datiyA, zivapurI, gunA, azokanagara, murainA, bhiNDa, zyopura ke kSetra kA purAtAttvika sAkSyoM kI upalabdhatA ke AdhAra para dhArmika dRSTi se prAcIna bhAratIya itihAsa meM mahattvapUrNa sthAna rahA hai| isa kSetra meM vibhinna dhArmika sampradAyoM ke sAtha-sAtha jaina dharma se sambandhita sAkSyoM kI bhI prApti hotI hai| jaina dharma vizeSa rUpa se samatA, ahiMsA evaM samyak saMkalpa para bala dene vAlA eka prAcIna dharma hai| prathama tIrthaMkara RSabhanAtha (AdinAtha) ko isa dharma ke pravartaka mAnA jAtA hai| jaina dharma ke vyavasthita evaM suniyojita dArzanika svarUpa kA vikAsa 24veM tIrthaMkara bhagavAn mahAvIra ke nirdezana meM huaa| yazavanta siMha * purAtAttvika sAkSyoM meM abhilekhoM ko prAmANika va Thosa AdhAra pradAna karane vAle srota ke rUpa meM mahattva prApta hai / 10vIM zatAbdI I0 se 13vIM zatAbdI I0 ke madhya uttarI madhyapradeza se prApta hone vAle abhilekhIya sAkSyoM ke AdhAra para isa kSetra meM jaina dharma va usake anuyAyiyoM kI vidyAmAnatA kI jAnakArI prApta hotI hai| isa kAla ke madhya madhyapradeza ke uparyukta kSetroM meM jaina dharma meM AsthA rakhane vAle zrAvakoM dvArA vibhinna jaina dharmAyatanoM kA nirmANa karavAyA gayA jo pratimAoM ke AyAgapaTToM (pratimA ke AsanoM / pAdapIThoM), stambhoM, bhittiyoM, zilAoM Adi para pratiSThAkAla tathA pratiSThA karavAne vAle zrAvakoM ke utkIrNa nAmoM se spaSTa hotA hai| ceta (gvAliyara), sihoniyA~ (murainA), naravara (zivapurI), pacaraI (zivapurI), bhImapura (zivapurI), guDAra 'yA' guDara (zivapurI), sonAgira (datiyA), sinAvala ( datiyA), dUbakuNDa ( zyopura), radeva ( zyopura), dhnecA 'yA' dhaneca ( zyopura) bajaraMgagar3ha (gunA), canderI (azokanagara), bUr3hI canderI (azokanagara), kadavAhA (azokanagara) Adi sthaloM se prApta jaina lekhoM * zodha chAtra, prA0 bhA0 i0saM0 evaM purAtattva adhyayanazAlA, jIvAjI vizvavidyAlaya, gvAliyara (ma0pra0 )

Page #57
52 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 se yahA~ jaina dharma kI sudRr3hatA kA anumAna lagAyA jA sakatA hai| kucha mahattvapUrNa jaina abhilekhoM se sambandhita sUcanAe~ isa prakAra haiM - vi0saM0 1034 (977 I0) ke sihoniyA~ arhat pratimA lekha' meM zrI vajradAma kA ullekha milatA hai| isa vajradAma kI pahacAna gvAliyara kI kacchapaghAta zAkhA ke zAsaka vajradAmana ke rUpa meM kI jAtI hai| sambhavata: isa jaina pratimA kI pratiSThApanA vajradAma dvArA karavAyI gayI thii| gvAliyara kI kacchapaghAta zAkhA ke hI ratnapAla nAmaka zAsaka ke ullekhayukta gvAliyara durga se prApta khaNDita va tithi rahita eka zilAlekha kA prArambha 'siddham candraprabhasya vadanAM vurUha jayatya' ke sAtha hotA hai| isa abhilekha meM patthara (zaila) kI eka arhat mUrti kA bhI ullekha hai| sambhavata: yaha abhilekha jaina dharma ke kisI dhArmika kRtya se sambandhita rahA hogaa| vi0saM0 1122 (1065 I0) ke pacaraI zAntinAtha mandira zilAlekha meM sIyaDoNI-canderI-thUbona-kadavAhA-pacaraI va usake samIpavartI kSetroM meM zAsanarata paravartI pratIhAra zAkhA ke harirAja, bhIma, raNamala (raNapAla) kA ullekha huA hai| isa lekha meM do goSThikoM kA bhI ullekha milatA hai| goSThika prabandha-samiti kA eka sadasya hotA thaa| ye prabandha-samitiyA~ mandira nirmANa va anya dhArmika kAryoM se sambandhita hotI thiiN| sambhavataH paravartI pratIhAra zAsaka raNapAla ke samaya pacaraI ke isa zAntinAtha mandira kA nirmANa huA hogaa| vi0saM0 1145 (1088 I0) ke dUbakuNDa dhvasta jaina mandira se prApta zilAlekha meM eka jaina mandira ke nirmANa meM dUbakuNDa zAkhA ke kacchapaghAta zAsaka vikramasiMha dvArA sahayoga karane kI jAnakArI milatI hai| isa lekha meM unake dvArA jaina mandira kI vyavasthA va pUjana saMskAra ke sucArU rUpa se niSpAdana hetu mandira ko jamIna dAna dene aura prajA para kara lagAne Adi kA ullekha milatA hai| zilAlekha kA prArambha 'oM namo vItarAgAya' tathA jaina tIrthaMkaroM RSabhasvAmI (arthAt RSabhanAtha), zAMtinAtha, candraprabha, jina (arthAt mahAvIra) vastu(zru)tadevI (vAk-paTutA aura vidyA kI devI) kI stuti se hotA hai| isa lekha meM jaina dharma meM AsthA rakhane vAle zraddhAluoM va zreSThiyoM kA parivAra sahita ullekha milatA hai| sAtha hI kucha goSThikoM va 'vaNika vaMza' kA bhI ullekha AyA hai| sambhavataH lekha meM ullekhita zraddhAluoM, zreSThiyoM, goSThikoM ne isa jaina mandira ke nirmANa meM sahayoga kiyA rahA hogaa| vi0saM0 1319 (1262 I.) ke yajvapAla zAsaka Asalladeva ke samaya ke bhImapura zilAlekha meM usake eka adhikArI jaitrasiMha dvArA eka jaina mandira nirmANa karavAne kA ullekha milatA hai| isa abhilekha kA prArambha Adideva (AdinAtha), pArzvaprabhu (pArzvanAtha), mahAvIra Adi tIrthaMkaroM tathA zAradA (sarasvatI) va digambara

Page #58
uttarI madhyapradeza meM jaina dharma : 10vIM se 13vIM zatAbdI I0 taka : 53 muniyoM kI stuti se hotA hai| zilAlekha meM jaina mandira ke nirmANa meM sahayoga karane vAle jaina zraddhAluoM, zreSThiyoM va goSThikoM kA parivAra sahita vivaraNa milatA hai| lekha meM jaina muniyoM va guruoM, mandira meM pUjana saMskAra va pratiSThApanA kArya kA niSpAdana karavAne vAloM kA bhI ullekha huA hai| isa zilAlekha meM devagupta nAmaka vyakti ko 'zvetAmbara kula' kA kahA gayA hai| jaina dharma se sambandhita 'digambara' zabda kA ullekha gvAliyara zAkhA ke kacchapaghAta zAsaka mahIpAla ke vi0saM0 1150 (1093 I0) ke sAsa-bahU mandira zilAlekha' (gvAliyara durga) meM huA hai| isa zilAlekha ko yazodeva nAmaka digambara (digaMbarArka:) dvArA likhA batAyA gayA hai| gvAliyara durga se hI prApta vi0saM0 1161 (1104 I0) ke eka anya zilAlekha' kI racanA 'nirgrathanAtha muni yazodeva' dvArA karane kI sUcanA bhI prApta hotI hai / sambhavata: vi0saM0 1150 (1093 I0) va vi0saM0 1961 (1104 I0) ke donoM zilAlekhoM meM ullekhita yazodeva eka hI vyakti haiM, aisA kahA jA sakatA hai| jaina abhilekhoM meM guru-ziSya paramparA ke bhI ullekha milate haiM jinhoMne isa kSetra meM jaina dharma ke vikAsa meM mahattvapUrNa yogadAna diyaa| abhilekhoM meM jaina muniyoM ke lie guru, muni, mahAmuni, mahAcArya, sUri, paNDitAcArya Adi viruda vyavahRta hue haiN| vi0saM0 1122 (1065 I0) ke pacaraI zAntinAtha mandira zilAlekha meM zrI (AcArya) kundakunda kI vaMzaparamparA ke dezIya nAmaka gaNa meM zubhanandi guru ke ziSya AcArya lIlacandra kA, vi0saM0 1145 (1088 I0) ke dUbakuNDa jaina mandira zilAlekha meM lATavAgaTagaNa ke guru devasena, unake ziSya kulabhUSaNa, kulabhUSaNa ke ziSya durlabhasena sUri, durlabhasena ke ziSya zAMtisena guru va unake ziSya vijayakIrti kA, vi0saM0 1152 (1095 I0) ke dUbakuNDa se prApta eka anya abhilekha meM kASThAsaMghI mahAcArya zrI devasena kA, vi0saM0 1982 (1125 I0) ke ceta se prApta stambha lekha meM vijayasena kA tathA vi0saM0 1210 (1153 I0) ke pacaraI maMdira bhitti zilAlekha meM dezIyagaNa ke paNDitAcArya zrutakIrti, paNDitAcArya vItacandra, AcArya zubhanandi va lIlacandra sUri, Adi kA ullekha milatA hai| uparokta abhilekhoM ke atirikta bajaraMgagar3ha se prApta vi0saM0 1206 (1149 I0) ke arhat pratimAlekha, vi0saM0 1215 (1158 I0) ke padmaprabha pratimAlekha va vi0saM0 1250 (1193 I0) ke neminAtha pratimAlekha tathA vi0saM0 1329 (1272 I0) ke naravara arhat pratimAlekha va vi0saM0 1343 (1286 I0) ke gvAliyara pArzvanAtha pratimAlekha, Adi meM bhI pratimA ko pratiSThApita karavAne vAle evaM dAna dene

Page #59
zramaNa, varSa 59, : 54 vAle zrAvakoM kA parivAra ke vaMzavRkSa sahita (jaise - mAtA - pitA, putra-putravadhu, pautrapautravadhu, prapautra Adi) ullekha milatA hai|99 aMka 4/akTUbara - T - disambara 2008 isa prakAra uparokta abhilekhIya sUcanAoM ke vivecana ke AdhAra para yaha kahA jA sakatA hai ki 10 vIM zatAbdI I0 se 13vIM zatAbdI I0 ke madhya uttarI madhyapradeza ke kSetra meM jaina dharma ke vikAsa meM kacchapaghAta, paravartI pratIhAra tathA yajvapAla zAsakoM ke alAvA unake rAjyAdhikAriyoM, zreSThiyoM (vyApAriyoM), goSThikoM va anya jaina zrAvakoM ne mahattvapUrNa sahayoga diyaa| ina abhilekhoM ke tathyoM se yaha bhI jJAta hotA hai ki isa kSetra meM jaina dharma kI zikSAoM kA prabhAva mukhyataH vyavasAyika kAryoM meM saMlagna rahane vAle 'vaizyoM' athavA 'vaNikoM' para pdd'aa| sandarbha : 1. jarnala oNpha di eziyATika sosAiTI oNpha baMgAla, jilda - XXXI, pR0 393. 2. siMha, e0ke0 : ( 1993-94), e kacchapaghAta insakripsan phraoNma gvAliyara, bhAratI, jilda - XX, banArasa hindU vizvavidyAlaya, pR0 113 116. 3. dvivedI, hariharanivAsa : (vi0saM0 2004), gvAliyara rAjya ke abhilekha, gvAliyara, saMkhyA - 45, vilisa, mAikela DI0 : (1996), insakripsansa oNpha gopakSetra, landana, pR0 5. 4. epigraoNphiyA iNDikA : jilda - II, naI dillI, pR0 232-40. kaoNrpasa insakripsanam iNDikeramaH, jilda - VII, bhAga- III, naI dillI, pR0 561-568. 5. 6. iNDiyana eNTikverI : jilda - XV, dillI, pR0 33 - 46. 7. i0e0 : jilda - XV, dillI, pR0 201 - 203. 8. dvivedI, hariharanivAsa: gvAliyararAjyake abhilekha, saMkhyA - 58, vilisa, mAikela DI0 : vahI, pR06. 9. vahI, saMkhyA - 66, vilisa, mAikela DI0 : vahI, pR0 7. 10. vahI, saMkhyA- 73, vilisa, mAikela DI0 : vahI, pR0 8. 11. jaina, kastUracandra : (2001), bhAratIya digambara jaina abhilekha aura tIrtha paricaya - madhyapradeza, 13vIM zatI taka", dillI, pustaka meM nihita jAnakArI ke AdhAra pr| *

Page #60
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 vizvazAMti aura ahiMsA : eka vizleSaNa DaoN0 muktezvara nArAyaNa siMha* mAnava svabhAva se zAMtipriya hai| mAnava apane vikAsa ke AdikAla meM akelA thA, vaiyaktika sukha-duHkha kI sImA se ghirA huA, eka jaMgalI jAnavara kI bhaaNti| usameM mAnava cetanA kA vikAsa nahIM haA thaa| lekina eka dina vaha bhI AyA jaba usameM cetanA kA vikAsa huA aura dUsaroM ke viSaya meM bhI socanA prArambha kiyaa| sAtha hI usameM svArtha aura parArtha kI bhAvanA bhI vikasita huii| svArtha ne azAMti ko janma diyA to parArtha ne zAnti ko| Aja svArtha parAkASThA para hai, phalataH samAja va rASTra meM azAMti vyApta hai| Aja vyakti ke samakSa mAtra bhojana aura vastra kI hI samasyA nahIM hai, balki bhautika AvazyakatAe~ itanI adhika bar3ha gaI haiM ki unakI pUrti vyakti aharniza vyasta rahakara bhI nahIM kara pA rahA hai| asantoSa aura adhikAra lipsA na kevala vaiyaktika, balki sAmAjika va rASTrIya stara para bhI dekhI jA rahI hai| saMgharSa aura azAMti kA tANDava Aja vaiyaktika, sAmAjika aura rASTrIya stara para vidyamAna hai| dharma ke nAma para sAmpradAyikatA, sAhasa ke nAma para jhagar3Alu pravRtti, prAmANikatA ke nAma para ADambara, satya ke nAma para kUTanIti, sAmAjikatA ke nAma para vargavAditA Aja cAroM ora dRSTigocara hotI haiN| jahA~ taka azAMti kI bAta hai to Arthika azAMti ke mUla meM dhana kI asamAnatA hai, to rAjanaitika azAMti ke mUla meM Arthika azAMti aura aupanivezika samasyAe~ haiN| isI prakAra dhArmika azAMti ke mUla meM pratIkoM kA bolabAlA hai| inake atirikta aura bhI azAMti ke kAraNa haiM, jaise- vyaktivAda aura samAjavAda kA saMgharSa, zoSaka aura zoSita kA vargabheda, asaMtoSa kI bhAvanA, anaitikatA, icchAoM kI atyadhika va anucita vRddhi aadi| bhAratIya saMskRti vasudhaivakuTumbakam kI saMskRti hai| kahA bhI gayA haiayaM nijaH paroveti gaNanA laghu-cetasAm / udAracaritAnAM tu vasudhaivakuTumbakam / / vasudhaivakuTumbakam ke isa kalevara ko vyakti ne jaise hI utArA ki azAMti kI jAgRti huI, svArtha ne pA~va phailAyA aura vahI mAnava kI niyati bana gii| bhAratIya * prAcArya, e0bI0esa0 mahAvidyAlaya, lAlagaMja, vaishaalii|

Page #61
56 :: zramaNa, varSa 59, aMka 4/ akTUbara-disambara 2008 saMskRti meM jahA~ dayA aura karuNA kA, pavitra mAnavatA kA itanA ucca vikAsa huA hai, vahIM mAnava Aja svArthoM aura icchAoM kA dAsa banA huA hai| apane svArtha ke lie dUsaroM ke prANoM se khela rahA hai| jaba taka vAsanA aura vikAra ke bandhana va svArtha kI ber3iyA~ nahIM TUTeMgI taba taka zAMti kI bAta karanA koI mAne nahIM rakhatA hai| kyoMki vyakti se parivAra, parivAra se samAja, samAja se rASTra aura rASTra se vizva banatA hai| isa prakAra sabake mUla meM vyakti hI hai, ataH vyakti meM jaba zAMti kA vAsa hogA tabhI svabhAvataH vizva meM zAMti vyavasthA bnegii| Aja vizva jitanA vyAkula vizvazAMti ke lie hai saMbhavataH utanA vyAkula kabhI nahIM thaa| pahale jIvana thA, jijIviSA thI, jIvana vyavahAra thA, cAritra thA, samabhAva thaa| Aja vizva viSamabhAva meM vyApta hai, kSaNika vyAmoha meM pha~sA huA hai, aisI sthiti meM jaba ahiMsA aura zAMti ke ghaTaka satpatha para agrasara hoMge taba jAkara zAMtipUrNa samAja kI sthApanA ho sakatI hai| ahiMsA kA mArga hI hai jisa para calakara mAnavIya samasyA kA zAMtipUrNa hala DhU~DhA jA sakatA hai| ahiMsA eka vidhAyaka zakti hai jisake samakSa bar3e se bar3A hiMsAtmaka vyaktitva bhI dharAzAyI huA hai / ahiMsA, saMyama aura zAMti ke sambandha meM AcArya tulasI ne kahA hai- vizvazAMti aura vyakti kI zAMti do vastue~ nahIM haiN| azAMti kA mUla kAraNa aniyaMtrita lAlasA hai| lAlasA se, saMgraha se zoSaNa kI pravRtti utpanna hotI hai| vyakti yA vizva jo bhI zAMti cAhatA hai use ina mUla kAraNoM se bacanA hogA / ...... zAMti ke lie aise ahiMsaka samAja kA nirmANa apekSita hai, jisameM jIvana kA pravAha calatA rahe aura AkramaNa kA zoSaNa na ho| saMkalpapUrvaka hone vAlI hiMsA miTa jaae| ahiMsA abhaya hai, isalie kAyaratA aura kamajorI se isakA koI abhiprAya nahIM / ahiMsA aura kAyaratA kA 36 kA sambandha hai / " vastutaH Aja zAMti ke jitane bhI prayatna kiye jA rahe haiM ve svArtha kI cAdara or3hakara kiye jA rahe haiM yahI kAraNa hai ki aba taka zAMti ke jitane bhI prayAsa hue haiM ve nirarthaka hI siddha hue haiN| Aja azAMti abhAva janita hai aura vaha abhAva hai prema kA / prema ke abhAva meM hI eka prANI dUsare prANI kI hiMsA karatA hai / prema ke isa abhAva kI pUrti hiMsA - pratihiMsA kI bhAvanA, arthalolupatA, adhikAra kI lipsA se nahIM kI jA sakatI hai| naitikatA se anaitikatA, ahiMsA se hiMsA, prema se ghRNA, kSamA se krodha va utsarga se saMgharSa evaM mAnavatA se pazutA para vijaya prApta kI jA sakatI hai| prazna uThatA hai ki vyakti hiMsA kisakA karatA hai? sva kI yA para kI? sAmAnyataH yaha mAnA jAtA hai ki hiMsA jaba bhI hotI hai dUsare kI hI hotI hai| lekina jaina dharma ke anusAra jaba bhI

Page #62
vizvazAMti aura ahiMsA : eka vizleSaNa : 57 hiMsA hotI hai taba donoM arthAt sva aura para kI hotI hai| hiMsA meM krodha, mAna, dveSa Adi kI bhAvanA nihita hotI hai, jisase vyakti sva kI hiMsA karatA hai| vastutaH jise vyakti mAranA cAhatA hai vaha koI dUsarA nahIM balki vaha svayaM hI hai, kyoMki sabhI jIva samAna haiN| bhagavAn mahAvIra ne kahA hai- 'ege AyA' arthAt AtmA eka hai, eka rUpa hai, eka samAna hai| caitanya ke jAti, kula, samAja, rASTra, strI puruSa Adi ke rUpa meM jitane bhI bheda haiM, ve saba Aropita bheda haiM, bAhya nimittoM dvArA parikalpita kiye gaye mithyA bheda haiN| AtmAoM ke apane mUla svarUpa meM koI bheda nahIM hai| baira ho, ghRNA ho, damana ho, utpIr3ana ho saba aMtataH lauTakara kartA ke hI pAsa hI Ate haiM, kyoMki kRtakarma niSphala nahIM hote| yaha ThIka usI taraha hotA hai jisa taraha kue~ meM kI gaI dhvani pratidhvani ke rUpa meM vApasa hotI hai| hiMsA se kabhI bhI zAMti yA samatA kI sthApanA nahIM ho sktii| kyA ghRNA se ghRNA kA anta ho sakatA hai? bezaka nhiiN| hama sabhI jAnate haiM qi yuddhottara kAla meM vizva ke jina dezoM meM sAmyavAda kI sthApanA huI, una dezoM meM pahale khUna kI holI khelI gii| pU~jIpatiyoM ke nAma para eka bahuta bar3e varga kA saphAyA kiyA gyaa| unmUlana kI yaha prakriyA Aja bhI cala rahI hai, lekina yaha vizvabandhutva kA mArga nahIM hai aura na hI isake dvArA vizvazAMti sthApanA kI kalpanA kI jA sakatI hai| kyoMki vizvazAMti tabhI saMbhava ho sakatI jaba mAnavIya caryA meM bhautikatA ke sAtha AdhyAtmikatA kA bhI samAveza ho| yuddha Aja bhI hote haiM, para unameM niraparAdha aura yuddha se virata prANiyoM kA bhedabhAva nahIM hotaa| pratyeka yuddha ke bAda yaha ummIda kI jAtI hai ki bhaviSya meM yuddha nahIM hogA, lekina satyatA yaha hai pratyeka yuddha samApti ke sAtha bhAvI yuddha kA bIjAropaNa ho jAtA hai| kAraNa ki mAnava meM pratizodha kI bhAvanA kA janma ho jAtA hai| isake lie AvazyakatA hai manuSya ke hRdaya-parivartana kii| isa sambandha meM 11 disambara, 1959 ko amerikA ke rASTrapati janarala AijanahAvara dvArA bhAratIya saMsada meM diye gaye vaktavya ko dekhA jA sakatA hai| unhoMne kahA - 'maiMne eka bhI aise vyakti ko nahIM dekhA jo yuddha cAhatA ho| aisI eka bhI mAtA nahIM hogI jo apane putra ko yuddha meM bhejanA caahe| sabhI vizvazAMti cAhate haiN| isake lie niHzastrIkaraNa Avazyaka hai| kintu niHzastrIkaraNa se kyA yuddha nahIM hogA? vastutaH yuddha zastroM dvArA nahIM hotaa| yuddha manuSya karate haiM aura manuSya lobha se prabhAvita hote haiN| ataH yuddha ke sambandha meM jaba taka yuddha kI pravRtti na badale taba taka zAMti kA sthAyI samAdhAna nahIM nikala skegaa| spaSTa hai Aja sampUrNa vizva meM rAjanItijJa ahiMsaka samAja ke lie saceSTa haiN| ve vizva zAMti kA mArga Dhar3ha rahe haiN| unheM yaha mArga kauna batAegA? isakA uttara hai - bhArata ke

Page #63
58 : zramaNa, varSa 59, aMka 4/akTUbara- disambara 2008 santa aura mahApuruSa, jinhoMne ahiMsA aura vizvazAMti ke lie vibhinna pakSoM kA adhyayana, manana kiyA hai, ve hI vizva ko zAMti kA mArga prazasta kara sakate haiN| '3 13 bhagavAn mahAvIra ne kahA hai- mittI me savvabhUesu, veraM majjhaM na keNaI / arthAt vizva ke sabhI prANiyoM se merI maitrI hai, merA kisI se bhI baira nahIM hai| vastutaH jise tU mAranA cAhatA hai vaha tU hI hai, jise tU zAsita karanA cAhatA hai vaha tU hI hai, jise tU paritApa denA cAhatA hai vaha tU hI hai / ata: saba prANI, saba bhUta, saba jIva aura saba satvoM ko na mAranA cAhie, na anya vyakti ke dvArA maravAnA cAhie, na balAt pakar3anA cAhie, na paritApa denA cAhie aura na una para prANApahAra upadrava hI karanA caahie| jIva ke prati anyAya kI jitanI bhI pravRttiyAM haiM sabhI hiMsA ke antargata AtI haiN| Aja samAja meM bar3hatI hiMsA kI pravRttiyAM cAhe sAmAjika kSetra meM ho yA dhArmika kSetra meM yA phira Arthika kSetra meM saba ke pIche hiMsA to jIva kI hI hotI hai| AcArya tulasI ne kahA hai ki yuddha cAhe jaisA bhI ho vaha hiMsA kA pariNAma hai, use ahiMsA kI saMjJA nahIM dI jA sktii| yadyapi yuddha ahiMsA nahIM hai tathApi usameM ahiMsA ke lie paryApta sthAna hai| jaise AkrAMtA na baneM, niraparAdha ko na mAreM, kama se kama nAgarikoM ko to na mAreM, apAhijoM ke prati krUra vyavahAra na kreN| isI prakAra krayavikraya, vyApAra aura AdAna-pradAna samAja ke lie Avazyaka hai| yaha ahiMsAmaya haiaisA nahIM kahA jA sakatA / kintu isameM anyAya aura zoSaNa na ho, kama tola-mApa na ho, milAvaTa na kare, vizvAsaghAta na kare, jhUThA dastAveja na banAe aisA to saMbhava hai hii| yahI vyApAra ke kSetra meM ahiMsA hai|" jaina dharma AcAra, vicAra aura artha jo mAnava jIvana ke tIna mahattvapUrNa pakSa haiM, meM ahiMsA kI bAta karatA hai / jaina dharma kI samAja-vyavasthA vizvaprema kI nIMva para hI avalambita hai| isa vyavasthA ke antargata kevala manuSya ke bIca bhAIcAre kA sambandha hI nihita nahIM hai balki saMsAra ke pazu-pakSI, kIr3e-makor3e Adi samasta prANiyoM ke sAtha bhrAtRtva bhAva samAhita hai| tabhI to kahA gayA hai satveSu maitrI guNISu pramodaM kliSTeSu jIveSu kRpAparatvamaM / madhyasthabhAvaM viparItavRttau sadA mamAtmA vidadhAtu deva / / prANiyoM ke prati prema hI eka aisA siddhAnta hai jo vyakti aura samAja ke bIca adhikAra aura kartavya kI zRMkhalA sthApita kara sakatA hai| Aja vyakti aura samAja ke bIca kI khAIM saMgharSa aura zoSaNa ke kAraNa gaharI ho gaI hai jise premAcaraNa dvArA hI bharA jA sakatA hai| isa bAta se iMkAra nahIM kiyA jA sakatA ki mAnava kA jInA usakA

Page #64
vizvazAMti aura ahiMsA : eka vizleSaNa adhikAra hai lekina dUsare ko jIne denA usakA kartavya hai / jisa dina ye bAta logoM ko samajha meM A jAyeMgI samAja meM zAMti hogii| matavaibhinyatA bhI samAja meM azAMti kA kAraNa hai| mahAvIra ne kahA hai ki apanI bAta yA dhAraNA ke prati durAgraha honA ekAMtavAda hai| yahI kAraNa hai ki haThavAditA aura ekAnta dRSTikoNa hamAre lie azAMti aura saMgharSa utpanna karate haiN| isa samasyA ke samAdhAna hetu mahAvIra ne anekAntavAda ko prastuta kiyaa| kahA ki kisI vastu ko ekAntataH 'aisA hI hai' ke sthAna para 'aisA bhI hai' kA prayoga karanA cAhae / kyoMki 'hI' Agraha kA dyotaka hai to 'bhI' vinamratA kA / 'bhI' se vaktA kI apekSAdRSTi kA patA calatA hai| : 59 vartamAna arthapradhAna saMskRti jo azAMti kA sabala kAraNa hai use arthasaMyama dvArA dUra kiyA jA sakatA hai| Aja vyakti ke pAsa jitanI sampatti bar3hatI jA rahI hai usameM utanI hI mAtrA meM asaMtoSa kI bhAvanA bhI bar3ha rahI hai / asaMtoSa kI yaha bhAvanA hI mAnava ko hiMsA kI ora pravRtta karatI hai| kyoMki saMcayavRtti meM mAnava ko nyAyaanyAya kA vicAra nahIM rahatA hai| Arthika samAnatA meM jaina dharma kA aparigraha siddhAnta aham bhUmikA nibhA sakatA hai| ahiMsA ke binA vizvazAMti asaMbhava hai| Aja ke maryAdAhIna evaM ucchRMkhala jIvana meM samarasatA evaM zAMti lAne ke lie ahiMsA hI vaha AdhAra hai jisa para paramAnaMda kA prAsAda khar3A kiyA jA sakatA hai| ekamAtra ahiMsA hI hai jo mAnava hRda aura zarIra ke madhya, bAhya prakRticakra aura antarAtmA ke madhya, svayaM aura par3osI ke madhya sadabhAvapUrNa sAmaMjasya paidA karake bandhutA kA rasa bahA sakatA hai tathA samagra caitanya ke sAtha binA kisI bhedabhAva ke tAdAtmya sthApita kara sakatA hai| lekina ahiMsA kA yaha prArUpa tabhI saMbhava hai jaba ahiMsA ke sAdhanoM ke aucitya ko hama dhyAna meM rkheNge| jaina dharma meM pratyeka kArya ko saMcAlita karane ke lie sarvaprathama zraddhA aura vizvAsa para bala diyA gayA hai| ratnatraya ke rUpa meM jaina dharma ne samyagdarzana, samyagjJAna aura samyakcAritra ko isa rUpa meM prastuta kiyA hai ki vyakti inake dvArA apane vaiyaktika jIvana ko sudhAra kara samAja aura rASTra kI aisI ikAI bana sakatA hai jisase Adarza samAja aura rASTra kA nirmaNa hogaa| ahiMsA jise kAyaroM kA zastra kahA jAtA hai, vastutaH vaha eka aisI vidhAyaka zakti hai ki jisa kArya ko lAkha paramANubama aura hAiDrojana bamoM ke prayoga se sampanna nahIM kiyA jA sakatA hai usa kArya ko ahiMsA dvArA sahaja hI sampanna kiyA jA sakatA hai, jaise mahAtmA gA~dhI ne bhAratavarSa kI AjAdI meM ahiMsA kI zakti se logoM ko avagata

Page #65
60 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 karAyA thaa| Aja AvazyakatA hai ahiMsA ko vyAvahArikatA ke dharAtala para lAne kI kintu isake lie hameM dRr3hasaMkalpa honA hogA tabhI vizvazAMti kI sthApanA ho skegii| sandarbha : 1. mizra, ananta, vizvazAnti aura aNuvrata, prakA0- AtmArAma eNDa sansa, kazmIrI geTa, dillI, pR0- 21 2. cintana kI manobhUmi, sampAdaka DaoN0 baziSTha nArAyaNa sinhA, sanmati jJAnapITha, AgarA, pR0- 251 3. mizra, ananta, vizvazAnti aura aNuvrata, prakA0- AtmArAma eNDa sansa, kazmIrI geTa, dillI, pR0- 22 4. savve pANA, savve bhUyA, savve jIvA, savve sattA, na haMtavvA, na ajjAveyavvA, na paridhittavvA, na pariyAveyavvA, na uddaveyavvA, esa dhamme suddhe niyaye saasye| AcArAMgasUtra, 1/4/1 5. mizra, ananta, vizvazAnti aura aNuvrata, prakA0- AtmArAma eNDa sansa, kazmIrI geTa, dillI, pR0- 21 6. sAmAyika pATha,1

Page #66
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 bhAsa kA prAkRta prayogajanya darzana ___DaoN0 rAmA zaMkara rajaka* saMskRta kI bhA~ti prAkRta bhI bhAratIya jJAna-vijJAna kI vAhikA bhASA rahI hai, jo sambhavataH vaidika kAla se bhAratIya jana-jIvana meM apane vividha daizika rUpoM meM prayukta hotI calI A rahI hai| prAkRta sAhitya meM vyavahAra aura darzana kA jitanA vivecana hai, utanA hI laukika aura jIvavijJAna se sambandhita viSayoM kA pratipAdana bhI hai| jaina sAhitya vibhinna bhAratIya bhASAoM meM upalabdha hai, parantu inakI prArambhika aura AdhArabhUta bhASA prAkRta hai| prAkRta sAhitya meM vibhinna vidhAoM kA vizleSaNa huA hai| aneka vidvAnoM ne saMskRta tathA prAkRta donoM ko pRthak bhASA mAnA hai aura prAkRtasya tu sarvameva saMskRtaM yoniH' (prAkRtasaJjIvanI) ko amAnya ghoSita kiyA hai| aisA pratIta hotA hai ki jaba saMskRta ne apane ko utkRSTatama bhASA ke pada para pratiSThita kara liyA, taba se usakA jana-samparka prAyaH chUTa gayA aura usa samaya se prAkRta janasAdhAraNa kI bhASA bnii| yahI kAraNa hai ki prAkRta ne vibhinna bhAratIya rAjyoM meM apanA pRthak-pRthak svarUpa dhAraNa kiyA aura usakA pravAha bhI banA rhaa| kAlAntara meM prAkRta ne apanA sAhityika rUpa grahaNa kiyA aura taba se prAkRta-sAhitya (sAhityika prAkRta) ke vibhinna binduoM para zikSita janoM kI dRSTi gyii| jinheM sAhityika prAkRta kahA gayA unameM mahArASTrI (vidarbha, mahArASTra),zaurasenI (zUrasena-mathurA ke AsapAsa), mAgadhI (magadha), ardhamAgadhI (kauzala) aura paizAcI (sindha) ke nAma vizeSa ullekhanIya haiN| prAkRta-vyAkaraNa ke yazasvI vidvAn pizela ke anusAra svacchanda prayoga ke lopa hone se AryabhASA ke laukika madhyakAlIna rUpa kA vikAsa huA, lekina prAkRta ke vikAsa kA AdhAra prAcIna aura prAcInatara AryabhASAoM kI vizeSatAe~ haiN| saMskRta se prAkRta ke udbhava siddhAnta meM siMhadevagaNi ke anusAra 'prakRteH saMskRtAt AgataM prAkRtam hai, arthAt saMskRta hI prakRti hai aura usase Agata yA vikasita bhASA prAkRta khlaayii| 'prAkRtasaJjIvanI' meM varNita hai- 'prAkRtasya tu sarvameva saMskRtaM yoni:5' arthAt sabhI saMskRta prAkRta kA udbhava sthAna hai| isI prakAra anya vidvAnoM ne bhI saMskRta ko hI prAkRta kA udgama sthala mAnA hai, yathA* pI0DI0epha0, saMskRta-vibhAga, bI0Ara0e0bihAra vizvavidyAlaya, mujphphrpur|

Page #67
62 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 'prakRte: saMskRtAyAstu vikRtiH prAkRti mtaa| 'prakRtiH saMskRtaM tatra bhavaM praakRtmucyte|' 'prakRterAgataM prAkRtam' vyAkhyAnusAra 'prakRta' (saMskRta) kA vikRta bhASAsvarUpa hI prAkRta khlaayaa| tatkAlIna saMskRta nATakoM meM nAyaka kA ziSTajanoM ke atirikta strI Adi sAmAnya kiMvA nIca (adhama) pAtroM kI bhASA bhI prAkRta honI caahie| 'nATyazAstra' kA yaha prAvadhana draSTavya hai zaurasenI samAzritya bhASAM kAvyaM yojyet|| zakArAbhIracaNDAla-zavaradramilAndhrajAH / hInA vanecarANAM ca vibhASA nATake smRtA / / uparyukta tathyoM ke AdhAra para yaha sapramANa kahA jA sakatA hai ki prAkRta bhASAoM kA mUla utsa saMskRta hI hai| prAkRta bhASA, lokabhASA ke rUpa meM sthApita huI lekina use jAnane ke lie Aja kevala usakA sAhityika svarUpa hI upalabdha hai| zaurasenI prAkRta saMskRta nATakoM meM prAyaH prayukta dikhatI hai| saMyogAtmakatA, saralatA evaM saMkSiptatA ke kAraNa bhagavAn mahAvIra ne ise apanAyA thaa| mahAvIra kA kAla chaThI zatAbdI I0 pU0 mAnA gayA hai| unake upadiSTa vacana prAkRta bhASA meM saMkalita haiN| bhAsa ke teraha rUpaka upalabdha hai, jinameM pA~ca ekAGkI, eka samavakAra, pA~ca nATaka aura do prakaraNa kI koTi meM Ate haiN| inameM prAkRta bhASA kA bhUyazaH prayoga kiyA gayA hai| bhAsakRta ekAGkI rUpaka -'urubhaGgam', 'utsRSTikAGka ke rUpa meM parigaNita hai, kyoMki isameM karuNa rasa, nArI krandana tathA raNavijaya evaM parAjaya carcita hai utsRSTikAGke prakhyAtaM vRttaM buddhayA prpnycyet| rasastu karuNaH sthAyI netAraH prAkRtA nraaH|| bhANavat sandhivRttyakairyuktaH striipridevitaiH| vAcA yuddhaM vidhAtavyaM tathA jypraajyau|| 10 isa ekAGkI meM kRSNa ke iGgita karane para bhIma gadA-prahAra se Uru para AghAta kara, anyAyI duryodhana ko parAsta kara dete haiM, ataeva bhIma pratinAyaka kI bhUmikA meM

Page #68
bhAsa kA prAkRta prayogajanya darzana : 63 dikhate haiN| duryodhana kA putra apane pitA ko mRta dekhakara zokAkula ho jAtA hai aura duryodhana kI patniyA~ bhI karuNa vilApa karatI haiN| saMskRta sAhitya kA ekamAtra duHkhAnta rUpaka yahI hai| saMskRta sAhitya meM rUpaka ke sukhAnta hone kI nATya paramparA kA yaha apavAda kahA jA sakatA hai| AsurI pravRtti sampanna duryodhana jaise vyakti kI mRtyu eka dRSTi se sukha kA kAraNa bhI ho sakatI hai| yaha saMbhAvanA kI jA sakatI hai ki bhAsa ke kAla meM 'bharatanATyazAstra' ke niyama sAhityakAroM meM pUrNataH mAnya na ho pAye hoN| isa ekAGkI meM cAra pAtroM gAndhArI, mAlavi va pauravi (duryodhana kI patniyA~) aura durjaya ne prAkRta bhASA kA prayoga kiyA hai| - gAndhArI- puttaa! kahiM si ?(putraka! kvAsi?), pR0-43, uurubhnggm| arthAt putra! kahA~ ho? - daivyau - mahArAa! kahiM si? (mahArAja ! kvAsi), pR0-43, vhii| - gAndhArI-jIvAvidati mndbhaaaa| (jIvitAsmi mandabhAgA), pR0 -43,vhii| arthAt hA~! mandabhAginI maiM abhI taka jIvita huuN| -daivyau-mahArAa! mahArAa! ( mahArAja! mahArAja!), pR0, 43, vhii| - gAndhArI-mahArAa! Na dissdi| (mahArAja! na dRzyate), pR0-44, vhii| arthAt mahArAja! vaha nahIM dikhAI par3a rahA hai| - gAndhArI- jAda suyodhaNa! dehi me paDivaaNaM ! puttasadaviNAsadutthidaM samasyA-sehi mhaaraaaa| (jAta suyodhana ! dehi me prativacanam putrazatavinAzaduHsthitaM samAzvAsaya mhaaraajm|), pR045, vhii| arthAt putra suyodhana! mujhe uttara do| sau putroM kI mRtyu se duHkhI isa abhAge mahArAja ko dhairyAvalambana do| - gAndhArI- ettha jAdA! ( atrA jAte)- pR-47, vhii| arthAt putriyoN| idhara aao| - daivyau-ayye! imA mh| (Arye! ime svaH) -pR0-47, vhii| arthAt aarye| hama donoM yahA~ haiN|

Page #69
64 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 - gAndhArI - aNNesaha bhattAraM / (anveSethAM bhartAram ) - pR0 -47,vhii| arthAt apane svAmI ko ddhuuNddh'o| -daivyau- gacchAma mndbhaaaa| gacchAvaH mandabhAge / -pR -47,vhii| arthAt hama donoM mandabhAginI jAtI haiN| - dhRtarASTaH - ka eSa bho| mama vastrAAntaramAkarSan maargmaadeshyti| - pR0 -47,vhii| arthAt are! yaha kauna hai, jo mere vastroM ko khIMcatA huA mujhe rAha dikhA rahA -durjayaH - tAda! ahaM dujjo| (tAta! ahaM durjyH)| pR0-48, vhii| arthAt - dAdAjI ! maiM durjaya huuN| isa prakAra 'utsRSTivata' meM nATyakAra ne jina cAra pAtroM ke mAdhyama se prAkRta bhASA kA prayoga kiyA hai, unameM tIna strI pAtra haiM aura eka pAtra abodha bAlaka duryodhana putra durjaya hai| abodha bAlaka dvArA prAkRta bhASA kA prayoga yaha socane ke lie bAdhya karatA hai ki tatkAlIna samAja meM prAkRta bhASA janasAmAnya kI bhASA thii| mahAkavi bhAsa apane rUpakoM meM janasAmAnya kI bhASA (prAkRta) kA prayoga kara, Aja bhI apane yazaH zarIra se amara haiN| nATyakAra ne apane rUpakoM meM pANini kI 'aSTAdhyAyI' evaM bharatamuni ke 'nATyazAstra' ke niyamoM kA bhI ullaMghana kiyA hai| 'nATyazAstra' ke anusAra raGgamaJca para mRtyu, yuddha, krIr3A, zayanAdi kA pradarzana niSiddha hai, lekina bhAsa ne 'pratimA' nATaka meM dazaratha kI mRtyu, abhiSeka' meM bAli kI mRtyu aura 'UrubhaGga' meM duryodhana kI mRtyu ko raGgamaJca para prastuta kiyA hai| isI prakAra nATyakAra ne 'madhyamavyAyoga', 'UrubhaGga' aura 'bAlacarita' meM yuddha kI avatAraNA kI hai| krIr3A, zayana aura mRtyu ko raGgamaJca para prastuta karanA bhAsa kI apanI vizeSatA hai| 'prAkRta' zabda se hamArA tAtparya prAkRta ke kevala eka bheda vizeSa se nahIM apitu zaurasenI, mahArASTrI, mAgadhI, ardhamAgadhI Adi sarvavidha bhedoM se hai| jisa prakAra 'hindI' zabda ke prayoga se khar3I bolI, braja, bAMgaDU, kannaujI, bundelI (yahA~ taka ki rAjasthAnI, avadhI, bhojapurI) Adi kA bhI samAveza ho jAtA hai| usI prakAra vibhinna janapadoM kI lokabhASA hone ke kAraNa janapadAnusAra prAkRta bhASA mAnI jA sakatI hai, to bhI anya prAkRtoM ko jAnane kA koI sAdhana nahIM hai| vaise AbhArI, AvantI, gaur3I, DhakkI, zAbarI, cANDAlI Adi aneka nAma yatra-tatra dRSTigocara hote hai|

Page #70
bhAsa kA prAkRta prayogajanya darzana : 65 bhASA ke viSaya meM apANinIya prayoga ArSa kAvya, purANa- sAhitya aura pazcAdvartI aneka granthoM meM bikhare milate haiN| dUsarI sthiti yaha hai ki prAkRta ke prAcIna prayoga malayAlama hastalekhoM kI vizeSatA hai| isake atirikta saMskRta - nATakoM kI prAkRta, hastalekhoM ke lekhana-sthala evaM kAla para nirbhara hai, na ki nATyakAra ke kAla pr| yadyapi 'madhya bhAratIya AryabhASA' ko 'prAkRta kAla' ke nAma se jAnA jAtA hai, tathApi kucha vidvAn isakI utpatti saMskRta se ( prakRtiH saMskRtam / tatra bhavaM prAkRtam) batAte haiM tathA kucha vidvAn prAkRta ke pariSkRta rUpa ko 'saMskRta' kI saMjJA dete haiM jabaki kucha anya vidvAn donoM ke pRthak astitva ko svIkAra karate haiN| apane astitva ke sampUrNa yuga meM zAstrIya saMskRta ke sAtha-sAtha madhya bhAratIya- AryabhASA apane vividha rUpoM meM kevala kathya-bhASA ke rUpa meM hI nahIM, pratyut sAhityika bhASA ke rUpa meM bhI pratispardhinI thI / prArambhika yuga meM yaha pratispardhinI paravartI yuga kI apekSA adhika mahattvapUrNa thii| madhya bhAratIya - AryabhASA kA sAhityika bhASA ke rUpa meM udaya 600 I0 pU0 se 500 I0 pU0 ke Asa-pAsa jaina tathA bauddha dharmoM ke vikAsa ke sAtha-sAtha jur3A huA hai| ina dharmoM ke saMsthApakoM ne svecchA se apane upadeza ke lie sarvaprathama 'prAkRta tathA pAli' ko cayana kiyA / 300 I0 pU0 azoka ne apanI dharmalipiyoM ko vibhinna dezI boliyoM meM utkIrNa karavAyA thA, jisase 'saMskRta' kI upekSA kA bhAva dikhatA hai| bhASA parivartanazIla hai| isalie kisI deza aura kisI yuga kI koI bhASA aisI nahIM, jo paravirtita nahIM huI ho| isa parivartana ko anivArya mAnA gayA hai, ataeva bhASA parivartana ke nimnAMkita kAraNoM ke AdhAra para saMskRta se prAkRta kA parivartana mAnA jAtA hai - 1. prayatnabAdhaka, 2. sAMskRtika vikAsa, 3. jalavAyu kA prabhAva, 4 . Aryetara - janabhASA evaM zailI kA prabhAva / tadanusAra prAkRta meM dhAturUpa prAya: eka se calate haiN| prAkRta-bhASA meM yathA zabdoM meM tathaiva dhAtu-rUpoM meM bhI dvivacana kA abhAva rahatA hai| liT, lRT, laG lakAra tathA Atmanepada prAyaH samApta ho cuke haiN| bhUtakAla kA dyotana kRdanta prayoga dvArA kiyA jAtA hai| dazagaNI ke sthAna para prAyaH bhavAdi tathA curAdi ke hI rUpa milate haiN| zabdarUpa adhikAMzataH akArAnta ke samAna tathA dhAturUpa prAyaH bhavAdigaNI parasmaipadI dhAtu ke rUpoM ke samAna calate haiN| prathamA dvitIyA meM samAna rUpa tathA dvivacana, caturthI vibhakti evaM liT, laGa, lRT lakAra kA abhAva rahatA hai| hrasva svara ke bAda do se adhika vyaJjana nahIM rhte| pada meM antima vyaJjana kA prAyaH lopa ho jAtA hai| saMyuktAkSaroM meM pUrva-savarNa evaM para-savarNa kA niyama pravRtta hotA hai|

Page #71
66 : zramaNa, varSa 59, aMka 4/akTUbara-1 ra - disambara 2008 bhAsakRta rUpakoM meM prayukta prAkRta bhASA ke AdhAra para aneka vidvAnoM ne bhAsa ke kAla kA Akalana kiyA hai| DaoN0 harTela ne 'muNDakopaniSad' kI bhUmikA meM likhA hai ki bhAsa kI racanAoM kI prAkRta bhASA kAlidAsa kI racanAoM kI prAkRta bhASA kI apekSA prAcIna hai| " gaveSaka kI dRSTi meM DaoN0 harTela kA ukta kathana Azcaryajanaka nahIM hai, kyoMki kAlidAsa ne apane nATaka 'mAlavikAgnimitram' meM pAripArivaka ke mukha se Adara ke sAtha bhAsa kA nAma liyA hai- 12' prathitayazasAM bhAsasaumillakaviputrAdInAM prabandhAnatikramya vartamAnakaveH kAlidAsasya kriyAyAM kathaM bahumAnaH / ' ukta vivacena se spaSTa hai ki kAlidAsa svayaM hI bhAMsa kI nATyakalA se prabhAvita the, ataH bhAsa evaM unakI bhASA kI prAcInatA svata: : siddha hai| bhAsakRta rUpakoM meM prayukta prAkRta bhASA kA anusandhAna karane vAle vidvAnoM meM DaoN0 e0 banarjI zAstrI, viliyama priNTja, lesnI, bI0 esa0 sukhathaMkara pramukha haiN| sukhathaMkara ne viliyama priNTja ke adhyayana kI AlocanA kI hai, jisakA prakAzana san 1945 meM huaa| priNTja ne 'paJcarAtra' aura 'bAlacarita' meM gopAlakoM kI bhASA mAgadhI kahA hai| dhyAtavya hai ki jisa mAgadhI meM kartA kAraka - eka vacana kA anta 'e' se hotA hai, vahI mAgadhI bhAsakRta rUpakoM meM prayukta hai| isIlie 'paJcarAtra' aura 'bAlacarita' ke gopAlakoM kI bhASA ko uttarI tathA pazcimI janabhASAoM kA rUpa kahA jA sakatA hai| DaoN0 velara ne isa prAkRta ko zaurasenI kahA hai| 'karNabhAra' meM indra tathA 'bAlacarita' meM gopAlaka kI bhASA ko priNTja ne ardhamAgadhI kahA hai| bhAsakRta rUpakoM meM prayukta prAkRta bhASA ke adhyayana se yaha jJAta hotA hai ki isa para pAli svarAvalI kA pUrNa prabhAva hai| nATyakAra ne kartAkAraka, ekavacana, uttamapuruSa meM 'aham' ke sthAna para 'ahake' kA prayoga kiyA hai| azvaghoSa ne 'aham' ke lie 'ahakam' tathA pazcAtvartI rUpakoM meM 'hake', 'ahake' aura 'hage' kA prayoga huA hai| 13 pro0 lesnI ne bhAsa kI prAkRta bhASA kI parivartanazIlatA tathA vibhinna rUpoM ke sAtha prayogoM kI adhikatA ke AdhAra para, azvaghoSa aura kAlidAsa kI tulanA karate hue yaha siddha kiyA hai ki ye nATaka kAlidAsa se pUrva tathA azvaghoSa ke bAda ke haiM lekina banarjI va zAstrI azvaghoSa ke bAda hone meM pramANa ke abhAva meM apanA samarthana prakaTa nahIM kara sake haiN| 14 bhAsakRta rUpakoM meM 'amhAaM' aura 'amhANaM' ye do prayoga 'asmAkaM' ke sthAna para milate haiN| 'Am' zabda kA prayoga bhAsa ke rUpakoM meM pracura parimANa meM milatA hai| yaha pAli aura anya prAkRtoM meM bhI prApta hai| mahAmahopAdhyAya haraprasAda zAstrI ne likhA hai ki 'Am' hI eka aisA zabda hai jo bhAsa ke pazcAtvartI kaviyoM ne

Page #72
bhAsa kA prAkRta prayogajanya darzana prayukta nahIM kiyA hai| yaha zabda 'pAli' meM prayukta milatA hai|" ataeva bhAsa kA kAla pAli bhASA kA pracAra kAla mAnA jA sakatA hai| 'karia' zabda kA prayoga pizela ke anusAra 'abhijJAnazAkuntalam' aura 'mAlavikAgnimitram' kI dakSiNa pratiyoM meM hI kevala prApta hotA hai| sukhathaMkara isa prayoga ko viziSTa prayoga mAnate haiM, kyoMki yaha azvaghoSa kI turphAna hastalikhita pratiyoM meM prApta hotA hai| isI prakAra 'kissa', 'kizza', 'dissa', 'dizza' Adi prayoga bhI anya granthoM meM nahIM milate haiN| ina prayogoM ke AdhAra para 'bhAsa' kI prAcInatA svayaMmeva siddha hai| 67 bhAsa kI prAkRta meM 'na' aura 'NNa' ke sthAna para 'JJa' aura 'NNa' prayukta milate haiM jisase pAli ke samAna hI bhAsa kI prAkRta siddha hotI hai| azoka ke zilAlekhoM meM ye rUpAntaraNa upalabdha haiN| 'dya' ke sthAna para 'rya' kI apekSA 'yya' kA hI rUpa milatA hai / 'kSa' ke sthAna para 'ccha' tathA 'kkha' donoM hI rUpa milate haiM, jo bAda ke rUpakoM meM bhI prApta hote haiM / 17 bhAsakRta rUpakoM meM prayukta prAkRta bhASA ko sukhathaMkara ne mUla prAkRta se bhinna batalAyA hai, yadyapi aisA pratIta nahIM hotA / priNTja kA mAgadhI tathA ardhamAgadhI kA bheda ucita nahIM hai| ataeva ye zaurasenI ke hI rUpAntara haiN| bhAsa ke 'paJcarAtra' tathA 'bAlacarita' meM 'rA' kA 'la', 'sa' kA 'za', 'Sa' meM parivartana draSTavya hai / 18 ina zabdoM ke prayoga ke AdhAra para bhAsa kI prAcInatA siddha hotI hI hai, sAtha hI bhAsa ke kAla ko 'prathamaprAkRta (pAli) bhASA' (500 I0 pU0 se I0 san ke prArambha taka) ke pracAra kAla ko mAnanA atyadhika tarkasaMgata hai| cU~ki vividha pramANoM ke AdhAra para vidvajjan bhAsa ko Adi nATyakAra mAnate haiM to azvaghoSa ke bAda bhAsa kI sthiti kA nirdhAraNa nirAdhAra hai / yadyapi bhAsapUrva nATakoM kA kevala nAmollekha prApta hotA hai, grantha to sarvathA anupalabdha hai| yaha vidita hai ki mahAkavi bhAsa Adi nATyakAra haiM to pazcAtvartI nATyakAroM dvArA bhAsa ke rUpakoM meM prayukta prAkRta bhASA anukaraNa karanA sarvathA yuktiyukta hai| cU~ki vibhinna kAlakhaNDa evaM bhinna lekhanasthala kA prabhAva sAhitya para par3atA hai| isalie bhAsa kA samaya gaveSaNA kI dRSTi se 4 thI - 5vIM zatI I0 pU0 sAdhikAra nirdhArita kiyA jA sakatA hai| nATyakAra ne ujjayinI ke vividha sthaloM kA sUkSmatApUrvaka sAGgopAGga citraNa kiyA hai, jisakA akSipAta kie binA varNana karanA sambhava nahIM hai / isI prakAra kavi ne rAjA pradyota, udayana aura darzaka kA jo varNana kiyA hai, vaha binA pratyakSa darzana ke sambhava nahIM ho sakatA, ataeva gaveSaka kI dRSTi meM mahAkavi bhAsa vatsarAja udayana ke darabArI kavi

Page #73
68 : zramaNa, varSa 59, aMka 4 / akTUbara-disambara 2008 19 rahe hoNge| ukta aitihAsika vyaktiyoM kA kAla 5vIM-4thI zatI I0 pU0 hai, ' ataeva . mahAkavi bhAsa tatkAlIna samAja meM nizcita rUpa se vidyamAna rahe hoNge| isa dRSTi se bhAsa kI prAkRta bhASA usI kAla kI hai, yaha sapramANa kahA jA sakatA hai| bhAsa dvArA prayukta bhASA ke vizleSaNa se spaSTa hotA hai ki jaina AcAryoM kI bhA~ti bhAsa bhI apanI racanAoM meM janabhASAoM ke prayoga kI pravRtti ko aGgIkAra karate haiN| mahAkavi bhAsa ne janasAdhAraNa ke manobhAvoM, hRdaya kI vRttiyoM evaM vibhinna paristhitiyoM meM utpanna hone vAle mAnasika vikAroM kA bar3I nipuNatA se citraNa kiyA hai / rAga-dveSa, harSa-viSAda, prema-karuNA, utsAha-avasAda prabhRti jitane bhAva mAnavahRdaya ke ho sakate haiM, unakA sarasa varNana trayodaza rUpakoM meM dekhA jA sakatA hai| bhAsa ne jIvana kI una zAzvata samasyAoM, yathA- dharma - kAma, dharma-artha, praNaya- kartavya, svArtha- paramArtha Adi kA udghATana kiyA hai jinakA mAnava-jIvana ke sAtha ghaniSTha sambandha hai| yadyapi bhAsakRta rUpakoM meM jaina aura bauddha dharmoM ke prati kisI prakAra kI AsthA prakaTa nahIM hotI hai| unake dvArA prastuta kiye gaye dhArmika Adarza vaidika dharma se sambandhita haiN| yaha satya hai ki nATyakAra jaina aura bauddha dharma se paricita the, isIlie unhoMne jaina aura bauddha zramaNoM kA upahAsa bhI kiyA hai| 20 yaha pakSa bhI avadheya hai ki bhAsakRta rUpakoM meM zUdra dvArA binA mantrapATha ke devatA kI vandanA karAyI gayI hai| isakA kAraNa yaha ho sakatA hai ki vaidika yuga meM zUdra ke dvArA mantravAcana varjita thaa| dharmasUtroM meM varNita hai ki zUdra devavandana kara sakatA hai / mantroccArapUrvaka devadarzana karanA usake lie niSiddha hai| yaha prathA usa samaya kI ora saGketa karatI hai, jaba vaidika yuga ke anantara jaina tathA bauddha dharmoM ke prabhAva ke kAraNa zUdroM ko dhArmika adhikAra diye jAne lage the aura paramparAvAdI karmakANDI vedAdhyayana kA adhikAra zUdroM ko nahIM denA cAhate the| ataeva usa samaya kI sAmAjika mAnyatA ke AdhAra para bhAsa kI prAkRta bhASA evaM samaya I0 pU0 4 thI zatI honA sambhava hai| mahAkavi bhAsa ne lokabhASA ko sAhitya meM apanAkara janajIvana meM udvelita vicAroM ko apanAne kA saMketa diyA hai| isa artha meM unakI dRSTi janavAdI hai| vaisA sAhitya loka-sAhitya nahIM kahalA sakatA, jisameM 'kansarna phaoNra adarsa' (Concern for others, anya janoM ke prati saMvedanazIlatA) nahIM ho athavA jisameM 'oNlTariTI sensiTiva vailyU (Alterity sensitive value) ko mahattva nahIM diyA gayA ho / yahI 'uttara Adhunika sAhitya (Post Modern Literature) kI mA~ga hai | mahAkavi bhAsa ne apanI saMvedanA ke dvArA dvaita ko samApta karane kI anivAryatA

Page #74
bhAsa kA prAkRta prayogajanya darzana : 69 samajhI, isI kAraNa bhAsa Aja ke posTa maoNDarna liTrecara' kI saMvedanazIlatA ko pradarzita karate pratIta hote haiM aura prAkRta-bhASA ke prayoga ke prati apanI saMvedanazIlatA dikhalAkara mahAkavi bhAsa, jaina tIrthaGkaroM kI taraha 'oNlTariTI sensiTiva vailyU' ko mahattva dete hue pratIta hote haiN| __kavikA kartRtva usakI racanAoM kI lokapriyatA para nirbhara karatA hai| isa dRSTi se mahAkavi bhAsa kI racanAe~ vizvavikhyAta haiN| bhAratIya vidvAnoM ke sAtha-sAtha pAzcAtya vidvAnoM ne bhI bhAsa kI nATyakalA kI muktakaNTha se prazaMsA kI hai| prAcIna kAla meM likhe jAne ke kAraNa bhAsa kI racanAe~ vyAkaraNAdi evaM nATyazAstra ke niyamoM kI zrRMkhalA se mukta hai| nATyakalA meM niSNAta hone kA pramANa inake nATakoM kI adhikatA evaM abhineyatA hI hai| upalabdha AdinATyakAra hone ke kAraNasaMskRta-jagat meM ekAGkI rUpakoM ke praNayana karane kA zreya mahAkavi bhAsa ko hI prApta hai| nATyakAra ne jina sImita ghaTanAoM ko uThAyA hai, unakA nirvAha bar3I kuzalatA ke sAtha kiyA hai| bahuta se viSayoM kI sUcanA kathopakathanoM ke dvArA dI gayI hai| mahAbhArata Azrita pA~coM ekAGkI rUpaka anUThI kalpanA semaNDita haiM, jinake nAma isa prakAra hai- 'urubhaGgam', 'dUtavAkyam', 'dutaghaTotkacam', 'karNabhAram' aura 'mdhymvyaayogH|' bhAsakRta rUpakoM kI zailI sarala hai, kintu kAlidAsa jaisI snigdhatA. (Polish) nahIM hai| bhAsa kI jo truTiyA~ dikhAyI par3atI haiM, ve unakI kalA kI nyUnatA kI sUcikA nahIM hai, pratyut paramparA ke vyAmoha ke kAraNa ve truTiyA~ dRSTigocara hotI haiN| kAlAnviti ke nirvAha kA abhAva, eka aisI truTi hai, jise hama kAlagata nyUnatA mAna sakate haiM lekina aneka guNoM ke rahate hue yaha nyUnatA usI prakAra guNa ke rUpa meM parivartita ho jAtI hai, jisa prakAra gande nAloM kA jala parama patita pAvanI mandAkinI meM milakara gaMgAjala kA rUpa grahaNa kara letA hai| bhAsa ke rUpaka saMskRta nATyakalA ke usa svastha yuga ke sUcaka haiM, jaba raMgamaMca, nATya aura nATyakAra eka-dUsare ke paripoSaka evaM paripUraka the| unake sabhI rUpaka Aja bhI raMgamaMca para saphalatApUrvaka maMcita kiye jA sakate haiN| bhAsa ke nATakoM kI saMkhyA tathA unake varNya-viSaya kI anekarUpatA se spaSTa dyotita hotA hai ki kavi kI pratibhA kitanI maulika thI tathA unakA mastiSka kitanA vimarza parAyaNa thaa| bhAsa ke rUpakoM meM vinUtana kalpanAe~ haiN| isa prakAra uparyukta tathyaparaka vivecana se yaha spaSTa hotA hai ki mahAkavi bhAsa ne apanI racanAoM meM prAkRta ke zabdoM kA behicaka prayoga kiyA hai, sAtha hI hameM yaha mAnane meM koI vipratipatti nahIM honI cAhie ki Aja se 5vIM -4 thI zatI I0 pU0

Page #75
70 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 bhAsa 'uttara AdhunikatAvAdI' vicAroM kA pUrvAbhAsa dete haiN| yaha unake mahAn sAhityika cintana evaM prayoga kA spaSTa udAharaNa hai| sandarbhaH 1. 'cArudattam', mahAkavi bhAsa, vyAkhyAkAra-paM paramezvaradIna pANDeya, pariziSTa- pR0-165, prakA0- kRSNadAsa akAdamI, vArANasI, 1995 / 2. vahI, pR0 165 / 3. zarmA, AcArya devendranAtha, bhASA vijJAna kI bhUmikA, pR0 131, prakA0 rAdhAkRSNa prakAzana, naI dillI-1989 / 4. vAgbhaTTAlaGkAra, siMhadevagaNi kI TIkA- 2/2 / 5. karpUramajarI, vAsudeva kI 'saMjIvanI' TIkA - 9/2 / 6. SaDbhASAcandrikA, narasiMha, sampA0- kamalAzaMkara prANazaMkara trivedI, prakA0 bAmbe saMskRta aura prAkRta sirIja- 1916 / 7. mArkaNDeya kavIndra, prAkRtasarvasva, sampA0- bhaTTanAtha svAmI, granthapradarzanI, vijagApaTTama, 1927 / 8. nATyazAstra, bharatamuni, 17/46-49 / 9. zrIvAstava, kRSNacandra, prAcIna bhArata kA itihAsa, pR0 97, prakA0 yUnAiTeDa buka Dipo, yUnivarsiTI roDa, ilAhAbAda-1998 / 10. dazarUpaka, - dhanaJjaya, -3/70-72, prakA- bhAratIya vidyA saMsthAna, vArANasI, 2000 / 11. zAstrI, DaoN0 nemicandra, mahAkavi bhAsa, pR0-32, prakA0- madhyapradeza hindI grantha akAdamI, bhopAla, 1972 / 12. mAlavikAgnimitram, kAlidAsa, prathama aGka, pR0-6, prakA0- caukhambA saMskRta sirIja, vaaraannsii-1965| 13. draSTavya mahAkavi bhAsa, DaoN0 nemicandra zAstrI, pR0-32, prakA- madhyapradeza hindI grantha akAdamI, bhopAla- 1972 / 14. vahI, pRSTha- 32 / 15. vahI, pRSTha- 33 / 16. vahI, pRSTha- 33 / 17. vahI, pRSTha- 34 /

Page #76
bhAsa kA prAkRta prayogajanya darzana : 71 18. vahI, pRSTha- 34 / 19. zrIvAstava, kRSNacandra , prAcIna bhArata kA itihAsa, pRSTha-127, yUnAiTeDa buka Dipo, yUnivarsiTI roDa, ilAhAbAda-1998 / / 20. vArSalastu praNAma: syaadmntraarcitdaivtH| pratimAnATaka, mahAkavi bhAsa, 3/5 / 21. draSTavya mahAkavi bhAsa, DaoN0 nemicandra zAstrI, pR0 28, madhyapradeza hindI grantha akAdamI, bhopAla- 1972 /

Page #77
- - zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 pUrva-madhya kAlIna jaina graMthoM meM zikSA ke tattva ravi zaMkara guptA* - - - manuSya apane jJAna ko eka pIr3hI se dUsarI pIr3hI taka pahu~cAne ke lie jisa vidhi yA prakriyA kA sahArA letA hai vaha zikSA hai| zikSA se vyakti meM AtmavizvAsa aura kAryakSamatA kA vikAsa hotA hai| bhAratIya samAja meM prAcIna kAla se hI zikSA kA svarUpa atyanta suvyavasthita evaM suniyojita thaa| bhAratIya saMskRti kI do paramparAoM brAhmaNa evaM zramaNa meM zikSA kA vyavasthita rUpa dekhane ko milatA hai| jaina dharma isI zramaNa paramparA kI zAkhA ke rUpa meM jAnA jAtA hai| jaina zikSA-paddhati kA carama uddezya mokSa prApta karanA rahA hai| vyaktitva ke carama vikAsa kI avasthA ko hI jaina dharma meM mokSa kahA gayA hai| jaina sAdhvI candanA kA kahanA hai ki 'zikSA vaha hai jo svayaM ko tathA dUsaroM ko mukti dilAye arthAt mokSa kI prApti kraaye| pUrva-madhyakAlIna graMtha AdipurANa kI dRSTi meM zikSA vaiyaktika jIvana ke pariSkAra kA kArya to karatI hI hai, samAja ko bhI unnata banAtI hai| pUrva-madhyakAlIna dhArmika-sAmAjika pragati aura upalabdhiyoM kA bhAratIya itihAsa meM apanA eka viziSTa sthAna hai| isa pragati se jaina dharma bhI achUtA nahIM rhaa| lagabhaga 7vIM zatAbdI I0 se lekara 13vIM zatAbdI ke prArambha taka jaina dharma kA itihAsa vizeSa mahattva kA rahA hai| isa kAla meM jaina AcAryoM ne apanI amUlya racanAoM ke dvArA na kevala jaina paramparA ko samRddha kiyA, apitu pUre bhAratIya sAhitya ko eka anupama yogadAna diyaa| isa kAla ke jaina graMthoM meM zikSA sambandhI vivaraNa pracura mAtrA meM milate haiN| jaina granthoM meM kuvalayamAlAkahA, samarAiccakahA, triSaSTizalAkApuruSacarita, pravacanasAroddhAra, sukhabodhAsAmAcArI, siddhatAgamastava, vidhimArgaprapA, AdipurANa ityAdi vizeSa ullekhanIya haiN| jaina graMthoM meM zikSA ke viSaya zikSArthiyoM ke bauddhika vikAsa para avalambita the| pA~ca varSa ke bAlaka-bAlikAoM ko lipijJAna, aMkajJAna evaM sAmAnya bhASA vijJAna kI zikSA dI jAtI thii| yaha eka prakAra se prAthamika zikSA thii| isake bAda zAstrIya zikSA prArambha hotI thii| yaha zikSA rAjakumAra, sAmantavarga, zreSThI varga evaM anya * zodha chAtra, zrI bajaraMga mahAvidyAlaya, dAdara Azrama, sikandarapura, bliyaa|

Page #78
pUrva-madhya kAlIna jaina graMthoM meM zikSA ke tattva sabhrAnta vyaktiyoM ko dI jAtI thI / adhyayanIya vAGmaya ke antargata vyAkaraNazAstra, chandazAstra aura alaMkArazAstra ko liyA gayA hai|" navayuvakoM ko ukta tInoM viSayoM ke atirikta jyotiSa, Ayurveda, zastra saMcAlana evaM gaja, azva Adi saMcAlana kI zikSA dI jAtI thii| isake sAtha hI vividha kalAoM jisameM puruSoM kI bahattara tathA striyoM kI causaTha kalAoM kA samAveza hai, kA vivaraNa milatA hai| bahattara kalAoM kI eka sUcI aupapAtikasUtra (107) meM pAyI jAtI hai| rAjazekharasUri ke prabandhakoza se jJAta hotA hai ki kisa prakAra siddhasenasUri ne rAjakumAra bhaTTa aura rAjakumAra Ama (kannauja) ko modarapura ke maTha meM 72 kalAoM kI zikSA dI thii| rAjazekhara kA samaya dasavIM zatAbdI mAnA jAtA hai / " udyotanasUrikRta kuvalayamAlA meM vANijya evaM vyApAra lalita kalA, zilpa vijJAna, zikSA evaM sAhitya Adi vidyAoM ke ullekha milate haiN| kuvalayamAlA meM varNana AyA hai jaba kuvalayacandra apanA adhyayana samApta kara AcArya ke sAtha rAjadhAnI lauTate haiM to unake pitA mahArAja dRr3havarmana AcArya se pUchate haiM - uvajjhAya, kiM abhigao kalA-kalAoM kumoraNa Na vaa|' taba AcArya ne kahA ki 'svayaMvarA" kalAoM ne svayaM kumAra ko grahaNa kara liyA hai| punaH rAjA ke pUchane para AcArya ne 72 kalAoM kA paricaya diyaa| jaina graMthoM meM jahA~ bhI zikSaNa prasaMga AyA hai vahA~ prAyaH kalAe~ bhI ginAI gayI haiM jinake nAma va saMkhyA meM bheda dikhAyI detA hai| jaise haribhadra (730 I0 - 830 I0 ke antargata) ne 86 kalAoM kI gaNanA kI hai| : 73 kuvalayamAlA meM caubIsaveM evaM paccIsaveM krama para 'vahAM' evaM 'kheDDe' kA ullekha hai jisakA artha hai vastroM para kI gayI vibhinna prakAra kI kalAtmaka jAnakArI / AcArya haribhadra ne kalAoM ke prasaMga meM 81 veM saMkhyA para 'vatthakheDDuM' nAmaka kalA kA ullekha kiyA hai|" isI taraha chattIsaveM para 'puphpha' evaM cAlIsaveM para 'sakaDI' kA ullekha hai jisakA artha hai - puSpoM dvArA gAr3I ko sjaanaa| yaha kalA Aja bhI zAdIvivAha ke avasara para bakhUbI dekhI jA sakatI hai| isa graMtha meM ullekhita adhikatara kalAoM kA artha spaSTa hai kintu kucha kalAe~ aisI haiM jinakA pUrNatayA artha samajha meM nahIM aataa| isake lie tatkAlIna pariveza ko dhyAna meM rakhakara socanA Avazyaka hai| kuvalayamAlA meM yuddha-kalA ke antargata mAtra dhanurveda kA hI ullekha milatA hai, jo usa samaya kI pradhAna kalA thI / sUri ne vANijya ke vividha viSayoM kA ullekha kiyA hai| jisameM 84 prakAra ke bAjAra,12 dhanArjana ke vividha upAya ityAdi viSayoM kA samAveza hai| ye sabhI

Page #79
74 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 viSaya vartamAna yuga ke vANijya evaM vyApAra prabaMdhana (Commerce and Business Management) vidyA kI AdhArazilA kahe jA sakate haiN| kuvalayamAlA meM vibhinna bhASAoM evaM boliyoM kA bhI vivaraNa milatA hai| graMthakAra ne saMskRta, prAkRta, apabhraMza Adi bhASAoM kA ullekha karane ke sAtha hI grAmINa boliyoM,3 zabdoM kI bhASA evaM dezI boliyoM5 kA bhI vistRta vivaraNa prastuta kiyA hai| svAdhyAya jo zikSaNa-paddhati kA mahattvapUrNa pakSa mAnA jAtA hai, para jaina graMthoM meM vizeSa bala diyA gayA hai| AdipurANa ke racanAkAra jinasenAcArya ne svAdhyAya ke mahattva para prakAza DAlate hue kahA hai - svAdhyAya karane se mana kA nirodha hotA hai, mana kA nirodha hone se indriyoM kA nigraha hotA hai| ataH svAdhyAya karane vAlA vyakti svata: saMyamI aura jitendriya bana jAtA hai|6 jaina sAhitya ke avalokana se yaha spaSTa hotA hai tatkAlIna zikSA-vyavasthA meM striyoM ko bhI zikSA grahaNa karane kA samucita adhikAra thaa| jaina dharma ke prathama tIrthaMkara RSabhadeva kI donoM putriyA~ brAhmI evaM sundarI viduSI mahilAe~ thiiN| brAhmI ke nAma para hI bhArata kI prAcIna evaM bahu-pracalita lipi kA nAmakaraNa kiyA gayA hai| brAhmI ko causaTha kalAoM tathA sundarI ko gaNita vidyA meM pAraMgata batAyA gayA hai| isase yaha spaSTa hotA hai ki jainadharma meM nAriyoM ke prati sammAnanIya dRSTi rakhI jAtI thI jo bAda ke kAloM meM bhI nirantara pravahamAna rhaa| samarAiccakahA se jJAta hotA hai ki ratnAvatI ko vibhinna prakAra kI zikSAe~ dI gaI thiiN| vaha saMgIta evaM citrakalA meM vizeSa yogyatA rakhatI thii| isI graMtha meM kusumAvalIko kAvya evaM citrakalA Adi kI zikSA pradAna karane kA bhI ullekha milatA hai| kuvalayamAlA meM madanamaMjarI dvArA eka rAjavIra ko vibhinna prakAra kI vidyAoM ko par3hAne kA ullekha hai| usane alpa samaya meM hI usa rAjavIra ko akSara-jJAna, lipi-jJAna aura vAstulakSaNa Adi kI zikSA dekara nipuNa banA diyaa| kAlAntara meM usa rAjavIra dvArA zikSita eka kanyA prasiddha bhikSuNI "ailikA' bnii| pUrva-madhyakAlIna bhAratIya samAja meM karmakANDoM kA mahattva adhika thaa| usa samaya strI-zikSA para baMdiza lagAne ke uddezya se hI 'strI zUdro nAdhIyatAm' kA maMtra par3hA jA rahA thaa| lekina tatkAlIna jaina samAja ne striyoM kI zikSA para bandhana lagAne se paraheja kiyaa| isa bAta kA sArthaka pramANa AdipurANa meM milatA hai jisameM putra ke sAtha putrI ke janma para bhI kAphI harSollAsa vyakta kiyA gayA hai| zikSA ke mahattva ko vibhinna kathAoM, udAharaNoM evaM pratIkoM ke mAdhyama se vyakta kara jaina AcAryoM ne striyoM

Page #80
pUrva - madhya kAlIna jaina graMthoM meM zikSA ke tattva 4. 75 ko zikSita karane meM mahattvapUrNa yogadAna diyA hai| jaina graMthoM meM kahA gayA hai ki strI azikSita rahane para kumArga kA anusaraNa kara sakatI hai| samarAiccakahA" meM ullekhita purandara bhaTTa kI patnI narmadA aura jinadatta kI patnI bandhulatA zikSA ke abhAva meM hI aziSTa evaM asaMskRta ho gaI thii| madhya kAlIna samAja meM saha-zikSA ke astitva ke pramANa milate haiN| AThavIM zatAbdI ke bhavabhUti ke 'mAlatI mAdhava' nATaka se saha-zikSA ke sambandha meM jAnakArI milatI hai| DaoN0 aruNa pratApa siMha ke anusAra jaina samAja meM bhI striyoM kI zikSA kI uparyukta vyavasthA rahI hogii| saha-zikSA kA sabase AkarSaka pariNAma yaha rahA ki nAriyA~ atyanta nirbhIka bana giiN| kucha viduSI jaina bhikSuNiyoM kA ullekha bauddha aTThakathA meM milatA hai jo zAstrArtha karatI thiiN| 'bhadrAkuNDala kezA' evaM 'naMduttarA' aisI hI jaina bhikSuNI thiiN| 'bhadrAkuNDalakezA' kA bauddha bhikSu 'sAriputra' ke sAtha tathA 'naMduttarA' kA sthavira 'mahAmaudgalyAyana' ke sAtha zAstrArtha huA thaa| 20 - isase yaha spaSTa hotA hai ki pUrva madhyakAlIna jaina graMthoM meM zikSA-sambandhI tathya pracura mAtrA haiM jo tatkAlIna zikSA-vyavasthA para prakAza DAlate haiN| tatkAlIna kucha jaina AcArya atyanta smaraNIya haiM, jaise abhayadevasUri, vAdirAjasUri, hemacandra sUri, jinasena ityAdi / sandarbha : 1. tattvArthasUtra, paM0 sukhalAla saMghavI, 1976 I0, pArzvanAtha vidyApITha, vArANasI, 10/2. 2. vijaya kumAra, jaina evaM bauddha zikSA darzana - eka tulanAtmaka adhyayana, pArzvanAtha vidyApITha, 2003, pR0 3. 3. zAstrI, DaoN0 nemicandra, AdipurANa meM pratipAdita bhArata, gaNeza prasAda varNI graMthamAlA, vArANasI, 1968 I0, pR0 258. 4. AdipurANa - 16/111. 5. prabandhakoza (sampAdaka- jinavijaya jI ) bhAga 1, pR0 28. 6. kuvalayamAlA (sampAdaka - DaoN0 AdinAtha neminAtha upAdhye), I0, siMghI jaina zAstra vidyApITha, bhAratIya vidyAbhavana, bambaI / 7. pUrvokta pR0 21. 8. pUrvokta pR0 21 - 29. 1958

Page #81
76 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 9. AlemkhaM NaTTa joisaM - kumArammi / pUrvokta pR0 1-10. 10. zAstrI, DaoN0 nemicandra, haribhadra ke prAkRta kathA sAhitya kA AlocanAtmaka parizIlana pR0 47 evaM 392 - 961, draSTavya, zarmA, DaoN0 nizAnanda, jaina vAGmaya meM zikSA ke tattva pR0 1491. 11. samarAiccakahA (sampAdaka ema0sI0 modI) ahamadAbAda, aSTamabhava 12. kuvalayamAlA - pR0 8. 13. pUrvokta pR0 63-124. 14. pUrvokta pR0 128-148. 15. pUrvokta pR0 152 - 153. 16. AdipurANa 34 / 134. 17. samarAiccakahA aSTama bhava kI kathA meN| 18. pUrvokta dvitIya bhava kI kathA meN| 19. pUrvokta navam bhava kI kathA meN| 20. siMha, DaoN0 aruNa pratApa, jaina aura bauddha bhikSuNI saMgha, pArzvanAtha vidyApITha, vArANasI, pR0 91-92.

Page #82
zramaNa, varSa 59, aMka 4 akTUbara-disambara 2008 aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana Ananda kumAra jaina* zramaNa jIvana samadRSTi se paripUrNa hai aura isake pratyeka prasaMga meM citta kI sAmaJjasyatA banAye rakhanA hI zramaNajIvana kA carama lakSya hai| yaha prakriyA zramaNajIvana ke prAraMbha se samAdhiparyanta svabhAvavat hotI hai| pratyAkhyAna tathA pratikramaNa dvArA kvacit kadAcit zramaNacaryA meM lage doSoM kA parimArjana sAdhu karate haiM / parantu sAdhu Agamokta caryA kA pAlana karane kA manavacana - kAya se parizrama sadaiva hI karate haiN| jo inameM tatparatA se sannihita haiM, ve to yogya haiM; bhale hI ajJAnatAvaza caryA meM doSa lagatA rahe, kintu jo jJAnavAn hokara pramAdAvasthA meM doSoM ko karate haiM, ve ayogya kI zreNI meM gaNanIya haiN| vastutaH sAdhu to vaha hai jo mokSa prApti ke hetubhUta mUlaguNoM tathA tapazcaraNa Adi meM triyogapUrvaka sadaiva tatpara rahate haiN| yadi cirapravrajita sAdhu bhI pramAdavaza yatyAcAra meM skhalita hotA hai to pUrva meM kiyA gayA samasta tapa vyartha hI samajhanA cAhie kyoMki Agamokta AcAra kA pAlana hI usakA lakSya hai| prastuta Alekha meM AyA sAdhu zabda vistRta pariprekSya meM prayukta hai, ataH yahA~ AcArya, upAdhyAya tathA sAdhu - ina tInoM kA vivecana apekSita hai| kintu prastuta Alekha meM tInoM padoM kA prayoga na karate hue mAtra sAdhu meM hI tInoM kA samAveza kiyA gayA hai| arthAt sAdhu zabda ko kendrita karate hue AcArya tathA upAdhyAya kA bhI kathana isameM nihita hai| isI taraha yogya tathA ayogya- ina do zabdoM kA kSetra vistRta hai, kintu mUlAcArakAra ne kina-kina sandarbhoM meM isakA prayoga kiyA hai, sAtha hI aSTapAhuDa evaM pravacanasAra ke racanAkAra ne kina pahaluoM ko chuA, yaha isa Alekha kA zodha pakSa hai / mUlAcAra meM vidyA-adhyayana hetu sva-saMgha se anya - ya-saMgha meM jAne vAle sAdhu kA * zodha chAtra, jaina-bauddha darzana vibhAga, saMskRtavidyA dharmavijJAna saMkAya, kA0hi0vi0vi0, vArANasI /

Page #83
78 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 lakSaNa kiyA hai| tatpazcAt usa anya saMgha se Aye hue ke sAtha dUsare saMgha ke sAdhu tathA AcArya kisa prakAra vyavahAra kareM, isakA vivecana hai| aSTapAhuDakAra ne vaMdanA ke sambandha meM prakAza DAlate hue yogyatA kI kasauTI nirdhArita kI hai| isI prakAra pravacanasAra meM kundakundAcArya ne 28 mUlaguNoM kA niraticAra pAlana karanA sAdhu kA lakSaNa kahA hai| yogya zabda kI spaSTatA hetu yogya deza, kAla, zrama, kSamatA tathA upAdhi kA vivecana isameM antarnihita hai| zodhAlekha kA viSaya mUlAcAra ke sAmAcArAdhikAra meM nirdiSTa hai, pravacanasAra ke tRtIya cAritrAdhikAra meM tathA aSTapAhuDa meM prakIrNaka rUpa meM yatra-tatra bikharA huA hai,jise ekatrita karane kA laghu prayAsa yahA~ kiyA gayA hai| jina viSayoM ko prakArAntara se isameM sameTA gayA hai ve isa prakAra haiM :- gamana-Agamana, bhikSA-zuddhi, AhAra grahaNa, anya sAdhu ke sAtha vinaya, adhyayana, parasaMgha praveza, parasaMgha-sAdhu saha vyavahAra, AryikA, nirvANa, vastradhArI mokSa ke ayogya ityaadi| saMkSipta rUpa meM kahA jAye to jinendradeva ne jaisA hitopadeza prastuta kiyA hai tadanukUla AcaraNa yogya kI koTi meM hai tathA tadviparIta AcaraNa ayogya kI koTi meM sAdhu kA lakSaNa AcArya vIrasena svAmI ne SaTkhaNDAgama kI TIkA dhavalA meM sAdhu ko parAkramI, svAbhimAnI, bhadraprakRti, sarala, nirIhagocarIvRtti, niHsaMga, tejasvI, gambhIra, akampa, zAntacitta, prabhAyukta, sarvabAdhAjayI, aniyatavAsI, nirAlambI, nirlepa Adi guNoM se yukta kahA hai| isa sambandha meM mUlAcAra meM sAdhuoM ke do bheda kahe haiN| jo samasta tattvoM meM pAraGgata haiM arthAt grahItArtha sAdhu haiM yaha prathama bheda hai tathA dvitIya ve jo tattvoM ke alpa jJAtA haiM aura anya tattvavidoM ke sAtha rahate hue dRr3hacaryA kA pAlana karate haiM, ve grahItAzrita muni haiN| prakArAntara se isa viSaya para dRSTipAta kareM to jJAta hotA hai ki ye donoM bheda yogya sAdhu ke haiM arthAt jo samasta tattvoM ke niSNAta vidvAn haiM tathA utkRSTa caryA kA pAlana karate haiM ve ekala vihAra kara sakate haiM, aisA Agama nirdeza hai, kintu jo tattvoM ke alpajJAtA haiM, kintu caryA kA utsAhapUrvaka pAlana karate haiM ve sAdhu samUha ke sAtha

Page #84
aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana : 79 * hI gamana kareM, kyoMki svacchanda vihAra karane para saMyamaghAta, tapa, guNa, zruta- viccheda, gurunindA, tIrthamalinatA, mUr3hatA, AkulatA, kuzIlatA, pArzvasthatA Adi doSoM ko lagAte haiN| isake atirikta ina muniyoM ke samakSa kaI anyAnya vipattiyA~ upasthita hotI haiM jaise kA~Te, ThUMTha, virodhIjana, kuttA, go, sarpa, mleccha, viSa, ajIrNa, rogAdi kA samAgama jisake vazIbhUta hokara jinaliGga cheda kA saMdeha rahatA hai|' etadartha alpajJAnI, kintu dRr3ha cAritrI sAdhu ko bhI ekala vihAra kA niSedha hai| ekala vihAra ke prasaGga meM mUlAcAra pradIpa meM AcArya sakalakIrti spaSTa vivecana karate hue likhate haiM adyAho paMcame kAle mithyAdRgadRSTapUrite / hInasaMhanAnAM ca munInAM caMcalAtmanAm / / dvitrituryAdisaMkhyena samudAyena kSemakRt / prokto vAso vihArazca vyutsargakaraNAdikaH / yaha paMcamakAla mithyAdRSTiyoM tathA duSToM kA nivAsa sthAna hai tathA isa kAla meM sAdhu hIna saMhanana ke dhArI haiN| ataH isa kAla meM do, tIna, cAra Adi ke samUha meM hI vihAra karanA ucita hai tathA kAyotsarga bhI samudAya meM hI karanA caahie| dhyAtavya hai ki yaha saMketa muni samUha kI ora hai na ki caturvidha saMgha se tAtparya hai / AcArya vasunandi ne bhI AcAravRtti meM isa viSaya para prakAza DAlate hue samarthana kiyA hai kijo dvAdazavidha aMtaraGga-bahiraGga tapa sahita, dvAdazAMga jJAna sahita (sUtrajJAtA), zarIrAdi Atma-bala sahita (sattvayukta), bheda-vijJAna, utkRSTa tIna saMhananoM meM se kisI eka kA dhArI ho tathA dhairya sahita ho vaha ekala vihAra ke yogya hai, anya nahIM / " AcAravRttikAra adhika gambhIratA se lete hue kahate haiM ki svacchanda vRtti karane vAlA merA zatru bhI jinAgama viparIta AcaraNa na kare, phira jo muni hai usake viSaya meM to kahanA bhI kyA / ' dainika, caryA meM jo sAvadhAnI avazyaMbhAvI hai, usake prati sajagatA kA jIvaMta paricaya isa vRtti meM draSTavya hai| vastutaH saMghasamUha meM zithilAcAra ko utsAha milane kI saMbhAvanA kama hI hai, kintu svacchanda vihAra meM zithilAcAra kA dAyarA adhika vistRta ho jAtA hai| ataeva AcAryoM ne alpajJa sAdhu ke ekala vihAra kI ghora nindA kI hai| eka ke dvArA aisA karane se anya sAdhu bhI usakA anusaraNa kareMge aura bhraSTa hoMge, jisase anavasthA doSa lgegaa| mithyAtva meM pravRtti, saMghastha yA anya sAdhuoM kI avahelanA rUpa pravRtti, tyakta viSayoM meM punarAsakti aura paravaMcanA karatA huA vaha yathArtha meM AtmavaMcanA hI

Page #85
80 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 karatA hai| ina sabase pramukha jo doSa ekalavihArI sAdhu meM utpanna hotA hai vaha hai saMyamaghAtA isa saMyama para pravacanasAra meM kahA hai ki yaha to nizcita hai ki jahA~ parigraha hai vahA~ mamatva hai tathA jahA~ mamatva hai vahA~ sahagAmI asaMyama bhI hai| muni AhArakriyA, indriyAnusAraNI kriyA, nivAsa-sthAna, anya yatiyoM athavA adharmacarcA meM rAgapUrvaka pravRtti nahIM karatA hai| yatnapUrNa pravRtti hI samyakcAritra kA mUla hai, kintu yatnarahita kriyA mUlaguNoM kI nAzinI hai| kahA bhI hai ki- jIva jiye athavA mare, kintu pravRttimAna kA citta yatnasahita hai to doSa nahIM hai aura yadi citta yatnarahita hai to sarvathA doSa hI hai| yatna zabda kA artha AhAra, vihAra aura nIhAra Adi kriyAoM meM kI gaI sAvadhAnI se hai| kahA bhI hai ki- zramaNa AhAra tathA vihAra meM deza, kAla, zrama, kSamatA tathA upAdhi ko jAnakara hI pravartana kare, jisase atyalpa karmoM kA bandha ho|12 vastuta: jinavacana hI sAdhu ke cakSu hai, ata: ina Agama cakSuoM kA Azraya lekara ve svaparahita kArya sampAdita karate haiM kyoMki jinakI Agamokta pravRtti nahIM hai, ve saMyama virAdhaka haiN| jitane karmoM kA nAza ajJAnI arthAt ayogya zramaNa koTi varSoM meM karatA hai utanA jJAnI arthAt yogya sAdhu ucchvAsa mAtra meM naSTa karatA hai|5 AcAravRttikAra ne ina pA~ca mukhya doSoM ke atirikta kaI anya doSoM kA samAveza isameM mAnA hai| ata: uparyukta doSoM ko dhyAna meM rakhate hue alpazaktidhArI muniyoM ko ekalavihAra nahIM karanA caahie| yogya AcArya kA lakSaNa samUha meM vihAra karate huye jo yogya dharmAnurAgI, mokSAbhilASI bhavya jIvoM ko saMgha meM dIkSA dekara saMgha meM saMgraha karate haiM tathA unhIM sAdhuoM ko zAstrajJAna pradAna kara una para asIma anugraha karate haiM, Agama ke sUtroM ko samajhane meM zrama karane vAle haiM aura jinakI kIrti udIyamAna sUrya kI taraha drutagati se cahu~ dizAoM meM phaila rahI hai, jo paMcanamaskAra, SaDAvazyaka, AsikA, niSedhikA - ina teraha prakAra kI kriyAoM tathA paJcamahAvratoM, paMcasamitiyoM, tIna guptiyoM-ina teraha prakAra ke cAritroM meM anurakta haiM, Aptakathita hone ke kAraNa jinake vacana grAhya tathA Adeya haiM, ve yogya AcArya haiN|96 pravacanasAra meM paMca samiti, paJca indriyavijaya, triguptiyukta, kaSAyajayI tathA darzanajJAnapUrNa ekAgracita samabhAvI ko sAdhu kahA hai| ___ AcArya kundakunda ke anusAra jo mahAzaktidhArI parISahajaya kara munipadayukta haiM, ve vaMdanIya haiN|" jJAnasahita heya-upAdeya kA jJAyaka, saMyamI paradravya meM rAga nahIM

Page #86
aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana : 81 karatA9, jo muni saMyama se sahita hai tathA Arambha aura parigraha se virata hai vahI sura, asura aura manuSyoM se yukta loka meM vandanIya hai| isa prasaGga meM Age ve kahate haiM ki yogya sAdhu yogya AcArya ke samIpa zAstra jJAnArjana hetu yA samAdhimaraNa hetu jAtA hai, kintu vahA~ pahu~cane para use jJAta ho ki AcArya ayogya yA bhraSTa hai to usI samaya sAdhu ko AcArya ke saMsarga kA tyAga kara denA cAhie tathA isI prakAra zikSArjana yA samAdhidhAraNa nimitta Aye parasaMghastha sAdhu ko bhraSTa jAnakara AcArya ko chedopasthApanA yA saMgha se niSkAsita kara denA caahie| anyathA jinAjJA ullaMghana kA doSa lagane se AcArya svayaM cheda yogya ho jAte haiN| isa prakAra sAdhu ke do bhedoM ke antargata yogya sAdhu kA vivecana kiyA gayA hai| adhyayana sambandhI yogyAyogya sAdhu AcArya vaTTakera ke anusAra dravya, kSetra kAla aura bhAva kI zuddhipUrvaka hI zAstrAdhyayana karanA caahie|22 dravya arthAt zarIrazuddhi, kSetra arthAt adhyayanasthala se sau hAtha paryanta bhUmi kA zuddha honaa| saMdhyAkAla, meghagarjana, vidyutpAta aura utpAda ke samaya adhyayana karane se kAladoSa lagatA hai|23 sUtrajJAna, saMyama aura tapa meM nipuNa zramaNa yogya hai tathA sUtra, saMyama aura tapa se yukta bhI sAdhu yadi zraddhAna rahita hai to vaha AcArya kundakunda ke mata meM zramaNa nahIM hai|25 vastuta: vandanA karane yogya sAdhu ko darzana, jJAna, cAritra, tapa tathA vinaya se yukta honA caahiye|6 uparyukta se bhinna jo sAdhu svayaM guNahIna hokara anya guNadhAriyoM se svavinaya kI apekSA karate haiM ve parabhava meM lUle-la~gar3e aura mUka hote haiN|7 asaMyamI aura bhAvasaMyamarahita - donoM hI prakAra ke sAdhu vandanA ke ayogya haiN|28 bhale hI zarIra kAmadeva tulya ho, uttamakulotpanna tathA utkRSTa jAtyutpanna huA ho, kintu ratnatraya guNarahita sAdhu avaMdanIya hI hai|29 grantha ke prArambha meM hI aSTapAhur3akAra kahate haiM ki dharma kA mUla darzana hai tathA vaha avazyambhAvI hai|30 darzana se cyuta kA saMsAra-samudra vizAla hai, kintu jo darzana, jJAna, cAritra tInoM se bhraSTa hai, vaha adhamazreSTha hai|31 bAhya yogya lakSaNoM se yukta jIva zraddhAna rahita hai to bAhya samasta guNoM kA honA vyartha hai| kintu kadAcit AgamajJAna ke lobha se dravyAdi zuddhiyoM kA ullaMghana karatA hai to asamAdhi, asvAdhyAya, kalaha, roga tathA viyoga ko niyamataH prApta hotA hai|22

Page #87
82 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 isa prasaGga meM bhI pUrva kI taraha yadi AgamAnukalarItyA jJAnArjana kare to vaha sAdhu yogya hai aura viparIta pravartana kare to ni:saMdeha ayogya hai| prakAzabelA meM kriyAoM se nivRtta honA yogya sAdhu kA agalA vizeSaNa yaha hai ki use hAtha kI rekhA dikhane yogya prakAza ke donoM kAla meM yatnapUrvaka AvAsasthAna kA pIchI se parimArjana karanA cAhie, kyoMki nizAkAla meM pATA Adi bichAne-uThAne se kadAcit jIvahiMsA ho sakatI hai| isa taraha yaha kriyA zramaNacaryA ke prati sajagatA tathA zithilatA- ina donoM ko pradarzita karatI hai| apane dIkSAguru yA saMghaguru (parasaMgha) kI AjJAnusAra caryA karanA hI zramaNa lakSaNa hai| AcArya svayaM ke viSaya meM Agama ko pramANa mAnatA huA tadanukUla AcaraNa kara niSkalaMka rahatA hai| anyasaMgha meM praveza kara alpazaktidhArI, guru Adi samasta tyAgIvRMda kI sevA sasnehapUrvaka karanA sAdhu kA kartavya hai| AcArya kundakunda apanI kRti pravacanasAra meM atyanta kaTibaddhatApUrvaka kahate haiM ki- jo samyagdRSTi sAdhu se dveSa rakhatA hai tathA usakA apavAda kara sakriyAoM kA virodha karatA hai, vaha apane cAritra ko hI bhraSTa karatA hai| isake atirikta bahuguNadhArI zramaNa jaba alpa guNadhArI kI vinaya karatA hai to vaha nizcaya hI cAritra bhraSTa hotA hai|6 yahA~ vizeSa yaha hai ki zramaNa parasaMghastha samasta kriyA-kalApoM ko surucipUrvaka karatA hai, parantu ina sabhI kriyAoM ke anupAlana ke krama meM yadi doSa lage to parimArjana kA vidhAna bhI usI saMgha meM nirdiSTa kiyA hai, anya saMgha meM nhiiN|8 yathArtha meM azubha lakSaNoM se yukta vyakti bhavodadhitAraka nahIM ho sakatA hai| isa kArya meM to vahI samartha hai jo zuddhopayoga meM anurakta hai| saMyamI sAdhu dvArA SaTakAya ke jIvoM kI rakSA karanA sAdhudharma hai evaM jo avahelanA karatA hai vaha gRhastha hai| __AcArya kundakunda ne aSTapAhuDa meM vividha sthaloM para kahA hai ki jisake hRdaya meM zatru-mitra meM samabhAva hai, prazaMsA-nindA, lAbha-alAbha, tRNa-kaMcana meM samAnabhAva hai, jo nimrantha, niHsaMga, nirmAna, rAgarahita, dveSarahita, mamatvahIna, nirahaMkArI, yathAjAtanagna, laMbAyamAnabhujA, nirAyudha, sundara aGgopAGga,anyakRta nivAsavAsI, upazAnta pariNAmI, kSamAbhAvI, indriyajayI, zRMgArahIna, ajJAna nivRtta hai, vaha zramaNa hai|" prakArAntara se ye yogya yathArtha sAdhu ke lakSaNa haiN| zIlapAlana meM sajagatA ___ AryikA ke sambandha meM kahate haiM ki muni ko akelI AryikA se dharma sambandhI carcA bhI nahIM karanI cAhie, akele ekAnta meM nahIM milanA caahie| taruNa

Page #88
aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana yati tathA taruNI kA ApasI vArtAlApa AjJAkopa, anavasthA, mithyAtvArAdhanA, AtmanAza aura saMyama virAdhaka- ina pA~ca doSoM kA zaraNasthala hai| sAdhu ko AryikAoM ke nivAsa sthala ke samIpa nivAsa nahIM karanA caahie| 43 bodha pAhuDa meM kahate haiM ki tiryaJca, mahilA, napuMsaka, kuzIla puruSa kA saMyoga, strIkathA, rAjakathA, bhojanakathA tathA corakathA kA zramaNa ko niSedha hai| usakA paramalakSya mAtra jinavacana kA nirantara svAdhyAya evaM dharmya tathA zukla dhyAna meM rata rahanA hI hai|" bhAvarahita muni mokSapatha ke ayogya haiM, isake phalasvarUpa acArya kundakunda bhAvapAhuDa meM zramaNa ko bhAvazuddhi meM pravRtta karane ke lie nirdeza karate haiN| mahApuruSa bhI isa kaSAya pariNAma ke kAraNa tadbhava mokSagAmI hone ke bAda bhI sakaSAyI hone se mokSa sukha kA anubhava na kara ske| ataH zramaNa kA kaSAya rahita honA Avazyaka hai| isa sandarbha meM aSTapAhuDakAra ne kAmadeva bAhubali, muni bAhu, dvIpAyana muni, abhavyasena muni kA udAharaNa uddhRta kiyA hai| zuddhabhAva meM muni zivakumAra, zivabhUti muni ke udAharaNa nirdiSTa haiN| satya hI hai, bhAvarahita adhyayana, manana tathA anusaraNa kA pariNAma zUnya hotA hai / - mokSapAhuDa to nirvANayogya use mAnatA hai jo yogI deha ke prati nirapekSa hai, udAsIna, nirdvandva, nirmamatva, nirAraMbha tathA AtmabhAva meM lIna hai| 83 jo prazna karate haiM ki vartamAna meM bhAvaliGgI muni kA astitva zaMkAspada hai unake lie pratyuttara hetu AcArya kundakunda kahate haiM ki paMcamakAla meM muni ratnatraya yukta haiM tathA indrAdi padoM ko bhogakara AgAmI bhavoM meM nirvANa prApta karate haiN| " kintu itanA nizcita hai ki vastradhArI kisI bhI avasthA meM mukti kA adhikArI nahIM hotA / 47 zodha-Alekha ke AdhArastambha pravacanasAra, aSTapAhuDa tathA mUlAcAra - ye tInoM hI grantha Agama se / Aptavacana se paripUrita haiN| 'paramparayA Agacchanti AgamAH ' arthAt ina granthoM ke kathana sarvajJa kathita tathA gaNadhara gumphita haiM, ataH mUlasrota eka hI hone ke pariNAma svarUpa grantha meM yathArtha tattva kA vivecana hai jo sarvatra eka hI hai| sampUrNa nicor3arUpa meM jo prApta hotA hai, vaha yogya tathA ayogya sAdhu kI paribhASA mAtra zabdoM kA prapaJca hai, bhAva to sarvatra eka hI hai| sandarbha : 1. NivvANasAdhae joge sadA juMjaMti sAdhavo / samAsavve bhUdesu tamhA te savvasAdhavo / / mUlAcAra, 512.

Page #89
84 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 2. soha-gaya-vasaha miya pasu mAruda sUrUvahimaMdariMdu mnnii| khidi uragaMbara sarisA parama paya vimaggayA saa| dhavalA 1/1, 1,1/gA0 33/51. 3. gihidatthe ya vihAro vidio'gihidatthasaMsido cev| etto tadiyavihAro NANuNNAdo jinnvrehiN|| mUlAcAra, 148. 4. vahI, 151. 5. vahI, 152. 6. mUlAcAra pradIpa, zloka saM0 2225, 2226. 7. vhii| 8. vhii| 9. vhii| 10. havadi va Na havadi baMdho madamhi jIve'dha kaayce?mhi| _____baMdho dhuvamuvadhIdo idi samaNa chaDDiyA svv|| pravacanasAra, 3/19. 11. vahI, 3/17. 12. vahI, 3/31. 13. vahI, 3/34. 14. vahI, 3/36. 15. vahI, 3/38. 16. saMgahaNuggahakusalo suttatthAvisArao phiykittii| kiriAcaraNasujutto gAhuya AdejjavayaNo y|| vahI, 158. 17. paMcasamido tigutto paMceMdiyasaMvuDo jidksaao| daMsaNaNANasamaggo samaNo so saMjado bhnnido|| pravacanasAra, 3/40. 18. je bIvIsaparIsaha sahati sattIsaehiM sNjuttaa| te hoMti vaMdaNIyA kmmkkhynnijjraasaahu|| sUtrapAhuDa, gA0 12. 19. cArittasamArUDho appAsu paraM Na Ihae nnaannii| cAritrapAhuDa, 42. 20. jo saMjamesu sahio AraMbhapariggahesu virao vi| so hoI vaMdaNIo sasurAsuramANuse loe|| sUtrapAhuDa, 11. 21. mUlAcAra, 168. 22. vahI, 170.

Page #90
aSTapAhuDa evaM pravacanasAra ke pariprekSya meM yogya-ayogya sAdhu vivecana : 23. mUlAcAra gA0 170 kI AcAravRtti TIkA kA bhAvArtha / 24. pravacanasAra, 63. 25. vahI, pravacanasAra 64. 26. daMsaNaNANacaritte tavaviNaye NiccakAla supstthaa| ede du vaMdaNIyA je guNavAdI guNadharANaM / / darzanapAhuDa, 23. 27. vahI, 12. 28. vahI, 26. 29. darzana pAhuDa, gA0 27 kI zrutasAgarasUrikRta TIkA kA bhAvArtha / 30. daMsaNamUlo dhammo ... / darzanapAhuDa, gA0 2. 31. vahI, 8. 32. mUlAcAra, 171. 33. vahI, 172. 34. vahI, 174. 35. pravacanasAra, 3/65. 36. vahI, 3/67. 37. mUlAcAra TIkA AcAravRtti, gA0 175. 38. vahI, 176. 39. sattUmitte va samA pasaMsaNiMdA aladdhiladdhisamA / taNakaNae samabhAvA pavvajjA erisA bhaNiyA / / - bodhapAhuDa, 47. 40. vahI, 49. 49. vahI, 51, 52, 53. 42. mUlAcAra, 177. 43. vahI, 179. 44. bodhapAhuDa, 57. 45. bhAvapAhuDa, 5. 46. mokSapAhuDa, 13. 47. mokSapAhuDa, 77. 85

Page #91
ENGLISH SECTION. Svetambara Scholars on Kundakunda: An appraisal Dr. Jagdish Prasad Jain Revising Buddhism in Mughal India: Through the Seventeenth Century Persian Literature DabistanI Mazahib Theory of Karma and Rebirth in Theravada Dr. Damodar Singh Jainism, Art and Education-An overture Practice of Brahmavihara in Theravada Buddhism Consciousness in Sartrean and Jaina Philosophy Women Working Class as reflected in Buddhist Literature : An analytical view Life Story of Rsabhadeva Dr. Abha Singh Priti Kumari Archphurich Nomnian Samani Chaitya Prajna Dr. Anita Singh Rudrani Mukerjee

Page #92
Sramana, Vol. 59, No. 4 October-December 2008 Svetambara scholars on Kundakunda: An appraisal Dr. Jagdish Prasad Jain* Kundakunda was an original thinker, an outstanding philosopher, a doyen of saints and a great scientist of the inner recesses of human nature. He is heldin great veneration especially by the Digambara sect of the Jains, who remember him next only to Lord Mahavira and his apostle Gautama Ganadhara. His works are read by all scholars and he is much respected as one of the foremost representatives of the Jaina church. All great Digambara saints and monks take pride in tracing back their lineage to Kundakunda.' Every philosopher is unique in his own way. Hence, to say that there has been no philosopher like Kundakunda, does not mean and should not mean denigrating or denying the significance of other Digambara philosophers and thinkers or those belonging to the Svetambara tradition as also the scholars of Buddhism, Hinduism and other religions in their respective fields. However, if it is said, as is sometimes may be implied in the writings of some, that Kundakunda's works are supreme scriptures (paramagama), as compared to other scriptures or canons (agama) and for that matter are superior to or supersede all others, it is certainly an objectionable assertion. Kundakunda chose the language of the common man, i.e. Prakrit for communicating his ideas on spiritualism. He, therefore, liberally used appa (atma in Sanskrit), word belonging to Ardhmagadhi (Prakrit language of Svetambara canons), along with the use of word"ada" (i.e. atma) of Sauraseni PrakritlanguageofDigambara agamas(scriptures). . Dr. Sagarmal Jain's Assessment of Kundakunda Dr. Sagarmal Jain, a Svetambara scholar, gives credit to Kundakunda for his Samayasara, etc. "original works" (maulika * President, Jain Mission, New Delhi.

Page #93
88 : sramana, Vol 59, No. 4/October-December 2008 racana). What is significant is that Sagarmal candidly acknowledges that as compared to "Kundakunda's establishment of spiritualism (adhyatmavada) in Samayasara from the point of view of principles (saiddhantika drsti), there is no attempt in that regard in Svetambara canons" and this may be said to be deficiency observable therein. It is true, he says, that Samayasara presents a serious, discerning, judicious, sensible, rational investigation and appraisal of soul and non-soul (atma-anatma vivcka ka gambhira vivccana). It is also true, he further observes, that "Acarya Kundakunda and Amstacandra are the greatest or topmost persons (Sikhara purusa) in presenting in logical and rational way the soul-non-soul discrimination (viveka)." Moreover, their understanding, intelligence or wisdom (prajna) is certainly praiseworthy (vandaniya). Their significant contribution in the field of spiritual study or knowledge (adhyatma vidya) can never be forgotten." . But the contribution of philosophers and thinkers of Svetambara tradition, Sagarmal remarks, in the field of philosophy, anekanta (doctrine of multifaceted nature of reality), literature, etc. is no less significant. This is perfectly a valid and correct statement and there is nothing wrong about this remark. However, his claim that Sauraseni Prakrit of Digambara scriptures, including Samayasara, are based on Svetambara canons in Ardhamagadhi Prakrit, which are said to be ancient, i.e. of earlier period," is quite controversial and may not be correct. Moreover, his assertion that just as in making Amrtacandra as Amrtacandra, Kundakunda's contribution was the maximum, so also in making of Kundakunda as Kundakunda, the contribution of Jaina and Buddhist philosophers, such as Siddhasena Divakara and Nagarjuna is significant"? is incorrect, and smacks of sectarianism, based as it is on his contention that Sauraseni Digambara scriptures came into existence after 5th century A.D. and that Kundakunda flourished in the 5th-6th century A.D., i.e. posterior to Siddhasena Divakara. Proceeding on such assumption, he also mistakenly states that in order to understand Kundakunda's Samayasara, it is necessary to read Madhyamikakarika of Buddhism and Mandukyakarika of the Hindus.

Page #94
Svetambara Scholars on Kundakunda: An Appraisal : 89 Sagarmal's assertions are similar to some other Svetambara scholars, such as M.A. Dhaky, who feels that Kundakunda borrowed from Svetambara canons, Siddhasena, and also from Yapaniya. B.D. Bhatt claims that Kundakunda has borrowed from Nagarjuna. According to Dhaky, if there are "strong parallelisms" between Kundakunda's Samayasara on the one hand and Siddhasena's Sanmatiprakarana (Sanmati-tarka) on the other, it must be Kundakunda who must have borrowed from Siddhasena because Siddhasena preceded Kundakunda. The most biased attitude in regard to Kundakunda seems to be held by Dhaky. He holds the view that the Digambara sect possessed no agamas (canons) and disagrees with Upadhye that Kundakunda's Sauraseni Prakrit pertained/belonged "to the period when the agamas were the common property of the Svetambara as well as the Digambaras".!' Dhaky's criticism of Kundakunda's works, particularly Samayasara Based on his superficial reading of Kundakunda's Samayasara and almost total neglect and ignorance about his other works, Dhaky holds several misperceptions about Kundakunda and mistakenly finds fault with his various concepts. These are: 1. Dhaky holds that in Samayasara, Kundakunda "massively leaned toward the niscaya-naya" (the internal self-referential viewpoint), which Dhaky mistakenly translates as "absolutistic standpoint." Dhaky adds: "This naya(viewpoint), but not its profound implications, was known before, but its application was not done to the scale and extent by Siddhasena Divakara or even Mallavadi." Dhaky's criticism about massively leaning toward niscaya-naya falls to the ground against the considered opinion of Paul Dundas, who finds nothing wrong with Kundakunda's assertion that "inner state has precedence and condit s precedence and conditions the outer" and praises Kundakunda for effecting balance between "excessive formalization and ritualisation of behavior" and "excessive interiorisation of values."12 In regard to Kundakunda's exposition of niscaya-naya and vyavahara-naya, it is significant to note the remark of Acharya

Page #95
Sramana, Vol 59, No. 4/October-December 2008 Mahaprajna, the present head of Terapantha Svetambara sect, that "Kundakunda cannot be constrained or bound in the limits of niscayanaya, though many scholars have attempted to constrain him in that way"13 and the views of Muni Dhananjaya Kumar of that sect, which places the two viewpoints of niscaya-naya and vyavahara-naya in their proper perspective (his remark is quoted in full towards the end of this article). 90 : 2. Dhaky holds that on the basis of the niscaya-naya, Kundakundacarya in theory views atman or Self as separate from or independent of the association of pudgala or matter as was done in the Samkhya and Vedanta systems with the difference that atman is not totally looked upon as totally inactive; Self does possess the faculty of knowing, intellection and creating as well as feeling emotive impulses within. Self is thus not a doer of deeds (karta) and enjoyer of fruits (bhokta) although, from the standpoint of external and practical relations (vyavahara-naya), he may be regarded as a doer and enjoyer because of his emotional involvement, which leads to or colours his conscious thinking that way, this in fact being his habit to so orient since countless ages and for endless births. Now the ancient Jaina doctrine of atman as the karta and bhokta from niscayanaya and vyavahara-naya has never been interpreted or understood that way by any Jaina scholiast till the pre-medieval times and that too not before the Kundakundacarya's doctrine was widely known."4 14 The above statement of Dhaky is based on several misperceptions and misrepresentations: (a) he has not fully understood the significance and the real meaning of Kundakunda's ethico-spiritual standpoints particularly niscaya-naya and vyavahara-naya; (b) Dhaky does not seem to distinguish between atma (soul, i.e. life's inner spiritual conscious aspect or consciousness-as-such) and jiva (life's bio-energies living aspect, i.e. empirical, embodied self); though the two terms are quite often used interchangeably; (c) he forgets that in the very beginning of his most important work Samayasara, Kundakunda categorically states that jiva exists or is located in the neuro-physiological processes or brain states (pudgala or physical karma), including body (Samayasara, 2), that the empirical, embodied

Page #96
Svetambara Scholars on Kundakunda: An Appraisal : 91 self is found in association with matter (pudgala karma) since beginningless time (anadi), as a result of which the neurophysiological processes act as the indirect, extrinsic, subsidiary or auxiliary cause (nimitta karana) of the changes or modifications in the conscious states, such as attachment, aversion, delusion, etc., Samayasara, 80) and that Kundakunda discusses in detail the interaction between self and material or physical karma, including body, and offers a convincing and fruitful approach to solve the intricate problem of mind-body interaction;" and (d) Dhaky has no clear perception or understanding in regard to Kundakunda's concept of self; Kundakunda specifically mentions that the self is karta and bhokta among the characteristics of self enumerated in Pancastikaya, verse 27. 3. Dhaky further states that: The unliberated self in Kundakunda's concept... is always pure and not contaminated by karmaraja (material karmic dust) as was otherwise believed till late, even in the Digamabara sect. The apparent contamination with karma and its consequent and subsequent fruition are due to bhava or inner consciously felt or willed emotional directives of the self. It is thus illusory. The self goes on wandering from birth to birth because he has not known what it really is and this is what keeps it in apparent bondage.' This unjustified criticism is again based on Dhaky's misrepresentation of Kundakunda's views about the self, and his failure to recognize Kundakunda's significant contribution in regard to mindbody interaction or the interaction between mental states and the material (dravya or pudgala) karman, which are mutually related as cause and effect, each of the other (Samayasara, 80). In Pancastikaya, (verse 27), Kundakunda categorically states that the self is karmasamyukta, i.e. associated with material karma since the beginningless time and hence not pure. As already stated, in Samayasara too, Kundakunda specifically states that the self (jiva) is located in pudgala (material) karma. In view of these clear-cut statements, Kundakunda

Page #97
Sramana, Vol 59, No. 4/October-December 2008 can under no circumstances be accused of speaking of karma's association with self "as apparent contamination" or "illusory". 92 MO 4. Dhaky has also failed to grasp the significance of Kundakunda's important concept of sva-samaya and para-samaya and for that matter accuses him of "completely" redefining these terms which, according to Dhaky's mistaken belief, "for long had been understood as the 'doctrine of one's own sect' and 'the doctrine of the other sect." ."17 In view of Kundakunda's clear-cut and categorical statement in Samayasara, (verse 2) that sva-samaya is the mode of consciousness with reference to cognition, feeling and action, and that para-samaya is the mode of consciousness of attachment, etc., in which pudgala karma acts as an indirect, extrinsic, auxiliary cause (nimitta karana), Dhaky's meanings of these terms is quite far fetched. Dhaky's mistaken belief in regard to the use of these terms seems to be based on the wrong translation of verses III.47 and 67 in Siddhasena's Sanmati-tarka or Sanmati-sutra. 18 A close reading of these two verses and particularly III.47 reveals that these verses have nothing to do with "heresies" or "Jaina and non-Jaina doctrines"," but are conceived in the context of Jaina doctrines of nayavada (standpoints) and anekantavada (multifaceted nature of reality) in the sense of "Samantabhadra's profound dialectical and epistemological works".2" In verse III.47 of Sanmati-tarka, Siddhasena also declares "that there are as many para-samayas as there are standpoints (nayavada)." Nayavada (The doctrine of Standpoints) is concerned with a particular aspect of an object. As a standpoint, naya grasps only a part or an aspect of a thing and is expressive of a partial truth about an object. It should not, however, rule out, reject or deny the other standpoints, and put forward its partial truth as the whole truth. Parasamyas are the standpoints of those partial truths, which are onesided and unrelated to or independent of other standpoints and are therefore, considered false and faulty (nirapeksa-naya mithya, Samantabhadra, Apta-mimamsa, verse 108). Siddhasena himself has put the same point in these words:

Page #98
Svetambara Scholars on Kundakunda: An Appraisal : 93 "All these standpoints (nayas) are right in their own respective spheres - but if they are taken to be refutations, each of the other, then they are wrong. But a man who knows the 'non-one-sided' nature of reality never says that a particular view is absolutely wrong" (Sanmati-tarka, 1.28) Devendra Kumar Shastri, the editor and translator of Sanmatisutra, states: "Besides Kundakunda and Umasvami" the influence of Samantabhadra "is clearly discernible on Sanmati-sutra" and that "there is absolutely no doubt that while composing the Sanmatisutra, Siddhasena had before him the Apla-mimamsa and the Svayambhu-stotra'l of Samantabhadra. 5. Continuing his diatribe against Kundakunda's use of svasamaya and para-samaya in the context of Jaina doctrines, Dhaky further states: According to Kundakundacarya, sva-samaya is the one which relates to atman, the para-samaya meant anything outside atman, including one's body. This is an absolutely different way of looking at the connotation of the terms, indeed not referred to by even southern Jaina writers.22 Kundakunda's statement that jiva (self) or atman (soul) exists in material (pudgala) karma (Samayasara, 2), including no-karma, i.e. body, which acts as an auxiliary cause (nimitta-karana) for attachment etc. mode of consciousness, completely denies Dhaky's mistaken assertion that according to Kundakunda "para-samaya meant anything outside atman including one's body".23 The only good point for which Dhaky seems to give credit to Kundakunda is in regard to creating third category of suddha (pure) disposition of atman or self, besides the "two categories of subha (auspicious and desirable) and asubha (inauspicious and undesirable)"?4 psychic dispositions. 6. Dhaky also critcises Kundakunda for adopting his concepts about the way of looking at self from Vedanta "but in a modified

Page #99
94 : Sramana, Vol 59, No. 4/October-December 2008 way."25 Since Dhaky is not the only person who finds fault with Kundakunda for seeking "to shape Jaina religion after the mould of Vedanta", 26 it is necessary to point out that the basic differences between Kundakunda's exposition of self and Vedantic concept of self. In Advaita Vedanta, the words jiva and atma have quite different meanings or connotations. In fact, they stand poles apart. For instance, atma is translated as Self (with capital's'), which is described as Brahman (universal or cosmic consciousness), one without a second, non-dual, eternal entity, having characteristic features of "unchanging" and "pure". Jiva on the other hand, is equated with person and is conceptualized as an individual or egoself, having the sense of self or individuality, which manifests in the experience, as the "I" and the "me", with its most distinctive features of pride, conceit and even arrogance (abhimana, garva).??Individuals or persons, who speak of their "self" in terms of three aspects or fundamental capacities: cognition, feeling and action, are viewed as manifestations of the ego.28 . In Jainism, including Kundakunda, the self (jiva or atma) is individual consciousness and the world consists of innumerable individual selves. While in Vedanta 'ekah' signifies 'non-dual', Kundakunda, in his work Samayasara (verse 38 and 73), uses the word ekko (in Prakrit and eka or ekah in Sanskrit) in the sense of meaning one, unique, single of its kind, uncompounded, unity, and unit. Thus, Kundakunda's ekko is not the Vedantic "non-dual", but an indivisible unity of its three attributes, characteristics or three aspects of consciousness, viz. feeling, cognition and action, and its modes. Kundakunda also speaks of aham (I, jiva, or atma) as suddho" (in Prakrit, suddho or suddham in Sanskrit) (Samayasara, 38 and 73) but not in the sense of purity/impurity or being devoid of karmas (karma-rahita), i.e. "pure consciousness", but in the sense of being non-relational (karma nirapeksa) consciousness-as-such (parinamika

Page #100
Svetambara Scholars on Kundakunda: An Appraisal : 95 bhava), which is neither pure nor impure though having the potentiality to become pure by getting rid of karmas and in the sense that jiva (soul or conscious entity) can never become non-soul, or non-li r non-living (ajiva) material entity and ajiva can never become jiva; and that it can never assume or have the characteristic attributes of touch, taste, smell, etc. of non-living material entity or its modes or states of evolution (Amrtacandra's Commentary on Samayasara, 6). The word Suddho'or 'suddha'in Prakrit or 'suddha'in Sanskrit means not only pure [in the sense of], faultless or blameless but also simple, unmixed, unequalled, alone, only (kevala), exclusively one's own, uncompounded, entire, whole.29 Moreover, in Jainism, including Kundakunda, the self is never "unchanging" or changeless but a dynamic, evolvent entity (parinami-nitya), something stable in the midst of its changes, persisting through its modes, or one characterized by both continuity and change. Dhaky's Views in regard to the Date of Kundakunda As regards the date of Kundakunda, A.N. Upadhye, in his extensive introduction to Pravacanasara, has dealt with that subject in great detail." After examining the pros and cons of different views and arguments, he fixed his date in the beginning of the Christian era, which is generally accepted by Digambara Jaina scholars. Regarding Kundakunda's priority or posteriority to Umasvati, F.W. Thomas, in his 'Introduction' to Pravacanasara, translated by Barend Faddegon, places Kundakunda prior to Umasvati. He observes: "Neither of the two writers makes mention of the other; but there are certain general considerations which seem to favour a priority on the part of Kundakunda." As for Umasvati, Jacobi assigns him a date before the 6ih century A.D., while Von Glasenapp speaks of the 4th or 5th century A.D, Thomas remarks. Walter Schubring, in the Doctrine of the Jainas," places Kundakunda in the 2nd 3rd century AD. Dhaky, however, criticizes Schubring by stating that his opinion was based largely on the cursory observations made by pioneering German writers in Jaina Canonical literature". 32 According to Dhaky,

Page #101
96 : sramana, Vol 59, No. 4/October-December 2008 the contemporary Svetambara writers, such as Muni Kalyana Vijaya, Pt. Sukhlal Sanghvi, Pt. Dalsukh Malvania and K.K. Dixit place Kundakunda posterior to Umasvati (375-400 AD) and Siddhasena Divakara (active first half of 5th Century AD)." (Upadhye puts the date of Siddhasena between 505-609 AD, i.e. in the 6th Century.) Of all the Svetambara Jaina scholars, M.A. Dhaky alone is bent on denigrating to the maximum the image of Kundakunda by calling his teachings "unacceptable",34 and pushing his date "to the latter half of the eighth Century." His main arguments in this regard and against fixing Kundakunda's date at the beginning of the Christian era are: (1) Why he (Kundakunda) "is not referred to ...anywhere overtly, clearly, or even indirectly implied in the writings of * Digambara Jaina thinkers, epistemologists, and scholiasts like Svami Samantabhadra (active c. AD 575-625), Pujyapada Devanandi (active c. AD. 635-685), and Bhatta Akalankadeva c. AD 720-780), the trio held in the highest esteem in the Digambara Church.' In this regard it may be said that there are several misstatements in Dhaky's assertion: (a) Samantabhadra flourished in the 2nd Century A.D. and Pujyapada lived earlier than the last quarter of the 5th Century A.D. and most probably in 4th-5th Century A.D." (b) Pujyapada is greatly indebted to Kundakunda for the concept of three selves: the external self or bahiratma (one engrossed in sensual pleasures), inner self or antaratma (one having self-discipline, righteousness, detachment, etc.), and paramatma, (i.e. supreme soul or pure self), which Dhaky says "is totally unknown in Jaina [Svetambara) writings". 38 This indeed was one of the great spiritual insights given by Kundakunda to the world. But proceeding from his mistaken assumption that Kundakunda flourished in the 8th Century AD. Dhaky thinks that Kundakunda "possibly took these terms" from Pujyapada, who in turn must have adopted these terms from

Page #102
Svetambara Scholars on Kundakinda: An Appraisal : 97 Upanisads. Dhaky's translation of bahiratma as "outer self, or outer body" and paramatma as "Absolute Self", reflects his total ignorance of the Jaina concept of Paramatman, which is quite different from the Upanisadic Brahman as explained by Upadhye" and the present writer."! Moreover, several verses in Pujyapada's works Istopadesa and Samadhi-sataka correspond to and are almost exact reproductions of verses in Kundakunda's works; and (c) Since unlike Pujyapada, Samantabhadra and Akalanka were epistemologists, logicians, there is nothing unusual if they did not refer to or quote from Kundakunda's spiritual works. Moreover, following Dhaky's logic one may ask that if Kundakunda belonged to a later date than these three Digambara thinkers, then why did Kundakunda not refer to them in any of his works. It may be that in those days it was not so casy to come across other thinkers' hand copied works, even when those works belonged to their own tradition. Hence, merely on the basis that the works of one thinker were not referred to by the others it cannot be decided as to who preceded and who followed. (2) Secondly, Dhaky states that why no commentaries were written on Kundakunda's works "for eight or nine centuries that may have followed his writings". 42 In this regard, the following observation of Svetambara Jaina scholar Sagarmal Jain is quite relevant. He states: The use of paper was not common in India and the practice of getting books/scriptures written on bhojapatra or tadapatra leaves and preserving them was against the mental disposition (bhavana) of non-violence and non-possessiveness of the Jaina ascetics (munis). Also up to 5th Century AD, this type of work was considered a sinful activity for which there was legal system of punishment.^. Accordingly, the task of preserving and keeping in safe custody the manuscripts of canons/scriptures of Digambara tradition written on tadapatras in South came to be performed by the Bhattarakas, who were head of religious establishments (matha) and as such were not considered Digambara ascetics.

Page #103
98 : Sramana, Vol 59, No. 4/October-December 2008 These Bhattarakas guarded these treasures of Jaina texts like precious jewels and were very strict in not letting people even have scent of these manuscripts in their possession, lest there was every risk and danger of these being burnt or destroyed by those opposed to Jainism. How a copy of one of the two ancient (2,000 years old) most sacred Digambara scriptures/canons Satkhandagama, together with Dhavala commentary thereon written in 9th Century A.D., came to be smuggled out of the custody of the Bhattaraka of Mudbadri in Karnataka (India) and translated, published in Hindi and made available to the world only in the 19th Century, indeed makes it a very thrilling, adventurous story. In these circumstances, it is not at all surprising, if Kundakunda's works, including Samayasara, could not come to light before Amrtacandra wrote his commentary thereon in the 9th-10th Century AD. (3) Dhaky wants to push Kundakunda's date to the latter half of the 8th Century A.D also on the ground of the content of his works. He states: his [Kundakunda's] highly advanced thoughtconstructs, fresh concepts, new epistemological positions, novel approaches to and new interpretations, as well as fresh application of old knowledge, and the concomitant or relevant terminological jargon (which is far ahead of the canonical literature), clearly indicate that he cannot be an early author. Kundakundacarya's style of writing is in effect far advanced compared to any exhibited in the available early nirgrantha writings in Ardhamagadhi and other Prakrits. His own verses in his works show powerful articulations and strong directness and acuity combined with subtleties, precision [etc.]. If he (Kundakunda) were to flourish in the 1" century B. C. - A.D. His style of writing and phraseology then would have been archaic, the jargon as well as the concepts and their presentation would have been far less advanced than is apparent in his writings." It is only with the avowed intention to push Kundakunda to a later date that Dhaky states that the "context of Kundakunda's works when compared to Umasvati is more advanced in terms of concepts as well as exposition"45 and that Kundakunda is "fully aware of the

Page #104
Svetambara Scholars on Kundakunda: An Appraisal : 99 terms syadvada and saptabhangi both of which are unknown in the works of Umasvati as well as of Siddhasena, but known to Samantabhadra". 46 Why cannot Dhaky digest the fact that since Lord Mahavira's teachings being the common property of both Digambaras and Svetambaras continued to be preserved through being memorized by the ascetic saints of both sects and as time passed quite a number of ideas and concepts could remain with Digambara acaryas/saints, including Kundakunda, and found in Digambara canons/scriptures. Also why cannot Dhaky accept the fact that like Mahavira, Buddha and others, Kundakunda could be far ahead of his times and his concepts can be relevant even today and attract the attention of people interested in spiritualism? He ignores the fact that whether Umasvati was the disciple of Kundakunda (as many Digambara scholars belicve) or not (as Svetambara scholars believe) and irrespective of the fact as to who preceded or followed, Kundakunda was Kundakunda because of his spiritual insights and creative thinking and his delving deep into the psycho-spiritual aspects of human nature. Unlike Sagarmal Jain, Dhaky does not think that Kundakunda was an original thinker (this is quite apparent from his mention of "original" in quotes before Kundakunda's teachings). Dhaky blames Kundakunda for "unacceptable teachings", 48 he yet speaks of "his competence in the highly original exposition and interpretation of some of the Nirgrantha doctrines, not to say of his profound conversance with the traditional Jaina dogmas"49 and of his making "conceptual improvements", which were "earlier unknown" in Jaina texts. So Appreciation of Kundakunda by Svetambara Scholars of Terapantha Sect Not all Svetambara scholars agree to Dhaky's views that Kundakunda belonged to the latter half of the 8th Century A.D. and that his teachings are "unacceptable", etc. The prescribed text for M.A. course on "Jaina Religion and Philosophy" of Jaina Vishva Bharati, Ladnun (Rajasthan, India), run by the Terapantha sect of Sthanakavasi Svetambara Jaina, categorically states:

Page #105
100: sramana, Vol 59, No. 4/October-December 2008 The systematic history of Jaina philosophical literature and of both Digambara and Svetambara acaryas, begins from 1"century AD, Kundakunda was the great influential acarya (spiritual preceptor or guide, a founder or lcader of a sect, or a man of distinguished learning) of this century, that he preceded Umasvati, Samantabhadra and Siddhasena, that his work Samayasara is like a great river, and that the discussion on knowledge and knowable in Kundakunda's works subsequently became the foundation of Jaina philosophy. S' Moreover, in his preface to the book Samayasara: Niscaya aura Vyavahara Ki Yatra (Samayasara: The Journey of Vyavahara and Niscaya), Yuvacharya Mahaprajna, the present head Acarya of Terapantha Svetambara sect, observes: Acarya Kundakunda was a great spokesman and guide of spiritualism (adhyatma)... Samayasara is the representative treatise on spiritualism (adhyatma). It is one of the first rank books in the world literature on spiritualism (adhyatma). It is not easy to understand the deep insights contained in this worke. Kundakunda cannot be constrained or bound in the limits of niscaya-naya, though many scholars have attempted to constrain him in that way." Svetambara Muni Dhananjaya Kumar, in his editorial to the above-mentioned book, endeavored to remove the misunderstanding and prevalent confusion among scholars, who accuse Kundakunda of "massively" leaning towards niscaya-naya and of ignoring or even negating vyavahara-naya altogether, in these words: Vyavahara is necessary to lead one's life in society and fulfill one's social responsibilities and relationships, but niscaya represents higher truth in that it helps in making that life pure, i.e. peaceful and happy, and ensuring successful adjustment of social relationships. If niscaya is darpana (mirror), then Vyavahara is its pratibimba (reflection, image or shadow); if niscaya is an ideal (adarsa), then Vyavahara is its kasauti (touchstone, test, proof, criterion); whatever is the value of pratibimba and kasauti, the value of ideal and darpana is much more; for us that niscaya is useful which is reflected in vyavahara and that vyavahara is an ideal for us, which is inspired by

Page #106
Svetambara Scholars on Kundakunda: An Appraisal : 101 niscaya, if one has to lead a peaceful, pure and successful life, its secret formula (sutra) is proper balance (santulana) between niscaya and vyavahara. The problem is .we are quite familiar with the world of Vyavahara and we are completely unfamiliar with the world of niscaya....The message is only this: in the world of Vyavahara, let niscaya not disappear; we remain established in niscaya and live life of vyavahara; the consciousness should not get stuck in material objects but realise the truth beyond matter. 53 If one is to believe in Svetambara canons, Lord Mahavira is said to have made use of niscaya and vyavahara viewpoints with a view to reconcile the contradictory statements. When Gautama asked him about the colour, smell, taste and touch of raw sugar (gur), Mahavira replied that from vyavahara point of view, it is said to be sweet. But from the niscaya standpoint, it has five colours, two smells, five tastes and eight touches. Asked about a large black bee (bhramara), he replied that from vyavahara point of view, it is black, but from the niscaya stand-point, it has five colours, two smells, five tastes and eight touches. In the same way, he is said to have analyzed many issues from vyavahara-naya and niscaya-naya.54 From what is stated above, it appears that Kundakunda may not be the original propounder of the internal, self-referential niscayanaya and external, other-referential vyavahara-naya in the ethicospiritual context. However, there is not the least doubt that not only the systematic exposition and the profound implications of the ethicospiritual viewpoints of vyavahara-naya and niscaya-naya, as well as their application on such a wide scale and extent in the ethico-spiritual perspective as we find in Kundakunda's works, has never been known or heard before and after in any of the Svetambara and Digambara Jaina scriptures as also the scriptures of other philosophical systems. Reference 1. See Jagdish Prasad Jain, Salvation through Self-Discipline: Niyamasara of Kundakunda (New Delhi: Radiant Publishers, 2005), Introduction, pp. 130-147. For detailed discussion in this regard, his different names, biography, spiritual

Page #107
102: sramana, Vol 59, No. 4/October-December 2008 parentage, his date, his different works and critical remarks on them, see A.N. Upadhye, Sri Kundakundacarya's Pravacanasara (Agas, 1984), Introduction, pp. 1-46, 2. Sudip Jain, editorial in Prakrit Vidya (New Delhi: Kundakunda Bharati), January-March 1996. 3. Sagarmal Jain, Shraman (Varanasi: Prashwanath Vidyapeeth), October-December 2001, p. 19. 4. Ibid., p. 4. 5. Ibid., pp. 39 and 41. 6. Ibid., p. 4. 7. Ibid., p. 41. 8. Ibid., p. 40. 9. M.A. Dhaky, "The Date of Kundakunda," in M.A. Dhaky and Sagarmal Jain, eds., Aspects of Jainology, Vol. III : Pt. Dalsukhbhai Malvania Felicitation, Volume (Varanasi: P.V. Research Institute, 1999), p. 188. 10. Ibid., p. 205. 11. Ibid., p. 198. 12. See Salvation through Self-Discipline, n. 1, pp. 132-133. 13. Mahaprajna, Yuvacharya, Samayasara: Niscaya aura Vyavahara ki Yatra, edited by Muni Dhananjaya Kumar (Ladnun: Jain Vishva Bharati, 1992), Prastuti, pp. v-vi. 14. Dhaky, n. 9, p. 198. 15. See Jagdish Prasad Jain, Fundamentals of Jainism (New Delhi: Radiant Publishers, 2005), pp. 24-40. and Jagdish Prasad Jain, "Jaina Psychology" in K. Ramakrishna Rao, et al, ed., "Handbook of Indian Psychology" (New Delhi: Cambridge University Press India Pvt. Ltd, Under the Foundation Books imprint, 2008), pp. 69-71. 16. Dhaky, n. 9, p. 198. 17. Ibid., p. 199.

Page #108
Svetambara Scholars on Kundakunda: An Appraisal : 103 18. Sukhlal Sanghavi and Bechardas Doshi, Sanmati-tarka, tr. by A.S. Gopani (Ahmedabad: L.D. Institute of Indology, 1939), pp. 164 and 182. 19. Devendra Kumar Shastri, ed, and tr., Sammaisuttam, (Sanmatisutra) (New Delhi: Bharatiya Jnanapith, 2003), pp. 140-141 and 154-155. 20. Dhaky, n. 9, p. 188. 21. Devendra Kumar, n. 19, p. 38. 22. Dhaky, n. 9, p. 199. 23. Ibid. 24. Ibid. 25. Ibid., p.198 26. Nathuram Premi, cited in Pt. Sukhlal's commentary on Tattvartha-sutra of Vacaka Umasvati, translated by K.K. Dixit (Ahmedabad: L.D. Institute of Indology, 1974), p. 112. 27. See Handbook of Indian Psychology, n. 15, pp. 266, 256 and 263. 28. Ibid, p. 253 29. Monier Monier Williams, Sanskrit English Dictionary (Delhi: Motilal Banarsidass Publishers, 1999), pp. 1082 and 310 30. See Upadhye, n. 1, Introduction. 31. Dhaky, n. 9, pp. 199-200. 32. Ibid. 33. Ibid., p. 187. 34. Ibid., p. 189. 35. Ibid., p. 187. 36. See Jagdish Prasad Jain, "Foreword," in D.K. Goyal, The Path to Enlightenment: Svayambhu-stotra by Acarya Samantabhadra Svami (New Delhi: Radiant Publishers, 2000), and Upadhye, n. 1, Introduction, p. 21.

Page #109
104 Sramana, Vol 59, No. 4/October-December 2008 37. Jagdish Prasad Jain, ed., Spiritual Insights: Istopadesa and Samadhi-sataka by Pujyapada, tr. by C.R. Jain and Raoji N. Shah (New Delhi: Radiant Publishers, 2000), Introduction, pp. 12-15. : 38. Dhaky, n. 9, p. 199. 39. Ibid. 40. Upadhye, n. 1, Introduction, p. 88. 41. Jagdish Prasad Jain, n. 36, Foreword, pp. xii-xiii. 42. Dhaky, n. 9, p. 188. 43. Sagarmal Jain, n. 3, p. 18. 44. Dhaky, n. 9, pp. 197 and 199. 45. Ibid., P. 200. 46. Ibid., p. 199. 47. Ibid., p. 187. 48. Ibid., p. 189. 49. Ibid., p. 191. 50. Ibid., p. 199. 51. M.A. Course, First Year, Jaina Itihasa (Jaina History), Volume 1, pp. 1/1/5/15/1 to 15/4 on Kundakunda. 52. Mahaprajna Yuvacharya, Samayasara: Niscaya aura Vyavahara ki Yatra, n. 13. 53. Ibid., Editorial, pp. vii-viii. 54. Bhagavati Sutra 18.6, cited in Dalsukh Malavania's, Agama Yuga ka Jaina Darsana (Jaipur: Prakrit Bharati Academy, 1990), p. 121.

Page #110
Sramana, Vol. 59, No. 4 October-December 2008 Revising Buddhism in Mughal India Through the Seventeenth Century Persian Literature Dabistan-I Mazahib Dr. Damodar Singh Sixth century B. C. witnessed many religious movements in different parts of the world. Herlitus in Ionia Island, Zoroastrian in Persia, and Confucius in China preached new doctrines. In India too there was an upheaval of new ideas leading to rise of new philosophical tenets and religious sects.' An important one among them was Buddhism, which spread fastly, and soon proved to be the most popular religion among its contemporaries, and at one time became the most prominent religion not only in India but in entire Asia.2 Simultaneously, for many centuries the religion also played a pivotal role in the political developments of India. In this backdrop, Gautama Buddha, his teachings and the tenets held by the Buddhists has gained much importance, and, in consequence, they are found in various language and literatures. Giving due importance - historically, as well as religiously to Buddhism, the Persian litterateurs of Mughal India also penned down about it. This paper is an attempt to trace Buddhism through the prism of one of the most important Persian literatures of Mughal period, namely the Dabistan-i Mazahib.* The author of this book is anonymous, variously named or identified as Movad, Muhasin Fani, Mirza Zulfiqar Beg and Kaikhusro Isfander. This Persian literature, completed in or a little after 1656, is devoted to the survey of religions and their sects. It aims at covering six religions and their sects in twelve chapters or Talim. Information about Buddhism is found in the second Talim. Here it would be worth mentioning that all the thoughts about the various religions, including Buddhism, expressed in the Dabistan-i Mazahib, are based not only on textual readings, but also on personal 'Field work by the Head, Deptt. of History, B. S. College, Danapur, Patna #

Page #111
106 : sramana, Vol 59, No. 4/October-December 2008 author', In other words, the author claims to have seen and even met the people, and wrote only after having first hand experience. Accordingly, he came across the followers of Buddhism in and around Jodhpur and Rawalpnidi (presently in Pakistan) some of them being well off - and wrote down his experiences. Buddhism in Dabistan-I mazahib The Dabistan has given the details about the tenets (beliefs) held by the Buddhist monks. In this Persian literature a sect of Buddhist monks has been referred as Jati, quite apparently meaning Yati.? The Persian literature has given details about the their beliefs, life and functions. The Yatis keep their head and face clean shaved. They are well-learned men, and pass their life in celibacy and sanctity. They possess supernatural powers. They do not belicve in incarnations or Avatars of the Deity, but they do accept the transmigration of the soul in different bodies. The Yatis take utmost care of not hurting / killing any living being. The author of the Dabistan had some opportunities to personally see to what extent the Yatis go to save the life of a living being. The author has sited one case of Rawalpindi. There a Yati named Jagna saw a bird in the hands of a fowler. In a bit to save the life of the bird, he bought the bird and, then, set it free. The Yatis avoid interacting with women.' They deny several dogmas of Hindus, for they detest the Brahmanical doctrines.'' In case any misfortune happens to any Yati, the other Yatis point an accusing finger towards the Brahmanas and sarcastically say that 'the unfortunate Yati must have done something good to a Brahman, and resultantly the misfortune fell on him.' Mostly the Baniyas or traders are followers of this sect." They have high regard for the Yatis. Whenever a Yati comes to their house for food, they try their utmost to completely satisfy the Yati. However, the Yati does not take advantage of it, and takes only as

Page #112
Revising Buddhism in Mughal India Through the ... : 107 much food so that it may not cause any food scarcity in the house they are visiting. The followers of this sect of Buddhist monks are divided into two classes- (1) Lunungi and (2) Pujaris. The former one considers God to be perfect, free from all contradictions, descents and conjunctions. However, they are not idol worshippers. The Pujaris, on the other hand, vencrate the image of deity and have temple for it. Just like the Yatis, there is another sect of Buddhist monks called Maha-atma. They have dress and appearance similar to that of the Yatis. However, they lead a married and material life. Critical Observation: 1. The author of the Dabistan has apparently misinterpreted the facts when he says that the Buddhist monks - i.e. the Yatis - avoided interacting with women. As a matter of fact, though initially Buddha, perhaps out of a sense of realism, wanted his followers to keep away from women, but in due course, upon the intercession of Ananda (a prominent follower and nephew of Buddha), he permitted women into the order. Buddha even approved the creation of Order of Nuns parallel to the Order of Monks. In due course, contrary to the general belief, the nuns seem to have played some influential role in the history of Buddhism. For, if the records in the Therigatha are of any historical value, it may be believed, on their authority, that of the eighty prominent disciples of Buddha, as many as twelveincluding Mahaprajapati (Buddha's aunt and foster mother), Khema (wife of king Bimbisara of Magadh), Dharmadina and Kisa Gotamiwere women. In the backdrop of the active participation of women in Buddhist activities, it must have been practically impossible for the Yatis to stay away from women.2 2. The author is on the wrong foot in mentioning about transmigration of soul in different bodies. On the contrary, as per Buddhist belief, there is no transmigration of soul from one body to another. There is mere continuity of the same series of mental processes. The last mental act ceases, and transmits its casual energy

Page #113
108 : sramana, Vol 59, No. 4/October-December 2008 to the first mental act in a new embryonic germ-cell. The last conscious act dies away; another conscious act arises in a new organism. This is called rebirth. In rebirth there is transmigration of character from last conscious act in one life to first conscious act in the next life. Explaining it, Dr. Rhys Davids has rightly opined that Buddha did not teach transmigration of souls. "What he did teach would be better summarized as transmigration of character."13 3. The founder of the faith, Gautama Buddha, never claimed to have supernatural powers. In fact, Buddha was the founder of the doctrine of Dependent Origination (pratitya-samutpadavada) and he, therefore, ruled out the possibility of any kind of miraculous happenings.14 However, later on, Tantrism found its way into Buddhist theology's Apparently indicating about it, the author has claimed that the Yatis possessed the so-called super-natural powers. 4. The author states that he found the Baniyas (business class) to be the followers. However, it is a well known justified fact that all along the Baniyas have mostly been the followers of Jainism and not Buddhism, living in several parts of India, including Marwar (Jodhpur), even during the Mughal days. It, therefore, appears that the author mistakenly considered them to be the followers of Buddhism. 5. The writer has wrongly termed the sect leading married and material life as 'Maha-atma. It should actually be 'Mahayana' and not 'Maha-atma'. Perhaps this mistake was due to the language barrier the author must have faced. It may be noted that the Mahayana emphasizes the monk's life of householder, and Hinayana emphasizes the life of renunciation. 6. Nowhere do we come across Lunganisor Pujarisin Buddhist history. As far as worshipping is concerned, it was the Mahayana sect who regarded the Buddha as the transcendental, eternal and absolute, and, thereupon, worshiped him.

Page #114
Revising Buddhism in Mughal India Through the ... : 109 7. The author claims to have got the opportunity to personally meet some Buddhists in Jodhpur and Rawalpindi, and he wrote about them only after watching them from close quarters and having interaction with them as well. If this were true, then it gives a clear message that, contrary to general notion, Buddhism had not completely vanished from India till mid of seventeenth century, i.e. till the author wrote his book. Its followers were at least in and around Jodhpur and Rawalpindi. However, quite surprisingly, the author does not mention about the presence of the followers of Buddhism in any other province of India. It is interesting to note here that Abul Fazl, the author of the prominent Persian literature of the Mughal India, the A'in-i Akbari, written in the end of sixteenth century, has explicitly mentioned that he personally came across several Buddhists in and around Kashmir.' If Abul Fazi's information about the presence of the Buddhists in Kashmir were true, then it is quite unlikely that they were completely wiped out from the region within half a decade. However, the Dabistan-i-Mazahib has maintained a perturbing silence about the presence of the Buddhists in Kashmir, which was one of the most favorite resorts for all the pleasure loving Mughal kings, particularly Shah Jahan during whose period the book was written. And no serious author of the period, especially writing about the socio-religious conditions of the era, would prefer to completely overlook the arca. In this backdrop, quagmire of the Dabistan-i-Mazahib about the Buddhists of Kashmir is very baffling. The same accusing finger may be raised towards the A'in-i Akbari as well, which was written about fifty years before the Dabistan-i-Mazahib. Abul Fazl also mentions about the presence of the Buddhists in Kashmir only; and, on the other hand, the Dabistan would like to make us believe that the followers were indeed in Jodhpur and Rawalpindi in mid seventeenth century. In the backdrop of the well known fact that Abul Fazl's mentor Akbar was in direct and regular contact with the region of Marwar (modern Jodhpur), and

Page #115
110 : Sramana, Vol 59, No. 4/October-December 2008 also that Abul Fazl finalized the books only after getting the contents approved personally by the Akbar, whose liberalism and curiosity about all the religions - not to exclude Buddhism - is well known, Abul Fazl's silence in regard to the Buddhists of Jodhpur is quite intriguing In this way we are able to trace Buddhism in the Persian literature, the Dabistan-i-Mazahib and come to know about their presence in India in seventeenth century. Of course the information about Buddhism and the Tenets held by their followers, given in the n literature, is brief and at times the author is caught on the wrong foot regarding some facts. At times we also observe that the author has presented an admixture of early Buddhism and later Buddhism. One should bear in mind that the Persian literature under review is considered to be one of the most authentic sources of 17th century Mughal India. The book was written during a period when Buddhism was considered to have practically vanished from almost entire India. Additionally, the author must have faced the language barrier, for the materials on Buddhism were mainly available in Sanskrit and Pali languages. However, more importantly, the bottom line is that the author has tried to make us believe that the followers of Buddhism were in India in 17th century, and he found Buddhism to be important - both historically and religiously - enough to be given appropriate attention as well. It bears testimony to the fact that the litterateur possessed a fairly wide spectrum of knowledge. Balancing everything, one may arguably say that the Dabistan-iMazahib is, indeed, a commendable work. References: 1. It is believed that as many as sixty-two sects, including Buddhism, arose in the 6th century B.C. Many of these sects were based on regional customs and rituals practiced by different peoples living in northeast India. Of these sects,

Page #116
Revising Buddhism in Mughal India Through the ... : 111 Jainism and Buddhism were the most important, and they emerged as the most potent religious reform movements. For details on Buddhism in various countries of Asia see Simone Gaulier, Buddhism in Afghanistan and Central Asia, Brill, 1976; B.N. Puri, Buddhism in Central Asia, Delhi, 1987; Kenneth K.S. Chen, Buddhism in China: A Historical Survey, 1964; Walpola Rahula, History of Buddhism in Ceylon, 1969; M. Anesaki, The history of Japanese Religion, London, 1931; K.B. Dhaninivat, A History of Buddhism in Siam, Bangkok, 1960; C. Bell, The religion of Tibet, New York, 1931; Waddell, Buddhism in Tibet, 1975; Taranatha, History of Buddhism in India, Eng. tr. Lama Chimpa and A. Chattopadhya, Shimla, 1970 3. For recent valuable works on Gautama Buddha and his teachings, see J. B. Saint - Hilaire, The Buddha and His Religion, New Delhi, 1977; T. W. Rhys Davids, Buddhism: Its History and Literature, Delhi, 1997. The Buddhists maintain that their religion is eternal. It was taught at different cycles by sages called Buddhas (the Enlightened Ones) or Tathagatas (those who have realized the truth). In the present cycle, called Maha-bhadra-kalpa (the very blessed cycle ), four Buddhas are said to have already appeared, viz. Krakucchanda, Kanaka Muni, Kasyapa and Buddha, while the fifth, viz. Maitreya, is yet to be born - cf. Hardy, Manual of Buddhism, 2nd edition, pp.88-91; S. Chandra Vidyabhusana, A History of Indian Logic, Delhi, 1978, p.225 Dabistan-i-Mazahib. Eng. tr. David Shea and Anthony Troyer, London, 1943, vol. II, pp.210-216 Dabistan-i-Mazahib, vol. II, p.210. The author claims to have met some Buddhists, and seemingly wrote about Buddhism on the basis of personal experience.

Page #117
112 : sramana, Vol 59, No. 4/October-December 2008 6. For recent valuable study on the life and the code of discipline of the monks, see R. H. Robinson, W. L. Johnson, and S. A. Wawrytko, The Buddhist Religion: A Historical Introduction, U. S. A., 1997, pp. 67 8 74. 7. Dabistan-i-Mazahib, vol. II, p.210. However, in another prominent Persian literature, A'in-i Akbari, it is stated that the Persians and Arabs referred the Buddhist monks as Bakhshi, seemingly meaning Bhikshus - see Abul Fazl, A'ini Akbari, Eng. tr. H. Blochmann, New Delhi, 1997, vol. III, p 223. 8. It is interesting to note that the ethics of ahimsa is the keynote of Buddhism. It stresses, like Jainism, the ethics of ahimsa, non-injury in thought, word or deed - cf. Jadunath Sinha, A History of Indian Philosophy, Calcutta, 1952, vol. II, pp. 325, 326, 342 . 9. Dabistan-i Mazahib, vol. II, p. 212. It is noteworthy that the other Persian littsrateur of Mughal India, namely Abul Fazl, while writing on the topic under review, also asserts that the Buddhist monks stay away from women. See A'in-i Akbari, vol. III, p 223. 10. Interestingly, Buddhism was considered to be a reactionary faith, which stood against the rigidities imposed on the society by Brahmanism. And, resultantly, the followers of this faith were anti - Brahmana. 11. Dabistan-i Mazahib, vol. II, p.213. However, now-a-days we observe that the Baniyas are mostly the followers of Jainism and not Buddhism. 12. For details about women followers of Buddhism, see Swarna de Silva, The Place of Women in Buddhism , UK, 1994; L.S. Dewaraja, The Position of Women in Buddhism, Kandy, Sri Lanka, 1981.

Page #118
Revisting Buddhism in Mughal India Through the 13. Cf The Hibbert Lectures, 1881, pp.91-92. Buddha explains transmigration by a couple of examples - (i) the flame of a lamp, and (ii) the different modifications of milk. For details, see Samyuttanikaya, and Milindapanha, cited in Jadunath Sinha, Op. Cit, vol. II, p 301 113 14. N.V.Banerjee, Buddhism and Marxism, New Delhi, 1978, pp. 28-30. 15. For a detailed information on Buddhist Tantrism, see Sadhu Shantideva (ed.), Encyclopaedia of Buddhist Tantra, Vol.s I- V, Delhi, 2001 16. A'in-i Akbari, vol. III, p 227.

Page #119
Sramana, Vol. 59, No. 4 October-December 2008 Theory of Karma and Rebirth in Theravada Dr. Abha Singh* In Sri Lanka the Buddhist Community was segregated in two schools: Abhayagiri School or Dhammarucinikaya and Mahavira School. After a long tug-of-war between the two schools, the Mahavira School ultimately was triumphened in Ceylon. However, Ceylon was not merely a passive recipient of Buddhism. It contributed to the development of Buddhism through its commentaries. The Buddhist world owes a great debt to Ceylon. Ceylonese Buddhism, distinguished as Theravada Buddhism, had great influence upon Burma (Myanmar), Cambodia, Siam and Laos, the only other countries where Theravada Buddhism flourishes today. Theravada Buddhism has a vast literature written in Pali. It is claimed to be more orthodox and faithful to the teachings of Buddha. In the following paper I shall confine myself to the discussion of the theory of karma and rebirth which is of utmost importance in Theravada. Emergence og Buddha Buddha emerged in the Indian social scene when two modes of reflections were prevalent: Materialism and Eternalism. In spite of the meditative efficiency of the Upanisadic mode of realizing the transcendent experience, Buddha refused to intellectualize about the transcendental experience. On the other hand, he revolted against the materialist's belief in death as the final destiny. Such belief encouraged the materialists to foster a life of pleasure, denouncing all belief in morality and law as, for them, there is no further possibility beyond * Head, Deptt. of Philosophy, B. S. College, Danapur, Patna

Page #120
Theory of Karma and Rebirth in Theravada : 115 death. Advocating his famous middle path, Buddha admitted the presented universe as it is i. e. from birth to death. Disease, sorrow and death are the indispensable factors of life. Buddha fully understood the complexity of experience from within and without. Any theoretic mode or code of discipline detached from one's concrete experience could not satisfy him. Starting with the given order of experience, Buddha found the presented universe as transient (anitya), non-substantial (anatma) and sorrowful (duhkkha). The root of suffering, for him, lies in birth and the cause of birth in basic ignorance or undisciplined conditions. Consequently, rebirth is also based on similar ground i.e. ignorance. Hence, ignorance leads to the triadic process of birth, death and rebirth. The bold facing of life made him to refuse that man is merely a historical creature subject to death. Buddha emphasized that man goes through the cycles of death and rebirth till he is free from ignorance. The fundamental cause of all misguided actions leading to sorrow has been ascribed to ignorance and desire. Therefore, one should try to get rid of all desire and false perceptive. As the Buddhist ethics is directed towards the goal of freedom, it has discovered moral virtues and proper attitude which helps one in the realization of the ideal. It has enunciated a disciplined order in terms of conduct (sila), meditation (samadhi) and insightful understanding (prajna). The crux of Buddhist ethics is spiritual perfection. Such perfection consists in a harmonious life. There is no possibility of attaining Nirvana unless a person has first reached the empirical state of equilibrium and equipoise. The attainment of such state is possible only through the proper enunciation of one's actions (Karma or Kamma). Meaning of Karma The word 'Kamma' appears in some passages of Pali Abhidharmakosa as the cause of the world. In some other passages both Kamma and Kilesa (passion) are regarded as the cause. However,

Page #121
116 : sramana, Vol 59, No. 4/October-December 2008 lobha (greed), dvesa (aversion) and moha (decusion) have been regarded as the three fold causes of Kamma. Vasubandhu says, 'Karma is will (cetana) and voluntary action." Dr. Rhys Davids in his Pali dictionary has used the word Kamma' in an inclusive sense. The word denotes both the action as well as acting subject, i. e. both in objective and subjective sense. The objective aspect produces good or bad consequences which affect the subject thereby modifying his nature as good or bad. This aspect of the doer is called his character. So the word Kamma is used indiscriminately to denote (1) the act and the actor (2) performance of the act and the habit of repeating it, (3) acts as causes of other acts and as being caused by some other acts. Thus kamma means (1) the deed as expressing the agent's will i. e. qualified deed good or bad (2) the repeated deeds as expressing the agent's habit or his character, (3) the deed as having consequences for the agent as source of good or evil... Again the word kamma as objective action refers to action as performed in the past (kata), at present and as future now uncommitted but to be committed in the future (katabba). Kamma as good or bad is used attributively to denote good and bad character of the person. It is also used in the sense of cause and effect as having been performed by the agent and as redounding upon him in its virtuous or vicious effects which he has to reap. It is used also in the sense of general principle as the driving force causing the course of samsara and also as the principle of retribution.? Kammas are said to be of three kinds, bodily, mental and vocal (kayika, manasika and vacika). Insistence is laid on the necessity. of volition for action. The accidental destruction of a human being when aiming at a pumpkin is no murder. Hence, to be effective an action must be prompted by a strong will. All the three kinds of acts produce two fold effects on our mind and body as also outside us. "The first kind of effect is of a structural modification of our cerebro

Page #122
Theory of Karma and Rebirth in Theravada : 117 spinal system and the body as such This is known as vijnapti or informative. Such effects cause certain changes in the body of the agent thereby making him accountable for the act. Hence, such actions are called informative acts. Besides, there is another kind of effect of one's action of which even the agent is not aware. Such effects are called avijnapti. Although, this avijnapti is not known to the agent but it leads him to its consequences. "This avijnapti seems to be something like the apurva in the Mimamsa thought when it is taken as an intermediary between the action and its consequences. But when this is taken to have a strong influence on a man's character, helping, as it does, a saintly person in his moral progress and weakening a sinner by increasing his bad propensities. This seems to have a very important psychological significance. Thus, avijnapti persists and develops although the agent is not aware of it. This curious doctrine contains in itself the recognition of a real fact; the taking of a religious vow impresses on a man's character a peculiar bent, which is not consciously present but none the less must definitely affect the trend of his actions.":6 Theory of Karma However, actions produce fruit (effect) only when prompted by desire (kamma), delusion (moha) and aversion (dvesa). Kamma by itself without craving (tanha) is incapable of bearing good or bad fruits. So if action is not associated with raga, dvesa or moha it is like a burnt seed incapable of producing any fruit.' Here it doesn't seem out of place to make a distinction between acts which are supernatural (lokottara) and those which are born of desire. The former category of actions have the way for one's release while the later lead to rebirth and reward. Some deeds that bear reward may be requited in this life and some other grave crimes may inevitably receive punishment in the next life. A cursory glance at Arguttaranikaya, (111, 94) makes it clear that the retribution of sin depends upon the status of the sinner. If a good man commits some minor sin, that action is expiated with a slight punishment in this world,

Page #123
118 : sramana, Vol 59, No.4/October-December 2008 though for the same action a bad man may have to suffer torment in hell. "It is as if a man was to put a lump of salt into a small cup of water, the water would be made salty and undrinkable. But if the same lump of salt were put into the river Ganges, the water of the Ganges would not be perceptibly tainted.'*8 Nevertheless, Buddhism lays great stress on freedom of will, moral effort and activity. Every individual is the master of his own destiny. One makes oneself pure or impure by one's own free good or bad volitions and actions. By one self the evil is done, by oneself one suffers, by oneself evil is left undone, and by oneself one is purified. Purity and impurity belong to oneself, no one can purify another. Hence, every individual can work out his own salvation by free moral actions. Buddhism, like Jainism, maintains that salvation does not depend upon the grace of God. It has to be wrought only by self help. As Nagasena contends, "It is through a difference in their karma that men are not all alike, but some long-lived, some short lived, some healthy and some sickly, some handsome and some ugly, some powerful and some weak, some rich and some poor, some of high degree and some of low degree, some wise and some foolish."9 As man is the builder of his own character and destiny the past self is wrought up into the present self. The future self is the projection of the present self. The self is not static but fluid, always a becoming. "Whatever a man does through his body, speech or thought are to be called his own for they follow him when he departs from his life like a shadow that leaves him not.":10 It is clear now that karmas are the connecting link between one life of an individual and another. Though Buddhism does not accept the immortality of the soul it is in favour of the continuity of personality. Theory of Rebirth Upanisads present a clear-cut enunciation of the theory of rebirth. As Prof. S. N. Dasgupta asserts: "The Brhadaranyaka says

Page #124
Theory of Karma and Rebirth in Theravada : 119 that just as an insect going to the end of a leaf of grass by a new effort collects itself in another so does the soul coming to the end of this life collect itself in another. This life thus presupposes another existence. So far as I remember there has seldom been before or after Buddha any serious attempt to prove or disprove the doctrine of rebirth."ll It appears that Buddha' accepted the Upanisadic note, "as a man does so will he be born" without any modification. Hence, the present birth could only take place on account of the works of a previous existence which determined it. Therefore this life comes only as one which had an infinite number of lives before, and which except in the case of a few emancipated ones would have an infinite number of them in the future. Theravada (early Buddhism) contends that death is the portal to the next existence. But the passage of an individual from one life to another life is not through the migration of the soul, as there is no soul to migrate. It is the character that continues. When a man dies his physical organism which is the basis of his psychical dissolves, and so the physical life comes to an end. Although, there is no permanent identity between two lives yet the new born being is the successor of the acts of the dead man as there is no annihilation or cutting off. A new being is what its act made it. An evil deed results in birth as a being in hell and he may be compelled for long period of rebirth in such state. The birth and sufferings undergone are the fruit of ripening of the sin (vipakaphala). But at last the force of birth projection by the sin is lessened and an animal existence or existences follow. The sufferings in the animal existences are again the fruit of ripening as the character of the birth is the fruit similar to the action (nisyanda phala) as when the murderer is reborn as a tiger. At last the power of birth projection is exhausted and the way is open for some deed done in the former birth which had merit and which now may project a human birth. But still, the following life shall be coloured by a fruit similar to the ancient sin. Hence the murderer will be crushed to death or the thief poor.!? For example a thorn which pricks the Buddha's foot is the result of slaying of a man in some previous birth. However the process is complex since

Page #125
120 : Sramana, Vol 59, No. 4/October-December 2008 each individual series extends indefinitely into the past and the future, rebirth cannot be predicted. Anyway, a meritorious person may often secure the kind of rebirth he deserves by intense thought of it before death. 13 Dr. S. Radhakrishnan elucidates this position in a lucid way: For when in any existence one arrives at the gate of death, either in the natural course of things or through violence, and when by a concourse of intolerable death-dealing pains, all the members, both great and small, are loosened and wrenched apart in every joint and ligament; and the body like a green palm leaf exposed to the sun dries up by degrees, and the eyesight and the other senses fail, and the power of feeling, and the power of thinking and vitality are making the last stand in the heart then consciousness residing in that last refuge, the heart continues to exist by virtue of karma, otherwise called the predispositions. This karma, however, still remains something of what it depends on and consists of such former deeds as were weighty, much practiced and are now close at hand; or else this karma creates a reflection of itself or of the new modes of life now being entered upon and it is with this as its object that consciousness continues to exist.'4 As the desire and ignorance still remain predominant in an individual's heart one is not able to know the evil attached with the object of inclination due to ignorance consciousness still craves for the object of inclination. Thus, the karma that sprang up along with the consciousness impels it towards the object, hence another birth. Animals, ghosts, men, gods and demons are all subject to rebirth. However, gods and beings of hell are not conceived but the last consciousness of the dying man creates in some fashion for itself the necessary divine or infernal body out of unorganized matter. In the case of men, animals or ghosts there may be delays in rebirth if circumstances are not propitious and in the meantime it may exist as a Gandharva. Gandharva is an intermediary existence in a short lived form. This Gandharva creates at the earliest opportunity, with the aid of the conceptual elements the proper embryo.

Page #126
Theory of Karma and Rebirth in Theravada : 121 Furthermore, the Buddhist basic principle of the explanation of life is that internal predispositions (bhava) lead to birth i. e. existence of the body. As, for them, consciousness is the condition of the development of the embryo, the outward manifestation of an internal urge, it leads to the explanation of the origin of the whole material universe. Buddhists are of the view that the world in which the organisms exist has indeed a material cause, but the actual condition is not due to any nature of the matter itself. It is the fruit of mastery (adhipati phala) of the acts of beings. This is seen most clearly at the beginning of a cosmic age.15 The whole material universe is the fruit of mastery of all deeds of the world of living being. The rule is universal and applies even to the divine sphere. There is nothing superior to karma. Though Buddha admits the existence of deities like Indra, Varuna, Brahma etc. but at the same time emphasizes that even they are involved in the rounds of birth and cannot interfere with the solemn law of moral causation. In fact, Gods have come into being as the reward of noble actions and deep meditations; otherwise they don't have any special power. Conclusion In nutshell, Theravada Buddhism is a religion of self help. Liberation does not depend upon the grace of God. It has to be wrought by one's own moral efforts. It stands for the subtle disciplined condition and opens for mankind the controlled transcendent meditative possibility. The law of karma presents the principle of justice in human relations. It insists on individual responsibility and the reality of a future life. The principle that by his own actions the agent is laying the foundation of happiness or misery of another individual that is to come into being by his death as a result of his karma makes one more responsible while discharging one's duties. Thus we can safely conclude that Theravadin law of karma and rebirth fosters and encourages the general personal development of the people it is a glaring example of justice as it ensures it to one who performs his functions in the best possible way. Hence the twin principle of karma

Page #127
122: Sramana, Vol 59, No. 4/October-December 2008 and rebirth protects the basis of justice i. e. the principle of equality and fraternity which makes it modern enough. References: 1. Abhidharmakosa, iv., 1, cp. Anguttara-nikaya, vol. IV, 415, as quoted in J. N. Sinha, A History of Indian Philosophy, (Central Book Agency, Calcutta, 1952), vol. II, p. 299. 2. Surama Dasgupta, Development of Moral Philosophy in India, 2nd edition, (Munshiram Manoharlal Publishers, New Delhi, 1994), p. 160-61. 3. S. N. Dasgupta, A History of Indian Philosophy, (Motilal Banarsidass, New Delhi, 1975), vol. III, p. 108. 4. S. Dasgupta, op. cit., p. 158. 5. Ibid., p. 158. 6. A. B. Keith, Buddhist Philosophy, (Aman Publishing Company, Delhi, 1993), p. 204. 7. S. Radhakrishnan, Indian Philosophy, (George Allen & Unwin Ltd., London, 1962), vol. I, pp. 440-41 8. J. N. Sinha, op. cit., p. 299. 9. Ibid., p. 300. 10. S. N. Dasgupta, op. cit., p. 87. 11. Ibid., p. 87. 12. A. B. Keith, op. cit., p. 206. 13. Ibid., p. 205. 14. S. Radhakrishnan, op. cit., pp. 444-45. 15. A. B. Keith, op. cit., p. 206.

Page #128
Jainism, Art and Education-an overture Priti Kumari* Sramana, Vol. 59, No. 4 October-December 2008 Jainism is one of the most organised living religions of the world. It has its philosophy that envisages and succinctly throws light on its theoretical aspects and practical teachings. On its theoretical arrangement, it places the whole universe under the two everlasting categories: jiva and ajiva, its pluralistic, realistic and relativistic stand- points, its concept of knowledge in its pristine and pure form: Kevala-jnana and its reality that suffers change and yet endures as the privilege of existence. In its practical teachings, it posits with extreme severity the precious principles of life: tri-ratna (three-jewels) of Right Faith, Right Knowledge and Right Conduct. Similarly, five-vows of an ascetic i.e., not to injure, not to utter falsehood, not to steal, to lead celibate life and to renounce the world. For layman, it replaces them by chastity and contentment, the two main keys of successful life of citizenry in this world. All these tend to make Jainism profound, propelling and expressive of profundity to sustain at both levels of laity and asceticism as the Philosophy of Religion and Ethics spreading over vast and varied range of followers and opposites bearing ranked inspiration in disciplines. The disciplinal fields of Art and Education cited as paradigms amply justify such exaltation. Art Jainism in its literature prominent among which Samavayargasutra,' Jnatadharmakathanga-sutra, Aupapatika-sutra,3 Prasnavyakarana-sutra, Rajaprasniya-sutra clearly presents its views on art and artifacts and paves the way for their understanding in their exalted Lecturer, B. Ed. Section, Govt. P.G. College, Ranikhet, Almora (Uttaranchal)

Page #129
124 : sramana, Vol 59, No. 4/October-December 2008 form. Art in its totality expresses creative skill of the artist and sensitizes perceivers to the core. It reflects the use of imagination and gives vent to ability and skill of the artist. It affects perceiver's ideas and feelings, incites their understanding and prompts their implicit and explicit experience. And the work of art awakens one's positivity cognitively, affectively and conatively. Its effects being non-discriminatory, unitary and positive, gives glimpse of fresh perspectives and all-inclusive identity. It is thus exciting, coolant and exegetic too. On mundane level, it helps earning, even a lot. On the spiritual level, it catches blissful experiences. In fact, it is natural and neutral. It is men who derive benefits of its pairing down in their search for pleasures in life, in life's choices and decisions, and at times for spiritual elevation and freedom too. Art's visual forms are painting, drawing, and sculpture. Its audio forms include music and musical instruments. Artistic ability can be enhanced through training and practices. For exactness, it requires its creativity and positivity at its root. Art, therefore, is an expression of aesthetic experience, an attainment of blissful vision of rneaningful life mirroring knowledge, action and culture. Jainism with its work of art and art of living manifests all these in its sixty four or even seventy two fields of arts prominent among which are Vastukala, Chaitya stupa and gardens, Murtikala, Sangitakala in which prayers are included, Vadyakala, Natyakala, Yuddhakala, Citrakala, Lekhanakala and also Ganitakala, Hastakala and Lepakala. One cannot miss the sight of arts presented with a view to educate people in general and its followers in particular in Jainism's religious way of life. These works of art promote personality development and more so aim at building a sound system of education that we can see as glimpse of strong, healthy and dynamic educational system prevailing in glorified ancient Indian culture and civilization of which Jainism is a co-sharer. Education Whatever broadens our horizon, deepens our insights, refines our reactions and stimulates our right thoughts and right feelings

Page #130
Jainism, Art and Education-an overture : 125 covers the range of education. It does not end at the confinement to instructions imparted in educational institutions nor a inere intellectual development of a person. It is a life-long process, individual as well as social. It is a dynamic process. It provides opportunities for the flowering of human personality, manifestation of the qualities that are inherent in a person. It marks a propulsion from internal to the external and vice versa in the attainment of deep-level traits, a creative orientation ultimately to overcome self-sense and egoism. A man becomes a man because of proper education. Abreacting the beast in man and elevating the best in him are education's end-product. Education is thus a man-making process. Education is a kind of faith in action, a discipline that combines different disciplines supporting it. The concepts and theories are all behind it. It is knowing and cultivating that', its content. It is an enterprise. Knowing 'how', its method or combination of methods is its natural extension. It conveys accepted excellences, the cultivation of which is desirable, appreciable and morally justifiable. It is worth getable. To be aware of it is a natural and linear grain. The knowledge of the educator and the extent of gain to the educated are all included in it. This is why; education is both constitutively and epistemically proactive, prospective, performative and perfective. On the constitutive level, it is existent definiens and exists independently. Whether one knows these traits, exalts them, cultivates them or does not cede them, they do exist in it. Knowing them has inherent propensity. It is propellant and propitious in nature that peps up person/persons for its dissemination. It also proffers to win weal of decline and deceleration of value/values in which it seems losing its weight. Education displays knowledge and many things more like expression-level quality of culture and learning, the level of quality acquired, developed level of special and general abilities of minds and, refined and promoted mode of thought and feelings through learning and experiences ultimately to put on display the positive

Page #131
Sramana, Vol 59, No. 4/October-December 2008 value and creative force as its elemental necessity. It is of an a-priori kind. Its aims, possibilities and methods are all its expressions in practice. The promotion of knowledge and action are its two wings that posit its features. Though all-inclusive, it entails a kind of cognitive development. It is reflective of man's self-making. It is graded and solemn. Its desirability entails value that prevails in creating a balance of good over evil. This balance is good for life and society. The former exalts its basic principle; the latter promotes the principle of utility. The former constitutes need psychology; the latter is the need for self-making of man through education of man by man and his environment. Such position strikes at the happy note that 'knowinghow' (method/methods) and 'knowing-that' (content) concern human activity. Thus, the content of education is constitutively independent but acquisitively expressive. This shows that education is an art. It gives art a living language. Philosophy provides education and art a base, a sublime root. The triune of philosophy, art and education on attainment levels goes for blissful experience to which they contribute a lot. As a Religion and also as a Philosophy of Religion, Jainism emphasises spiritual fulfillment, optimises social awareness and ethical practices that is the end of philosophy, art and education. 126 0:0 Jainism unfolds both sides of education, its principles or theories, its practices, or application, its knowing and its cultivating. These two sides go hand in hand in its Siddhi Sopana that puts Caritra, Satya and Acaurya at par with Jnana, Ahimsa and Aparigraha together to form a concord around Mahavira. Siddhi Sopana prepared by one Jaina follower Rishi Kumar Tantera of Udaipur on the occasion of 88th birth anniversary of Preksa Praneta Acharya Mahaprajna displaying the sculpture of Tirthankara Mahavira encircled by Caritra Satya Acauryac namo AyariyANa zrI siddhANaM namo Aya Da PITHA TRENGT Chor E 1749615 erferer Jnana Ahimsa Aparigraha

Page #132
Jainism, Art and Education-an overture : 127 shows exuding infinite four-fold perfections out of the confluence of caritra and Jnana, Satya and Ahimsa, Acaurya and Aparigraha. Such parallelism goes hand in hand in Jainism in its theory and practice to make a whole philosophy of life and to gear it to the idea that unless man rises completely above action and eschews all actions, no salvation is possible. A reference to seven Siksavratas (three Gunavratas and four Siksavratas)' - disaparimana-vrata, upabhoga-paribhoga-parimanavrata, anarthadanda-parimana-vrata, samayika-vrata, desavakasikavrata, prosadhopavasa-vrata and atithisamvibhaga-vrata shows that Jainism considers education as virtue pursued with self-control, determination and will. It provides moral-fiber and will-power in the development of human personality. The view on education-system in Jainism places importance on development of social life, character building and on preservation of culture. They are all for integral and individual development of aspects of life rooted in arts-science matrix. The ethics in Jainism is rooted in a creative orientation, the aim of which ultimately is to overcome self-sense and egoism, gradual elimination of the beast in man and elevating best in him. The manmaking process of education makes Jainism sensitive to truth, love and beauty that arouse value-seeking character in man. Jainism, therefore, paves the way for accepted excellences, cultivation of which is desirable appreciable and morally justifiable and above all, worth getable, All these expression-level qualities of culture and learning, the nucleus of which is acquisition of positive value and creative force in man. These are at the top in education in Jainism. Art and Education Education purifies artwork of negative reactions. In turn, art makes a person more creative and perceptive. It is personal, individual, and creates different reactions than expected, but to understand that any reaction is better than no reaction. The programme of philosophy of art and education in its completeness allows person

Page #133
128 : Sramana, Vol 59, No. 4/October-December 2008 to increase positive attitudes towards self, other, and the environment through creative experiences. Art is an excellent way of expressing emotions. It states views on life yet remain an individual. It mirrors life, a wonderful life. In this sense, it is a thing of beauty a joy for ever. Education provides direction to this way of life that becomes self-expressive and fulfilling. It paves the way for power of effective communication through which one can discriminate between good and evil. It helps in forming and be guided by a philosophy of life. Education and art, and its works push person/persons to imbibe inspirational culture, an effective continuity to progress. Both of them in their niceties make attempts to acquire excellent dispositions, refined attitudes in terms of vigor, courage, mettle or other such virtues to have refined and graceful mind. Both of them aim at presenting individual progress with social harmony to lead a cohesive way of life in learning self-rule or rule of the self for which philosophy in general and Jainism in particular aspire, practicise and untiringly take 'tapas' (penance). Art, Education and Jainism Jainism is a philosophy and the problem of philosophy largely covers knowledge and experience, reality or existence and values. The Philosophy of Education as a branch of philosophy picks up the third i.e., acquisition and promotion of values through learning, training and education. Thus the task of this branch of Philosophy is to educate people on art of living, by allowing questions concerning practice of life shaping and by providing solutions of practical and life-sustaining significances. Education and art concretise them into living the philosophical life or the philosophical art of living. Fulfillment of this task elevates man to a kind of spiritual practice, an ethical/spiritual investigation into the meaningful life of courage and conviction through theory and practice, discourse and life that in complete correspondence affect one another and derive inspiration from and get strengthened from each other not only with words but through images as well. Jainism as a perfect philosophy and religion

Page #134
Jainism, Art and Education-an overture : 129 that conforms to this Jivana-darsana (Weltanschauung). Its practical views on art and education amply justify it. Games of Snakes and Ladders (Gyanbaji) represents both the progress of one's life and also a moral game. In the former, good and bad conduct and their results are shown. In the latter, the play of the virtues and vices were shown to reflect. These games in vogue in the 19th Century (References Museum no CIRC 324-1972 and Misc. 423-1981 figure placed on page-9) bear testimony to Jainism's practical promotion of art and education, art of education and education through art in use of keeping or breaking of school rules or cases of modern morality as the reasons for ascending ladders or descending snakes. 3 292 ARE 4 . W WW . We Game, snakes & ladders, Game of Snakes & Ladders, 1895. Museum no. 19th century. Museum no. misc.423-1981 CIRC.324-1972 Snakes and Ladders was also a moral game originally devised in this country. The virtues, in the shape of Ladders allowed the players to reach heaven. The Snakes were the vices for which the player were punished by having to move backwards. In 19th century the game was divided in 84 squires but presently it is played with 100 squires. Education and art are complementary to each other. Their sublime roots formally lie digged into philosophy. The triune of

Page #135
130 : sramana, Vol 59, No. 4/October-December 2008 philosophy, art and education at the attainment level, therefore, is doused in blissful experience. They unfold 'the hidden soul of harmony' (John Milton) and path to liberation contained in ratnatraya (Jainism) for attainment of such intuitive awareness and spiritual experience. The ratna-traya (three-jewel)- Right views and faith, Right knowledge and Right conduct the paths to freedom represent philosophy, education and art respectively, is hidden deep in the core of Jainism. It cannot be denied that Jainism has been stoiving for and making efforts sincerely to spiritualize mankind through its outer and inner transformation. For it, man must possess sound body with perfectly purified mind and sensitive heart for others. Such right state of mind and body alone can lead man to perfection, Kevalajnana the supreme consciousness, the freedom of the head and heart. Such state can only create awareness in man to gain positivity, loving kindness and wisdom that ultimately gives spiritual fred freedom. Art, Education and Philosophy serve man on the path of spiritual evolution to which Jainism has been contributing constantly and has taken its lavish share in shaping and perfecting mankind. References: 1. Samavayarga-sutra, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 1982, 72/356 2. Jnatadharmakathanga-sutra, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 1981, 1/99 3. Aupapatika-sutra, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 107 4. Prasnavyakarana-sutra, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 1983, p. 96 5. Rajaprasniya-sutra, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 1983, p. 207-208 6. Jambudvipaprajnapti, Editor- Yuvacarya Madhukar Muni, Pub. Agama Prakashana Samiti, Byawar, 2, p.136

Page #136
Jainism, Art and Education-an overture 7. Tattvarthasutra, Commentator Pt. Sukhlal Sanghvi, Parshwanath Vidyapeeth, Varanasi, 7/16 131 8. Student should come up with rules for playing a Jain version of Snakes and Ladders. They should think of a minimum of five actions that would cause the player to ascend a ladder and eight actions that would make them go down a snake. They could then designe a game board. Alternatively, students could designe a Snakes and Ladders game using keeping or breaking of school rules or cases of modern morality as the reasons for ascending ladders or descending snakes.

Page #137
Sramana, Vol. 59, No. 4. October-December 2008 Practice of Brahmavihara in Theravada Buddhism Arch phurich Nomnian * Abstract The concept of Brahmavihara in Theravada 'Buddhism can enable human beings to recognize the importance of Metta (lovingkindness), Karuna (compassion), Mudita (gladness), and Upekkha (equanimity), which can transform violent society into a peaceful one. There are, however, issues that each individual has to take into account when applying these virtues in one's practice. This paper offers basic understanding that enables us to reflect our day-to-day actions that can potentially create positive change in ourselves and society in which we live. Introduction This paper aims to discuss the concept of Brahmavihara in Theravada Buddhism, which is closely linked to the fundamental concept and practice of Buddhism. Brahmavihara consists of four main sublime virtues: Metta, Karuna, Mudita, and Upekkha. These four virtues allow us to understand the principle practice of Theravada Buddhism in terms of loving-kindness, compassion, gladness, and equanimity. These are relevant in many ways for our present day situations regarding war on terrorism, social and political unrest in different countries, as well as, the global climatechange dueto human's exploitation of natural resources. Although violence of wars may never disappear from human history, we need to continue to make efforts to practice Brahmavihara by transforming violence, greed, * Lecturer, College of Religious Studies, Mahidol University, Thailand and Ph. D. Scholar, Deptt. of Philosophy and Religion, BHU, Varanasi.

Page #138
Practice of Brahmavihara in Theravada Buddhism : 133 anger, desire into peace by actively involving ourselves in dialogues, social and political actions. Though such movements may still be in a small scale, Buddhists definitely need to contribute more to peace movement in the present world, as the teachings of this great religion has a lot to offer in terms of Brahmavihara and peace. Concepts of Brahmavihara Brahmavihara consists of two parts: Brhma and Vihara, which means sublime and ways of living, respectively. Therefore, the term Brahmavihara means 'sublime way to living'. The sublime state developed in a person can be extended to all members of the society, which will be symbolized by complete dawn of harmony and peace. As a result, it will not have hatred, enmity, jealousy, and inequality among its members. Each person should cultivate Brahmavihara in oneself so as to be extended to others. This alone will result in the complete harmony and peace on earth. Brahmavihara has the four sublime virtues, namely, Metta, Karuna, Mudita, and Upekkha, which will result in the perfect social order. These four sublime virtues are also termed as Appamanna, which means 'illimitable' because they find no barrier or limit and should be extended towards all beings without exception. They embrace all living beings including animals'. The sublime states of Brahmavihara are to be practiced in such way that they are so saturated in one's way of life. This means the Divine Principles manifest in all the activities of a person such as standing, sitting, sleeping etc.2 Thus, the need for the practice of Brahmavihara arises from the emergence of social order with the reign of complete harmony and universal peace in this ill-disciplined world of today. The modus operandi of Brahmavihara will be as follow: "Metta embraces all beings, Karuna embraces sufferers, Mudita embraces the prosperous, and Upekkha embraces the good and the bad, the loved and the unloved, the pleasant and unpleasant"". Lord Buddha out of immanent compassion has thus shown a divine way of living by practicing Cattaro Brahmaviharas. After

Page #139
134 * sramana, Vol 59, No. 4/October-December 2008 having established oneself in the abode of divine living, one gradually extends the same thoughts to one's fellow human beings and later to all other living beings. The following sections will address the four main sublime virtues of Brahmavihara. Metta The term Metta is derived from the Pali term Mejjati which means the state of love. The equivalent Sanskrit term for Metta is Maitri meaning friendliness. There is no equivalent term Metta in English and hence it can be taken to refer friendliness, good-will, loving-kindness and universal love. It can be taken as the first sublime state of mind. It is the wish for the welfare and happiness of all beings. It is free from all carnal desires, attachment, and self-centered ideas. It is ultimate love ihat does not have any boundaries. Piyadassi Thera* views Metta as a very pure sublime state of human mind; like a quicksilver it cannot attach itself to anything. It is a clam, nonassertive super-solvent among virtues. The main characteristics of Metta are: 1. to promote the social welfare, 2. to remove hatred from mind 3. to regard the whole world as one's mother and all as fellow beings. Since anger and hatred are from the obstacle of Metta, these defects are to be dropped as the following statement: "Friends, when a man hates, is a prey to hate and his mind obsessed by hate, he kills living beings". Metta or loving kindness has the main purpose of subjugating ill-will. "Loving kindness has the purpose of warding off ill-will" Metta softens heart of men toward each other in society. If one has the heart full of Metta, one will do, speak and think only in the way that leads to good wishes for all. Metta alone can bring people to a

Page #140
Practice of Brahmavihara in Theravada Buddhism : 135 The unity. Thus, to develop Metta (loving kindness) is necessary. purpose of Metta is also to get rid of all kinds of evils in mind like narrow mindedness and selfishness. By practicing Metta in oneself, one gradually extends toward all beings'. 'Karuna' The Pali term for Karuna means pity or compassion in the Anguttara-nikaya. It is define as Ahita-dukkha-apanaya-kamata, the desire to remove the bane and sorrow from one's fellow men'. If karuna is taken to be the equivalent of the English word compassion, then it can refer to "Sympathy for the sufferings and misfortunes of the others, causing a desire to give help or show mercy". Piyadassi Thera defines Karuna as "the quality rouses tender feeling in the good man at the sight of other' suffering". It is clear that Karuna does not mean helping others so as to get something back. It is the kind of pure mind where in nothing selfishness or ulterior motive inside. The main characteristics of Karuna are as follows: 1. to help a person in suffering by ignoring one's own suffering. 2. it take the forms of non-violence in removing the suffering. According to Narada Mahathera", "the chief characteristic of compassion is the wish to remove the sufferings of others". Compassion also augments the eradication of suffering. "Its functions reside in not bearing others suffering. It is manifested as non-cruelty. Its proximate cause is to see helplessness in those overwhelmed by suffering. It succeeds when it makes cruelty subside and it fails when it produces sorrow"12 The purpose of Karuna is to wipe out the vihimsa. Compassion eradicates the cruelty on violence. Karuna has the purpose of warding off cruelty and aversion (boredom). Compassion compels one to do anything only for the welfare of others. As a matter of fact, the

Page #141
136 : sramana, Vol 59, No.4/October-December 2008 compassionate person lives not for himself but for others. He tries to find the chance or an opportunity to work for others and expects nothing in return. He never wants even the fame or praising from whom he helps. He spreads his compassion in the entire direction from where he dwells'3. Mudita The term Mudita is derived from Pali root Modanti, which is associated itself with the gladness or Modana meaning the mere act of being glad; therefore, Mudita can be defined as gladness. In other words, the kind of feeling that a person gets when he is happy with the progress and prosperity of others is called Mudita or gladness!4. Mudita is the state of happiness at the sight of the welfare of others without jealousy. Gladness or sympathetic joy is more concerned with oneself than with others because it will destroy the jealousy within oneself. Negatively, it helps not to hinder the progress and welfare of others. Mudita, though initially difficult to attain, can be practiced by habit. It can also be cultivated by all kinds of people. Thus is shown the possibility of practicing of Mudita: "And how does a Bhikkhu dwell pervading one direction with his heart endued with gladness? Just as he would be glad on seeing a dear and beloved person, so he pervades all beings with gladness"S. That is the very reason why individuals and groups have to practice the sympathetic joy. They can sublimate themselves and be internally happy within themselves. One can make up one's mind happy with the prosperity of others than he can make the society happy. Mudita influences all the prosperous beings and it is the congratulatory attitude of a person. It tends to eliminate any dislike towards a successful person. The chief characteristic of Mudita as pointed out by Narada Mahathera, "is happy acquiescence in others' prosperity and successes (Anumodana). Mudita embraces all prosperous beings. It eliminates dislike (Arati) and is congratulatory attitude of a person"16. Mudita

Page #142
Practice of Brahmavihara in Theravada Buddhism : 137 is not only sympathetic or appreciating joy but also the quality of heart that can make one happy at the prosperity of others as his own. "Gladness is characterized as gladdening (produced by others' successes). Its function resides in being unen vious. It is manifested as the elimination ofaversion (boredom), its proximate cause is seeing being successes. It succeeds when it makes aversion (boredom) subside, and it fail in when it produces merriment"!?. In fact, to express Muditato others is to get peace or happiness to oneself. Because a person who has the heart full of aversion with others' successes, he cannot get peace in his life. There are many people who are trembled with the prosperity of others. They could not bear their feeling; envy them because they cannot see that they are good and famous in society. Therefore, the purpose of Mudita is to demolish the aversion or boredom from mind. That is possible only by practicing Mudita repeatedly again, so that mind will be attuned to Mudita. Upekkha The term Upekkha means looking at things impartially. Upekkha views an object with a balanced mind. Upekkha is, therefore, a condition which arises inside of human's feelings. It is "to view impartially, that is, with neither attachment nor aversion"18. By Upekkha, we can understand not merely indifference but perfect equanimity or the well-balanced mind. This state is settled and does not get itself disturbed whatever may be the circumstances. The significance of this fourth sublime state is well expounded thus: "And how does 'a Bhikkhu dwell pervading one direction with his heart endued with equanimity? Just as he would feel equanimity on seeing on a person who unbeloved, so the pervades all with equanimity" Upekkha is a neutral condition or a balanced state of mind. It discards clinging and aversion, it is the impartial attitude looking at all beings equally.

Page #143
138 : sramana, Vol 59, No. 4/October-December 2008 In other words, "Equanimity is characterized as promoting the aspect of neutrality towards beings. Its function is to see equality in beings. It is manifested as the quieting of resentment and approval. Its proximate cause is seeing ownership (kamma). Thus, Beings are owners of their deeds"20. Upekkha has four-fold purpose, which are: 1. removal of hatred 2. removal of cruelty 3. removal of aversion 4. removal of passion By these four-fold removals from the mind, the mind becomes well balance and impartial at any circumstance. To put it in the words of Lord Buddha: "Cetovimutti; deriverance of mind, friends, is the elimination of hatred, friends, Cetovimutti; deriverance of mind is elimination of cruelty, friends, Cetovimutti; deriverance of mind, is elimination of Arati (aversion), friends, Cetovimutti; deliverance of mind, is elimination of passion"21 Above all, the Upekkha also helps one to free oneself from greed (Raga). The Inter-relationships between the four divine abiding principles The four abiding principles are interlinked in such a way that the practice of one implies the practice of others. The simultaneous practice of the four divine abiding principles in addition to Pascasila2, Panca Kalyanadhamma and the Sucarita will make one eligible to attain Buddhahood, since the possession of these virtues form the necessary conditions for Buddhahood but they are not sufficient. The one who has attained these virtues may be called a Buddha to be (Bodhisatta).

Page #144
Practice of Brahmavihara in Theravada Buddhism : 139 Metta stands for loving kindness towards all beings and becomes a precondition for Karuna which is not merely love, but love for the sake of the welfare of others. In fact, it is the precondition to the state of happiness that one attains at the success of others which is called Mudita. These three principles will lead one to attain Upekkha, the cultivation of which will result in development of knowledge (Jnana). On the whole: "The general purpose of these four divine abiding is the bliss of inside and an excellent (form of future) existence"23. Conclusion Understanding Brahmavihara or divine abiding in Theravada Buddhism leads one to explore the fundamental principle of Buddhism such as wisdom and compassion. It means that Brahmavihara is imbedded in the core teachings and practices of Buddhism. Learning the Lord Buddha's teachings and practicing the Lord Buddha's path naturally guides us to act and think based upon Brahmavihara. Though violence, greed, anger, and desire may never disappear from human history, we need to continue to make efforts to practice lovingkindness, compassion, gladness, and equanimity, transforming violence, greed, anger, and desire into peace. Reference: 1. Narada Mahathera, The Buddha and His Teachings, p.614 2. "Titthan caram nisinno vasayano vayavatassa viggatamiddho etam satim adhitheyya brammametam viharamidhamahu" Khuddhakani kaya (Syamaratthassa Tepitakam), XXV, p.14 3. Narada Thera, The way to Nibbana, p.23-24 4. Piyadassi Thera, The Buddha Ancient Path, p. 114 5. Visuddhimagga, p.321 6. Ibid., p.345 7. Mettasahagatena cetasa ekam disam pharitva viharti tatha dutiyam tatha tatiyam tatha

Page #145
140 Sramana, Vol 59, No. 4/October-December 2008 catuttham iti uddhamadho tiri yam sabbadhi sabbatthataya sabbavantani lokam metta sahagatena cetasa vipulena mahaggatena appamanena averena abyapajjhena pharitva viharati" Majjhimanikaya (Syamaratthassa Tepitakam), XIII, p.49 8. Anguttara-nikaya-I,p.183 9. Randolph Quirk, Dictionary of Contemporary English, p.219 10. Piyadassi Thera, The Buddha's Ancient Path, p.120 11. Narada Mahathera, The Buddha and His Teachings, p.536 12. Visuddhimagga, p.344 13. "karuna sahagatena cetasa ekam disam pharitva viharati", Majjhimanikaya (Syamaratthassa Tepitakam), XIII, p.49 14. "Mudita sahagatena cetasa ekam disam pharitva viharati", Majjhimanikaya (Syamaratthassa Tepitakam), XIII, p.49 15. Vibhaga, p.274 16. Narada Mahathera, Op. Cit., p.536 17. Visuddhimagga, p.344 18. Narada Mahathera, Op. Cit., p.536 19. Visuddhimagga, p.343 20. Ibid., p.344 21. Dighanikaya III, p.248 22. Five precepts are: (i) Panati pata veramani sikkhapadam samadi yami (I undertake the rule of training to refrain from killing living beings), (ii) Adinnadana veramani sikkhapadam samadi yami (I undertake the rule of training to refrain from accepting which is not given), (iii) Kamesu micchacara veramani sikkhapadam samadi yami (I under-take the rule of training to refrain from wrong conduct in sexual relations),

Page #146
Practice of Brahmavihara in Theravada Buddhism : 141 (iv) Musavada veramani sikkhapadam samadi yami(I under take the rule of training to refrain from false speech) (v) Suramera ya majjapama datthana veramani sikkhapadam samadiyami (I under-take the rule of training to refrain from intoxicants such as liquors, etc., causing carelessness) Khuddakapaoha, ed. By Helmer Smith, London: PTS, 1978, p1;Digha-nikaya II.p.180 23. Visuddhimagga, p.318

Page #147
Sramana, Vol. 59, No. 4 October December 2008 Consciousness in Sartrean and Jaina Philosophy Samani Chaitya Prajna * Jaina and continental approaches to philosophy are not so different that fruitful crossovers are impossible. Especially when we look into early philosophy of Jean Paul Sartre, we see that his metaphysical explanations and that of Jainas betray remarkable similarities, despite some areas of differences. Our exclusive concern here is to study the Sartre's metaphysical view of consciousness as set out in his epoch making work Being and nothingness, vis-a-vis the Jaina views of the same in order to identify the areas of overlaps and differences between them. Initially when we look into early philosophy of Sartre, we find him speaking of two different kinds of beings in the world: being for itself (Pour-soi), or consciousness, and being in itself (Ensoi) or non-conscious reminder.' This view when compared with the Jaina view of metaphysics seems to be amply similar, as the Jains also express their views in the same terms as they put it, jiva ceva ajiva ya; esa loye viharya The world is made of conscious and non-conscious beings. Jiva--that which is characterized by consciousness is jiva and ajiva characterized by non-consciousness. Like Sartre's being in itself (etre En-soi), which is unconscious Jaina define Ajiva as 'acetano ajiva'. The being, which is devoid of consciousness, is ajiva." Sartre means by being' in phrases like "Being for itself, the word can be used to mean entity. He is interested in what is involved Jain Vishva Bharati University, Ladnun (Raj.)

Page #148
: 143 from the phenomenological point of view in existing consciously, rather than in what a conscious entity is e.g. Brain, biological organism, immaterial substance, or whatever is. This in other words means that Sartre's interest lies in discovering the meaning of what it is like to be a conscious existence and hence he has to depend on description of the conscious acts and also the objects which appears to consciousness. He is not interested in the scientific question concerning what from such things are made of." To characterize being-for-itself, then is to describe what it is like to exist as a conscious agent. But Jaina theory of reality is concerned with both, conscious activity as well as of what consciousness is made of. Of course, consciousness is defined as terms of cognitive activity in Jainism, but at the same time Jainism also defines consciousness to be an aggregate possessed of innumerable space points containing major characteristics, such as infinite knowledge, infinite power and bliss. Sartre seeks to describe and analyze from a phenomenological viewpoint, the relationship between his different modes of being since he holds that they are strongly independent. Being for-itself is founded on its relationship to being in-itself. Being in-itself in turn has at least some of the forit self's experienced characteristics in virtue of this relationship. In all these, the focus remains primarily on the nature of consciousness, and what is to be understood by conscious phenomena. It will thus be helpful now to move on to some general remarks about Sartre's view of consciousness. He lays great emphasis on five distinctive characteristics about it in almost everything written by him in his early writings. In order to dive into the overlapping areas it will be helpful now to move on to some general remarks about Sartre's view of consciousness and then compare it with Jaina viewpoint. These characteristics are: 1. All conscious acts have intentionality.

Page #149
144 : sramana, Vol 59, No. 4/October-December 2008 2. Consciousness is empty. Consciousness is characterized by, and is the source of nothingness. 4. Consciousness is subject of extreme freedom. 5. There are two fundamentally different modes of consciousness rcflcctive and pre-reflective." Intentionality Sartre holds that all consciousness is of something e.g. one sees a dog, believes that it is raining, and imagines one's best friend and so on. The idea is that in all such conscious episodes there is something, a fact or a material thing or whatever, of which one is conscious and which thus figures as the intentional object of the consciousness, Consciousness is always the positing of some object or other transcendent lost. As in "Being and nothingness," Sartre rightly says "All conscious as Husserl has shown, is consciousness of something. This means that there is no consciousness, which is not positing of transcendent object or if you prefer, that consciousness has no 'content': All consciousness is positional that it transcends itself in order to reach an object and exhausts itself in this same positing." According to Jaina philosophy, there are two states of consciousness viz. passionate (sakasaya) and dispassionate (akasaya or vitaraga cetana). In the passionate state of consciousness, it is no doubt always intentional but when there is no passion, no greed, etc., consciousness has no intention, the knowledge of whole world for it is as clear as crystal, and there remains no intention to acquire any new knowledge. Therefore, there is no need to posit. Consciousness in this stage is non-intentional. Of course, until this stage is reached, the self or consciousness is positional. Thus here consciousness is devoid of any object, but it does not mean that consciousness is empty as discussed below.

Page #150
Practice of Brahmavihara in Theravada Buddhism : 145 Consciousness is empty Although Sartre resists that all conscious episodes posit intentional objects, he also maintains that consciousness it-self is empty, there are no contents in it so that nothingness is literally in consciousness. He does not mean by this that phrase like 'having in mind' any container-contained relation. The word 'in' is not to be taken literally (contrast having x in one's pocket). He denounced this way of thinking that contents or images are literally in consciousness as being an instance of the illusion immanence. "A table is not in consciousness.. A table is in space, besides the window."6 From this it is quite clear that object cannot be in consciousness, but he says something more than this. According to Sartre there is nothing whatever in consciousness not even resemblances or representations of its intentional objects. This is most striking in his treatment of visualizing or mentally imaging. Jaina philosophy also maintains that consciousness is a not container of object but at the same time it is neither static nor empty, because of svabhava paryaya (intrinsic modes) and ananta catustaya (four-fold infinite inherent qualities) when I say "I', it means infinite knowledge, infinite intuition, infinite power and infinite bliss, which is an inherent attribute of the transcendental self as it is said "jnanadarsanatmika cetana"? that is to say that according to Jaina philosophy consciousness must have at least its basic inheren qualities and that if it does not have it, there would be no difference between consciousness and an object. More over what Sartre says is also self contradictory, as he maintains it to be superfluous it dilutes and scatters itself and never forget itself and again he says it is static and empty. In the light of Jain metaphysics consciousness always has its attributes of cognition and is therefore never empty or static. III Nothingness In addition to his concern with being, Sartre is also much concerned with non-being or nothingness. According to Sartre,

Page #151
146 : sramana, Vol 59, No. 4/October-December 2008 reflection on the relations between Being In-itself and Being Foritself encounters nothingness at every turn. To confront X as an intentional object is to be conscious of not being X. The world appears full of nothingness such as unrealized but realizable possibilities. According to Sartre's developed account of being For It-self, consciousness is separated from its past and future by nothingness. More, to be so separated from past and future is to be free, according to Sartre. Freedom is the source of all nothingness. 9 In Being and Nothingness, Sartre explains of nothingness as though it were quite short of real thing, though (we must always remember) by 'real' Sartre usually means phenomenological real, if it figures in experience. It is the characteristic, which consists in the way things appears to be a conscious act. Consciousness is separated from its intentional object by nothingness which means consciousness consists in its forever going beyond itself. The structure at the basis of intentionality and selfness is negation, which is the internal relation of the For-itself to the thing. That it is not a thing. A thing is what it is, but consciousness is what it is not, The For-itself constitutes itself outside in terms of the thing as the negation of that thing, thus the first step in relation with being-in- itself is negation." The real according to Jaina philosophy is a variable constant. It is being and non-being. The theory of Syadvada implies this possibility of both positive and negative predications as is explained in the text Apta Mimamsa of Samantabhadra (4th century) that "sadeva sarvar ko necchet svarupadicatustayat / asadeva viparyasanna cenna vyavatisthate // Who does not hold everything to exist from the four aspects, (sva-dravya, sva-ksetra, sva-kala, sva bhava)? On the contrary, who does not hold non-existence (with reference to alien rupa, ksetra, kala, bhava)? If this be not accepted, nothing can exist." Sartre finds no enduring "I think" or no transcendence ego. No synthesizing activity beyond the intentional objects. There is only

Page #152
Practice of Brahmavihara in Theravada Buddhism : 147 a thin transparency, a distance, a nothing. Now when I say "I", it seems hollow to me. I can't manage to feel myself very well.... And just what is Antoine Roquetin? An abstraction. A pale suddenly pales and fades out. Lucid, static, forlorn. Consciousness is walled-up it perpetuates itself. No body lives there any more. Now nothing left but anonymous walls anonymous consciousness. This is what there is : walls and in between the anonymous walls, a transparency, alive and impersonal consciousness, superfluous, which dilutes scatters itself on the objects but never forgets itself.12 Man is nothing, is a famous quote of Sartre, by which he means that man is not a thing, never complete, always in the mode of possibilities, as it is said that "what consciousness is what it is not and consciousness is not what it is." This is how consciousness is proved to be nothing. Sartre also gives the various criteria on the basis of which, he proves consciousness is not what it is and consciousness is what it is not. These criteria are body, temporality; freedom etc. According to Sartre man's existence is absurd because of his contingency finds no external justification. His projects are absurd because they are directed toward an unattainable goal (the "desire to become God" or to be simultaneously the free for itself and the absolute in itself, which is complete and neither active nor passive). Here Jainism provides the way to come out of this absurdity and illuminates the way of trinity-right knowledge, right attitude and right conduct through which one can be God. This insists that consciousness desire to become God is not absurd. Consciousness in its pure state is itself God, which is neither active nor passive. Thus there exists a possibility in consciousness of Jainism, where all possibilities come to an end, where as for Sartrean for-itself no such possibility is possible. For Sartre, only possible characteristic of For-itself is to be in mode of possibilities the possibilities, which has no end. Thus by nothingness he proves that consciousness ec-sists (to be outside oneself). Consciousness exists in the sense that it is

Page #153
148 : sramana, Vol 59, No. 4/October-December 2008 incomplete--it for ever goes beyond-it is in the realm of possibilities. The variable constant theory of Jaina philosophy on the other hand depicts that consciousness is both what it is and what it is not and the ethical principles gives end to the ever-lasting chain of possibilities. Two modes of consciousness As already mentioned, Sartre considers all conscious episodes to posit an intentional object. Now among such intentional objects are acts of consciousness themselves can be. I might think about the Eiffel Tower and then think about this act itself "That's the first time for a week that I have recalled that day in Paris when... The first act of consciousness Act 1, which has tower as intentional object is the object is also of a further act of consciousness Act 2. This mode of self awareness he calls reflective conscious or thematic self awareness. '3 However Sartre makes an important point here that this is not the only form of self awareness we enjoy. He claims that in addition to this reflective and explicit Self consciousness which is just special case of an act of consciousness positing an intentional object, we are always at least implicitly self conscious in a special way, when we are not reflecting. Even when I was engaged in act which posited an object i.e. (Act 1) before becoming explicitly aware of itself in another act of consciousness called Act 2 Sartre would insist that Act I or the non-reflective act is implicitly aware of itself or else it will lead to infinite regress in that in order to be aware of Act 2 will require act 3. and so on. This implicit self-awareness is called non-thetic awareness or non-positional awareness. When I am aware of the object, I am also aware, though implicitly and non-thetically of my awareness of the object.14 All are therefore lucid and clear in consciousness, though the object with its characteristic of opacity is before consciousness still

Page #154
Practice of Brahmavihara in Theravada Buddhism : 149 consciousness is purely and simply conscious of being consciousness of that object. This is the law of existence he says. In the words of W.T. Jones consciousness of objects and consciousness are not different kinds of consciousness. Consciousness is a unique type of existence; every consciousness of an object is also a consciousness of self.'s A lot of examples have been given regarding the consciousness of self and that of the object awareness at the same time. Such as, while reading novel a careful introspection reveals that no "I" was actually present in my consciousness while I was reading the book. Nevertheless I know that at that time, I was reading. Sartre proves this point with the help of memory as he says: "If for example, I want to remember a certain landscape perceived yesterday from the train, it is possible for me to bring back the memory of that landscape as such. But I can also recollect that I was seeing that landscape In other words I can always perform any recollection whatsoever in the personal mode 1 appears.' This view of Sartre of our consciousness of our selves as also corresponding the objects is in consonance with the Jaina view of consciousness of objects and the selfin relation thereto. As Hemacandra (12'h century) puts it in his Anyayogavyavacchedika as: "Svartha vabodhaksama eva bodhah prakasate narthakathanyatha tu."7 "Knowledge (consciousness) that revealing self is capable revealing others. If it is not self revealing, it cannot illuminate any object", that is to say consciousness is consciousness of object, only when it is the conscious of the self. Therefore, Sartre's view of consciousness of the object and that of the self goes hand in hand with Jaina view self and other illumination. He further explains in Pramana-mimamsathat: In the introspection 'I know the jar' and the like, the fact of cognition is as much revealed as content as the elements of subject

Page #155
150 : sramana, Vol 59, No. 4/October-December 2008 and object. It is not possible that the cognition of object can happen to a subject, who does not intuit the act of cognition. It cannot be supposed that the cognition of such an act effected by second cognition, as it will lead to regressus ad infintum. If the cognition of act is be made dependent upon the cognition of object, it will rise to fallacy of logical see-saw (inter dependence). Thus the conclusion is inescapable that as cognition is invariably felt as self - regarding, it must be admitted that it is cognizant of its own self as well. If it is argued that if cognition is the object of cognition like jar it would become non-cognition (i.e. It would cease to be cognition) Hemacandra says you cannot argue like that 'since a cognition is felt as cognition just as self'. Nor is there, any logical absurdity in the fact that cognition is also cognizable, since it is a cognition with reference to the object and cognizable with reference to its own self (that is to say cognition cognizes its own self just as it does know the object). There is no incompatibility in the situation just as there is none in same person his father and son. Nor can a compatibility be alleged in the action of the self upon itself, since incompatibility cannot occur in a thing attested to be true by direct experience. 18 The usual example given in the Jaina texts in reference to the self and other revealing nature of cognition is an a analogy of lamp. Just as a lamp illuminates itself and others so also act of consciousness or cognition reveals itself and others. In latter works too this characteristic of consciousness has been stressed in the following verse of Yasovijaya as "(tatra) jnanam tavadatmanah svaparavabhasakah asadharano gunah.'! "The unique characteristic of soul (consciousness) is to illuminate self and other." Thus it is to say that not only soul i.e. consciousness and its attribute knowledge, an inalienable characteristic of consciousness, is also self and other revealing in nature similar to that of Sartre's reflective and pre-reflective states of consciousness.

Page #156
Practice of Brahmavihara in Theravada Buddhism : 151 Freedom In this context of all these features of consciousness and particularly its characteristic of negation, Sartre considers us to be far freer what we can ordinarily suppose: We choose ourselves; we choose what sort of world we shall inhabit. We choose our values. At times Sartre talks like a libertarian proclaiming opposition to universal determinism i.e. the view that all of our views, that all of our actions chosen are caused ultimately by events over which we have no control. But here Jainism does not advocate total freedom. But Acharya Mahaprajna says that of course karma have effect on our activities and determine the way of life we lead but still man is free to change the constitution of karma too. From the point of view of an utilitarian like Mill, it is consequences themselves that matter, not whether they have come about as a result of someone's action. From Sartre's point of view (and in this respect he is like Kant) consequences, whether momcntous or trivial are inconsequential. What matters is whether we have acted freely, for only in actions defined as the free adoption of projects are we truly human beings. It is only when I make a world that I have being in the mode of the being called being-for itself. Otherwise I have being in the mode of being called the in itself for then I shall be behaving in accordance with given world instead of annihilating that given world in order to become self. According to W.T. Jones "The trouble is that Sartre account of the for itself commits him to holding that freedom is an all or none affair"20 but according to Jainism and others it seem a matter of degree. Apart from these characteristics, in an article called "La transcendence de l'ego- Esquisse dans description phenomenologique." Sartre analyzes in detail certain fundamental positions which though basic in the later work are there horridly sketched in or even presupposed. Most important is Sartre's rejection

Page #157
152: sramana, Vol 59, No. 4/October-December 2008 of the privacy of Cartesian cogito. He objects to Descartes formulas "I think therefore I am". The consciousness which says "I am" is not actually the consciousness which thinks instead we are dealing with the secondary activity. So is the Jaina view of consciousness, according to which it is characterized by knowledge, intuition, bliss and power. Thinking is nothing but just an act of knowledge or cognition. It cannot be a characteristic consciousness rather it is just one of the activities of consciousness. The way in which he says that a tree is a tree and an inkpot is an inkpot but what about the ways in which a communist is a communist. Consider Brunet for instance, it is true that Brunet chose to be a communist. He did not grow up as a communist nor did he graft into it. Thus there is every possibility of change. A man who adopts desertion as his project is only too likely to slip from his freedom into playing the role of deserter. Similarly the man whose project is to become a soldier, or a man whose project is his own existential freedom, is likely to slip from freedom. Doubtless some projects lend them selves more easily than others to slippage into 'bad faith'. But no project by its very nature as project is immune to slippage. This view is quite true of Jainism where Mahavira shows two kinds of ways of man's action; anusrota, in which the whole world moves blindly following the other as bad faith in Sartrean terms leading nowhere, but the one who walks on the other way i.e. pratisrota a way opposite to the generally taken , gains what he wants to achieve. (Good faith) as said, in Dasavaikalika anusoyapatthiebhujanammi padiso ya laddhalakkhenam/ padisoyameva appa dayavvo houkamenam// "Many people slip into the ordinary common way of life, but who moves in opposite direction fulfills the aim. A self that wants "be" something should move away from ordinary way of life."21 Thus, in authenticity of Heidegger, bad faith of Sartre is equivalent to that of Mahavira's anusoya state of being.

Page #158
Practice of Brahmavihara in Theravada Buddhism Freedom in Jainism can be can also be explained by Acharya Mahaprajna as "One is free to choose the type of Karma he binds but not free in experiencing fruition or effect of them."22 One is free to sow any kind of seeds not totally free in getting fruit of it as he wishes. It will be determined by what he has chosen. The world that we create when we act may be as small as this evening dinner or it may be as distant as the flight to moon. That is our action may have only trivial it may have momentous consequences. : 153 The doctrine of Karma offers a rational and satisfying explanation to the apparently in explicable phenomena of birth and death, happiness and misery, of in equalities in mental and physical attainments of the living beings in their empirical or mundane existence. Human being's present life, which includes his physical features, place and family, success and failures affluence and poverty, happiness and sorrow, is the direct result of what he has done in one's past lives. Karma is natural principle of cause and effect-"As you sow so you reap" is the inexorable law of nature, which is again dependent and regulated by the self. Thus it can be concluded that: 1. Sartre's intentionality of consciousness is limited only to impure state of Jaina consciousness. There remains no intentionality in perfect state of consciousness. 2. Similarly the idea of emptiness of consciousness is not possible in Jainism. Consciousness is always possessed of its basic attributes such knowledge, intuition, power and bliss, which are inalienable characteristics of the consciousness. 3. Regarding freedom of consciousness, "All or none" concept of Sartre is not acceptable to Jainism as conscious can only be totally free in purest form but until then it is partially free as it is always in the clutches Karmic matter but of course consciousness is free to break these clutches of or make changes in the karmic constitution through its own actions and efforts.

Page #159
154 : Sramana, Vol 59, No. 4/October-December 2008 4. Jainism fully agrees with Sartre positional and non-positional consciousness, as it maintains consciousness / cognition is self and other revealing entity. 5. Jaina philosophers accept nothingness through the theory of non-absolutism, which accepts being and non-being as simultaneously true of all real. It does exist taking present state of being into consideration, and it exists considering future state of being. According to Sartre man's existence is absurd because of his contingency finds no external justification. His projects are absurd because they are directed toward an unattainable goal (the "desire to become God" or to be simultaneously the free for itself and the absolute in itself, which is complete and neither active nor passive). Here Jainism provides the way to come out of this absurdity and illuminates the way of trinity-right knowledge, right attitude and right conduct through which one can be God. This insists that consciousness desire to become God is not absurd. Consciousness in its pure state is itself God, which is neither active nor passive. Thus there exists a possibility in consciousness of Jainism, where all possibilities come to an end, where as for Sartrean For-itself no such possibility is possible. For Sartre, only possible characteristic of For-itself is to be in mode of possibilities the possibilities, which has no end. Reference: 1. Being and Nothingness of Sartre, tr. H. Barnes, Methuen, London, 1958, p. 222. 2. Uttarajjhayana, XXXVI, 2. ed. by Acharya Mahaprajna, Jain Vishva Bharati, Ladnun, IIIrd edn., (Ist edn. 1967, IInd edn. 1993), 2003. 3. Jain Siddhanta Dipika of Acharya Tulsi, 3.79, trans. By Satkari Mookerji in the name of Illuminator of Jaina Tenets, Jaina Vishwa Bharati, Ladnun, 1985

Page #160
Practice of Brahmavihara in Theravada Buddhism : 155 4. Jean Paul Sartre, Being in the world, Ch. 1, P. 12 5. Jean Paul Sartre quoted from Using Sartre, An Analytical introduction to Early Sartrean Themes, Gregory Mc Culloch, Routledge, p.5. 6. Jean Paul Sartre, Being and Nothingness, XXVII. 7. Jaina Siddhanta Dipika of Acharya Tulsi, 2.3. 8. W.T. Jones, History of Western Philosophy, The twentieth century to Wittgenstein and Sartre, Vol. V, ed. II, Harcourt Brace Jovanovich, Publishers, San Diego, 1980, p. 338. 9. Gregory Mc Culloch, Using Sartre, An Analytical introduction to Early Sartrean Themes,. P.33 10. Being and nothingness of Sartre, p. 123. 11. Apta-mimamasa of Samantabhadra, ed. and Trans by Saratchandra Ghoshal, Bharatiya Jnanpith, New Delhi, 2002, 1/ 15, P. 74. 12. W.T. Jones, A History of Western Philosophy, The twentieth century to Wittgenstein and Sartre, Vol. 5th, P. 338. 13. Being and Nothingness. 14. The transcendence of Ego of Sartre, translated by F. Williams and R. Kirk Particle, Farrar Straus Giroux, New York, 1957. P. 44-45. 15. W.T. Jones, History of Western Philosophy, Vol. V, P. 344. 16. The transcendence of Ego, translated by F. Williams and R. Kirkpatride, P. 43-44. 17. Anyayogavyavacchedika of Hemacandra quoted from Syadvadmanjari, of Mallisena, ed. by Jagadisha Chandra Shrimad Rajchandra Ashram, Agas, 1992, P. 103. 18. Pramanamimamsa of Hemacandra, ed. By Nagin J.Shah, in the name of Hemacandra's Pramanamimamsa : A critique of organ of knowledge, Gujrat Vidyapith, Ahemedabad, 2002, P. 57-8.

Page #161
156 : Sramana, Vol 59, No. 4/October-December 2008 19. Jnana-bindu-prakarana of Upadhyaya Yasovijayji, Singhi Jaina Granthmala, Ahmedabad, P. 1. 20. W.T. Jones, A History of Indian Philosophy, The Twentieth Century to Wittgenstein and Sartre, P. 360. 21. Dasaveali yam, ed. by Muni Nathmal, Jaina Vishva Bharati, Ladnun, IInd edn., 1974, p. 521. 22. Visavasyakabhasya as quoted in Jaina Darsana : Manana Aura Mimamsa of Muni Nathmal ed. by Muni Dulahraj, Adarsh Sahitya Samgha Prakashana, Churu, Rajasthan, 1973, p. 295. *

Page #162
Sramana, Vol. 59, No. 4 October-December 2008 Women Working Class as Reflected in Buddhist Literature : An Analytical View Dr. Anita Singh* The objective of writing of this paper is to restore the economic position of early women workers and their contribution to the early economies. The ancient Brahmanical texts were upholding an ideal model of 'womanhood' which only carries out her religious and domestic duties as a daughter, wife and a widow. It was presumed that because of lack of education and training, early marriage, parda system women stayed away from economic activities. This could not have been the general feature of the early society as these restrictions were imposed on the upper caste women of northern Gangetic plains. There was still a large section of women labour force actively engaged in various economic activities which has not got due recognition in 21" century history writing. Progressive Buddhism had addressed this issue in early India and on an analytical study of Buddhist literature we discover that women were engaged in different economic activities. Buddhism offered a more honorable carrier to women as a result of it large number of them became nuns and some became famous preachers'. Pali text furnishes enough information about economic freedom of women and her independent means of livelihood. Pali literature focuses on the commerce oriented urban milieu which provides scope for it, but in Dharmashastric literature focus is on agriculture dominated rural milieu, in which land figured as a chief guiding factor controlling all socio-economic developments. Buddhism provides a space to early Indian women to come out of the burden of pestle and mortar in times of distress or if they are genuinely drawn * Asst. Teacher, C. H.S. Boys School, B.H.U., Varanasi.

Page #163
158 : sramana, Vol 59, No. 4/October-December 2008 towards spirituality. On one occasion Ananda sought an explanation from Lord Buddha as to why women did not sit in court or conduct in business. Jatakas refer to day to day life of people and supply valuable material for reconstructing the history of women working class. They indicate that women kept their own paddy fields, gathered and parched the seeds or rice and grew cotton and used to spine fine threads and to manufacture their own cloths* . Free peasant called vaisyas, sudra, slaved artisans and laborers and their female members formed the main basis of Indian formation in the age of Buddha. In fact, the poorer classes had no alternative but to allow their female member to cooperate with men in the cultivation of soil, in reaping the harvest and in other process of production. The condition of lower strata of society, which comprised mainly petty traders, artisans and wages earners belonging to vaisyas and sudra castes, is found to be better projected in Pali literature and other text such as the Arthasastra.. The Pali texts furnish much less evidence for prepuberty marriage.' Women were able to move freely in society and were also known to earn their livelihood independently by weaving, dyeing, basket making and selling flowers. Large number of women pursued higher learning or renounced the world in favour of monastic life. Even those who became courtesans are described as holding a respectable position in society. I.B. Horner observes, "Even secular women in the Buddhist times enjoyed liberty to honorable extents. Besides looking after the household, women had the option to share their husbands calling and undertake any productive labour.'"' The patterning of kinship and family structure and the status of women have close relationship with the ownership of the means of production. Only an insignificant part of women labour belonging to upper caste came to withdraw from public production due to patriarchal kinship structure. The general women labour class of rural-urban society was engaged in all spheres of economy which can be broadly classified as women peasants, women skilled workers, women service class and courtesans.

Page #164
Women Working Class as Reflected in Buddhist ... : 159 Agriculture being the primary sector of any economy, women could not have afford to stay away from agricultural labour e.g. a certain women was the keeper of a paddy-field and she gathered and parched the head of the rice, doing the work herself.'' Another is described as watching the cotton field," where she used sometimes to spine fine thread from the clean cotton in order to while away the time. Women workers also carried out various skilled jobs. In the ageof Buddha, women role in weaving occupation was very significant; Pali texts throw considerable light on the women weavers. Under special circumstances such as domestic distress women from higher varnas adopted the profession of weaving and spinning to earn their livelihood. Wecome across ladies assuring their dying husbands that they need not worry about the financial future of their families, for they could earn the necessary income by spinning and weaving cotton and woolen yarns and piece goods.13 In the Vinaya-pitaka,'* weaving is regarded as low type of work (hinasippani). It seems that women worker on a large scale were engaged in the textile industry probably belonging to the lower orders. Specialization must have created new classes oftextile workers such as parakara pesakari,ornamental workers and workers in rugs and furs who specialized in their distinct crafts:15 Women were occupied with carding cotton as is evident by the expression 'ithinam-kappasa-pothana-dhanuka '10 A cloth spun by a Theri is mentioned; it was either prepared by sewing rags together or woven." Along with the women skilled worker, there was a large section of women service classes: Many of them earned the reputation of being great teachers, preachers and social workers e.g. Dhammadina, who was regarded as the leading preachers (dhammakathika) was praised by Budhha himself for her teaching. 18 Pupils of the women scholar and teacher Anandmedhaya were called 'Andamedha''). Some women used to take up the profession of being nurse, though probably only indigent women took the profession; the nurse seems

Page #165
160: sramana, Vol 59, No.4/October-December 2008 to have enjoyed the respect as well as affection of the family she served. Nurses remain with the girl they have brought up and accompany her new home. 20 We get frequent references of women bodyguards and spies who worked for the state. The Dighanikaya?! nariates a women working as bodyguard 10 the king. It is said that king Ajatsatru went to see Buddha accompanied by five hundred ladies riding on elephants. Buddhaghosa 22 explained that the king Ajatsatru thought "there is no fear for a man when he is a accompanied by women and can go safely". A passage from Dighanikayats enjoins that employees should treat their workers (dasa-dasi) kammakara (kammakara/kammakari etc.) decently. They should not give task beyond their strength. On the other hand servant should be satisfied with their wages, work satisfactorily and maintain the reputation of their master. At the time of Jatakas women workers made significant contribution to the social life. They performed the duties as paricarika (attendant)24, sahayika, dhatis (wet nurses)25 etc connected with the domestic and allied work. Apart from female attendants, female servants are most frequently found mention e.g. in the Ganapatha, namely Pralepika Vilopika, Anulopika, Manipali and Dvarapali etc. are referred to. Another function carried out by women workers is that of the retinue. In the Diighanikaya26 we find that retinue of prince is constituted exclusively of women. It is said that Mahaprajapati Gotami accompanied by five hundred female attendants went to Buddha to join the order.27 In the house of rich these female attendants looked after everything, spread the bed brought water for the bath, and looked after the mistress if she was ill, prepared perfumes and paste and made garlands.28 The Jatakas contain innumerable instances, which clearly prove that the institution formed a feature of ancient Indian society. The female slaves used to do various activities as fetching water; pounding rice etc.29 Females slaves were often a part of the dowry of wealthy young women.30 In addition to other duties a slave woman husked paddy, pounded rice32 and went to market. Specific terms were used for female slaves based on their nature of work as kumbhadasis, bihikottika dasis, 34 and the work

Page #166
Women Working Class as Reflected in Buddhist ... : 161 36 done by these women slaves is the designated by the word 'dasibhoga 35 which was opposed to 'sunsi-bhoga' e.g. the work accomplished in dancing and music (naccagitavadita). In the age of Buddha, a section of women workers adopted the profession of singing and dancing to earn the livelihood. We learn that the monk Rathapala had abandoned two principal wives and many 'nayakathis'. A spirited description of a woman acrobat occurs in the Dhammapada commentary." Thus women professional workers constituted largely of domestic-slaves, nautch girls and women musician." Prostitution was also an established industry in the urban life of the age of Buddha drawing a large section of women who depended on it for their livelihood. Capitals like Vaishali, Rajgriha had chief courtesan, they had their own troupes of singers and dancers and were extravagant in spending money. 'Amrapali' and Vaisali was an epitome of such class. Wealthy courtesans enjoined honorable titles such as 'Janpada Kalyani' or 'Nagarsobhini- a lady of the land'.3 39 The Samajataka mentions Sama, a courtesan of Kasi who has a retinue of 500 ganika dasis. Prostitution industry also provided livelihood to those who indirectly dependent on the prostitution industry like garland makers, dress makers troupe of singers and dancers etc. Life of these women workers dependent on the labour they worked out as peasants, skilled workers, and courtesans. 40 There is an impending need to recognize the labour of these women who were self dependent and their share of contribution to the society. What is required is the change in the perception as these women were not getting regular monetary income or may not be regular workers but we need to understand that the ancient economies were not of that nature as that of today, women of Indian society are to be looked as they were, any comparison with the present society would be out of place. References: 1. R.C.Majumdar, The age of imperial unity, BVBS, 2nd, 1990,pg.565

Page #167
162 : sramana, Vol 59, No. 4/October-December 2008 2. Suvira Jaiswal, Women in early India ; problem and prospective, PIHC, 1981, Pg56 3. AN,II.P.87 4. Tha Maha Ummagga Jataka, VOL. VI no. 546(346). 5. A.K.Tyagi, Women workers in the Jatakas,PIHC,45TH Session, 1984,pg123 6. Arthasastra ,III.20.16 7. Indra, Status of women in Ancient India, Lahore, 1955,pg192-93 8. Vijaynath, Women as property and their right to inherit property up to Gupta period, IHR, 1993-94,Pg. 8 9. I.B. Horner, Women under Primitive Buddhism, London, 1930, pg.83 10. Dhammapada Commentary on verse 118 11. Jataka 546 12. Anguttaranikaya,III.293 13. A.K.Tyagi, Ibid, pg.65 14. Vinayapitaka VI.6 15. Haripada Chakraborti,' Textile Industry in India'(300 B.C 300 A.D) JIH, Vol.1973,pg.76 16. Bhimasena Jataka, Vol.I.NO.80(356) 17. Therigatha.11 18. Vinayamahavagga, VIII, 1.3-4 19. Paramattadipani (commentary on Therigatha)Pg. 15-20 20. K.C.Jain, Buddha aura Jain Agamo men Nari Jivana, Sohanlal Jaina Dharma Pracharak Samiti, Varanasi, 1967,pg. 144 21. Dighanikaya (Bhagavat 1,4) 22. Sum. Vil, 1.147 c.f A.K.Tyagi. Ibid,pg.64

Page #168
Women Working Class as Reflected in Buddhist ... : 163 23. Dighanikaya,III. 191 24. Jataka, VI.262 25. Ibid, 11337 26. Dighanikaya, II.9 27. Vinayapitaka, II,253 28. Ibid,1,27 29. Jataka 413 30. Nimijataka,no.541 31. Dhammapada commentry.321 32. Jataka,no.45 33. Dhammapada commentary,2008 34. Majjhimanikaya,1.167-68 35. Vinayapitaka,III,135 36. Majjhimanikaya.82 37. Dhammapada commentary. on verse 348 38. I. B. Horner, Ibid,pg.87 39. Majjhimanikaya,321-5, Samyuttanikaya, 47-20.23 40. Jataka,III,59-63

Page #169
Sramana, Vol. 59, No. 4 October-December 2008 Life Story of Rsabhadeva Rudrani Mukerjee * Jainas believe that their religion is etemal. Archaeology takes Jainism back to the Indus Valley civilization, i.e. between 2500 BC! and 1750 BC. The Dravidas should have been Jaina by faith? because all the tirthankaras flourished in the northern regions up to the time when the region was still under the cultural confluence of the Dravidas. Apart from it, most of male human figures found in the Indus Valley are presented standing, with the hands hanging along the body, which is shown, in the nude. They should be representing the tirthankaras in the Kayotsarga posture. The figures presented in the sitting pose, seem to be representing the tirthankaras in padma-pose. Vedic scholars regard Rsabhadeva as Lord Siva but in any of the two cases they should not be taken to represent Siva because they do not have three eyes, etc, which are the essential characteristics of Siva?. A torso of a standing nude figure, along with one more, was unearthed at Lohanipur near Patna in Bihar. Assigned to 320-185 BC, it is very much identical to the terracotta torso from the Indus Valley." Scholars claim that it is the oldest Jaina image found in India. The nude torso of Harappa seems to represent an image of a Jina probably of Rsabhadeva'. "There is authentic evidence to prove that it was the Phoenicians who spread the worship of Risabha in Central Asia, Egypt and Greece. In foreign countries, Rishabha was called in different names like Reshef, Apollo, Tesheb, Ball and bull-god of Mediterranean people. Reshef has been identified as Rishabha, the son of Nabhi and Marudevi and Nabhi been identified with chaldean god Nabu and Maru with Murri or Muru. Rishabhadeva of the * Research Scholar, Indian Institute of Psychometry, 117, B.T. Road, Evergreen Plaza, Kolkata

Page #170
Life Story of Rsabhadeva : 165 Armenians was undoubtedly Rishabha, the First Tirthankara of the Jains. A city in Seriya is known as Reshafa. A bronze image of Reshef (Rishabha) of the 12th century BC was discovered at Alasia near Enkomi in Cyprus. An ancient Greek image of Apollo resembled Tirthankara Rishabha"". Thus it is not that Rsabhadeva has been worshipped only in India but has been considered as a prominent deity in other countries also. According to some of the ancient scriptures, Jainism had been preached in Magadha (Bihar) by Rsabhadeva at the end of Stone Age and the beginning of agricultural age. In hoary past Magadha was separated from rest of India by Ganga Sagara. The ancient history of Nepal bears this out'. It is to be noted that the name of Rsabhadeva is found in Rgveda, which dates back 1500 B.C. The famous mantra from Rgveda reads as catvari sringa trayo asya pada dve sirse sapta hastaso asya / tridha baddho vrsabho rouraviti maho devo martyam a vivesa // This can be interpreted thus: Rsabhadeva has four horns- of ananta-darsana, ananta-jnana, ananta-sukha, and ananta-virya. Right vision, Right knowledge, and Right conduct are his three legs. He has seven hands called as saptabhangi. Action, speech and mind being enchained a living becomes samsari and again after complete cessation of karmas by penance, a soul becomes emancipated or paramatma. In Atharvaveda1o, however, there is a reference to a great vratya who is said to be Rsabhadeva. Rsabhadeva's father was a man of very high position and his name was Nabhi. Rsabhadeva's mother was Maru Devi. Rsabhadeva's grandparents were Marudeva and Srikanta". Yasasvati was the senior queen of Rsabhadeva12. He had hundred sons from Yasasvati. She also gave birth to a daughter called Brahmi13. From his other wife Sunanda, he had one son and one daughter named Bahubali and Sundari respectively." From Marudevi one son Bharata was born. Visnupurana's informs Nabhi

Page #171
166 : Sramana, Vol 59, No. 4/October-December 2008 as his father although it accepts Maru Devi as mother and Bharata as his son. In Manusmrti, it has been said that Rsabhadeva was the founder of three rules "nititrayakarta yo yugadou prathamo Jinah'16. In sivapurana"?, he has been accepted as Avatara or incarnation of god by Hindus. Bhagavata Puranal8 describes in detail the incarnation of Rsabhadeva on the basis of whose preachings the Jaina religion was founded In fact it is extremely difficult to assess his exact date of birth. But based on different literary sources an agreeable date can be established. On the basis of different sources he could be placed before 5000 years back. The present life story of Rsabhadeva is based on Trisastisalaka-purusacarita' where the life of sixty-three torchbearers (Salakapurusas) has been given by Hemacandra (late 1088-1172 AD). Rsabhadeva was the first among twenty four Tirtharkaras. He is considered as the founder of Jainism. The scholars who accept Vardhamana Mahavira (599 BC to 527 BC) as the founder of Jainism, some how believe that Jainism is born against the Brahmanism. The concept of rebirth is accepted by Jains, Bauddhas and Hindus. It is believed that Rsabhadeva was born twelve times before he was born as a child of Maru Devi and Nabhi Rai20. In his previous births, Rsabhadeva was never born as a Brahmin. Svetambara tradition calls him Rsabhadeva while Digambaras call him Adinatha or Yugadinatha. He is also called as Vssabha or Usava. The mundane life of Rsabhadeva is equally eventful and an admixture of natural and supernatural episodes likes his previous births. Although it is a fact that the persons having high flown spiritual potency have some miraculous incidents in their lives. This we see in lives of Jesus Christ, Moses, Lord Buddha, and Sri Ramakrishna Paramahansa of recent era. So there is nothing new in the case of Rsabhadeva. According to Jaina concept of time when three years seven months and fifteen days were left to third Ara, Rsabhadeva was conceived by Marudevi. No sign of pregnancy was visible in his body but her

Page #172
Life Story of Rsabhadeva : 167 beauty increased day by day. At the very fourteenth night of waxing moon of the month of Asadha, Marudevi had fourteen significant dreams?!. Among them the first dream was bull or Vrsava. When he was born the moon was in conjunction with Uttarasadha. The Lord was born with a fragrance in his body and a mark of bull (vrsava) in his thigh. Therefore, he was named as ksabhadeva. Since a bull was seen first by his mother in her dream, the delighted parents named him Rsabha22. Many distinguished persons came to see Lord and blessed him. After that they went away and observed the ceremony of Astahnika-parva in Nandisvara Dvipa. Rsabhadeva had many auspicious marks in his body. He was very healthy and divinely beautiful child with four Atisayas. In his childhood he was called as Purudeva. Those supernatural personas, which even person of high spiritual capability with siddhis could not attain, were inborn to him. Adipurana says that three types of knowledge- Mati (sensuous cognition), Sruta (scriptural knowledge) and Avadhi(clairvoyance) were in born to him23. He was a lover of nature and liked to play with birds like Cuckoo, Swan and Peacock. He never afraid of playing with an elephants, a horse and a bull. He was talented enough and tried to equate the sounds of his bird and animal playmates with the conventional seven notes of Indian music. The time when a baby sucks his thumb being over, Rsabhadeva acquired second stage. He lived on fruits brought by gods from Uttarkuru and special type of drinks instead of taking boiled rice like Arhata. At his youth he was married with Sumangala and Sunanda, the beautiful twin ladies who had lost their parents. Some yugalikas approached Nabhi for her security. Simple and kindhearted Nabhi agreed to accept them as daughter-in-law24 and finally Rsabhadeva was married with Sumangala and Sunanda. Rsabhadeva enjoyed pleasures with his wives for a long time. When a little less than six Purvas had passed after the wedding Sumangala, like Marudeva, saw fourteen great dreams. The Mistress related the dreams to the Master who said unhesitatingly, "Your son will be Cakrabhita".

Page #173
168 : sramana, Vol 59, No. 4/October-December 2008 Sumangala bore children Bharata and Brahmi. Lady Sunanda gave birth to Bahubali and Sundari. In course of time forty-nine pairs of twin-sons were born to Sumangala.25 The span of Bhogabhumi had by this time completely disappeared and with that efficacy of the Kalpavsksa went down. Human population started to increase and the society became disorganized and incapable of self-sustenance. Some experienced, wise and senior yugalikas reported the graveness of situation to Rsabhadeva. Then according to his father's will Rsabhadeva became the king26. He was almost the father of the concept of kingship. He gave protection to his subject (praja) as a father. He appointed enterprising ministers to make the people follow the repression of the evil and to protect the righteous. He appointed eleven home guards to present theft. He took some measurements to save his kingdom from wars. Those were as follows: Elephantine armaments, stables were full of well-bred horses, nice wooden chariots with skilled get up; the army chief appointed by him became a pillar of the new empire. Cows, bulls, buffaloes, mules, camels, were well tamed. In fact Rsabhadeva was a good organizer. He created a civilization during his monarchy even among people who did not know the use of fire. He was a versatile genius and self-taught in innumerable subjects. Ksabhadeva was the first to teach the people pottery. The occupation and craft taught by him was fighting, letters, cultivation, trades, professions (such as carpentry, goldsmith's work etc. and arts such as dancing, singing etc. 27 After that he taught masonry painting. People learnt from him how to earn their livelihood. People learnt the profession of barbers, grass cutters, woodcutters, and peasant and treads man. He introduced four policies like Sama, Dama, Darida and Bheda. It became a custom. We may remember that in Sanskrit the number is sixty-four "Catuhsasti-kala". Rsabhadeva gave lessons to Bahubali how to train elephants and horses. More over he taught him how to judge the character of males and females by their marks. He taught Brahmi eight kinds of

Page #174
Life Story of Rsabhadeva : 169 manuscripts. Then he taught Sundari mathematics, measurements weight, length and the art of stringing beads. He taught Bharata all seventy-two arts28. Ksabhadeva's empire was spread up to uncivilized areas also. He was a creator of a new era. From his time method of legal battle in front of king, kulaguru and chief of staff had been started. Worship of elephant, medical parishioners, science of wars, knowledge of economics and political science were introduced from Rsabhadeva's time. Moreover punishment or imprisonment, beating, capital punishment, and mortgage were also introduced. People learnt how to make an assembly by election. Battle, analysis by questioning started from that time. Though these are not beyond criticism and often lead to violence yet Rsabhadeva introduced those practices as rules of living a social life. He introduced the customary rights of household life. He was the first to give a shape to the society where it was not present. Scholars who comparatively were of recent age had created sastras according to Lord shown path. Rsabhadeva divided people into four classes viz Ugras, Bhogas, Rajanyas and Kstaras29. The Ugras were the guardsmen appointed to give cruel punishments; the Bhogas were the ministers etc., of the Lord, like the Trayastrinsas of Hari. The Rajanyas were the companions of the Lord, and all the other people were Ksatriyas by name. Some scholars hold the view that those who fought came to be known as Ksatriyas. Lord engaged men in agriculture. Sugarcane, paddy, and other crops stated growing. He made a demarcation of land as for the use of pasture. He made the village and town prosperous. Under his direction and his superior intellect and gigantic personality a dark area become fully enlightened. He was long-lived and had a creative genius. He was extraordinarily strong both physically and mentally. Let us turn our eyes to the other part of Ksabhadeva's life story. With the advent of spring festival where he spent few hours Rsabhadeva was carried away to detachment to mundane world. While the citizens were playing there, he thought 'Is there such sport

Page #175
170: sramana, Vol 59, No. 4/October-December 2008 anywhere else?' then by clairvoyant knowledge the master new the very highest pleasure of heaven and that pleasure of Anuttara heaven formerly enjoyed by himself. Then he thought that in this well of samsara, jivas from their karma perform actions that are nothing more than coming and going like a jar on a water wheel. His mind was woven with threads of continuity of disgust with samsara, then he called Lokantika-gods who have nine divisions- Sarasvatas, Adityas, Vahnis, Arunas and Garditoyas, Tusitas, etc. 30 They requested him to establish a Dharmatirtha. The Lord left Nandanavana with a desire to be a wandering mendicant. He called his chief of administration, his sons. He expressed his desire to hand over the charge of the empire to Bharata. Though Bharata refused to be the king at first but ultimately agreed due to his obedience to his father. The Lord gave Bahubali and other sons the rest of the empire according to their capacity. Here we can remember that according to certain scholars Sanskrit name of Babylonia is Bahubalaniyaas some say the name Bharata-varsa has come from Bharata. However Rsabhadeva started disposing of his worldly materials. The ceremony went on from dawn to dusk. This reminds us Harsavardhana's donation ceremony in every fifth year of his kingdom. Rsabhadeva put on heavenly beautiful dresses and ornaments. Everybody was eager to see him. He got into a palanquin. Bharata, Bahubali, & Marudevi, Sumangala, Sunanda, Brahmi, Sundari and other ladies and gentlemen followed him. It was a tearful see-off. He reached the garden Siddhartha and giving up all ornaments put on a sacred and ordinary cloth (Devadusya)). Then on the dark eighth of Caitra, the Moon being in conjunction with the constellation Uttarasadha, and the moment was the end of the day32. Rigorous austerity started from the garden of Siddhartha. He plucked four handfuls of hairs as if intending to give the remains of the sacrifice to the four quarters. After fasting for three days and making the namaskrti to the Siddhas, in the presence of gods, asuras and men, saying "I renounce all censurable activity, the son of Nabhi adopted good conduct which is like a chariot on the road to Moksa. Four thousand wealthy people

Page #176
Life Story of Rsabhadeva : 171 took initiation following the Lord's example. Their leaders were Kaccha and Mahakaccha33. Rsabhadeva avoided violence to Sthavara and Trasa types of beings. He took the vow of speaking the truth as well as sweet words. He determined to give up things, which had not been given to him. The things possessed by wars or law of inheritance or by earning livelihood were forsaken by him. He became personified Brahamacarya without any break. He accepted five kinds of Mahavratas. He became immersed in his inner self. He checked the natural tendencies and stopped speaking. Some godly prosperous persons observed conjointly the ceremony of Astahanika in Nandisvara Dvipa to show respect to Lord's penance. Kaccha and Mohakaccha along with the four thousand followers of Rsabhadeva failed to follow vigorous austerity as Lord used to do. Not going back to family life they started roaming about as a class of ascetics with heaps of matted hairs. They lived on kanda, mula and fruits in a forest near Ganges. So indirectly Lord became the founder of that class of ascetics. Lord Rsabhadeva abstaining from speech under a vow was roaming about all places belonging Aryans and non-Aryans. After one year's austerity passed, he thought in his mind that he might fail like Kaccha and Mahakaccha, which would set a bad example. Thinking thus he went to Gajpur (Hastinapur) for alms, Everybody offered him princely gifts, which he could not accept. Lastly Sreyamsa Kumara his great grandson offered him fresh and flawless sugarcane juice. Some divine incidents occurred. It was due to the flawlessness of offering food or drink to a Tirtharkara. That happened in the third day of waxing moon of Vaisakha (middle of April to middle of May). The result of this never wears away. So that day was called Aksayatritivaor Aksa yatija and it became a custom. This started from Rsabhadeva's acceptance of gift from the prince Sreyamsa Kumara. Rsabhadeva being a Chadmastha Tirthankara could not stay there more than one night. Sreyamsa Kumara, saying "No one is to cross the place of the Blessed One's fast breaking, put their a jeweled platform. Bowed with a load of devotion, Sreyamsa started to worship the place like the Lord's feet actually present34.

Page #177
172 : sramana, Vol 59, No. 4/October-December 2008 Rsabhadeva entered Bahubali's kingdom near Taksasila. He stayed there in a garden in meditation whole night but at the approach of down he went away. Unfortunately Bahubali could not meet him. Bahubali put over the Lord's footstep a jeweled Dharmacakra like complete disc of the sun. He observed the ceremony of Astahnika, thus Taksasila and Hastinapur became a sacred place. Lord Rsabhadeva keeping himself separate from everybody without any hesitation and weakness traveled all the Aryan and nonAryan countries. He accepted different types of Abhigrahato continue observing the vow of silence. He wandered for a thousand years as easily a day in the countries of Yavanas, Domba and Mlecchas making them well-disposed to others just from the sight of him, untouched, unmoved by disturbances, enduring trials or upasargas and Parisahas. Rsabhadeva gradually proceeded further. He went to the township Purimatala, the chief suburb of the city of Ayodhya. He entered the garden Sakatamukha35. After fasting four days, standing in meditation under a banyan tree he attained seventh gunasthana called apramatta. After that he attained another gunasthana named Apurvakarana. Then he attained the first stage of sukladhyana. After that he attained ninth gunasthana named Anivitti. Then he attained respective stages like Suksmasamparaya, Ksinnakasaya, Upasantakasaya. He attained the second stage of Sukladhyana. Gradually his karmas like five Jnanavaraniya, four Darsanavaraniya and five Antaraya being destroyed, he attained twelfth gunasthana named Ksinamoha. Thus after one thousand year (999 years 11 months and 2 days) passed on the eleventh half of Phalguna, the moon being in conjunction with Uttarasadha, at dawn the Rsabhadeva' omniscience became manifest36. By the power of Kevala-jnana he was capable of knowing about three worlds. In the morning Lord went to enter samavasarana. It was a huge congregation. Surrounded by the crores of four classes of gods, he set out at daybreak to reach the samavasarana. Rsabhadeva's hypnotic thought current made kings

Page #178
Life Story of Rsabhadeva : 173 sitting side by side in a friendly mood who had long term enmity. That happened in the case of animals also who had in born enmity. The Lord started speaking in a language, which everybody could understand. He started speaking in a very loud but audibly pleasant voice. He had quality of thirty-five Atisayas. His sermon was as follows: This world is full of miseries living being suffers here as if there are in fire. Human birth is achieved after innumerable lesser births. It is like a water mill in an ocean. In comparison to it human birth is a rare gem. People's ultimate success leads to Kaivalya. As in the world the words of a tricky fellow are sweet at the start but end into misery so desires cheat men and throw them into disaster. Wealth, youth and life are not permanent. Sweet drinking water is not available in a desert. Those, who stay apart from Dharma and are suffering from fault of a particular type of birth, live without mental peace and happiness. Gods also are unhappy. Always they fear of losing heaven and banishment to earth. Water flows downwards. Similarly it is due to ignorance all living beings time and again become attracted to mundane affairs. For this reason one should not follow a life which leads him to come into this world again and again. It is like rearing up a snake by feeding it milk. Oh wise men! This world is a land of sorrow. Thinking about that try to be freed from this wretched samsara. Emancipation gives men relief from staying in mother's womb as an embryo. Emancipation makes the mother free from labour pain. Moksa or emancipation is full of eternal bliss, light and knowledge. Three jewels- Samyak-jnana, Samyak-darsana and Samyak-caritra are the gateway of Moksa??. Treading on the path of this trio, one can get emancipation. Lord Rsabhadeva delivered speech about Right knowledge (Samyak-jnana) which is of five kinds viz Mati, Sruta, Avadhi, Mahaparyaya, and Kevala. Devotion to the nine categories and scriptures is called Samyak-darsana. This mundane affair has neither start nor end. Jivas come by rebirth cycle. They, after enjoying karmas like Inanavaraniya, Darsanavaraniya, Vedaniya, and Antaraya for

Page #179
174 : sramana, Vol 59, No. 4/October-December 2008 long time and also enjoying Gotra, Nama, and Mohaniya karmas, get rid of the clutches of falsity (Mithyat va). All kinds of work, which leads to violence, are Savadya-yoga and not to be indulge in that is Samyak-caritra. The Lord preached the audience not to be involved in telling a lie. Being influenced by Rsabhadeva's sermon Bharata along with his sons and grandsons took initiation from the Lord. Rsabhasena, son of Bharata took initiation together with four hundred ninety-nine other sons and seventy grandsons of Bharata. Bharata's dear son Marici asked Brahmi to take initiation. She also took initiation. Sundari obtained permission to take vow, but was restrained by Bharata, and became the first laywoman'. Bharata also adopted laymanship at the Master's feet. Many persons took different kinds of austerity or vrata according to their capability. Those were Sadhuvrata, Sravakavrata. Samyaktva and so on. From that time four groups of ascetics came in vogue. Rsabhasena (Pundarika) and others became sadhu. Ladies who had similar capability like Brahms became Sadhvi. Bharata and who had similar grasping power of Lord's sermon became Sravaka. Sundari who were of similar potential in spiritualism became Sravika. At that time Lord taught the holy three steps (tripadi) - origination (utpada), decay (vyaya) and permanence (Dhrauvya) to eighty-four ganabhrts-39. Thus, we see that Lord Rsabhadeva started giving shape to Jainism with valuable examples and precepts. Nami and Vinami who were the sons of Kachha and Mahakaccha were advised by Rsabhadeva that the worldly conquest is futile. Samyam Samrajya is greater conquest than mundane Empire. They took initiation under the mastership of the Lord. In an uncompromising battle between Bharata and Bahubali, Bharata broke the rule and Bahubali decided to break Bharata's cakra but at that very moment a feeling of vairagya or sarvega over came him. He was engrossed in Kayotsarga. Ksabhadeva's message, from Astapada by Brahmi and Sundars, that pride should be given up absolutely made Bahubali destroying his ghati-karmas40. He became Kevali by

Page #180
Life Story of Rsabhadeva : 175 Rsabhadeva's grace. By the Sundari's sincerity of taking bhavadiksa Rsabhadeva was very much pleased and he gave her initiation. Bharata's son Marici failing to follow the hardship of caritra became a Tridandi " but he was always with Rsabhadeva. So indirectly Rsabhadeva was the founder of Tridandii-monks. Rsabhadeva once went to Astapada. Bharata reached there where he was told by Rsabhadeva that after him, twenty-three tirthankaras, and after Bharata eleven Cakravarti would come one after another. Bharata's son Marici would be the first Vasudeva in Polanpur having the name Triprsta. Then he would be born in Mahavideha. His parent's name would be Dhananjaya and Dharini. Then he would be Cakravarti and his name would be Priyamitra. After going round in rebirth cycle for a long, he would be born in Bharataksetra and would be the last Tirthankara Mahavira12. After that Rsabhadeva went from Astapada and spread his spontaneous material knowledge as well as his profound knowledge and experience of austerity like Dharma, meditation, and emancipation from corner to corner. He went to Kosala, Magadha, Kasi, Chedi, Malava, Gujrat, Sourastra and so on. He made a halt in the mountain Satrunjaya. According to his instruction and blessing Rsabhasena (Pundarika) along with Ganadharas stayed in the mountain and Pundarika was the first among them to get emancipation by Sailesi Dhyana. By Rsabhadeva's grace Satrunjaya became one of the remarkable pilgrimage of Jains13. Rsabhadeva as a king created four classes. Similarly in the case of Dharma also, he created four kinds of Samghas- Sadhu, Sadhvi, Sravaka and Sravika. . By his grace eighty four thousands of Sadhus, three lacs Sadhvis, three lacs and fifty thousands Sravakas, five lacs and fifty four thousand of Sravikas, four thousand seven hundred and fifty four Purvis, nine thousand Avadhijnanis and twenty thousand Kevalajnanis made the Jaina religion prosperous. 43 Rsabhadeva came to know that his time had come to an end. He went back to Astapada. When eighty-nine fortnights of the third spoke in this Avasarpini-kala remained, in the forenoon of the

Page #181
176 : Sramana, Vol 59, No. 4/October-December 2008 thirteenth day of the warring moon, half of Magha the constellation Abhichi being in conjunction with the moon, he sat in a Paryaika posture maintaining just the last body activity, he with draw himself gradually from the outer world and speech. Thus Lord attained there pure meditation called Suksmakriya with five body activities given up. Then the Lord attained there pure meditation named Utsannakriya long enough for the utterance of five short letters. All pain abandoned, possessing infinite knowledge and perception, his karma destroyed, his object accomplished, endowed with infinite power and bliss, having an upward course like the seed of the castor bean because of absence of earthly bondage Lord went 10 Moksa by a straight path". References: 1. Jain, Surendra Kumar, Glimpses of Jainism, Motilal Banarasidass, Delhi, 1997, p. 5 2. Ibid. P. 5 3. Ibid. P. 5 4. Ibid. p.p. 7-8 (i) Mukerjee, Dr. Radha Kumud, Hindu Sabhyata, IIIrd Edition, p.39 (ii) Dinkar, Ramdhari singh, Sanskriti Ke Cara Adyaya, p.39 5. Nair, V.G., Research in Religion: Rule And Reform Union Universal Walfare, Addeswara Bhavanam. Poil-Red-Hills, Tamilnadu. Referred in the book Dr. Bothra, Lata, Adinatha Rsabhadeva Aura Astapada ( in Hindi), Published by Jain Bhavan, Kalakar Street, Kolkata-7, 2005, p. 25 6. Banerjee, Satya Ranjan, Introducing Jainism, Published by Jain Bhavan, Kalakar Street, 2002, p. 1, Kolara-7 7. Rgveda 4, 58,3 8. Jainism in different states of India, p. 5

Page #182
Life Story of Rsabhadeva : 177 9. Banerjee, Introducing Jainism, p.5 10. Atharvaveda-16 (Prajapati-sukta) 11. Hemacandra, Translated by Hellen M. Johnson, Trisastisalaka-purusacarita, vol 1, Oriental Institute, Baroda, 1931, p.100 12. Jain, Rai Champat, Risabha Deva : The Founder of Jainism, The Indian Press, Allahabad, 1929,p.89 13. Ibid p. 92 14. Ibid p. 92 15. Visupurana-2,6,24 16. Manusmati17. Sivapurana-37,57 18. Bhagavata Purana-Sakndha-5. Chapter-3, Verse-20 19. Hemacandra, Translated by Hellen M. Johnson, Trisastisalaka-purusa-carita, vol 1, Oriental Institute, Baroda, 1931 20. Ibidp. 100 21. Ibid. p.100 22. Ibid p. 132 23. Adipurana , IV Prava, verse-178 24. Ibid p. 139 25 Ibid p.148 26. Ibid p.150 27. Rsabhadeva: The founder of Jainism, p.96 28. These are enumerated at several places, but all the lists vary The oldest lists are in the Samavayanga-72, and in the Antaksiddasa- (B.p.30), where the names are given in the Mulasutra. At some places 64 arts of women are also enumerated (Jambudvipa.30).

Page #183
178 : Sramana, Vol 59, No. 4/October-December 2008 29. Trisastisalaka-purusa-carita, vol 1, p.155 30. Ibid p.160 31. Ibid p.165 32. Ibid p.166 33. Ibid p.167 p.183 34. Ibid 35. Ibid p.187 36. (i) Ibid p.188 (ii) Rsabhadeva: The founder of Jainism, p.124 37. (i) Umas vati, Tattvarthasutra-1/1 (ii) Trisastisalaka-purusa-carita, vol 1, pp. 201-207 38. Ibid, p.209 39. Ibid, p.209 40. Ibid, page 360 41. Ibid, page 360 42. Ibid, page 360 43. Ibid, page 360 44. Ibid, page 360

Page #184
pArzvanAtha vidyApITha ke prAGgaNa meM National Seminar on Dimensions of Indian Art Heritage and Contributions of Jainism & Buddhism (17-19 October 2008) (Organized under the auspices of I. C. H. R., New Delhi) Organised by: Parshwanath Vidyapeeth A Report Sramana and Brahmana are the two major traditions of Indian Culture, which have contributed a lot to the Indian Art Heritage. Promoted by Mahavira (c.599-527 BCE) and Gautama Buddha (c.563c.483 BCE) respectively, Jainism and Buddhism are the two major religions of Sramana tradition. The spread of the Sramanic traditions has been catalyst to the growth and efflorescence of the art and architecture along with individuality and maturity. Classification of arts on sectarian basis does not stand to reason, for no art is entirely Jaina, Buddhist or Vedic. The same aesthetic norms, theory of proportions, and formal concepts are basic to the art of all the three religious streams. When we talk of Jaina Art, we mean art specimens of sculpture, paintings, architecture so on and so forth created by artisans under the patronage of the followers of the Jaina Faith having Jaina context of rendering. Similar is the case with Buddhism and Vedic tradition also. The magnificent specimens of art found in Indian culture shows that Jainism and Buddhism have enriched the Art heritage of India by their remarkable sculpture, architecture and paintings. In this seminar their contribution will be discussed in terms of contents, motifs, and chronology to explicate its evolution

Page #185
180 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 as well as its various chronological phases, aesthetic brilliance and their interactive features which will include the role of artisans also who lived during various phases of art activity and who, in fact, were responsible for bringing them to us. Keeping in view the importance of the subject a National Seminar was organized under the auspices of ICHR, New Delhi, from 17 October to 19 October 2008 at Parshwanath Vidyapeeth. The Seminar was focused on following broader subject areas: 1. Special features of the Indian Art 2. The origin and development of various phases of the Jaina Art 3. The origin and development of various phases of the Buddhist Art 4. The role of Sresthin Masses to the development of Buddhist & Jaina Art 5. The role of Artisans in the development of Jaina and Buddhist Art 6. The impact of Brahmana tradition on Sramanic Art 7. The impact of sramana Tradition to Brahmanic Art 8. The importance of Buddhist & Jaina tourist centres 9. The role of Sramanic art in the Social Harmony 10. The Literary sources of Sramanic Art 11. The Socio-economic dimension of Sramanic Art Inaugural ceremony of the seminar was held on 17 October, 08 at 9.30 AM. Prof. C. D. Singh, Vice Chancellor, Indira Gandhi National Tribal University was the Chief Guest. The Session was presided by Prof. Navang Samten, Vice Chancellor, Central Institute of Advanced Tibetan Studies, Sarnath, Prof. Ramjee Singh, Former Vice Chancellor, Jain Vishva Bharati, Ladnun (Rajasthan) was the Guest of Honour. Prof. Rai Ananad Krishna, Former Dean Faculty

Page #186
pArzvanAtha vidyApITha ke prAGgaNa meM of Arts, Banaras Hindu University, Varanasi was the special guest. Dr. Rakesh Tiwari, Director, UP State Archaeology, Lucknow was guest of special appearance. Prof. Ramanath Mishra delivered his KEYNOTE Address and gave a beautiful talk on Random Thoughts on Dimensions of Indian Art in Early Historical Settings: Religions In and Out. All the dignitaries delivered their lecturers pinpointed on Dimensions of Indian Art Heritage and contribution of the Jainism and Buddhism. Dr. Vijaya Kumar, Lecturer, Parshwanath Vidyapeeth presented a Vote of thanks. : After Tea Break the First Academic Session was started at 11.30 AM. Three following papers were presented in this session1. Prof. M. N. P. Tiwari, Art of Khajuraho: A study in Mutuality 2. Dr. Manish Sinha, Sramana Kala Men Srilaksmi. 3. Dr. Niharika, Buddhist Sculptures of Medieval Period in Sarnath After Lunch Second session was held from 3.00-6.00 pm. In this session following scholars presented their papers: 1. Prof. Vibha Upadhyay, Jaipur, Sanciya Mata Eka Aitihasika Vivecana 7. 181 2. Prof. Prem Suman Jain, Shravanbelgola, Jaina Kala Ke Sahityika Srota 3. Prof. R. C. Sinha, Patna, The Philosophy of Sramanic Art and Social Harmony in Post-modern Age 4. Prof. Ramjee Rai, Ara, Jaina Citrakala ka Svarupa 5. Prof. Vipula Dubey, Gorakhpur, Jaina Kala Ke Pratika: Eka Adhyayana 6. Dr. Sudarshan Mishra, Ara, Jaina Santa Mahakavi Puspadanta Varnita Natyakala Ka Vaisistya Prof. H. N. Dubey, Allahabad, Ellora Cave: A great Centre of Sramanic and Brahmanical Tradition

Page #187
182 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 8. Smt. Saroj Jain, Shravanbelgola, Citrakala Ke Jaina Sahityika Srota 9. Dr. Chandra Bhusan Mishra, Lecturer, Nalanda Bauddha Vihar, Nalanda Nalanda Kala Ka Vikasa Purva Evam Vartamana Paripreksya Men 10. Dr. Deepak Jain, Daksina Bharata Ke Jaina Tirtha Evar Paryatana Sthala: Shravanbelgola On 18th October, 08 mornings first session of the seminar was held from 10.00 AM to 2.00 PM. In this session following scholars presented their papers: 1. Dr. R. K. Ahirwar, Bauddha Kala 2. Dr. A. K. Singh, B. L. Institute, New Delhi, Samavayanga men Pratipadita Jaina Loka aura Tatsambandhita Citrakala 3. Dr. Rekha Chaturvedi, Gorakhpur, Buddhist Composite Images 4. Dr. Rajjan Kumar, Contribution of Jaina Art to Indian Heritage 5. Dr. Sunita Kumari, Samajika Sadbhava Aura Jaina Kala 6. Dr. Shilpa Cheda, Somaya Institute, Gandhara Art: A New Dimension in Buddhist Art. 7. Dr. Preeti Kumari, Ranikhet, Art, Education & Philosophy 8. Dr. Rajneesh Shukla, Jaina Citrakala Eka Vivecana 9. Mr. Vinay Kumar Rai, Madhya Pradesh men Bauddha Stambhakala ka Aitihasika Vikasakrama 10. Dr. Vinod Kumar Tiwari. Reader, DCSK, Degree College, Maunath Bhanjan Sramana Sanskrti Men Kala Ka Svarupa 11. Mr. 1 Hussain. Bauddha Murtikala Men Vibhinna Alankarana

Page #188
pArzvanAtha vidyApITha ke prAGgaNa meM : 183 12. Dr. S. N. Upadhyay, T D PG College, Jaunpur, Jaina Evam Bauddha Granthon Men Grama Sannivesa 13. Dr. Kalpana Chaturvedi, Bharatiya Kala Ke Itihasa Men Stupon ka Mahattva 14. Dr. Rahul Amritraj, Lecturer, AIHC, BHU, Gandhara Silpa Saili Ke Antargat Buddha Murtiyon Ka Vikasa. After Lunch Second session was held from 3.00-6.00 pm. In this session following scholars presented their papers: 1. Dr. S. D. Trivedi, Mathura Ke Karkali Tilon Ki Kala 2. Dr. Vijay Kumar Jain, Mahatma Buddha ke Visista Guna 3. Prof. Chandrashekhar Gupta, Art & Architectural Heritage of Medieval Vidarbha with Special reference to Paramara Period 4. Ms. Kavita Singh, Bauddhakala men Pratibimbita Pracina Bharatiya Alarkarana 5. Dr. Aditya Prasad Ojha, Bauddha Kala men Karnala Pratika 6. Mr. Santosh Priyadarshi, JRF, Pali Deptt. BHU, Ajanta Ki Citrakala Men Bauddha Citron Ka Arkana. 7. Dr. Shyam Kishore Singh, Lecturer, ABS College, Lalganj, Vaishali, Jaina Sahitya men Kala. 8. Dr. Neeraj Kumar Singh, Lecturer, R. B. S. College, Dhanushi (Vaishali), Bauddha Sahitya men Kala. 9. Miss. Gargi Mishra, Research Scholar, AIHC, BHU, Hinda-Jawani Kala Para Nalanda Ki Bauddhakala Ka Prabhava 10. Dr. Mahendra Nath Singh, Reader, U. P. College, Varanasi, Bauddha Citrakala Ka Udgama Aura Vikasa 11. Miss. Sangeeta Bharati, Tibbata Ke Kala Para Bharatiya Bauddha Kala Ka Prabhava

Page #189
zramaNa, varSa 59, aMka 4 / akTUbara-disambara 2008 On 19th October, 08 Morning first session of the seminar was held from 10.00 AM to 2.00 PM. In this session following scholars presented their papers: 184 10 1. 2. 3. 4. Dr. Vimal Chandra Shukla, Parnasabari Pratimayen aura Sanskrtika Samanvayvadita Dr. Arvind Vikram Singh, Bharatiya Kala-parampara para Jaina Dharma Ka Prabhava Prof. S. P. Dubey, Mathura Ki Murtikala Aura Jainambara Dr. Ajay Shrivastava, Sarnath Kala Saili-Utpatti evam Vikasa 5. Archna Singh, Sarnath men Sthapatya kala ka Vikasa 6. Dr. B. N. Sinha, Philosophy of Art 7. Dr. Shantiswarupa Sinha, Mathura Evam Devagarha ke Jaina Abhilekhon men Kala Samagri 8. Dr. Naina Pandey, Kankali Tila se Prapta Jina Stupa ki Vastu Sanracana 9. Mr. Paramanand Sharma, Res. Scholar, Dept. of History, MG Kashi Vidyapeeth, Varanasi, Guptakala Men Jaina Murtikala: Sarnath Ke Visesa Sandarbha Men 10. Miss. Nadini Kumari, Res. Scholar, Dept. of History, MG Kashi Vidyapeeth, Varanasi, Prarambhika Jaina Murtikala Ke Vividha Ayama 11. Miss. Priyanka Singh, Mr. Sujit Kumar Singh, Res. Scholar, AIHC, BHU, Madhya Pradesh Ki Jaina Pratimaon Men Naga Ankana 12. Dr. Kamlaesh Dubey, Reader, Dept. of History, Agrasen P. G. College, Varanasi; Jaina Parampara Aura Yaksa Murtiyan

Page #190
pArzvanAtha vidyApITha ke prAGgaNa meM : 185 13, Dr. Anil Kumar Singh, Curator, Bharat Kala Bhavan, BHU, Chintamani Cakra Lokesvara 14. Mr. Prahlad Yadav, Res. Scholar, Dept. of History, MG Kashi Vidyapeeth, Varanasi, Mathura Kala Kendra Para Gandhara Murtikala Ka Prabhava After Lunch before Valedictory Session was held from 3.004.00 pm. the following scholars presented their papers: Prof. N. H. Samtani gave an illuminating talk on "Physical signs of a Great man and its influence on Buddhist Art". Apart from his lecture few papers were also presented which are as under: 1. Dr. G. K. Lama, Fusion of Nalanda School of Art on the Sculptures of Tibet & Indonesia 2. Prof. Kamlesh Kumar Jain, Jaina Kala Aura Usaka Sanraksana 3. Prof. Rashmikala Agrawal, Fourteen Auspicious dreams of Trisala in Jaina Paintings. 4. Pappu Kumar, UGC, NET, Res. Scholar, BHU, Bodha Gaya Ka Sanskrtika Adhyayana Mr. Arun Kumar Yadav, JRF, MG. Kashi Vidyapeeth, Varanasi, Nalanda: Jaina Evam Bauddhon Ka Prasiddha Tirthasthala 5. Dr. Lakshmi Shankar Yadav & Dr. Mahendra Singh Yadav, Varanasi, Jaina Dharma Ke Kalavasesa: Bihar Rajya Ke Visesa Sandarbha Men At 4.00 PM Valedictory session was started. Prof. D. N. Tripathi, Former Chairman, ICHR, was the Chief Guest. This session was presided by Prof. Neelkanth Purushottam Joshi, Former Director, Lucknow Museum and Prof. Ram Harsh Singh, Former Vice Chancellor, Rajasthan Ayurved University; Jodhpur was the Special Guest at this occasion. Prof. Tripathi.

Page #191
186 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 ali kimaNAdana dApacada gADaoN prAkRta vajana vidyAuccaadhyayana SHAriesma National Semioor on olmaaslgps of Indian Art Heritage and '7100.abilr2008) .C.IR.M.New Relial LEASEASTEACliySUNNYMarries Prof. D. N. Tripathi speaking as Chief Guest highlighted the contribution of Sramana Tradition in the field of art. He gave several examples in support of his talk. Prof. Ram Harsh Singh told that my field of interest is Ayurveda but I have visited many of the grand temples of Jainism like Taranga, Mount Abu etc. They are really masterpieces of Indian Art Heritage. Prof. Neelkanth Purushottam Joshi speaking as a Chairperson of the valedictory session introduced some rare manuscripts of Jaina Paintings and enlightened about its content. He also underlined the Sramana Art and their contribution to Indian Art. Dr. S. P. Pandey, Asst. Director, Parshwanath Vidyapeeth presented a vote of thanks. nibandha pratiyogitA kA pariNAma pArzvanAtha vidyApITha navayuvakoM ke bauddhika vikAsa evaM jaina dharma-darzana ke prati unakI jAgarUkatA ko banAye rakhane lie nibandha pratiyogitA kA Ayojana vigata kaI varSoM se karatA A rahA hai| isa kar3I meM yaha pA~cavIM nibandha pratiyogitA hai| yaha pratiyogitA do khaNDoM meM hotI hai- prathama khaNDa (grupa 'e') meM ve pratibhAgI Ate haiM jo 18 varSa se kama ke hote haiM aura dvitIya khaNDa (grupa 'bI') meM ve pratibhAgI sammilita

Page #192
pArzvanAtha vidyApITha ke prAGgaNa meM : 187 hote haiM jo 18 varSa se Upara ke haiN| prastuta pratiyogitA 'anekAntavAda : siddhAnta aura vyavahAra' viSaya para Ayojita kI gaI thii| isameM jina pratibhAgiyoM ne prathama, dvitIya evaM tRtIya sthAna prApta kiyA hai unake nAma isa prakAra haiMgrupa 'e' prathama puraskAra ku0 hInA koThArI, jayapura dvitIya puraskAra ku0 garimA jaina, koTA grupa 'bI' prathama puraskAra zrImatI kezara jaina, indaura dvitIya puraskAra zrImatI vinoda jaina, bar3auta, bAgapata zrImatI jayazrI jaina, jodhapura tRtIya puraskAra zrI jayavanta pI0 zAha, surata zrImatI anitA zAha,pandharapura puraskAra vitaraNa kI sUcanA pratibhAgiyoM ko patra dvArA de dI jaayegii| pArzvanAtha vidyApITha kI ora se vijetAoM ko saadhuvaad|

Page #193
jaina jagat zrI narendra kumAra pANDeya pI-eca0DI0 upAdhi se vibhUSita zrI narendra kumAra pANDeya urpha sunIla pANDeya, grAma-nAvADIha, po0- sikariyA, jilA-rohatAsa, sadasya bihAra vidhAna sabhA, pIro (bhojapura) ko vIra kuMvara siMha vizvavidyAlaya, ArA ke dvArA unake zodha-prabandha 'mahAvIra ke upadeza Adhunika pariprekSya meM' para pI-eca0 DI0 kI upAdhi pradAna kI gaI hai| Apane apanA zodha-prabandha pro0 rAmajI rAya, adhyakSa, snAtakottara prAkRta evaM jainazAstra vibhAga, vIra kuMvara siMha vizvavidyAlaya, ArA ke kuzala nirdezana evaM mArgadarzana meM sampanna kiyA hai| pArzvanAtha vidyApITha ApakI isa upalabdhi hetu Apako badhAI detA hai| ke0je0 saumaiyA seMTara phaoNra sTaDIja ina jainijma meM do divasIya rASTrIya saMgoSThI sampanna ke0je0 somaiyA seMTara phaoNra sTaDIja ina jainijma, somaiyA vidyAvihAra kaimpasa meM dinAMka 20-21 akTUbara 2008 ko dvidvivasIya rASTrIya saMgoSThI bhavyatA se sampanna huii| isa zaikSINaka saMgoSThI meM jaina vizvavibhAratI lADanUM tathA zrI bhArata jaina mahAmaMDala kA sarAhanIya yogadAna rhaa| bhAratavarSa ke jAne-mAne vidvajjanoM ne bhAga liyA, 'viSaya thA dakSiNa bhArata meM phaile hue jaina dharma kI raMgIna jhalaka' (Spectrum of Jainism in Southern India),somaiyA TrasTa ke oNnarerI sekreTarI zrI vi0 raMganAthanajI ne mukhya atithi muMbaI ke upa-kulapati, DaoN0 aruNa sAvaMta tathA anya mehamAnoM kA svAgata kiyaa| kAryakrama kA zubhAraMbha Agantuka atithiyoM dvArA dIpa prajvalita karake kiyA gyaa| vidvAnoM ne apane zodha-patroM meM dakSiNa bhArata ke tamilanADu, A~dhra, kerala, karNATaka, mahArASTra Adi rAjyoM meM vyApta jaina tattvadarzana, bhASA, kalA aura sthApatya ke bAre meM mahattvapUrNa jAnakArI prastuta kii| udghATana satra ke mukhya vaktA DaoN0 hampA nAgarAjaiyA ne apane vaktavya meM kahA ki jaina dharma IsA pUrva cauthI zatI meM tamilanADu se hotA huA zrIlaMkA phuNcaa| vahA~ ke rAjA pADUMkAbhaya jaina dharma ke AzrayadAtA the| Apane dakSiNa ke sabhI rAjyoM kI

Page #194
jaina jagat : 189 kalAsampadA, bhASA, maMdira aura sthApatya para jaina dharma kI prAcIna, madhyakAlIna aura vartamAna sthiti para prakAza ddaalaa| jaina dharma ke marmajJa DaoN0 sAgaramalajI jaina ne jaina dharma se lupta huA eka sampradAya yApanIya saMgha ke bAre meM btaayaa| isa sampradAya ke karIba 60 zilAlekha pA~cavI se caudahavIM zatI taka ke prApta hote haiN| ye saba dakSiNa bhArata se hI prApta hue haiN| Apake vicAra se bhagavatI ArAdhanA, svayaMbhU kA paumacariu, bRhatkathA koSa, kaSAyapAhuDa, harivaMzapurANa Adi yApIyasaMgha ke AcAryoM kA yogadAna hai| halasI-karNATaka se prApta pA~cavIM zatI ke zilAlekhoM se hameM vahA~ para base hue cAra jaina saMgha kI vidyamAnatA ke ullekha prApta hote haiM - 1. nigraMtha saMgha, 2. yApanIya saMgha, 3. zvetapaTTa zramaNa saMgha, 4. kurcaka sNgh| yApanIya saMgha digambara paramparA kI taraha sAdhuoM kI nagnatA ko svIkAra karatA thA aura zvetAmbara paramparA kI taraha AgamazAstroM ko mAnate hue kevalIbhukti aura strI mukti ko svIkAra karatA thaa| isa taraha yApanIya sampradAya kucha hada taka zvetAmbara aura digambara donoM paramparAoM ko mAnyatA detA thaa| saMgoSThI meM anya jina vidvAnoM ne bhAga liyA unake nAma haiM- DaoN0 javAharalAla, pUrva nidezaka, haidarAbAda myUjiyama; DaoN0 e0 ekAMbaranAthan, tamilanADu; samaNI AgamaprajJAjI, lADanUM DaoN0 padmajA pATila; TI0ena0 gaNapati, nidezaka, yogasiddha rIsarca seMTara, cennaI, prophesara dhanyakumAra, madrAsa vizvavidyAlaya; samaNI ramaNIya prajJAjI, lADanUM DaoN0 vIrAja zAha, prophesara kiranakAMta caudharI, vyaMkaTeza vizvavidyAlaya, tirupati, DaoN0 nalinI jozI, puNe vishvvidyaaly| __ saMgoSThI ke aMta meM AcArya pravara zrI hemacaMdrasAgarasUrIzvara jI kA pravacana huaa| Apane kahA ki hamane AMgla bhASA ko itanA apanA liyA hai ki vaha hamAre rahana-sahana kA hissA bana gaI hai| aba hameM hamArI mAtRbhASA ko bhI itanA hI mahattva denA caahiye| AcAryapravara ne jaina darzana ke vikAsa meM AcArya samaMtabhadra ke yogadAna kI carcA bhI kii| aMta meM DaoN0 gItA mehatA, nidezaka, jaina seMTara, somaiyA iMsTITyUTa, ne AgaMtuka vidvAnoM ke prati apanA AbhAra vyakta kiyaa| samAroha ke anta meM eka sAMskRtika kAryakrama rakhA gayA jisameM kavi zrI yugarAja jaina dvArA nirdezita nRtyanATikA 'jayati jinazAsanam' prastuta kI gii| yaha nATikA dharma aura samAja para AdhArita thii| samAja sudhAra ke uddezya ko lekara calI yaha nATikA logoM ke dila ko chU gii|

Page #195
190 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 dharma prabhAvikA parama pUjya pravartinI sAdhvI zrI OMkAra zrI jI ma0sA0 kA mahAprayANa zrI dAdara kacchI jaina saMgha (pUrva) ke prAMgaNa meM cAturmAsa hetu virAjamAna zrI pArzvanAtha candrasUri gacchIya-gacchavariSThatapasvIratna parama pUjya munirAja zrI vijayacaMdrajI ma0sA0 kI AjJAnuvartinI evaM zAsana - prabhAvikA parama pUjya pravartinI zrIkhAMti zrIjI ma0sA0 kI suziSyA dharmaprabhAvikA pa0pU0 pravartinI AryA OMkAra zrI jI ma0sA0 kA Azvina sudI saptamI dinAMka 06.10.2008 somavAra ko rAtri 10.30 baje samAdhipUrvaka mahAprayANa huaa| pUjyAzrI kI mAMDaNI (pAlakhI) yAtrA dinAMka 07.10.2008 maMgalavAra ko dopahara tIna baje vizAla janamedanI ke sAtha jaya-jaya naMdA jaya-jaya bhaddA ke udghoSapUrvaka sampanna huaa| pUjyAzrI kA kaccha nAMgalapura gAMva ke zrI gosara bhAI pUMjA deDhiyA ke kula meM mAtuzrI lAkhaNIbAI kI kukSi se vaizAkha sudI navamI vi0saM0 1990 di0 09.05.1934 ko janma huaa| phAlguna sudI navamI, vi0saM0 2006 dinAMka 26.02.1950 ko ahamadAbAda meM Apa dIkSita huIM tathA phAlguna sudi navamI vi0saM0 2057 dinAMka 05.11.2000 sammetazikhara meM pravartinI pada prApta kiyaa| pArzvanAtha vidyApITha meM Apake mahAprayANa kA samAcAra milate hI sabhI zokasantapta ho gye| pArzvanAtha vidyApITha parisara meM Apa do varSoM taka apanI nau yogya ziSyAoM ke sAtha adhyayanArtha pravAsa kIM / vidyApITha para ApakI vizeSa kRpA thI / Apa kI preraNA, ApakA AzIrvacana, ApakI smRti sadA hamAre sAtha rhegii|

Page #196
sAhitya satkAra grAmyabhArata : zreSTha paramparA, lekhaka - baidyanAtha sarasvatI, prakAzaka - nirmala kumAra bosa smAraka pratiSThAna, vaaraannsii| prastuta pustaka, pro0 baidyanAtha sarasvatI ke dvArA gAvoM para kie gae zodha kArya kA mudrita rUpa hai| DaoN0 sarasvatI yUnesko prophesara rahe haiM aura apane viSaya (mAnavazAstra) ke jAne mAne vidvAn bhI haiN| san 1950 ke dazaka meM pro0 nirmala kumAra bosa ne gAvoM ke vividha pakSoM ke adhyayana kI eka yojanA banAI thii| usI ke antargata caudaha varSoM kI mahattvapUrNa avadhi meM DaoN0 sarasvatI ne aruNAcala pradeza, aNDamAna evaM nikobAra dvIpa, AMdhra pradeza, AsAma, bihAra, govA, gujarAta, hariyANA, himAcala pradeza, jammUkazmIra, karnATaka, kerala, madhya pradeza, mahArASTra, manIpura, meghAlaya, mijorama, nAgAlaiNDa, ur3IsA, paMjAba, pAMDIcerI, rAjasthAna, sikkima, tamilanADU, tripurA, uttara pradeza evaM pazcima baMgAla ke kula 87 gAvoM kA adhyayana kiyaa| una gA~voM ke vibhinna vizeSaNoM ko dekhate hue unhoMne unheM 16 prakAroM meM vibhakta kiyA - 1. prakRtivAdI gA~va, 2. kalAkAroM ke gA~va, 3. bhikSu gA~va, 4. vidvAnoM ke gA~va, 5. mahAkAvya ke gA~va, 6. tIrtha gA~va,7. grAmadAna gA~va, 8. svajanAtmaka gA~va, 9. anokhA gA~va, 10. mRdu gA~va, 11. kaThora gA~va, 12. pahalA gA~va, 13. antima gA~va, 14. sImAnta gA~va, 15. parityakta gA~va, 16. vyavasthApita gaaNv| isa zodha kArya meM gA~voM ke bhautika sAMskRtika tattvoM, hastakalAoM, jAtiyoM, saMgaThanoM, dhArmika saMgaThanoM, jAtIya vyavasAyoM tathA Adhunika evaM sAmAjika AMdolanoM ke adhyayana hue haiM, jo isa pustaka ke cAra bhA~goM yA adhyAyoM - manuSya kA AvAsa, solaha kalAoM ke gA~va, gAMdhIjI ke sapanoM kA gA~va, astitvAtmaka kAruNikatApUrNa gA~va meM prastuta hai| bhAratavarSa gA~voM kA deza hai| isa deza kI AtmA gA~voM meM dekhI jA sakatI hai| daraasala gA~voM ke vikAsa meM hI bhAratIya jIvana kA vikAsa nihita hai| gA~va se alaga bhAratIyatA eka kalpanA hai| ina dinoM hama bhAratIya loga gA~voM se zahara kI aura bhAga raheM haiM jisake kAraNa zahara meM bhIr3a bar3hatI jA rahI hai aura gA~va vIrAna hote jA rahe haiN| apane mUlAdhAra se vilaga hokara loga saMskRtika, sAmAjika, Arthika, naitika evaM dhArmika kaThinAiyoM meM DUbate jA rahe haiN|

Page #197
192 : zramaNa varSa 59, aMka 4 / akTUbara-disambara 2008 pro0 sarasvatI ne gA~voM kA adhyayana karake logoM ko usa ora AkRSTa karane kA prayAsa kiyA hai jidhara samAja kA samucita kalyANa avasthita hai| isa prayAsa se gA~dhI jI ke sapanoM kA bhArata yA gA~voM kA bhArata apane sahI rUpa meM sAkAra ho sakatA hai| zahara to gA~voM kA zoSaka hotA hai, jo gA~voM ke vikAsa meM bahuta bar3A bAdhaka hai| vidvAn lekhaka kI isa choTI-sI racanA jo vividhatAoM se paripUrNa hai ko dekhakara nimnalikhita paMktiyAM yAda AtI haiM. - zata saiA ke dohare aru nAvika ke tIra dekhana ke choTana lage ghAva kare gambhIra isa pustaka ko likhakara pro0 sarasvatI ne bhAratIya samAja kA bahuta bar3A upakAra kiyA hai jisake lie ve tathA unake sahayogIgaNa sAdhuvAdArha haiN| pustaka kI chapAI sApha evaM sundara hai / pustaka paThanIya va saMgrahaNIya hai| DaoN0 baziSTha nArAyaNa sinhA pUrva nidezaka sanmati jJAnapITha, AgarA pUrva upAcArya, darzana vibhAga, ma0 gAM0 kAzI vidyApITha, vArANasI jIvana kA utkarSa (jIvana darzana kI bAraha bhAvanAe~), lekhaka zrI citrabhAnujI, anu0 - DaoN0 pratibhA jaina, mUlya - 200 /- rupaye, pRSTha- 156, prakAzaka - pArzvanAtha vidyApITha, vArANasI - 221005; divya jIvana sosAiTI, I-1, kvinsa vyU, 28/30 bAlakezvara roDa, mumbaI - 400006, karuNA antarrASTrIya, 70, zambudAsa sTrITa, cennaI - 600001 ahiMsA sadbhAvanA evaM dhyAna-yoga rUpa triveNI ke saMgama yogAcArya zrI citrabhAnujI dvArA Alekhita Twelve Facets of Reality : The Jaina Path of Freedom kA hindI rUpAntaraNa 'jIvana kA utkarSa' meM jaina darzana kI una bAraha bhAvanAoM kA sundara vizleSaNa hai, jo dharma ke pratyeka zraddhAlu ke hRdaya meM anuprANita hai| - jaina dharma meM bhAvanA ko 'bhavanAzinI' kahA gayA hai| bhAvanA saMsAra sAgara se tirane kA upakrama hai| bhAvanA se hI vyakti mukti kI ora agrasara hotA hai / bhAvanA se hI azubha lezyAe~ zubha lezyAoM meM parivartita hotI haiN| isa pustaka meM yaha digdarzita

Page #198
sAhitya satkAra : 193 kiyA gayA hai ki bAraha bhAvanAoM se AtmA kA unnayana evaM jIvana kA utkarSa kaise kareM? Atma-kalyANa ke mArga kI ora kaise bar3he? pustaka kI bhUmikA meM zrI dulIcanda jaina ne 12 bhAvanAoM ke nAma tathA unakI mahattA para prakAza DAlate hue kahA hai ki 'bhAvanAe~ satya kI anubhUti ke sAdhana haiN| bhAvanA ko anuprekSA bhI kahA jAtA hai, jisakA uddezya jIvana ke asalI artha ko grahaNa karake jIvana kI vAstavikatA taka pahu~canA hai| ye bAraha bhAvanAe~ haiM - anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Azrava, saMvara, nirjarA, bodhidurlabha aura dhrm|' __ prastuta pustaka kA sarasa evaM zreSTha hindI anuvAda DaoN0 pratibhA jaina ne kiyA hai| DaoN. jaina ne aMgrejI meM Alekhita kRti ke bhAvoM ko banAye rakhane meM apanI kuzalatA kA paricaya diyA hai| dhyAtavya hai ki pratibhA jaina eka saphala hindI evaM aMgrejI anuvAdikA haiM, yahI kAraNa hai ki bhAva aura bhASA ke anuvAda meM maNikAMcana kA suyoga hai| prastuta kRti sabhI pAThakoM ke lie upayogI hai| pAThakagaNa apane nijI pustakAlaya meM isa kRti ko sthAna deMge to avazya hI apane jIvana kA utkarSa kara paayeNge| ___ DaoN0 bhadreza jaina rASTrIya saciva, karuNA antarrASTrIya, cennaI katlakhAne 100 tathya (sacitra), lekhaka - DaoN0 nemIcandajI jaina, mUlya30/- rupaye, prakAzaka - karuNA antarrASTrIya,70, zambudAsa sTrITa, cennaI - 600001; prAkRta bhAratI akAdamI, 13-e, mena mAlavIya nagara, jayapura - 302017. 'katlakhAne 100 tathya' - katlakhAnoM kI sacitra vidrUpatA evaM krUratA kA digdarzana karavAne vAlI kRti hai| pUrva meM isa kRti ke ATha saMskaraNa prakAzita ho cuke haiN| 60,000 pratiyA~ pAThakoM ke madhya pahu~ca cukI haiM, tathApi isa pustaka kI mAMga AtI rhii| isa 48 pRSThIya pustikA meM mAnasa ko jhakajhora dene vAle 100 tathyoM kA samAveza kiyA gayA hai| yaha pustaka DaoN0 nemIcaMdajI jaina ne apane anubhava tathA zodhaparaka tathyoM ke AdhAra para likhakara yaha batAne kA prayAsa kiyA hai ki hamAre rASTra meM isI prakAra kA raktapAta hotA rahA to rASTra meM sukha-zAMti, amana-caina kI dhArA kaise saMbhava ho sakegI?

Page #199
194 : zramaNa, varSa 59, aMka 4/akTUbara-disambara 2008 __cAhe mAnava ho yA pazu-donoM jIvita rahanA cAhate haiM, maranA koI nahIM caahtaa| prANa sabhI ko priya hai, kisI ko bhI apriya nahIM hai| katlakhAnoM dvArA kI jA rahI barbaratA, usake pariNAma, katlakhAnoM dvArA phailAyA jA rahA pradUSaNa Adi viSayoM ko lekhaka ne pustikA meM spaSTa kiyA hai| isa pustikA meM jitane bhI A~kar3e haiM purAne haiM, lekhaka ke samaya ke haiM tathApi dila dahalA dene vAle haiN| naye AMkar3e to aura bhI adhika khataranAka hoNge| zAkAhAra ke prabala pakSadhara evaM pracAraka DaoN0 nemIcaMdajI jaina bhale hI deha se Aja isa duniyA~ meM nahIM haiM, kintu unakI yaha kRti unake nAma ko, kAma ko yuga-yugoM taka jIvita rkhegii| isa kRti ko agara Aja ke tathAkathita netA, rASTra ke karNadhAra, nyAyAdhIza, samAja ke hitaciMtaka Adi akSarazaH par3ha lete haiM to ve mAMsAhAra evaM katlakhAnoM ke kabhI bhI pakSadhara nahIM hote tathA Aja kA sarvocca nyAyAlaya yaha nahIM kahatA ki pazuvadha mAnava kA mUla adhikAra hai| jise jIvana denA nahIM AtA, use jIvana lene kA koI adhikAra nahIM hai| Aja videzI mudrA arjita karane ke liye nita naye katlakhAne khole jA rahe haiM - yahI sthiti jArI rahI to kAlAntara meM pazuoM kA akAla maMDarAne lagegA tathA hamArI kRSi praNAlI evaM paryAvaraNa para ghAtaka prabhAva pdd'egaa| draSTavya hai, bhAratIya evaM videzI mahAnAyakoM ke vicAra jo AvaraNa pRSTha para mudrita haiM - . __ javAharalAla neharu ne kabhI kahA thA - "maiM kasAIkhAnoM ko bilkula nApasaMda karatA huuN| maiM jaba kabhI kisI bUcar3akhAne ke pAsa se gujaratA hU~, merA dama ghuTane lagatA hai - vahA~ kuttoM kA jhapaTanA aura cIla-kauoM kA ma~DarAnA ghRNAspada lagatA hai| pazu hamAre deza ke dhana haiN| inake hrAsa ko maiM kadApi pasaMda nahIM krtaa| sarakAra ne lAhaura meM jo kasAIkhAnA kholane kA nizcaya kiyA hai, maiM isakA ghora virodha karatA huuN| isake virodha meM dezavAsI jo bhI kadama uThAyeMge, maiM unake sAtha rhuuNgaa|" prabala jana-virodha ke Age videzI sarakAra ko bhI ghuTane Tekane par3e the tathA prastAvita yojanA ko radda karanA par3A thaa| - jaba hama khuda mRta prANiyoM kI jIti jAgatI kabra haiM, taba phira hama isa duniyA~ meM kinhIM Adarza sthitiyoM kI kalpanA kaise kara sakate haiM? - jArja albarTa aainsttaain|

Page #200
sAhitya satkAra : 195 hama haiM katla kiye gaye jAnavaroM kI jindA kaleM una jAnavaroM kI, jinheM hamane bhUkha miTAne ke lie katla ke ghATa utaaraa| yadi manuSya kI taraha pazuoM ko bhI adhikAra hote kabhI to? - jArja barnArDa zaoN 40-50 citroM se yukta yaha pustaka paThanIya hI nahIM, apitu jana-jana meM pracArita karane yogya hai tathA pracArita kara eka bahuta bar3A janamata khar3A karane meM bhI yaha pustaka sahAyaka bana sakatI hai| AzA hai donoM saMsthAna apane saMyukta prakAzana se bhaviSya meM bhI pAThakoM ko lAbhAnvita karate raheMge, saMsthAna evaM saMsthAna ke padAdhikAriyoM ko saadhuvaad| DaoN0 bhadreza jaina rASTrIya saciva : karuNA antarrASTrIya, cennaI

Page #201
1. kaise jIe~ madhura jIvana, lekhaka - zrI candraprabha, prakA0- jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) 2. saphala honA hai to, lekhaka- zrI candraprabha, prakA0- jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) sAbhAra 3. kyA svAda hai jiMdagI kA, lekhaka - mahopAdhyAya lalitaprabha sAgara, prakA0jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) 4. kaise pAe~ mana kI zAnti, lekhaka- zrI candraprabha, prakA0- jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) dhara kaise svarga banAe~, lekhaka - zrI candraprabha sAgara, prakA0 - jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 5. 6. kaise banAe~ apanA keriyara, lekhaka - zrI candraprabha sAgara, prakA0- jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 7. mA~ kI mamatA hameM pukAre, lekhaka- zrI candraprabha sAgara, prakA0 - jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 8. zAMti pAne kA rAstA, lekhaka- zrI candraprabha sAgara, prakA0- jitayazA phAuMDezana bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 9. vAha ! jindagI, lekhaka - zrI candraprabha sAgara, prakA0- jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 10. ApakI saphalatA Apake hAtha, lekhaka - zrI candraprabha sAgara, prakA0- - jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 11. kaise kareM AdhyAtmika vikAsa aura tanAva se bacAva, . lekhaka - zrI candraprabha sAgara, prakA0 - jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / 12. zAnadAra jIvana ke damadAra nuskhe, lekhaka- zrI candraprabha sAgara, prakA0jitayazA phAuMDezana, bI-7, anukampA dvitIya, ema. AI0 roDa, jayapura (rAja0 ) / *

Page #202
NO PLY, NO BOARD, NO WOOD ONLY NUWUD(r) 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 NUCU LLIT L NUWUD Registered Head Office : 20/6, Mahura Road, Faridabad-121006, HARYANA Tel: +91 129 230400-6, Fax: +91 129 5061037. Zcou word for all oss vel Marketing Offices Ahmedabad : 502, Anand Mangal, Complex-1,Behind Omkar House, Near Swastika Charrasta, C.G! 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, 2" Floor, Plot No. 72. Sec-17. Vashi Navi, Mumbai-400705. Tel: 022-39436667 25002250, Fax: 022-25002250. Pune : 209, 24 floor. Ashoka Mall, Opp. Hotel Sun N Sand, Bundgarden Road, Pune-411001. Tel: 020-39505076, 6121353, Fax: 020-26121353 Www.jainelibrary.org