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________________ zramaNa Shramana The Quarterly Journal of Research in Indology and Jainology Vol. LX No. I 1 ISSN-0972-1002 January- March 2009 1141 Parshwanath Vidyapeeth, Varanasi pArzvanAtha vi dyA pITha, vArANasI
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________________ zramaNa Shramana The Quarterly Journal of Research in Indology and Jainology Vol. LX No. I January-March 2009 Editor Hindi Section Dr. Vijaya Kumar English Section Dr. S.P. Pandey Publisher TUUT Parshwanath Vidyapeeth, Varanasi Recognized by Banaras Hindu University as an external Research Centre
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________________ zramaNa bhAratIya saMskRti evaM jainavidyA kI traimAsika zodha-patrikA Shramana The Quarterly Journal of Research in Indology and Jainology Vol. LX No. I January-March 2009 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. 2000.00 For Individuals: Rs. 1000.00 Membership fee can be sent in the form of cheque or draft only in the name of Parshwanath Vidyapeeth Published by : Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005 Ph. 911-0542-2575521, 2575890 Email : parshwanathvidyapeeth@rediffmail.com pvri@sify.com Website : www.parshwanathvidyapeeth.org Type Setting by : Add Vision Karaundi, Varanasi-221005 Printed at : Mahavir Press Bhelupur, Varanasi-221010 Note : The Editor may not be agreed with the views or the facts stated in this Journal by the respected authors.
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________________ zramaNa janavarI-mArca 2000 viSayasUcI ( hindI khaNDa) DaoN0 zrIprakAza pANDeya DaoN. sudhA jaina DaoN0 zaMbhu nAtha siMha DaoN0 Ananda kumAra zarmA 1-8 9-12 13-16 17-20 1. pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA 2. prekSAdhyAna dvArA bhAvanAtmaka cetanA kA vikAsa 3. jaina sAhitya meM kRSNa kA svarUpa 4. jaina dharma kA sAmAjika krAnti ke rUpa meM mUlyAMkana 5. sAmAjika naitikatA ke sandarbha meM karma-siddhAnta kA svarUpa ___ (gItA evaM jaina darzana kI dRSTi meM) 6. bhagavatIsUtra meM varNita paramANu vijJAna 7. uttarAdhyayanasUtra meM varNita paMcamahAvrata 8. jaina cintana meM prANAyAma : eka anuzIlana 9. jaina dharma meM bhakti kA svarUpa 10. pArzvacandragaccha kA saMkSipta itihAsa 11. pUrva-madhyakAlIna jaina abhilekhoM meM varNita samAja DaoN0 zyAma kizora siMha oma prakAza siMha DaoN0 zarmilA jaina 21-24 25-27 28-32 33-35 muni maNibhadra DaoN0 oma prakAza siMha 36-38 zivaprasAda maMju kazyapa 39-49 50-53 ( ENGLISH SECTION) Prof. R. C. Sharma 55-64 Dr. S.P. Pandey 65-82 12. Kusana Art in Mathura 13. Contribution of Jainism to Indian Culture 14. Religious Exclusion: a threat to Social Equality in Jain perspective 15. Sravasti - The Sacred Place of Sramana Tradition 20. pArzvanAtha vidyApITha ke prAGgaNa meM 21. jaina jagat Dr. Vijaya Kumar 83-88 Km. Richa Singh 89-92 93
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________________ DaoN0 zrIprakAza pANDeya DaoN0 sudhA jaina DaoN0 zaMbhu nAtha siMha DaoN0 Ananda kumAra zarmA hindI khaNDa * pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA * prekSAdhyAna dvArA bhAvanAtmaka cetanA kA vikAsa * jaina sAhitya meM kRSNa kA svarUpa * jaina dharma kA sAmAjika krAnti ke rUpa meM mUlyAMkana * sAmAjika naitikatA ke sandarbha meM karma-siddhAnta kA svarUpa (gItA evaM jaina darzana kI dRSTi meM) * bhagavatIsUtra meM varNita paramANu vijJAna * uttarAdhyayanasUtra meM varNita paMcamahAvrata jaina cintana meM prANAyAma : eka anuzIlana jaina dharma meM bhakti kA svarUpa * pArzvacandragaccha kA saMkSipta itihAsa * pUrva-madhyakAlIna jaina abhilekhoM meM varNita samAja DaoN0 zyAma kizora siMha oma prakAza siMha DaoN0 zarmilA jaina muni maNibhadra DaoN0 oma prakAza siMha zivaprasAda maMju kazyapa
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________________ pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA 'yogazcittavRtti nirodhaH " citta kI vRttiyoM kA sampUrNata: nirodha yoga hai| vastutaH citta vRttiyA~ hI saMsAra haiM, bandhana haiN| jaba taka vRttiyA~ sarvathA niruddha nahIM ho jAtIM, AtmA ko apanA zuddha svarUpa vismRta rahatA hai| use mithyA satya jaisA pratIta hotA hai| yoga-sAdhanA meM isa mithyA pratI kA dhvasta ho jAnA, AtmA kA zuddha svarUpa adhigata kara lenA athavA avidyA kA AvaraNa kSINa ho jAnA, AtmA kA paramAtma-svarUpa bana jAnA hI sAdhaka kA carama dhyeya hotA hai / usa carama dhyeya kI prApti hI bandhana se chuTakArA hai| vahI sat-cit-Ananda kI prApti hai| isa sthiti ko pAne ke lie caitasika vRttiyoM ko sarvathA roka denA, miTA denA Avazyaka hai| isa AvazyakatA kI pUrti kA mArga yoga hai| maharSi pataMjali ne yoga ke aMgoM kA nimnAMkita rUpa meM ullekha kiyA hai| 'yama niyamAsana prANAyAmapratyAhAradhAraNAdhyAnasamAdhayo'STAvaGgAni / ' arthAt yama, niyama, Asana, prANAyAma, pratyAhAra, dhAraNA, dhyAna tathA samAdhi - pataJjali ne yoga ke ye ATha aMga batAye haiN| inakA anuSThAna karane se caitasika mala alpagata ho jAte haiN| phalataH sAdhaka yA yogI ke jJAna kA prakAza vivekakhyAti taka pahu~ca jAtA hai| dUsare zabdoM meM use buddhi, ahaMkAra aura indriyoM se sarvathA bhinna AtmasvarUpa kA sAkSAtkAra ho jAtA hai / yahI 'tadA draSTuH svarUpe'vasthAnam kI sthiti draSTA kevala apane svarUpa meM avasthita ho jAtA hai| taba zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 DaoN0 zrIprakAza pANDeya' AcArya haribhadra kI yoga-sAdhanA AcArya haribhadrasUri apane yuga ke parama pratibhAzAlI vidvAn the| ve bahuzruta the, samanvayavAdI the, mAdhyasthavRtti ke the| unakI pratibhA unake dvArA racita anuyoga-catuSTayaviSayaka dharmasaMgrahaNI (dravyAnuyoga), kSetrasamAsa- TIkA (gaNitAnuyoga), paJcavastuka, dharmabindu (caraNakaraNAnuyoga), samarAiccakahA (dharmakathAnuyoga ) tathA anekAnta jayapatAkA (nyAya) va bhArata ke tatkAlIna darzana AmnAyoM se sambaddha SaDdarzana samuccaya Adi granthoM se prakaTa hai| yoga ke sambandha meM jo kucha unhoMne likhA, vaha kevala jaina- yoga sAhitya meM hI nahIM, balki AryoM kI samagra yoga-viSayaka cintanadhArA meM eka maulika vastu hai| jaina zAstroM meM AdhyAtmika vikAsa-krama kA varNana caturdaza guNasthAna tathA bahirAtmA, antarAtmA, paramAtmA ina Atma- avasthAoM Adi ko lekara kiyA gayA hai| AcArya haribhadra ne usI adhyAtma-vikAsa-krama ko yogarUpa meM nirUpita kiyA hai| unhoMne aisA karane meM jisa zailI kA upayoga kiyA hai, vaha saMbhavataH aba taka upalabdha yoga viSayaka granthoM meM prApta nahIM hai| unhoMne isa krama ko ATha yoga dRSTiyoM ke rUpa meM vibhakta kiyA hai| yogadRSTisamuccaya meM unhoMne nimnAMkita prakAra kI ATha dRSTiyA~ batAI haiM - jaina darzana ke anusAra kevalajJAna, kevaladarzana, Atmika sukha, kSAyika samyaktva Adi AtmA ke mUla guNa haiM, jinheM jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya Adi karmoM ne avaruddha yA AvRta kara rakhA hai| AtmA para Acchanna karmAvaraNoM sarvathA anAvaraNa se AtmA kA zuddha svarUpa prakaTa ho jAtA hai / usI parama zuddha nirAvaraNa Atma-dazA kA nAma mokSa hai| * saha-nidezaka, pArzvanAtha vidyApITha, AI0TI0AI0 roDa, krauMdI, vArANasI 'mitrA tArA balA, sthirA kAntA prabhA parA / nAmAni yogadRSTInAM lakSaNaM ca nibodhata / / ' ina ATha dRSTiyoM ko AcArya haribhadra ne oghadRSTi aura yogadRSTi ke rUpa meM do bhAgoM meM bA~TA hai| ogha kA artha haipravAha / pravAhapatita dRSTi oghadRSTi hai| dUsare zabdoM meM anAdi saMsAra-pravAha meM grasta aura usI meM rasa lene vAle bhAvAbhinandI prakRt janoM kI yA laukika padArtha viSayaka sAmAnya darzana oghadRSTi hai|
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________________ 2 zramaNa, varSa 60, aMka 1 / janavarI-mArca 2009 yogadRSTi oghadRSTi kA pratirUpa hai| oghadRSTi jahA~ jAgatika upalabdhiyoM ko abhipreta mAnakara calatI hai, vahA~ yogadRSTi kA prApya kevala bAhya jagat hI nahIM Antara jagat bhI hai / uttarottara vikAsa patha para bar3hate-bar3hate antataH kevala Antara jagat hI usakA lakSya raha jAtA hai| bodha jyoti kI taratamatA kI dRSTi se unhoMne ina ATha dRSTiyoM ko kramazaH tRNa, gomaya va kASTha ke agnikaNoM ke prakAza, dIpaka ke prakAza tathA ratna, tAre, sUrya evaM candramA kI AbhA se upamita kiyA hai| ina upamAnoM se jyoti kA kramika vaizadya prakaTa hotA hai| yadyapi ina Arambha kI cAra dRSTiyoM kA guNasthAna prathama (mithyAtva) hai, para kramazaH Atma - utkarSa aura mithyAtva apakarSa bar3hatA jAtA hai| guNasthAna kI zuddhimUlaka prakarSaparAkASThA-tadgata utkarSa kI antima sImA cauthI dRSTi meM prApta hotI hai| guNasthAna kI zuddhimUlaka prakarSa- parAkASThA - tadgata utkarSa kI antima sImA cauthI dRSTi meM prApta hotI hai, arthAt mitrA Adi cAra dRSTiyoM meM uttarottara mithyAtva kA parimANa ghaTatA jAtA hai aura usake phalasvarUpa utpanna hote Atma-pariSkAra rUpa guNa kA parimANa bar3hatA jAtA hai| yoM cauthI dRSTi meM mithyAtva kI mAtrA kama se kama aura zuddhimUlaka guNa kI mAtrA adhika se adhika hotI hai arthAt dIprA dRSTi meM kama se kama mithyAtva vAlA U~ce se U~cA guNasthAna hotA hai| isake bAda pAMcavIM sthirAdRSTi meM mithyAtva kA sarvathA abhAva hotA hai| samyaktva prasphuTita ho jAtA hai| sAdhaka uttarottara adhikAdhika vikAsa patha para bar3hatA jAtA hai| antima (AThavIM) dRSTi meM antima ( caturdaza) guNasthAna Atma-vikAsa kI sarvotkRSTa sthiti ayoga kevalI ke rUpa meM prakaTa hotI hai| ina uttaravartI cAra dRSTiyoM meM yoga-sAdhanA kA samagrarUpa samAhita ho jAtA hai| yogaviMzikA meM yoga kI paribhASA AcArya haribhadra ne prAkRta meM racita yogaviMzikA nAmaka apanI pustaka meM yoga kI vyAkhyA nimnAMkita rUpa meM kI hai - mokkheNa joyaNAo jogo savvo vi dhammavAvAro / parisuddho vinneo ThANAigao viseseNaM / / 1 / / saMskRta chAyA mokSeNa yojanAto yoga: sarvopi dharma - vyApAraH parizuddha vijJeyaH sthAnAdigato vizeSeNa / / haribhadra kA Azaya hai ki yaha sArA vyApAra - sAdhanA upakrama, jo sAdhaka ko mokSa se jor3atA hai, yoga hai| usakA krama ve usI pustaka kI nimnAMkita gAthA meM likhate haiM ThANunnatthAlaMbaNa-rahio taMtammi paMcahA eso / dugamitthakammajogo tahA tiyaM nANajogo u / / 2 / / saMskRta chAyA sthAnorNArthAlambana rahitastantreSu paJcadhA eSaH / dvayamatra karmayogastathA trayaM jJAnayogasta / / sthAna, UrNa, artha, Alambana aura nirAlambana yoga ke ye pA~ca prakAra haiN| inameM pahale do arthAt sthAna aura UrNa kriyA yoga ke prakAra haiM aura zeSa tIna jJAnayoga ke prakAra haiN| sthAna kA artha hai- Asana, kAyotsarga, UrNa kA artha hai- AtmA ko yoga kriyA meM jor3ate hue praNava prabhRti mantrazabdoM kA yathA vidhi uccAraNa, artha-dhyAna aura samAdhi Adi ke prArambha meM bole jAne vAle mantra Adi / tatsambaddha zAstra unakI vyAkhyAe~- Adi meM rahe paramArtha evaM rahasya kA anucintana, Alambana- bAhya pratIka kA Alambana lekara dhyAna karanA, nirAlambana- mUrta dravya arthAt bAhya pratIka ke Alambana ke binA nirvikalpa, cinmAtra, saccidAnandasvarUpa kA dhyAna krnaa| haribhadra dvArA yogaviMzikA meM diye gaye isa vizeSa krama sambandha meM yaha iMgita mAtra hai, jisa para vizad gaveSaNA kI AvazyakatA hai| jaina vAGmaya meM yoga-sAdhanA kA svarUpa AcArya hemacandra ne yoga kI paribhASA nimnAMkita rUpa meM kI hai caturvarge'graNI mokSo yogastasya ca kAraNam / jJAna- zraddhAna cAritrarUpaM ratnatrayaM ca saH / / 5 dharma, artha, kAma aura mokSa- ina cAroM puruSArthoM meM mokSa agraNI yA mukhya hai| yoga usa (mokSa) kA karaNa hai arthAt yoga-sAdhanA dvArA mokSa labhya hai| samyak jJAna, samyakdarzana tathA samyak cAritra hI yoga hai| ye tInoM jinase sadhate haiM, ve yoga ke aMga haiN| ina aMgoM kA AcArya hemacandra ne apane yogazAstra ke bAraha prakAzoM meM varNana kiyA hai| yoga ke aMga maharSi pataJjali ne yoga ke jo ATha aMga mAne haiM, unake samakakSa jaina paramparA ke nimnAMkita tattva rakhe jA sakate haiM1. mahAvrata 2. niyama yoga-saMgraha yama
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________________ pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA sthAna, kAyakleza bhAva prANAyama pratisaMlInatA 3. Asana 4. prANAyAma pratyAhAra dhAraNA dhAraNA dhyAna dhyAna 8. samAdhi samAdhi mahAvratoM ke vahI pA~ca nAma haiM, jo yamoM ke haiN| paripAlana kI dRSTi se mahAvrata ke do rUpa hote haiM- mahAvrata, aNuvrata / ahiMsA Adi kA nirapavAda rUpa meM sampUrNa paripAlana mahAvrata hai, jisakA anusaraNa zramaNoM ke lie anivArya hai| jaba unhIM kA pAlana kucha sImAoM yA apavAdoM ke sAtha kiyA jAtA hai, to ve aNu apekSAkRta choTe vrata kahe jAte haiN| sthAnAMga (5/1) samavAyAMga (25) Avazyaka, Avazyakaniryukti Adi meM isa sambandha meM vivecana prApta hai| 5. 6. 7. AcArya hemacandra ne apane yogazAstra ke prathama, dvitIya tathA tRtIya prakAza meM vratoM kA vistRta varNana kiyA hai| gRhasthoM dvArA Atma-vikAsa hetu paripAlanIya aNuvratoM kA vahA~ bar3A mArmika vizleSaNa huA hai| jaisAki varNana prApta hai, AcArya macandra ne gurjarezvara kumArapAla ke lie yogazAstra kI racanA kI thI / kumArapAla sAdhanA- parAyaNa jIvana ke lie ati utsuka thaa| rAjya-vyavasthA dekhate hue bhI vaha apane ko Atma-sAdhanA meM lagAye rakha sake, usakI yaha bhAvanA thii| ataeva gRhastha-jIvana meM rahate hue bhI Atma-vikAsa kI ora agrasara huA jA sake, isa abhipreta se hemacandra ne gRhastha jIvana ko vizeSataH dRSTi meM rkhaa| AcArya hemacandra aisA mAnate the ki gRhastha jIvana meM bhI manuSya ucca sAdhanA kara sakatA hai, dhyAna-siddha prApta kara sakatA hai| unake samakSa uttarAdhyayana kA vaha Adarza thA jahA~ 'saMti aigehiM bhikkhUhi gAratthA saMjamuttarA' ina zabdoM meM tyAganiSTha, saMyamonmukha gRhasthoM ko kinhIM - kinhIM sAdhuoM se bhI utkRSTa batAyA hai| AcArya zubhacandra aisA nahIM mAnate the / unakA kahanA thA ki buddhimAna aura tyAga - sampanna hone para bhI sAdhaka, gRhasthAzrama, jo mahA duHkhoM se bharA hai, atyanta nindita hai, usameM rahakara pramAda para vijaya nahIM pA sakatA, caJcala mana ko vaza meM nahIM kara sakatA / ataH Atma-zAnti ke lie mahApuruSa gArhasthya kA tyAga hI karate haiN| itanA hI nahIM, unhoMne to aura bhI kaThoratA se kahA ki kisI deza-vizeSa aura samayavizeSa meM AkAza-kusuma aura gardabha-zaMga kA astitva mila. 3 bhI sakatA hai parantu kisI kAla aura kisI bhI deza meM gRhasthAzrama meM rahate hue dhyAna-siddhi adhigata karanA zakya nahIM hai| AcArya zubhacandra ne jo yaha kahA hai, usake pIche unakA jo tAttvika mantavya hai, vaha samIkSAtmaka dRSTi se vivecya hai| sApavAda aura nirapavAda vrata-paramparA tathA pataJjali dvArA pratipAdita yamoM ke tAratamyatA rUpa para vizeSataH UhApoha kiyA jAnA apekSita hai / pataJjali rUpa ko mahAvrata' zabda se abhihita karate haiM, jo vizeSata: jaina paramparA se tulanIya hai| yogasUtra ke vyAsabhASya meM isakA talasparzI vivecana huA hai| yamoM ke pazcAt niyama Ate haiN| niyama sAdhaka ke jIvana meM uttarottara pariSkAra lAne vAle sAdhana haiN| samavAyAMgasUtra ke battIsaveM samavAya meM yogasaMgraha ke nAma se battIsa niyamoM ke ullekha haiM, jo sAdhaka kI vrata-sampadA kI vRddhi karane vAle haiN| Acarita azubha karmoM kI AlocanA, kaSTa meM dharmadRr3hatA, svAvalambI, tapa, yaza kI aspRhA, alobha, titikSA, saralatA, pavitratA, samyak-dRSTi, vinaya, dhairya, saMveda, mAyA - zUnyatA Adi kA unameM samAveza hai| pataJjali dvArA pratipAdita niyama tathA samavAyAMga ke yogasaMgraha paraspara tulanIya haiN| saba meM to nahIM para, aneka bAtoM meM inameM sAmaMjasya hai| yogasaMgraha meM eka hI bAta ko vistAra se aneka zabdoM meM kahA gayA hai| isakA kAraNa yaha hai- jaina AgamoM meM do prakAra ke adhyetA batAye gaye haiM- saMkSepa-ruci aura vistAra- ruci| saMkSepa-ruci adhyetA bahuta thor3e meM bahuta kucha samajha lenA cAhate haiM aura vistAra - ruci adhyetA pratyeka bAta ko vistAra ke sAtha sunanA-samajhanA cAhate haiN| yogasaMgraha ke battIsa bheda isI vistAra - ruci - sApekSa nirUpaNa - zailI ke antargata Ate haiN| Asana prAcIna jaina paramparA meM Asana kI jagaha 'sthAna' kA prayoga huA hai| oghaniryukti6- bhASya (152) meM sthAna ke tIna prakAra batalAye gaye haiM- Urdhva- sthAna, niSIdana-sthAna tathA zayana - sthAna | sthAna kA artha gati kI nivRtti arthAt sthira rahanA hai| Asana kA zAbdika artha hai- baitthnaa| para, ve (Asana) khar3e, baiThe, sote- tInoM avasthAoM meM kiye jAte haiN| kucha Asana khar3e hokara karane ke haiM, kucha baiThe hue aura kucha soye
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 hue karane ke| isa dRSTi se Asana zabda kI apekSA sthAna zabda pratIta hote haiN| aisA anumAna hai, Asana aura prANAyAma ko adhika artha-sUcaka hai| unhoMne yoga kA bAhyAMga mAtra mAnA, antaraMga nhiiN| vastuta: ye Urdhva-sthAna- khar3e hokara kiye jAne vAle sthAna- haThayoga ke hI mukhya aMga ho gye| lagabhaga chaThI zatI ke pazcAt Asana Urdhva-sthAna kahalAte haiN| unake sAdhAraNa, savicAra, bhArata meM eka aisA samaya AyA, jaba haThayoga kA atyanta sanniruddha, vyutsarga, samapAda, ekapAda tathA gRdghoDDIna- ye sAta prAdhAnya ho gyaa| vaha kevala sAdhana nahIM rahA, sAdhya bana bheda haiN| gyaa| tabhI to hama dekhate haiM, gheraNDa saMhitA meM AsanoM ko ___niSIdana-sthAna- baiThakara kiye jAne vAle sthAnoM- caurAsI se lekara caurAsI lAkha taka pahu~cA diyA gyaa| AsanoM ko niSIdana-sthala kahA jAtA hai| usake aneka prakAra bhAva-prANAyAma haiM-niSadyA, vIrAsana, padmAsana, utkaTikAsana, godohikA, kucha jaina vidvAnoM ne prANAyAma ko bhAva-prANAyAma ke makaramukha, kukkuTAsana aadi| rUpa meM naI zailI se vyAkhyAyita kiyA hai| unake anusAra AcArya hemacandra ne yogazAstra meM caturtha prakAza ke bAhya bhAva kA tyAga- recaka, antarbhAva kI pUrNatA- pUraka antargata paryakAsana, vIrAsana, vajrAsana, padmAsana, bhadrAsana, tathA samabhAva meM sthiratA kumbhaka hai| zvAsa-prazvAsamUlaka daNDAsana, utkaTikAsana yA godohAsana va kAyotsargAsana kA abhyAsa-krama ko unhoMne dravya (bAhya) prANAyAma khaa| dravya ullekha kiyA hai| prANAyAma kI apekSA bhAva prANAyAma AtmadRSTyA adhika upayogI ___ Asana ke sambandha meM hemacandra ne eka vizeSa bAta hai, aisA unakA abhimata thaa| kahI hai- jisa-jisa Asana ke prayoga se sAdhaka kA mana pratyAhAra sthira bane, usI Asana kA dhyAna ke sAdhaka ke rUpa meM maharSi pataJjali ne pratyAhAra kI vyAkhyA karate hue upayoga kiyA jAnA caahie|" likhA hai- . hemacandra ke anusAra amuka AsanoM kA hI prayoga 'apane viSayoM ke sambandha se rahita hone para indriyoM kiyA jAya, amuka kA nahIM, aisA koI nibandhana nahIM hai| kA citta ke svarUpa meM tadAkAra-sA ho jAnA pratyAhAra hai|10 pAtaJjala yoga ke antargata tatsambaddha sAhitya jaise jaina paramparA meM nirUpita pratisaMlInatA ko pratyAhAra zivasaMhitA.gheraNDasaMhitA. haThayogapradIpikA Adi granthoM meM ke samakakSa rakhA jA sakatA hai| pratisaMlInatA Asana,bandha, mudrA, SaTkarma,kumbhaka,recaka, pUraka Adi bAhya kA apanA pAribhASika zabda hai isakA artha hai- azubha yogAMgoM kA atyanta vistAra ke sAtha varNana kiyA gayA hai| pravRttiyoM se zarIra, indriya tathA mana kA saMkoca krnaa| dUsare kAyakleza zabdoM meM isakA tAtparya aprazasta se apane ko haTAkara prazasta jaina paramparA meM nirjarA ke bAraha bhedoM meM pA~cavAM kI ora prayANa karanA hai| pratisaMlInatA ke nimnAMkita cAra kAyakleza ke antargata aneka daihika sthitiyA~ bhI AtI haiM bheda haiMtathA zIta, tApa Adi ko samabhAva se sahanA bhI isameM sammilita 1. indriya-pratisaMlInatA- indriy-sNym| hai| isa upakrama kA kAya-kleza nAma sambhavataH isalie diyA 2.mana pratisaMlInatA- mn-sNym| gayA hai ki daihika dRSTi se jana-sAdhAraNa ke lie yaha klezakAraka 3. kaSAya-pratisaMlInatA- kssaay-sNym| hai| para, Atmarata sAdhaka, jo deha ko apanA nahIM mAnatA, jo 4. upkrnn-prtisNliintaa-upkrnn-sNym| kSaNa-kSaNa AtmAbhiruci meM saMlagna rahatA hai, aisA karane meM kaSTa sthUla rUpeNa pratyAhAra tathA pratisaMlInatA meM kAphI dUra kA anubhava nahIM krtaa| aupapAtikasUtra ke bAhya tapaHprakaraNa taka samanvaya pratIta hotA hai| para donoM ke Abhyantara rUpa kI meM tathA dazAzrutaskandhasUtra kI saptama dazA meM isa sambandha meM sUkSma gaveSaNA apekSita hai, jisase tadgata tattvoM kA sAmya, vistRta vivecana hai| sAmIpya athavA pArthakya Adi spaSTa ho ske| aupapAtikasUtra prANAyAma bAhya tapa adhikAra tathA vyAkhyAprajJaptisUtra (25-7-7) jaina AgamoM meM prANAyAma ke sambandha meM vizeSa varNana Adi meM pratisaMlInatA kA vivecana hai| niyukti, cUrNi tathA nahIM miltaa| jaina manISI, zAstrakAra isa viSaya meM udAsIna se TIkA-sAhitya meM isakA vistAra se varNana haA hai|
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________________ pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA dhAraNA, dhyAna, samAdhi dhyAna, samAdhi Adi gauNa ho gaye haiN| phalataH dhyAna sambandhI dhAraNA, dhyAna, samAdhi- ye yoga ke atyanta mahattvapUrNa aneka tathyoM kA lopa ho gayA hai| aMga haiN| pAtaJjala va jaina- dono yoga-paramparAoM meM ye nAma sthAnAMgasUtra adhyayana cAra, udezaka eka, samavAyAMgasUtra samAna rUpa meM prApta hote haiN| AcArya haribhadra, hemacandra, zubhacandra, samavAya cAra, Avazyakaniyukti ke kAyotsarga adhyayana meM yazovijaya Adi vidvAnoM ne apanI-apanI zailI meM inakA tathA aneka Agama granthoM meM etada sambandhI sAmagrI paryApta vivecana kiyA hai| mAtrA meM bikharI par3I hai| dhAraNA ke artha meM ekAgra manaHsannivezanA zabda bhI AcArya hemacandra aura zubhacandra ne dhyAtA kI yogyatA prayukta huA hai| dhAraNA Adi ina tIna aMgoM kA atyadhika va dhyeya ke svarUpa kA vivecana karate hue dhyeya ko piNDastha, mahattva isalie hai ki yogI inhIM ke sahAre uttarottara daihikatA padastha rUpastha aura rUpAtIta- ina cAra prakAroM meM bA~TA hai| se chaTatA haA AtmotkarSa kI unnata bhUmikA para ArUDha hotA unhoMne pArthivI, AgneyI, vAyavI, vAruNI aura tattvabha ke nAma jAtA hai| praznavyAkaraNasUtra ke saMvaradvAra tathA vyAkhyAprajJaptisUtra se piNDastha dhyAna kI pA~ca dhAraNAe~ batAI haiM.jinake sambandha ke paccIsaveM zataka ke saptama uddezaka Adi aneka Agamika meM vivakSA kI vizeSa AvazyakatA hai| isI prakAra padastha, sthaloM meM dhyAna Adi kA vizad vizleSaNa huA hai| rUpastha aura rUpAtIta dhyAna kA bhI unhoMne vistRta vivecana maharSi pataJjali ne zarIra ke bAhara-AkAza, sUrya, kiyA hai, jinakA sUkSma anuzIlana apekSita hai| candra Adi; zarIra ke bhItara nAbhicakra, hRtkamala Adi meM se AcArya hemacandra keyogazAstra ke saptama,aSTama,navama, kisI eka deza meM cittavRtti lagAne ko dhAraNA' kahA hai| dazama aura ekAdaza prakAza meM dhyAna kA vizad varNana hai| dhyeya-vastu meM vRtti kI ekatAnatA arthAt usI vastu meM citta dharma-dhyAna aura zukla-dhyAna, jo Atma-nairmalya ke kA ekAgra ho jAnA dhyAna hai| jaba kevala dhyeya mAtra kI hI hetu haiM, kA ukta AcAryoM (haribhadra, hemacandra, zubhacandra) ne pratIti ho tathA citta kA apanA svarUpa zUnya jaisA ho jAya, apane granthoM meM savistAra varNana kiyA hai| ye donoM AtmalakSI taba vaha dhyAna samAdhi ho jAtA hai| dhAraNA, dhyAna aura haiN| zukla" dhyAna viziSTa jJAnI sAdhakoM ko hotA hai| vaha samAdhi kA yaha saMkSipta varNana hai| bhASyakAra vyAsa ne inakA antaHsthairya yA Atma-sthiratA kI parAkASThA kI dazA hai| bar3A vistRta tathA mArmika vivecana kiyA hai| dharma-sthAna usase pahale kI sthiti hai, vaha zubhamUlaka hai| jaina Antarika pariSkRti, AdhyAtmika vizuddhi ke lie jaina paramparA meM azubha, zubha aura zuddha ina tIna zabdoM kA vizeSa sAdhanA meM bhI dhyAna kA bahuta bar3A mahattvarahA hai| antima tIrthaMkara rUpa se vyavahAra huA hai| azubha pApamUlaka, zubha puNyamUlaka mahAvIra kA anyAnya vizeSaNoM ke sAtha eka vizeSaNa dhyAna- tathA zuddha pApa-puNya se atIta nirAvaraNAtmaka sthiti hai| yogI bhI hai| AcArAMgasUtra ke navama adhyayana meM jahA~ bhagavAn dharma-dhyAna ke cAra bheda haiM- AjJA-vicaya, apAyamahAvIra kI caryA kA varNana hai, vahA~ unakI dhyAnAtmaka sAdhanA vicaya, vipAka-vicaya tathA sNsthaan-vicy| sthAnAMgasUtra, kA bhI ullekha hai| vividha AsanoM se vividha prakAra se,nitAnta samavAyAMgasUtra, AvazyakasUtra Adi arddhamAgadhI AgamoM meM asaMga bhAva se unake dhyAna karate rahane ke aneka preraka prasaMga vahA~ vikIrNa rUpa meM inakA varNana milatA hai| varNita haiN| eka sthAna para likhA gayA hai ki ve solaha dina-rAta AjJA, apAya, vipAka aura saMsthAna- ye dhyeya haiN| taka satata dhyAnazIla rhe| unakI stavanA meM vahIM para kahA gayA jaise sthUla yA sUkSma Alambana para citta ekAgra kiyA jAtA hai ki ve anuttara dhyAna ke ArAdhaka haiN| unakA dhyAna zaMkha aura hai| vaise hI ina dhyeya viSayoM para citta ko ekAgra kiyA jAtA indu kI bhA~ti parama zukla hai| hai| inake cintana se citta kI zuddhi hotI hai, citta nirodha dazA vAstava meM jaina paramparA kI jaisI sthiti Aja hai, kI ora agrasara hotA hai, isalie inakA cintana dharma-dhyAna mahAvIra ke samaya meM sarvathA vaisI nahIM thii| Aja lambe kahalAtA hai| upavAsa, anazana Adi para jitanA jora diyA jAtA hai, usakI dharma-dhyAna citta-zuddhiyAcitta-nirodhakA prArambhika tulanA meM mAnasika ekAgratA, caitasika vRttiyoM kA niyantraNa, abhyAsa hai|shukl-dhyaan meM yaha abhyAsa paripakva ho jAtA hai|
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________________ 6 zramaNa, varSa 60, aMka 1 / janavarI-mArca 2009 mana sahaja hI caJcala hai| viSayoM kA Alambana pAkara mana kI caJcalatA bar3hatI jAtI hai| dhyAna kA kArya usa caMcala evaM bhramaNazIla mana ko zeSa viSayoM se haTA, kisI eka viSaya para sthira kara denA hai| jyoM-jyoM sthiratA bar3hatI hai, mana zAnta aura niSprakampa hotA jAtA hai| zukla - dhyAna ke antima caraNa meM mana kI pravRtti kA pUrNa nirodha- pUrNa saMvara ho jAtA hai arthAt samAdhi avasthA prApta ho jAtI hai| AcArya umAsvAti ne zukla- dhyAna ke cAra bheda" batalAye haiM 1. pRthaktvavitarkasavicAra, 2. ekatvavitarkanirvicAra, 3. sUkSmakriyApratipAti, 4. vyuparatakriyAnivRtti / AcArya hemacandra ne zukla-dhyAna ke svAmI, zukladhyAna kA krama, phala, zukla - dhyAna" dvArA ghAti - aghAti karmoM kA apaca Adi aneka viSayoM kA vizleSaNa kiyA hai, jo mananIya hai| jaina paramparA ke anusAra vitarka kA artha zrutAvalambI vikalpa hai| pUrvadhara - viziSTa jJAnI muni pUrva zruta - viziSTa jJAna anusAra kisI eka dravya kA Alambana lekara dhyAna karatA hai / kintu usake kisI eka pariNAma yA paryAya ( kSaNa-kSaNavartI avasthA vizeSa) para sthira nahIM rhtaa| vaha usake vividha pariNAmoM para saMcaraNa karatA hai - zabda se artha para, artha se zabda para tathA mana, vANI evaM deha meM eka-dUsare kI prakRti para saMkramaNa hote rahane para bhI dhyeya dravya eka hI hotA hai, ataH usa aMza meM mana kI sthiratA banI rahatI hai| isa apekSA se ise dhyAna kahane meM Apatti nahIM hai| maharSi pataJjali ne yogasUtra meM savitarka - samApatti" (samAdhi) kA jo varNana kiyA hai, vaha pRthaktvavitarkasavicAra zukla- dhyAna se tulanIya hai| vahA~ zabda, artha aura jJAna ina tInoM ke vikalpoM se saMkIrNa-milita samApatti-samAdhi ko savitarka - samApatti kahA hai| ina (pAtaJjala aura jaina yoga se sambaddha) donoM kI gaharAI meM jAne se aneka dArzanika tathya spaSTa hoNge| pUrvadhara viziSTa jJAnI pUrvazruta viziSTa jJAna ke kisI eka pariNAma para citta ko sthira karatA hai / vaha zabda, artha, mana, vAk tathA deha para saMkramaNa nahIM krtaa| vaisA dhyAna ekatva vicAra - avitarka kahalAtA hai| pahale meM pRthaktva hai ataH vaha savicAra hai, dUsare meM ekatva hai ataH vaha avicAra hai| dUsare zabdoM meM kahA jA sakatA hai ki pahale meM vaicArika saMkrama hai, dUsare meM asNkrm| AcArya hemacandra ne yogazAstra" meM inheM pRthaktva - zruta- savicAra tathA ekatva - zruta-avicAra ke nAma se abhihita kiyA hai| maharSi pataJjali dvArA varNita nirvitarka-samApatti ekatvavicAra-avitarka se tulanIya hai / pataJjali likhate haiM ki jaba smRti parizuddha ho jAtI hai arthAt zabda aura pratIti kI smRti lupta ho jAtI hai, cittavRtti kevala arthamAtra kaa| dhyeya mAtra kA nirbhAsa karAne vAlI dhyeya mAtra ke svarUpa ko pratyakSa karAne vAlI ho, svayaM svarUpa- zUnya kI taraha bana jAtI hai, taba vaisI sthiti nirvitarka samApatti ke nAma se abhihita hotI hai| 20 yaha vivecana sthUla dhyeya padArthoM kI dRSTi se hai| jahA~ dhyeya padArtha sUkSma hoM, vahA~ ukta donoM kI saMjJA savicAra aura nirvicAra samAdhi hai, aisA pataJjali kahate haiN| nirvicAra - samAdhi meM atyanta vaizadya-nairmalya rahatA hai, ataH yogI ko usameM adhyAtma- prasAda - Atma-ullAsa prApta hotA hai| usa samaya yogI kI prajJA RtambharA hotI hai / Rtam kA artha satya hai / vaha prajJA yA buddhi satya ko grahaNa karane vAlI hotI hai| usameM saMzaya aura azubha kA leza mAtra bhI aMza nahIM rhtaa| usa RtambharA prajJA se utpanna saMskAroM ke prabhAva se anya saMskAroM kA abhAva ho jAtA hai / antataH RtambharA prajJA se janita saMskAroM meM bhI Asakti na rahane ke kAraNa unakA bhI nirodha ho jAtA hai| isa prakAra samasta saMskAra niruddha ho jAte haiM / phalataH saMsAra ke bIja kA sarvathA abhAva ho jAne se nirbIja-samAdhi-dazA prApta hotI hai| isa sambandha meM jaina dRSTikoNa kucha bhinna hai| jaisAki pahale ullekha huA hai, jaina darzana ke anusAra AtmA para jo karmAvaraNa chAye hue haiM, unhIM ne usakA zuddha svarUpa AvRta kara rakhA hai| jyoM-jyoM una AvaraNoM kA vilaya hotA jAyegA, AtmA kI vaibhAvika dazA chUTatI jAyegI aura vaha (AtmA) svAbhAvika dazA prApta karatI jaayegii| AvaraNoM ke apacaya ke nAza ke jaina darzana meM tIna krama haiM- kSaya, upazama aura kSayopazama / kisI kArmika AvaraNa kA sarvathA nirmala yA naSTa ho jAnA kSaya, avadhi-vizeSa ke lie miTa jAnA yA zAnta ho nA upazama tathA karma kI katipaya prakRtiyoM kA sarvathA kSINa ho jAnA aura katipaya prakRtiyoM kA samaya vizeSa ke lie zAnta ho jAnA kSayopazama kahalAtA hai| karmoM ke upazama se jo samAdhi-avasthA prApta hotI hai, vaha sabIja hai, kyoMki vahA~ karma-bIja kA sarvathA uccheda nahIM huA hai, kevala upazama
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________________ pataJjali kA aSTAMga yoga tathA jaina yoga-sAdhanA huA hai| kArmika AvaraNoM ke kSaya se jo samAdhi-avasthA prApta hotI hai, vaha nirbIja hai; kyoMki vahA~ karma-bIja sampUrNata: dagdha ho jAtA hai| karmoM ke upazama se prApta unnata dazA phira avanata dazA meM parivartita ho sakatI hai, para karma-kSaya se prApta unnata dazA meM aisA nahIM hotA / pAtaJjala aura jaina yoga ke ina binduoM para gaharAI se vicAra apekSita hai| kAyotsarga 'kAyotsarga' jaina paramparA kA eka pAribhASika zabda hai| isakA dhyAna ke sAtha vizeSa sambandha hai, kAyotsarga kA zAbdika artha hai - zarIra kA tyAga - visarjana / para jIte jI zarIra kA tyAga kaise saMbhava hai? yahA~ zarIra ke tyAga kA artha hai zarIra kI caMcalatA kA visarjana, zarIra kA zithilIkaraNa, zArIrika mamatva kA visarjana, 'zarIra merA haiM' - isa bhAvanA kA visarjana / mamatva aura pravRtti mana aura zarIra meM tanAva paidA karate haiN| tanAva kI sthiti meM dhyAna kaise ho? ataH mana ko zAnta va sthira karane ke lie zarIra ko zithila karanA bahuta Avazyaka hai| zarIra utanA zithila honA cAhie, jitanA kiyA jA ske| zithilIkaraNa ke samaya mana pUrA khAlI rahe, koI cintana na ho, japa bhI na ho, yaha na ho sake to om Adi kA aisA svara-pravAha ho ki bIca meM koI anya vikalpa A hI na ske| uttarAdhyayanasUtra, Avazyakaniryukti, dazavaikAlikacUrNi Adi meM vikIrNa rUpa meM etatsambandhI sAmagrI prApya hai| amitagati - zrAvakAcAra aura mUlAcAra meM kAyotsarga ke prakAra, kAlamAna Adi para vistRta prakAza DAlA gayA hai| kAyotsarga ke kAlamAna meM ucchvAsoM kI gaNanA eka vizeSa prakAra se vahA~ varNita hai| kAyotsarga ke prasaMga meM jaina AgamoM meM vizeSa pratimAoM kA ullekha hai| pratimA abhyAsa kI eka vizeSa dazA hai / bhadrA pratimA, mahAbhadrA pratimA, sarvatobhadrA pratimA tathA mahApratimA - kAyotsarga kI ina vizeSa dazAoM meM sthita hokara bhagavAn mahAvIra dhyAna kiyA thA, jinakA AgamoM meM ullekha hai| sthAnAMgasUtra meM subhadra pratimA kA bhI ullekha hai| inake atirikta samAdhipratimA, upadhAna- pratimA, viveka-pratimA, vyutsarga-pratimA, kSullikAmoda-pratimA, yavamadhyA pratimA, vajramadhyA pratimA Adi kA bhI Agama-sAhitya meM ullekha milatA hai| para inake svarUpa sambandha meM kucha vizeSa ullekha prApta nahIM hai| pratIta hotA hai, yaha paramparA lupta ho gaI jo eka gaveSaNIya viSaya hai| 7 Alambana, anuprekSA, bhAvanA dhyAna ko paripuSTa karane ke lie jaina AgamoM meM unake Alambana, anuprekSA Adi para bhI vicAra kiyA gayA hai| AcArya hemacandra ne apane yogazAstra meM inakI vizeSa carcA kI hai| udAharaNArtha - unhoMne zAnti, mukti, mArdava tathA Arja ko zukla- dhyAna kA Alambana kahA hai| anantavRttitA anuprekSA, vipariNAma anuprekSA, azubha anuprekSA tathA upAya anuprekSA zukla - dhyAna kI cAra anuprekSAe~ haiN| dhyAna ke lie apekSita nirdvandvatA ke lie jaina AgamoM meM dvAdaza bhAvanAoM kA varNana hai| AcArya hemacandra, zubhacandra Adi ne bhI unakA vivecana kiyA hai| ve bhAvanAe~ nimnAMkita haiM anitya, azaraNa, bhava, ekatva, anyatva, azauca, Asrava, saMvara, nirjarA, dharma, loka evaM bodhi- durlabhatA / ina bhAvanAoM ke vizeSa abhyAsa kA jaina paramparA meM eka manovaijJAnikatA pUrNa vyavasthita krama rahA hai| mAnasika AvegoM ko kSINa karane ke lie bhAvanAoM ke abhyAsa kA bar3A mahattva hai| Alambana, anuprekSA, bhAvanA Adi kA jo vistRta artha jaina (yoga ke) AcAryoM ne kiyA hai, usake pIche vizeSataH yaha abhipreta rahA hai ki cittavRttiyoM ke nirodha ke lie apekSita nirmalatA, vizadtA evaM ujjvalatA kA antarmana meM udbhava ho ske| AcArya hemacandra kA anubhUta vivecana AcArya hemacandra ke yogazAstra kA antima prakAza (adhyAya) unake anubhava para AdhRta hai| usakA prArambha karate hue ve likhate haiM- "zAstra rUpI samudra se tathA guru-mukha se jo maiMne prApta kiyA, vaha pichale prakAzoM (adhyAyoM) meM maiMne bhalI-bhA~ti vivecita kara hI diyA hai| aba, mujhe jo anubhava se prApta hai, vaha nirmala tattva prakAzita kara rahA huuN|" 123 isa prakAza meM unhoMne mana kA vizeSa rUpa se vizleSaNa kiyA hai| unhoMne yogAbhyAsa ke prasaMga meM vikSipta, yAtAyAta, zliSTa tathA sulIna Adi mana ke cAra bheda kiye haiN| unhoMne apanI dRSTi se inakI vizad vyAkhyA kI hai| yogazAstra kA yaha adhyAya sAdhakoM ke lie vizeSa rUpa se adhyetavya hai| hemacandra ne vividha prasaMgoM meM bahirAtmA, antarAtmA, paramAtmA, audAsInya, unmanIbhAva, dRSTi- jaya, manojaya Adi viSayoM para bhI apane vicAra upasthita kiye haiM / bahirAtmA,
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 antarAtmA tathA paramAtmA ke rUpa meM AtmA ke jo tIna bheda hai,jo jJAna aura jIvana caryA ke ubhaya pakSa kA samAdhAyaka hai| kiye jAte haiM. ve Agamokta haiN| vizeSAvazyakabhASya meM unakA sAMkhya darzana aneka puruSavAdI hai| puruSa kA Azaya yahA~ savistAra varNana hai| AtmA se hai| jaina darzana ke anasAra bhI AtmA aneka hai| jaina isa adhyAya meM hemacandra ne aura bhI aneka mahattvapUrNa / darzana aura sAMkhya darzana ke anekAtmavAda para gaveSaNAtmaka viSayoM kI carcA kI hai, jo yadyapi saMkSipta haiM para vicAra dRSTi se gambhIra parizIlana vAJchanIya hai| sAmagrI kI dRSTi se mahattvapUrNa haiN| isake atirikta pAtaJjala yoga tathA jaina yoga ke aneka karaNIya aise pahala haiM, jina para gaharAI meM tulanAtmaka adhyayana kiyA jAnA yoga darzana, sAdhanA aura abhyAsa ke mArga kA udbodhaka caahie| kyoMki ina donoM paramparAoM meM kAphI sAmaMjasya hai| yaha hai| usakI vaicArika pRSThabhUmi yA tAttvika AdhAra sAMkhya darzana sAmaMjasya kevala bAhya hai yA tattvataH unameM koI aisI sUkSma hai, yahI kAraNa hai ki donoM ko milAkara sAMkhya-yoga kahA Antarika samanviti bhI hai,jo unakA sambandha kisI eka vizeSa jAtA hai| donoM kA sammilita rUpa hI eka samagra darzana banatA srota se jor3atI ho, yaha vizeSa rUpa se gaveSaNIya hai| sandarbha: 1. yogasUtra, 1/2. 14. zucaM klamayatIti zuklama-zokaM glpytiityrthH| 2. vahI, 2/29. tattvArthazlokavArtika1. 3. vahI, 1/3. 15. AjJA'pAyavipAkasaMsthAnavicayAya dhrmmprmttsNytsy| 4. tRnngomykaasstthaagniknndiipprbhopmaa| tattvArthasUtra 9.37. ratnatArArkacandrAbhAH sdRssttedRssttirssttdhaa|| yogadRSTi- 16. pRthaktavaikatvavitarkasUkSmakriyApratipAtivyuparatakriyAsamuccaya 15. nivRtiini| - vahI, 9.41. 5. yogazAstra 1/15. 17. AtmA ke mUla guNoM kA ghAta karane vaale| 6. jAtidezakAlasamayAnavacchinnAH sArvabhaumA mhaavrtm| 18. tatra zabdArthajJAnavikalpaiH saMkIrNA savitarkA smaapttiH| yogasUtra, 2/ 31. yogasUtra 1/42 7. jAyate yena yeneha, vihitena sthiraM mnH| 19. jJeyaM nAnAtvazrutavicAramaikya-zrutAvicAraM c| tattadeva vidhAtavyamAsanaM dhyaan-saadhnm|| yogazAstra sUkSma-kriyamutsanna-kriyamiti bhedaizcaturdhA tt|| yogazAstra, 4/134 8. zubha pravRtti se hone vAlI AtmA kI AMzika ujjvalatA 20. smRtiparizuddhau svarUpazUnyevArthamAtranirbhAsA nirvitrkaa| nirjarA kahalAtI hai| yogasUtra 1/43 9. 1. anazana, 2. unodarI (avamaudarya), 3. bhikSAcarI, 21. etayaiva savicArA nirvicArA ca sUkSmaviSayA vyaakhyaataa| 4. rasa-parityAga, 5. kAya-kleza, 6. pratisaMlInatA, vahI, 1.44. 7. prAyazcitta, 8. vinaya, 9. vaiyAvRtya (sevA), 22. aSTottarazetocchavAsa: kAyotsargaH prtikrme| 10. svAdhyAya, 11. kaayotsrg| sAndhye prAbhAtike vaardh-mnystptviNshtiH|| 10. svaviSayAsamprayoge cittasya svarUpAnukAra ivendriyANAM saptaviMzatirucchvAsAH sNsaaronmuulnkssme| prtyaahaarH| yogasUtra, 2-54. santi paJca namaskAre, navadhA cintite sti|| 11. dezabandhazcittasya dhaarnnaa| yogasUtra, 3/1. amitigati zrAvakAcAra 6.68-69. 12. tatra pratyayaikatAnatA dhyaanm| vahI, 3/2. 23. zrutasindhorgurumukhato yadadhigataM tadiha darzitaM smyk| 13. tdevaarthmaatrnirbhaasNsvruupshuunymivsmaadhiH| vahI, 3/3 anubhavasiddhamidAnI prakAzyate tttvmidmmlm|| yogazAstra 12.1
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________________ prekSAdhyAna dvArA bhAvanAtmaka cetanA kA vikAsa vartamAna meM dhyAna kI prAsaMgikatA utanI hI hai jitanI prAcIna kAla meM thI, balki yaha kahA jAe ki vartamAna meM prAcIna kAla se kahIM adhika hai to koI atizayokti nahIM hogii| Aja ke vyasta jIvana meM mana vicAroM, kalpanAoM, smRtiyoM, vRttiyoM, kAmanAoM aura vikAra vAsanAoM Adi meM sakriya rUpa se saMzliSTa hai, jinakI nivRtti ke lie mana kA nirodha Avazyaka pratIta hotA hai / Aja bhautika sukhoM se utpanna mAnasika azAMti ke nirAkaraNa ke lie bhAratIya to kyA pAzcAtya jaise vikasita kahe jAne vAle deza bhI bhAratIya saMtoM evaM mahAtmAoM kI yoga evaM dhyAna kI zikSA ke lie lAlAyita rahate haiN| aise meM mana kA virodha karanA ucita nahIM jAna par3atA hai, kyoMki virodha karane se mana kuMThita hokara nAnA prakAra kI vyAdhiyoM ko janma detA hai jisase eka naI samasyA utpanna hotI hai / ata: yoga se mana kA nirodha karanA caahie| yoga se citta ekAgra hotA hai / citta kI ekAgratA kA prabalatama evaM sarvottama sAdhana hai- dhyaan| dhyAna ke mAdhyama se mana kI caMcalatA, asthiratA, azAMti tathA vyagratA kA nAza hotA hai aura Ananda, sukha srota jo antarmana meM banda rahate haiM, khula jAte haiN| yadi yaha kahA jAe ki bhaTakate hue mAnava ko koI trANa dilA sakatA hai to vaha hai- sddhyaan| Aja bhAratIya yoga aura dhyAna kI sAdhanA-paddhattiyoM ko vidvatjana apane-apane DhaMga se prastuta kara rahe haiN| sAtha hI pazcimI dezoM ke logoM kA dhyAna ke prati bar3hate AkarSaNa ko dekhate hue dhyAna ko pazcimI dezoM ke logoM kI ruci ke anurUpa banAkara videzoM meM niryAta kiyA jA rahA hai| yoga aura dhyAna kI sAdhanA meM zArIrika vikRtiyoM aura mAnasika tanAvoM ko samApta karane kI jo zakti hai, usake kAraNa bhogavAdI evaM mAnasika tanAvoM se saMtrasta pazcimI dezoM ke loga caittasika zAMti kA anubhava karate haiM aura yahI kAraNa hai ki unakA yoga aura dhyAna ke prati AkarSaNa bar3ha rahA hai| zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 DaoN0 * variSTha prAdhyApaka, pArzvanAtha vidyApITha, AI0TI0AI0 roDa, karauMdI, vArANasI sudhA jaina* Aja kA yuga samasyAoM kA yuga hai| vyakti samasyAoM ke jAla meM pha~sA huA hai| kisI ko bhojana kI samasyA hai to kisI ko pAnI kI, kisI ko jamIna kI samasyA hai to kisI ko makAna kii| lekina ina saba kI jar3a meM yadi koI samasyA hai to vaha hai mana kI samasyA / vikAsa ke krama meM bhale hI vyakti ko bhautika sukha-suvidhAe~ upalabdha ho jAeM, bauddhika virAsata bhI carama sImA ko chU le, phira bhI jaba taka mAnasika samasyAoM kA saTIka samAdhAna prApta nahIM ho jAtA taba taka usakI mAnasika azAMti aura udvignatA kI parisamApti nahIM hotii| mAnasika tanAva Aja vizva kI sabase bar3I samasyA banI huI hai| lAkhoM vyakti prativarSa pAgala hote haiM aura lAkhoM hI AtmahatyA karate haiN| mAnasika azAMti ko dUra karane ke lie Adhunika davAIyA~ evaM Dragsa ke sevana kiye jAte haiN| phalataH vyakti nazA kA sevana karane lagatA hai| zaukavaza yA saMgati se isakI lata par3a jAtI hai jisase chuTakArA pAnA atyanta kaThina ho jAtA hai| nazA kA sambandha mastiSka se hotA hai jisase mastiSka kI nAr3iyA~ yAnI snAyutaMtra isa prakAra prabhAvita hote haiM ki vyakti usakA Adi ho jAtA hai| phalataH corI, hiMsA Adi ke dvArA dhana prApta kara apane naze kI lata ko pUrA karanA hI usake jIvana kA lakSya bana jAtA hai| hama sabhI jAnate haiM ki pUre vizva meM vaicArika krAnti ke phalasvarUpa dvandva, TakarAhaTa, yuddha Adi se mAnava becaina hai| lakSya kI sthiratA ke abhAva meM jindagI kI sabhI rAheM dhUmila ho cukI haiN| aisI paristhiti meM prazna uThatA hai ki kyA prekSAdhyAna Aja ke yuga meM pIr3ita mAnava ko usakI pIr3A se trANa dilAne meM sakSama hai? yadi hai to kitanA aura kisa rUpa meM? manovijJAna meM yaha mAnA gayA hai ki senTrala narvasa sisTama, oNTonomika narvasa sisTama aura hAipothelemasa' - ye tIna bar3e niyAmaka kendra haiM aura inake sAtha-sAtha mastiSka tathA nAr3I saMsthAna ke kucha bhAga bhI niyamana karate haiN| kintu yoga aura adhyAtma kI prakriyA meM inase haTakara kucha aura bhI
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 bAteM batAI gaI haiM jo kevala zArIrika vidhi-vyavasthA se isase paristhitiyoM ko sahana karane aura kaThinAIyoM ko jhelane sambandhita nahIM haiM, unakA sambandha bhAvanA se hai| ve bhAvAtmaka kI kSamatA bar3hatI hai| pratyeka vyakti meM ananta zakti hai, ananta prakriyAe~ haiM, jinake dvArA una kendroM meM parivartana lAyA jA Ananda aura ananta cetanA hai| yadi inakA vikAsa kiyA jAe sakatA hai| rasAyanoM ke dvArA parivartana karanA, vidyuta pravAha yA to samasyAe~ Ane para bhI vyakti parezAna nahIM hogA, usakA ilekTroDa ke dvArA parivartana karanA- eka prakriyA hai kintu vaha sahanazIlatA se sAmanA kregaa| isake lie Avazyaka haisthAI nahIM hai| jaba taka ilekTroDa lagA rahatA hai, taba taka Antarika privrtn| usakA prabhAva banA rahatA hai aura usake haTAne para prabhAva gAyaba dhyAna kA prayoga jIvana ke sarvAMgINa vikAsa kA ho jAtA hai| rasAyana kA iMjekzana lagAte hI krodha upazAMta ho prayoga hai| yaha jIvana ke AcaraNa aura vyavahAra ko prabhAvita jAtA hai kintu vaha sthAyI rUpa se samApta nahIM hotaa| kucha karatA hai| akhaNDa vyaktitva ke lie Avazyaka hai bAhara aura samaya pazcAt sthiti pUrvavata ho jAtI hai| bhItara donoM ko dekheN| kevala bAhara yA kevala bhItara dekhane se hamArA mastiSka rAsAyanika prabhAva aura vidyutIya prabhAva samasyA se mukti nahIM mila sktii| ata: bAhya evaM Antarika ke bIca kAma karatA hai| prazna hotA hai ki jaba ina saba upAyoM vyaktitva kA samanvaya Avazyaka hai| dhyAna isa samanvaya ko se parivartana ghaTita kiyA jA sakatA hai to phira dhyAna kA sthApita karane kI paddhatti hai| zvAsaprekSA kA prayoga saMtulana kA prayoga kyoM kiyA jAe? injekzana tathA ilekTroDa kA prayoga prayoga hai, kyoMki vaha bhItara bhI AtA hai aura bAhara bhI jAtA sIdhA hai| inakA prayoga kiyA ki krodha, kAmavAsanAe~, uttejanAe~ hai| isa kriyA meM vaha oNksIjana ko bhItara le jAtA hai tathA Adi zAMta ho gyiiN| phira dhyAna kA lambA abhyAsa kyoM kiyA kArbana-DAIoNksAiDa ko bAhara le AtA hai| yadi yaha kriyA jaae| samAdhAna svarUpa kahA jA sakatA hai ki ye sAre upAya na ho to prANazakti prApta nahIM ho sktii| dhyAna kA prayoga asthAyI prabhAva paidA karane vAle hote haiM, inase sthAyI hala jAgarUkatA kA prayoga hai| zvAsa ke prati jAgarUka hone kA artha nahIM hotaa| sthAyI samAdhAna ke lie ekamAtra upAya dhyAna hI hai- jIvana kI samagra jAgarUkatA kA vikaas| jo vyakti zvAsa hai| adhyAtma kA mArga virodhAbhAsoM se mukta, nirdvandva aura spaSTa ke prati jAgarUka banatA hai vaha nAr3I saMsthAna para niyaMtraNa mArga hai, usameM koI visaMgati nahIM hai| vaha kevala zodhana aura karane meM samartha ho jAtA hai| sthUla vyaktitva aura sUkSma recana kI prakriyA hai| svAdhyAya ke dvArA bhI bhAvoM ko badalA vyaktitva, sthUla zarIra aura sUkSma zarIra ke bIca eka granthi jA sakatA hai| acchA vicAra aura acchA ciMtana karane se, (pIniyala glaiNDa) setu kA kArya karatI hai| zvAsa kI jAgarUkatA acche sAhitya kA adhyayana va manana karane se bhAva badala jAte se vaha prabhAvita hotI hai aura usameM parivartana AtA hai, arthAt haiM, vRttiyAM badala jAtI haiN| yadi vidhi sahita svAdhyAya kiyA vyaktitva meM rUpAntaraNa hotA hai| jaba pIniyala glaiNDa inaaikTiva jAe to prabhAva avazya par3atA hai| par3hanA mAtra hI svAdhyAya hotA hai to Avega bar3hate haiM, svabhAva asaMtulita ho jAtA hai| nahIM hai| usake sAtha cintana-manana bhI jur3anA cAhie, tabhI ata: Antarika vyaktitva ko vikasita karane ke lie nakArAtmaka vaha lAbhadAyaka hotA hai| paDhane ke bAda manana ke dvArA jo prApta bhAvoM ke sthAna para vidheyAtmaka bhAvoM kA vikAsa karanA hogA hotA hai vaha nizcita hI hamAre bhAva parivartana ke lie prabhAvI jisake lie Avazyaka hai jAgarUkatA ke prayogoM kA jIvana meM hai| jaba vRttiyA~ pariSkRta hotI haiM taba jIvana kI dhArA bhI satat abhyaas| badala jAtI hai| prekSAdhyAna kA prayoga jAgarUka hone kA prayoga hai|' kisI bhI samasyA kA sthAyI samAdhAna hai- bAharI roTI khAnA, pAnI pInA, sA~sa lenA, vyaktitva kA astitva evaM Antarika vyaktitva kA sNtuln| Aja isako vismRta nahIM hai, parantu ise nakArA nahIM jA sakatA, kyoMki jIvana yAtrA kara diyA gayA hai| donoM vyaktitvoM kA vikAsa hone para hI padArtha ke binA cala nahIM sktii| prekSA se yaha bodha prApta hotA samasyA kA samAdhAna hotA hai| bAharI vyaktitva ke vikAsa ke hai ki hama apane astitva ke prati jaga jaaeN| isake lie sAtha-sAtha Antarika vyaktitva kA bhI vikAsa honA caahie| Avazyaka hai jAgarUkatA kA vikaas| jo vyakti apane astitva
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________________ prekSAdhyAna dvArA bhAvanAtmaka cetanA kA vikAsa ke prati jAgarUka hotA hai usake jIvana ke hara vyavahAra meM prati atyadhika saMvedanazIla hotA hai aura unheM grahaNa karatA hai| jAgarukatA A jAtI hai| pratyeka kriyA ke prati vaha jAgarUka jaba bhAvanA hAipothelemasa ko prabhAvita karatI hai taba ho jAtA hai| hAipothelemasa hamAre hAramonsa aura granthiyoM ko prabhAvita karatA jJAna aura AcaraNa kI dUrI ko kama karane ke lie hai aura vyakti ke bhAva prabhAvita hote haiN| ata: bhAvanAtmaka bauddhika vikAsa aura bhAvanAtmaka vikAsa honA cAhie, kintu vikAsa kA mUla AdhAra hamArI bhAvadhArA hai| prekSAdhyAna kA donoM kA vikAsa saMtulita honA caahie| kevala bauddhika vikAsa prayoga kevala zvAsa,zarIra Adi ko dekhane kA prayoga mAtra nahIM se kalaha kA vAtAvaraNa paidA ho sakatA hai| parantu bhAvanAtmaka hai| zvAsa aura zarIra to mAtra Alambana haiM, mAdhyama haiN| prekSAdhyAna vikAsa ke dvArA sthiti ko badalA jA sakatA hai| antaHsrAvI aisI bhAvadhArA kA prayoga hai jo sama hai| arthAta jahA~ rAga-dveSa. granthiyoM ke srAva bhI hamAre bhAvoM ko prabhAvita karate haiN| priya-apriya jaisI koI bAta nahIM hai, vahA~ cetanA kI kevala granthi-taMtra aura bhAvanAoM kA gaharA sambandha hai| kucha vyaktiyoM zuddha pravRtti hai, samatA hai| jaba pravRtti hotI hai taba hamArA sArA meM granthi-taMtra saMtulita rUpa meM kArya karatA hai, to kucha meM taMtra prabhAvita hotA hai| jaba taka vyakti bhAvadhArA aura granthitaMtra asNtulit| kisI granthi kA srAva adhika hotA hai to kisI ke rasAyanoM ko pariSkRta karane kA prayAsa nahIM karegA taba taka kA km| alaga-alaga vyaktiyoM meM alaga-alaga granthiyA~ atyadhika bauddhika vikAsa ho jAne para bhI mAnasika samasyAoM kama yA adhika kArya karatI haiN| isako aise bhI samajhA jA kA samAdhAna saMbhava nahIM hai| sakatA hai ki jaba vyakti meM dveSa, tanAva, Avega Adi adhika Aja yaha sadyaska AvazyakatA hai ki vyakti hote haiM to usakI eDrInala granthi adhika sakriya ho jAtI hai; bhAvanAtmaka vikAsa kI prakriyA ko apnaaye| prekSAdhyAna pariSkAra jo zIghra nirNaya letI hai, vaha gaharAI meM jAkara socatA hai to kI acUka prakriyA kA eka aMga caitanyakendra-prekSA hai| yaha isakA abhiprAya hai ki usakI picyUTarI granthi acchA kArya bhAvanAtmaka pariSkAra kI acUka prakriyA hai| hamAre zarIra meM kara rahI hai| yadi vyakti kAmoddipta hai, kAmavAsanA sakriya hai, aneka cumbakIya kSetra haiM jo rasAyanoM se prabhAvita hote haiN| vahA~ nirantara kAma kA tanAva banA rahatA hai to usa vyakti kI hamArI cetanA aura vRttiyAM prakaTa hotI haiN| jaba vyakti kA bhAva gonADsa jyAdA sakriya hotI hai| isa taraha pratyeka vyakti meM azuddha hotA hai to granthiyoM ke srAva bhI azuddha hote haiN| vyakti antara hotA hai aura yaha antara antaHsrAvI granthiyoM ke srAvoM kA jaisA cintana evaM AcaraNa hogA vaise hI granthiyoM ke srAva ke asaMtulana aura saMtulana se hI utpanna hotA hai| yahA~ prazna hoNge| hamArI granthiyoM ko prabhAvita karane vAle tIna tattva haiMupasthita hotA hai ki kyA isa asaMtulana ko dUra kiyA jA cintana, pravRtti aura sNvedn| vyakti kI ye tInoM kriyAeM sakatA hai? kyA vyakti meM saMtulana kI sthiti lAI jA sakatI cintana, pravRtti aura saMvedana acchI hotI haiM to granthiyoM kA hai? kyA saMtulita vyakti kA nirmANa kiyA jA sakatA hai? ina srAva bhI acchA hotA hai| kisI ne kahA bhI hai - We are sabhI praznoM kA uttara sakArAtmaka diyA jA sakatA hai| kyoMki nice today and they are nice tomorrow. yadi hama prekSAdhyAna kI prakriyA granthiyoM ke srAvoM ko saMtulita aura granthiyoM ke prati sahI vyavahAra karate haiM to granthiyAM bhI hamAre pariSkRta karane kI prakriyA hai| granthiyoM ke jo srAva banate haiM ve prati sahI vyavahAra kreNgii| yadi hamAre vicAra bure haiM to granthiyoM eka taraha ke nahIM hote haiM aura inake kAraNoM ko vijJAna abhI ke srAva bhI kharAba hoMge aura vyakti aparAdhI manovRtti vAlA taka siddha nahIM kara pAyA hai| karmazAstra kI dRSTi se dekhA jAe hogaa| vaha zarAba, tambAkU, nazIle padArtha Adi vyasanoM kA to sUkSma zarIra yA sUkSma cetanA meM jisa bhAvadhArA kA spandana sevana karane lagegA jisase zarIra ke sAtha-sAtha cetanA bhI hotA hai vaha apane samatulya bhAvadhArA ko utpanna karatA hai aura vikRta ho jAyegI aura pUrA bhAvataMtra asaMtulita ho jaayegaa| ina vyakti meM usI prakAra ke bhAva bana jAte haiN| ye bhAva hI srAva burAIyoM se bacane kA ekamAtra upAya hai- bauddhika vikAsa ke ko niyaMtrita karate haiN| AcArya mahAprajJa jI kahate haiM ki vyakti sAtha-sAtha bhAvanAtmaka vikaas| jJAna ke sAtha cAritra kA ke mastiSka meM jo hAipothelemasa hotA hai vaha bhAvanAoM ke vikAsa hone para hI sakha aura zAMti kI anubhUti ho skegii|
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________________ 12 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 yaha tabhI saMbhava hai jaba bhAvanAtmaka vikAsa hogA aura use haiM tathA vidyuta pravAha, prANapravAha aura rAsAyanika srAvoM ko kevala dhyAna ke dvArA hI kiyA jA sakatA hai| dhyAna kA artha prabhAvita kara sakate haiN| dhyAna kA mUla uddezya hai vyakti ko hI hai jIvana meM jAgarUkatA kA vikaas| dhyAna se cetanA itanI yathArtha se paricita karAnA, yathArtha meM raha sakane kI kSamatA nirmala bana jAtI hai ki pratyeka pravRtti meM samatA avatarita ho prakaTa krnaa| bhAvanAtmaka parivartana dhyAna kA mUla lakSya hai jAtI hai| samatA kI anubhUti kA hI nAma dhyAna hai| dhyAna ke aura jaba yaha hotA hai to zeSa sabhI parivartana svataH hote pRSTa abhyAsa ke dvArA hI hama bhAvadhArA ko pavitra banA sakate rahate haiN| sandarbhaH 1. AcArya mahAprajJa, avacetana mana se samparka, jaina 4. AcArya mahAprajJa, prekSAdhyAna : zvAsa prekSA, jaina vizvabhAratI, lADanUM, 2003, pR0-37 vizvabhAratI, laaddnuuN| 2. AcArya mahAprajJa, citta aura mana, jaina vizvabhAratI, 5. yuvAcArya mahAprajJa, citta aura mana, jaina vizvabhAratI, lADanUM, 1994, pR0-95 ___ lADanUM, 1993, pR0-20 3. AcArya mahAprajJa, kaise soMce, jaina vizvabhAratI, lADanUM, 6. AcArya mahAprajJa, avacetana mana se samparka, pR0-45 1999, pR0-127
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 jaina sAhitya meM kRSNa kA svarUpa DaoN0 zaMbhu nAtha siMha prAcIna kAla se do paramparAyeM bhAratavarSa meM samAna rUpa dharmopadezaka kahalAte haiN| eka ora pitAmaha bhISma aura droNAcArya se pravAhita ho rahI haiM- vaidika paramparA evaM zramaNa prmpraa| kA anta unheM kuzala rAjanItijJa aura kUTanItijJa kI koTi meM zramaNa paramparA ke antargata jaina evaM bauddha do paramparAyeM AtI lA khar3A karatA hai to dUsarI ora arjuna kA ratha calAnA unheM haiN| vaidika aura zramaNa donoM hI paramparAoM meM kisI na kisI sevaka tathA bharI sabhA meM draupadI kI tAra-tAra hotI lajjA ko rUpa meM kRSNa kA svarUpa hameM dekhane ko milatA hai| vaidika bacAnA unheM sAdhAraNa mAnava kI bhA~ti jana-jana kA mitra banA paramparA meM kRSNa ko jahA~ bhagavAn viSNu kA avatAra mAnA detA hai| gayA hai vahIM jaina paramparA meM kRSNa kA varNana zlAghanIya puruSa Rgveda,AraNyaka,brAhmaNa tathA upaniSadoM meM kRSNa ke ke rUpa meM prApta hotA hai, to bauddha paramparA meM eka mAnava ke ullekha prApta hote haiN| Rgveda meM kRSNa ke tIna rUpoM kA ullekha rUpa meM ullekha milatA hai| yadi samagratA kI dRSTi se dekhA milatA hai-1.maMtradraSTA RSi ke rUpa meM,2. apatyavAcaka ke jAe to sabameM zreSTha mAnava hI hai, kyoMki bhagavAna ko bhI rUpa meM 3. kRSNAsura ke rUpa meN| Rgveda ke aSTama aura dazama apanI abhivyakti ke lie mAnava kA hI rUpa dhAraNa karanA maMDaloM meM 'kRSNa' ko maMtradraSTA RSi kahA gayA hai| Rgveda ke par3atA hai| maharSi vyAsa ne mahAbhArata meM bar3e hI spaSTa zabdoM meM prathama maMDala meM kRSNa kA apatyavAcaka rUpa meM ullekha milatA udghoSaNA kI hai ki nahi mAnuSAt zreSThataraM hi kinycit| hai| Rgveda ke hI aSTama maMDala meM 'kRSNa' nAma ke eka asura' arthAt mAnava se zreSTha koI nahIM hai| vaidika, jaina evaM bauddha kA ullekha milatA hai, jo garbhavatI striyoM kA vadha karatA thaa| jitanI bhI paramparAe~ haiM sabhI ne mAnava kI zreSThatA ko svIkAra aitareya AraNyaka meM 'kRSNa hArIta' nAma kA ullekha kiyA hai| na kevala bhAratIya paramparA balki pAzcAtya paramparA meM hai| taitirIya AraNyaka meM kRSNa ke devatva kI carcA hai| bhI mAnava kI zreSThatA ko svIkAra karate hue grIka dArzanika kauzItakI brAhmaNa tathA chAMdogyopaniSad meM 'AMgirasa kRSNa' proTAgorasa ne kahA hai 'Man is the measure of all things.' kA ullekha hai| yaha nAma saMbhavata: AMgirasa RSi ke yahA~ yahI kAraNa hai ki bhagavAna bhI mAnava tana ko dhAraNa kara apane adhyayana karane ke kAraNa diyA gayA ho| ko dhanya samajhate haiN| mahAbhArata meM kRSNa ko vAsudeva, viSNu, nArAyaNa, sampUrNa bhAratIya vAGmaya meM kRSNa ke bahuAyAmI govinda, devakInandana Adi nAmoM se abhihita kiyA gayA hai| / vikAsa kaI rUpoM meM dekhA jAtA hai- samAja aThAraha purANoM meM se lagabhaga daza purANa aise haiM jinameM kRSNa sudhAraka ke rUpa meM, bhagavAn yA dhArmika netA ke rUpa meM, ke divya svarUpa kA ullekha milatA hai, yathA- garur3apurANa, kuzala rAjanItijJa yA kUTanItijJa ke rUpa meM, kuzala sevaka ke kUrmapurANa, vAyupurANa, nAradapurANa, devI bhAgavata, agnipurANa, rUpa meM aadi| eka ora kRSNa dvArA AsurI zaktiyoM kA padyapurANa, viSNupurANa, harivaMzapurANa tathA shriimdbhaagvtpuraann| vinAza kara pRthvI para se pApa kA aMta karanA sAmAjika stara zrImadbhAgavata ke dazama skandha evaM viSNupurANa meM kahA gayA hai para unheM yuga-pravartaka banAtA hai to dUsarI ora mAnava rUpa meM ki brahmA aura ziva kRSNa janma ke avasara para anya devatAoM unake dvArA kiye gaye asAdhAraNa kArya unheM lIlAvatArI bhagavAn ke sAtha unake darzana ke lie jAte haiM aura devatA ke rUpa meM ke rUpa meM pUjita karavAtA hai jisake kAraNa ve dharmoddhAraka aura unakI vaMdanA karate haiN|' * DI0TI0 2269, dhurvA, rA~cI - 4
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 bauddha sAhitya ghaTajAtaka' meM kRSNa-caritra kA varNana Agama sAhitya jo jaina paramparA ke mUla grantha haiM unameM AyA hai, lekina vahA~ vaidika evaM jaina sAhitya meM prApta kRSNa- sthAnAMgasUtra'2, samavAyAMgasUtra'2, jJAtAdharmakathAsUtra", caritra se bilkula bhinna ullekha milatA hai| vaidika evaM jaina antakRtdazAsUtra'5, praznavyAkaraNasUtra'6, nirayAvaliyA va sAhitya meM kRSNa ko jahA~ kramazaH viSNu kA avatAra tathA uttarAdhyayanasUtra meM kRSNa-caritra ke kucha aMzoM kA ullekha mahAmAnava mAnA gayA hai vahIM ghaTajAtaka meM kRSNa ko vIrapuruSa milatA hai, jaise- sthAnAMgasUtra meM padmAvatI, gaurI, lakSmaNA, to kahA gayA hai lekina sAtha hI luTerA bhI batAyA gayA hai| susImA, jAmbavatI, satyabhAmA, gAMdhArI aura rukmiNI Adi 'mahAumaggajAtaka' meM kRSNa kA caritra vilAsI batAyA gayA hai|9 ATha paTarAniyoM kA ullekha milatA hai| samavAyAMgasUtra meM 54 jaina sAhitya meM kRSNa kA svarUpa ___ mahApuruSoM ke ullekha haiM jinameM kRSNa kA varNana vistAra se jaina sAhitya ko mukhya rUpa se hama tIna bhAgoM meM kiyA gayA hai| kRSNa kI vizeSatAoM kA ullekha karate hue vibhAjita karake unameM varNita kRSNa ke svarUpa ko jAna sakate kahA gayA hai - ve atibala, mahAbala, nirupakrama AyuSya vAle haiM- Agama sAhitya, Agametara sAhitya aura paurANika anahita, aparAjita, zatru kA mAna mardana karane vAle, dayAlu, saahity| Agama sAhitya se abhiprAya una sAhitya se hai guNagrAhI, amatsara, kAya kI capalatA se rahita, akrodhI tathA jinakI racanA bhagavAn mahAvIra ke gaNadharoM ne kI aura unakA roSa-toSa-zokAdi se rahita gambhIra svabhAvavAle the| saMkalana aMga granthoM ke rUpa meM vizruta huaa| Agametara sAhitya jJAtAdharmakathAMgasUtra meM pANDava, kuntI, draupadI Adi kI carcA ve haiM jo jainAgamoM kI hI viSaya aura zailI meM eka vizeSa karate hue unase kRSNa ke sambandhoM ko vivecita kiyA gayA paddhatti se likhe gaye haiN| usa paddhatti kA nAma hai- anuyog| hai| antakRtdazA meM kRSNa kI rAniyoM, putroM, putravadhuoM, anuyoga kA artha hotA hai vyAkhyA yA vivrnn| isa paddhatti ke senApatiyoM, samRddhazAlI nagarajanoM ke dIkSita hone kA ullekha praNetA AcArya AryarakSita mAne jAte haiN| paurANika sAhitya se milatA hai|21| hamArA abhiprAya una sAhitya se hai jo kRSNa svarUpa kA varNana Agametara sAhitya ko do khaNDoM meM vibhAjita karate hue karate haiN| kRSNa ke carita ko dekhA jA sakatA hai- prathama khaNDa ke antargata ___jaina paramparA meM kRSNa ko bhagavAn ariSTanemi jo 22veM vesAhitya Ate haiM jo zalAkApuruSoM ke carita ko dhyAna meM rakhakara tIrthaMkara the, ke cacere bhAI ke rUpa meM vivecita kiyA gayA hai| likhe gaye haiM tathA dvitIya khaNDa meM purANa sAhitya ko rakhA jA ataH prAcIna jaina sAhitya meM kRSNa kA ullekha milanA sakatA hai| Agametara sAhitya meM bhI kRSNa kA vahI svarUpa svAbhAvika hai| lekina kRSNa ke svarUpa kA vivecana karane se dRSTigocara hotA hai jo Agama granthoM meM milatA hai|aagmetr sAhitya pUrva yaha spaSTa karanA Avazyaka pratIta hotA hai ki vaidika meM sabase prAcIna saMghadAsagaNi va dharmadAsagaNi viracita paramparA kI bhA~ti jaina paramparA meM bhI kRSNa ko vAsudeva 'vasudevahiNDI', jo mahArASTrI prAkRta bhASA meM nibaddha hai, meM kRSNa kahakara sambodhita to kiyA gayA hai, parantu donoM meM antara hai| ke caritra para prakAza DAlA gayA hai| vastuta: yaha grantha unake pitA vaidika paramparA meM vasudeva kA putra hone ke nAte kRSNa ko vasudeva ke bhramaNa-vRttAMta para AdhArita hai| isa grantha meM kRSNa vAsudeva kahA gayA hai, jabaki jaina paramparA meM prayukta vAsudeva ke sAtha-sAtha pANDavoM aura kauravoM kA bhI vRttAMta prApta hotA zabda eka padavizeSa ko iMgita karatA hai| hai| isake atirikta AcAryazIlAMkaracita'caupanamahApariSacariyaM', AcAryaharibhadrasari viracita 'neminAhacariyaM'.malladhArI AcArya kiyA gayA hai- utsarpiNI aura avsrpinnii| vartamAna meM avasarpiNI hecandrasUrikRta bhava-bhAvanA va upadezamAlAprakaraNa',somaprabhasUri kAla cala rahA hai| pratyeka utsarpiNI aura avasarpiNI meM 54 viracita kumArapAla paDiboha aura tapAgacchIya devendrasUri kI mahApuruSa hote haiM- 24 tIrthaMkara, 12 cakravartI, 9 baladeva,9 racanA 'kaNha carita' meM kRSNa kA varNana milatA hai| kRSNa carita vaasudev| kRSNa nauveM aura antima vAsudeva haiN| isa dRSTi se lekhana kI paramparA prAkRta, saMskRta, marugurjara aura hindI sabhI vaidika mAnyatA aura jaina mAnyatA meM antara hai| bhASAoM meM samAna rUpa se dekhI jAtI hai aura aitihAsika dRSTi
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________________ jaina sAhitya meM kRSNa kA svarUpa se jaina dharma meM kRSNa-kathA likhane kI paramparA IsA kI prathama AdhAra para kRSNa ko karma-bhoga bhogane ke lie naraka meM jAnA yA dvitIya zatAbdI se prArambha huI hai| prathama zatAbdI ke mathurA par3atA hai, usake bAda samyak-darzana kA jJAna hone para ve ke aMkanoM meM ariSTanemi kI mUrti ke sAtha kRSNa tathA baladeva tIrthaMkara pada ko prApta karate haiN| uttarapurANa ke 70veM,71veM, ke aMkana bhI milate haiN| isase yaha pramANita hotA hai ki jaina 72veM sarga meM kRSNa kA varNana hai jisameM kRSNa ke caritra ko matAvalambiyoM ne I0pU0 meM hI kRSNa ko eka viziSTa vyaktitva prakAzita kiyA gayA hai| satyabhAmA, susImA, lakSmaNA, gAndhArI, ke rUpa meM svIkAra kara liyA thaa| gaurI, padmAvatI Adi rAniyoM ke pUrvabhava ke varNana ke sAtha Agametara sAhitya ke adhyayana se itanA to spaSTa hai __ kRSNa ke parAkrama va unakI vIratA kA ullekha bhI kiyA gayA ki kRSNa kA svarUpa usI prakAra hai jisa prakAra vaidika hai| kaMsa, zizupAla, jarAsandha Adi ko mArane ke prasaMga meM vIra paramparA meM dekhane ko milatA hai| kRSNa dvArA kaMsa-vadha, kRSNa rasa, kRSNa va nanda gopa kI patnI yazodA ke prasaMga meM vAtsalya kA apara nAma vAsudeva honA, kRSNa kI advitIya vIratA, rasa tathA ariSTanemi ke pAsa jAkara unakI vandanA Adi prasaMgoM parAkrama aura zaktisAmarthya kA prasaMga lagabhaga eka jaisA hI hai| meM zAnta rasa kA varNana milatA hai| isake atirikta yathAsthAna yadi kRSNa ke sampUrNa vyaktitva ko hama jaina mAnyatA ke zRMgAra, karuNa aura adbhuta rasa kA paricaya prApta hotA hai| anusAra vivecita karanA cAhe to unheM do rUpoM meM vivecita kara uttara purANa kI eka vizeSatA yaha hai ki kRSNa dvArA rAjya haraNa sakate haiM- (ka) mukhya kathA ke rUpa meM- kRSNa-janma se kI AzaMkA se nemi ko virakta karane ke lie bAr3e meM pazuoM unake nirvANa taka kI kathA ke dvArA tathA (kha) gauNa kathA ke ko banda karAne kI AjJA kA varNana hai| rUpa meM - mahAbhArata-kathA, pAMDava-kathA, pradyumnacarita Adi isa prakAra jaina sAhitya ke adhyayana ke pazcAt vaiSNava meM kRSNa ke katipaya kriyA kalApoM dvaaraa| aura jaina paramparA meM mAnya kRSNa ke svarUpa meM jo mukhya antara jaina purANoM kI paramparA meM AcArya jinasena (dvitIya) dRSTigocara hote haiM, ve haiM- jaina mAnyatA meM kRSNa ko vaidika paramparA kI bhA~tina to Izvara mAnA gayA hai aura na hI koI divya AcArya hemacandra dvArA saMskRta bhASA meM racita puruSa svIkAra gayA hai| unheM eka asAdhAraNa vIrapuruSa ke rUpa 'triSaSTizalAkApuruSacarita' kA nAma vizeSa rUpa se liyA jAtA meM varNita kiyA gayA hai| cUMki jaina paramparA meM tIrthaMkaratva ko hai| triSaSTizalAkApuruSacarita meM 63 mahApuruSoM ke jIvana caritra prApta karanA hI mAnavIya jIvana kA parama lakSya mAnA gayA hai ke sAtha grantha ke AThaveM sarga meM kRSNa ke carita kA varNana hai| isalie kRSNa ko bhI bhaviSya meM tIrthaMkara pada prApta karane kI kRSNa ke sAtha hI isa parva meM neminAtha, balarAma, jarAsandha mAnavIya abhilASA se vaMcita na karate hue unake puruSArtha ko Adi kA varNana hai| 'harivaMzapurANa meM kRSNa ke vibhinna svarUpoM jIvana ke sarvocca zikhara para pahu~cAyA gayA hai tathA unake ko rekhAMkita kiyA gayA hai, jaise- vIra, vijigISu, nyAyapriya, vyaktitva ko zreSThatA pradAna kI gaI hai| vaidika paramparA meM varNita asura saMhAraka, AtatAyI vinAzaka, lokottara, mahAmAnava tathA rAdhA-kRSNa kI kathA jahA~ vizvavikhyAta hai vahIM jaina paramparA meM kSatriya rAjA aadi| jaina purANoM meM kRSNa ko nauvAM nArAyaNa rAdhA-kRSNa kA prasaMga upalabdha nahIM hotaa| yadyapi gopakanyAoM kahA gayA hai| 'uttarapurANa' meM kRSNa ko 'gopa' kahakara sambodhita ke sAtha rAsa racAne kA ullekha harivaMzapurANa meM avazya kiyA gayA hai| prArambha meM 'gopa' zabda 'gopAlaka' ke bajAya upalabdha hotA hai| ata: kahA jA sakatA hai ki vaiSNava paramparA 'gorakSaka' ke artha meM prayukta huA hai, bAda meM 'pRthvIrakSaka' ke meM mAnya rAsalIlA ke prabhAva se jaina paramparA bhI vaMcita nahIM raha rUpa meM svIkAra kiyA gayA hai| paayii| isI prakAra mahAbhArata yuddha meM kRSNa kI aham bhUmikA kA jaina purANoM kI kathA para AdhArita prAkRta kRSNa kAvya varNana vaiSNava paramparA meM milatA hai kintu jaina paramparA meM kRSNameM kRSNa ko cakravartI vIrapuruSa kahakara unako mAnavIya bhUmikA kathA ke sAtha mahAbhArata kA koI sambandha kisI bhI taraha se meM aMkita kiyA gayA hai aura neminAtha ko trikAladarzI, jJAnI jur3A nahIM dikhAI par3atA hai jabaki kRSNa ke sAtha pANDavoM, RSi ke rUpa meM prastuta kiyA gayA hai| inameM prastuta vivaraNa ke kauravoM Adi ke sambandhoM kA ullekha milatA hai|
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________________ 16 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 saMdarbha : 1. Rgveda - 8 / 85, 1-9 vahI- 10,42-44 2. vahI- 1 / 116, 23 vahI- 8 / 96, 13-15 4. aitareya AraNyaka - 3 / 2 / 6 5. taitirIya AraNyaka - 10 / 16 6. kauzItakI brAhmaNa - 30 / 9 / 7 7. chAMdogyopaniSad - 3 / 17, 4-6 8. mahAbhArata, zAMtiparva - 43/5 9. zrImadbhAgavata - 10 / 2 / 25-31 viSNupurANa - 52 10. ghaTa jAtaka saMkhyA - 454 11. mahAumagga jAtaka saMkhyA - 421 12. sthAnAMgasUtra, 8/626 13. samavAyAMgasUtra, samavAya, 54 14. jJAtAdharmakathAMgasUtra, adhyAya 5 pR0-156-157, sampA0- madhukaramuni 15. antakRtdazAMgasUtra, 1/1/5-6 16. praznavyAkaraNasUtra, adhyAya 4, sampA0- upAdhyAya amaramuni 17. vaNhidasAo, pR0-712 18. uttarAdhyayanasUtra, adhyAya 22 19. samavAyAMgasUtra, sampA0- madhukaramuni, sUtra 657 20. jJAtAdharmakathAMgasUtra, 1/16/80-89 / 21. antakRtdazA, 5/1/4 22. jaina, jagadIzacandra, prAkRta sAhitya kA itihAsa, pR0-382 23. utarapurANa - AcArya guNabhadra, 72 vA~ parva, pRSTha - 427, 428 24. harivaMzapurANa, 36/65-66
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 jaina dharma kA sAmAjika krAnti ke rUpa meM mUlyAMkana DaoN0 Ananda kumAra zarmA* jaina dharma deza ke prAcInatama dharmoM meM se eka hai| jaina dharma kA jIvana jaTila, avyAvahArika vyavasthAoM meM jakar3A huA kI prAcInatA saindhava sabhyatA se prAptavRSabha kI mUrtiyoM ke AdhAra thaa| bhAratavarSa kA vizAla janasamUha Arthika vipannatA ke bojha para pramANita kI jAtI hai| har3appA evaM mohanajodAr3o se prApta ke nIce dabA thaa| samAja meM U~ca-nIca,amIrI-garIbI kA bhAva martiyA~ kisI na kisI rUpa meM RSabhadeva' kI pratIka rahI hoNgii| vidyamAna thA aura isa kAraNa samAja kA bahuta bar3A samudAya kintu itanA to taya hai ki Rgveda meM RSabha' zabda kA ullekha Arthika evaM sAmAjika adhikAra vihina thaa| aise samaya meM jaina huA hai| yajurveda meM ullekhita hai - 'RSabha' dharma-pravartakoM dharma ne aparigraha evaM samyak-AcaraNa kA saMdeza diyA jisameM meM zreSTha haiN| atharvaveda evaM gopathabrAhmaNa meM ullekhita 'svayaMbhU Arthika samAnatA evaM sarvodaya kI samAjavAdI vicAradhArA kAzyapa kA tAdAtmya RSabhadeva' sekiyAjAtA hai| zrImadbhAgavata nihita thii| aparigraha arthAt utanA hI upayoga karo, jitanA meM bhI RSabhadeva' kA ullekha huA hai| jaina dharma meM mAnya caubIsa Avazyaka ho| isase samAja ke sabhI logoM ko vastue~ mila tIrthaMkaroM meM RSabhadevaprathama tathA mahAvIra caubIsaveM tIrthaMkara the| skeNgii| aparigraha AvazyakatAoM ke ananta phailAva para tArkika mahAvIra kA kAla IsA pUrva chaThI zatAbdI dhArmika krAnti roka kA saMdeza detA hai| icchAoM para niyaMtraNa, samAja meM ke rUpa meM vikhyAta hai| yahI vaha kAla hai jaba jaina dharma ne apane asAmAjikatA evaM asaMtulana kI sthiti para aMkuza hI aparigraha pUrNa vikasita svarUpa ko prApta kiyA thaa| dhArmika krAnti kA kA lakSya hai| hI pratiphala hai ki jaina dharmane apane sAmAjika vicAroM evaM mUlyoM jaina dharma ne samAja meM U~ca-nIca,amIra-garIba, jAtise tatkAlIna samAja meM dabe, kucale evaM pichar3e vyaktiyoM ko pAti, strI-puruSa sabhI ko samAna bhAva se dekhaa| mahAvIra sambala pradAna kiyaa| apane sazakta sAhityika evaM vaicArika svAmI ne saMgha meM sabhI vargoM kA svAgata kiyA evaM unheM vAGmaya se samAja meM samAnatA kA saMdeza diyA jisase samAja mAnyatA pradAna kii| jaina saMghoM evaM jaina dharma ke anuyAyiyoM ne ke utthAna kA mArga prazasta huaa| aneka samAja hitaiSI kArya kiye jisase samAja ke pratyeka varga samAjavAda kI avadhAraNA mukhyata: garIba evaM nirdhanoM ko atyadhika lAbha haa| jaina sampUrNa jaina vAGmaya ke adhyayana se vidita hotA hai ki dharmAvalambiyoM ne auSadhAlayoM, vizrAmAlayoM, zikSaNa saMsthAoM isameM samAjavAda kI vicAradhArA ke bIja nihita haiN| jaina dharma Adi kI ni:zulka vyavasthA kI jisase nirdhanoM evaM nimna varga ke siddhAnta samparNa mAnavamAtra ke hita evaM samAnatA kA saMdeza ke logoM ke prati dayAbhAva, anugraha evaM dAnabhAvanA kA dete haiN| jaina manISiyoM kA vyavahAra bhI saiddhAMtika vicAradhArA se vikAsa huaa| mela khAtA hai| jaina manISiyoM ne janamAnasa ko sAttvika jIvana nArI kI sthiti meM krAMtikArI badalAvoM kA sUtrapAta jIne kA saMdeza diyA jisakA samAja para dUragAmI pariNAma honA bhAratIya saMskRti meM strI ko sarvazakti-sampannatA evaM apekSita thaa| sAttvikatA, manuSya ke jIvana ko sarala, niravikAra, sarvaguNa-sampannatA ke pratIka ke rUpa meM AkhyAyita kiyA gayA cAritrasampanna aura naitikatAvAdI banAtI hai| yaha saMdeza aise hai| use puruSa kI pUrNatA ke lie Avazyaka mAnA gayA hai| samaya AyA jaba samAja naitika rUpa se patita ho rahA thA, manuSyoM puruSa ke jIvana meM strI kA Agamana zubha, sukha-samRddhi tathA * bAlAjI vihAra kaoNlonI, gur3I gur3A kA nAkA, lazkara, gvAliyara - 474001
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________________ 18 . zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 sammAna kA sUcaka hai| mahAvIra kAla meM jaina dharma meM nArI ko prazaMsA meM unnata bhAva nahIM hai aura na nindA meM avanata bhAva hai. sAmAjika-dhArmika kAryoM kI pUrNa svataMtratA thii| pardA-prathA, vaha RjubhAva ko prApta saMyamI maharSi pApoM se virata hokara satI-prathA, bAla-vivAha, bAlikA-hatyA, azikSA Adi burAIyoM nirvANa mArga ko prApta karatA hai| ataH jaina saMgha ne jAti-bheda evaM kurItiyoM se dUra rahakara puruSoM kI taraha striyoM ko bhI apane ko pare rakhakara evaM samAnAdhikAra pradAna kara sabhI logoM ke lie vikAsa kI pUrNa svataMtratA pradAna thii| vaha apanI icchAnusAra pravrajyA ke dvAra khola diye| karma-vyavasthA jo tatkAlIna vrata, dAna Adi kara sakatI thii| use samAja evaM ghara-parivAra samAja-vyavasthA meM janmanA mAnI jAtI thI use mahAvIra svAmI meM sammAnajanaka sthAna prApta thaa| jaina kalA meM bhI nArI devI, nekarmaNA sthApita kiyaa| unhoMne manuSya ko IzvarIya hastakSepa se yakSI, AryikA, zrAvikA, sAdhvI Adi rUpoM meM aMkita hai, jo mukta karake svayaM apanA bhAgyavidhAtA mAnA aura apane sAMsArika samAja meM nArI kI pradhAnatA ko iMgita karatA hai| mahAvIra evaM AdhyAtmika jIvana meM manuSya ko usake pratyeka karma ke svAmI ne nArI ko dhamma sahAyA kahakara dharma kI sahAyikA lie uttaradAyI btaayaa| yahI kAraNa hai ki jaina dharma ne samAja mAnA aura sammAna pradAna kiyaa| ve strI-samAja ke samAnAdhikAra / ke utpIDita vargoM ko atyadhika prabhAvita kiyaa| jisase vaizyoM ke pUrNa pakSapAtI the| mahAvIra svAmI ne unheM mokSAdhikAra pradAna ko jo Arthika rUpa se zaktizAlI the, parantu jinheM tadanurUpa kiyaa| striyoM ke lie saMgha ke dvAra khola diye| zramaNI aur| sAmAjika mAnyatA prApta nahIM thI aura zUdra jo spaSTa rUpa se zrAvikAoM ke do varga nAriyoM ke the aura Aja bhI haiN| dalita aura satAe hue the, ko isa varNa-nirapekSa samAja meM bhadrabAhukRta kalpasUtra meM varNita hai ki pArzvanAtha ke zramaNa / sammilita hokara apane varNa se ubarane kA avasara mila gyaa| anuyAyI 16,000 the, zramaNiyA~ 38000, zrAvaka 164000 isa prakAra jaina mata janmanA varNa-vyavasthA kA virodhI thA aura tathA zrAvikAe~ 327000 thiiN| ataH spaSTa hai ki pArzvanAtha isa dRSTi se ise varNa-nirapekSa AMdolana kahA jA sakatA hai|96 ke anuyAyiyoM meM striyoM kI saMkhyA sarvAdhika thii| mahAvIra vyApAra-vANijya evaM nagara-saMskRti ke prasAra meM bhUmikA svAmI ke jaina saMgha meM 36000 zramaNiyA~, 14000 zramaNa, jaina dharma ne apane saiddhAMtika va vyAvahArika rUpa meM 159000 zrAvaka evaM 318000 zrAvikAe~ thiiN| ataH jaina vyApAra-vANijya evaM nagara-saMskRti ke vikAsa meM mahattvapUrNa saMgha meM puruSoM kI apekSA striyoM kI saMkhyA adhika thii| bhUmikA nibhaayii| vAzama kA mAnanA hai ki jaina dharma vyAvahArika vAstava meM striyoM ko bhikSuNiyoM ke rUpa meM svIkAra karanA zucitA tathA mitavyayitA ke vyavasAyocita guNoM ko protsAhita tatkAlIna sAmAjika pariveza meM eka krAMtikArI kadama thaa| karatA thaa| ahiMsA para atyadhika bala dene ke kAraNa jaina varNa-nirapekSa AMdolana kA sUtrapAta dharmAvalambiyoM ne vyApArika kriyAkalApoM se avicchinnarUpase jaina dharma ne varNa-vyavasthA kI burAIyoM para gaMbhIra cintA apane Apako jor3a liyaa| phalataH pratyakSa aura apratyakSa rUpa prakaTa karate hue jAti-bheda kI bhartsanA kii| mahAvIra svAmI ke se kalA, kalAtmaka zilpoM ko protsAhana milA tathA navIna samaya prAcIna aMdhavizvAsoM,karmakANDoM aura varNa-vyavasthA kI vyAvasAyika tattvoM kA udaya huaa| mitavyayitA kI pravRtti vizAla dIvAreM khar3I thIM, ataH prabala gaveSaNA, satyAnusaMdhAna vyApAriyoM kI bhAvanA ke anukUla thI,ata: jaina samAja apaneevaM rahasyodghATana kI durdharSa utkaNThA ke isa kAla meM unhoMne Apako Arthika lena-dena taka hI sImita rkhaa| isa prakAra jaina samAja ko sadmArga dikhaayaa| sabhI vyakti cAhe ve kisI bhI dharma nagara-saMskRti ke prasAra se saMbaddha ho gyaa| pazcimI taTa para jAti yA dharma ke hoM puruSArtha dvArA mokSa ko prApta kara sakate haiN| samudrI vyApAra hotA thA, jahA~ jainiyoM ne sAhUkArI karanA prArambha sUtrakRtAMgasUtra meM jAtyAbhimAna ko 18 pApoM meM eka pApa mAnA kiyA aura dUsare loga paNya-vastuoM ke sAtha samudra-pAra yAtrA gayA hai| lekina nirvANa prApti hetu manuSya ko apanI nimna para jAne lge| jainiyoM kI vANijyavRtti se na kevala nagarapravRttiyoM kA damana karanA hogaa| bhagavAn mahAvIra ne kahA hai ki saMskRti kA vikAsa huA, apitu rASTrIya evaM aMtarrASTrIya stara para 'jo na abhimAnI hai aura na dInavRtti vAlA hai, jisakI pUjA- bhAratIya vyApAra aura vANijya ko gatizIlatA milii|
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________________ jaina dharma kA sAmAjika krAnti ke rUpa meM mUlyAMkana karma kI zreSThatA kI samAja meM sthApanA bahusaMkhyaka varga dalita thA aura yuga-yuga se Izvara ke nAma para karma kA siddhAnta jaina dharma kI AdhArapIThikA hai| yaha pratAr3ita kiyA jA rahA thaa| jaina dharma ne unheM navIna mArga dikhAyA vaha siddhAnta hai jo manuSya kI muTThI meM usake bhAgya ko kendrita aura unheM batAyA ki unakI nimna sthiti ke lie Izvara jimmedAra kara detA hai aura manuSya ko usakI zreSThatA kA tathA bhAgya kA nahIM hai, balki ve svayaM jimmedAra haiM, unheM karma ke patha para nirmAtA banA detA hai| jaina dharma kA yaha siddhAnta karma aura manuSya ___ agrasara hone kI salAha dI aura batAyA ki karma kI zreSThatA se donoM kI zreSThatA ko pratiSThita karatA hai aura isa dRSTi meM yaha ve zreSTha sthiti ko prApta kara sakate haiN| samAja ke bahusaMkhyaka Adhunika sAmyavAdI vicAradhArA se mela khAtA hai| jaina dharma kA kamajora, pada dalita, adhikAra vihina manuSyoM ke andara karmakarma-siddhAnta manuSya kI utpatti meM IzvarIya hastakSepako khArija siddhAnta ne jabaradasta AtmavizvAsa kA saMcAra kiyaa| karate hae, use svayaM ke bhAgya kA vidhAtA mAnatA hai| apane isa prakAra jaina dharma ne apane sAmAjika mUlyoM se sAMsArika evaM AdhyAtmika jIvana meM manuSya apane pratyeka karma tatkAlIna samAja meM samAjavAda kI vicAradhArA, striyoM kI ke lie uttaradAyI hai| ataH manuSya svayaM apane karmoM kI kRti sthiti meM krAMtikArI badalAva, varNa-nirapekSa AMdolana kA hai| mahAvIra svAmI ne kahA karma se hI manuSya brAhmaNa yA zUdra sUtrapAta, vyApAra-vANijya evaM nagara-saMskRti kA vikAsa hotA hai' arthAt manuSya ke karma hI usakI sthiti ko nirdhArita tathA karma kI zreSThatA kI samAja meM sthApanA kara mahattvapUrNa karate haiN| yaha vicAra taba AyA jaba bhAratIya samAja kA kArya kiyaa| sandarbha : 1. Rgveda 10.166.1. naM0 02, julAI-sitambara, 2007, pR0 147-151. 2. atharvaveda 11.5.24-26, gopathabrAhmaNa 2.8. 7. mizra, jayazaMkara - prAcIna bhArata kA sAmAjika 3. zrImadbhAgavata 5.28. itihAsa, bihAra hindI grantha kAdamI, paTanA, 2001, vistRta adhyayana ke lie par3heM, bAzama, e0ela0 pR0 776. (sampAdana) - e kalcarala hisTrI oNpha iNDiyA, 8. kalpasUtra, 134-37, Avazyakaniyukti gA0 259, oNksaphorDa yUnIvarsiTI presa, naI dillI, 1975, pR0 263. 100-110, pANDeya, vI0sI0 - prAcIna bhArata kA 9. zarmA, Ara0esa0 - pUrvokta, pR0 98, majUmadAra, rAjanItika evaM sAMskRtika itihAsa, bhAga-1, senTrala Ara0sI0 - prAcIna bhArata, motIlAla banArasIdAsa, pabliziMga hAusa, ilAhAbAda,1998, pR0 261,262, naI dillI, 1973, pR0 142-43, jhA-zrImAlI - 278, 282, 283, zarmA, Ara0esa0, prAcIna bhArata prAcIna bhArata, hindI grantha akAdamI, naI dillI, kA itihAsa, enasIIAraTI, naI dillI, 1990, pR0 2001, pR0 143. 97, pAMDe, vizambharanAtha, bhArata aura mAnava saMskRti, 10. prAcIna bhArata kA rAjanItika evaM sAMskRtika khaNDa-1, prakAzana vibhAga, sUcanA aura prasAraNa maMtrAlaya, itihAsa, bhAga-1, senTrala pabliziMga hAusa, ilAhAbAda, bhArata sarakAra, naI dillI, 1996, pR0 100-125. 1998, pR0 254. sUtrakRtAMgasUtra, 2.1.35. 11. vahI, pR0 281. 6. vistRta adhyayana ke lie par3heM, zarmA, DaoN0 Ananda 12. uttarAdhyayanasUtra, 21.20. ___ kumAra - prAcIna bhAratIya itihAsa evaM saMskRti meM 13. sUtrakRtAMgasUtra, 2.1.35. striyoM kI sthiti (gupta - vardhana kAla taka),zodha- 14. sUtrakRtAMgasUtra (jaikobI-jaina sUtra jilda 2, pR0 301samaveta, zrI kAverI zodha saMsthAna, ujjaina, vo0 16, 04), uddhRta pANDeya, vI0sI0-pUrvokta, pR0 277. 3
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 16. thApara, romilA - bhArata kA itihAsa (prAcIna bhArata), rAjakamala prakAzana, naI dillI, 1989, pR0 59 60. 17. bAzama, e0ela0 - adbhuta bhArata, pR0 211... 18. thApara, romilA - bhArata kA itihAsa (prAcIna bhArata), pR0 57-58. 19. sUtrakRtAMgasUtra (jaikobI-jaina sUtra jilda 2, pR0301), uddhRta pANDeya, vI0sI0 - pUrvokta, pR0 277, bAzama, e0ela0 (sampAdana) - e kalcarala hisTrI oNpha iNDiyA, pR0 101, majUmadAra, Ara0sI0 - pUrvokta, pR0 142-43, pAMDe, bizambharanAtha - pUrvokta, pR0 86. 20. uttarAdhyayanasUtra, 25.33
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 sAmAjika naitikatA ke sandarbha meM karma-siddhAnta kA svarUpa (gItA evaM jaina darzana kI dRSTi meM) DaoN0 zyAma kizora siMha* ___gItA aura jaina sAhitya meM nihita upadezoM kA gItA jo vaidika paramparA kA pratinidhitva karatI hai, meM sArvabhaumika mahattva hai| karma-siddhAnta kI sArvabhaumikatA kI karma kI vistRta vivecanA huI hai| gItA kI lokapriyatA ke kaI carcA DaoN0 rAdhAkRSNan evaM zrI aravinda Adi dArzanikoM ne bhI kAraNa haiM, lekina sabase pramukha kAraNa hai mAnava jIvana se kI hai| AcAra darzana, karma-siddhAnta ke AdhAra para hI samAja sambandhita jaTila se jaTila samasyAoM kA vivecana aura meM naitikatA ke prati niSThA jAgRta kara sakatA hai| DaoN0 sAgaramala zAzvata samAdhAna kA prstutiikrnn| gItA hindU dharma kA hI jaina ne kahA hai ki sAmAnya manuSya ko naitikatA ke prati nahIM,mAnava dharma kA grantha hai| mAnava dharma,mAnava AcaraNa para AsthAvAna banAye rakhane ke lie yaha Avazyaka hai ki karmoM niyaMtraNa rakhatA hai, usakA niyamana aura paricAlana karatA hai, kI zubhAzubha prakRti ke anusAra zubhAzubha phala prApta hone kI ataH gItA kA prayojana bhI mAnava AcaraNa se sambandhita dhAraNA meM usakA vizvAsa banA rhe| koI bhI AcAra darzana isa samasyAoM kA nirAkaraNa aura nyAyapUrNa jIvana ko preraNA denA siddhAnta kI sthApanA kiye binA janasAdharaNa ko naitikatA ke hai| pratyakSa rUpa se yaha eka naitika graMtha hai|' prati AsthAvAna banAye rakhane meM saphala nahIM hotaa| karma- jitane bhI sAhitya haiM cAhe ve vaidika sAhitya hoMyA jainasiddhAnta ke anusAra atIta, vartamAna aura bhaviSya tInoM eka- bauddha, sabhI ke kendra meM jIvana-mUlya, Adarza aura parama lakSya dUsare se jur3e haiN| yadi hama bhaviSya jIvana ko sukhI banAnA ko vivecita kiyA gayA hai| gItA AcaraNa kI jinasamasyAoM cAhate haiM to isake lie vartamAna jIvana meM hI prayatnazIla rahanA ke nidAna dvArA sAmAjika samasyAoM kA hala khojatI hai, unhIM Avazyaka hai| atIta ke phalasvarUpa hI vartamAna jIvana hai| samasyAoM ke samAdhAna jaina sAhitya meM bhI milate haiN| ve bhI dUsare zabdoM meM kaheM to vaijJAnika jagat meM tathyoM ko vivecita kartavya-akartavya,pApa-puNya,naitika-anaitika arthAt jIvana karane ke lie jo sthAna 'kAryakAraNa' siddhAnta kA hai, naitikatA kI vikaTa paristhitiyoM meM kyA kareM aura kyA na kareM kI ke kSetra meM vahI sthAna 'karma-siddhAnta' kA hai| jisa prakAra kiMkartavyavimUr3ha sthiti meM sadmArga kI ora calane ko prerita karate kAryakAraNa-siddhAnta ke parityAga karane para vaijJAnika gaveSaNAe~ haiN| gItA ne vyakti aura samAja kA pUrNa samanvaya karake naitika nirarthaka haiM, usI prakAra karma-siddhAnta se vihIna AcAra darzana jIvana ke lie apanA akATya sthAna nirdhArita kiyA hai to jaina bhI arthazUnya hotA hai| vicAraNIya tathya yaha hai ki karma- manISiyoM ne bhI AcAra darzana ke sacce siddhAntoM dvArA samAjika siddhAnta aura kAryakAraNa-siddhAnta meM sAmya hote hue bhI samanvaya kA prayAsa kiyA hai| gItA ke kendra meM karmamArga hai, to viSayoM kI prakRti ke kAraNa donoM meM kucha antara hai| bhautika jaina sAhitya kA bhI lakSya vyakti ko karmapatha ke dvArA mokSa ko jagat meM kAryakAraNa-siddhAnta kA viSaya jar3a padArtha hai, jabaki prApta karAnA hai| gItA jahA~ loka-saMgraha kI bhAvanA ko dhyAna karma siddhAnta kA viSaya cetana hai| ata: usameM jitanI niyatatA meM rakhakara gahana evaM subodhaciMtana dvArA samasta ekAMgI pravRttiyoM hotI hai vaisI niyatatA prANI jagat meM lAgU hone vAle karma- kA uccheda kara eka samagraparaka karmakI avadhAraNA kA pratipAdana siddhAnta meM nahIM ho sktii| yahI kAraNa hai ki karma-siddhAnta karatI hai, vahIM jaina mAnyatA paraspara sApekSa rUpa se kArya karane meM niyatatA aura svataMtratA kA samucita saMyoga hotA hai|2 kI vyAkhyA karane meM vizvAsa karatI hai| dUsarI bhASA meM kaheM to * vyAkhyAtA, darzana vibhAga, avadhabihArI siMha mahAvidyAlaya, lAlagaMja, (vaizAlI)
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________________ 22 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 mAnavIya vyavahAra kI preraNA aura AcaraNa ke rUpa meM vibhinna parantu sukarmoM dvArA manuSya puNyAtmA evaM pApakarmoM se pApI hotA niyativAdI tattva aura manuSya ke puruSArtha donoM hI kArya karate haiN| hai|' unnati evaM avanati usake prayatna para nirbhara hai, vaha apane ina donoM ke dvArA hI naitika uttaradAyitva evaM naitika jIvana ke bhAgya kA nirmAtA svayaM hI hai| vaha apane ApahI apane ko bandhana preraka kI saphala vyAkhyA kI jA sakatI hai| meM DAlatA hai, jaise eka pakSI svayaM hI apane lie ghoMsalA banAtA sAhityika dRSTi se jaise gItA karmapradhAna grantha hai usI hai| jo kucha hameM DarAvanA pratIta hotA hai vaha andhakArapUrNa bhAgya prakAra jaina vAGmaya meM karma-sAhitya bhare par3e haiN| karma sAhitya nahIM, varan hamAre apane hI pUrvakRta karma haiN| hama mRtyu cakra ke kI dRSTi se jaina paramparA meM 'karma-prakRti' nAmaka svataMtra grantha zikAra nahIM haiN| duHkha hameM pApakarmoM ke pArizramika rUpa meM milatA kA ullekha milatA hai jo karmaviSaya sAmagrI kI vivecanA karatA hai| jIva ko apane karmoM kA phala bhoganA hI par3atA hai| karma aura hai| darzana aura cintana meM paM0 sukhalAlajI saMghavI likhate haiM ki phala kA ghaniSTha sambandha hotA hai| jaina evaM gItA donoM hI yaha 'yadyapi vaidika sAhitya tathA bauddha sAhitya meM karma sambandhI mAnakara calate haiM ki yadi jIva apane kiye hue karmoM kA bhoga vicAra haiM, para vaha itanA alpa hai ki usakA koI khAsa grantha vartamAna jIvana meM nahIM karatA hai to use apane karmoM ke bhoga ke usa sAhitya meM dRSTigocara nahIM hotaa| isake viparIta jaina darzana lie bhAvI janma lenA par3atA hai| AcArAMgasUtra meM kahA gayA hai meM karma-sambandhI vicAra sUkSma,vyavasthita aura ativistRta haiN| ki kAmabhogoM meM Asakta vyakti karmoM kA saMcaya karate rahate haiM ataeva una vicAroM kA pratipAdaka zAstra, jise 'karmazAstra' yA aura una karmoM ke phalasvarUpa punaH-punaH janma dhAraNa karate rahate 'karmaviSayaka sAhitya kahate haiM, usane jaina sAhitya ke bahuta bar3e haiN| sUtrakRtAMgasUtra meM bhI kahA gayA hai ki jo vyakti jaisA karma bhAga ko roka rakhA hai| yadi Agamika dRSTi se dekheM to karmasiddhAnta kI vivecanA AcArAMgasUtra, sUtrakRtAMgasUtra, karma-siddhAnta ke anusAra koI bhI vyakti binA karma praznavyAkaraNasUtra tathA vipAkasUtra Adi meM yatra-tatra milatI hai kiye nahIM raha sktaa| mAnasika zArIrika karma to niraMtara calate jo ati saMkSipta hai| lekina sthAnAMgasUtra', samavAyAMgasUtra', hI rahate haiN| karma ke binA jIvana kA nirvAha sambhava nahIM hotaa| bhagavatIsUtra', prajJApanAsUtra', uttarAdhyayanasUtra Adi granthoM meM gItA meM tIna prakAra ke karmoM kI carcA kI gaI hai jo zubha-azubha karma-siddhAnta kI vistRta vivecanA huI hai| karmoM ke AdhAra para vibhAjita haiM5-karma-phalAkAMkSA se kI karma viSayaka jo svataMtra grantha likhe gaye haiM unameM gaI koI bhI zubha kriyA karma hai| vikarma-vAsanApUrti hetu kiye zvetAmbara granthoM ke nAma haiM-zivazarmasari viracita kammapayaDi, gayeazabhakarma vikarmakahalAte haiN| akarma-phalAsakti se rahita karmastava (kartA ajJAta), bandhasvAmitva (kartA ajJAta), kartavya bhAva se kiyA gayA karma akarma hai| jaina paramparA meM bhI jinavallabhagaNi viracita SaDzIti', devendrasUrikRta karmagrantha tIna prakAra ke karmoM kI vyAkhyA kI gaI hai- puNya karma, pApa AditathA digambara granthoM meM 'SaTkhaNDAgama', 'kasAyapAhuDasutta', karma tathA IryApathika krm| zubhAsrava ko puNya karma kahate haiN| 'jayadhavalA', 'gommaTasAra',karmaprakRti Adikarma-sAhitya ke AcArya abhayadeva ne kahA hai ki puNya vaha hai jo AtmA ko pavitra rUpa meM mAnya haiN| karatA hai athavA pavitratA kI ora le jAtA hai| azubhAsrava ko karma-siddhAnta ke anusAra naitika jagat meM anizcita evaM pApa kahate haiN| jaina naitika vicAraNA meM pApa aura puNya donoM ko manamAnA kucha nahIM hai| hama vahI kATate haiM, jo bote haiM, puNya ke sAdhaka ke lie heya mAnA gayA hai, kyoMki donoM hI bandhana ke bIja se paNya kI khetI phlegii| pApa kA phala pApa hI hotA hai| kAraNa haiN| yahA~ yaha prazna ho sakatA hai ki jaina vicAraNA eka choTA se choTA karma manuSya ke caritra para prabhAva DAlatA hai| karma ora yaha kahatI hai ki puNya karma AtmA ko pavitra karate haiM aura ke ulaMghana kA prayatna karanA ThIka usI prakAra niSphala hotA hai dUsarI oravetyAjya bhI haiN| isake pIche jaina cintakoM kA mAnanA jisa prakAra manuSya dvArA apanI chAyAko laaNghnaa| jaisemanuSya hai ki puNya aura pApa donoM hI bandhana ke kAraNa haiN| vyakti meM kI chAyA hamezA usake sAtha rahatI hai, usI taraha karma bhI hara naitika pUrNatA taba AtI hai jaba vaha zubha-azubha ke bheda se Upara jIvadhArI ke sAtha jur3e rahate haiM, cAhe ve karma bhale hoM yA bure| uTha jAtA hai| AcArya kundakunda ne bar3e hI spaSTa zabdoM meM kahA
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________________ sAmAjika naitikatA ke sandarbha meM karma-siddhAnta kA svarUpa hai ki azubha karma pApa aura zubha karma puNya kahe jAte haiM, phira sktaa| jo bhI sAmAjika kArya anya logoM dvArA hote haiM unameM bhI paNya karma saMsAra kA kAraNa hai jisa prakAra svarNa kI beDI svArtha-daSTi rahatI hai. paranta gItA kI mAnyatA hai ki lokasaMgrahI bhI lauha ber3I ke samAna hI vyakti ko bandhana meM rakhatI hai, usI vahI ho sakatA hai jo guNAtIta yA sthitaprajJa hai| gItA kA yaha prakAra jIvakRta sabhI zubha-azubha karma bandhana ke kAraNa haiN|7 sarvocca naitika darzana hai| sAmAjika nirmANa aura surakSA kI lekina zubha karma tabhI taka bandhana ke kAraNa haiM jaba taka hamArI dRSTi se hI vibhinna svabhAva aura prakRti vAloM ke lie gItA meM unake prati Asakti hotI hai| jaba vahI zubha karma anAsakta bhAva sAmAjika naitikatA kA nirmANa kiyA gayA hai tathA kahA gayA se kiye jAte haiM taba ve zuddha karma bana jAte haiM aura sahI mAne hai ki vyakti ko 'svadharma kA pAlana cAhe jitanI bhI kaThinAI meM vahIakarma hai| jaina cintanakAyahaakarmayAIryApathika karma kyoM na ho, avazya karanA caahiye| paradharma arthAt jo apane hI gItA kA anAsakta karma hai| svabhAva aura prakRti ke anurUpa karma nahIM hai, sarala aura karma kI eka dUsarI vyAkhyA jisameM guNa kI prdhaantaa| sulabha hote hue bhI bhayAvaha hai|22 gItA ke svadharma athavA hai aura jisake AdhAra para bhAratIya paramparA meM varNa-vyavasthA svabhAva dharma ko paramparAgata jAti dharma se bilkula alaga (svadharma) kI sthApanA kI gaI hai, vaidika aura jaina donoM samajhanA caahie| varNa-vyavasthA ko janmanA mAna lenA gItA paramparAoM meM milatI hai| varNa-vyavasthA kA ullekha sarvaprathama ke svabhAva dharma se viparIta siddha hogaa| 'Rgveda' meM milatA hai, jahA~ virATa puruSa ke mukha se brAhmaNa, isase spaSTa hai kigItAkekendra meM karmamArgahI hai| naitika bAhu se kSatriya,udara se vaizya,paira se zUdra ko utpanna batAyA gayA dRSTi se dekheM to gItA kA mUla viSaya hai karmaphala tyAga,niSkAma hai| ThIka isI taraha se mahAbhArata ke 'zAntiparva meM bhI isakA karma tathA usakA yathArthaAdarza hai-lokasaMgraha athavA jAgatika ullekha milatA hai| kintu gItA meM Akara varNa-vyavasthA meM ___ektaa| bhagavAn kRSNa ne kahA hai ki karma karane kA koI prayojana guNa-karma kI pradhAnatA ho gaI hai| arthAt brAhmaNa, kSatriya, vaizya naraha gayA ho arthAt jIvanmukta ho gayA ho,jise saMsAra ke prANiyoM aura zudra kA nirmANa guNa aura karma-bheda ke AdhAra para nirdhArita se koI matalaba na raha gayA ho use bhI lokahita meM karma karate kiyA gayA hai- 'cAturvaryaM mayA sRSTaM guNakarma vibhaagshH|20 rahanA caahie| arjuna se kahate haiM- he arjuna! lokasaMgraha ke gItA meM vargoM kA jo vibhAjana hai usake AdhAra meM lie tajhe karma karanA ucita hai|24 'svadharma kendrita hai| 'svadharma' svabhAva karma hai| kahIM-kahIM to jaina paramparA karmapradhAna hai ata: yaha svAbhAvika hai ise 'sahaja karma' aura 'niyata karma bhI kahA gayA hai| manuSya ki yahA~ varNa-vyavasthA karmAdhArita hI hogii| abhidhAnarAjendra apane-apane svAbhAvika karma meM lagA huA naitika evaM koza meM kahA gayA hai ki zArIrika vibhinnatA ke AdhAra para AdhyAtmika lakSya ko prApta kara sakatA hai| lekina jaba taka kiyA jAne vAlA vargIkaraNa mAtra sthAvara, pazu-pakSI Adi ke hama gItA kI isa varNa-vyavasthA ko jAti-vyavasthA se jor3akara sandarbha meM lAgU hotA hai kintu manuSyoM ke sambandha meM nhiiN|25 vicAra karate raheMge taba taka sAmAjika nyAya saMbhava nahIM hai| uttarAdhyayanasUtra meM bhI kahA gayA hai ki karma se vyakti brAhmaNa jaba hama gItA meM vivecita loka saMgrahAtmaka dRSTi para vicAra hotA hai, karma se hI kSatriya, karma se hI vaizya aura karma se hI karate haiM, to pAte haiM ki vahA~ naitikatA ke sAmAjika aura zUdra hotA hai|6 DaoN0 sAgaramala jaina kA mAnanA hai ki jaina vaiyaktika donoM pakSoM kI vivecanA huI hai, arthAt isake naitika vicAraNA yaha to svIkAra karatI hai ki loka-vyavahAra yA darzana se vyakti ko jahA~ eka ora pUrNatA, svataMtratA, AptakAmatA AjIvikA hetu kiye gaye karma (vyavasAya) ke AdhAra para kI prApti hotI hai, vahIM dUsarI ora samAja kI surakSA, sAmAjika samAja kA vargIkaraNa kiyA jA sakatA hai, lekina isa vyAvasAyika pUrNatA evaM loka kalyANa bhI hotA hai| sthitaprajJa, guNAtIta yA yA sAmAjika vyavasthA ke kSetra meM kiye jAne vAle vibhinna bhakta kI avasthA ko vyakti niSkAma kI sthiti se prApta karmoM ke vargIkaraNa ke AdhAra para kisI varga kI zreSThatA yA karatA hai aura lokasaMgraha ke dvArA vaha sAmAjika naitikatA kI hInatA kA pratipAdana nahIM kiyA jA sktaa| kisI vyakti kI pUrNatA prApta karatA hai| isameM yaha tathya nihita hai ki niSkAma zreSThatA yA hInatA kA AdhAra vyAvasAyika karma nahIM hai, varan bhAva ko prApta kiye binA lokasaMgraha kA kArya nahIM kiyA jA vyakti kI naitika yogyatA yA sadguNoM kA vikAsa hai|27
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 sAmAjika naitikatA ke antargata svahita aura lokahita kevalI ke lie kucha bhI karanA zeSa nahIM raha jaataa| phira bhI kA dvandva hamezA se praznacihna banA rahA hai ki karma-vyavasthA ke vaha karatA hai kyoMki AtmakalyANa ke sAtha-sAtha lokakalyANa anusAra karma karate hue vyakti ko svahita karanA cAhie yA bhI usakA uddezya hotA hai| tIrthaMkara namaskArasUtra meM jise prhit(lokmNgl)| itanA to spaSTa hai ki svahita ko bhAratIya namotthuNaM ke nAma se bhI pukArA jAtA hai| meM tIrthaMkara ke lie paramparA meM kabhI bhI zreyaskara nahIM mAnA gayA hai| jaina cintana lokanAtha, lokahitakara, lokapradIpa Adi vizeSaNoM kA prayoga meM bhI svArtha aura parArtha para vicAra kiyA gayA hai| svArtha kiyA gayA hai jo jaina dharma ke lokahitakAriNI mantavya ko AtmarakSaNa hai to parArtha aatmtyaag| aisA kahA jAtA hai ki nirdiSTa karatA hai| jaina paramparA svahita para adhika bala detii| jo loga aisA ataH isa bAta se iMkAra nahIM kiyA jA sakatA hai ki kahate haiM ve saMbhavata: isa mAnyatA ko lekara ulajhana kI karma-siddhAnta kI vyAkhyA ke krama meM gItA evaM jaina sAhitya sthiti meM haiM- Atmahita karo aura yathAzakya lokahita bhI mAnava jIvana ke lie anAsakta karma ko prastuta kara sAmAjika karo, lekina jahA~ Atmahita aura lokahita meM dvandva ho aura Adarza va kartavya bhAvanA ko sudRr3ha karate haiN| phalAkAMkSA rahita Atmahita ke kuNThana para hI lokahita phalita hotA ho, to karma jIvana meM zAMti aura saMtoSa pradAna karatA hai aura yahI vahA~ AtmakalyANa hI zreSTha hai| lekina aisA nahIM hai yadi aisA vAstavika mAnavIya avasthA hai| isI meM saMtulana, zAMti aura hotA to tIrthaMkara ke dvArA tIrthapravartana aura saMgha-saMsthApanA kA Ananda hai| isI AdhAra para gItA aura jaina sAhitya sAmAjika koI aucitya nahIM rahatA, kyoMki kaivalya kI prApti ke pazcAt aura vyaktigata naitikatA ko samanvita karate haiN| saMdarbha: 1. jaina, sAgaramala, jaina, bauddha tathA gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhAga-1, pR0-295 2. vahI, pR0-296 3. DaoN. rAdhAkRSNan, bhAratIya darzana, bhAga-1, pR0 490. 4. saMghavI, paM0 sukhalAla, darzana aura cintana, pR0-219 5. sthAnAMgasUtra, 2/4/105, 3/1/125; 4/2/296 6. samavAyAMgasUtra, 2/2, 42/251, 58/304 / 7. bhagavatIsUtra, 1/1/10, 1/1/1, 1/1/14, 1/3/ __126, 1/3/128, 1/4/146-153 8. prajJApanAsUtra, 23/2, 23/4, 23/6-17 9. uttarAdhyayanasUtra, 32/1-15 2. pro0 hiriyannA, AuTa lAinsa oNpha iMDiyana philAsaoNphI, pR0 79. 3. braiDale, ethikala sTaDIja, pR0 53. 4. pro0 veMkaTaramaNa philAsAphikala kvArTaralI. apraila 1932, pR0 72. 10. DaoN0 rAdhAkRSNan, bhAratIya darzana, bhAga-1, pR0 201. 11. vRhadAraNyaka upaniSad, 3:2, 13. 12. maitrAyaNI upaniSad, 3:2. 13. AcArAMgasUtra, 2/3/13 14. sUtrakRtAMgasUtra, 1/5/2/23 15. karmaNo hyapi boddhavyaM boddhavyaM ca vikarmaNaH akarmaNazca boddhavyaM gahanA karmaNo gtiH| gItA, 4/17 16. sthAnAMga, TIkA, 1/11-12 17. samayasAra, 145-146 18. Rgveda, 10, 90, 12. 19. mahAbhArata, zAntiparva, 122, 4-5. 20. gItA, 4/13. 21. vahI, 18/41-48. 22. vahI, 3/35. 23. gItA, 3/18 24. vahI, 3/20 25. abhidhAnarAjendra koza, bhAga-4, pR0-1441 27. jaina, sAgaramala, jaina, bauddha tathA gItA ke AcAra darzanoM kA tulanAtmaka adhyayana, bhAga-2, pR0-177 28. AtmasAdhanA-saMgraha, pR0-441
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 bhagavatIsUtra meM varNita paramANu vijJAna oma prakAza siMha dvAdazAMgI meM bhagavatIsUtra kA pA~cavAM sthAna hai| yaha gambhIra viSayoM kI carcA isa Agama meM vidyamAna hai| jisa Agama praznottara zailI meM likhA huA hai| praznottara kI saMkhyA prakAra vedoM meM vartamAna ke aneka jaTila viSayoM ke AdisUtra ke viSaya meM AcAryoM ke bIca matabheda hai| samavAyAMgasUtra aura khoje jAte haiM usI prakAra bhagavatIsUtra meM paramANu vijJAna, zarIra nandIsUtra ke anusAra bhagavatIsUtra meM 36000 praznoM kA vyAkaraNa vijJAna, auSadhi vijJAna Adi ke aneka AdhArabhUta siddhAnta hai to digambara paramparA ke AcArya akalaMka, AcArya puSpadanta, khoje jA sakate haiN| AcArya bhUtabali tathA AcArya guNadhara ke anusAra vyAkhyAprajJapti paramANu vijJAna meM 60000 praznoM kA vyAkaraNa hai| Aja ke vaijJAnika aNu ke sambandha meM anveSaNa karane ___anya AgamoM kI apekSA bhagavatIsUtra adhika vizAla meM juTe huye haiM, kintu aNu ke sambandha meM jisa sUkSmatA se hai| viSaya-vastu kI dRSTi se isameM vividhatA hai| jJAna-vijJAna bhagavAna mahAvIra ne cintana kiyA hai utanI sUkSmatA se Adhunika kA zAyada hI aisA koI pahalU ho jisakI carcA isameM na kI vaijJAnika bhI nahIM kara pAye haiN| Aja kA vaijJAnika jise aNu gaI ho| vizva vidyA kI dRSTi se koI aisI vidyA nahIM hai kahatA hai, bhagavAn mahAvIra ne use skandha kahA hai| mahAvIra jisakI carcA isa Agama meM nahIM huI ho| isa dRSTi se ise kI dRSTi se aNu bahuta hI sUkSma hai| paramANu pudgala avibhAjya prAcIna jaina jJAna kA vizvakoza kahA jAya to koI atizayokti hai, achedya hai, abhedya hai, adAhya hai| aisA koI upAya yA nahIM hogii| samavAyAMgasUtra meM yaha batAyA gayA hai ki aneka vicAra nahIM hai jisase usakA vibhAga kiyA jA sake, agni devatAoM, rAjAoM aura rAjaRSiyoM ne bhagavAn mahAvIra se use jalA nahIM sakatI, megha use gIlA nahIM kara sakatA, nadI vividha prakAra ke prazna pUche, bhagavAn ne una sabhI praznoM kA use bahA nahIM sktii| vaha na to lambA hai aura na hI caur3A hai uttara diyaa| aura na hI gaharA hai| vaha na Adi hai, na madhya hai, na anta hai| prastuta Agama eka zrutaskandha, eka sau eka adhyayana, jisakA Adi anta eka ho, jo indriyagrAhya nahIM hai, avibhAgI dasa hajAra uddezanakAla, dasa hajAra samuddezana kAla, chattIsa hai, aisA dravya paramANu hai| hajAra prazna aura unake uttara rUpa meM nibaddha hai| ___ paramANu kI zAzvatatA yA azAzvatatA ke viSaya meM bhagavatIsUtra kA prArambha gaNadhara gautama kI jijJAsA se gautama kI jijJAsA ko zAnta karate huye bhagavAn mahAvIra ne hotA hai| isameM gautama kI jijJAsA hai to bhagavAn mahAvIra kA samAdhAna hai| upaniSad kAlIna uddAlaka ke samakSa jo sthAna dravya dRSTi se paramANu zAzvata hai, vaha hamezA rahA hai aura rahegA, zvetaketa kA hai. gItA ke upadeSTA bhagavAna kaSNa ke samakSa jo kinta paryAya dRSTi se paramANa azAzvata hai| paryAya hamezA sthAna arjuna kA hai, vahI sthAna bhagavAn mahAvIra ke samakSa parivartanazIla hai usameM parivartana hotA rahatA hai| gaNadhara gautama kA hai| paramANu ko vibhinna rUpoM meM paribhASita kiyA gayA hai| viSaya-vastu kI dRSTi se bhagavatIsUtra kA kSetra vyApaka 1. paramANu samasta bhautika astitva kA AdhAra hai| hai| adhyAtmavidyA aura tattvavidyA se lekara sRSTividyA, jIva 2. achedya, abhedya, agrAhya, adAhya, nirvibhAgI pudgala vijJAna, paramANu vijJAna, zarIra vijJAna taka ke anekAneka khaNDa ko paramANu kahate haiN| * pustakAlayAdhyakSa, pArzvanAtha vidyApITha, AI0TI0AI0 roDa, karauMdI, vArANasI
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 3. paramANu ko eka vizuddha jyAmitika bindu ke rUpa ekAdaza zataka ke dazaveM uddezaka meM jIva-ajIva kI meM dekhA jA sakatA hai, kyoMki usameM na to lambAI carcA paramANu ke rUpa meM kI gayI hai| hotI hai na caur3AI hotI hai tathA na hI gaharAI hotI dvAdaza zataka ke dvitIya uddezaka meM paramANu pudgala hai| vaha antima zAzvata ikAI hai| kI carcA hai| caturtha uddezaka meM do se dasa paramANu pudgaloM ke 4. paramANu vaha hai jisakA Adi, madhya aura anta saMyoga va vibhAga kA nirUpaNa pAyA jAtA hai| saMkhyAta tathA eka hI hai| asaMkhyAta paramANu pudgaloM kA niSpakSa saMyoga-vibhAga nirUpaNa 5. paramANu 5 vargoM meM se eka varNa hai| isake svarUpa tathA ananta paramANu pudgaloM ke saMyoga, paramANu pudgala parivartana ko nimna prakAra se samajhAyA gayA hai- Adi kI vivecanA kI gaI hai| sAtaveM uddezaka meM loka meM ka. paramANusamasta bhautika jgtkaamuulkaarnnhai| paramANu mAtra pradeza meM bhI jIva ke janma-maraNa kI carcA kI kha. paramANu bhautika jagat kI antima pariNati hai| gayI hai| ga. vaha sUkSma hai indriyagrAhya nahIM hai| caturdaza zataka ke caturtha uddezaka meM paramANu-pudgala gha. vaha nitya hai| kI zAzvatatA-azAzvatatA evaM caramatA-acaramatA kA nirUpaNa paramANu ke guNa kiyA gayA hai| isI zataka ke sAtaveM uddezaka meM paramANasUkSma paramANu aura vyAvahArika paramANu donoM meM varNa, pudgala kI talyatA pudgala kI tulyatA kA varNana milatA hai| dasaveM uddezaka meM gaMdha, rasa aura sparza ye cAra guNa aura ananta paryAya hote haiN| kevalajJAnI ke sandarbha meM paramANu pudgala kI carcA kI gayI hai| eka paramANu meM eka varNa, eka gandha, eka rasa aura do sparza SoDaSa zataka ke aSTama uddezaka meM paramANu kI eka (zIta-uSNa) hotA hai| AcArya mahAprajJa ne kahA hai ki paryAya samaya meM loka ke parva-pazcima Adi caramAnta taka gati ke kI dRSTi se eka guNa vAlA paramANu ananta guNa vAlA ho jAtA sAmarthya kI vivecanA kI gayI hai| hai aura ananta guNavAlA paramANu eka guNa vAlA ho jAtA hai| aSTadaza zataka ke uddezaka ATha meM gaNadhara gautama aura vatIsUtra ke prathama zataka ke dazaveM uddezaka meM do bhagavAn ke bIca paramANu ke viSaya meM jo praznottara hue haiM se pAMca paramANu pudgaloM kA vistRta varNana milatA hai, do unakA varNana milatA hai| paramANu nahIM cipakate haiM, kintu tIna evaM pAMca paramANu pudgala viMzati zataka ke paMcama uddezaka meM paramANu-pudgala cipaka jAte haiN| se lekara do-pradezI, dasa-pradezI tathA saMkhyAta-asaMkhyAta dvitIya zataka ke dvitIya uddezaka ke AThaveM sUtra meM ananta pradezI skandha meM pAye jAne vAle varNa, gandha, rasa aura pudgala paramANu kI mukhya ATha vargaNAoM kA varNana hai- sparza ke vividha vikalpoM kI prArUpaNA kI gayI hai| anta meM 1. audArika vargaNA, 2. vaikriya vargaNA, 3. AhAra dvaya kSetra kAla-bhAva viSayaka paramANu catuSTaya ke vividha vargaNA, 4. taijasa vargaNA, 5. kArmaNa vargaNA, 6. zvAsocchvAsa prakAroM kA varNana milatA hai| vargaNA, 7. vacana vargaNA, aura 8. mana vrgnnaa| isI zataka ke paMcaviMza zataka ke dvitIya uddezaka meM loka ke eka dasaveM uddezaka meM pudvAla ke cAra prakAra batAye gaye haiN| pradeza meM pudgaloM ke caya-apacaya kA nirUpaNa kiyA gayA hai| paMcama zataka ke saptama uddezaka meM sakampa aura akampa tIsare uddezaka meM paramANu-pudgaloM kI gati AkAza pradezoM kI kI carcA kI gayI hai| isI zataka ke AThaveM uddezaka meM kAla zreNI ke anusAra yA usake viparIta hotI hai, isakA varNana kI carcA kI gayI hai| saptama uddezaka meM paramANu ko abhedya milatA hai| cauthe uddezaka meM paramANu-pudgala se ananta pradezI avibhAjya kahA gayA hai| skandhoM taka hI dravya pradezArtha se yathAyogya bahutva kI prarUpaNA aSTama zataka ke prathama uddezaka meM pudgala ke bhedoM kI paramANu se ananta pradezI, sakampa-niSkampa skandha taka ke carcA kI gayI hai| alpa-bahutva kI carcA, paramANu se lekara ananta pradezI skandha
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________________ bhagavatIsUtra meM varNita paramANu vijJAna 27 taka dezakampa sarvakampa niSkampatA kI prarUpaNA, tathA sarvadeza kampaka-niSkampaka paramANu se ananta pradezI skandhoM ke alpa- bahutva kI prarUpaNA kI gayI hai| isa prakAra hama dekhate haiM ki bhagavatIsUtra meM atisUkSmatA se paramANu vivecana kiyA gayA hai| vartamAna meM jisa paramANu kI carcA meM sampUrNa vaijJAnika jagat saMlagna hai, usa paramANu kI carcA hamAre AgamoM meM bharI par3I haiN| AvazkatA hai unheM DhUr3hakara janamAnasa ke samakSa prastuta karane kii| Aja vijJAna jise prApta kara apanI upalabdhi mAna rahA hai vaha upalabdhi to bhagavAna mahAvIra ne lagabhaga 2600 varSa pUrva hI janamAnasa ko pradAna kara dI thii| yaha hamArI kamI kaheM yA svArthatA ki hamane use pracArita-prasArita karane kA prayAsa nahIM kiyaa| sandarbha : 1. bhagavatIsUtra : eka parizIlana, pRSTha 7 2. bhagavatIsUtra, zataka 14, uddezaka 4, sUtra 5. 3. gelar3A, DaoN. mahAvIra rAja, jaina vidyA aura vijJAna, pR0-116 .
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 uttarAdhyayanasUtra meM varNita paMcamahAvrata DaoN0 zarmilA jaina* paMcamahAvrata sampUrNa zramaNAcAra kI AdhArazilA hai| bhoge binA nahIM raha sakate haiN| bhagavAn ariSTanemi apane paMcamahAvrata hI zramaNa-AcAra kA vaha kendra-bindu hai, jahA~ se vivAha ke avasara para jaba vivAha kI khuzI meM khAne ke lie aneka kriyAyeM vibhinna niyamoM-upaniyamoM ke rUpa meM prasArita mAre jAnevAle pazu-pakSiyoM ko dekhate haiM, to kahate haiM ki yaha hotI haiM athavA saMgaThita hokara kendrarUpI paMcamahAvrata kI surakSA loka mere lie sukhakara nahIM hai| kyoMki ajJAta meM huI hiMsA aura vikAsa ke vistRta AyAma prastuta karatI haiN| paMcamahAvratoM bhI ghAtaka hai, ata: pratyeka prANI ko hiMsAvRtti evaM vairabhAva ko zramaNa jIvana bhara ke lie mana-vacana aura kAya se dhAraNa choDakara jIvoM kI rakSA karanI caahie| karatA hai aura inakI sarvAMzata: surakSA karatA huA nirvANa kI ahiMsA-vrata kA pAlana karane ke lie apanA ahita bhUmikA taka pahu~cane kA mArga prazasta karatA hai| jaina zrAvaka kI karane vAle ke prati bhI kSamAbhAva rakhanA, use abhayadAna denA, apekSA jaina zramaNa hiMsA Adi kA pUrNata: tyAga navakoTi' se sadA vizvamaitrI, vizva-kalyANa kI bhAvanA rakhanA tathA vadha karatA hai| prastuta Alekha meM hama uttarAdhyayanasUtra ke anusAra karane ko tatpara hone para bhI usake prati jarA bhI krodha na karanA paMcamahAvrata kI vivecanA prastuta kara rahe haiM-2 Adi Avazyaka hai| isake atirikta gRha-nirmANa, zilpakalA, ye vrata isa prakAra haiM - kraya-vikraya, agni jalAnA Adi kriyAyeM na to svayaM karanI 1. ahiMsA-saba prakAra ke prANAtipAta se virmnn| cAhie aura na dUsare se karAnI cAhie, kyoMki inake karane se 2. satya- saba prakAra ke mRSAvAda se virmnn| sUkSma jIvoM kI hiMsA kA doSa lagatA hai| sAdhu ko bhikSA lete 3. acaurya-saba prakAra ke adattAdAna se virmnn| samaya ina saba doSoM se bacanA Avazyaka batalAyA gayA hai|' * 4. brahmacarya-saba prakAra ke yauna sambandhoM se viramaNa mala-mUtra Adi kA tyAga karate samaya bhI sUkSma jIvoM kA hiMsA aura na ho isalie bahuta nIce taka acitta bhUmi ke upayoga kA nirdeza 5. aparigraha- saba prakAra ke dhanAdi-saMgraha se kiyA gayA hai| isIlie grantha meM isa vrata ke pAlana karane ko virmnn| atyaMta kaThina kahA gayA hai tathA gautama ko lakSya karake ina pAMca vratoM kA sUkSma rUpa se pAlana karanA mahAvrata / pramAdarahita rahane kA upadeza diyA gayA hai, kyoMki pramAda se kahalAtA hai aura muni ke lie inakA pAlana anivArya hai| vivekajJAna kI prApti nahIM ho sakatI hai aura jaba taka vivekajJAna gRhastha upAsaka ke lie ye hI aNuvrata ke rUpa meM vihita haiN| nahIM hogA taba taka ahiMsA kA pAlana karanA saMbhava nahIM hai|' ahiMsA uttarAdhyayana meM ahiMsA-vrata kA pAlana karane vAle ko brAhmaNa trasa evaM sthAvara jIvoM ko mana, vacana, kAya tathA kahA gayA hai tathA isakA pAlana na karane vAle ke lie naraka kI kRta, kArita, anumodanA se kisI bhI paristhiti meM dukhita na prApti kA mArga batalAyA gayA hai| isa prakAra isa vrata kA sthAna karanA ahiMsA mahAvrata hai| mana meM dUsare ko pIr3ita karane kI paMcamahAvratoM meM prathama aura zreSTha hai| socanA tathA kisI ke dvArA dUsare ko pIr3ita karane para usakA satya samarthana karanA bhI hiMsA hai| ataH graMtha meM kahA gayA hai ki jo dvitIya mahAvrata 'sarva-mRSAvAda-viramaNa' hai, kyoMki prANavadha kA anumodana karate haiM ve bhI sabhI duHkhoM ke phala *vyAkhyAtA, darzanazAstra, dAnApura DigrI mahilA mahAvidyAlaya, dAnApura, paTanA
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________________ uttarAdhyayanasUtra meM varNita paMcamahAvrata kA poSaka hai, jisase aneka doSoM kA janma evaM pApakarma kA bhI nahIM sakatA, ata: sAdhu ko gRhastha ke dvArA apane pAtra meM tA hai, isalie zramaNa ko pramAda, krodha, lobha, hAsya jo bhojana prApta ho usI kA AhAra karanA caahie|22|| evaM bhaya se jhUTha na bolakara upayogapUrvaka hitakArI satya brahmacarya vacana bolanA cAhie, yahI satya mahAvrata hai| asabhya vacana kRta, kArita anumodanApUrvaka deva, manuSya aura tiryaJcajo dUsare ko kaSTakara ho aisA bhI nahIM bolanA caahie| isameM sambandhI saba prakAra ke maithuna-sevana kA mana, vacana, kAya se bhI ahiMsA mahAvrata kI taraha kRta, kArita, anumodanA evaM mana, tyAga karanA brahmacarya-mahAvrata hai| uttarAdhyayana meM isake 18 vacana, kAya se jhUTha na bolane kA artha sanniviSTa hai| 'acchA bhedoM kA saMketa milatA hai| bhojana banA hai', 'acchI taraha se pakAyA gayA hai' ityAdi uttarAdhyayanasUtra meM brahmacarya kI rakSA ke lie 10 vizeSa prakAra ke sAvadha vacana tathA 'Aja maiM yaha kArya avazya kara bAtoM kA tyAga Avazyaka batalAyA gayA hai, jinheM graMtha meM lUMgA', 'avazya hI aisA hogA' isa prakAra kI nizcayAtmaka samAdhisthAna kA nAma diyA gayA hai| ina dasa samAdhisthAnoM meM vANI bolane kA bhI grantha meM niSedha hai| ata: satya mahAvrata ____ aMtimasaMgrahAtmaka samAdhisthAna ko chor3akarazeSa9 koTIkAkAroM kA pAlana atyanta kaThina hai| ne brahmacarya kI guptiyAM (saMrakSikA) kahA hai| citta ko ekAgra uttarAdhyayana meM satya vacana bolane kI kramika tIna karane ke lie inakA vizeSa mahattva hone ke kAraNa inheM avasthAyeM batalAyI gayI haiN|8 - bhAva satya, karaNa satya aura samAdhisthAna kahA gayA hai| ye samAdhisthAna DaoN0 sudarzanalAla yoga satyA isa taraha jhUTha bolanevAlA eka jhUTha ko chipAne jaina ke dvArA nimnalikhita rUpa meM vibhAjita kiye gaye haiM - ke lie anya aneka jhUTha bolatA hai aura hiMsA, corI Adi 1. strI Adi se yukta saMkIrNa sthAna ke sevana kA kriyAoM meM pravRtta hotA huA sukhI nahIM hotA hai| satya tyAga- jahA~ para strI, pazu, napuMsaka Adi kA AvAgamana sambhava bolanevAlA jaisA bolatA hai vaisA hI karatA hai aura prAmANika hai.aise sthAnoM meM zanya gharoM meM aura jahA~ para gharoM kI sandhiyAM puruSa hokara sukhI hotA hai| milatI hoM aise sthAnoM meM tathA rAjamArga meM akelA sAdha akelI acaurya strI ke saMsarga meM na Aye, kyoMki ina sthAnoM meM sAdhu kA strI tRtIya mahAvrata kI saMjJA 'sarva-adattAdAna-viramaNa' ke sAtha saMsarga meM AnA, janatA meM saMdeha kA kAraNa bana sakatA hai, jisake aMtargata zramaNa binA dI huI koI bhI vastu grahaNa hai| isalie ukta sthAnoM meM saMyamI puruSa kabhI na jaayeN| jaise nahIM krtaa| kisI kI girI huI, bhUlI huI, rakhI huI athavA billiyoM ke sthAna ke pAsa cUhoM kA rahanA yogya nahIM, usI tuccha-se-tuccha vastu ko binA svAmI kI AjJA ke grahaNa na prakAra striyoM ke sthAna ke samIpa brahmacArI ko nivAsa karanA karanA acaurya mahAvrata hai| mana, vacana,zarIra evaM kRta, kArita, ucita nahIM hai| isalie muni ko bhI strI, pazu Adi se rahita anumodanA se isa vrata kA pAlana karanA Avazyaka hai| isake ekAnta sthAna meM hI nivAsa karanA upayukta hai| atirikta jo vastu grahaNa kare vaha niravadya evaM nirdoSa ho|r 2.nirgrantha sAdhu bAra-bAra striyoM kI kAmajanaka ahiMsA vrata kI rakSA ke lie niravadya evaM nirdoSa vizeSaNa kathA na kahe- sAdhu ko striyoM kI bAra-bAra kathA nahIM karanI diyA gayA hai, kyoMki sAvadya evaM sadoSa vastu ke grahaNa karane cAhie aura brahmacarya meM rata bhikSu ko mana ko Ananda denevAlI, meM hiMsA kA doSa lagatA hai| sabhI sacitta vastuoM ko grahaNa kAmarAga ko bar3hAnevAlI strI-kathA kA bhI tyAga karanA caahie|" karanA sAdhu ke lie niSedha mAnA gayA hai| isalie sacitta 3. strI Adi se yukta zayyA aura ArAma kA vastu kisI ke dvArA diye jAne para bhI use grahaNa karanA corI tyAga- nirgrantha ko brahmacarya kI rakSA ke lie striyoM ke sAtha hai| batalAye gaye vratoM kA ThIka se pAlana na karanA bhI corI hai| eka Asana para baiThakara kathA, vArtAlApa, paricaya Adi na uttarAdhyayana meM kahA gayA hai - dhanadhAnyAdi kA grahaNa karanA karate hue AkIrNa aura strI-jana se rahita sthAna meM rahanA naraka kA hetu hai| isalie binA AjJA ke sAdhu tRNamAtra padArtha cAhie, kyoMki tatkAla vahA~ para baiThane se smRti Adi doSa ko bhI aMgIkAra na kre| lekina yaha zarIra binA AhAra ke raha lagane kI saMbhAvanA rahatI hai|
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________________ 30 . zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 4. kAmarAga striyoM kI manohara tathA manorama 10. zabdAdi pA~coM prakAra ke kAmaguNoM kA indriyoM kA tyAga- brahmacArI bhikSu ko striyoM ke aMga-pratyaMga tyAga- brahmacarya kI rakSA ke lie isa dasaveM samAdhisthAna meM aura saMsthAna Adi kA nirIkSaNa karanA tathA unake sAtha brahmacArIko zabda,rUpa,gandha,rasa aura sparza ina pA~cakAmaguNoM sucAru bhASaNa karanA aura kaTAkSapUrvaka dekhanA Adi bAtoM ko kA sadA parityAga karane ke lie kahA gayA hai, kyoMki ye saba evaM cakSugrAhya para-viSayoM ko tyAgane ke lie kahA gayA hai|3 AtmagaveSI puruSa ke lie tAlapuTa viSa ke samAna haiN| isalie ata: isa prakAra ke prasaMga upasthita hone para vItarAgatApUrvaka ekAgra manavAle sAdhu ko samAdhi kI dRr3hatA ke lie ina durjaya zubhadhyAna karanA caahie| striyoM ke rUpa, saundarya ko dekhakara kAma-bhogoM tathA zaMkA sthAnoM ko chor3a denA caahie| puruSa ko usameM Asakta nahIM honA caahie| isIlie grantha meM isa prakAra samyaktyA sarvathA maithuna se nivRtta caturtha striyoM ko paMkabhUta (daladala) tathA rAkSasI kahA gayA hai|35 mahAvrata kI ArAdhanA evaM pAlanA karane vAle brahmacArI ko 5. striyoM ke zrotragrAhya zabdoM kA niSedha- paMcama deva, dAnava, gandharva, yakSa evaM kinnara ye sabhI brahmacArI ko samAdhisthAna meM striyoM ke kUjita, rUditta, hasita, stanita, namaskAra karate haiM; kyoMki vaha duSkara brahmacarya kA pAlana kupita Adi zabdoM ko na sunanA jinase kAmarAga bar3he, kAraNa karatA hai| ki inase mana kI caMcalatA meM vRddhi hotI hai aura brahmacarya meM aparigraha AghAta pahuMcatA hai| dhana, dhAnya, bhRtya Adi jitane bhI nirjIva evaM sajIva 6.striyoM ke sAtha kI huI pUrvarati aura kAma-krIr3A padArtha haiM, una sabakA mana, vacana, kAya se nirmohI hokara kA smaraNa na kare-strI ke sAtha kI gaI pUrvaratikrIr3A kI smRti mamatva kA tyAga karanA aparigraha yA akiMcana mahAvrata kahalAtA se nirgrantha brahmacArI ke brahmacarya meM zaMkA, kAMkSA aura sandehAdi hai| ataH sAdhu kisI khAdya padArtha kA aMzamAtra bhI saMgraha na doSa utpanna hone kI sambhAvanA rahatI hai, saMyama kA nAza evaM unmAda kare tathA caturvidha AhAra meM se kisI AhAra kA bhI saMgraha kI prApti hotI hai tathA dIrghakAlika bhayaMkara rogoM kA AkramaNa karake rAtri ko na rkheN| sone-cAMdI Adi ko grahaNa karane kI bhI hotA hai|37 icchA bhI mana se na kre| isa taraha sabhI prakAra ke dhana7. sarasa AhAra-pAnI tathA praNIta rasa-prakAma dhAnyAdi kA tyAga karake tRNamAtra kA bhI saMgraha na karanA kA tyAga-grantha meM brahmacArI ke lie rasoM kA atyanta sevana aparigraha hai| aparigraha ko hI vItarAgatA kahA gayA hai, kyoMki varjita hai| kahA gayA hai jaise svAdiSTa phalavAle vRkSa para pakSI jaba taka viSayoM meM virAga nahIM hogA taba taka jIva aparigrahI Akara baiThate haiM aura aneka prakAra se usako kaSTa pahu~cAte haiM nahIM ho sakatA hai| viSayoM ke prati rAga yA lobha-vRddhi kA usI prakAra rasasevI (ghI, dUdha Adi rasavAle dravyoM ke sevana honA hI parigraha hai| uttarAdhyayana meM kahA gayA hai, jaise-jaise se) puruSa ko kAmAdi viSaya atyanta.daHkhI karate haiN|28 lAbha hotA hai vaise-vaise lobha hotA hai tathA lobha ke bar3hane para 8. atyadhika bhojana kA tyAga- jaise vAyu ke parigraha bhI bar3hatA jAtA hai| yaha vItarAgatA ativistRta suspaSTa sAtha milane se vana meM lagI haI agni, zIghra zAMta nahIM hotI rAjamArga hai, jisake samakSa ajJAnamUlaka japa-tapa Adi usI prakAra pramANa se adhika bhojana karane vAle brahmacArI kI solahavIM kalA ko bhI nahIM pAyA jA sakatA hai| jo ina indriyAgni zAnta nahIM hotii| ataH khAne se yadi vikAra kI viSayoM ke prati mamatva nahIM rakhatA hai vaha isa loka meM duHkhoM utpatti vizeSa hotI ho to usako tyAgakara brahmacarya kI rakSA se alipta hokara Anandamaya jIvana vyatIta karatA hai tathA karanI caahie| paraloka meM deva yA muni-pada ko prApta karatA hai| parantu jo 9. zarIra kI vibhUSA kA tyAga- brahmacarya meM anurAga parigraha kA tyAga nahIM karatA hai vaha pApa-karmoM ko karake karanevAle sAdhu ko zarIra kI vibhUSA kA tyAga karanA caahie| saMsAra meM bhramaNa karatA huA naraka meM jAtA hai| ata: use uttama saMskAra karanA, zarIra kA maNDana karanA, keza isa taraha aparigraha se tAtparya yadyapi pUrNa vItarAgatA Adi ko saMvAranA chor3a denA caahie| se hai, parantu brahmacarya-vrata ko isase pRthak kara dene ke kAraNa
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________________ uttarAdhyayanasUtra meM varNita paMcamahAvrata yaha dhana-dhAnyAdi acetana dravya aura dAsa, pazu Adi sacetana dravyoM ke tyAgarUpa raha gayA hai| paMcamahAvrata zramaNa-jIvana kI rIr3ha tathA jainadharmakA prANa hai| ina vratoM kA samyak pAlana karanevAlA hI saccA zramaNa hai| zramaNAcAra mUlata: ahiMsA pradhAna hai, isalie kahA jAtA hai ki pAMcoM mahAvrata ahiMsAsvarUpa haiN| rAtri-bhojana-viramaNa-vrata bhI ahiMsA-mahAvrata ke aMtargata hI A jAtA hai, phira bhI dharmAcAryoM ne ise chaThe vrata ke rUpa meM pratipAdita kiyA hai|52 azana, pAna, khAdya aura svAdya ina cAra prakAroM meM se kisI ko bhI rAtri meM grahaNa karanA garhita samajhA gayA hai| sandarbha : 1. mehatA, mohanalAla, jaina-AcAra, pR0 135. khippaM na sakkei vivegameuM tamhA samudAya pahAya kaame| 2. jaina, sudarzana lAla, uttarAdhyayanasUtraH eka parizIlana, samicca loyaM samayA mahesI appANarakkhI crmppmtto|| pR0 261. vahI, 4/10 3. vahI, pR0 261 tathA aage| 13. tasapANe viyANettA saMgadeNa ya thaavre| 4. na hu pANavahaM aNujANe muccejja kayAi svvdukkhaannN| jo na hiMsai tiviheNaM taM vayaM vUma maahnnN|| vahI, 25/23. uttarAdhyayanasUtra, 8/8. 14. uttarAdhyayanasUtra : eka parizIlana, pR0 264 tathA 5. jai majjha kAraNA ee hammihiMti bahU jiyaa| aage| ___na me eyaM tu nissesaM, paraloge bhvissii|| vahI, 22/19. 15. uttarAdhyayanasUtra, 21/24. 6. uttarAdhyayanasUtra : eka parizIlana, pR0 261-62. 16. uttarAdhyayanasUtra : eka parizIlana, pR0 265. 7. pusvica iNDiM ca aNAgayaMcamaNadoso na me atthi koi| suNiTThie sulaDhe tti sAvajjaM gajjae munnii|| uttarAdhyayanasUtra, 12/32. uttarAdhyayanasUtra, 1/36. mahappasAyA isiNo havanti na hu muNI kovaparA hvnti| 17. niccakAla'ppamatteNaM musaavaayvivjjnnN| vahI, 12/31: bhAsiyavvaM hiyaM saccaM niccA utteNa dukkrN|| vahI, 19/ haona saMjale bhikkhU maNaM pina poes| vahI, 2/26. 27. mettiM bhUesu kppe| vahI, 6/2. 18. saMrambha-samArambhe Arambhe ya taheva yA uttarAdhyayanasUtra : eka parizIlana, pR0 262 tathA vayaM pavattamANaM tu niyattejja jayaM jii|| vahI, 24/23. aage| 19. uttarAdhyayanasUtra : eka parizIlana, pR0 265. 8. na sayaM gihAI kujjA Neva annehiM kaare| 20. mosassa pacchA ya puratthao ya paogakAle ya duhI durnte| gihakammasamArambhe bhUyANaM dIsaI vho|| uttarAdhyayanasUtra, evaM adattANi samAyayanto rUve atitto duhio annisso|| 35/8. uttarAdhyayanasUtra, 32/31. pANabhUyadayaTThAe na paye na pyaave|| vahI, 35/10. 21. uttarAdhyayanasUtra : eka parizIlana, pR0 267. samaloTTakaMcaNe bhikkhU virae kyvikke|| vahI, 35/ 22. AyANaM narayaM dissa, nAyaejja tnnaamvi| 13, 35/8-15, 21/13, 15/16, 9/15. do gunchI appaNo pAe dinnaM bhuMjejja bhoynnN|| 9. uggamuppAyaNaM paDhame bIe sohejja esnnN| uttarAdhyayanasUtra, 6/8. giNahanto nikkhivanto ya pauMjejja imaM vihiN|| vahI, 23. divva-mANusa-tericchaM jo na sevaI mehunnN| 24/12-13. maNasA kAya-vakkeNaMtaM vayaMbUma maahnnN|| vahI,25/26. 10. uttarAdhyayanasUtra : eka parizIlana, pR 263. 24. bambhammi nAyajjhayaNesu ThANesu ya 'smaahie| 11. vahI, pR0 263. je bhikkhu jayaI niccaM se na acchai mnnddle|| vahI, 12. samayaM goyama! mA pmaaye| uttarAdhyayanasUtra, 10/6 31/14.
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________________ 32 zramaNa, varSa 60, aMka 1 / janavarI-mArca 2009 25. uttarAdhyayanasUtra : eka parizIlana, pR0 268. 26. uttarAdhyayanasUtra, 31 / 10 27. uttarAdhyayanasUtra : eka parizIlana, pR0 268- 273. 28. uttarAdhyayanasUtra, 16 / 1, padya bhAga tathA 16 / 1, gadya tathA 32/13, 16; 8/19, 22/45, 1/26. 29. vahI, 32 / 13. 30. vahI, 36 /16. 31. vahI, 16/2, padya tathA gadya 32. tamhA khalu no nigganthe itthIhiM saddhiM sannisejAgae viharejjA / vahI, 16/5, gadya / 33. vahI, 16/5, gadya 34. uttarAdhyayanasUtra, 32/15. 35. paMkabhUyA u ithio| vahI, 2/17, 8/18. 36. vahI, 16 / 5, gadya tathA padya / 37. vahI, 16/8, gadya tathA padya aura Age 32 / 14. 38. vahI, 32 / 10. 39. vahI, 32 / 11. 40. vahI, 26/35. 41. uttarAdhyayanasUtra, 16 /9, padya tathA gadya / 42. vahI, 16 / 10, padya tathA gadya visaM tAlauDaM jahA vahI, 16 / 13 / 43. saMkaTThANANi savvANi vajjejjA pnnihaannvN| vahI, 16/ 14, padya 44. vahI, 16 / 16, pdy| 45. uttarAdhyayanasUtra : eka parizIlana, pR0 278. 46. uttarAdhyayanasUtra, 6/16 tathA 35 / 13. 47. vahI, 10/32. 48. vahI, 10/32. 49. kala agghai solasi / / vahI, 1/44. 50. uttarAdhyanasUtra : eka parizIlana, pR0 280. 51. AyANaM narayaM dissa / uttarAdhyayanasUtra, 6/8. 52. mehatA, mohanalAla, jainadharma-darzana, pR0 514. 53. jaina, bauddha tathA gItA ke AcAra-darzanoM kA tulanAtmaka adhyayana, bhAga 1, pR0 331 uttarAdhyayana sUtra 28 / 14; tatvArthasUtra, 2/4. 54. uttarAdhyayana sUtra, 18/25. 55. vahI, 13 / 21 tathA jaina, bauddha tathA gItA ke AcAradarzanoM kA tulanAtmaka adhyayana, bhAga 1, pR0 333 341.
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 jaina cintana meM prANAyAma : eka anuzIlana muni maNibhadra* prANAyAma prANoM ko sAdhane kI eka vidhi hai| prANa kA khIMcakara use upAna dvArA koSTha meM bhara lenA pUraka hai aura artha hai- vaayu| zvAsa ko andara lenA, bAhara nikAlanA aura nAbhikamala meM sthira karake use roka lenA kumbhaka hai| kucha zvAsa ko zarIra ke andara rokanA ina tInoM kriyAoM kA sAmUhika AcArya recaka, pUraka aura kumbhaka ke sAtha pratyAhAra, zAnta, nAma prANAyAma hai| jo vAyu jIvana dhAraNa karatI hai vaha prANavAyu uttara aura adhara ko milAkara prANAyAma ke sAta prakAra batAte kahalAtI hai| maharSi pataMjali ne yoga ke ATha aMga mAne haiM haiN| nAbhi meM se khIMcakara hRdaya meM aura hRdaya meM se khIMcakara jinameM prANAyAma kA caturtha sthAna hai| unhoMne prANAyAma ko nAbhi meM eka sthAna se dUsare sthAna para vAyu ko le jAnA muktisAdhanA meM upayogI mAnA hai| jaina sAdhanA-paddhatti meM pratyAhAra hai| tAlu, nAsikA aura mukha se vAyu kA nirodha prANAyAma kA ullekha to hai kintu use mukti kI sAdhanA meM karanA zAnta hai| kumbhaka meM vAyu ko nAbhikamala meM rokate haiM Avazyaka nahIM mAnA gayA hai| Avazyakaniyukti meM AcArya tathA zAnta prANAyAma meM vAyu ko nAsikA, mu~ha Adi jinake bhadrabAhu ne prANAyAma kA niSedha kiyA hai, kyoMki prANAyAma se dvArA vAyu ko bAhara kiyA jAtA hai, para rokA jAtA hai| bAhara vAyukAya jIvoM kI hiMsA kI saMbhAvanA rahatI hai| isI taraha se vAyu ko grahaNa kara use hRdaya Adi meM sthApita karanA AcArya hemacandra ne yogazAstra meM tathA upAdhyAya yazovijaya uttara prANAyAma hai aura usI vAyu ko nIce kI ora le jI ne bhI jainadRSTyA parIkSitaM pAtaMjali yogadarzanaM nAmaka grantha jAkara dhAraNa karanA adhara prANAyAma hai|" meM prANAyAma ko mukti kI sAdhanA ke rUpa meM asvIkAra kiyA prANavAyu ke prANa, apAna, samAna, udAna aura vyaanhai| unake anusAra prANAyAma se mana zAnta nahIM hotA, apitu ye pA~ca prakAra haiN| prANavAyu nAsikA ke agrabhAga, hRdaya, nAbhi, vilupta ho jAtA hai| prANAyAma kI zArIrika dRSTi se upayogitA paira ke aMguSTha paryanta phailane vAlA hai| usakA varNa harA batAyA hai mAnasika dRSTi se nhiiN| yazovijaya jI kA mantavya hai ki gayA hai| use recaka kriyA, pUraka kriyA aura kuMbhaka kriyA ke prANAyAma, haThayoga Adi kA abhyAsa cittanirodha aura parama prayoga evaM dhAraNA se niyaMtrita karanA caahie| apAna vAyu kA indriyageya kA nizcita upAya nahIM hai| niyuktikAra ne etadartha hI raMga zyAma hai| gardana ke pIche kI nAr3I, pITha, gudA aura eDI meM isakA niSedha kiyA hai| sthAnAMgasatra meM akAlamRtyu prApta usakA sthAna hai| ina sthAnoM meM gamAgama recaka kI prayogakarane ke sAta kAraNa pratipAdita kie gae haiM jinameM AnaprANa vidhi se use niyaMtrita kara sakate haiN| samAna vAyu kA srota zveta nirodha bhI eka kAraNa hai| Avazyakaniyukti kA gaharAI se hai| hRdaya, nAbhi aura sabhI saMdhiyoM meM usakA nivAsa hai| sabhI adhyayana karane para yaha jJAta hotA hai ki usameM ucchvAsa ke sthAnoM meM puna:-punaH gamAgama karane se usa para niyaMtraNa kiyA pUrNa nirodha kA to niSedha hai, kintu sampUrNa prANAyAma kA jA sakatA hai| udAna vAyu kA varNa lAla hai| hRdaya, kaNTha, niSedha nahIM hai, kyoMki usameM ucchvAsa ko sUkSma karane para tAlu, bhRkuTi evaM mastaka meM isakA sthAna hai| inhIM sthAnoM meM bala diyA gayA hai| punaH-punaH gamAgama karane se isa para bhI niyaMtraNa kiyA jA recaka, pUraka, kumbhaka- ye tIna prANAyAma ke aMga sakatA hai| vyAna vAyu kA raMga indradhanuSa ke samAna hai| tvacA ke haiN| prayatna dvArA nAsikA-brahmarandhra aura mukhakoSTha dvArA udara sabhI bhAgoM meM isakA nivAsa hai| prANAyAma se isa para niyaMtraNa meM se vAyu ko bAhara nikAlanA recaka hai| bAhara kI vAyu ko kiyA jA sakatA hai| *sthAnakavAsI jaina santa evaM mAnava milana preraka
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 kATha ina vAyuoM ko niyaMtrita karane ke lie prANAyAma ke le jaaeN| mana kA bhI paira ke aMgUThe meM nirodha kreN| phira samaya tatsambandhI bIjAkSaroM kA dhyAna karanA cAhie, aisA anakrama se vAya ke sAtha paira ke tala bhAga eDI, jA~gha. jAna. AcAryoM ne batAyA hai| ye bIjAkSara isa prakAra haiM uru, apAna, upastha, nAbhi, peTa, hRdaya, kaMTha meM dhAraNa kareM prANavAyu aura use brahmarandhra taka le jaaeN| punaH usI krama se use vAyu | nivAsa va rNa bIjAkSara lauTAyeM tathA use paira ke aMguThe taka le aaeN| isake bAda vahA~ prANa | nAsikA kA agrabhAga, hRdaya, harA / maiM se use nAbhikamala meM le jAkara vAya kA recana kreN|10 nAbhi, paira ke aMguSTha paryanta yaha satya bhI hai ki jahA~ para mana hai vahA~ para vAyu hai aura apAna | gardana ke pIche kI nADI, kAlA jahA~ para vAyu hai vahA~ para mana hai| ataH samAna kriyA vAle mana pITha, gudA, eDI aura vAyu kSIra-nIra kI bhA~ti paraspara mile hue haiN| mana aura vAyu samAna | hRdaya, nAbhi, sabhI saMdhiyA~ | zveta donoM meM se koI eka ke naSTa hone para dasarA bhI naSTa ho jAtA hai| udAna | hRdaya, kaNTha, tAlu, lAla AtmA meM upayoga ko avasthita karane se zvAsa zanaiH-zanaiH bhRkuTi, mastaka calane lagatA hai| zvAsa ke zanaiH-zanai: calane se mana kI pravRtti vyAna | tvacA kA sarvabhAga indradhanuSI lauM bhI manda par3a jAtI hai| kucha vyakti dhyAna kI avasthA meM mana nAsikA prabhRti sthAnoM se puna:-puna: vAyu kA pUraNa va ko sthira karane kA prayAsa karate haiM, para prANoM para vijaya na hone recana karane se gamAgama prayoga hotA hai aura usakA avarodha seve itastata: paribhramaNa karate haiN| jaba vAyu para vijaya hotI hai arthAt kumbhaka karane se dhAraNa prayoga hotA hai| nAsikA se to mana para svataH vijaya kI prApti ho jAtI hai| bAhara ke vAyu ko andara khIMcakara use hRdaya meM sthApita karanA prANavAyu ko jItane se jaTharAgni prabala hotI hai| yaha caahie| vaha yadi punaH-punaH dUsare sthAna para jAtA hai to use sabhI jAnate haiM ki vAyu hI jIvana hai| bhojana aura pAnI ke punaH-puna: nirodha karake vaza meM karanA caahie| vAyu ko binA prANI mahInoM taka jIvita raha sakatA hai, kintu zvAsa ke niyaMtrita karane kA yaha upAya pratyeka vAyu ke lie upayogI hai| binA nhiiN| hama zvAsa lete haiM jisase vAyu andara jAtI hai| vAyu vAyu ke nivAsa ke jo-jo sthAna AcAryoM ne batalAye haiM vahA~ meM oNksIjana hai jisakI zarIra ko atyadhika AvazyakatA para prathama pUraka prANAyAma karanA cAhie arthAt nAsikA dvArA rahatI hai| vAyu meM sthita oNksIjana hI jIvana kA AdhAra hai| bAhara se vAyu ko andara khIMcakara usa sthAna para rokanA yadi vAyu meM jIvana na ho to jIvana niHzeSa ho jaayegaa| caahie| aisA karane se khIMcane va rokane kI prakriyAe~ svataH prANavAya para hI sabhI vAya ThaharI haI haiN| isase zarIra meM laghatA banda ho jAyeMgI aura vaha vAyu usa sthAna para niyata samaya taka AtI hai| yadi zarIra ke kisI bhI avayava meM kahIM bhI ghAva ho sthira rhegii| yadi kabhI vaha vAyu balAt dUsare sthAna para calI jAe to samAna vAyu aura apAna vAyu para niyantraNa karane se bhI jAe to use punaH-punaH rokakara aura kucha samaya taka jakhma zIghra bhara jAte haiN| TUTI huI haDDiyAM bhI jur3a jAtI haiN| recaka prANAyAma dvArA arthAt nAsikA ke eka chidra se zanaiH- jaTharAgni pradipta ho jAtI hai| mala-mUtra kama ho jAte haiM tathA zanaiH use bAhara nikAlanA cAhie aura punaH usI nAsikA vyAdhiyA~ naSTa ho jAtI haiN| udAnavAyu para vijaya prApta karane se chidra se kumbhaka prANAyAma karanA caahie| isase vAyu apane mAnava meM aisI zakti samutpanna hotI hai ki vaha cAhe to mRtyu ke adhikAra meM rahatI hai| samaya arci mArga athavA dazama dvAra se prANa tyAga sakatA hai| na vIrAsana, vajrAsana, padmAsana Adi kisI bhI Asana use pAnI se kisI prakAra kI bAdhA hI upasthita ho sakatI hai meM avasthita hokara zanaiH-zanaiH vAyu kA recana kreN| use punaH aura na kaMTakAdi kaSTa hii| vyAnavAyu kI vijaya se zarIra para nAsikA ke bAyeM chidra se andara khIceM aura paira ke aMguThe taka sardI-garmI kA asara nahIM hotA hai zarIra meM apUrva teja kI vRddhi
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________________ jaina cintana meM prANAyAma : eka anuzIlana 35 hotI hai aura nirogatA prApta hotI hai| jisa sthAna para roga utpanna hotI hai, vAyu meM sthiratA AtI hai| pratyAhAra karane se zarIra meM huA ho usakI zAMti ke lie usa sthAna para prANAdi vAyu ko bala aura teja kI vRddhi hotI hai| zAnta prANAyAma se vAta, rokanA caahie| usa samaya sarvaprathama pUraka prANAyAma karake pitta, kapha yA sannipAta kI vyAdhi naSTa hotI hai| uttara aura usa bhAga meM kumbhaka prANAyAma karanA caahie| adhara prANAyAma kumbhaka ko sthira banAte haiN| paira ke aMguSTha, er3I, jaMghA, ghuTanA, uru, apAna aura yaha satya hai ki niyukti Adi meM prANAyAma kA upastha meM anukrama se vAyu ko dhAraNa karane se gati meM zIghratA niSedha kiyA gayA hai, para jaina sAdhanA meM kAyotsarga kA viziSTa aura bala kI prApti hotI hai| nAbhi meM vAyu ko dhAraNa karane se sthAna rahA hai| dazavaikAlika meM aneka bAra kAyotsarga karane jvara naSTa ho jAtA hai| jaThara meM dhAraNa karane se mala-zuddhi hotI kA vidhAna hai| kAyotsarga meM kAlamAna zvAsocchvAsa se hI hai aura zarIra zuddha hotA hai| hRdaya meM dhAraNa karane se roga aura ginA gayA hai| AcArya bhadrabAhu ne daivasika kAyotsarga meM vRddhAvasthA nahIM aatii| yadi vRddhAvasthA A gayI to usa samaya 100 ucchvAsa, rAtrika kAyotsarga meM 50, pAkSika meM 300, usake zarIra meM naujavAnoM kI-sI sphUrti rahatI hai| kaNTha meM cAturmAsika meM 500 aura sAMvatsarika kAyotsarga meM 1008 vAyu ko dhAraNa karane se bhUkha-pyAsa nahIM lagatI hai| yadi koI ucchvAsa kA vidhAna kiyA hai|2 zvAsocchvAsa kI sUkSma vyakti kSudhA-pipAsA se pIDita ho to usakI kSudhA aura prakriyAoM kI jaina sAhitya meM jo svIkRti hai vaha eka prakAra pipAsA miTa jAtI hai| jihvA ke agrabhAga para vAyu kA nirodha se prANAyAma kI hI svIkRti hai| isa dRSTi se jaina paramparA meM / karane se rasa jJAna kI vRddhi hotI hai| nAsikA ke agra bhAga para bhI prANAyAma svIkAra kiyA gayA hai| jaina sAdhanA jo kAyotsarga vAyu ko rokane se gaMdha kA parijJAna hotA hai| cakSu meM dhAraNa kI sAdhanA hai vaha prANAyAma se yukta hai| jaina AgamoM meM karane se rUpajJAna kI vRddhi hotI hai| kapAla va mastiSka meM dRSTivAda jo bArahavAM aMga hai, usameM eka vibhAga pUrva hai| pUrva vAyu ko dhAraNa karane se kapAla mastiSka sambandhI roga naSTa ho kA bArahavAM vibhAga prANAyupUrva hai| kaSAyapAhuDa' meM usa pUrva jAte haiN| recaka prANAyAma se udara kI vyAdhi va kapha naSTa hotA kA nAma prANavAyupUrva hai jisameM prANa aura apAna kA vibhAga hai| pUraka prANAyAma se zarIra puSTa hotA hai, vyAdhi naSTa hotI hai| vistAra se nirUpita hai| prANAyu yA prANavAyupUrva ke viSaya kumbhaka prANAyAma karane se hRdaya kamala usI kSaNa vikasita varNana se yaha spaSTa ho jAtA hai ki jaina manISI prANAyAma se ho jAtA hai| hRdayagraMthI kA bhedana hone se bala kI abhivRddhi samyak prakAra se paricita the| sandarbhaH 1. yogasUtra,2/9 tathA upAdhyAyaamaramuni,yogazAstra-eka 6. Avazyakaniyukti va AvazyakacUrNi, gAthA 1524 parizIlana, sanmati jJAnapITha, AgarA, 1963, pR0- 41 7.. yogazAstra, 5/4 2. Avazyakaniyukti tathA AvazyakacUrNi, gAthA 1524 8. vahI, 5/14-20 3. yogazAstra, 6/4, 5/5 9. vahI, 5/21 4. jainadRSTyA parIkSitaM pAtaMjali yogadarzanam, 2/55, 10. vahI, 5/31 uddhRta adhyAtmasAra, upAdhyAya yazovijaya 11. vahI, 5/32-35 5. sattavidhe Aubhede paNNatte, taM jahA 12. dazavaikAlikasUtra, madhukara muni, pR0-57 ajjhavasANa-Nimitte, AhAre veyaNA praaghaate| 13. kaSAyapAhuDa, anu0 paM0 hIrAlAla jaina siddhAntazAstrI, phAse ANApANU sattavidhaM bhijjae aauN|| sthAnAMgasUtra, zrI vIra zAsana saMgha kalakattA, 1955, 1/2 madhukara muni, 7/72
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 jaina dharma meM bhakti kA svarUpa DaoN0 oma prakAza siMha jaina dharma meM bhakti kA jo svarUpa prApta hotA hai vaha parantu jaina dharma isa viSaya meM saba dharmoM se alaga par3a jAtA hai| anya dharmoM meM mAnya bhakti ke svarUpa se bhinna hai| kAraNa ki jaina tIrthaMkaroM meM kisI vyakti vizeSa ko Izvara yA paramAtmA jaina dharma meM vItarAgatA kI pradhAnatA hai aura jahA~ vItarAgatA hai nahIM mAnA gayA aura na hI use saMsAra kA kartA-dhartA hI mAnA vahA~ bhakti kA svarUpa bhI kucha alaga honA nizcita hai, kyoMki gayA hai| jaina mAnyatA ke anusAra Izvara, bhagavAn, paramAtmA bhakti meM bhagavAn yA ArAdhya ke prati rAgatA kI pramukhatA hotI eka guNa viziSTa pada kA sUcaka hai, vyakti vizeSa kA nhiiN| hai aura jaba rAgatA kI pariNati upAsya aura upAsaka rUpI dvaita / ina guNoM ko pUrNa vikasita yA prakaTa karane vAle aba taka ko samApta kara advaita rUpa meM hotI hai taba bhakti pUrNatA ko ananta vyakti ho cuke haiM, ata: ve sabhI Izvara, bhagavAn yA prApta hotI hai| lekina jaina dharma ke anusAra AtmA dvArA apane paramAtmA bana cuke haiN| hI nirAvaraNa zuddha svarUpa yA paramAtma svarUpa ko prApta karanA isase itanA to spaSTa hai ki jaina dharma meM mAnya upAsanA arthAt paramAtmA bana jAnA bhakti kI carama niSpatti hai| jaina kI prakriyA meM anya dharmoM se aneka bAtoM meM sAmya yA vaiSamya dharma meM bhakti kI avadhAraNA kaise aura kisa rUpa meM AyI isa ho sakatA hai, kintu bhakti ke mUla svarUpa ke viSaya meM niHsadeha sambandha meM DaoN0 sAgaramala jaina kA kahanA hai- 'jahA~ taka merI bhinnatA hai| dUsare zabdoM meM kaha sakate haiM ki jainadharma meM Izvara jAnakArI hai AgamoM meM satthArabhakti bhatticittAoM (jJAtAdharma) kona mAnane ke kAraNa Izvara ke prati kI jAne vAlI bhakti aura zabda milatA hai| sarvaprathama jJAtAdharma meM tIrthaMkara pada kI prApti upAsanA kI pradhAnatA nahIM hai, kintu apane pUrNa svarUpa ko prApta meM sahAyaka jina 20 kAraNoM kI carcA hai unameM zrutabhakti AtmA arthAt paramAtmA tathA anya mahApuruSoM kI bhakti karane (suyabhatti) kA spaSTa ullekha hai| isake sAtha hI usameM kA vidhAna kiyA gayA hai| anya dharmoM meM bhakti kA mukhya prAyojana arahaMta, siddha, pravacana, guru, sthavira, tapasvI Adi ke prati bhakta kI kAmanApUrti batAyA gayA hai, kintu jainadharma meM bhakti kA vatsalatA kA ullekha huA hai| Age calakara vAtsalya ko prAyojana Atma-svarUpa ko prApta karanA hai| bhakti kA eka aMga mAna liyA gyaa| Avazyakaniyukti meM jainAcAryoM ne daza prakAra kI bhakti kA varNana kiyA sarvaprathama bhaktiphala kI carcA huI hai| hai-siddhabhakti, zrutabhakti, cAritrabhakti, yogibhakti, IzvaravAdI dharma Izvara ko sarvazaktimAna aura jagat kA AcArya-bhakti, nirvANa-bhakti, paMcaparameSThI-bhakti, kartA-dhartA mAnate haiM, ata: unameM Izvara yA paramAtmA kI tIrthaMkara-bhakti, nandIzvara-bhakti, zAnti-bhakti / yahA~ upAsanA unakI kRpA prApti ke lie kI jAtI hai, tAki ve hama ina daza bhaktiyoM ke viSaya meM saMkSipta jAnakArI prastuta prasanna hokara bhakta yA upAsaka kA kalyANa kareMge, isa kAraNa kareMgeve bhagavAn kI pUjA, bhakti va upAsanA karate haiN| bhakta apanI 1.siddhabhakti- AcArya pUjyapAda ke anusAra siddhoM icchAoM ko prabhu-icchA meM vilIna kara detA hai| jyoM-jyoM kI vandanA karanevAlA unake ananta guNoM ko sahaja meM hI pA manuSya prabhu ke samIpa pahu~catA hai, use divyatva prApta hone letA hai| siddhoM ke bhakta, bhaktimAtra se siddha pada ko bhI prApta lagatA hai| antatogatvA bhakta aura bhagavAn eka ho jAte haiN| karate haiN| siddhoM ko sira jhukAnA sarvottama bhAva-namaskAra hai| * pUrva zodha chAtra, hindI vibhAga, kAzI hindU vizvavidyAlaya, vaaraannsii|
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________________ jaina dharma meM bhakti kA svarUpa AcArya somadeva kA mAnanA hai siddhoM kI bhakti se samyak- tIrthaMkara ke paMcakalyANaka jina sthAnoM se sambandhita haiM, ve bhI darzana, samyaka-jJAna aura samyaka-cAritra rUpa tIna prakAra ke tIrtha kahalAte haiN| tIrthayAtrAe~ aura tIrthastutiyA~ donoM hI nirvANaratnatraya upalabdha hote haiN| bhakti ke aMga haiN| 2. zrutabhakti- jisake dvArA sunA jAtA hai, jo 7. paMcaparameSThI-bhakti- arhanta, siddha, AcArya, sunatA hai yA sunanA mAtra 'zruta' kahalAtA hai| vaha eka jJAna upAdhyAya aura loka ke sabhI sAdhu paMcaparameSThI kahalAte haiN| vizeSa ke artha meM nibaddha hai| AcArya kundakunda ne prAkRta yaha krama sAdhu se arhanta taka uttarottara adhikAdhika Atmazuddhi zrutabhakti meM zrutajJAna kI stuti karate hue likhA hai- arhanta ke kI dRSTi se hai| paMcaparameSThI kI bhakti karane vAlA jIvana ke dvArA kahe gaye aura gaNadharoM ke dvArA guMthe gaye, aise mahAsAgara aSTakarmoM kA nAza kara, saMsAra ke AvAgamana se chUTa jAtA hai| pramANa zrutajJAna ko maiM sira jhukAkara praNAma karatA huuN| use siddhi-sukha aura bahuta mAna prApta hotA hai|4 3. cAritrabhakti- jo AcaraNa karatA hai, jisake 8. tIrthaMkara-bhakti- tIrtha kI sthApanA karane vAlA. dvArA AcaraNa kiyA jAye yA AcaraNa karanA mAtra cAritra tIrthaMkara kahalAtA hai| yaha saMsArarUpI samudra jisa nimitta se kahalAtA hai| vastuta: AcaraNa kA dUsarA nAma hI cAritra hai| tirA jAtA hai, vaha tIrtha hai| AcArya kundakunda ne bhAvapAhuDa meM cAritrabhakti kA sambandha acche cAritra se hai| AcArya kundakunda likhA hai ki solaha kAraNa bhAvanAoM kA dhyAna karane se ne likhA hai ki pUrNa cAritra kA pAlana kara mokSa gaye hue siddhoM alpakAla meM hI tIrthaMkara nAma-karma kA bandha hotA hai| una kI vandanA se cAritragata vizrRMkhalatA dUra hotI hai aura mokSasukha bhAvanAoM meM arhatbhakti bhI hai| isakA tAtparya hai ki arhanta kI prApti hotI hai| unhoMne pA~ca prakAra ke cAritra kI bhakti se (tIrthaMkara) kI bhakti karane vAlA tIrthaMkara bana jAtA hai| karmamala kA zuddha honA mAnA hai| AcArya umAsvAti ne bhI tIrthaMkaratva nAma-karma ke kAraNoM meM 4. yogibhakti- aSTAMgayoga ko dhAraNa karane vAlA arhatbhakti ko ginAyA hai|16 yogI kahalAtA hai| AcArya pUjyapAda ne yogiyoM ke dvArA kiye 9. nandIzvara-bhakti- jaina dharma ke anusAra madhyaloka gaye dvividha tapoM kA vizad varNana kiyA hai| anta meM unhoMne meM asaMkhyAtadvIpa aura samudra haiM jo eka-dUsare ko ghere hue haiM, yogI kI stuti karate hue likhA hai- tIna yoga dhAraNa karane dohare vistAra aura cUr3I ke AkAravAle haiN| una sabake madhya vAle, bAhya aura Abhyantara rUpa tapa se suzobhita puNyavAle, meM jambUdvIpa hai, usakA vistAra eka lAkha yojana hai, use do mokSarUpI sukha kI icchA karane vAle munirAja, mere jaise stutikartA lAkha yojana kA lavaNa samudra ghere hue hai| isI krama se AThavA~ ko sarvottama zukladhyAna pradAna kreN| dvIpa nandIzvara dvIpa hai| nandIzvara dvIpa ke kRtrima jina-mandiroM 5 AcArya-bhakti- zuddhabhAva se AcArya meM anurAga aura unameM virAjamAna jina-pratimAoM kI pUjA-arcanA karanA karanA, AcAryabhakti kahalAtI hai| anurAga se anuprANita / nandIzvara bhakti kahalAtI hai| kArtika, phAlguna aura ASAr3ha hokara hI bhakta kabhI to AcArya ko naye-naye upakaraNoM kA ke antima 8 dinoM meM saudharma pramukha vibudhapati nandIzvara dvIpa dAna detA hai, kabhI unake prati Adara dikhAtA hai aura kabhI meM jAte haiM aura divya akSata, gandha, puSpa aura dhUpa Adi dravya zuddha mana se unake pairoM kA pUjana karatA hai|12 se una apratima pratimAoM kI pUjA karate haiN|8 6.nirvANa-bhakti- jo nirvANa prApta kara cuke haiM 10.zAnti-bhakti- zAnti kA artha hai niraakultaa| unakI bhakti karanA nirvANa-bhakti hai| isa bhakti meM zAnti ke lie kI gayI bhakti zAnti-bhakti kahalAtI hai| bhagavAna paMcakalyANaka-stavana, tIrthaMkaroM kI stuti aura nirvANa-sthaloM jinendra kI bhakti se kSaNika aura zAzvata donoM hI prakAra kI zAnti ke prati bhakti-bhAva zAmila hai| nirvANa-sthala ve haiM jahA~ milatI hai| jinendra ne zAzvata zAnti prApta kara lI hai| ve zAnti tIrthaMkaroM ko nirvANa prApta huA hai| unakI bhakti saMsAra- ke pratIka mAne jAte haiN| AcArya pUjyapAda ne zAnti-bhakti meM sAgara se tArane meM samartha hai, ataH unheM tIrtha bhI kahate haiN|13 likhA hai ki 'jinendra caraNoM kI stuti karane se samasta vighna
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________________ 38 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 aura zArIrika roga upazamita ho jAte haiN| jaise ki mantroM ke pATha kisI ko utpanna karate haiM, aura na kisI kA vinAza, para ve se sarpa kA durjaya viSa zAnta ho jAtA hai|' jisa vItarAga sthiti ko prApta ho cuke haiM, ve jo abhI taka isa prakAra hama dekhate haiM ki jaina dharma meM kisI na vItarAga nahIM bana pAye haiM, unake lie Adarza rUpa haiN| unase kisI rUpa meM bhakti ko svIkAra kiyA gayA hai| yadyapi vItarAga nirantara preraNA prApta karanA bhakti ke lie bahuta hI Avazyaka prabhu na kisI kA acchA karate haiM aura na kisI kA burA, na hai| unake Alambana se paramAtma-pada kI prApti hotI hai| sandarbhaH 1. jaina vidyA ke vividha AyAma, bhAga-6, pR0 438 / 2. siddhabhakti, pUjyapAda, padya 1, pR. 111 / 3. vahI, pR. 112 / 4. Handiqui, K.K, Yasastilaka and Indian Culture, Sholapur, 1949, p. 311. 5. dazabhakti, kundakunda, zolApura, 1921, pR. 126.127 / 6. sarvArthasiddhi, pUjyapAda, bhAratIya jJAnapITha, kAzI, vi0saM0 2012, pR. 127 / 7. dazabhakti, kundakunda, zolApura, 1921, pR. 151 / vahI, pR. 152 / paM0 AzAdhara, jinasahastranAma, paM0 hIrAlAla sampAdita vahindIanUdita,6/72 kIsvopajJavRtti, pR.10|| 10. yogibhakti, pUjyapAda, padya 8, pR. 156 / 11. sarvArthasiddhi, pUjyapAda, pR. 331 / 12. tattvArthavRtti, zrutasAgarasUri, paM0 mahendrakumAra sampAdita, bhAratIya jJAnapITha, kAzI, 6/24 kI vyAkhyA, pR. 227.229 / 13. paM0 AzAdhara, jinasahasrAnAma, 4/47 kI svopajJavRtti, pR.78| 14. dazabhakti, prAkRta paMcagurubhakti, gAthA 6, pR. 357 / 15. paM0 AzAdhara, jinasahasranAma, pR. 78 / 16. tattvArthasUtra, umAsvAti, 6/24 / 17. vahI, 3/78 / 18. pUjyapAda, saMskRta-nandIzvarabhakti, dazabhaktyAdi saMgraha, zloka 13.14, pR. 201 //
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 pArzvacandragaccha kA saMkSipta itihAsa zivaprasAda 3 ; zvetAmbara paramparA meM samaya-samaya para astitva meM jaisA ki Upara kahA jA cukA hai AcArya pArzacandrasUri Aye vibhinna gacchoM meM nAgapurIyatapAgaccha bhI eka hai| isa gaccha apane samaya ke vidvAn aura prabhAvaka jaina muni the| unake dvArA kI paTTAvaliyoM ke anusAra vaDagacchIya AcArya vAdidevasUri ke racI gayI aneka mahattvapUrNa kRtiyA~ milatI haiM jinameM se kucha ziSya padmaprabhasUri dvArA nAgaura meM ugra tapa karane ke kAraNa vahAM isa prakAra haiM : ke zAsaka dvArA unheM 'tapA' virud pradAna kiyA gyaa| dhIre-dhIre 1. AcArAMgaprathamazrutaskandhabAlAvabodha unakI ziSya santati isI AdhAra para nAgapurIyatapAgaccha ke tandulavecAriyapayannabAlAvabodha nAma se vikhyAt huii| isa gaccha meM kaI vidvAn aura prabhAvazAlI 3. praznavyAkaraNasUtrabAlAvabodha munijana ho cuke haiN| isI gaccha meM vi0 samvat kI 16vIM zatI 4. aupapAtikasUtrabAlAvabodha ke aMtima caraNa meM hue AcArya hemahaMsasUri kI paramparA meM hue sUtrakRtAMgasUtrabAlAvabodha AcArya sAdhuratnasUri ke ziSya pArzacandrasUri apane samaya ke rUpakamAlA (racanAkAla-vi0saM01586) eka prakhara vidvAn aura prabhAvazAlI jaina AcArya the| unake dvArA sAdhuvaMdanA racI gayI aneka mahattvapUrNa kRtiyAM milatI haiN| inake pazcAt 8. cAritramanorathamAlA inakI ziSyasaMtati inhIM ke nAma para pArzvacandragaccha ke nAma se 9. zrAvakamanorathamAlA prasiddha haI aura Aja bhI isa paramparA ke anayAyI manijana evaM 10. saMgaraMgaprabandha sAdhviyAM vidyamAna haiN| 11. vastupAla tejapAlarAsa (racanAkAla vi0saM0 pArzvacandragaccha ke itihAsa ke adhyayana ke liye 1597) Avazyaka sAhityika evaM abhilekhIya donoM prakAra ke sAkSya 12. muMhapattichattIsI upalabdha haiN| isa gaccha ke munijanoM dvArA racita granthoM kI 13. kezipradezIbaMdha prazastiyoM tathA unake preraNA se likhavAyI gayI yA svayaM 14. khaMdhakacaritra (racanAkAla - vi0sa0 1600) adhyayanArtha likhe gaye granthoM kI prazastiyoM ke sAtha-sAtha isa inake ziSya samaracandra bhI vidvAn jainAcArya the| apane gaccha kI tIna paTTAvaliyA~ bhI milatI haiN| ina saba ke sAtha- guru pArzvacandrasUri kI stuti meM inhoMne pArthacandrasUristutisaMjhAya sAtha isa gaccha se sambaddha kucha abhilekhIya sAkSya bhI milate kI racanA kii| inake dvArA racita anya kRtiyoM kA vivaraNa haiM, jo vikrama samvat kI 18vIM zatI se lekara vi0saM0 kI nimnAnusAra hai : 20vIM zatI taka ke haiN| sAmprata nibandha meM una sabhI sAkSyoM ke 1. caturviMzatijinanamaskAra (racanAkAla vi0saM0 AdhAra para isa gaccha ke itihAsa kI eka jhalaka prastuta karane 1588) kA eka prayAsa kiyA gayA hai| adhyayana kI suvidhA ke liye 2. pratyAkhyAnacatuHsaptatikA sarvaprathama sAhityika sAkSyoM-grantha evaM pustaka prazastiyoM tathA 3. paMcaviMzatikriyAsaMjhAya paTTAvaliyoM aura inake pazcAt abhilekhIya sAkSyoM kA vivaraNa 4. AvazyakaakSarapramANasaMjhAya prastuta hai| 5. zatrujayamaMDanapArzvanAthastavana * posTa DAkTorala risarca phelo. AI0sI0eca0Ara0 (ena0AI0eca0Ara0) vArANasI
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________________ zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 khaDagadhAra cAritra kharo caDhe dharA laga baat| gacchadhorI gAje guhira vimalacaMdra vaDavAra, paTTodharaNa pragaTIyo jayacaMdra jage aadhaar| je rAjA parajAha je sahuke nAme zISa, jayacaMda Ayo jodhapura pugI savahi jgiis| arthAt pArzvacandrasUri samaracandrasUri 6. zAMtinAthajinastavana 7. brahmacArI 8. upadezasAraratnakoza 9. RSabhastava 10.kalyANastava 11.zaMkhezvarastava 12.nemistava apanI kRtiyoM kI prazastiyoM meM inhoMne apane garu pArzvacandrasUri kA sAdara smaraNa kiyA hai| pArzvacandrasUri ke dUsare ziSya vinayadevasUri hue jinase sudharmagaccha astittva meM aayaa| vinayadevasUri ke praziSyamanajI RSi ne vi0saM0 1646 meM vinayadevasUrirAsa kI racanA kii| pArzvacandragaccha se sambaddha anya sAhityika sAkSyoM kA vivaraNa isa prakAra hai| samyakattvakaumudIrAsa - vi0saM0 1642 meM racI gayI isa kRti ke racanAkAra ke rUpa meM vaccharAja nAmaka muni kA ullekha milatA hai| maru-gUrjara bhASA meM racita ukta kRti kI prazasti meM racanAkAra ne apane gaccha, guru-paramparA, racanAkAla Adi kA sundara vivaraNa diyA hai, jo nimnAnusAra hai: pArzvacandrasUri rAjacaMdrasUri vimalacandrasUri jayacandrasUri (vi0saM0 17vIM zatI ke tRtIya caraNa Asa-pAsa pArzvacandrasUrinA saiMtAlisadUhA ke racanAkAra) inake dvArA racita rAjaratnarAsa (vi0saM0 1654), rAyacaMdrasUrirAsa Adi kRtiyAM bhI milatI haiN| ArAmazobhAcaritra ke racanAkAra pUMjARSi bhI isI gaccha ke the| apanI ukta kRti kI prazasti meM unhoMne apanI guru-paramparA evaM racanAkAla Adi kA nirdeza kiyA hai. jo isa prakAra hai: pArzvacandrasUri samaracandrasUri rAjacandrasUri vAcaka ratnacAritra samaracandrasUri rAyacandrasUri haMsacandrasUri RSi vaccharAja (vi0saM0 1642 meM samyakattvakaumudIrAsa ke racanAkAra) RSi vaccharAja dvArA racita nItizAstrapaMcAkhyAna aparanAma paMcataMtracaupAI (racanAkAla vi0saM0 1648) nAmaka eka anya kRti bhI prApta hotI hai| pArzvacandrasUrinA 47 dohA - pArzvacandragacchIya jayacaMndrasUri dvArA racita isa kRti kI prazasti meM racanAkAra ne apanI guru-paramparA kA vivaraNa diyA hai, jo isa prakAra hai : pArzvacaMda paTTodharaNa, rAmacaMdra guru sUra, pareta gurune pAlIyA paMca mahAvrata puur| samaracaMdra guru sArikhA, rAjacaMdra tiNarAta, pUMjARSi (vi0saM0 1652/I0sa0 1596 meM ArAma zobhAcaritra ke racanAkAra) vi0saM0 1663/I0 san 1607 meM racita aMjanAsundarIrAsa kI prazasti se jJAta hotA hai ki isake racanAkAra vimalacAritra bhI isI gaccha se sambaddha the| isakI prazasti meM unhoMne apanI guru-paramparA dI hai, jo nimnAnusAra hai:
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________________ pArzvacandragaccha kA saMkSipta itihAsa / pArzvacandrasUri devacandra samaracandrasUri vIracandra (vi0saM0 1728/I0sa0 1672 meM jambUrAjacandrasUri vAcaka ratnacAritra pRcchArAsa ke racanAkAra) vimalacAritra (vi0saM01663/I0sa0 jayacandrasUri ke eka ziSya vAcaka pramodacaMdra hue, 1607 meM aMjanAsundarIrAsa ke racanAkAra) jinake dvArA bhI racita koI kRti nahIM milatI, kintu inake vi0saM0 1664/I0sa0 1608 meM racI gayI ziSya karmacandra dvArA vi0saM0 1730(7) meM racita rohiNI naladamayantIrAsa ke racanAkAra megharAja ne bhI svayaM ko (azokacaMdra) caupAI nAmaka kRti prApta hotI hai, jisakI pArzvacandragaccha ke muni ke rUpa meM ullikhita kiyA hai| isakI prazasti 4 meM inhoMne apane praguru, guru, gurubhrAtA Adi kA prazasti meM inhoMne apanI guru-paramparA,racanAkAla Adi kA ullekha kiyA hai, jo isa prakAra hai: ullekha kiyA hai, jo isa prakAra hai: jayacandrasUri pArzvacandrasUri pramodacandra padmacandrasUri samaracandrasUri karmacandra municandrasUri rAjacandrasUri (vi0saM0 1730(7) meM rohiNI azokacandra caupAI ke racanAkAra) zravaNaRSi isa gaccha kI paTTAvaliyoM meM bhI jayacandrasUri ke paTTadhara vAcaka megharAja (vi0saM0 1664/I0sa0 1608 meM ke rUpa meM padmacandrasUri kA nAma milatA hai| naladamayantIrAsa ke racanAkAra) jayacandrasUri ke eka anya ziSya hIracaMdra hue jinake vAcaka megharAja dvArA racI gayI solahasatIrAsa, dvArA racita yadyapi koI kRti nahIM milatI, kintu inake praziSya lakSmIcaMdra dvArA racita gaNasAriNI (racanAkAla vi0saM0 pArzvacandrastuti, sadgurustuti, rAjapraznIyaupAMga 1760) nAmaka kRti milatI hai, jisakI prazasti5 meM racanAkAra bAlAvAbodha (vi0saM0 1670), samavAyAMsUtrabAlAvabodha, ne apanI guru-paramparA dI hai, jo isa prakAra hai: uttarAdhyayanasUtrabAlAvabodha, aupapAtikasUtrabAlAvabodha, sAdhusAmAcArI (vi0saM0 1669),kSetrasamAsabAlAvabodha jayacandrasUri (vi0saM0 1970) Adi vibhinna kRtiyAM milatI haiM12 hIracandrasUri jambUpRcchArAsa (racanAkAla vi0saM0 1728/I0sa0 1672) kI prazasti'3 se jJAta hotA hai ki isake racanAkAra jagaccandrasUri vIracandra bhI pArzvacandragaccha se sambaddha the| inhoMne apanI guru lakSmIcandrasUri (vi0saM0 1760 meM gaNasAriNI ke paramparA nimnalikhita rUpa meM batalAyI hai : kartA) pArzvacandrasUri ukta sAhityika sAkSyoM ke AdhAra para isa gaccha ke samaracandrasUri munijanoM ke guru-ziSya paramparA kI eka tAlikA saMgaThita kI jA sakatI hai, jA isa prakAra hai: rAjacandrasUri draSTavya - tAlikA kramAMka-1
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________________ tAlikA kramAMka - 1 pArzvacandrasUri (pArzvacandragaccha ke pravartaka evaM aneka kRtiyoM ke racanAkAra) vinayadevasUri (sudharmagaccha ke pravartaka) samaracandrasUri (aneka saMjjhAya, stavana Adi ke racayitA) vinayakIrtisUri rAjacandrasUri ratnacAritra vimalacandrasUri haMsacandra devacandra manajIRSi (vi0saM0 1646 meM vinayadevasUrirAsa ke racanAkAra) zravaNaRSi(vi0saM0 1657 meM vi0saM0 RSpidattArAsa ke kartA) vIracandra (vi0saM0 1728 meM jambUpRcchArAsa ke kartA vimalacAritra vaccharAja (vi0saM0 1663 meM (vi0saM 1642 meM aMjanAsuMdarIrAsa samyakattvakaumudIrAsa kartA) ke kartA) -megharAja (vi0saM01664 meM naladamayantIrAsa tathA anya kRtiyoM ke racanAkAra) zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 jayacandrasUri pUMjARSi (vi0saM0 1652 meM ArAmazobhAcaritra ke racanAkAra pramodacandra hIracandra karma siMha jagaccandra (vi0saM0 1730 meM rohiNIazokacandracaupAI ke racanAkAra) lakSmIcandra (vi0saM0 1760 meM gaNasAriNI ke kartA)
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________________ pArzvacandragaccha kA saMkSipta itihAsa pArzvacandrasUri (vi0saM0 1537 meM janma, 1547 meM dIkSA, vi0saM0 1554 meM upAdhyAya pada, vi0saM0 1565 meM kriyoddhAra, aneka granthoM ke racanAkAra, vi0saM0 1612 meM svargastha) vinayadevasUri samaracandrasUri (vi0saM0 1605 meM AcArya pada prApta, vi0saM0 1626 meM svargastha) rAjacandrasUri vimalacandrasUri jayacandrasUri jaisA ki Upara kahA jA cukA he pArzvacandragaccha kI cAra paTTAvaliyAM Aja prApta hotI haiN| inameM se prathama paTTAvalI'6 vi0saM0 kI 18vIM zatI meM racI gayI pratIta hotI hai tathA anya tInoM vikrama samvat kI 20vIM zatI ke aMtima dazaka meN| prathama paTTAvalI kA prArambha sudharmA svAmI se hotA hai| cUMki isa gaccha kA udbhava nAgapurIyatapAgaccha se mAnA jAtA hai aura nAgapurIyatapAgaccha kA bRhadgacchIya AcArya vAdidevasUri ke ziSya padmaprabhasUri se| ata: isa paTTAvalI meM padmaprabhasUri aura unake bAda ke jina paTTadhara AcAryoM kA nAma aura krama milatA hai, vaha isa prakAra hai: tAlikA - 2 padmaprabhasUri (bhavunadIpaka ke praNetA) prasannacandrasUri (vi0saM0 1174 meM nAgapurIya tapAgaccha ke pravartaka) guNasamudrasUri jayazekharasUri (vi0saM01301 meM AcArya pada prApta) vajrasenasUri (vi0saM0 1342 meM AcArya pada | prApta) hematilakasUri (vi0saM0 1399 meM dillI ke adhipati phirojazAha tugalaga se bheMTa kiyA) ratnazekharasUri (phirojazAha tugalaka ke prati bodhaka) hemacandrasUri pUrNacandrasUri (vi0saM0 1424 meM AcArya pada prApta) hemahaMsasUri (vi0saM01453 meM ArcAya pada para pratiSThApita) paMnyAsa lakSmInivAsa padmacandrasUri (vi0saM0 1688 meM dIkSA, vi0saM0 / 1744 meM svargastha) municandrasUri (vi0saM0 1722 meM AcArya pada, vi0saM0 1744 meM bhaTTAraka pada, vi0saM0 1750 meM nidhana) nemicandrasUri (vi0saM0 1750 meM bhaTTAraka pada prApta) pArzvacandragaccha kI dUsarI paTTAvalI meM padmaprabhasUri se lekara munivRddhicandra taka kA paTTakrama prApta hotA hai, jo isa prakAra hai: ka tAlikA-3 padmaprabhasUri prasatracandrasUri guNasamudrasUri jayazekharasUri vajrasenasUri hematilakasUri ratnazekharasUri paMnyAsa puNyaratna (sarvavidyAvizArada, vi0saM0 1499 meM vidyamAna) paMnyAsa sAdhuratna
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________________ 44 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 hemacandrasUri pUrNacandrasUri tRtIya paTTAvalI to gaccha ke pravartaka pArzvacandrasUri se hI prArambha hotI hai| isameM bhI sAgaracandrasUri taka kA paTTakrama prApta hotA hai, jo isa prakAra hai : tAlikA-4 hemahaMsasUri pArzvacandrasUri (vi0saM0 1572 meM nAgapurIya tapAgaccha se alaga hokara vi0saM0 1575 meM apanA mata prakaTa kiyA) samaracandrasUri lakSmInivAsasUri puNyaralasUri pArzvacandrasUri samaracandrasUri rAjacandrasUri vimalacandrasUri jayacandrasUri padmacandrasUri municandrasUri nemicandrasUri rAjacandrasUri pUra vimalacandrasUri jayacandrasUri (vi0saM0 1699 meM svargastha) padmacandrasUri (vi0saM0 1744 meM svargastha) municandrasUri (vi0saM0 1797 meM svargastha) kanakacandrasUri zivacandrasUri kanakacandrasUri zivacandrasUri (vi0saM01823 meM svargastha) bhAnucandrasUri vivekacandrasUri bhAnucandrasUri vivekacandrasUri labdhicandrasUri harSacandrasUri mukticandrasUri bhrAtRcandrasUri (vi0saM0 1920 meM janma, vi0saM0 1935 meM dIkSA, vi0saM0 1937 meM kriyoddhAra, vi0saM0 1967 meM AcArya pada, 1972 meM nidhana) sAgaracandrasUri (vi0saM0 1943 meM janma, 1958 meM dIkSA, vi0saM0 1993 meM AcArya pada, vi0saM0 1995 meM svargastha) munivRddhicandra labdhicandrasUri harSacandrasUri (vi0saM0 1913 meM svargastha) hemacandrasUri (vi0saM0 1940 meM svargastha) bhrAtRcandrasUri (vi0saM0 1972 meM svargastha) sAgaracandrasUri (vi0saM0 1993 meM svargastha) caturtha paTTAvalI zrI mohanalAla dalIcaMda desAI dvArA saMpAdita jainagUrjara kavio bhAga 2 (prathama saMskaraNa) meM dI gayI hai| isameM bhI AcArya vAdidevasari ke ziSya padmaprabhasUri
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________________ pArzvacandragaccha kA saMkSipta itihAsa se lekara devacaMdrasari taka kA apekSAkRta vistAra se paricaya diyA gayA hai, jo isa prakAra hai: tAlikA-5 vAdidevasUri padmaprabhasUri (vi0saM0 1194 meM AcArya pada para pratiSThApita, bhuvanadIpaka nAmaka jyotiSa zAstra kI kRti ke racanAkAra, vi0saM0 1240 meM svargastha) prasannacandra (vi0saM0 1236 meM AcArya pada : vi0saM0 | 1286 meM svargastha) guNasamudrasUri (vi0saM0 1301 meM svargastha) jayazekharasUri (vi0saM0 1301 meM nAgaura meM AcArya pada prApta) vajrasenasUri (laghutriSaSTizalAkApuruSacarita, | guruguNaSaTtriMzikA Adi ke kartA) hematilakasari (vi0saM01399 yA 1400 meM bolADA meM AcArya pada prApta) (zrIpAlacarita Adi aneka kRtiyoM ke kartA) hemacandrasUri (zrIpAlacarita kI prathamAdarzaprati ke | lekhaka) pUrNacandrasUri (vi0saM0 1430 meM AcArya pada prApta) hemahaMsasari (vi0saM01453 meM AcArya pada prApta) nAgApurIyatapAgaccha se alaga hokara vi0saM0 1575 meM apanA mata prakaTa kiyA, vi0saM0 1612 meM svargastha) samaracandrasUri (vi0saM0 1605 meM AcArya pada, vi0saM0 1626 meM svargastha) rAjacandrasUri vimalacandrasUri jayacandrasUri (vi0saM0 1699 meM svargastha) padmacandrasUri (vi0saM0 1744 meM svargastha) municandrasUri (vi0saM0 1744 meM AcArya pada; vi0saM0 meM svargastha) nemicandrasUri (vi0saM0 1750 meM AcArya pada; vi0saM0 1790 meM svargastha) kanakacandrasUri zivacandrasUri (vi0saM0 1823 meM svargastha) bhAnucandrasUri vivekacandrasUri labdhicandrasUri harSacandrasUri (vi0saM0 1913 meM svargastha) hemacandrasUri (vi0saM0 1940 meM svargastha) mukticandrasUri hemasamadra bhrAtRcandrasUri (vi0saM0 1967 meM AcAryapada vi0saM0 1972meM svargastha) paMnyAsa lakSmInivAsa (vi0saM01470 meM vidyamAna) paMnyAsa puNyaratna (vi0saM0 1499 meM vidyamAna) paMnyAsa sAdhuratna (vi0saM0 1537 meM AcArya pada, vi0saM0 1565 meM svargastha) pArzvacandrasUri (vi0saM0 1565 meM AcArya pada; vi0saM0 1572 meM devacandrasUri sAgaracandrasUri (vi0saM0 1995 meM svargastha) muni vRddhicandra jaisA ki Upara dekha cuke haiM prathama paTTAvalI meM padmaprabhasUri ke paTTadhara prasatracandrasUri dvArA vi0saM0 1174 meM nAgapurIya
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________________ 46 tapAgaccha kI sthApanA kA ullekha hai| cUMki nAgapurIya tapAgaccha se sambaddha grantha prazastiyoM tathA anya sabhI paTTAvaliyoM meM samAna rUpa se padmaprabhasUri ko yaha zreya diyA gayA hai, ataH ukta vivaraNa ko paTTAvalIkAra kI bhUla mAnI jAye athavA hiyA kI yA grantha ke sampAdaka kI, yaha vicAraNIya hai| cU~ki pArzvacandragaccha kA prAdurbhAva nAgapurIyatapAgaccha ke muni sAdhuratna ke ziSya pArzvacandrasUri se huA hai aura jaisA ki paTTAvaliyoM meM Upara hama dekha cuke haiM inameM pArzvacandrasUri aura inakI ziSya paramparA meM hue paTTadhara AcAryoM kA krama eka-do nAmoM ko chor3akara prAya: samAna rUpa se milatA hai, jise eka tAlikA ke rUpa meM nimna prakAra se rakhA jA sakatA hai: tAlikA - 6 hemacandrasUri pArzvacandrasUri I samaracandrasUri I rAjacandrasUri vimalacandrasUra jayacandrasUri padmacandrasUri municandrasUri ' nemicandrasUri kanakacandrasUri 1 zivacandrasUri bhAnucandrasUri vivekacandrasUri T labdhacandrasUri zramaNa, varSa 60, aMka 1 / janavarI-mArca 2009 T harSacandrasUri bhrAtRcandrasUri mukticandrasUri devacandrasUri sAgaracandra I munivRddhicandra paTTAvaliyoM se pArzvacandrasUri ke kevala eka ziSya samaracandra kA nAma milatA hai, kintu granthaprazastiyoM se unake eka anya ziSya vinayadevasUri kA bhI jJAta hotA hai, jinase sudharmAgaccha astittva meM AyA / 20a isI prakAra paTTAvaliyoM se jahAM samaracandrasUri ke eka ziSya rAjacandrasUri kA nAma jJAta hotA hai, vahIM grantha prazastiyoM se unake dUsare ziSya ratnacAritra tathA praziSyoM vimalacAritra aura vaccharAja kA bhI patA calatA hai / inake dvArA racI gayI vibhinna kRtiyAM milatI haiN| rAjacandrasUri ke anya ziSyoM haMsacandra, devacandra, zravaNaRSi tathA unake praziSyoM pUMjARSi, vIracandra, megharAja Adi ke nAma grantha prazastiyoM se hI jJAta hote haiN| isI prakAra jaisA ki Upara hama dekha cuke haiM paTTAvaliyoM meM jayacandrasUri ke paTTadhara ke rUpa meM padmacandrasUri kA nAma milatA hai| inake dvArA racita zAlibhadracauDhAliyA (racanAkAla vi0saM0 1721 / I0 san 1665) nAmaka eka kRti prApta hotI hai| inake paTTadhara municandrasUri aura municandrasUri ke candrasUri hue, jinakI vi0saM0 1798 meM bIkAnera ke zrIsaMgha ne caraNapAdukA sthApita karAyI 22 / municandrasUri ke paTTadhara kanakacandrasUri hue jinakA nAma vi0saM0 1832/I0 san 1776 meM pratilipi kI gayI zrIpAlakathATabbA kI dAtA prazasti meM bhI milatA hai| 23 jaisA ki paTTAvaliyoM meM Upara hama dekha cuke haiM kanakacandrasUri ke paTTadhara ke rUpa meM zivacandrasUri kA nAma milatA hai| inake dvArA vi0saM0 1815 meM apane guru kanakacandrasUri kI caraNapAdukA sthApita karAyI gayI / 24 saMvat 1815 varSe mAsottama zrI phAlgunamAse kRSNa pakSe SaSThI tithau ravivAre zrIpUjya zrIkanakacaMdrasUriNAM pAdukA kArApitA ca bhaTTAraka zrIzivacaMdrasUrIzvarai : kanakacandrasUri ke eka anya ziSya vaktacandra hue jinake eka ziSya sAgaracandra ne vi0saM0 1884 meM apane guru kI caraNapAdukA sthApita kraayii| 25
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________________ pArzvacandragaccha kA saMkSipta itihAsa 47 saMvat 1884 miti jeTha sudi 6 zukravAre bhaTTAraka zrI vi0saM0 1909 meM antaraMgakuTumbakabIlAcauDhAliyA 108 zrIkanakacaMdrasarijI saMtAnIya paM0 zrIvaktacaMdajIkAnAMpAdakA ke racanAkAra vIracandra bhI harSacandrasari ke praziSya aura mani pratiSThApitA zrIbIkAnera ngre| indracandra ke ziSya the|28 jaisA ki Upara hama dekha cuke haiM paTTAvaliyoM meM ullikhita zivacandrasUri ke paTTadhara paTTAvaliyoM meM harSacandrasUri ke do alaga-alaga ziSyoM hemacandrasUri bhAnucandrasUri aura unake paTTadhara vivekacaMdrasUri ke bAre meM kinhIM aura mukticaMdrasUri kA nAma milatA hai aura ina donoM munijanoM anya sAkSyoM se koI jAnakArI prApta nahIM hotii| prAya: yahI bAta ke paTTadhara ke rUpa meM bhrAtRcandrasUri kaa| bhrAtRcandrasUri ke do vivekacaMdrasUri ke paTTadhara labdhicaMdrasUri ke bAre meM bhI kahI jA ziSya sAgaracandra aura devacandra hue| inakA paTTAvaliyoM meM Upara sakatI hai| inake paTTadhara harSacandrasUri hue, jo apane samaya ke nAma A cukA hai| sAgaracandrasUri ke paTTadhara unake ziSya muni prabhAvazAlI AcArya the| inake dvArA racita caubIsajinapUjA vRddhicandra hue| isa prakAra yaha spaSTa hai ki paTTAvaliyoM se jahAM nAmaka kRti prApta hotI hai|26 vi0saM0 1902 meM inhoMne apane isa gaccha ke kevala paTTadhara AcAryoM ke nAma jJAta hote haiM vahIM guru labdhicaMdrasUri kI caraNapAdukA sthApita kii| grantha prazastiyoM tathA abhilekhIya sAkSyoM se paTTadhara AcAryoM saMvat 1902 zAke 1767 pr| mAsottame ASAr3ha ke atirikta anya munijanoM ke nAma bhI jJAta ho jAte haiN| yaha mAse kRSNapakSe 8 aSTamyAM tithau zukravAsare bAta sabhI gacchoM ke itihAsa ke adhyayana ke saMdarbha meM prAyaH zrIpArzvacandrasUrigacchAdhirAja bhaTTArakottama bhaTTAraka purandara samAna rUpa se kahI jA sakatI hai| ukta sabhI sAkSyoM ke bhaTTArAkANAM zrI 108 zrI zrI zrI labdhicaMdrasUrizvarANaM pAduke AdhAra para isa gaccha ke munijanoM kI eka vistRta tAlikA pratiSThApitA taMcchiSya bhaTTArakottama bhaTTAraka zrIharSacaMdrasUri jidbhi nirmita kI jA sakatI hai, isa prakAra hai : shriirstutraam| draSTavya - tAlikA kramAMka 7
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________________ tAlikA kramAMka-7 1 pArzvacandrasUri (pArzvacandragaccha ke AdipuruSa) vinayadevasUri sAgaracandrasUri vinayakIrtisUri rAjacandrasUri ratnacAritra manajIRSi vimalacandrasUri haMsacandra devacandra zravaNaRSi vimalacAritra vaccharAja jayacandrasUri pUMjARSi vIracandra megharAja (vi0saM0 1721 meM zAlibhadra causaliyA ke kartA) padmacandrasUri pramodacandra hIracandra municandrasUri karmacandra jJAnacandra (vi0saM0 1798 meM bIkAnera saMgha ne inakI pAdukA sthApita kI) nemicandrasUri vasIcandra (vi0saM0 1760 meM gaNasAriNI ke kartA) kanakacandrasUri zivacandrasUri (vi0saM0 1815 meM guru kI pAdukA ke pratiSThApaka) bhAnucandrasUri vaktacandra vivekacandrasUri (vi0saM0 1884 meM apane guru kI pAdukA kA sthApaka) sAgaracandra labdhicandrasUri harSacandrasUri (vi0saM0 1902 meM guru kI pAdukA ke pratiSThApaka) zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 muniindracanda hemacandrasUri mukticandrasUri munivIracandra bhAtRcandrasUri (vi0saM0 1909 meM ataraMgakuTuMbacauDhAliyA ke kartA) devacandrasUra sAgaracandrasUri munivRddhicandra
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________________ pArzvacandragaccha kA saMkSipta itihAsa vartamAna meM isa gaccha ke nAyaka muni mukticandrajI haiN| inakI nizrA meM 8 sAdhu aura 62 sAdhviAyA~ haiM, jo rAjasthAna, gujarAta aura mahArASTra meM vicaraNa kara rahI haiN| saMdarbha : 1. mohanalAla dalIcaMda desAI, jainagUrjarakavio, bhAga 1, 17. muni kalyANavijayagaNi, saMpA0 paTTAvalIparAgasaMgraha, navIna saMskaraNa, bambaI 1986 I0, pR0 288-305. kalyANavijaya zAstrasaMgraha samiti, jAlora 1966 I0sa0, 2. vahI, pR0 343-350. pR0 228-29. 3. vahI, pR0 343-350. 18. vahI, pR0 230. 4. vahI, pR0 321-333. 19. jainagurjara kavioM, prathama saMskaraNa, bhAga 2, pR07575. vahI, bhAga 2, pR0 192-93. 64. 6. vahI, pR0 194-97.. 20. draSTavya, sArasvatavyAkaraNadIpikA kI prazasti 7. vahI, pR0 293-97. A.P. Shah, Ibid, Part II, No.5974, Pp. 3768. vahI, pR0 293-97. 77. 9. vahI, pR0 286-87. 20a. draSTavya, saMdarbha kramAMka 4. 10. vahI, bhAga 3, pR0 81-83. 21. desAI, pUrvokta, bhAga 4, pR0 310-11. 11. vahI, pRSTha 4-8. 22. agaracaMda bhaMvaralAla nAhaTA, saMpA0 12. vahI, pRSTha 4-8. bIkAnerajainalekhasaMgraha, kalakattA 1956 I0sa0, 13. vahI, bhAga 4, pR0 424 lekhAMka 2016, 2017. 14. vahI, pR0 428-30. 23. desAI, pUrvokta, bhAga 6, pR0 415. 15. A.P. Shah, Catalogue of Sankrit & Prakrit 24. nAhaTA, pUrvokta, lekhAMka 2013. Mss : Muniraja Shree Punya Vijayaji's 25. vahI, lekhAMka 2019. Collection, Vol. III, L.D. Series No. 15, 26. desAI, pUrvokta, bhAga 5, pRSTha 372. Ahmedabad 1968 A.D. No. 6713, p. 429. 27. nAhaTA, pUrvokta, lekhAMka 2012. 16. muni jinavijaya,saMpA, vividhagacchIyapaTTAvalIsaMgraha, 28. desAI, pUrvokta, bhAga 6, pR0 358-59. siMghI jaina granthamAlA, granthAMka 53, bambaI 1968 I0, 29. bAbU lAla jaina 'ujjavala' saMpA0 samagra jaina cAturmAsa 'nAgapurIyatapAgacchapaTTAvalI" pR048-52. sUcI-1995, bambaI 1995 I0sa0, pRSTha 285-87.
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 pUrva-madhyakAlIna jaina abhilekhoM meM varNita samAja maMju kazyapa pUrva-madhyakAla meM jaina dharma se sambandhita logoM dvArA madhyakAlIna jaina abhilekhoM ke adhyayana se vidita hotA hai aneka abhilekha utkIrNa karAye gaye, jinameM se adhikAMza ki vyaktiyoM kI jAtiyAM unake pArivArika vyavasAyoM se abhilekha prakAzita ho cuke haiN| jaina dharma se sambandhita sambaddha thIM tathA usa samaya ve atyanta mahattvapUrNa bana gayI bahasaMkhyaka abhilekha jaina zilAlekha saMgraha meM saMgrahIta haiN| ina thI, jabaki sAmAjika sambandhoM meM varNa-vyavasthA kA mahattva abhilekhoM ke adhyayana se vidita hotA hai ki inameM sAmAjika apekSAkRta kama ho gayA thaa| sambhavataH yahI kAraNa rahA hogA gatividhiyoM kI jAnakArI atyalpa hai, parantu jitanI bhI sUcanAyeM jisase jaina abhilekhoM meM dAnakartAoM ke vargoM kA ullekha na milatI haiM ve jaina samAja ke adhyayana hetu mahattvapUrNa haiN| ataH hokara inake pada tathA jAtiyoM kA ullekha milatA hai| jaina abhilekhoM ke Aloka meM jaina samAja kA nidarzana vAMchanIya jaina granthoM meM caturvarNa ke antargata ullekhita brAhmaNa hai| jaina dharma se sambandhita adhikAMza abhilekha dAnAtmaka yA ko zramaNoM ke samakakSa zreSTha mAnA gayA hai| jaina AgamoM meM samarpaNAtmaka haiM, jinameM dAnakartAoM ke nAma kA ullekha to zramaNa mAhana (mAhaNa) kA ullekha huA hai, parantu yahA~ hai, sAtha hI unakI jAti tathA vyavasAya kA bhI ullekha kiyA brAhmaNoM ko zramaNoM ke samakakSa mAnanA unakI AcAragata gayA hai| isake atirikta kisI-kisI abhilekha se dAna meM zreSThatA para AdhArita thA na ki janmagata zreSThatA pr| brAhmaNa dI gayI vastuoM se bhI samakAlIna vyavasAya tathA udyoga para kahalAne kA adhikArI kauna hai? isakI vistRta vyAkhyA jaina prakAza par3atA hai, parantu isa taraha kI sUcanAyeM itanI atyalpa grantha 'uttarAdhyayanasUtra' meM milatI hai, jisase spaSTa hotA hai haiM ki isake AdhAra para sAmAjika saMgaThana evaM vibhinna vargoM ki sadAcArI brAhmaNa tathA zramaNa ke lakSaNa samAna the aura ke bIca pArasparika sambandhoM kI vyAkhyA karanA kaThina hai, isI kAraNa sadAcArI brAhmaNa ko zramaNa ke samakakSa mAnA gayA phira bhI kucha sUcanAyeM aisI haiM, jinake AdhAra para vibhinna thaa| jaina grantha brAhmaNa kI jAtigata zreSThatA ko svIkAra nahIM sAmAjika Arthika vargoM kA jaina dharma ke prati AkarSaNa ko krte| kalpasUtra meM mahAvIra svAmI ke garbha parirvatana ke sandarbha saMkSepa meM rekhAMkita kiyA jA sakatA hai| aise zrI nArAyaNa dUbe meM kSatriya jAti ko brAhmaNa jAti kI apekSA zreSTha batAyA gayA ne apane adhyayana 'jaina abhilekhoM kA sAMskRtika adhyayana' hai| isa ghaTanA kA aMkana mathurA ke purAtAttvika srotoM meM bhI meM isakI vistRta carcA kI hai| milatA hai| jaina abhilekhoM meM brAhmaNa jAti kA ullekha na to __ jaina granthoM meM ullekhita baMbhaNa, khattiya, vaissa tathA dAnadAtA ke rUpa meM hai, na dAnakartA ke rUpa meN| brAhmaNa jAti sudda' se jJAta hotA hai ki jaina paramparA ne brAhmaNa paramparA dvArA sAmAnyata: dAna dene kI apekSA dAna lene meM vizvAsa karatI svIkRta varNa-vyavasthA ko kisI na kisI rUpa meM svIkAra thI, jisake kAraNa brAhmaNoM dvArA zramaNoM ko dAna dene kA kiyA thA, parantu unhoMne ise janmanA na mAnakara karmaNA mAnA ullekha nahIM milatA, jabaki jaina dharmAnuyAyI sAmAnyataH thaa| jaina granthoM ke viparIta jaina abhilekhoM meM ina cAra sAmAjika apanA dAna jinamandira yA zramaNoM ko samarpita karate the| ata: varNoM kA ullekha na hokara dAnakartAoM ke rAjanItika pada yA jaina abhilekhoM meM brAhmaNa jAti kA ullekha nagaNyaprAya hai, unakI vyAvasAyika jAtiyoM kA ullekha milatA hai, jo tatkAlInaH parantu eka durlabha abhilekha hai, jisameM brAhmaNoM ko dAna dene sAmAjika saMgaThana ke svarUpa ko pradarzita karatA hai| pUrva- kA ullekha milatA hai| *zodha chAtrA, itihAsa vibhAga, mahAtmA gAMdhI kAzI vidyApITha, vArANasI
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________________ pUrva-madhyakAlIna jaina abhilekhoM meM varNita samAja mathurA ke jaina abhilekhoM ke adhyayana se vidita hotA calatA hai ki usa samaya sugandhita padArthoM kA bAjAroM meM krayahai ki sAmAjika vyavasthA meM nimna samajhe jAne vAle logoM kI vikraya hotA thaa| sugandhita padArthoM ke vikrayakartA ko gandhI tathA AsthA jaina dharma meM adhika thI, kyoMki jaina dharma meM brAhmaNoM unakI dukAnoM ko gandhazAlA ke nAma se jAnA jAtA thaa|13 kI jAtigata zreSThatA tathA zUdra kI nimnatA kA virodha kiyA uparyukta jaina abhilekhoM se vidita hotA hai ki mathurA ke AsagayA thaa| uttarAdhyayanasUtra se patA calatA hai ki cANDAla kala pAsa vikasita vibhinna zilpiyoM ne jaina dharma ko svIkAra kiyA meM utpanna harikezabala mahAna sAdhaka the| isase spaSTa hotA hai thaa| ina zilpiyoM kA vyavasAya inake sAmAjika sthiti kA ki jaina dharma meM nimnavarga ke logoM ko Ane ke lie protsAhita paricAyaka hai| jaina dharma meM ina zilpiyoM ko Adara kI dRSTi se kiyA jAtA thA tathA unheM Adara kI dRSTi se dekhA jAtA thaa| dekhA jAtA thA tathA inake dvArA jaina dharma ko samarpita vastuoM mathurA ke jaina abhilekhoM se yaha bhI jJAta hotA hai ki jinhoMne ko sasammAna svIkAra kiyA jAtA thaa| jinapratimA AyAgapaTTa Adi pratiSThApita karAye ve vividha zilpI varga ke logoM ke sAtha hI jinapratimAoM tathA zilpoM se sambaddha the, jo unake sAmAjika-Arthika stara ke AyAgapaTToM ke samarpaNakartA zreSThivarga ke loga bhI the| kucha paricAyaka the| yahA~ ke do abhilekhoM meM lohavaNika evaM dAnakartAoM meM zAsaka varga evaM padAdhikArI varga ke loga bhI lohakAra zramaNa ke putra goTTika dvArA dAna dene kA ullekha the|5 uparyukta sAkSyoM se spaSTa hotA hai ki jaina dharma zilpI milatA hai| yahIM ke eka anya abhilekha meM sIha ke putra gova varga, zreSThi varga, zAsaka varga, padAdhikArI varga Adi ke dvArA (gopa) lohakAra dvArA eka sarasvatI pratimA pratiSThApita karAne poSita evaM pallavita huaa| inakI niSThA jaina dharma meM hone ke kA ullekha milatA hai| abhilekhoM se spaSTa hotA hai ki kAraNa jaina samAja kA svarUpa vistRta haa| lohakAra tathA lohavaNika alaga-alaga varga ke the| lohakAra jaina dharma ko zreSThiyoM kA samarthana pUrva-madhyakAla meM varga ke loga lohe kI vastuyeM nirmita karate the, jabaki lohavaNika hI milanA prArambha ho gayA thaa| kyoMki adhikAMza jaina abhilekha varga ke loga lohe kI vastuoM kA vyavasAya karate the| jaina lagabhaga 1000 I0 ke bAda ke haiM, jinameM zreSThiyoM kA jaina AgamoM ke anusAra lohAra varga ke loga kRSi kArya hetu hala, upAsakoM ke rUpa meM varNana huA hai, jaise-maNikka seTThiA, kudAla, Adi tathA lakar3I kATane hetu kulhAr3I, basulA Adi vAcarayaseTThi ke jamAtA vIrarayaseTThi, narasiMgaraya seTThi, banAkara becate the| inakA vyApAra unnatizIla thaa|' tippiyaseTThi, jakkiseTThi, kaliyaramalli seTThi,22 paTTaNa svAmI mathurA ke eka jaina abhilekha meM heraNyaka (sonAra) (nagara seTha) voNDADiseTThi ke putra nADavala seTThi,22 nAgaseTThiraH dvArA eka arhat pratimA pratiSThApita kiye jAne kA varNana hai|0 ityaadi| isake atirikta pUrva-madhyakAlIna bahusaMkhyaka isase spaSTa hotA hai ki jaina dharma meM lohAra varga ke sAtha hI sAtha abhilekha aise bhI haiM, jinameM zreSThiyoM, sAmantoM senAnAyakoM sonAra (svarNakAra) varga ke loga bhI ruci rakhate the| isakI puSTi tathA rAjAoM kI patniyoM dvArA samarpita dAna kA ullekha sAhityika sAkSyoM se bhI hotI hai| jaina AgamI ke anusAra usa / milatA hai| jaina upAsikAoM dvArA bhI dAna diye jAne kA samaya kI striyAM AbhUSaNa- priya thiiN| sone tathA cA~dI ke ullekha prApta hotA hai| isase striyoM ke mana meM jaina dharma ke AbhUSaNa unheM behada priya the, jisake kAraNa sonAroM kA vyApAra prati unake dRSTikoNa tathA sAmAjika stara kA patA calatA hai| bhI unnatizIla thaa| bauddhasUtroM ke anusAra vizAkhA ke AbhUSaNa mathurA se prApta eka jaina abhilekha meM gaNikAnAdA, jo zramaNoM taiyAra karane meM 500 sonAroM ne dina-rAta kArya karate hue cAra kI upAsikA thI, gaNikAnAdA kI beTI vAsA leNazobhikA mahIne kA samaya liyA thaa| mathurA ke hI kucha jaina abhilekhoM dvArA apane mAtA-pitA, putra-putrI tathA bahana ke sAtha arhatoM meM gandhikoM (itra Adi sugandhita vastuoM ke vyApArI) dvArA kI pUjA ke liye pUjAgRha, jalakuNDa tathA AyAgapaTTa banavAne arhat pratimA ke nirmANa kA ullekha prApta hotA hai| isase patA kA ullekha milatA hai|5
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________________ 52 zramaNa, varSa 60, aMka 1/janavarI-mArca 2009 bauddhoM kI taraha jaina dharmAnuyAyiyoM ne bhI gaNikAoM Adara kI dRSTi se dekhA jAtA thaa| (nagara badhuoM) ko sammAna pradAna kiyA tathA unheM zramaNoM kI abhilekhoM ke uparyukta vivaraNa se spaSTa hotA hai ki upAsikA ke rUpa meM svIkAra kiyaa| yahA~ se prApta eka anya jaina dharma meM striyoM dvArA kiye jAne vAle dhArmika kriyAabhilekha se vidita hotA hai ki prAcIna kAla meM gaNikAoM kalApoM ko mAnyatA prApta thI tathA isa sambandha meM strI-puruSoM ko bhAratIya saMskRti ke eka aMga ke rUpa meM svIkAra kiyA meM kisI prakAra kA bheda nahIM thaa| kucha jaina abhilekhoM se gayA thaa| nartaka phalguyaza kI patnI zivayazA dvArA arhat pUjA tatkAlIna zikSA paddhatti para bhI prakAza par3atA hai| 875 I0 ke hetu AyAgapaTTa banavAne kA ullekha prApta hotA hai| eka anya saudanti abhilekha se patA calatA hai ki rASTrakUTa nareza kRSNa abhilekha meM gandhika kI patnI dvArA jinapratimA dAna dene kA kI adhInatA meM rahane vAlA adhipati pRthvIrAma, pUrva meM pUjya ullekha karatA hai|27 1062 I0 ke humacca abhilekha se patA RSi mailApatIrtha ke kAreyagaNa meM eka vidyArthI thaa| isa calatA hai ki vIrazAntara kI patnI cAgala devI ne valligAve meM vivaraNa se jJAta hotA hai ki jaina gaNa na kevala dhArmika cAgezvara nAmaka eka mandira banavAkara mahAdAna pUrNa karane ke vyavasthA kA saMcAlana karate the, apitu brAhmaNa tathA bauddha nimitta bahuta se brAhmaNoM ko kumAriyAM bheMTa kii|8 jaina upAsakoM saMghoM kI taraha zikSA kI vyavasthA bhI karate the| nizcaya hI gaNoM dvArA brAhmaNoM ko sammAnita karane kA yaha durlabha udAharaNa hai| dvArA dI jAne vAlI zikSA mUlata: dhArmika rahI hogii| abhilekha meM ullekhita brAhmaNa sambhavataH pujArI rahe hoMge tathA uparyukta vivecana se spaSTa hotA hai ki jaina abhilekhoM kumAriyA~ bheMTa karane kA ullekha devadAsI prathA kI ora iMgata meM prAcIna bhAratIya samAja kA digdarzana eka alaga rUpa meM karatA hai| 1112 I0 kA Alahalli abhilekha pASANa zilpI hotA hai| adhikAMza jaina abhilekha dAnAtmaka haiN| dAna karane kAlopa (zAsana ke padAdhikArI) dvArA nartakiyoM ko dAna dene vAle vyakti jaina dharma ke sAmAnya upAsaka the tathA vibhinna kA ullekha karatA hai.29 jo Azcaryajanaka hai| sambhavataH ye sAmAjika-Arthika vargoM ke sadasya the| isa bAta kA spaSTa nartakiyAM devAlayoM meM nRtya karane vAlI devadAsiyA~ thIM tathA saMketa milatA hai ki pUrva-madhyakAla meM jaina dharma kI sarvAdhika zAsana ke padAdhikArI dvArA diye jAne vAle dAna se spaSTa hotA lokapriyatA vyApArI varga meM thI, cAhe ve kisI varNa se sambandhita hai ki usa samaya devAlaya kI nartakiyoM yA devadAsiyoM ko rahe hoN| sandarbhaH 1. uttarAdhyayanasUtra, 25/33, vipAkasUtra, 1/5/6 12. jaina zilAlekha saMgraha, bhAga -2, abhilekha -41, 2. AcarAMgasUtra, 1/2/136 42, 62 tathA 69 3. uttarAdhyayanasUtra, 25/19-29 13. jaina, jagadIza candra, jaina Agama sAhitya meM bhAratIya 4. kalpasUtra, sUtra saMkhyA -27 samAz2a, pR0 -154 5. jainazilAlekha saMgraha, bhAga -2, abhilekha -19814. jaina zilAlekha saMgraha, bhAga-2, abhilekha-194, 6. uttarAdhyayanasUtra, a0 -12, zloka -1, 2 197, 218, bhAga-4, abhilekha-133, 142, 152, 7. jaina zilAlekha saMgraha, bhAga -2, abhilekha -31,54 bhAga-3, abhilekha-305, 316, 327, 367 8. vahI, abhilekha -55 15. vahI, bhAga-2, abhilekha-90-106, bhAga-3 - 9. uttarAdhyayanasUtra, a0 -19, zloka -66 abhilekha-333, 356 bhAga-4, abhilekha-136, 165, 10. jaina zilAlekha saMgraha, bhAga -2, abhilekha -67 bhAga-5 -abhilekha -41 / / 11. dhammapada aTThakathA-1, pRSTha-384 jaina, jagadIza candra, 16. vahI, bhAga-2, abhilekha-197, 200, 218, bhAga jaina Agama sAhitya meM bhAratIya samAja, pRSTha-142 3, abhilekha-305, 316, 367, sAutha iNDiyana
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________________ pUrva-madhyakAlIna jaina abhilekhoM meM varNita samAja iMskripzana -bhAga -2 -pRSTha 89, enuala riporTa 22. vahI , abhilekha -299 oNpha dI maisUra ArkiyolaoNjika DipArTamenTa, 1932, 23. vahI, bhAga -3, abhilekha -305 pRSTha 171, enuala riporTa oNna sAutha iNDiyana 24. vahI, abhilekha -367 epigrAphI, 1933-34, pRSTha -126 25. vahI, bhAga -2, abhilekha -8 17. epIgrAphiyA iNDikA, 30, pRSTha -243 26. vahI, abhilekha -15 18. jaina zilAlekha saMgraha, bhAga -4, abhilekha -142 27. vahI, abhilekha -62 . 19. vahI, abhilekha -163 28. vahI, abhilekha -198 20. vahI, abhilekha -164 29. vahI, abhilekha -253 21. vahI, bhAga -2, abhilekha -274 30. vahI, abhilekha -130
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________________ ENGLISH SECTION * Kusana Art in Mathura Prof. R. C. Sharma * Contribution of Jainism to Indian Culture Dr. S.P. Pandey Religious Exclusion: a threat to Social Equality in Jain perspective Dr. Vijaya Kumar * Sravasti - The Sacred Place of sramana Tradition Km. Richa Singh
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________________ Kusana Art in Mathura Mathura emerged as a celebrated school of sculptural art under the patronage of the Kusana rulers. It was so prolific that the products were exported to for and distant places as Taxila and Begram in West, Candraketugarh and Mahasthana in East and Sravasti and Kusinagara in southern' Uttar Pradesh. CHARACTERISTICS: The sculptural art of Mathura is distinct by several peculiarities viz. Sramana, Vol. 60, No. 1 January-March 2009 Prof. R. C. Sharma' spirit of secularism is further marked by the depiction of symbols, decorative motifs, flora and fauna and social and folk scenes common to all sects. 1. The media of artistic creation is usually red sand stone with creamish spots or the buff sand stone which sometimes contains dull red patches. In certain sculptures efforts are seen to remove the adverse effect of spots or patches through the application of a coat of colour. 2. Brahmanism, Buddhism and Jainism flourished simultaneously at Mathura during the Kusana period hence the icons and shrines of all the three sects were fabricated in a large number. While Brahmanism continued to be the religion of the masses, Buddhism received the royal patronage and Jainism had the following of the rich merchant community. 3. The symbols were replaced by the anthropomorphic representation of the deities. 4. Despite heavy religious impact the Mathura school of art maintained its secular spirit. The skilled workers and artisans worked for different creeds according to the demand. The Former Director, Bharat Kala Bhavan, B.H.U. Varanasi). 5. Assimilation of different artistic forms. and fusion of a great deal of alien traits were the important features of the Mathura School. The outburst and natural reflection of the contemporary social, religious and political movements has to be estimated in the proper perspective. Mathura art during the Kusana age actually served as a bridge to correlate and unite two distinct currents, i.e. indigenous and alien and this task was successfully accomplished through the dynamic force of adaptability, fusion, amalgamation and interaction. 6. Presentation of female beauty to serve as a vehicle of art was a novel experiment of Mathura studio. In the earlier monuments of Bharhut and Sanchi the women-folk is seen rather unconcerned with this phenomenon. Their function is either to worship if represented in mundane form or to receive worship if elevated to the super human status of devata or yaksi. But the Kusana period sculptor at Mathura viewed the feminine beauty from a different angle. Arrested by beautiful face, long hair, heavy hips, voluptuous. breasts, graceful movements, attracting looks and inviting gestures he transformed and further fructified his revelation into the sculptural
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________________ 56 Sramana, Vol 60, No. 1/January March 2009 creations which blended the fervour of sensuous emotions in religious and spiritual environment. 7. Some names of the artists of Mathura School have been noticed recorded on the pedestals of sculptures. Of the Kusana period artists mention may be made of Rama, Dharma, Sanghdeva, Jotisa, Dasa, Sivaraksita, Singha, Nayasa, Deyahu, Visnu and Jayakula.? After highlighting the important characteristics of the Kusana Art in Mathura it is now proposed to present a bird's eye view of representative products of the school. Brahmanical Icons In Kusana period the Brahmanical pantheon developed manifolds and the main deities carved were as under: Visnu: Early Brahmanism or Hinduism at Mathura was based on the Visnu or Vasudeva cult and it was but natural that the Mathura artist conceived the icons of Visnu and his associates at an early stage. The Visnu figures have been found in different forms. The two-arm representation seems uncommon (Mathura Museum No. 1150). The four armed icons hold a mace (gada), disc (cakra), waterpot (kamandalu), and the fourth hand either remains in protection (abhaya) or in boon bestowing (varada) pose (Mathura Museum No. 15.912, 15.948, 28.1729, No. 34.2520, and 34.2487 fig. 1). Sometimes the mace is replaced by the conch (sankha No. 57.4267). The lotus (padma) does not appear in this period. The eightarmed figures of Visnu are also met with but as the hands are broken the attributes remain obscure (No. 15.1010 and 50.3550) and Lucknow Museum No. 49.247). In one sculpture the deity is seen mounting on his vehicle Garuda in bird form (No. 39.2858). The concept of incarnation was in its infancy as evident by only a few specimens. The Lucknow Museum stele (No. J. 610) probably shows the giant (trivikrama or virata) form. The boar incarnation (varaha) has been identified in another stele (Mathura Museum No. 65.15). The deity is lifting the earth who is seen personified on his lefi shoulder. A fragmentary sculpture in the Mathura Museum (No. 17.1344) is interpreted as Vasudeva crossing the river Yamuna with a basket over his head. Yet another stele (No. 19.1563) may probably be identified as Rama and Sita. The cosmic (caturvyuha) form of Visnu is seen manifested in an image of the Mathura or Krsna, emerge other figures from his right shoulder and head. The existence of the third figure is indicated by the remains on the left shoulder. At present only Balarama is recognised with the snake canopy and the cup. The high crown and vanamala (garland made of the forest leaves and flowers) of the main deity are noteworthy. Balarama The cult of Balarama, elder brother of Krsna, was already established as suggested by the discovery of an earlier image from Junsuti, Mathura (Lucknow Museum No. G. 215). In Kusana period the figures of Balarama are seen with two or four arm holding a cup in the left hand and the right hand raised up in the protection pose (abhayamudra). Conceived as incarnation of the cosmic serpent Sesa, Balarama is shown with a snake canopy. (Mathura Museum No. 14.404). Sometimes he carries a lion staff plough (Simhalangala hala). Rarely between Balarama and Krsna stands a female deity, identified as Ekanansa, sister of the two brothers (Mathura Museum No. 67.529).
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________________ Kusana Art in Mathura 57 Siva Numerous finds suggest that Mathura was a seat of the Saiva cult also. The depiction of Siva with Nandi on some of the coins and the epithet of Mahesvara' used by Vema Kadphises indicate that some of the Kusana rulers were the followers of Saivism. Siva in Kusana period is represented in two forms viz. Linga (phallus form with the nut portion projecting from the shaft and fastened with a flat band, (Mathura Museum No. 83.3) and Purusa (anthropomorphic form). Quite often a combined aspect is also seen and in this case the linga is shown with one face, two faces, four faces or five faces, The heads known as tatpurusa, aghora, vamadeva, sadyojata isana face east, south, west, north and upper direction respectively. The Ardhanarisvara form (composite figure of Siva and his spouse Parvati) is also met with from the early Kusana period. In this form the right half is generally represented as male with matted hair, half-vertical third eye and the organ in upward position (urdhvaretas). The left female half is shown graceful with earring, anklet etc, (Mathura Museum No.3-1.2520. first deity). Kartikeya Skanda or Kartikeya was also a favourite deity in the Kusana iconography at Mathura. The texts ascribe him as son of Siva' and also of Agni." He is known as god of war and commander of the divine army (devasenani). In the Kusana period he is shown as two-armed youngman wearing a crown or turban holding a long spear in the left hand and the right hand in the protection pose (Lucknou Muscum No. 57.458). An image of this deity in the Mathura Museum (No.42.2949) dated in the year 11 levels Kartikeyasya pratima. He is sometimes shown with a cock or a peacock (Mathura Muscum No.33.2332). A bronze plaque unearthed from the excavations at Sonkh could be identified as Kartikeya.' His nativity is also sometimes shown with one or more mother goddesses (matlkas), holding a child and with a jar (Lucknow Museum No.0.250). Ganesa, the younger brother of Kartikeya appears late on art but a post Kusana period statuette represents him, an elephant headed nude dwarf wearing a snake thread (vyala Yajnopavita) and cating the sweet balls (laddus) with his trunk (Mathura Museum No.15.758). Surya The Sun god (Surya) in Kusana period is seen squatting in car drawn by two horses and wearing a coat with embroidery work, trousers, urban and shoes and holding a stalked lotus bud in right and a dagger in the left hand. The whole appearance suggests an alien treatment as marked on the contemporary royal portraits (Mathura Museum No.12. 269). These tight features are subsequently relaxed and the number of horses also increases from two to four (No.D.46). Here the nimbus looking like the disc of the sun is also added. The wings on the shoulders remind us of the early Vedic concept of the sun-bird Garuda." Yaksas The dominating Yaksa cult of earlier age at Mathura was subdued with the emergence of other popular deities in the Kusana period hence the Yaksas were made grotesque, dwarfish with pot belly (Mathura Museum No.C.3) and serving as attendants. Their mundane and lower nature is indicated by the depiction of excessive drinking (No.C.2) sometimes explained as Bacchanalian scenes suggesting a Greek impact through
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________________ 58 Sramana, Vol 60, No. 1/January-March 2009 Gandhara art." The Yaksas are also seen carrying a bowl or supporting some load. Nagas The Naga (snake) worship was also prevalent at Mathura in the Kusana period. Beside the icons of Balarama, we come across the independent images of the naga deities in human form but surmounted by the snakehoods and holding a cup in the left hand the right hand raised up in the protection pose (No.C.13). The site of Sonkh has revealed the remains of a naga shrine of the Kusana period. One lintel depicts the nagas and nagis with a snake scalp while the devotees or visitors bear the turban (So IV-36). Duelbetween the nagaand garuda(birddeity) has also been shown (41.2915). The garudafigures were carved in bird as well as in human form. Female deities A large number of female deities or mother goddesses of Kusana period have been recovered from Mathura. The important ones are Gajalaksmi (No. 34.2520, third deity). Laksmi, Hariti, Yaksis, Matrkas, Sasthi, Nagis, etc, A popular goddess of the age was Durga or Mahisasuramardini (No. 33.2317). Eclectic figures A few sculptures from Mathura suggest that efforts were made to avoid disharmony between the different sects growing simultaneously in the Kusana age. An interesting example is a stele in the Mathura Museum (No. 34.2520) representing four deities at one place viz. Ardhanarisvara, Visnu, Gajalaksmi and Kubera (the lord of the yaksas). Jaina Figures The excavations conducted by A. Fuhrer in the years (1888-91 at the Kankali mound, Mathura yielded hundreds of Jaina antiquities, most of which are housed in the state Museum, Lucknow. These range from the 2nd century B.C. to the 12th century A.D. but the majority belongs to the Kusana period. (Figure 2) The ayagapatas serve as the base for the development of the Jaina pantheon and some of them belong to the pre-Kusana era, and at least one record the name of Mahaksatrapa Sodasa (Lucknow museum No. J.1). Since these belong to the transitional phase between the representation of symbols and inception of icons. These may be dated from the pre-Kusana to the early Kusana epoch. The ayagapatas according to the central theme may be classified differently i.e. Cakrapata (representing wheel J. 225). Svastikapata (representing auspicious cross J. 252). Caityapata (showing the stupa or caitya J. 255), with at beautiful railing, gateway flanked by two female dancers and the nicely undercut epigraph recording that the stone tablet was set up by the wife of a dancer Phalguyasa for the worship of arhata, and the arhatapata or tirthankarapata when the Jina (main deity) is carved replacing the symbol (J.252). Some of these tablets depict a variety of beautiful motifs, which were conventionalised as eight auspicious symbols (astamangalacinhas). The Kusana period Jina images are generally broad chested, stiff and shaven headed. or with small hair. The mark of Srivatsa on the chest of a Jina is an essential feature at Mathura The palms and soles are usually marked with triratna or cakra as cognizances of great man. (Mahapurusa laksana). In early phase the halo. round, the head is plain, devoid of any concentric band but carved with scalloped border hastinakha With the passage of time the decoration on the
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________________ Kusana Art in Mathura 59 field of halo increases. The Jina or Tirthankara statues are found in three postures viz. standing in austerity (Kayotsarga No J. 76) and fourfold sarvatobhadra No. J. 235). It is not possible to identify all Jainas in the Kusana period for want of cognizances, which developed subsequently. Rsabhanatha can, however, be identified by the fall of hair on the shoulders and Parsva or Suparsva with a snake canopy. The depiction of life events of Jinas is a rare site but a Kusana period stele is explained to illustrate the episode of the transfer of embryo of the last Jina Mahavira from the womb of Brahmani Devananda to that of Ksatriyani Trisala (No,J.626). Neminatha, the twenty-second Jina who is described as cousin of Krsna was represented flanked by Balarama and Krsna. The pedestals of the Jina images are of considerable significance to reconstruct the contemporary cultural history. Beside the epigraphs with date, we get a good glimpse of the Kusina period society and of the organisation of the Jaina Church. Apart form the Jina images some other sculptures of the Jaina pantheon are also important. The headless image of squatting Sarasvati (J.24) dated in the year 54 labels the deity as Sarasvati. The elevated souls (siddhas and munis) hiding their nudity with a piece of cloth (ardhaphalaka J. 623) are also met with. Buddhist Sculptures The Kusana art of Mathura earned its real fame in producing hundreds of excellent Buddhist images which were installed not only in the Mathura region but also exported to the distant quarters of the country. The evolution of the Buddha image was an important landmark in the history of world art and Mathura has made a great contribution in this regard. The credit of the origin of the Buddha figure is given to Gandhara and Mathura both but the religious background and long established art tradition provided a more commensurate atmosphere for the evolution of the Buddha figure at Mathura slightly earlier than the commencement or the Kusana rule." Before the emergence of the Buddha in human form in art, the Master's presence was conveyed through different symbols viz. elephant for birth, horse for renunciation, tree for enlightenment, wheel for turning the wheel of Law and stupafor demise. These symbols were prevalent in the pre-Kusana period at Mathura and continued for sometime even after the introduction of the human form. The pre-Kaniska Buddha figures are characterized by the snail shell (kaparda) on head, inconspicuous drapery marked by the incised line on the left shoulder, deep navel, pedestal with three tiers or two lions supporting the seat, no date or era recorded and corpulent body with vaksa impact giving crude, primitive and archaic look. The notable figures are B. 12 b, J. 531, J.295 or 339 all in Lucknow and H.2, M.3. 76. 104, A. 66 in the Mathura Museum. Soon a set formula was evolved and an ideal form of the Buddha was conceived in the beginning of the reign of Kaniska with the following features high relief, nimbus bearing scalloped border, back slab showing foliage of bodhi tree, two celestials hovering in sky, acolytes flanking the deity, top of hair shaped like snail shell, remaining head being smooth, right hand in protection and the left resting on the left knee, earlobes small, circular arnamark on the forehead, almond shaped wide open eyes and slightly smiling
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________________ 60 Sramana, Vol 60, No. 1/January-March 2009 expression on the face." The best example is the Buddha (recorded as Bodhisattva in the epigraph) from the Katra mound (Mathura Museum No.A.1) During the reign of Huviska the Mathura school experienced the Gandhara impact and the change in the drapery covering both the shoulders (ubhayansika sanghati) Mathura Museum No.A.4, fig.3). The influence penetrated deeper during the last years of the reign of Huviska when the drapery becomes thick and stiff with broad pleats (Mathura Museum No.76.17). The distinction between the Buddha and the Bodhisattva was made clear and now the Buddha was shaped as monk while the Bodhisattva was adorned with crown and ornaments giving a princely look (Lucknow Museum No.B.26). Beside the protection abhaya pose we now notice a few more postures viz. meditation (dhyana), earth touching (bhumisparsa), preaching or teaching upadesa or vyakhyana and turning the wheel of law (dharmacakrapravartana). The Buddhist pantheon grew manifold and the discovery of a pedestal recording the name of Amitabha Buddha in the year 26 or 28 proves that the tradition of the Dhyani Buddha was prevalent at the beginning of the reign of Huviska. Portraits The Mathura School of art during the Kusana period introduced the royal portraits also." These life size or heroic statues of Vema Kadphises, Castana and Kaniska were discovered from the mound of Tokri or Itokri near Mal in the Mathura District. The epigraph on the pedestal of the statue of Vema (Mathura Museum No. 18.215) informs that a devakula was constructed on the site. It may be explained as a 'portrait gallery of the Kusana kings who used the title of devaputra. As the statues bear lot of central Asian impact, a section of scholars believes that these royal portraits were the creations of foreign sculptors settled at Mathura.'' Of the royal portraits the headless statue of 'Maharja rajatiraja devaputro kanisko' suggests a very forceful treatment (Mathura Museum No. 12. 213). Architecture Thousands of architectural fragments have been unearthed from Mathura and these belong to all the three major religions. The Buddhism, however, surpassed Brahmanism and Jainism as we get the direct or indirect references of about forty Buddhist establishments most of which belonged to the Kusana period." The stupa, which preserved the relics of a pontisfor great man, was the common site. Its railing consisting of the basement stone (alambanapindika), pilllar (thaba). crossbar (suci)and coping (usnisa) was the centre of attraction. It was tastefully carved with auspicious motifs, scrolls religious and social scenes, Jataka narrations (stories of the previous births of the Buddha), life events of great men etc. The sculptors derived much pleasure in presenting the female beauty in the most attractive fashion. The railposts are carved with ladies in different charming and graceful actions viz. plucking the flowers or bending the branch of the tree (salabhanjika), applying cosmetics (prasadhana), playing in the garden (udyanakrila). holding a lamp (dipadharini), fixing the necklace or girdle, playing in flute, feeding a parrot etc." A young woman is seen squeezing her hair after bath and the swan below, is cages to receive and swallow the fallen drops. Her midi skirts adds further charm (Mathura Museum No.18.1509, fig.
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________________ Kusana Art in Mathura 61 16). A pillar of the staircase depicts a lady probably carrying a toilet basket and a flask. The full-blown campa flowers on top are really beautiful (No.14.369). The railposts revealed from Bhuteshwar in the western vicinity of Mathura towns are some of the superb creations of Kusana art of Mathura. The lady fastening her garment and mounting on a dwarf, who seems to enjoy the kicks of the damsel, in one of such specimens (1.4). There are some outstanding pillars in the Indian Museum, Calcutta (fig.4). A bracket figure, which joined the doorjamb with architrave in a naga shrine at Sonkh, shows a young girl in the salabhanjika pose (holding the branch of the tree No. So IV-27). One railpost from Chaubara mound is interpreted to represent the ecstasy of Rsyasringa when he had the maiden experience of the company of the women (5.7). A square umbrella in the (Mathura) Museum (No.76.12) is important for the fact that it belongs to the period when the tower (sikhara) of a shrine had not developed and such umbrellas served as roof of which the ceiling was richly decorated with full blown lotus and other motifs. In the present sculpture these eight auspicious motifs (astmargalacinhas) are conch (sarkha), basket of fruits or gems (ratnapatra or phalapatra), full vase (mangalakalasa), mystic cross (svastika), a pair of fish (matsyayugma or minamithuna), and three jewels (triratna). The three undercut grooves and two postholes explain its position as roof for a shrine. Impact Thus the sculptural art of Mathura in the Kusanas period was in the most creative and blooming stage and its products were in heavy demand throughout the northern India. The impact of Mathura art is seen on other contemporary and subsequent sculptural styles. As already discussed it borrowed several traits from Gandhara no doubt, but it was the mutual give and take. The Jataka narration, lotus seat, drapery covering one shoulder, symbolic representation, protection pose, monks wearing dhoti and scarf, lion throne etc. Were some of the important Mathura trends, which were adopted in Gandhara. Similarly the second phase of development at Amaravati owes much inspiration from Mathura. This may particularly be said about transformation of anionic representation to the human form of the Budhha. Coomaraswamy traced Gandhra impact at Amaravati through Mathura." The Sarnath school which developed in the Gupta period had its foundation on the late Kusana art of Mathura.20 The contribution of Mathura towards the development of Indian art and particularly in the sphere of Buddhist art has been marvelous and of far-reaching consequences.' References 1. Sharma. R.C. , Buddhist art of Mathura, Delhi, Agam Kala Prakashan 1984, P. 128 2. Idid. P. 139. 3. Joshi, N.P, 'Catalogue of the Brahmanical Sculptures in the state Museum Lucknow', Lucknow, State Museum, 1972, P.7 4. Ibid, P. 16 5. Matsyapurana, ch, 158 and Kumarasambhava of Kalidasa, 10.57-60. 6. Mahabharata (Vanaparva), Ch. 225-30 and Skandapurana, Mahesvarakhanda Ch-27.31 7. Hartel, H. 'Some results of the Excavations of Sonkh', German scholars on India, Bombay, Nachiketa Publications, 1976, 91 P. fig. 34
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________________ 62 Sramana, Vol 60, No. 1/January-March 2009 8. Banerjee, J.N., Development of Hindu Iconography, Calcutta, University of Calcutta, 1956, 434 P. 9. Smith, V.A.' Greco-Roman Influence on the Civilization of Ancient India, Journal of Asiatic Society of Bengal, Vol, LVIII, 1889, part I, 140 an d156 P 10. Smith, V.A. The Jaina Stupa and other Antiquities of Mathura, Allahabad. Government Press, 1901 11. Van Lohuizen-de-Leeuw, J.E. The Scythian Pariod, Leiden, E.J.Brill, 1949, 171. p 12. Sharma, R.C. Op. Cit..173-75 P. 13. Ibid. 176-77 P. 14. Ibid. 220-23 p. 15. Rosenfield, J.M. Dynastic Arts of the Kusanas, California University of California 1967, Chapter VI. 16. Saraswati, S.K. A Survey of Indian Sculptures, Delhi, Munshi Ram Manohar Lal, 1975, 69 P 17.. Sharma, R.C, Op.Cit. 52-58 P 18. Agrawal, V.S. Indian Art, Varanasi, Prithivi Prakashan, 1965, 225 p. 19. Coomaraswamy, A,K, History of Indian and Indonesian Art, New York Dover Publications, 1965, 70-71 p. 20. Saraswati, S.K. Op. Cit. 135 p. and Sharma, R.C. Op. Cit. 241 p. 21. Before closing the discussions on the Kusana art in Mathura it may be useful to point out that sometimes the dated sculptures do not correspond with the stylistic development for want of a specified era and this situation has given rise to various speculations. For the solution of the problem Van Lohuizen considers the omission of the digit of hundred and Rosenfield discounts 98. B. Mukherjee and G.S. Gai do not agree with these views, The present author also surveyed this controversy in detail in the light of the earlier discussions and some new finds. The complexity has to be studied in the light of inscriptional and stylistic evidence and also keeping in view the contemporary social, religious, political and economic factors. (Sharma, R.C. Buddhist Art-Mathura School. Wiley Eastern Ltd. New Delhi, 1995, P. 194). List of Illustrations 1. Four-armed Visnu, 2nd century A.D. Spotted red sandstone ht. 33 cms. Mathura Museum No. 34. 2487 2. Head of a Jina, C, 2nd century A.D. spotted red sandstone ht, 185 cms. Prince of Wales Museum, Mumbai, No. 98. 3. Buddha in abhaya pose spotted red sandstone, ht. 79. Cms. early 2nd century A.D. Mathura museum No. A. 4 4. yaksi Rail-post, Bhutesvara Temple, c 2nd century A. D. red sandstone, ht, 122 cms. Indian Museum, Calcutta. Acknowledgement All the photographs with courtesy of the American Institute of Indian Studies, Varanasi.
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________________ Kusana Art in Mathura 63 1. Four-armed Visnu, 2nd century A.D. Spotted red sandstone ht. 33 cms. Mathura Museum No. 34. 2487 2. Head of a Jina, C, 2nd century A.D. spotted red sandstone ht, 185 cms. Prince of Wales Museum, Mumbai, No. 98.
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________________ 64 Sramana, Vol 60, No. 1/January-March 2009 3. Buddha in abhaya pose spotted red sandstone, ht. 79. Cms. early 2nd century A.D. Mathura museum No. A. 4 Dado bons to be 4. yaksi Rail=post, Bhutesvara Temple, c 2nd century A. D. red sandstone, ht, 122 cms. Indian Museum, Calcutta.
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________________ Contribution of Jainism to Indian Culture It is evident that Jainism is an ancient religion of India and that right from hoary antiquity" to the present day it has continued to flourish along with other religions, in different parts of India. Jainas, the followers of Jainism, are, therefore, found all over India from ancient times. The Jainas are also known everywhere for the strict observance of their religious practices in their daily lives. That is why Jainism could survive in India for the last so many centuries. The Jainas, in this way, succeeded in continuing to exist as devout followers of a distinct religion in India. But this is not the only distinguishing feature of Jainas in India. In fact, the most outstanding characteristic of Jainas in India is their very impressive record of contributions to Indian culture. In comparison with the limited and small population of Jainas, the achievements of Jainas in enriching the various aspects of Indian culture are really great and commendable. Languages and Literature Sramana, Vol. 60, No. 1 January-March 2009 Perhaps the most creditable contribution of Jainas is in the field of languages and literature. It is quite evidence that right from the Vedic period two different currents of thought and ways of life known as (a) Brahmana culture and (b) Sramana culture are prevalent in India The Sramana culture is mainly represented by the Jainas and the Buddhists and of them the Jainas were the first to propagate that culture. That is why from ancient *Asst. Director, Parshwanath Vidyapeeth, I.T.I. Road, Varanasi Dr. S.P. Pandey times we have the Sramana literature besides the Brahmanic literature. The prominent features of the Sramana literature are as follows: It disregards the system of castes and Asramas. It does not believe in God as creator, sustainer and destroyer. It imphasizes that man is himself his destiny maker. No any outer agency is responsible for sorrow and sufferings of man. It teaches a morality of compassion and ahimsa, quite distinct from the ethics of Brahmanism with its ideals of the great sacrificers and generous supporter of the priests, and of strict adherence to the caste system. The authors of this Sramana literature have contributed enormously to the religious, ethical, poetical, and scientific literature of ancient India. A close examination of the vast religious literature of the Jainas has been made by M. Winternitz in his 'History of Indian Literature. In this masterly survey of ancient Indian literature, M. Winternitz has asserted that the Jainas were foremost in composing various kinds of narrative literature like Puranas, Caritras, Kathas, Prabandhas, etc. Besides a very extensive body of poetical narratives, the non-canonical literature of the Jainas consists of an immense number of commentaries and independent works on dogma, ethics and monastic discipline. They also composed legends of saints and works on ecclesiastical history. As fond of story-telling, the Jainas were good story-tellers and have.
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________________ 66 Sramana, Vol 60, No. 1/January-March 2009 preserved for us numerous Indian tales that otherwise would have been lost. Kavyas and Mahakavyas too, of renowned merit have been composed by Jaina poet acaryas. Lyrical and didactic poetry are also well represented in the literature of the Jainas. Apart from these, the most valuable contributions have been made by the Jainas to the Indian scientific and technical literature on various subjects like logic, philosophy, poetics, grammar, lexicography, astronomy, astrology, geography, mathematics and medicine. The Jainas have paid special attention to the arthasastra (or Economics) which is considered to be a worldly science" par excellence. Thus there is hardly any branch of science that has not been ably treated by the Jainas. The literature of the Jainas is also very important from the point of view of the history of Indian languages for the Jainas always took care that their writings were accessible even to the masses of the people. Hence the canonical writings and the earliest commentaries are written in Prakrit dialects and at a later period Sanskrit and various modern Indian languages were used by the Jainas. That is why it is not an exaggeration when the famous Indologist H.H. Wilson says that every province of Hindustan can produce Jaina compositions either in Sanskrit or in its vernacular idioms. It is an established fact that the Jainas have enriched various regional languages and especially Hindi, Gujarati, Kannada, Tamil and Telugu. Regarding the Jaina contribution to Kannada literature, the great Kannada scholar R. Narasimhacharya has given his considered opinion in the terms that: "The earliest cultivators of the Kannada language were Jainas. The oldest works of any extent and value that have come down to us are all from the pen of the Jainas. The period of the Jaina's' predominance in the literary field may justly be called the 'Augustan Age of Kannada Literature'. Jaina authors in Kannada are more numerous than in Tamil. To name only a few, we have Pampa, Ponna, Ranna, Gunavarman, Nagachandra, Nayasena, Nagavarman, Aggala, Nemichandra, Janna, Andayya, Bandhuvarma and Medhura, whose works are admired as excellent specimens of poetical composition. It is only in Kannada that we have a Ramayana and a Bharata based on the Jaina tradition in addition to those based on Brahmanical tradition. Besides, kavyas written by Jaina authors, we have numerous works by them dealing with subjects such as grammar, rhetoric, prosody, mathematics, astrology, medicine, veterinary science, cookery and so forth. In all the number of Jaina authors in Kannada is nearly two hundred". As the Jainas have produced their vast literature in these languages from very ancient times, they have certainly played a very important part in the development of the different languages of India. The medium of sacred writings and preachings of the Brahmins has all along been Sanskrit and that of the Buddha's Pali. But the Jainas alone utilized the prevailing languages of the different places, besides Sanskrit, Prakrit and Apabhramsa, for their religious propagation as well as for the preservation of knowledge. It is thus quite evident that the Jainas occupy an important position in the history of the literature and civilization of India. Arts and Architecture Along with literature the Jainas have always contributed considerably to the development of the arts in the country. In Jaina
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________________ Contribution of Jainism to Indian Culture canonical literatures 64 arts of women and 72 arts of men are mentioned. We have a general reference to these arts in Sutrakrtanga, Jnatadharmakatha, Samavayanga, and Jambudvipa-prajnapti.? The Jainas have enhanced the glory of India in several branches of arts. Compared with their number their contributions appear to be very imposing and distinctive. Architecture It must be remembered that Jainism did not create a special architecture of its own, for wherever the Jainas went they adopted the local building traditions. For example, while in Northern India the Jainas followed the Vaisnava cult in building in southern India they adhered to the Dravidian type. The stupas of the Jainas are indistinguishable in form from those of the Buddhists, and a Jaina curvilinear steeple is identical in outline with that of a Brahmanical temple. Even though the Jainas have not evolved a distinct style of architecture, yet it must be said to their credit that they have produced numerous and finest specimens of architecture in different parts of the country. In this regard it is quite clear that more than any other religion in India the Jainas have displayed their intense love of the picturesque while selecting the sites for the construction of their sacred buildings like temples, temple cities, cave temples, stupas, pillars and towers. They have erected their temples either on lonely hilltops or in deep and secluded valleys. Temples As the Jaina religion considers construction of temples as a meritorious act, the Jainas have constructed an unusually larger number of temples throughout India. Nearly ninty percent of Jaina temples are the gifts of single wealthy individuals 67 and as such the Jaina temples are distinguished for elaborate details and exquisite finish. Of these innumerable Jaina temples, the two marble temples at Mount Abu in Rajasthan are considered as the most notable contributions of the Jainas in the domain of architecture. The two temples are famous as unsurpassed models of Western or Gujarati style of architecture which is characterized by a free use of columns carved with all imaginable richness, strut brackets, and exquisite marble ceilings with cusped pendants. The temples are known for the beauty and delicacy of the carving and for the richness of the design. As Cousens remarks: "The amount of beautiful ornamental detail spread over these temples in the minutely carved decoration of ceilings, pillars, door ways, panels and niches is simply marvelous; the crisp, thin, translucent, shell-like treatment of the marble surpasses anything seen elsewhere and some of the designs are veritable dreams of beauty. The work is so delicate that an ordinary chiseling would have been disastrous. It is said that much of it was produced by scrapping the marble away, and that the masons were paid by the amount of marble dust so removed." Again, the Jaina temple at Ranakpur in Mewar, a part of Rajasthan (which was built in 1440 A.D.), is the most complex and extensive Jaina temple in India and the most complete for the ritual of the sect. The temple covers altogether about 48,000 sq. feet of ground and on the merits of its design, the notable art-historian Dr. Fergusson remarks that: "The immense number of parts in the building, and their general smallness, prevents its laying claim to anything like architectural
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________________ 68 Sramana, Vol 60, No. 1/January-March 2009 Temple-cities Further, the grouping together of their temples into what may be called 'Cities of Temples' is a peculiarity which the Jainas have practiced to a greater extent than the followers of any other religion in India. Such notable temple cities are found, among other places, at (i) Satrunjaya' or Palitana in Gujarat, (ii) Girnar in Gujarat. (iii) Sammed-Sikhara in Bihar (iv) Sonagiri in Bundelkhand of Madhya Pradesh, (v) Muktagiri in Vidarbha, Maharashtra, (vi) Kunthalgiri in Marathwada, Maharashtra, (vii) Sravana-belagola in Hassan District, Karnataka and (viii) Mudabidri in South Kanara District, Karnataka. grandeur: but their variety, their beauty of detailno two pillars in the whole building being exactly alike the grace with which they are arranged, the tasteful admixture of domes of different heights with flat ceilings, and mode in which the light is introduced combine to produce an excellent effect. Indeed I know of no other building in India, of the same class that leaves so pleasing an impression, or affords so many hints for the graceful arrangements of columns in an interior". The other temples of such superb character are (i) the temple of Parsvanatha at Khajuraho in Bundelkhand in Madhya Pradesh, (ii) the temple at Lakkundi in North Karnataka, (iii) the temple known as Jinanathapura Basadi near Sravanabelagola in South Karnataka, (iv) Seth Hathisinghi's temple at Ahmedabad. and (v) The temple known as Hose Vasadi at Mudabidri in South Kanara District of Karnataka. As regards the spread of beautiful Jaina temples in India it may be noted that the number of such temples in India was considerably reduced during the Muslim period because the structure of Jaina temple was such that it could easily be converted into a mosque. The muslim invasion made a great harm to the Indian Art. The light columnar style of the Jaina temples not only supplied materials more easily adopted to the purposes of Muslims, but furnished hints of which the Muslim architects were not slow to avail themselves. A mosque obtained in this way was, for convenience and beauty, unsurpassed by anything the Muslims afterwards erected from their own original designs. Thus the great mosques of Ajmer, Delhi, Kanauj and Ahmedabad are merely reconstruction on the temples of Hindus and Jainas. Cave-temples Again, the Jainas also like the Buddhists, built several cave-temples cut in rocks from the early times. But in dimensions, the Jaina cave temples were smaller than the Buddhist ones because the Jaina religion gave prominence to individualistic and not to congregational ritual. The most numerous cave-temples are in Udayagiri and Khandagiri Hills in Orissa. The picturesqueness of their forms, the character of their sculptures, and the architectural details. combined with their great antiquity render them one of the most important groups of caves in India. These and those of Junagadh in Gujarat belong to the second century B.C. while the others are of a later date of which the important ones are found at (i) Aihole and Badami in Bijapur District (Karnataka), (ii) Ankai and Patana in Khandesh District (Maharashtra), (iii) Ellora and Osmanabad in Marathwada (Maharashtra), (iv) Chamar Lena near Nasik City (Maharashtra), and (v) Kalugumalai in Tinnevelly District (Tamilnadu).
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________________ Contribution of Jainism to Indian Culture 69 Stupas Like the Buddhists, Jainas also erected stupas in honor of their saints, with their accessories of stone railings, decorated gateways, stone umbrellas, elaborate carved pillars and abundant statues. Early examples of these have been discovered in the Kankali mound near Mathura in Uttar Pradesh, and they are supposed to belong to the first century B.C. Mana-stambhas or Pillars Another remarkable contribution of the Jainas in the field of architecture is the creation of many stambhas or pillars of pleasing design and singular grace which are found attached to many of their temples. In connection with these manastambhas, as they are popularly called, the famous authority on Jaina architecture, Dr. James Fergusson, states that it may be owing to the iconoclastic propensities of the Muslims that these pillars are not found so frequently where they have held sway, as in the remoter parts of India; but, whether for this cause or not, they seem to be more frequent in south India than in any other part of India. Dr. James Fergusson further suggests that there may be some connection between these Jaina stambhas and the obelisks of the Egyptians. Regarding these Jaina pillars in the South Kanara District of Karnataka, the research scholar Mr. Walhouse has remarked that "the whole capital and canopy are a wonder of light, elegant, highly decorated stone work, and nothing can surpass the stately grace of these beautiful pillars whose proportions and adaptation to surrounding scenery are always perfect, and whose richness of decoration, never offends." According to another eminent authority on Indian Architecture, Dr. Vincent Smith, in the whole range of Indian Art there is nothing perhaps equal to these pillars in the Kanara District for good taste. Towers There is evidence to show that apart from pillars the Jainas, especially from northern India, constructed a great number of beautiful towers dedicated to their Tirthankaras. There is such a tower which is still adorning Chittor in Mewar (Rajasthan) and it is considered as one of the best preserved monuments in India. This Jaina Tower at Chittor is a singularly elegant specimen of its class, about 75 feet in height and adorned with sculpture and moldings from the base to the summit. The Tower was constructed in the 12th century and was dedicated to Adinatha, the first of the Jaina Tirthankaras, and nude figures of them are repeated some hundreds of times on the face of the Tower Sculpture The innumerable specimens of Jaina sculpture found in practically all parts of India show that the Jainas enlisted the services of sculptors from very ancient times. Their most common form of sculpture up to this day is modeling of images or statues of their Tirthankaras. But in giving shape to these figures no scope at all was given for the free play of imagination of individual sculptors as regular rules regarding the form and pose of statues of Tirthankara had been prescribed by the Jaina religion from the very beginning. Consequently, practically all Jaina images pertain to one class and therefore Jaina images from any part of the country cannot be distinguished from their style even though they belong to different ages altogether.
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________________ Sramana, Vol 60, No. 1/January-March 2009 Further, it is significant to note that the Jaina images have been made of all sizes and substances and are almost always invariable in attitude, whether seated or standing. Small images are made of crystal, alabaster, soapstone, bloodstone, and various other precious and semiprecious materials, while the larger ones are carved from whatever kind of stone happens to be locally available. Undoubtedly the most remarkable of the Jaina statues are the celebrated colossi of southern India, the largest free-standing statues in Asia which are three in number, situated in Karnataka State respectively at Sravana-Belgola in Hassan District (constructed in 981 A.D. and 56.5 feet in height), at Karkala in South Kannada District (constructed in 1432 A.D. and about 41 feet in height) and at Yenura or Venura in South Kanara District (Constructed in 1604 A.D. and 35 feet in height). All these three images of Lord Bahubali, the son of first Tirthankara Edinatha, being set of the top of eminence, are visible for miles around, and inspire of their formalism they command respectful attention by their enormous mass and expression of dignified serenity. That is why these three images are considered by authorities like Dr. James Fergusson and Dr. Vincent Smith as the most remarkable works of native art in south India. Decorative Sculpture Regarding the unrivaled progress of the Jainas in decorative sculpture, as distinguished from individual statuary, Dr. Vincent Smith remarks that "The Jainas encouraged the work of a high order of excellence and beauty, employed to adorn with the utmost possible magnificence and pillared chambers which were their favorite form of architecture. Nothing in the world can surpass for richness and delicacy of detail the marble columns and ceilings of the Mount Abu temples and it would be easy to fill to large volume with illustrations of more or less similar exquisite work in many localities." Painting Along with architecture and sculpture, the, Jainas have contributed in a large measure to the development of art of painting in India. The tradition of Jaina painting is as old as Buddhist painting and innumerable Jaina paintings of exquisite quality could be found on walls, palmleaves, paper, cloth, wood, etc. In one of the extensive rock-cut caves at Udaigiri and Khandagiri in Orissa, assignable to Ist cent. BC, traces of paintings have been marked. It is significant to note that the Jainas possess a very extensive treasure of manuscript paintings drawn in the early Western Indian Style, sometimes called the 'Gujarat Style or specifically the 'Jaina Style'. Philosophy As Jainism is an original system, quite distinct and independent from all others, the Jainas have developed a separate philosophy which is regarded as a valuable contribution to Indian philosophy. In philosophy the Jainas occupy a distinct position between the Brahmanic and Buddhist philosophical systems. This has been shown very clearly by Dr. Hermann Jacobi in his paper on 'The Metaphysics and Ethics of the Jainas'. Regarding the problem of 'Being the three different opinions. The Vadantins consider that underlying and up-holding from within all things there is one absolute permanent 'Being' without change and with none other like it. On the contrary ru.
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________________ Contribution of Jainism to Indian Culture 71 the Buddhists hold that all things are transitory. The Jainas, however, contend that 'Being' is joined to production, continuation and destruction and that they call their theory of multiple view points (i.e. Anekantavada) in contradistinction to the theory of permanency (i.e. Nityavada) of the Vedantins, and to the theory of Transitoriness (i.e. Ksanikavada) of the Buddhists. The Jainas hold that the existing things are permanent only as regards their substance, but their accidents or qualities originate and perish. To emphasize once again here the significance of this Jaina theory of 'Being' comes out more clearly when it is regarded in relation to the doctrines of Syadvada and of Nayavada. According to the doctrine of Syadvada any proposition about an existing thing must, somehow, reflect the many sidedness of 'Being.' i.e.. any metaphysical proposition is right from one point of view, and, the contrary proposition is also right from another point of view. The Nayas are ways of expressing the nature of things; all these ways of judgment are, according to the Jainas, one-sided, and they contain only a part of truth. The doctrine of the Nayas is thus, the logical complement to the Syadvada which is the outcome of the theory of the many-sidedness of 'Being.' Dr. H. Jacobi affirms that the Jaina theory of 'Being' is an indication of the commonsense view. Ethical Code As the Jainas have evolved a philosophy of their own, they follow a distinct ethical code based on their philosophy. The Jaina ethics stands as a class by itself in the sense that it is the only system which is founded on the main principle of ahimsa. Their ahimsa is based on the principle that all men like pleasure and happiness and no one likes pain or sufferings, "savve pana piyauya suhasaya dukkhapadikula" The principle of ahimsa forms the basis of various rules of conduct prescribed for both the Jaina laymen and ascetics. Thus one of the significant contributions of the Jainas is the ahissa culture. If the Jainas are known for anything it is for the evolution of ahimsaculture and it must be said to the credit of the Jainas that they practiced and propagated that culture from ancient times. In fact the antiquity and continuity of ahimsa culture is mainly due to the incessant efforts of the Jaina ascetics and householders. Naturally wherever the Jainas were in great numbers they tried to spread ahimsa culture among the masses. That is why we find that the States of Gujarat and Karnataka, which are the strongholds of Jainas from the beginning, are mainly vegetarian. In fact it is admitted that as a result of the activities of the Jainas for the last so many centuries, ahimsa still forms the substratum of Indian character as a whole. Political Progress The Jainas also distinguished themselves in giving their unstinted support for the improvement of political and economic life in the country. The Jainas, especially in southern and western India, produced a large number of eminent and efficient monarchs, ministers, and generals and thereby contributed to maintain and improve the political importance of the people. Not only the ordinary Jainas but their acaryas, i.e., saints. also aided materially to create the proper political environment based on ahimsa culture necessary to lead a peaceful life in the country. It is considered that due to the keen interest taken by the Jaina Acaryas, i.e.. saints. in political
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________________ 72 Sramana, Vol 60, No. 1/January-March 2009 affairs of the country, Jainism occupies an important place in the history of India. The Jaina ascetics were never indifferent towards the secular affairs in general. We know from the account of Megasthenes that, in the 4th century B.C., the Jaina ascetics who lived in the woods were frequently consulted by the kings through their messengers, regarding the cause of things. So far as Karnataka is concerned, Jainism, throughout its course of more than one thousand years, was an example of a religion which showed that religious tenets were practiced without sacrificing the political exigencies when the question of rejuvenating life in the country was at stake. That is why in Karnataka we find that the Jaina acaryas ceased to be merely exponents of dogmas and turned themselves into creators of kingdoms. It has already been noted that the Jaina saints were virtually responsible for the founding of the Ganga kingdom in the 2nd century A.D. and the Hoyasala kingdom in the 11th century A.D. Significance of Jainism From the social history of India it is evident that Tirthankara Mahavira, in order to solve the pressing problems of the time, made several important salient contributions from a social point of view. It has been recorded that Tirthankara Mahavira, after the attainment of omniscience at the age of forty-two, toured different parts of India for a continuous period of thirty years, met people from various urban, rural and tribal societies, and preached the principles and rules of conduct as laid down by Jainism. The personality and preachings of Tirthankara Mahavira created a tremendous impact on the minds of all sections of people and especially on the down-trodden sections of the population. He not only revealed to them the path of liberation, i.e., the path to attain the eternal happiness, which was the main object of the people, but also showed the actual means through which all people, irrespective of any distinction of class or status, can achieve this objective. His sincerity of purpose, way of approach, method of explanation, divine speech and distinctive philosophical and ethical doctrines appealed to the people to such an extent that with a firm conviction of mind and great determination people began to adopt Jaina religion as lay followers or as ascetics. In this way Tirthankara Mahavira ushered in a new era of hope and aspirations for the common people and succeeded in considerably other arrangements for the perpetuation of his social order. Obviously new concepts and ideas revolutionized the entire course of life of the people. The significance of Tirthankara Mahavira lies in successfully effecting a social change and in making institutional and other arrangements for the perpetuation of his social order. Obviously, the Jaina acaryas, thinkers and preceptors continued to advocate this new social policy. Thus the Jainas made remarkable contributions in the social field, and the significance of Jainism. from a social point of view, lies in these contributions which are briefly outlined here. Establishment of Social Equality The most significant contribution of Jainism in the social field was the establishment of social equality among the four varnas. i.e... classes, prevalent in the society. Tirthankara Mahavira succeeded in organizing his large number of followers into a compact social order quite distinct from that of the Brahmanic social order of his time.
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________________ Contribution of Jainism to Indian Culture 73 The Vedic society was composed of four classes, viz., Brahman, Rajanya (i.e. Ksatriya), Vaisya and Sudra. They were said to have come from the mouth, the arms, the thighs, and the feet of the Creator, Brahma. The particular limbs ascribed as the origins of these divisions and the order in which they were mentioned indicated their status in the society of the time. The fact that the four classes were described as of divine origin could be taken as sufficient indication that they were of long duration and also very well defined. Not only the four classes were distinct and separate, but they were also later on affected by the spirit of rivalry among themselves. Even in the early Rgvedic times the Brahmanical profession had begun to set up claims of superiority or grandness for itself and accordingly we find that different rules were prescribed for different classes. Obviously the prerogatives of the sacerdotal class created cleavages in the society. The Ksatriyas were assigned a position next to Brahmanas and Vaisyas and Sudras were comparatively neglected. Thus the society at that time was completely class-ridden in the sense that unusual importance was given to the Brahmin class to the detriment of other classes and that nobody was allowed to change his class which he had got on the basis of his birth in that class. Against these glaring practices based on the acceptance of social inequality and on the wide observance of social discrimination, Tirthankara Mahavira and later on Jaina acaryas forgot their opposition. Tirthankara Mahavira recognized the division of society into four classes but based them on the nature of activities carried out by the people and not on the basis of their birth. He gave full freedom to one and all, including women and the Sudras, to observe common religious practices prescribed for all and admitted them into his religious order. In this way Tirthankara Mahavira threw open the doors of Jainism to all and gave an equal opportunity to everybody, irrespective of his class or birth, to practice religion according to his capacity. Those who followed religion as householders (male and female) were known as sravakas and sravikas and those who observed the religion fully by leaving their houses and becoming ascetics (male and female) were called as sadhus and sadhvis. In this way the society as envisaged by Tirthankara Mahavira and other Jaina acaryas, was a society where classes were not hereditary like water-tight compartments and where complete freedom was granted to the people to change to the class of their own aptitude. All classes were considered as different ways of life and utmost importance was attached to individual character and mode of behavior. There was no room for anybody to feel that he was neglected or degraded as he was free enough to follow any profession he liked and he could observe all religious rites and practices with others. Thus Tirthankara Mahavira's conception of Varna system produced social impact of great significance. The principle of social equality among the classes was finally established and the social mobility among the classes was considerably increased as the criterion of birth for the membership of a class was straightway removed. This had a very wholesome effect on the conditions of the Sudras which were very deplorable in the sense that the Sudras were deprived of education, denied all rights, subjected to inhuman treatment, and assigned the lowest
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________________ 74 Sramana, Vol 60, No. 1/January-March 2009 position in society. Formerly the Sudras were completely disregarded in religious matters and several binding restrictions were placed on their movements and ways of living. Obviously, Tirthankara Mahavira's teachings proved a great solace to the Sudras. This resulted in the rise of social status of the down-trodden people, and similarly there was a distinct change in the social attitude towards the non-Aryans and the common masses. Slowly there arose a strong opposition to the continuation of the practice of slavery in any form. Independence from priestly domination Along with the establishment of social equality the teachings of Tirthankara Mahavira and the Jaina acaryas affected to a very great extent the privileged position enjoyed by the Brahmanas belonging to the priestly profession. From the Vedic times such Brahmana priests enjoyed high social status, political facilities, economic concessions, educational opportunities, and religious privileges to the exclusion of other classes. In view of this monopolistic condition the Brahmana priests used to hold the positions of prominence in society, and freely made use of that position for the exploitation of the masses in different fields and especially in religious matters which were of highest importance to the people. In these circumstances Tirthankara Mahavira launched an open and forceful attack on the priestly class and on their ingenious practices used for the excessive exploitation of the common masses. At the same time Tirthankara Mahavira made his religion easily accessible to the common masses, gave equal opportunities in the practice of religion to one and all irrespective of their class affiliations and held out a sure promise to achieve salvation, the highest goal of their life, by observing the rules of conduct laid down by the religion and not by merely getting the different kinds of sacrifices performed by the priests. This practical and ethical approach to religion vigorously and effectively enunciated by Tirthankara Mahavira made people independent of the priestly domination, created a feeling of self-reliance and appealed to the common masses. Thus Tirthankara Mahavira's opposition was to the priestly class of Brahmanas and to the several tactics employed by them, for the exploitation of the common masses, by managing to keep the masses virtually ignorant and entirely dependent on the favors of the priests. This strong opposition considerably reduced the influence and domination wielded by the priestly class over the other people. But it is significant that the opposition of Tirthankara Mahavira was confined to the priestly class of the Brahmanas and not to the Brahmanas varna as such. In fact, Tirthankara Mahavira always appreciated the intellectual capacities of the Brahmanas, initiated many learned Brahmanas to Jaina religion, admitted several scholars from among the Brahmanas to his ascetic order and even appointed Indrabhuti Gautama, the most learned Brahmana teacher, as his first Ganadhara, i.e., the apostle or the chief disciple. In this connection it may be mentioned that Tirthankara Mahavira delivered his first upadesa. i.e., sermon, after 66 days of attainment of omniscience, and that too only when he got the collaboration of the most talented Brahmana teacher, viz., Indrabhuti Gautama, for the proper interpretation of his preachings to the people. In this way Tirthankara Mahavira always showed regard to the learning and education of the Brahmanas, but invariably
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________________ Contribution of Jainism to Indian Culture 75 led a strong and consistent attack against the priestly domination of the Brahmanas. Religious Emancipation of Women Another contribution of a distinctive nature made by Tirthankara Mahavira and Jaina acaryas in the social field was in the direction of raising the status of women. In the latter part of the Vedic period women had practically been reduced to the status of Sudras. Like the Sudras, women were debarred from the right of initiation and investment with the sacred thread. They were considered to have no business with the sacred religious texts. In many passages we find that women was considered as inauspicious and people were asked to avoid seeing women, Sudras, dead bodies, etc. Thus women had practically no place in the religious life of the society and as such they were neglected and degraded by the people: Since the days of Rsabha the low position of women was definitely changed by Tirthankara Mahavira in many ways. He removed various restrictions imposed on women especially in the practice of religion. In fact Tirthankara Mahavira did not make any distinction between the males and the females in the observance of religion. The rules of conduct prescribed for the males and females were exactly the same. Both the sexes were given equal opportunities in different matters of religion like the study of sacred texts, observance of necessary duties, practice of vratas, i.e. vows, entrance into the ascetic order, practice of penance, making spiritual progress, etc. In the religious order of Tirthankara Mahavira the male householders were called sravakas and the female householders were termed sravikas, and both were quite free to observe their common religious duties and to prepare themselves for adopting ascetic life in due course. Similarly, complete freedom was given to women, like men, to enter the ascetic order. The female sex was not barred to the practice of asceticism. Tirthankara Mahavira always showed this attitude of equality towards women and admitted them freely into his ascetic order, no matter whether the candidates for admission were royal consorts, members of the aristocracy, and those belonging to the common run of society. Naturally many ladies availed themselves of this opportunity of achieving their salvation in due course by entering into the ascetic order. That is why in Tirthankara Mahavira's religious organization there were two orders of ascetics, like those of householders, namely, sadhus, i.e. male ascetics and sadhvis, i.e. female ascetics. It is stated that in Tirthankara Mahavira's fourfold religious order there were about 14000 sadhus, 36000 sadhvis, 1,00,000 sravakas and 3,00,000 sravikas. This shows that the female members outnumbered the male members in both the categories of householders and ascetics. It is a clear indication that the females were very eager to take full advantage of the opportunity offered to them by Tirthankara Mahavira. In fact, many females from royal families and close relatives of Tirthankara Mahavira joined his ascetic order along with the other ordinary members. For example, Candana and Jyestha, the two younger sisters of queen Trisaladevi, the mother of Mahavira, and Yasasvati, the wife of their maternal uncle entered the ascetic order of Tirthankara Mahavira; and eventually Candana assumed the position of the head of the sadhvis, i.e. the female ascetics. In this way Tirthankara Mahavira effected emancipation of women by giving them similar opportunities like men to achieve their highest objective in life,
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________________ 76 Sramana, Vol 60, No. 1/January-March 2009 viz. liberation. Females made best of these opportunities and many of them distinguished themselves as teachers and preachers. Impetus to Female Education Further the religious independence given to women had its repercussions in other fields also. Equality of opportunity was accorded to women in several social spheres of action. In education they were given equal treatment with the males. The utmost importance of imparting education to females, along with males, was realized even in the ancient past by Rsabhadeva, the first Tirthankara, who had advised his two young daughters, Brahmi and Sundari that only when you would adorn yourself with education your life would be fruitful because just as a learned man is held in high esteem by educated persons, a learned lady also occupies the highest position in the female world." According to Jaina tradition women are expected to know 64 arts which include dancing, painting, music, aesthetics, medicine, domestic science etc. As a result of this high type of education received by women, we find, in Jaina tradition, that many women used to enter the teaching profession and to remain unmarried throughout their life, in order to carry on their spiritual experiments unhampered. It is recorded in Jaina tradition that Jayanti, a daughter of king Sahasranika of Kausambi, remained unmarried out of her love for religion and philosophy. When Mahavira first visited Kausambi, she discussed with him several abstruse metaphysical questions and eventually became a nun. Similarly, in later periods of history also Jaina women not only kept up the pace of female education but at ties made original contributions to literature. For example, along with men Jaina women also added to Kannada literature. The greatest name among them was Kanti, who along with the great poet Abhinava Pampa, was one of the gems that adorned the court of Hoyasala king Balla I (A.D. 1100-1106) in Karnatak. She was a redoubtable orator and poet who completed the unfinished poems of Abhivana Pampa in the open court of that ruler. Similarly, Jaina lady Avvaiyara 'the Venerable Matron', was one of the most admired amongst the poets in Tamil language. Inculcation of Self-Reliance The contribution of Tirthankara Mahavira and Jaina acaryas of a revolutionary nature consisted in completely changing the attitude of the people towards God and thereby inculcating the spirit of self-reliance among the minds of the people. The common belief, held by the people according to the prevalent ideology, was that this world has been created by God and the work of controlling the events in this world is also carried out by God. This popular belief engendered a feeling of divine dispensation in the minds of the people because it was firmly held by the people that God can do and undo anything in this world in accordance with his wishes. Naturally, this feeling created a sense of complete dependence on God by the people in the conduct of their daily activities and in securing happiness in this world as well as in the next world. Obviously this sense of dependence on God urged people to find out ways and means so as to obtain in abundant measure the favors of God in mundane and spiritual matters and also to avoid the displeasure or wrath of God which, it was thought, would not only bring several difficulties in the normal course of life but also would lead to complete disaster. As a result of this attitude, people began to place
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________________ Contribution of Jainism to Indian Culture 77 entirely blind faith on the omnipotent God and to secure his favors by practicing certain rites and rituals laid down for the purposes. These prescribed rituals are so elaborate that they did require the services of priests who were supposed to have the special knowledge about these rites and who were also specifically authorized to perform these rituals in a proper manner. In this way the entire code of conduct of the people was fully dominated by the practice of various rituals throughout the course of life and by the priests whose help and assistance were considered most essential to work as intermediary between people and God for securing desired favors from God. Tirthankara Mahavira and Jaina acaryas launched an intensive attack on this attitude of complete submission to God by the people for attaining their final objective in life viz. liberation In this regard Tirthankara Mahavira firmly asserted that this world is eternal and has not been created by any power like God and that the happenings in this world are not controlled by God. He clearly proclaimed that nothing here or elsewhere depends on the favors of God but everything depends on the actions of the people. He confidently stated that all persons, irrespective of their ultimate objective in life, by relying on themselves and through the observance of an ethical code of conduct and not by merely performing some rituals with the help of others. For this purpose he laid down a path to liberation which consisted of right faith, right knowledge and right conduct and appealed to the people to follow this path on their individual initiative and efforts and not with the help of any intermediary. Further, he impressed on the people the theory of karma which is based on the principle of self-reliance. This doctrine explains the reasons lying behind or causes leading to effects. It maintains that every happening in this world is the result of some antecedent causes. Since the individual soul is the doer of actions, it must bear the consequences of these actions sooner or later. There is no way out of it. The responsibility of consequent cannot be shifted nor exemption from the consequences be given by anybody. The soul has to enjoy the fruits of the karmas in this life or in subsequent lives. There is no salvation until the soul stops the influx of karmas and gets rid of existing karmas and this it will have to do by its own deliberate efforts without expecting any help form an outside agency like God. There is no use in asking the favor of God or his representative because they do not have the power of determining the consequence of the karmas and have no authority to forgive people form future consequences of past actions. This theory of karmas has been an original and integral part of the Jaina ideology, and Tirthankara Mahavira convinced the people of the necessity of adopting this doctrine and of molding their entire life on the foundation of this theory. Naturally, Tirthankara Mahavira laid full stress on individual action and completely denied the existence of divine dispensation. He emphasized that man is the architect of his destiny and that there is no external power which can come in the way of getting the fruits of one's actions, whether good or bad. He assured the people that the attainment of liberation, the ultimate object in life, is within their reach and it depends entirely on one's own efforts in the march on the path liberation. In this way Tirthankara Mahavira wanted every individual to become a true hero on
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________________ 78 . Sramana, Vol 60, No. 1/January-March 2009 the battlefield of self-conquest. Thus Tirthankara Mahavira inculcated a spirit of reliance among the people in place of the feelings of utter dependence on God. This basic change in attitude brought an over-all change in the course of life of the people who began of lay stress more on the ethical aspects than on the ritualistic aspects of their conduct. Emphasis on Non-Violence The most distinctive contribution of Tirthankara Mahavira and Jaina acaryas consists in their great emphasis on the observance of ahimsa, i.e. non-injury to living beings, by all persons to the maximum extent possible. Ahimsa in its full significance was realized and preached by twenty-three Tirthankaras preceeding Tirthankara Mahavira. In fact, the philosophy and rules of conduct laid down in Jaina religion have been based on the solid foundation of ahimsa which has throughout and consistently, been followed to its logical conclusion. That is why Jainism has become synonymous with ahimsa and Jaina religion is considered as the religion of ahimsa. The significance of this basic principle of ahimsa was very powerfully reiterated by Tirthankara Mahavira as the practices of committing violence on different pretexts had become rampant at that time. During the later Vedic period utmost importance was attached to the performance of sacrifices with a view to secure the favors of God and to avert His anger. The sacrifices were very elaborate, complicated and hedged with various restrictions. The sacrifices became a regular feature of the religious life of the people. The peculiar characteristic of these sacrifices was that they were usually accompanied by the slaughter of animals. As the sacrifices were mainly animal sacrifices they involved the practice of himsato a considerable extent. Along with this practice, the flesh-eating or non-vegetarian diet was extremely popular among the different sections of the people. The people in those days were fond of meat-eating and practically all the important ceremonies were attended with the slaughter of animals. Offerings of flesh were frequently made to the Gods by worshippers. Tirthankara Mahavira and Jaina acaryas launched a vigorous attack against meat-eating and the performance sacrificial rites by propagating the principle of ahimsa, i.e. non-injury to living beings. In fact in all his preachings Tirthankara Mahavira invariably laid great stress on the observance of ahimsa because the principle of ahimsa is the logical outcome of the basic Jaina metaphysical theory that all the souls are potentially equal. He therefore, asserted that as no one likes pain, one should not do unto others what one does not want others to do unto oneself. Since all living beings possessed a soul, the principle of non-injury was obviously extended to cover all living beings. He explained the doctrine of ahimsasystematically and to the minutest detail. He considered injury or violence of three kinds: (i) physical violence, which covered killing, wounding and causing any physical pain, (ii) violence in words consisted in using harsh words, and (iii) mental violence, which implied bearing ill-feeling towards others. Further, he made it clear that violence or injury should be avoided in three ways, that is, it should not be committed, commissioned or consented to. Moreover, among the five main vratas, i.e. vows, the first place was given to the observance of ahimsa. In addition, ahimsa was regarded as the principal
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________________ Contribution of Jainism to Indian Culture 79 vow, and the other four vows were considered to be merely details of the principal vow. All these preachings of Jaina religion regarding the strict observance of the principle of ahimsa to the maximum extent possible by every individual in society produced far-reaching effects in social fields. The practice performing sacrificial rites and especially the slaughter of animals at the time of sacrifices considerably fell into disuse. Similarly killing of animals for hunting, sports and decoration purposes was greatly reduced. Further, the slaughter of animals and birds with a view to use their flesh as a form of diet slowly became unpopular. In this way injury to living beings was greatly reduced and the practice of vegetarian diet was adopted by large sections of population in different regions of the country. In this connection Dr. N.K. Dutt (in his book Origin and Growth of Caste in India) observes that "Animal sacrifice had been so long standing among the Aryans and such was the respect for the authority of the Vedas, which made it obligatory to sacrifice with flesh offerings, that the abolition of sacrifices, even of cows, became a very slow process effecting only a very small minority, the intellectual section of he people; and might not have succeeded at all, if Jainism and Buddhism had not overwhelmed the country and the mass of the people with the teachings of ahimsa and inefficacy of sacrificial rites." Thus Tirthankara Mahavira emphasized the basic fact that every living being has sanctity and a dignity of its own and therefore one must respect it as one expects one's own dignity to be respected by others. He also firmly emphasized that life is sacred irrespective of species, caste, color, creed or nationality. On this basis he advocated the principle of 'Live and let live'. In this way Tirthankara Mahavira convinced the people that the practice of ahissa is both an individual and a collective virtue and showed that ahimsa has a positive force and a universal appeal. Insistence on Tolerance Advocacy of the principle of religious tolerance has been the characteristic contribution of Tirthankara Mahavira and the Jaina acaryas". When Tirthankara Mahavira promulgated Jaina religion, he never deprecated other religions and never tried to prove that other religions are false"? In fact he propounded the doctrine of Anekantavada, i.e., many-sidedness, and showed that a thing can be considered from many points of view. That is why he always advised the people to find out the truth in anything after taking into account several sides or aspects of that thing. This obviously broadens the outlook of the persons as they are made to look at a thing from different angles. At the same time the principle of Anekantavada does not engender the feelings of enmity or hatred towards the other religionists because it believes that other religions also would be having some truth from their points of view. Hence by enunciating the principle of Anekantavada, Tirthankara Mahavira and the Jaina acaryas advocated the principle of tolerance and asserted that it could be applied to intellectual, social, religious and other fields of activities. As a result we find that Anekantavada has definitely a bearrng on man's psychological and spiritual life and that it is not confined to solve a mere ontological problem. It has supplied the philosopher with catholicity of thought, convincing him that truth is not anybody's monopoly with tariff walls of denominational religion. It also furnished the religious aspirant with the virtue of intellectual toleration which is a part of ahimsa.
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________________ 80 Sramana, Vol 60, No. 1/January-March 2009 Human beings have limited knowledge and inadequate expression. That is why different doctrines are inadequate, at the most they are one sided views of truth which cannot be duly enclosed in words and concepts. Jainism has always held that it is wrong, if not dangerous, to presume that one's own creed alone represents the trutn. Toleration is, therefore, the characteristic of Jaina ideology as propounded by Tirthankara Mahavira. Even the Jaina monarchs and generals have a clean and commendable record to their credit in this regard. The political history of India knows no cases of persecution by Jaina kings, even when Jaina monks and laymen have suffered at the hands of other religionists of fanatical temper. Dr. B.A. Saletore has rightly observed in this regard that "The principle of ahimsa was partly responsible for the greatest contribution of the Jainas to Hindu culture that relating to toleration. Whatever may he said concerning the rigidity with which they maintained their religious tenets and the tenacity and skill with which they met and defeated their opponents in religious disputations, yet it cannot be denied that the Jainas fostered the principle of toleration more sincerely and at the same time more successfully than any other community in India". Encouragement to Social Welfare. Along with the maximum emphasis on the actual observance of ahimsa, Tirthankara Mahavira and the Jaina acaryas greatly extended the implications of ahissa. They invariably stressed both the negative and the positive aspects of ahimsa . They strongly advocated that the concept of ahimsa should not be confined only to the negative side of it, that is, the avoidance of injury to the living beings of different categories, but should be consistently applied in the positive way, that is, in the direction of increasing the welfare of all living beings. They always appealed to the people to bear good intentions about the prosperity of others, to show active interest in the welfare of the needy persons, and to take practical steps to ameliorate the miserable conditions of afflicted living beings including insects, birds, animals and men. This positive encouragement to social welfare activities has been the most useful and noteworthy contribution of Jainism to Indian Culture. This humanitarian approach to lessen the miseries of living beings was included in the vrata, i.e. vow, of aparigraha, i.e. abstention from greed of worldly possessions. The vow of aparigraha is the fifth of the five main vows which must be consistently followed by all persons. Aparigraha involves avoiding the fault of parigraha which consists in desiring more than what is needed by an individual. Accumulating even necessary articles in large numbers, expressing wonder at the prosperity of others, excessive greed and changing the proportions of existing possessions are all forms of parigrahai.e. worldly attachments. This vow aims at putting a limit on the worldly possessions by individuals according to their needs and desires. That is why this vow of aparigraha is many times termed as parigrahaparimana-vrata, i.e. the vow to limit one's worldly possessions. This vow of parigraha-parimana is very noteworthy as it indirectly aims at economic equalization by peacefully preventing under accumulation of capital in individual hands. It recommends that a householder should fix, beforehand, the limit of his maximum belongings, and should, in no case exceed it. If he ever happens to earn more than that he must spend it away in
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________________ Contribution of Jainism to Indian Culture dana, i.e. charities. The best forms of charities prescribed by religion are ahara-abhaya-bhaisajyaSastra-dana, i.e. giving food to the hungry and the poor, saving the lives of people in danger, distribution of medicines and spreading knowledge. These charities are called the caturvidha-dana i.e. the fourfold gifts by Jaina religion and it has been enjoined on the householders that they should make special efforts to give these charities to the needy irrespective of caste or creed. From the beginning, the Jaina householders made it one of their cardinal principles to give these four gifts to all persons who are in need of such help. In fact this help was extended to the protection and well-being of insects, birds and animals also. For this the Jainas established almhouses, rest-houses, dispensaries and educational institutions wherever they were concentrated in good numbers. The annachatralayas, i.e. almhouses, were conducted at pilgrim and other centers for the benefit of poor people. In the dharmasalas, i.e. rest houses, lodging arrangements were provided without any charges. or at nominal charges at important towns, cities and pilgrim places. The ausadhalayas, i.e. dispensaries, provided free medicines to the afflicted persons. Along with the dispensaries for men, the Jainas conducted special institutions known as panjaraapols for the protection and care of helpless animals and birds. In unusual times of flood and famine these panjarapols carry out various activities for animal protection. There is hardly any town or village of Gujarat or Rajasthan, where a panjarapola is not present in some form 'or other. To the spread of education the Jainas took a leading part in the education of the masses. 81 Various relics show that formerly Jaina ascetics took a great share in teaching children in the southern countries, viz. Andhra, Tamilnadu,. Karnataka and Maharashtra. In this connection Dr. A.S. Altekar rightly observes (in his book. Rastrakutas and their Times) that before the beginning of the alphabet proper the children. should be required to pay homage to the deity Ganesa, by reciting the formula Sri Ganesaya namah, it is natural in Hindu society, but that in the Deccan even today it should be followed by the Jaina formula 'Om namah siddham', it shows that the Jaina leaders of medieval age had so completely controlled the mass education that the Hindus continued to teach their children this originally-Jaina formula even after the decline of Jainism. Even now the Jainas have rigorously maintained the tradition by giving freely these Caturvidha-danas, i.e. four types of gifts, in all parts of India. In this manner the legacy of Mahavira has been continued to the present day. Thus there is an immense value attached to this vow of aparigrahaor parigraha-parimanafrom social point of view. At the same time this vow has got a great significance in preparing a proper mental attitude towards material possessions, in forming a true scale of values, and in developing a right sense of proportion for individual possessions. This vow emphasizes that one should not feel too much attachment towards his own possessions and should resist all temptations. Similarly, all other vows like truth, non-violence, non-stealing and celibacy play an important role to regulate one's like ethical and cultured. Thus, Jainism has contributed a lot to the Indian culture by his unparalled principles and way of life.
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________________ Sramana, Vol 60, No. 1/January-March 2009 7 References: 1. "There is truth in Jaina idea that their religion goes back to remote antiquity, the antiquity in question being that of the Pre-Aryan." Zimmer, H. 'Philosophies of India, p-60 2. Jain, N. L., Scientific Contents in Praksta Canons, Parshwanath Vidyapeeth, Varanasi, 1995 3. Banerjee, R.D., Mediaeval Indian Sculpture in British Museum, 71, pl. XXII 4. Shah, U. P., Studies in Jain Art, Parshwanath Vidyapeeth, Varanasi, p.26 5. Ibid. p.58, Avasyakavrtti, Haribhadra, p. 169 6. i. Adipurana, Jinasena, 22/92/102 ii. Tiloyapannatti, 4, 779 ff ii. A Guide to Taxila pl XIII, p.88 . Motichandra, Jaina Miniature Paintings from Western India, p. 10 8. Tattvarthasutra, 5/29 9. Acarangasutra, 1/2/3 10. parasparopagrahojivanam, Tattvarthasutra, 5/ 21 11. i. Isibhasiyayim, 1/1 ii. Bhagavati, 2/1 iii. Sastravartasamuccaya, 6/464-67 iv. Mahadevastortra, 44 12. Sutrakritanga, 1/1/2/23 105
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________________ Sramana, Vol. 60, No. 1 January March 2009 Religious Exclusion : a threat to Social Equality in Jain perspective Dr. Vijaya Kumar* Social equality is one of the basic features though he follows social and moral conduct. of democracy, which is running in India. So we Therefore, the theory of Birth does not support Indian people should be very conscious and careful to the social equality. about its stability and strength. Indian society Theory of Karma consists mainly of two traditions- Vedic and Lord Sri Krsna while instructing Arjuna Sramana. The Vedic or Hindu social organization in the Kuruksetra, the battle field of Mahabharata, has propounded two theories concerning social says that I have created four varnas or classes establishment-i. Theory of Birth and ii. Theory according to the ability (Guna) possessed and the of Karma, which may be discussed in the deeds (karmas) done. Thus the theory of karma following way supports the social equality. Theory of Birth But in the common Hindu life the theory The Purusasukta of the Rgvedal, mentions of birth is prominent. Even at present, in the that the Vedic society consists of four classes Hindu way of living a Brahmana is honoured by (Varnas)- Brahmana, Ksatriya, Vaisya and Sudra, the persons belonging to other varnas and the Sudra which have originated from the head, arms, thighs is on the lowest level of society and he is neglected and legs of the Parama-Purusa respectively. Their by others. Exceptionally some Sudras may be seen social duties have been prescribed as below: on the high positions of society and government, 1. Brahmana- Studying, teaching, taking and but the mass is below poverty line. giving Charity, conducting and directing The Sramana tradition, neither accepts the sacrifice. existence of Parama-Purusa (God), nor the theory 2. Ksatriya-Torule over country and protect it. of birth for social organization. Both systems of 3. Vaisya- Agriculture and Business. the Sramana tradition- Jainism and Buddhism 4. Sudra-Service to society accept the theory of Karma for the estability and So far as the social status is concerned enhancement of equality of society. Brahmana is on its top while the Sudra is on its Uttaradhyayanasutra, one of the well-known bottom. Ksatriya and Vaisya are in between these scriptures of the Jaina tradition strongly advocates two. According to the social rule prescribed to this theory:: the Brahmana remains superior to all during hisi. It is karma, which makes a person Brahmana. whole life though he does many things unsocial ii. It is karma, which makes a person Ksatriya. and unethical. Just opposite to it, a Sudra iii. It is karma, which makes a person Vaisya. remains always on the lowest stage of society iv. It is karma, which makes a person Sudra. * Lecturer, Parshwanath Vidyapeeth, I.T.I. Road, Varanasi
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________________ Sramana, Vol 60, No. 1/January-March 2009 The same thing is found in Buddhism also. It has supported the theory of karma in the following way. i. By birth no body becomes Sudra ii. By birth no body becomes Brahamana. iii. By karma a man becomes Sudra. iv. By karma a man becomes Brahamana. Five Vows and Social Equality In Indian life following five vows (Pancavratas) are quite-known and accepted for their ethical and religious values. i. Ahimsa (Non-violence) ii. Satya (Truth) iii. Asteya (Non-stealing) iv. Brahmacarya (Celibacy) v. Aparigraha (Non-possessiveness) Though these vows occupy prominent places in the field of ethics and religion, they also play important role in the social organization because ethics and religion are nothing but the sources through which a society becomes prosperous, peaceful and pleasant. In Jainism the five vows are on the top of spiritual ranking as well as social ranking. They have been divided into two classes: i. The five great vows (Panca Mahavratas) ii. The five small vows (Panca Anuvratas) The Jaina society has been classified as Sramana and Sravaka. The Jaina monk and nuns are known respectively as Sramana and sramani while the gents and ladies who observe vow are addressed respectively as Sravaka and Sravika. So the five great vows (Pancamahavrata) has been prescribed for Sramana and five small vows (Anuvratas) have been prescribed for the Sravakas. These vows, according to Jainism should be performed by three Karanas and three Yogas. Three karanas arei. Doing something by own self ii. Ordering some one to do iii. Supporting some one if he is doing something Three Yogas are: Performing action mentally, verbally and physically. It means Sramanas are permitted in no way to do anything against five vows. The vows, which are performed by the Sramanas are known as great vows (Pancamahavratas) because they are practised fully by three karnas and three yogas. But the Sravakas may be excused if they happen to support somebody doing something against vratas. Non-Violence and Social equality There are two forms of non-violence: i. Negative form and ii. Positive form Negative Form: The word non-violence is the combination of two words-'non' which means no i.e. negation, prohibition, opposition etc. and 'violence' which means injury, trouble, pain etc. So the non-violence means negation of injury, prohibition of any type of injury or to give pain to some one. Here injury is condemned. But this negation is not limited up to the human being only, it is far all beings. No being should be troubled in any way. In Acarangasutra it is clearly mentioned: All animates (Prani), all elements (Bhuta) all beings (Jiva) and existents (Satta) should neither be killed, nor be ordered to be kill, nor be oppressed, nor be tortured, nor be disturbed with view to kill. This religion (Dharma) in the form of non-violence is pure. The society which has social ranking causes violence, because the persons of lower level are tortured by that of the high level. But the vow of
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________________ Religious Exclusion : a threat to Social Equality in Jain perspective 85 non-violence prohibits a man to trouble any being in any form. It means non-violence cannot be maintained without social equalities. In the same way social equality cannot be seen without maintaining non-violence. Positive Form: Non-violence has also positive form. Love, affection, kindness, charity and Co-operation etc. constitute the positive form of non-violence. These constituents of non- violence are always to be practised. But the person who knows the following reality found in all persons equally can provide others love, affection, kindness, charity, co-operation etc. No being likes pain All beings like pleasure. So the theory of non-violence enhances both external equality as well as internal equality of an individual which are the foundations of social equality. Truth (Satya) and Social Equality Social equality needs confidence which cannot be created by speaking false. Where there is confidence or belief there is equality. By speaking false a man cheats others which make the social relation weak. Cheating creates distance between cheater and the cheated one. Social equality is based on the nearness between the persons living in a society. It needs fraternity which may be achieved on the basis of truth not due to untruth. Non-stealing (Asteya) and Social Equality Stealing means to pic-up something intentionally without permission of the owner. Stealing is a kind of misconduct which causes conflict and quarrel. There can be equality between two thieves. In the same way there can be equality between two non-thieves. But there can be no equality between a thief and non-thief. Moreover stealing is an unsocial and unethical activity. So social equality needs non-stealing. Celibacy (Brahmacarya) and Social Equality In Jainism to practise celibacy the householder is advised to comply with i. Svadarasantosa ii. Svapatisantosa A man should enjoy sexual life with his wife only. Similarly a woman should get herself satisfied by having physical relation with her husband only. The violation of these rules causes conflict and crime in the society. The celibacy causes peace in the personal life as well as social life. In the absence of peace there can be no equality. Therefore, to attain equality in the personal life as well as in social life celibacy is very important. Non-possessiveness (Aparigraha) and Social Equality Generally people want to have different things as much as they can. They do not care for others. They try to possess various things not for themselves, but for their sons and grand sons too. they do not think that whether they are doing something social or unsocial, ethical or unethical. In this way they exploit other persons, which causes necessarily social-unequality. Therefore, one should practise the vow of non-possessiveness. This vow instructs men to possess only those things, which are necessary for maintaining a normal life. Comfort and luxury cause exploitation, which creates inequality in the society. So for having equality in the society nonpossessiveness must be practiced. Anekantavada and Social Equality Anekantavada is the foundation on which edifice of Jainism has been erected. It is also named as Sapeksatavada or the theory of relativity. It is expressed verbally in the form of Syadavada and practically in the form of Ahimsavada. It has propounded that reality is multidimensional. It possesses infinite characteristics which cannot
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________________ 86 Sramana, Vol 60, No. 1/January-March 2009 be known by an ordinary man. Only the saint who is omniscient is able to know all characteristics of a thing. An ordinary man knows simply some of them. So his knowledge is limited, finite and relative. All persons know a thing from their own viewpoints. Except omniscient nobody knows a thing absolutely. So all different knowledges are relative and correct. This theory of relativity removes the possibility of conflict in social life. People try generally to prove themselves right and others to be wrong. This causes the feeling of superiority. By proving himself correct and other person incorrect, a man shows seniority among his company. These disturb the social equality. But Anekantavada proves all knower right from their own angles. So the problem of superiority is removed and feeling of equality is established. Thus equality accepted mentally causes the equality socially also. The theory of relativity (Anekantavada) paves a grand path to the social equality. Religious Exclusion The religious exclusion surpasses all theories of equality, harmony and love. Religious Exclusion may be known as the Exclusion in the religious field, because exclusion cannot be a religious thing. The so called religious exclusion has following characteristics Exclusion among different religion is not a new thing because it has been coming since long back, for example theistic religions. exclude atheistic religions and atheistic religions exclude theistic religions. ii. Exclusion in the religion is nothing but a superiority complex from which the teachers and the followers of religion suffer. iii. The superiority complex is not a thing of saintly life. Yet some religious teachers or Acaryas are influenced by this complex. coming from their earlier life. iv. In order to create this complex in their followers they highlight their own religions and criticize that of others. For this they attach quite different meanings to the sutras or sentences both of their own religions and of others by twisting the meanings of words. v. Though religious exclusions are presented in the name of the development of religions, but ultimately they show their weakness. vi. When the religions are disturbed by exclusions they cause the division of society. into different sects. vii. Thus the social equality is destroyed. The Jainas exclude not only Hinduism and Buddhism but they themselves exclude one another. They exclude Hinduism by negating the existence of God who is the creator, sustainer and destroyer of this universe. They exclude Buddhism by refuting the theories of momentariness (Ksanikavada) and non-soul (Nairatmavada) Digambara and Svetambara Jainism has been divided in two divisionsDigambara and Svetambara. The Digambara saints treat sky as their cloth. They do not use any cloth like other people. They live naked for practising penance, because Lord Mahavira had practised penance by living naked. It means a saint should renounce everything. So the Digambaras consider themselves as the real followers of Lord Mahavira and on this ground they exclude Svetambara. The Svetambara saints are whiteclothed so, according to Digambaras they are not the real followers of Jainism. Thus Digambaras consider themselves. superior to Svetambaras. The Svetambaras present reason for having white cloth. As they plead, Lord Mahavira used to live in the forest very far from the society. But after Mahavira the Jaina saint began to live in the society full of men and women. Like males,
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________________ Religious Exclusion : a threat to Social Equality in Jain perspective 87 females also go to have the sacred look (Darsana) of the saints living there and to hear their instructions. In the process of the nakedness a muni may affect the ladies going to him and that may create immoral and irreligious attitude in them. So munis should never be necked. At least they should cover their sexual organs. With this motive the munis who began to use the white cloth in order to cover their sex-organs were called Svetambaras. According to Svetambaras religion and society are co-related and in the name of religion nothing should be done which may harm the society in anyway. So Svetambaras treat themselves superior to Digambaras and they exclude them. Moreover Strimukti (Women Liberation) and Kevali-bhukti or Kevalikavalahara (taking food of Omniscience) cause religious exclusion between Digambaras and Svetambaras. Digambaras negate women-liberation because without renouncing all things including cloth, liberation is not possible and a lady cannot live necked. So a lady cannot achieve liberation. A kevali or omniscience possesses four infinites i. Infinite faith (Ananta Darsana) ii. Infinite knowledge (Ananta Jnana) iii. Infinite Bliss (Ananta Ananda) iv. Inifinite Power (Ananta Virya) A Kevali having ananta-catustaya does not require food. If he takes food, that signifies sense of short-coming in him. So omniscient should not take food. But the Svetambaras refute these theories of Digambaras. They maintain that cloth does not create any hindrance in obtaining liberation. Liberation can be obtained by penance not by cloth. They also declare that taking food by Kevali does not show his short-coming. He may take food if he wants. So on the basis of Strimukti and Kevalibhukti Digambara and Svetambara exclude each other. Murtipujaka-Amurtipujaka Murtipujaka and Amurtipujaka are the subdivisions of Jainism found in both sectsDigambara and Svetambara. The Murtipujakas worship the images of Tirthankaras, the founders of four religious organizations (Sanghas)Sramana Sangha, Sramani Sangha, Sravaka Sangha (Male Lay votaries) and Sravika Sangha (Female Lay votaries). Jainism has a glorious tradition of 24 Tirthnkaras like Rsabhadeva, Aristanemi, Parsvanatha, Mahavira etc. Because the Murtipujakas worship the idol of Tirthankaras, they consider themselves as the real followers of Jainism. They declare themselves superior to Amurtipujakas and exclude them. But Amurti pujakas say that idol-worship is the cult of Hindu religion, which has been borrowed by the image worshipers in Jainism. It is not the real conduct of the Jainas. So as the borrowers of Hinduism, idol worshipers are inferiors to non-idol worshipers. Thus the nonidol worshipers exclude the idol-worshipers. Sthanakavasi-Terapanthi Sthanakavasi and Terapanthi are the branches of the non-idol-worshipers (Amurtipujaka) Svetambaras. But they exclude each other when they think over Anukampadana? it is that type of charity which is offered to the poor and helpless person after being sympathetic towards his helplessness. In this concern Sthanakavasi and Terapanthi have opposite views. Sthanakavasi is in favour of giving charity to the poor but Terapanthi refuses it. According to Terapantha charity should be given to those who are 'Sanyat i.e. controlled. who have good conduct. To give charity to the man of good conduct is virtuous
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________________ 88 Sramana, Vol 60, No. 1/January-March 2009 while to give charity to the poor who does not have good conduct is vicious. So no poor or helpless should be helped by giving charity, if he is not restrained. Jayacarya, a representative of Terapantha has advocated this view in the Danadhikarana of Bhrahmviddhvarsanam' and Jawaharlaljee, a representative of Sthanakavasi has refuted all that has been presented by Jayacarya in against Anukampadana in Saddharma- mandanam. For example while analyzing the adoption of religious vow by Gathapati by Ananda they have supported their own views in their ways which may be seen in the following lines: 'As Jayacarya has interpreted this statement (statement given by Gathapati Ananda), Ananda has refused to give any charity to poor and needy, because he has mentioned only Nirgranthas in his statement. But Jawaharlaljee in Saddharmamandanam, while refuting Jayacarya's view says that Ananda has refused only to give charity to those who does not follow the religion established by the omniscient and also who is not wise. He has not denied to give charity to poor and the sufferers.' According to Terapantha the charity should begiven only to munisor saints who are treated as restraint. But Sthanakavasi is of opinion that charity should be given to all helpless, poor and weak. This has been supported also by common people. However, this religious exclusion found not only in Jainism but in all religions, and it damages both social equality and social unity. Thus it may be concluded that though social equality and religious exclusion seem externally two separates things, they are internally related with each other because both are the parts of society. In Jainism social equality is maintained by making marital relations and attending social and religious conferences equally. But internally each sect of Jainism feels itself superior to others. This feeling of superiority undoubtedly affects the social equality, References: 1. brahmanoasya mukhamasidbahu rajanyah kitah. uru tadasya yadvaisyah padyam sudro ajayata. Rgveda, 10/90/12 2. Caturvanyam maya srstam gunakarma vibhagasah, Srimadbhagavadagita, 4/13 3. kammuna bambhano hoi, kammuna hoi khattiyo vaisso kammuna hoi suddo hoi kammuna || Uttaradhyayanasutra, 25/33 4. na jacca vasalo hoti, na jaccha hoti brahamnol kammana vasalo hoti, kammana hoti brahamanall Khuddakanikaya, vol. 1,290,v-vi 5. savve pana, save bhuya, save jiva savve satta, na hantavva, na ajjaveyavva, na paridhittavva, na pariyaveyavva, na uddveyavva, esa dhamme suddhe... Acarangasutra, 1/4/1 6. anantadharmatmakamvastu, Sadadarsana smuccaya, 55 7. Bhrama Vidhvansanam, Danadhikarana, Jayacarya, Bola 1, pp. 52-53, published by Ishwarcand Chopra, Calcutta, 1923 8. Saddharmamandanam, Bol 1, p. 94, Jawaharalalajee, Published by Shri Akhil Bhartiya Sadhumargi Jain Sangh, Bikaner, 1966
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________________ Sramana, Vol. 60, No. 1 January-March 2009 Sravasti - The Sacred Place of Sramana Tradition Km. Richa Singh' Sravasti or Savatthi (as described in the Buddhist and Jaina texts respectively) holds an unique place in Sramana tradition. Here Sramana tradition is meant for those religions whose central theme was renunciation and whose ascetics used to wander hither and thither. The sects of Buddhist, Jaina and Ajivika come in this category. Indeed, wandering was the way of life of these ascetics. But this very way of life has been in vogue in India since time immemorial as we find in Aitareya Brahmana go on wandering "caraiveti, caraiveti" it was the inspiration given to Shunahsepa by Indra. This very word Caraiveti has been used on several occasion by the Enlightened one i.e. Gautama Buddha. His famous saying "Carai vai Bhikkhave, bahujanahitaya, bahujansukhaya lokanukampaya" Bhikkhus, go on wandering for the welfare of the people, for the happiness of the people" remind us the basic value of the Sramana tradition. The ascetics of the Jainas and the Ajivikas had the same job. These ascetics travelled far and wide and consequently there developed a sense of belonging, friendliness and mutual understanding and gradually some centres emerged as the preferred places for these ascetics as they were advised to stay where some facilities for dwelling could be availed. Amongst such numerous centres, Sravasti was the most prominent one. In this research paper, I have endeavoured to throw some light on the prominence of Sravasti which attracted all the followers of the prevalent religious sects. Research Scholar, A.I.H.C. & Archaeology, B.H.U., Varanasi As the Buddhist Centre Sravasti is regarded in the Buddhist texts to be one of the six great Indian cities during the period of Mahavira and Buddha. The latter chose it the most suitable place for him as we are informed that Lord Buddha spent there more then half of his recluse life. It is stated in the Buddhist chronicles that Buddha spent here 25 rainy seasons out of 45 rainy seasons. The Buddhist texts acquaint us about the naming of the city by giving interesting story. Several people belonging to different professions lived in this city. These people asked each other what they had "Kim Bhandam atthi." "Sabbam atthi" each and everything-it was the reply and it was named Savatthi on this reply.' This story leads us to believe that Sravasti was a prosperous city and had each and everything for a better life. We are however told from the same source of information that there was a hermitage of monk Savattha on whose site, this city was founded. Whatsoever be the truth, Sravasti, during the time of Buddha and even after his demise, remained itself as a famous Buddhist pilgrimage for more than one thousand years. It was the most prominent place for the Buddhist nuns. There was the Rajakarama Vihara which was specially built for the nuns. According to Majjhima Nikaya this nunnery was built by the king Prasenajita at the suggestion of Lord Buddha himself. Dhammapada commentary states the same thing. According to it, once Bhiksuni
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________________ Sramana, Vol 60, No. 1/January-March 2009 Utpalavarna, the chief female disciple of Buddha, was assaulted and raped in Andhavana by some mischievous persons. Listening this incident, Lord Buddha suggested king Prasenajita to erecta nunnery where the nuns could dwelt with safety. The Samyutta Nikaya gives, however, another story according to which some hereties wanted to build up a monastery for themselves near Jetavana. Lord Buddha used to stay there off and on. While staying at Jetavana, the Buddha heard the great uproar which the heretics were making in the preparation of building. Lord Buddha sent Ananda and Sariputra to suggest the king Prasenajita to stop it. But the king of Kosala refused to comply with the message. Then the Buddha went himself and preached him. Filled with remorse and realizing that he had never built a monastery, king Prasenajita began to construct Rajakarama. This nunnery was situated just opposite to Jetavana. Andhavana was another proper place where the Buddhist monks and nuns used to stay. There was also a meditation hall (481 ) where monks and nuns used to contemplate. Some prominent nuns like Alavika, Soma, Krsagautami, Vijaya, Utpalavarna, Cala, Upacala, Vajira etc. are referred to in the commentary of Therigatha residing here. Sravasti really occupied a prominent place in the Buddhist tradition. It was the place of Anathapindaka and Visakha, the most prominent figures of Buddhist tradition. It was the place where Angulimalya who wanted to kill Gautama Buddha, gave up his heresy: More over, it was the place where Bhiksuni - samgha came into existence for the first time. According to the Mahasanghika tradition, when Gautama Buddha was staying at Jetavana in Sravasti, Ananda got the permission of Lord for the ordination of Mahaprajapati Gautami and other women. This place became the part of history as we hear that about one thousand years after the Nirvanaof Lord Buddha, the Chinese pilgrim Fa-hian saw "The ruined Vihara of Mahapiajapati in Sravasti." After about two century, another Chinese pilgrim Huentsang visited this pious city. But till this period, the city had been deserted and ruined. He is referred to as saying "These ruins represent the great hall of the law which king Prasenajita built for Buddha. By the side of this hall, not far from it, above the ruins, a stupa is built. This is where stood the Vihara which king Prasenajita built for Prajapati Bhikkhuni, the maternal aunt of Buddha.' The existence of the Bhiksuni-vihara in Sravasti is supported by the Mahasanghika Bhiksunivinaya too. It mentions several nunneries built in Sravasti. It depicts that Vihara had several rooms and each individual room was called Parivena, Parivena is meant a cell or a private chamber for a monk or a nun." As the Jaina Centre Like Buddhism, Sravasti holds an unique place in the history of Jaina tradition. It has been called the Arya Ksetra and the capital of Kunala or Kunala country. Sravasti was associated with Jaina religion since time immemorial. Several Jaina Tirthankaras are shown closely attached to this place. It is said that Sambhavanatha, third Tirthankara, broke his first fast in this town by accepting food from lay-votary Surindradatta. According to Uttaradhyayana Niryukti, the twentieth Tirthankara, Muni Suvrata, had visited this place and initiated the members of royal family. Tirthankara Parsva, too, is said to have visited this city and inspired several women like Kali, Padma, Siva etc. for the initiation as mentioned in the Inatadharmakatha.' Lord Mahavira is also said to have visited this city several times and initiated many persons. He also spent his tenth rainy season here before being omniscient.
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________________ Sravasti - The Sacred Place of Sramana Tradition 91 Sravasti has the unfading name in the history of Jaina church organization. It was the place where Jamali, the son-in-law of Lord Mahavira, established the first Nihnava." It was the first dissension in the Jaina church during the life-time of Mahavira. It never stopped and finally broke away the united Jaina church in the coming centuries. This place saw the important discussion held between Kesi, the follower of Parsva tradition, and Indrabhuti Gautama, the principal disciple of Mahavira, on some differences regarding their respective code of conduct." It appears that Kesi was the inhabitant of Sravasti. He is also presented in an earlier Buddhist text Digha Nikaya having held conversation with king Payesi on some philosophical matter. This conversation has, with some minor alterations, been described in a Jaina Upanga text Rajaprasniya." The methodology adopted in both the texts suggests us to believe that Kesi was the one and the same person mentioned in both the tradition. Besides it, the Theravali of Kalpasutral mentions the Sravastika sakha which obviously had its relation to this city. It was one of the four branches of Vesavatikagana originated from preceptor Kamardhi, the disciple of Acarya Suhasti, most probably belonging to the end of third century B.C. It has been suggested that there was a temple of Tirthankara Sambhavanatha as Acarya, Jinaprabha informs that the temple was renovated several times but finally it was destroyed for ever during the reign of Sultan Alauddin Khilzi." The BIhatkathakosa of Harisena which was written in the middle of tenth century A.D. also confirms the presence of Jina temple at Sravasti." It seems that Jaina religion could retain its presence here at least more than one thousand years from the time of Mahavira upto the beginning of the Gupta period. As the Ajivika Centre: Like Buddhism and Jainism, Sravasti was a prominent centre of Ajivika sect. A large number of lay-followers of this tradition were residing here. Lady Halahala of Sravasti, Saddalaputra, the potter of Polasapur were some rich and prominent followers and Makkhaliputra Gosala used to stay at their places. Once he was staying at her resting place, as Bhagavati - an ancient Jaina texts, informs us, Lord Mahavira also paid a visit to this city. Both were familiar to each other before this meeting. We are told that Gosala had come into contact with Mahavira during the latter's second rainy season spent at Nalanda." This meeting was fruitless but during the same year Gosala again approached Mahavira at Kollaga settlement and requested him to take him as his disciple. This time his request was accepted and both lived together for a considerable period. Meanwhile, dissension arose between the two giants on some philosophical points. Once Mahavira visited Sravasti to spend his rainy season before being omniscient. It was his tenth rainy season. Makkhaliputra Gosala acquired here tejolesya and struck Mahavira with it to kill him. But it counter effected Gosala and consequently he died after seven days. It was indeed the preferred place of Gosala who, as we are told, stayed at least sixteen years at Sravasti and if we believe Gosala's claim, he attained Jina-hood here some two years before Mahavira.?' He had numerous supporters in this town. The dailyroutine of the Ajivikas of Sravasti has been described in detail in Buddhist Jatakas also and "it would seem that the Kosala king Prasenajita was more favourably disposed to them than was his contemporary Bimbisara of Magadh."22 There was a Ajivika-sabha or meeting place of the Ajivikas at Sravasti
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________________ Sramana, Vol 60, No. 1/January March 2009 Thus, we see that Sravasti attracted the lay- followers of all contemporary religious sects including Buddhism, Jainism, Ajivikas and even Brahmanism or Hinduism. It was also a great place of learning. Mrs. Rhys Davids, the great Indologist, has conjectured Sravasti as "the earliest Emporium for the collection and preservation of the Talks."2? Her comments seems to be totally true. We are informed that "of the four Nikayas; 871 suttas are said to have been preached in Sravasti; 844 of which are in Jetavana, 23 in Pubbararam and 4 in the suburbs. These suttas are made up of 6 in the Digha Nikaya, 75 in the Majhima Nikaya, 736 in Samyutta Nikaya and 54 in the Anguttara Nikaya."24 This sacred place has now unmistakably been confirmed with Sahet-Mahet situated in Baharaich district of Uttar Pradesh.?It was Gen. Cunningham who began to excavate this town in 1863 A.D. and he discovered the image of References: 1. Dictionary of Pali Proper Names, Vol. II, p. 1126-27. 2. Ibid, p. 720. 3. Bhiksuni Vinaya, p. 5; see for detail (Singh, A. P. Singh, Jaina and Bauddha Bhuksuni Samgha, Parshwanath Vidyapeeth, Varanasi, 1986. pp. 7-11) 4. Buddhist Records of the Western World (S. Beal), Vol. I, p.22. 5. Ibid, Vol. III, p. 213. 6. Bhiksuni Vinaya, p. 158. 7. Avasyaka Niryukti, Verse 327. 8. Brhatkalpa Bhasya, Vol. III, verse 3272-74. 9. Jnatadharmakatha, 148-53. 10. Prakrit Proper Names, Vol. II, p. 781. 11. Uttaradhyayanasutra, Chapt. 23. 12. Digha Nikaya, 2/10; Sariskriti Sandhana, Vol. XVI, p. 27-29. Bodhisattva of Kusana period, now kept in Lucknow museum. Sir John F. Marshall has also discovered the lower-half of a life-size status of a Bodhisattva. The pedestal of this status bears an early Kusana inscription which states that it was presented at Jetavana of Sravasti. After him, several noted Indologists such as Veneta, Holey, Vogal, Daya Rama Sahni. J.F. Marshall did their job with utmost care and consequently the numerous ruins of Viharas, stupas, temples, Buddhist, Jaina and Hindu images for worship belonging to fourth century B.C. upto 12th century A.D. came into light. The Sahet-Mahet Plate2h of Govinda Chandra of Gaharwal dynasty, dated Vikram samvat 1186 (1122 A.D.) assures us that this place was Jetavana as its 191h - 20h line confirms its name. This place in recent year has attracted the monks as well as lay-followers of Buddhist, Jaina and Vedic, researchers as well as tourists and fortunately it is being developed as a prominent centre of tourism. 13. Rajaprasniya, p. 239-72. 14. Kalpasutra, p. 214. 15. Vividhatirthakalpa (Sravastikalpa), p. 16. 16. Brhatkathakosa, Chapter 156. 17. Bhagavati, 539-40; Kalpasutra-vrtti, p. 37. 18. Avasyaka Curni, I, p. 282. 19. Bhagavati, 542. 20. Ibid, 555-6; Avasyaka Curni, I, p. 299. 21. History and Doctrines of the Ajivikas, p. 50. 22. Ibid, p. 51. 23. D.P.P.N., Vol. II, p. 1127 24. Ibid, see for detail, Kindred Sayings of Wood Ward, 5. XVIII. 25. Ancient Geography of India (Cunningham), p. 469, Geographical Dictionary of Ancient & Medieval India (N.B. Dey), 189. 26. Epigraphia Indica, Vol. XI, p. 20-26.
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 pArzvanAtha vidyApITha ke prAGgaNa meM kharataragaccha kI sAdhvItraya kA adhyayanArtha pArzvanAtha evaM sAdhvIzrI sthitaprajJA jI ma.sA0 DaoN0 sAgaramala jaina ke vidyApITha meM Agamana nirdezana meM jaina vizva bhAratI vizvavidyAlaya, lADanUM dvArA pArzvanAtha vidyApITha evaM jaina samAja vArANasI ke lie pI-eca0 DI0 kI upAdhi se vibhUSita haiN| sAdhvI saMvegaprajJA yaha harSa kA viSaya hai ki kharataragacchAdhipati AcArya zrI jI ma.sA. ne bhI DaoN. jaina ke nirdezana meM hI apanA zodhajinakailAza sUrIzvarajI ma.sA. kI AjJAnuvartinI Agamajyoti prabandha parIkSArtha vizvavidyAlaya meM prastuta kiyA hai| Azu kaviyitrI pravartinI guruvaryA zrI sajjana zrI jI ma.sA0 samprati DaoN. sAdhvI saumyaguNA zrI jI ma.sA. 'jaina kI ziSyA sajjanamaNi zrI zaziprabhA zrI jI ma.sA. kI vidhi-vidhAnoM kA tulanAtmaka evaM samIkSAtmaka adhyayana' nizrAvartinI sAdhvI saumyaguNA zrI jI ma0 sA0, sAdhvI viSaya para DI0liTa kara rahI haiN| Apa sabhI viduSI sAdhviyoM sthitaprajJA zrI jI ma.sA. tathA saMvegaprajJA zrI jI ma.sA. ke Agamana se pArzvanAtha vidyApITha parivAra gauravAnvita hai| adhyayanArtha TATAnagara se cAturmAsa pUrNa kara pArzvanAtha vidyApITha 2009 kA cAturmAsa adhyayanArtha sAdhvI zrI pArzvanAtha meM padhArI haiN| jJAtavya hai ki sAdhvIdvaya saumyaguNA jI ma0sA0 vidyApITha meM hI kreNgii|
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________________ zramaNa, varSa 60, aMka 1 janavarI-mArca 2009 . jaina jagat madhya pradeza ke mukhyamaMtrI dvArA DaoN0 sAgaramala jaina sammAnita bhAratIya sAhitya, kalA evaM saMskRti ko samarpita zAjApura nagara kI pahacAna' nAmaka saMsthA dvArA 19 pharavarI 2009 ko amRta mahotsava samAroha meM jaina dharma-darzana ke marmajJa khyAtilabdha DaoN0 sAgaramala jaina ko / / sammAnita kiyA gyaa| samAroha kA zubhArambha pUjyA puSpA zrI jI ma.sA0 Adi ThANA 7 kI nizrA meM huaa| samAroha ke mukhya atithi madhyapradeza ke mukhyamaMtrI zrI zivarAja siMha cauhAna the| DaoN0 zivarAja siMha cauhAna DaoN0 sAgaramala jaina ke vidyArthI rahe haiN| DaoN0 cauhAna ne zAla, nAriyala va prazasti patra se DaoN0 sAgaramala jI jaina ko sammAnita kiyA tathA DaoN0 jaina dvArA sampAdita 'adhyAtmasAra', 'dhyAnadarpaNa' evaM 'RSibhASitaH eka adhyayana' nAmaka pustakoM kA vimocana bhI kiyaa| isa avasara para zAjApura meM virAjita sAdhvI maMDala ne DaoN0 jaina ko 'jJAna mahodadhi' kI upAdhi se alaMkRta kiyaa| samAroha kI adhyakSatA zrI pArasa jaina, khAdya ApUrti maMtrI, ma0 pra0 zAsana, ne kii| DaoN0 sudarzana mizra DI0liT kI upAdhi se vibhUSita DaoN0 sudarzana mizra, prAcArya, bI0 esa0 esa0 kAleja, bacarI, pIro, bhojapura ko vIra kuMvara siMha vizvavidyAlaya, ArA ke dvArA unake zodha-prabandha 'mahApurANa kA sAMskRtika vizleSaNa' para DI0liT0 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|
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