Sramana 2011 04

Author(s): Sundarshanlal Jain, Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525076/1

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zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXII No.II April-June 2011 Six Blind men and an Elephant episode depicting the Syadvad concept of Jainism Parshwanath Vidyapeeth, Varanasi pArtha nA tha vidyA pITha, vA rA Na sI Established 1937

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Vol. LXII STHUT SRAMANA (Since 1949) A Quarterly Research Journal of Jainology No.2 EDITOR Prof. Sudarshan Lal Jain JOINT EDITOR Dr. Shriprakash Pandey April-June 2011 Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an external Research Centre)

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ADVISORY BOARD Dr. Shugan C. Jain Prof. Ramjee Singh Chairman, New Delhi Bheekhampur, Bhagalpur Prof. Cromwell Crawford Prof. Sagarmal Jain Univ. of Hawaii Prachya Vidyapeeth, Shajapur Prof. Anne Vallely Prof. K.C. Sogani Univ. of Ottawa, Canada Chittaranjan Marg, Jaipur Prof. Peter Flugel Prof. D.N. Bhargava SOAS, London Bani Park, Jaipur Prof. Christopher Key Chapple Prof. Prakash C. Jain Univ. of Loyola, USA JNU, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari Prof. Gary L. Francione B.H.U., Varanasi New York, USA Prof. K. K. Jain Prof. Viney Jain, Gurgaon B.H.U., Varanasi Dr. A.P. Singh, Ballia. ISSN: 0972-1002 SUBSCRIPTION Annual Membership Life Membership For Institutions : Rs. 500.00, $ 50 For Institutions : Rs. 5000.00, $ 250 For Individuals : Rs. 150.00, $ 30 For Individuals : Rs. 2000.00, $ 150 Per Issue Price : Rs. 50.00, $ 10 Membership fee & articles can be sent in favour of Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5 PUBLISHED BY Shri Indrabhooti Barar, for Parshwanath Vidyapeeth I. T. I. Road, Karaundi, Varanasi-221005, Ph. 0542-2575890 Email: sudarshan.pvvaranasi.jain@gmail.com, pvpvaranasi@gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (farat yolfra faer sit qez stoso 3743 ) Theme of the Cover : Six blind men and an elephant episode depicting the Syadvada concept of Jainism. Type Setting-V. C. Mishra, Parvatipuri Colony, Varanasi Printed by- Mahaveer Press, Bhelupur, Varanasi

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CONTENTS sampAdakIya Parshwanath Vidyapeeth: At a Glance News Letter of PV Our Contributors 1. 2. 3. 4. 5. 6. 7. 8. 9. sabhI virodhoM kA samAdhAna hai : anekAntavAda evaM syAdvAda pro0 sudarzana lAla jaina tattvArthavArtika meM pratipAdita saptabhaGgI evaM syAdvAda pro0 kamaleza kumAra jaina jaina jyotiSa meM vAra (dina) kI pravRtti kA vaiziSTya pro0 rAmacandra pANDeya AcArya kundakunda kI dRSTi meM samyagdarzana DaoN0 vIrasAgara jaina jaina darzanAnusAra vartamAna meM dharmadhyAna siddhi ke pramANa DaoN0 anekAnta kumAra jaina vipAkasUtra meM varNita cikitsA - vijJAna DaoN hemalatA boliyA Agama-praNIta AhAracaryA aura zAkAhAra DaoN0 (zrImatI) kalpanA jaina A Short History of Jaina Law Prof. Peter Flugel Social Implication of Enlightened World View (Samyak Darsana) Dr. Samani Shashiprajna sthAyI stambha ISJS News Encyclopaedia of Jain Studies jijJAsA aura samAdhAna sAbhAra prApti pArzvanAtha vidyApITha ke prAGgaNa meM jaina jagat sAhitya-satkAra IV V-VI VII-IX X 1-10 11-18 19-22 23-27 28-34 35-41 42-46 47-62 63-80 81-84 85-88 89-92 93-95 96-98 99-101 102-106

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sampAdakIya grISma Rtu kI bhISaNa garmI, vArSika aura pratiyogI parIkSAoM kI saragarmI, vivAha - samAyojanoM kI mArAmArI Adi se nijAta dilAne vAlI varSA Rtu kA zItala samAgama Apa sabake lie maMgalamaya ho / yaha vahI kAla hai jaba satat padAti bhramaNa karake sva-para kalyANa meM saMlagna hamAre anagArI gurujana ( zramaNa - zramaNI ) ahiMsA kI bhAvanA se eka sthAna para cAra mAsa kA varSAvAsa karake svAdhyAya, grantha-lekhana tathA dhyAna-sAdhanA ko pUrA karate haiN| pArzvanAtha vidyApITha to sabhI RtuoM meM adhyayana, adhyApana, grantha-lekhana Adi kAryoM meM saMlagna rahatA hai| abhI grISma Rtu meM (20 +9= 29) videzI vidvAnoM aura chAtroM ko jainavidyA ke vividha AyAmoM meM pAraMgata karAyA jisakA vistRta vivaraNa 'vidyApITha ke prAGgaNa meM' diyA gayA hai| vidyApITha kI zaikSaNika gatividhiyoM tathA bhaviSya kI yojanAoM ko hamAre adhyakSa mahodaya DaoN0 zugana canda jaina ne 'News letter' meM rekhAGkita kiyA hai| 'inTaranezanala skUla phaoNra jaina sTaDIja' zIrSaka ke antargata unhoMne 'ISJS' kI I0 2011 kI gatividhiyoM ko saMkSepa meM batAyA hai| isa aMka meM hindI ke sAta tathA aMgrejI ke do lekha haiM / jijJAsA samAdhAna stambha ke antargata 'dakSiNa bhArata meM jainadharma' ko rUpAyita kiyA gayA hai| sAhitya-satkAra aura jaina jagat Adi sthAyI stambha pUrvavat haiN| hama prAkRta aura apabhraMza kI sAta divasIya kakSAyeM bhI julAI (25-31) meM Ayojita karA rahe haiM tathA bI0e0, ema0e0 meM praveza kI prakriyA bhI zurU kara rahe . haiM jisakI sUcanA bhI isI aGka meM dekheN| isa aGka kA mukha pRSTha anekAntavAda/ syAdvAda ke siddhAnta ko rUpAyita karatA hai jisameM chaH andhe vyakti hAthI ke bhinnabhinna avayavoM ko chUkara bhinna-bhinna svarUpa vAlA batalAte haiM aura paraspara usake svarUpa ko lekara vivAda karate haiM tabhI eka syAdvAdI Akara unheM apekSAbheda se sahI jAnakArI dekara hAthI ke samagrarUpa ko batalAtA hai| paira pakar3ane vAlA khambhA, pU~cha pakar3ane vAlA rassI, sUMDa pakar3ane vAlA moTI vRkSa - zAkhA, kAna pakar3ane vAlA paMkhA, peTa pakar3ane vAlA dIvAla tathA dA~ta pakar3ane vAlA majabUta pAipa samajhatA hai| yahI unake vivAda kA kAraNa thaa| isa aGka ke prathama do Alekha isI viSaya se sambandhita haiN| agale aGka se hama pAThakoM kI pratikriyAyeM bhI unake nAma ke sAtha prakAzita kreNge| anta meM maiM apane sabhI sahayogiyoM DaoN0 zrIprakAza pANDeya, DaoN0 azoka kumAra siMha, DaoN0 navIna kumAra zrIvAstava, DaoN0 rAhula kumAra siMha, zrI oma prakAza siMha, zrI sUraja kumAra mizrA Adi kA AbhAra mAnatA hU~ jinhoMne isa aMka ko yaha rUpa diyA / sudarzana lAla jaina

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Shut, af 67, 319 /3787-6567-2088 :v 1935 1937 1938 1942 1944 1949 1950 1968 1973 1988 1989 Parshwanath Vidyapeeth : At a Glance Formed Shri Sohanlal Jain Dharma Pracharak Samiti, Amritsar. Established as an Institute of Indology in general and Jainology in particular in the memory of Punjab Keshari Sthanakwasi Jainacharya Pujya Sohanlal Ji Maharaj. Formerly known as P.V. Research Institute, after few changes in its name finally named as Parshwanath Vidyapeeth. Established Shatawadhani Ratanchand Library. Established Jagannath Jain Hostel. Started Research activities. Introduced sramana, a Bi-lingual monthly Research Journal of Jainology. Registered Parshwanath Vidyapeeth under Society Registration Act 1860. The main building inaugurated. Recognized as an External Research Center from BHU. Parshwanath Vidyapeeth celebrated its Golden Jubilee. Established Rukmini Devi Deepchand Gardi Jain Vidya Uchcha Adhyayan Kendra. Monthly Journal sramana converted into Bilingual Quarterly Research Journal. Started PG course in four subjects on recommendation of U.G.C. (1996-97) (i) Introduced a Project on Encyclopaedia of Jaina Studies (ii) Established Parshwanath Vidyapeeth Museum with donation of articles from Shri Satyendra Mohan Jain. Parshwanath Vidyapeeth celebrated its Diamond Jubilee. Prof. Cromwell Crawford visited the Institute to explore the possibility of running ISSJS courses. (i) Started at the campus Summer school by ISSJS. (ii) Established Global Centre for Ahirisa and Indological Research (A joint venture of ISJS & PV) (iii) Formed a committee for the financial support of PV named Akhil Bhartiya Shravak Samiti by the blessings of Rev. Acharya Dr. Shivmuniji Maharaj. (iv) Formed New Management Committee headed by Dr. Shugan C. Jain. 1990 1996 1997 1998 2005 2006

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vi: zramaNa, varSa 62, aMka 2 / apraila-jUna- 2011 2008 2011 Started Lala Harjas Rai Jain Lecture Series. (i) Published and Released Studies Vol. I (Art & Architecture). Encyclopaedia of Jaina (ii) Established a new branch of Parshwanath Vidyapeeth at Ramavihar, New Delhi. (iii) To introduce Sramana online on our Website. (iv) Upgradation of Parshwanath Vidyapeeth Website (www.parshwanathvidyapeeth.org) 2012 Proposed Celebration of Platinum Jubilee of P.V. Shri Lala Ratanchand Harjas Rai Jain Founder Patrons Shri Sohan Lalji Duggar, Shri Deepchand Gardi, : Shri Neminath Jain, Shri Prakash Chand Jain. Source of Inspiration: Pt. Sukhlal Sanghvi, Pt. Bechardas Doshi, Padmabhusan Pt. Dalsukh Malvania and Prof. Sagarmal Jain. Chairman: Shri Romesh Chandra Barar (2010---) Presidents: Shri Tribhuvan Nath Jain (1935-70), Shri Jangi Lal Jain (1971-76), Shri Shadilal Jain (1977-181), Shri Aridaman Jain (1982-86), Shri Deepchand Gardi (1987-89), Shri Vijay Kr. Jain (1989-91), Shri Neminath Jain (1991-93, 95-96), Shri Sumati Prakash Jain (1993-94), Shri Nrip Raj Jain (1996-2001), Shri Suresh Dada Jain (2002), Shri Hira Lal Jain (2002-07), Shri Bhupendra Nath Jain (2007-09), Shri Romesh Chandra Barar (2009), Dr. Shugan C. Jain (2010---) Secretaries: Lala Shri Harajas Rai Jain (1935-74), Shri B. N. Jain (19752000), Prof. Sagarmal Jain (2001-09), Shri Indrabhooti Barar (2009---). Jt. Secretaries: Shri Indrabhooti Barar (1995-2009), Shri Mohanlal Khariwal (2000), Shri Ram Kumar Jain (2002-09), Shri Ram Sharan Gupta (2009---).. (1944-49), Muni Directors: Prof. Mohan Lal Mehta (1964-77), Prof. Sagarmal Jain (1979-97), Prof. Bhag Chand Jain (1999-2000), Prof. Maheshwari Prasad (2002-06), Prof. Sudarshan Lal Jain (2010 ---). Ph. D. awarded (63): Dr. Nathmal Tatia, Dr. Indrachandra Shastri, Dr. Gulabchand Chaudhari, Dr. Mohan Lal Mehta, Dr. Gokul Chand Jain, Dr. Komal Chand Jain, Dr. Sudarshan Lal Jain, Dr. B. N.Sinha etc. * Co-ordinators : Shri Shantibhai V. Shah Krishnachandra (1949-64), Shri Ratan Chand Jain.

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zramaNa, varSa 62, aMka 2 / apraila-jUna 2011 : vii Newsletter of PV Sadar Jai Jinendra! Happy and spiritual 'Rainy season religious period (Chaturmas)' to you all. This newsletter is the initiation of a dialogue between management of Parshwanath Vidyapeeth 'PV' Varanasi and you, the supporters and users of PV's services. You will receive more frequent newsletters from us apprising you with developments at PV and seeking your advice, support and guidance. PV had been a leading Jain education and research institute since 1937. Since 2010 the management of PV decided to rejuvenate it to be a truly foremost International Jain research and education institute. Dr. Shugan C Jain, Chairman, International School for Jain Studies, New Delhi, was appointed as President of the Institute with the objective of quickly reviving it and make it a self sustaining International Jain Education and Research Institute. A number of changes were introduced in shifting the Head Office of PV to Varanasi, renew its lapsed 80(G) status and make it a public (Sthanakvasi Jain community) owned and run Institute. Promoters of PV since its inception M/S Ratanchand Harjasrai Jain family of Amritsar (in particular Harjas Rai Jain Public Charitable Trust through its trustees Shri. B. N. Jain, Shri Vidyabhushan Jain, Shri. R. C. Barar and Shri Indrabhooti Barar) deserve special mention and thanks for this transition of PV. All the above targets had been achieved and 80(G) is likely to be received by middle of August 2011. HH Acharya Dr Shivmuniji consented to be the spiritual guide to PV and directed Shramna Sangh Secretary Muni Shirish ji and its Shravak Samiti to extend all out support to PV through this transition.

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viii : 70t, aef &?, sich / 3789-677-7088 The facilities at PV, which were wearing down, have been significantly improved with a modern fully equipped class room, guest houses and hostels to accommodate up to 40 scholars and guests. Staff has been provided computers and internet facility to speed up their research and publishing work. Overall there is a far greater appreciation and involvement of the academic community in Varanasi in PV activities. Some of the academic activities which have been improved are: 1. The academic staff has been augmented by a Director (R), Associate Professor and two young Research Associates. More recruitment is on the way. 2. Upgrade sramana (quarterly journal of PV) to a truly international research journal. 3. Conduct short term courses in Jainism. The first one for two weeks was attended by 80 scholars / students from U.P., Uttarakhand and M.P. 4. Offering certificate programme in Prakrit and Apabhransh languages. 27 and 25 students have been enrolled in this one year correspondence programme starting from January 2011 in Prakrit and Apabhransh, respectively. 5. PV.approved as Distance education centre for Jain Studies. Jain Vishwa Bharti University, Ladnun has approved PV to admit, conduct classes and examinations on their behalf for their BA and MA programme. 6. BHU renewed certification of PV as their external research centre for Ph.D. work. Already one PV staff is pursuing a Ph.D. programme at BHU. 7. Foreign scholars / students (so far over 100) have spent over a week each at PV since 2008 for the Jain studies programme of International School for Jain Studies. 8. Monthly academic Lala Harjas Rai Jain lecture series are being conducted by inviting expert lecturers/scholars.

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Shut, af EUR8, 31ch / TIC-GT-2098 : ix 9. Ecumenical centre- Foreign scholars come to PV for 3 to 6 months to conduct research in Jainisim, Prakrit and Sanskrit languages and literature. 10. A Delhi centre of PV was opened at Rama Vihar in North Delhi on 08th May 2011. Future plans: Success brings greater demands for the services rendered by an Institute. PV is now experiencing resurgence in the need for its services for education of monk, householders, systematizing Jain meditation practice and make it a universal offering, clearing the back log of books to be published, consulting services for other ailing Jain education and research institutes, more seminars at national and international level and undertake research work on supporting scientific validation of Jain principles for better worldly life as well. Our future plans need financial support and guidance from you to upgrade the facilities at PV in terms of conference facilities, offices and technology upgrade, research etc. Please contact the President at e-mail svana@vsnl.com or telephone +91-98181 39000. Please do send us your e-mail address as we need to be more interactive and economical at the same time. We are planning a major event in 2012 to celebrate the Platinum Jubilee of PV's establishment. Jai Jinendra & Regards Shugan C Jain Ph.D. President, Parshwanath Vidyapeeth, D-28, Panchsheel Enclave, New Delhi - 110 017 Ph: +91-98181 3900, e-mail : svana@vsnl.com

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Our Contributors Prof. Sudarshan Lal Jain Director (Research), Parshwanath Vidyapeeth, Varanasi Prof. Kamalesh Kumar Jain Head, Department of Jain & Bauddh Darshan, SVDV, BHU, Varanasi Prof. Ram Chandra Pandey Former Dean & Head, Department of Jyotish, BHU, Varanasi Dr. Veer Sagar Jain Head, Department of Jainology, Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, New Delhi Dr. Anekant Kumar Jain Asst. Professor, Department of Jainology, Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, New Delhi Dr. Hemlata Baulia Asst. Professor, Department of Sanskrit, Mohanlal Sukhadia University, Udaipur Dr. (Smt.) Kalpana Jain New Delhi Prof. Peter Flugel Chair, Centre of Jaina Studies, Department of the Study of Religions School of Oriental and African Studies, University of London Dr. Samani Shashiprajna Asst. Professor, Department of Jainology, JVB, Ladnun

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sabhI virodhoM kA samAdhAna haiH anekAntavAda evaM syAdvAda pro0 sudarzana lAla jaina anekAntavAda kyA hai? yaha eka atigambhIra viSaya para vidvAn lekhaka kA zAstrIya tathA vyAvahArika cintana hai| pUrvavartI jainetara manISiyoM ne ise ThIka se samajhane kA prayatna to nahIM kiyA, parantu upayoga kiyaa| yaha eka sArvabhaumika aura parama upayogI siddhAnta hai| kAzI hindU vizvavidyAlaya ke saMskRta saudAmanI' meM anekAnta ke nAma se prakAzita lekha kA yaha pariSkRta rUpa hai| lekha bahuta upayogI hai aura pracAra ke yogya hai| -sampAdaka darzanazAstra, samAjazAstra, rAjanItizAstra, adhyAtmazAstra Adi sabhI kSetroM meM pAe jAne vAle virodhoM kA. samAdhAna samyak anekAntavAda yA syAdvAda yA sApekSavAda ke dvArA hI sambhava hai| kyoMki jJAna ananta hai aura hamAre jJAna kI maryAdAe~ haiN| ekAntavAda kI dRSTi se vastu ke sampUrNa aMzoM ko nahIM jAnA jA sakatA hai| syAdvAda yA apekSAvAda (dRSTi vizeSa) ke dvArA hama vastu ke samagra rUpa ko jAna sakate haiN| bhagavAn mahAvIra ke dArzanika siddhAntoM ke mUla meM unakA anekAntavAda kA siddhAnta hai| isa siddhAnta ke dvArA unhoMne paraspara virodhI dikhalAI dene vAle ekAntavAdI siddhAntoM kA samyak samanvaya sthApita kiyA hai| IsA pUrva chaThI zatAbdI meM jaba bhagavAn mahAvIra kA janma huA thA tathA usa samaya nityavAda, ucchedavAda Adi aneka dArzanika mata-matAntara pracalita the; unameM satya kyA hai? isakI khoja bhagavAn mahAvIra ne dhyAna ke mAdhyama se kI thii| unhoMne dhyAna ke mAdhyama se isa tathya kA sAkSAtkAra kiyA ki ekAGgI dRSTi kabhI bhI vastu tattva ke samagra rUpa ko prakAzita nahIM kara sakatI hai| pratyeka vastu meM aneka dharma pAye jAte haiM jinakA hama yugapat bhASA ke mAdhyama se kathana nahIM kara sakate haiN| sApekSika kathana dvArA hI hama vastu ke samagra rUpa kA vizleSaNa kara sakate haiM; kyoMki bhASA nirapekSa rUpa se vastu ke samagra rUpa ko abhivyakta nahIM kara sakatI hai| bhASA ke mAdhyama se jo kucha bhI kahA jAtA hai vaha kisI na kisI sandarbha-vizeSa meM kahA jAtA hai| ataH use sandarbhavizeSa kI dRSTi se hI dekhanA cAhie, samagra dRSTi se nhiiN| yahA~ dhyAna rakhanA cAhie ki hama vastu ko kisa dRSTi se dekha rahe haiM?, kahA~ dekha rahe haiM?, kisa kAla meM dekha rahe haiM?, kauna dekha rahA hai? aadi| ina saba praznoM kA samAdhAna anekAntavAda meM hI hai, ekAntavAda meM nhiiN| ekAntavAda kaba samyak hotA hai aura kaba mithyA? anekAntavAda kaba samyak hai aura kaba mithyA? ina saba bAtoM kA vicAra jaina granthoM

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2 : zramaNa, varSa 62, aMka 2 / apraila-jUna 2011 meM vistAra se kiyA gayA hai| isIlie isa anekAntavAda ke vyAkhyArtha syAdvAda siddhAnta (nizcita sApekSavAda kA siddhAnta) aura naya siddhAnta (samyak ekAntavAda kA siddhAnta) lAyA gayA hai| yadi isa siddhAnta ko svIkAra nahIM kiyA jAyegA to jainadharma ke prANabhUta ahiMsA, aparigraha Adi siddhAntoM kI bhI sahI vyAkhyA sambhava nahIM hogii| isake atirikta koI bhI dArzanika yA vaijJAnika apane siddhAntoM kI sahI vyAkhyA taba taka nahIM kara sakatA jaba taka anekAntavAda ko svIkAra na kre|' samAja-vyavasthA Adi bhI ise svIkAra kie binA sambhava nahIM hai| jyotiSIya gaNanAe~, bhautika siddhAnta - nirvacanoM, cikitsA paddhatiyoM Adi kI vyAkhyA bhI binA sApekSavAda ke sambhava nahIM hai| anekAntavAda zabda ko do prakAra se samajhA jA sakatA hai - 1. ana + ekAnta = aneka dharmavAlI hai| 2. aneka + anta (dharma yA guNa) = anekAnta arthAt vastu aneka anekAnta arthAt ekAntavAda nahIM; kyoMki vastu dharmavAlI hai| anekAnta kA kathana syAdvAda evaM nayoM ke dvArA anekAtmaka vastu kA kathana syAdvAda dRSTi evaM naya dRSTi se kiyA jAtA hai| 'syAdvAda' bhASA kI vaha nirdoSa paddhati hai jo vastu kA samyak pratipAdana karane meM sakSama hai| isameM prayukta 'syAt' zabda (nipAta- siddha, tiGanta pratirUpa) pratyeka vAkya ke nizcita sApekSa (mukhya yA gauNa) hone kI sUcanA detA hai, na ki saMzaya kA bodhaka hai| isameM vivakSita dharma kA kathana karake anya dharmoM kA niSedha nahIM kiyA jAtA apitu vivakSita ko mukhya karake anya ko gauNa kiyA jAtA hai / ataH jaba jo dharma vivakSita hotA hai taba use mukhya aura anya ko gauNa kiyA jAtA hai| isa taraha mukhya- ya-gauNa bhAva se kathana karane para samagra vastu kA kathana ho jAtA hai|' arthAt vastu kevala vivakSita dharma vAlI hI nahIM hai apitu tadatirikta bhI aneka dharma usameM vidyamAna haiN| yadyapi syAdvAda evaM anekAntavAda kA prayoga paryAyavAcI ke rUpa meM milatA hai, parantu syAdvAda nirduSTa bhASA-zailI kA pratIka hai aura anekAntavAda jJAna kA pratIka hai / anekAntavAda aura syAdvAda meM jo sambandha hai; vaha hai lakSya lakSaNa bhAva yA pratipAdyapratipAdaka bhAva yA dyotya- dyotaka bhAva kaa| syAdvAda tathA nayavAda kI hI taraha nikSepavAda bhI jainadarzana meM pracalita hai| isake dvArA bhI vastu kA vicAra kiyA jAtA hai| nikSepa ke cAra bheda haiM- nAma, sthApanA, dravya aura bhaav| isI taraha nayoM ke kaI prakAra se kaI bheda kiye gae haiN| saptabhaGgI 'syAdvAda' kA hI vistAra hai|

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sabhI virodhoM kA samAdhAna hai: anekAntavAda evaM syAdvAda : 3 eka vastu meM paraspara virodhI dharmoM kA sadbhAva anekAntavAda ke virodha meM kahA jAtA hai ki vastu jaba astirUpa hai to nAstirUpa kaise hai? vastu jaba eka hai to aneka kaise ho sakatI hai? bhAvarUpa hai to abhAvarUpa kaise ho sakatI hai? choTI hai to bar3I kaise ho sakatI hai? halakI hai to bhArI kaise ho sakatI hai? arthAt paraspara virodhI dharma eka vastu meM kaise raha sakate haiM? vastutaH nizcita sApekSabhAva se paraspara virodhI dharma eka sAtha raha sakate haiN| usameM na to koI virodha hai na to sNshy| pratyakSa se vastu meM jaba hameM aneka virodhI dharmoM kI spaSTa pratIti hotI hai to usameM saMzaya kaisA? ghar3A samagra bhAva se eka hokara bhI apane rUpa, rasa, gandha, sparza kI apekSA tathA choTA, bar3A, halakA, bhArI Adi ananta guNoM aura dharmoM kI apekSA aneka rUpoM meM dikhalAI par3atA hai| ghar3A apane svarUpa kI apekSA astirUpa hai to svabhinna pararUpoM (ghor3A, kapar3A Adi) kI apekSA nAstirUpa bhI hai| yadi aisA nahIM mAnA jAyegA to ghar3A, kapar3A, ghor3A Adi meM koI bheda nahIM ho skegaa| yahA~ nAstitva dharma hI ghar3e ko ghar3e ke rUpa meM pratiSThita karatA hai tathA ghor3A Adi anyoM se pRthak karatA hai| vastu kI bhAvAbhAvAtmakatA isI taraha ghaTAdi vastu bhAvarUpa bhI hai aura abhAvarUpa bhii| yadi vastu ko sarvathA (dravya aura paryAya donoM apekSAoM se) bhAvarUpa hI svIkAra kiyA jAyegA to prAgbhAva (kAryotpatti ke pUrva asat honA), pradhvaMsAbhAva (kAryotpatti ke bAda ghaTarUpa paryAya kA abhAva) evaM atyantAbhAva (eka dravya meM dUsare dravya kA traikAlika abhAva) kucha bhI sambhava nahIM hogaa| vastu meM donoM rUpa pAye jAte haiM- sva-astitva aura prnaastitv| para-nAstitvarUpa ko hI itaretarAbhAva (ghaTa meM paTAdi kA abhAva aura paTa meM ghaTAdi kA abhAva) kahate haiN| itaretarAbhAva yA anyonyAbhAva svataMtra padArtha nahIM hai| do padArthoM ke svarUpa kA pratiniyata honA hI eka kA dUsare meM abhAva hai jo tat-tat padArthoM ke sva-svarUpa hI hotA hai, mithyA nhiiN| isIlie ghor3A aura U~Ta meM sarvathA abheda nahIM mAnA jA sakatA hai| anyathA pUrva janma ke mRga aura gautama buddha ko eka mAnakara mRga kI bhI pUjA prApta hogii| ataH ghor3A aura U~Ta kA sAdRzya eka jAtIya hone se hai, eka sattA kA hone se nhiiN| yadi vastu ko sarvathA abhAvAtmaka yA sarvathA zUnya mAnA jAegA to svapakSa-sAdhana aura parapakSa-dUSaNa kaise hogA; kyoMki sarvathA abhAva pakSa meM na to vastu kA bodha hogA aura na vaaky-pryog| ataH vastu bhAvAbhAvAtmaka, nityAnityAtmaka, sadasadAtmaka, ekAnekAtmaka tathA utpAda-vyayadhrauvyAtmaka hai| kisI bhI vastu kA samUla vinAza nahIM hotA; kyoMki cetana-acetana sabhI sadA pariNAmI nitya haiN| atIta paryAya kA vyaya, vartamAna paryAya kA utpAda

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4 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 aura donoM avasthAoM meM dravyarUpa se sadA rahanA dhruvatA hai| vastu kI aisI trayAtmakatA ko jainAcAryoM ne tathA mImAMsakAcArya kumArilabhaTTa ne bhI svIkAra kiyA hai| pAtaJjala-mahAbhASya tathA yogabhASya meM bhI vastu kI trayAtmakatA ko svIkAra kiyA gayA hai| guNa-guNI meM, sAmAnya-sAmAnyavAn meM, kAraNa-kArya meM, avayava-avayavI meM sarvathA bheda mAnane para guNa-guNIbhAvAdi nahIM bana sakate; kyoMki amuka guNa kA amuka guNI se niyata sambandha hai, yaha kaise batalAyA jA sakatA hai? eka avayavI apane avayavoM meM sarvAtmanA rahatA hai yA ekadeza se? donoM pakSoM meM dUSaNa hai; kyoMki yadi pUrNa rUpa se rahatA hai to jitane avayava hoMge utane hI avayavI hoNge| yadi ekadeza se rahatA hai to jitane avayava ke pradeza haiM utane avayavI mAnane pdd'eNge| sarvathA abheda pakSa meM guNa-guNI vyavahAra hI sambhava nahIM hai| ataH vastu ko bhedAbhedAtmaka mAnanA cAhie; kyoMki guNa aura paryAya ko chor3akara dravya kA koI svataMtra astitva nahIM hai| anekAnta ke sambandha meM bhrama-nivAraNa rAhala sAMkRtyAyana tathA DaoN0 harmana yaoNkobI ne syAdvAda kI saptabhaGgI (kathana ke sAta prakAra) ke cAra bhaGgoM (asti, nAsti, ubhaya, anubhayarUpa) kI utpatti zabdasAmya ke AdhAra para saJjayavelaTThiputta ke ucchedavAda se mAnI hai, jo sarvathA anucita hai| saJjayavelaTThiputta jina praznoM kA samAdhAna nahIM karate unheM anizcaya kahakara chor3a dete haiN| gautama buddha bhI unheM avyAkRta kahakara chor3a dete haiN| bhagavAn mahAvIra ne anekAnta siddhAnta ke mAdhyama se aise sabhI praznoM kA sayuktika evaM samyak uttara diyA hai| hiMsA aura ahiMsA meM jitanA antara hai utanA hI mahAvIra ke syAdvAda aura saJjayavelaTThiputta ke anizcaya siddhAnta (saMzaya tathA ajJAna) meM antara hai| DaoN0 sarvapallI rAdhAkRSNana ne apanI iNDiyana philAsaphI (jilda 1, pR0 305306) meM syAdvAda ko ApekSika ardhasatya kahA hai, jo sarvathA bhrAmaka hai| kucha isI prakAra kI bhrAmaka vyAkhyA paM0 baladeva upAdhyAya (bhAratIya darzana, pR0 173) evaM DaoN0 devarAja (pUrvI aura pazcimI darzana, pR0 65) jI ne bhI kI hai| merA spaSTa vicAra hai ki ekAntavAdI darzana cAhe jitanA anekAntavAda yA syAdvAda kA khaNDana kareM, parantu ve bhI apane siddhAntoM meM samAgata virodhoM kI vyAkhyA syAdvAda ke mAdhyama se hI karate haiM, jaisA ki pahale vastu kI trayAtmakatA ke prasaGga meM batalAyA gayA hai| sva0 mahAmahopAdhyAya DaoN0 gaMgAnAtha jhA tathA sva0 phaNibhUSaNa adhikArI ne spaSTa rUpa se kahA hai ki zaGkarAcArya jI ne syAdvAda ko ThIka se samajhA nahIM thA

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sabhI virodhoM kA samAdhAna hai: anekAntavAda evaM syAdvAda : 5 anyathA ve usakA khaNDana nahIM krte| anekAnta do prakAra kA hai- samyag anekAnta aura mithyA anekaant| paraspara sApekSa dharmoM kA sampUrNa rUpa se grahaNa karanA samyag anekAnta hai tathA paraspara nirapekSa aneka dharmoM kA grahaNa mithyA anekAnta hai| ekAnta bhI do prakAra kA hai- samyag ekAnta aura mithyA ekaant| anya sApekSa eka dharma kA grahaNa samyagekAnta hai aura anya dharma kA niSedha karake eka kA avadhAraNa karanA mithyaikAnta hai| mithyA anekAnta aura mithyA ekAnta pramANAbhAsa haiM evaM agrAhya haiM, jabaki samyaganekAnta aura samyagekAnta pramANarUpa haiM evaM grAhya haiN| anya darzanoM meM syAdvAda-mukhApekSatA zaGkarAcArya ke advaita vedAnta meM eka nitya, nirguNa parama brahma kI sattA ko svIkAra kiyA gayA hai| vaha brahma jaba mAyopAdhi se yukta hotA hai to saguNa brahma (Izvara) banakara sRSTi karatA hai| brahma kI yaha mAyA yA ajJAna sat-asat se anirvacanIya hai, triguNAtmaka hai, jJAna-virodhI hai tathA bhAvarUpa kucha hai| isakI vyAkhyA syAdvAda siddhAnta ko mAne binA sambhava nahIM hai| brahma kI nimitta va upAdAna kAraNatA, samaSTi caitanya, vyaSTi caitanya, jIvanmukta va videhamukta Adi kI bhI vyAkhyAyeM syAdvAda-mukhApekSI haiN| ata: advaita (ekamAtra avikArI tattva) ke rahate nAnAtmaka jagat kI vyAkhyA ke lie ve trividha sattA ko svIkAra karate haiM- pAramArthika sattA, vyAvahArika sattA aura prAtibhAsika sttaa| pAramArthika sattA jainoM ke zuddha nizcaya naya yA parama saMgraha nayavat hai| vyAvahArika sattA jainoM ke vyavahAra naya evaM paryAyArthika nayavat hai| prAtibhAsika sattA jainoM ke upacarita nayavat hai| vedoM kA nAsadIyasUkta anekAntavAda kA hI poSaka hai|11 brahma ke nirvacana meM zvetAzvatara - upaniSad ke 'aNoraNIyAn mahato mahIyAn',12 'kSaramakSaraM vyaktAvyaktaM ca'13 kI vyAkhyA binA anekAnta siddhAnta ke sambhava nahIM hai| viziSTAdvaitavAdI rAmAnujAcArya apane viziSTAdvaita kI siddhi, bhAskarabhaTTa apane bhedAbheda kI siddhi, vallabhAcArya apane nirvikAra brahma meM ubhayarUpatA (pariNAmInityatA) kI siddhi tathA vijJAnabhikSu (vijJAnAmRtabhASyakAra) apane brahma meM prakArabheda kI siddhi anekAnta siddhAnta ko svIkAra kiye binA nahIM kara sakate haiN|24 jayarAzibhaTTa ne apane tattvopaplavasiMha grantha meM bhAva-abhAva Adi aneka vikalpa jAloM se vastu ke svarUpa kA mAtra khaNDana kiyA hai; jinakA samAdhAna syAdvAdapaddhati se hI kiyA jA sakatA hai| vyomazivAcArya (prazastapAdabhASya ke prAcIna

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6 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 TIkAkAra) Atmasiddhi ke prakaraNa meM AtmA ko svasaMvedana pratyakSa kA viSaya siddha karate haiN| yahA~ eka prazna hai ki AtmA kartA hokara usI samaya saMvedana kA karma kaise ho sakatA hai? isakA uttara ve syAdvAda ke mAdhyama se dete haiM- 'lakSaNabheda se donoM rUpa ho sakate haiM, isameM koI virodha nahIM hai| svataMtra AtmA kartA hai aura jJAna kA viSaya hone se vaha karma bhI hai|'15 bauddhadarzana meM kSaNikavAda svIkRta hai| vahA~ zUnyAdvaitavAda athavA vijJAnAdvaitavAda kI siddhi binA syAdvAda ke sambhava nahIM hai| vahA~ bhI dvividha satya ko svIkAra kiyA jAtA hai- paramArthasatya aura saMvRti satya (vyvhaar-sty)| yaha siddhAnta jainoM ke nizcaya naya aura vyavahAra naya ke samAna hai| pratikSaNa parivartanazIla vastuoM kI avicchinna dhArA kI siddhi, smRti, pratyabhijJAna, bandha-mokSa kI vyavasthA Adi binA syAdvAda mAne sambhava nahIM hai| bhagavAn buddha ko zAzvatavAda se yadi bhaya thA to ucchedavAda bhI unheM abhISTa nahIM thaa| vastu ko traikAlika isalie mAnA jAtA hai ki vaha atIta se vartamAna taka tathA Age bhI pravahamAna rahatI hai| kahA hai yasminneva hi santAne AhitA krmvaasnaa| phalaM tatraiva badhnAti kArpAse raktatA ythaa|| yaha kathana syAdvAda ke binA saGgata nahIM ho sakatA hai| vastutaH dravya se anvaya kA jJAna hotA hai aura paryAya se vyAvRttajJAna (bhedajJAna) kaa| dravya eka hotA hai aura paryAyeM kAlakrama se aneka hotI haiN| vaizeSikoM kI taraha dravya, guNa, karma Adi svatantra padArtha nahIM haiN| sarvathA abheda mAnane vAle advaitavAda meM vivarta, vikAra yA bhinna-pratibhAsa sambhava nahIM hai| 'sat' sAmAnya se jo saba padArthoM meM aikya sthApita kiyA jAtA hai vaha vyavahArArtha parama saMgrahanaya kA ekatva hai, jo ki upacarita hai, mukhya nhiiN| zabda prayoga kI dRSTi se eka dravya meM vivakSita dharma-bheda aura do dravyoM meM rahane vAlA paramArtha sat-bheda, donoM bhinna-bhinna haiN| pakSadharmatva, sapakSasatva aura vipakSAsatva- ye tInoM rUpa bhinna-bhinna hote hue bhI eka hI hetu meM mAne jAte haiN| vahA~ sapakSasattva se vipakSAsatva kA grahaNa jaise nahIM mAnA jAtA hai vaise hI pratyeka vastu meM svarUpAstitva se para-nAstika kA bhI grahaNa nahIM mAnA jA sakatA hai| ata: usakA pRthak kathana Avazyaka hai| anvaya-jJAna aura vyatirekajJAnarUpa prayojana tathA kArya bhI pRthak-pRthak haiN| vastu meM sarvathA bheda mAnane vAle bauddhoM ke yahA~ pararUpa se nAstitva mAne binA svarUpa kI pratiniyata vyavasthA

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sabhI virodhoM kA samAdhAna hai: anekAntavAda evaM syAdvAda : 7 nahIM bana sakatI hai| pratiniyata santAna-vyavasthA se svayaM siddha hai ki vastu utpAdavyaya kI niranvaya paramparA mAtra nahIM hai| zAntarakSita paraloka parIkSA meM jJAnAdi santati ko anAdi-ananta svIkAra karake paraloka kI vyAkhyA karate haiM upaadaantdaadeybhuutjnyaanaadisntteH| kAciniyatamaryAdAvasthaiva prikiirtyte|| tasyAzcAnAdyanantAyAH paraH pUrva iheti c|| (tattvasaMgraha, 1872-73) isa taraha bauddha darzana sarvathA ekAntavAdI kaise ho sakatA hai? sAMkhyadarzana prakRti ko pariNAmI nitya mAnatA hai| vaha prakRti tattva kAraNarUpa se eka hokara bhI apane mahadAdi vikAroM kI dRSTi se aneka hai, nitya hokara bhI anitya hai| yogabhASya (3.13) meM pariNAmavAda kA artha kiyA hai- 'avasthitasya dravyasya pUrvadharmanivRttau dharmAntarotpattiH pariNAmaH' sthira dravya ke pUrvadharma kI nivRtti hone para navIna dharma kI utpatti honA pariNAma hai| binA sApekSavAda ke mahadAditattva prakRtivikRti ubhayarUpa kaise haiM? nyAya-vaizeSika darzana ke tarkasaMgraha meM pRthvI dravya kA nirvacana karate hue kahA hai'tatra ganyavatI pRthvii| sA dvividhA-nityAnityA c| nityA paramANurUpA, anityA kaaryruupaa'| isI prakAra jala, tejas aura vAyu dravyoM ko nityAnitya mAnA hai|17 parasAmAnya-aparasAmAnya, kAlakRta paratvAparatva Adi bhI sApekSatA ko lie hue haiN| anekAnta meM sambhAvya doSoM kA nirAkaraNa isa taraha dekhA jAtA hai ki sabhI darzanoM ke AcAryoM ne eka hI vastu meM virodhI dharmoM ko kisI na kisI rUpa meM sApekSavAda se avazya svIkAra kiyA hai| syAdvAdaanekAntavAda para mukhya rUpa se do doSa (saMzaya aura virodha) batalAe jAte haiN| tattvasaMgraha meM saMkara aura zrIkaNThabhASya meM anavasthA doSa bhI batalAe haiM, parantu jaina AcArya akalaGkadeva ne sambhAvita ATha doSoM kI upasthApanA karake unakA khaNDana kiyA hai| ve doSa haiM- 1. saMzaya, 2. virodha, 3. vaiyadhikaraNya, 4. saMkara, 5. vyatikara, 6. anavasthA, 7. apratipatti aura 8. abhaav|18 eka hI dRSTi se do virodhI dharma svIkRta na hone se virodha nahIM hai| jaise- vaizeSika darzana meM pRthvItvAdi apara sAmAnya svavyaktiyoM meM anugata hone ke kAraNa sAmAnya

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8 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 rUpa hai tathA jalAdi se vyAvartaka hone se vizeSa bhI hai| ata: vastu ke donoM dharma pRthak-pRthak dRSTikoNoM se sarvathA nizcita rUpa meM pratIta hone se saMzaya nahIM hai| eka hI akhaNDa vastu meM ananta dharmoM kA saMkara hone para bhI unakI pratIti dRSTibheda se hotI hai| ata: saMkara doSa nahIM hai| 'vyatikara' kA artha hai 'paraspara vissygmn'| yaha tabhI sambhava hai jaba paryAya aura dravya donoM dRSTiyoM se dravya ko nityAnitya mAnA jAya, parantu aisA na mAnane se vyatikara doSa bhI nahIM hai| 'dravyadRSTi' se vastu nitya hai aura paryAya dRSTi se anitya hai' yaha nizcita hai| 'vaiyadhikaraNya doSa bhI nahIM hai; kyoMki sabhI dharma eka hI AdhAra meM jAne jAte haiM, jaise eka hI AkAza-pradeza meM sabhI dravyoM kI sattA hai| eka dharma meM anya dharma kI sattA na mAnane se anavasthA doSa bhI nahIM hai| kiJca, dharmoM kA eka rUpa mAnane se ekAntatva nahIM AtA hai; kyoMki vastu anekAntarUpa hai tathA samyagekAnta kA anekAnta se koI virodha nahIM hai, dharmadharmibhAva sApekSa hai; kyoMki jo apane AdhArabhUta dharmI kI apekSA dharma hotA hai, vaha apane AdheyabhUta dharmoM kI apekSA dharmI ho jAtA hai| isa taraha pramANa se nirbAdha pratIti hone ke kAraNa na to apratItatva doSa hai aura na abhAva doSa hai| ata: syAdvAda yA anekAntavAda na to saMzayavAda hai, na kadAcitvAda hai, na sambhavavAda hai, apitu sApekSAtmaka nizcayavAda hai, jise jaina darzana meM anekAntavAda yA syAdvAda ke nAma se kahA jAtA hai| isa taraha hama dekhate haiM ki sabhI darzana kisI na kisI rUpa meM sApekSatA ke siddhAnta ko yathAvasara svIkAra karake apane svIkRta siddhAntoM kI vyAkhyA karate haiM, parantu ekAntavAda ke Agraha ko nahIM chor3a pAte haiN| itanA avazya hai ki bhagavAna mahAvIra ne sApekSatA ke siddhAnta kA jitanI sUkSmatA se adhyayana kiyA hai, vaisA kisI ne nahIM kiyA hai| nizcita sApekSavAda ke pratipAdaka anekAnta evaM syAdvAda ko UparI taura para hI logoM ne samajhakara usakI AlocanA kI hai| yaha eka aisA siddhAnta hai; jisake dvArA vibhinna matavAdoM kA nayadRSTi se samanvaya karake vizva-bandhutva kI sthApanA kI jA sakatI hai| 'kahIM kI IMTa, kahIM kA ror3A, bhAnumatI ne kunabA jor3A' kI taraha anekAntavAda anizcayavAda yA saMzayavAda nahIM hai| bhagavAn mahAvIra kA anekAntavAda yahI batalAtA hai ki dRSTi ekAGgI mata karo, vastu ko sabhI dRSTikoNoM se dekho| kisI eka dRSTi ko sahI aura dUsarI ko mithyA mata kho| sAtha hI yaha bhI kahA ki eka hI dRSTi se vastu ubhayavidha nahIM hai| vastu kI ubhayarUpatA vibhinna dRSTiyoM se hai| ata: anekAntavAda nizcayAtmakatA kA siddhAnta hai| bhAratIya darzanoM kA sAmAnyata: samAveza jaina nayAnusAra nimna prakAra se samAyojita kiyA jA sakatA hai

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sabhI virodhoM kA samAdhAna hai: anekAntavAda evaM syAdvAda : 9 1. naigama naya kI dRSTi se nyAya-vaizeSika darzana kaa| 2. saMgraha naya kI dRSTi se sAMkhya va vedAnta darzana kA / 3. vyavahAra naya kI dRSTi se mImAMsA darzana kaa| 4. RjusUtra naya kI dRSTi se bauddhadarzana kaa| 5. zabda naya kI dRSTi se zabdAdvaita darzana kaa| 6. samabhirUDha naya kI dRSTi se cArvAka darzana kaa| 7. bhUtaprajJApana naya kI dRSTi se yoga darzana kaa| upasaMhAra Upara dArzanika dRSTi se jisa taraha anekAntavAda aura syAdvAda dvArA vibhinna virodhoM ke samAdhAna kA sugama mArga batalAyA gayA hai usI taraha anya kSetroM meM bhI ise ghaTita kara lenA caahie| pitA ko putra ke dRSTikoNa ko tathA samaya kI paristhitiyoM ko dhyAna meM rakhakara vicAra karanA caahie| isI taraha putra ko bhI pitA kI paristhitiyoM ko samajhanA caahie| aisA karane para vivAda samApta hoMge aura jIvana meM amRtarasa kI varSA hogii| isI taraha pati-patnI, mitra-zatru, Adi sabhI kSetroM meM isa siddhAnta kI upayogitA hai| yaha eka aisI kuJjI hai jisase sabhI banda tAle khula sakate haiM, AvazyakatA hai usake sahI prayoga kii| sandarbha sUcI 1. nirapekSA naya mithyA, sApekSA vastu te'rthkRt|- samantabhadra, AptamImAMsA, 108 2. (ka) anekAntAtmakArthakathanaM syAdvAda:- laghIyastrayavivRtti, (kha) sampUrNArthavinizcAyI syaadvaadshrutmucyte|- siddhasenakRta nyAyAvatAra, 30 (ga) syAdvAdaH sarvathaikAntatyAgAt kiNvRttcidvidhiH| sapta-bhaGganayApekSo heyaadeyvishesskH||, samantabhadra, AptamImAMsA, 104 (gha) apitaanaarpitsiddheH|- tattvArthasUtra, 5.32 3. dekheM, adhyAtma se samRddhi, svAsthya evaM zAnti ___bhAga-1, anekAnta samajha, DaoN0 pArasamala agravAla 4. dekheM, phuTanoTa naM0 2 / ra 5. (ka) ghaTamaulisuvarNArthI nAzotpAdasthitisvayam / zokapramodamAdhyasthyaM jano yAti sahetukam // payovrato na dadhyatti na payotti ddhivrtH| agorasavato nobhe tasmAttattvaM trayAtmakam / / , AptamImAMsA, 59-60

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aMka 2 / apraila-jUna 2011 (kha) vardhamAnakabhaGge ca rucakaH kriyate yadA / tadA pUrvArthinaH zokaH prItizcApyuttarArthinaH / / hemArthinastu mAdhyasthyaM tasmAdvastu trayAtmakam / na nAzena vinA zoko notpAdena vinA sukham || sthityA vinA na mAdhyasthyaM tena sAmAnyanityatA, 10 : zramaNa, varSa 62, mImAMsAzlokavArtika, pR0 619 6. dravyaM hi nityamAkRtiranityA / suvarNaH kadAcidAkRtyA yuktaM piNDo bhavati, piNDAkRtimupamRdya rucakAH kriyante, rucakAkRtimupamRdya kaTakAH kriyante, kaTakAkRtimutamRdya svastikAH kriyante, punarAvRttaH suvarNapiNDaH punaraparayA AkRtyA yuktaH khadirAThArasadRze kuNDale bhavataH / AkRtiranyA anyA ca bhavati, dravyaM punastadeva, AkRtyupamardena dravyamevAvaziSyate / (pAtaM. mahAbhASya, 1.1.1; yogabhASya, 4.13) 7. darzana digdarzana, pR0 491-496 8. caudaha vastue~ avyAkRta haiN|, mAdhyamikavRtti, pR0 446 dasa vastue~ avyAkRta haiN|, majjhimanikAya, 2.23 9. jaina tarkavArtika, prastAvanA, pR0 14- 24 10. ajJAnaM tu sadasadabhyAmanirvacanIyaM triguNAtmakaM jJAnavirodhi bhAvarUpaM yatkiJciditi / vedAntasAra, pR0 14 11. Rgveda nAsadIya suukt| 12. zve0 upaniSad, 3.20 13. zve. upaniSad, 1.8 14. vizeSa ke lie dekheM- jainadarzana, pro0 mahendra kumAra nyAyAcArya, pR0 597-609 15. athAtmanaH kartRtvAdekasmin kAle karmatvAsaMbhavenApratyakSatvam / tatra lakSaNabhedena tdupptteH| tathAhi - jJAnacikIrSAdhAratvasya kartRlakSaNasyopapatteH kartRtvam / tadaiva ca kriyayA vyApyatvopalabdheH karmatvaM ceti na doSaH / lakSaNatantratvAd vstuvyvsthaayaaH| (praza. vyo., pR0 392 ) 16. sAMkhyakArikA, 3 17. tarkasaMgraha, pR0 4-6 18. pramANasaMgraha, pR0 103, aSTazatI (aSTasahastrI, pR0 206 )

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tattvArthavArtika meM pratipAdita saptabhaMgI evaM syAdvAda pro0 kamaleza kumAra jaina lekhaka ne isa Alekha meM syAdvAda evaM saptabhaMgI siddhAnta ko tattvArthavArtika ke sandarbha meM maNDita karane kA saphala prayAsa kiyA hai| vastutaH syAdvAda meM prayukta 'syAt' zabda ke artha ko nahIM samajhane ke kAraNa jainetara dArzanikoM ne ise bhrAnti evaM virodhAbhAsI siddhAnta ke rUpa meM prastuta kiyA hai| AgamoM meM jisa rUpa meM syAdvAda evaM saptabhaMgI-naya kI avadhAraNA milatI hai yadi hama use usI rUpa meM leM to virodha samApta ho jaayegaa| saptabhaMgI ke vividha rUpoM ko tattvArthavArtika meM kisa rUpa meM citrita kiyA hai? isa lekha meM vizeSa kathana hai| -sampAdaka AcArya umAsvAmIkRta tattvArthasUtra sUtrazailI meM likhA gayA jainadharma-darzana kA eka atyanta prAmANika evaM mahattvapUrNa grantha hai kyoMki isameM jinAgama ke mUla tattvoM kA saMkSepa meM samAveza kiyA gayA hai| isa sUtra-grantha para aneka AcAryoM ne saMskRta TIkAe~ likhI haiM jinameM AcArya pUjyapAdakRta sarvArthasiddhi, jaina nyAya ke pratiSThApaka AcArya akalaMkadevabhaTTa kRta tattvArthavArtika evaM AcArya vidyAnandIkRta tattvArthazlokavArtikAlaMkAra-ye tInoM saMskRta TIkAyeM pramukha haiN| kyoMki ye TIkAyeM yadyapi tattvArthasUtra para likhI gayI haiM tathApi inakA svataMtra mahattva hai aura ye tInoM apane svataMtra nAma se jAnI bhI jAtI haiN| ye tInoM TIkAyeM uttarottara vistRta haiM aura tattvArthasUtra ke viSaya ko na kevala spaSTa karatI haiM, apitu pUrvapakSa ke rUpa meM anya bhAratIya darzanoM kA samAveza karate haye unakI samyaka mImAMsA bhI karatI haiM, jisase pAThakoM ko tat tat darzanoM ke vividha siddhAntoM kA bhI sahaja bodha ho jAtA hai| IsA kI AThavIM zatI ke bahuzruta vidvAn AcArya akalaMkadeva kRta tattvArthavArtika kA dUsarA nAma rAjavArtika bhI hai| tattvArthavArtikakAra ne pUjyapAdakRta sarvArthasiddhi nAmaka saMskRta TIkA ko prAyaH apane meM samAhita kara liyA hai, jisase donoM TIkAe~ nIra-kSIravat ekameva ho gayI haiN| AcArya akalaMkadeva ne sarvArthasiddhi kI aneka paMktiyoM kA vArtika ke rUpa meM prayoga kiyA hai, jisase ve na kevala tattvArthasUtra ke vyAkhyAtA haiM, apitu sarvArthasiddhi ke bhI vyAkhyAtA haiN| ata: AcArya akalaMkadeva jaina nyAya kiMvA anekAntavAda ke pratiSThApaka haiM, ataH unhone pade-pade jainendravyAkaraNa ke 'anekAntAt' isa sUtra kA prayoga kiyA hai aura jinAgama ke pratyeka siddhAnta kI anekAntavAda ke mAdhyama se siddhi kI hai|

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12 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 jaina darzana kA syAdvAda siddhAnta pratyeka tattva kA sApekSa kathana karake jahA~ anya darzanoM ke siddhAtoM ko kisI apekSA se svIkAra karatA hai, vahIM anya kisI dUsarI apekSA se apane jainAgama-sammata siddhAnta kI puSTi bhI karatA hai| ataH anekAntavAda kI pratiSThA meM syAdvAdI kathana eka sabala evaM puSTa kAraNa hai| sAmAnya rUpa se anekAntavAda aura syAdvAda- ye donoM siddhAnta Apasa meM itane ghulemile haiM ki ina donoM meM bheda karanA muzkila hai, kintu jaba donoM siddhAtoM para tAttvika draSTi se vicAra karate haiM to jahA~ anekAntavAda eka hI vastu meM paraspara-virodhI vividha dharmoM kiMvA vividha guNoM kA mUla cintana karatA hai, vahIM syAdvAda siddhAnta usa mUla cintana ko mukharita karatA hai arthAt abhivyakti detA hai| ataH ina donoM siddhAntoM meM anyonyAzraya sambandha hai| ye donoM eka dUsare ke binA nahIM raha sakate haiN| eka mauna hai to dUsarA mukhrit| eka vastu ke vividha dharmoM ko avyakta samarthana detA hai to dUsarA vyakta rUpa se| vAda kA artha hotA hai 'kathana' aura vAda ke isa artha ko na kevala pUrvavartI AcArya, apitu vartamAnakAlIna AcArya/vidvAn bhI samAna rUpa se svIkAra karate haiM, kintu syAt pada ko lekara jaina aura jainetara vidvAnoM meM matabheda hai| isakA mUla kAraNa jainetara dArzanikoM dvArA jainadarzana kI pAribhASika zabdAvalI ko na samajhanA hai aura jina jainetara dArzanikoM ne jainadarzana kI pAribhASika zabdAvalI ko samajha liyA hai, unhoMne na kevala jainadarzana ke siddhAntoM kI prazaMsA kI hai, apitu apane hI sampradAya ke pUrvavartI AcAryoM kI kaTu AlocanA bhI kI hai| kAzI hindU vizvavidyAlaya ke pUrva darzana vibhAgAdhyakSa svargIya pro. phaNibhUSaNa adhikArI likhate haiM ki 'jaina dharma ke syAdvAda siddhAnta ko jitanA galata samajhA gayA hai utanA anya kisI siddhAnta ko nhiiN| yahA~ taka ki zaGkarAcArya bhI isa doSa se mukta nahIM haiN| unhoMne bhI isa siddhAnta ke sAtha anyAya kiyA hai| yaha bAta anya puruSoM ke lie kSamya ho sakatI hai, kintu maharSi ke lie nhiiN| maiM isa maharSi ko atIva Adara kI dRSTi se dekhatA huuN| aisA jAna par3atA hai ki unhoMne isa dharma ke darzanazAstra ke mUlagranthoM ko nahIM dekhA hai|'' isI prakAra prayAga vizvavidyAlaya ke pUrva kulapati mahAmahopAdhyAya sva0 DaoN0 gaMgAnAtha jhA likhate haiM ki 'maiMne zaGkarAcArya jI dvArA jaina siddhAnta kA khaNDana par3hA hai taba se mujhe vizvAsa huA hai ki usa siddhAnta meM bahuta kucha hai, jise vedAnta ke AcAryoM ne nahIM samajhA aura jo kucha maiMne jaina dharma ko aba taka jAna sakA

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tattvArthavArtika meM pratipAdita saptabhaMgI evaM syAdvAda : 13 hU~ usase merA yaha dRr3ha vizvAsa huA hai ki yadi ve isa dharma ke mUlagranthoM ko par3hane kA kaSTa uThAte to jaina dharma kA virodha karane kI koI bAta hI nahIM miltii|''2 isI prakAra hama dekhate haiM ki jaina pAribhASika zabdAvalI ko na jAnane ke kAraNa aneka variSTha jainetara vidvAnoM se anajAna meM truTi ho gayI aura unhoMne syAdvAda jaise jaina-siddhAnta kA khaNDana kara diyaa| vastuta: syAdvAda meM prayukta syAt pada ko saMskRta bhASA kI 'as' dhAtu ke vidhiliGga lakAra ke prathama puruSa kA ekavacana mAna lene se yaha truTi huI hai| jabaki syAdvAda meM prayukta syAt pada avyaya hai, jisakA artha hai kisI vastu ke guNa-dharmo kA sApekSa dRSTi se kiyA jAne vAlA kthn| AcArya umAsvAmI ne apane tattvArthasUtra meM vastu ke svarUpa ko jAnane ke do upAyoM kA ullekha kiyA hai- eka pramANa aura dUsarA nayA pramANa vastu ke sampUrNa svarUpa kA kathana karatA hai, jabaki naya vastu ke ekadeza svarUpa kA kathana karatA hai| AcArya akalaGkadeva ne apane tattvArthavArtika meM pramANa aura naya kI vistRta vyAkhyA kI hai| unake anusAra adhigama do prakAra kA hai- svAdhigama aura praadhigm| svAdhigama hetu jJAnAtmaka hai| isake do bheda haiM- pramANa aura ny| parAdhigama hetu vacanAtmaka hai| vaha vacanAtmaka hetu, syAdvAda naya se pariskRta zruta nAmaka pramANa ke dvArA pratipAdita jIvAdi padArtha tathA unakI pratyeka paryAya saptabhaGgI rUpa se jAnI jAtI hai| tAtparya yaha hai ki saptabhaGga vAle jIvAdi padArtha evaM unakI pratyeka paryAya kA kathana vacanAtmaka zrutajJAna ke dvArA hotA hai| vastu kA yathArtha jJAna karAne meM saptabhaGgI kI bhUmikA aparihArya hai| ata: yaha saptabhaGgI kyA hai? isakA uttara dete hue AcArya akalaGkadeva kahate haiM ki 'kisI vyakti ke dvArA prazna kiye jAne para eka vastu meM paraspara virodhI vidhi aura pratiSedha rUpa do dharmoM kA binA kisI virodha ke eka sAtha kathana karanA saptabhaGgI hai|'5 isI bAta ko spaSTa karate hue pro. udayacandra jaina likhate haiM ki- pratyeka vastu meM ananta dharma hote haiM aura pratyeka dharma kA kathana apane virodhI dharma kI apekSA se sAta prakAra se kiyA jAtA hai| pratyeka dharma kA sAta prakAra se kathana karane kI zailI kA nAma hI saptabhaGgI hai| udAharaNa svarUpa hama eka hI ghaTa rUpa vastu kA mukhya aura gauNa kI apekSA se sAta prakAra se kathana kara sakate haiN| jaise1. svacatuSTaya (dravya, kSetra, kAla, bhAva) kI apekSA se ghaTa hai (syaadghtt:)|

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14 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 2. para catuSTaya kI apekSA se ghaTa nahIM hai (syaadghtt:)| 3. svacatuSTaya kI apekSA se ghaTa hai aura para catuSTaya kI apekSA se ghaTa nahIM hai yadi kramaza: kathana kreN| (syAd ghttshcaa'ghttshc)| 4. yugapat kathana kI apekSA se ghaTa avaktavya hai (syAdavaktavyaH ghtt:)| 5. sva0 kI apekSA se ghaTa hai aura yugapat kathana kI apekSA se ghaTa avaktavya hai (syAd ghttaashcaa'vktvyshc)| 6. para0 kI apekSA se ghaTa nahIM hai aura yugapat kathana kI apekSA se avaktavya bhI hai (syaadghttshcaavktshc)| 7. kramaza: yadi kathana kareM to sva0 kI apekSA se ghaTa hai, para0 kI apekSA se ghaTa nahIM hai aura yugapat kathana kI apekSA se ghaTa avaktavya hai (syAd ghttshcaaghttshcaa'vktvyshceti)| mUlata: bhaGga tIna hI haiM- syAdasti, syAnnAsti aura syaadvktvy| ina tInoM kA vistAra karane para kula sAta bhaGga ho jAte haiN| eka laukika udAharaNa ke mAdhyama se hama isa tathya ko samajha sakate haiN| jaise kisI vaidya ke pAsa davAe~ banAne ke lie tIna padArtha haiM- harar3a, baher3A aura aaNvlaa| ina tInoM padArthoM se svataMtra evaM saMyukta rUpa se moTe taura para adhika se adhika sAta davAe~ nirmita kI jA sakatI haiM1. harar3a, 2. baher3A, 3. A~valA, 4. harar3a-baher3A, 5. baher3A-A~valA, 6. A~valA-harar3a, 7. hrdd'-bhedd'aa-oNvlaa| inameM prathama tIna davAe~ pratyeka svataMtra padArtha se nirmita haiN| punaH tIna davAe~ dodo padArthoM ke samUha se nirmita haiM aura antima davA tInoM padArthoM ke samUha se nirmita hai| isa prakAra tIna padArthoM se sAta davAe~ nirmita kI jA sakatI haiM, ATha-nau Adi nhiiN| isI prakAra vastu vyavasthA ke sambandha meM kathana kiyA jA sakatA hai| arthAt vastu kA kathana tIna prakAra se svataMtra rUpa se kiyA jA sakatA hai| 1. vastu hai, 2. vastu nahIM hai aura 3. vastu avaktavya hai| arthAt dravya, kSetra, kAla aura bhAvarUpa svacatuSTaya kI apekSA se vastu hai, yaha prathama bhaGga athavA prakAra hai| paracatuSTaya kI apekSA vastu nahIM hai, yaha dvitIya bhaGga hai aura yugapad vivakSA se vastu ke kathana kI sAmarthya na hone se vastu avaktavya hai, yaha tRtIya bhaGga hai| inhIM tIna bhaGgoM ko jaba hama paraspara do-do ke jor3e banAkara kathana karate haiM to tIna bhaGga aura bana jAte haiN| jaise- prathama aura dvitIya- ina do bhaGgoM ko milA dene arthAt svacatuSTaya kI apekSA se vastu hai aura paracatuSTaya kI apekSA se vastu nahIM hai, yaha caturtha bhaGga hai| isI

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tattvArthavArtika meM pratipAdita saptabhaMgI evaM syAdvAda : 15 prakAra prathama aura tRtIya bhaGga ko milA dene arthAt svacatuSTya kI apekSA vastu hai aura yugapad vastu kathana kI sAmarthya na hone se vastu avaktavya hai, yaha paJcama bhaGga hai| punaH dvitIya aura tRtIya bhaGga ko milA dene para arthAt paracatuSTaya kI apekSA vastu nahIM hai aura yugapad vastu kathana kA sAmarthya na hone se vastu avaktavya hai, yaha SaSTha bhaGga hai| tadanantara prathama, dvitIya aura tRtIya - ina tInoM bhaGgoM ko eka sAtha milA dene para arthAt svacatuSTaya kI apekSA vastu hai, paracatuSTaya kI apekSA vastu nahIM hai aura yugapad kathana kA sAmarthya na hone se vastu avaktavya hai, yaha saptama bhaGga hai| isa prakAra tIna vastu-svarUpoM kA kathana ukta sAta prakAra se kiyA jA sakatA hai, ATha yA nau prakAra se nhiiN| AcArya samantabhadra ne sAta bhaGgoM kA vivecana isa prakAra kiyA hai kathaMcitte sadeveSTaM kathaMcidasadeva tat / tayobhayamavAcyaM ca nayayogAnna sarvathA / / sadeva sarva ko necchet svarUpAdicatuSTayAt / asadeva viparyAsAnna cenna vyavatiSThate / / kramArpitadvayAt dvaitaM shaavaacymshktitH| avaktavyottarAH zeSAstrayo bhaGgAH svhetutH|| arthAt vastu kathaMcit sat hai, kathaMcit asat hai| isI prakAra apekSAbheda se vastu ubhayAtmaka hai aura avAcya bhI hai| yaha kathana naya kI vivakSA se hai, sarvathA nahIM hai| svarUpAdi catuSTaya kI apekSA se saba padArthoM ko sat kauna nahIM mAnegA? aura pararUpAdi catuSTaya kI apekSA se saba padArthoM ko asat kauna nahIM mAnegA? donoM dharmoM kI krama se vivakSA hone para vastu ubhayAtmaka hai aura yugapad vivakSA hone para kathana kI asAmarthya ke kAraNa vastu avAcyarUpa hai| isI prakAra 'syAdasti avaktavya' Adi tIna bhaGga bhI apane-apane kAraNoM ke anusAra bana jAte haiN| isa prakAra kula sAta bhaGga hote haiN| aba prazna yaha hai ki bhaGga sAta hI kyoM hote haiM? isakA samAdhAna karate hue pro. udayacandra jaina likhate haiM ki- vastu meM sAta prakAra ke prazna hote haiN| isIlie (AcArya akalaGkadeva ne) 'praznavazAt' aisA kahA hai| sAta prakAra ke prazna hone kA kAraNa yaha hai ki vastu meM sAta prakAra kI jijJAsA hotI hai| sAta prakAra kI jijJAsA hone kA kAraNa sAta prakAra kA saMzaya hai aura sAta prakAra kA saMzaya isalie hotA hai ki saMzaya kA viSayabhUta dharma sAta prakAra kA hai| pratyeka vastu meM naya kI apekSA

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16 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 sAta bhaGga hote haiN| sAta se kama yA adhika bhaGga nahIM ho sakate, kyoMki naya vAkya sAta hI hote haiN| sAta bhaGga nimna prakAra se hote haiM- 1. vidhi kalpanA, 2. pratiSedha kalpanA, 3. krama se vidhi-pratiSedha kalpanA, 4. eka sAtha vidhi-pratiSedha kalpanA, 5. vidhi kalpanA ke sAtha vidhi-pratiSedha kalpanA, 6. pratiSedha kalpanA ke sAtha vidhi-pratiSedha kalpanA, 7. krama se tathA eka sAtha vidhi-pratiSedha klpnaa| saptabhaGgI ke prathama do bhaGgoM kA svarUpa nirdhAraNa karate hue AcArya akalaGka deva kahate haiM ki- 'tatra svAtmA syAd ghaTaH parAtmA syAdaghaTa:'-1 arthAt svAtmA se svarUpa kI apekSA ghaTa hai aura parAtmA arthAt pararUpa se aghaTa hai| yahA~ mukhya prazna yaha hai ki- yaha svAtmA kyA hai? aura parAtmA kyA hai? AcArya akalaGkadeva kahate haiM ki 'jisameM ghaTa-buddhi aura ghaTa vyavahAra hotA hai vaha svAtmA hai aura jisameM ghaTa buddhi aura ghaTa zabda- ina donoM kI pravRtti kiMvA vyavahAra nahIM hotA hai vaha parAtmA hai, jaise paTa aadi| svarUpa se grahaNa aura pararUpa se tyAga ke dvArA hI vastu kI vastutA sthira kI jAtI hai| yadi sva meM paTAdyAtmaka pararUpa kI vyAvRtti na ho to sabhI rUpoM se ghaTa vyavahAra hone lagegA aura parAtmA rUpa se vyAvRtti ho karake bhI yadi svAtmA (svarUpa) kA grahaNa na ho taba bhI ghaTa vyavahAra nahIM kregaa| arthAt ghaTa kA svarUpa bhI ghaTa se bhinna mAna liyA jAye to gadhe ke sIMga kI taraha ghaTa nAma kA koI padArtha hI siddha nahIM ho skegaa| ataH sva svarUpa ke grahaNa aura pararUpaM ke tyAga se hI vastu kA vAstavika vastupanA hai|10 AcArya akalaGkadeva ne saptabhaGgI ke svarUpa ko samajhAne ke krama meM svAtmA aura parAtmA kI bhinna-bhinna dRSTikoNoM se vyAkhyA kI hai| unake anusAra nAma, sthApanA, dravya aura bhAva nikSepoM meM jo vivakSita hai vaha svAtmA aura jo vivakSita nahIM hai vaha parAtmA hai|11 athavA ghaTa zabda ke vAcya aneka ghaToM meM se vivakSita kisI ghaTa vizeSa ke grahaNa karane para pratiniyata jo saMsthAna (AkArAdi) hai vaha svAtmA aura anya ghaTa sAmAnya parAtmA hai| athavA usI ghaTa vizeSa meM aneka kSaNasthAyI pUrvottara sthAsa, koza, kuzUla, kapAla Adi avasthAoM kA samUha parAtmA hai aura kuzUla evaM kapAla ke madhya kSaNavartI ghaTa svAtmA hai|13

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tattvArthavArtika meM pratipAdita saptabhaMgI evaM syAdvAda : 17 athavA usa madhyavartI ghaTa paryAya meM bhI pratikSaNa dravya pariNAmoM ke upacaya evaM apacaya ke bheda se arthAntara kI utpatti hai arthAt pratikSaNa navIna-navIna paryAya utpanna hotI hai, isalie RjusUtranaya kI dRSTi se eka kSaNavartI ghaTa hI svAtmA hai tathA atIta evaM anAgatakAlIna paryAyoM kI apekSA aghaTa hai|14 athavA usa vartamAnakAlIna viSaya meM parasparopakAravartI rUpa, rasa, gandha, sparza Adi samudAyAtmaka pRthubudhnodarAkAra (vizAlatA aura vRtta ke mUla Adi ke samAna golAkAra) Adi aneka paryAyoM meM pRthubudhnodarAkAra svAtmA hai aura itara rUpa-rasAdi parAtmA hai|15 athavA ghaTAkAra meM rUpa-rasa Adi sabhI guNa haiM parantu ghaTa cakSu ke dvArA jAnA jAtA hai| isa ghaTa vyavahAra meM rUpa kI pradhAnatA se ghaTa kA grahaNa hotA hai isalie rUpa AtmA hai tathA rasAdi parAtmA hai|26 / athavA zabdabheda hone para arthabheda avazya hotA hai ata: ghaTa-kuTa Adi zabdoM meM bhI arthabheda hai| jaise ghaTana kriyA (jaladhAraNa) ke kAraNa ghaTa hai aura kuTila hone ke kAraNa kuTa hai| yahA~ ghaTanakriyA pariNati lakSaNa zabda kI vRtti karanA yukta hai| arthAt ghaTa jisa samaya ghaTana kriyA meM pariNata ho usI samaya use ghaTa kahanA caahie| isalie ghaTa kA ghaTana kriyA meM kartA rUpa se upayukta hone vAlA svarUpa svAtmA hai, anya kauTilyAdi bhAva parAtmA hai|17 athavA antaraMga evaM aheya hone se ghaTa zabda prayoga ke anantara utpadyamAna ghaTajJAnAkAra upayoga svAtmA hai aura bAhya ghaTAkAra parAtmA hai|8 athavA caitanya zakti ke do AkAra hote haiM- jJAnAkAra aura jnyeyaakaar| pratibimba zUnya darpaNa ke zuddha madhyabhAga ke samAna to AtmA jJAnAkAra hai aura pratibimba pariNata darpaNa ke samAna upayoga yukta AtmA jJeyAkAra hai| usameM jJeyAkAra svAtmA hai, kyoMki ghaTa vyavahAra ghaTAkAra jJAna se hI hotA hai| jJAnAkAra parAtmA hai, kyoMki vaha sarvasAdhAraNa hai|19 isa prakAra hama dekhate haiM ki AcArya akalaGkadeva ne apane tattvArthavArtika meM vibhinna dRSTikoNoM se jainadarzana ke saptabhaGgI siddhAnta kA samyaka vivecana kiyA hai aura isa vivecana se yaha spaSTa ho jAtA hai ki vastu to eka hai aura jaisI hai vaisI hI rahegI kintu hamAre dekhane ke koNa pRthak-pRthak haiM tathA jahA~ hameM jo vivakSita hai vaha mukhya ho jAtA hai aura zeSa sAre dharma gauNa ho jAte haiN|

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18 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 sandarbha sUcI 1. jainadharma aura darzana, munizrI pramANa sAgara jI mahArAja, pR0 315 2. vahI, pR0 315 3. pramANanayairadhigamaH, tattvArthasUtra, 1/6 4. tattvArthavArtika, 1/6/4 5. praznavasAdekasmin vastunyavirodhena vidhipratiSedhavikalpanA saptabhaGgI, vahI, 1/6/5 6. AptamImAMsA tattvadIpikA, pRSTha 143 7. AptamImAMsA, kArikA 14, 15, 16 8. AptamImAMsA tattvadIpikA, pRSTha 144 9. tattvArthavArtika, 1/6/5 10. ghaTabuddhayabhidhAnapravRttiliGgaH svAtmA, yatra tayorapravRttiH sa parAtmA ghttaadiH| svaparAtmopAdAnApohanavyavasthApAdyaM hi vastuno vstutvm| yadi svasmin paTAdyAtmavyAvRtti-viparaNatirna syAt sarvAtmanA ghaTa iti vypdishyet| atha parAtmanA vyAvRttAvapi svAtmopAdAnavipariNatirna syAt kharaviSANavadavastveva syaat| vahI, 1/6/5 11. vahI, 1/6/5 (pRSTha 90) 12. vahI, 1/6/5 ( pRSTha 90-91) 13. vahI, 1/6/5 ( pRSTha 91) 14. vahI, 1/6/5 ( pRSTha 91) 15. vahI, 1/6/5 ( pRSTha 92) 16. vahI, 1/6/5 ( pRSTha 92) 17. vahI, 1/6/5 ( pRSTha 93) 18. vahI, 1/6/5 ( pRSTha 93) 19. vahI, 1/6/5 ( pRSTha 93-94) *

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jaina jyotiSa meM vAra ( dina) pravRtti kA vaiziSTya pro0 rAmacandra pANDeya vAra arthAt dina kaba se mAnA jAe ardharAtri se athavA sUryodaya kAla se athavA rAtri ke prArambha se? isa viSaya meM tIna mata pracalita haiM- 1. sUryodaya kAla se (bhArata meM) tathA 2. ardharAtri se (pAzcAtya jagat meM) / tIsarA mata saMkrAntiyoM ke AdhAra para banA hai jisakA ullekha jaina granthoM meM milatA hai jo ki kAla gaNanA meM upayogI hai| isI bAta ko vidvAn jyotiSajJa ne yahA~ prakaTa kiyA hai| yaha jyotiSa gaNitIya tRtIya mata kA siddhAnta jainetara siddhAntoM meM bhI pracalita hai jisakA prayoga vizeSa avasaroM para kiyA jAtA hai| prathama do mata to dina kA prayoga kaba kiyA jAya mAtra isakA nirdeza karate haiM jabaki tRtIya mata rAziyoM kI sthiti se sambaddha hone se gaNitIya jyotiSa ke prayoga meM upayogI hai| - sampAdaka sampUrNa saMsAra hI nahIM apitu samasta brahmANDa hI kAla kI sImA meM Abaddha hai| yahI kAraNa hai ki samasta zAstroM ne aneka prakAra se kAla kI mahimA kA varNana kiyA hai / 'kAlaH sRjati bhUtAni', 'kAlaH saMharate prajAH', 'kAlAdhInaM jagatsarvaM' ityAdi sUktiyA~ suprasiddha haiM / kintu inake sthUla va sUkSma vibhAgoM kI gaNanA jyotiSa zAstra kA hI pratipAdya viSaya rahA hai| kAla ko paribhASita karate huye sUryasiddhAnta kahatA hai - kAla do prakAra ke hote haiM eka loka kA vinAza karane vAlA, dUsarA gaNanA karane vaalaa| gaNanA yogya kAla bhI do prakAra ke hote haiM - 1. sthUla, jise mUrtakAla tathA 2. sUkSma, jise amUrtakAla kahate haiM / sthUla kAla vyavahAra yogya hote haiM / yathA ghaTI, pala, vipala yA ghaNTA, minaTa, sekeNDa tathA inase bar3e kAla khaNDa kI ikaaiyaaN| ghaTI Adi sUkSma kAla khaNDoM kI ikAiyA~ itanI choTI hotI haiM ki unakA vyavahAra sambhava nahIM hai| tathApi unake parimANoM kA vicAra vaidika vANiyoM meM vistRta rUpa se upalabdha hai, jisakA pallavana jyotiSa zAstra meM sopapattika kiyA gayA hai| bhAratIya jyotiSa meM nava prakAra ke kAla-mAnoM kA ullekha hai, jinameM se kevala saura, cAndra, sAvana evaM nAkSatra - ina cAra prakAra ke kAlamAnoM kA upayoga hama apane dainika jIvana meM karate haiN| saura mAna se Rtu, ayana tathA varSa Adi kAla kI bar3I ikAiyoM kI gaNanA, cAndramAna se tithi evaM mAsoM kI gaNanA tathA sAvana mAna se dina kI gaNanA hotI hai| sAvana - dina ko pRthvI kA dina bhI kahA jAtA hai kyoMki isakA sIdhA sambandha pRthvI kI gati se hai / nAkSatra mAna se kAla kI choTI ikAiyoM ghaTI, pala, vipala Adi kI gaNanA hotI hai|" yahA~ sabhI kAla khaNDoM kA ullekha na karate huye kevala sAvana vAra kA hI vivecana kreNge|

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20 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 sAmAnya rUpa se ravi-soma-bhauma Adi vAroM kI kalpanA bhAratIya jyotiSa kI bhUkendrika grahakalA ke AdhAra para kI gayI hai| ina ravyAdi vAroM kI avadhi sAmAnyatayA do sUryodayoM ke madhyakAla ke rUpa meM mAnI gayI hai| isase spaSTa hai ki sUryodaya kAla se ravi Adi vAroM kA prArambha hotA hai| kintu bhAratIya jyotiSa meM vArapravRtti do prakAra se kahI gayI hai| eka siddhAnta madhyarAtri se vAra kI pravRtti kA nirdeza karatA hai| prathama siddhAnta kA nirUpaNa karate huye sUryasiddhAnta kahatA hai 'rekhAdeza (zUnya dezAntara) se pUrvavartI kSetroM meM ardharAtri ke bAda tathA pazcimastha dezoM meM ardharAtri se pUrva vAra pravRtti hotI hai|'3 spaSTa Azaya yaha hai ki jisa samaya rekhAdeza meM ardharAtri hotI hai usI samaya vAra pravRtti mAnI gayI hai| Ajakala bhArata ke atirikta sampUrNa vizva isI siddhAnta kA anupAlana karatA hai| dUsare siddhAnta kA nirUpaNa karate hue AcArya bhAskara ne kahA hai laMkAnagaryAmudayAzca bhAnostasyaivavAre prathamaM babhUva / madhoH sitAderdinamAsavarSayugAdikAnAM yugptprvRttiH|| jaba sRSTi ke Arambha meM laMkA nagarI (rekhAdeza meM) meM prathama bAra sUryodaya huA usI dina sUryodaya kAla se caitra zukla pratipadA, dina (vAra), mAsa, varSa, yuga Adi kI eka sAtha pravRtti huii| bhAratavarSa meM Aja bhI isa niyama kA vyavahAra hotA hai, kintu anyatra rAtri se hI vAra pravRtti kI gaNanA hotI hai| jainoM kI abhinava mAnyatA- isa prasaMga meM jaina AcAryoM ne eka abhinava paramparA kA ullekha kiyA hai| jaina AcAryoM ke matAnusAra vAra-pravRtti saMkrAnti ke anusAra bhinna-bhinna kAloM meM hotI hai| yathA- sUrya jaba vRzcika, kumbha, mIna aura meSa rAziyoM meM ho to rAtri ke Arambha se vRSa, dhanu, karka aura tulA rAziyoM meM ho to madhyarAtri se tathA makara, mithuna, kanyA aura siMha rAziyoM meM sUrya ho to rAtri ke anta arthAt sUryodaya se vArapravRtti hotI hai|' zrI udayaprabhasUri ne ukta niyamoM ke atirikta apanA eka nayA siddhAnta prastuta karate huye likhA hai varAdirudayAdUrdhva phlairmeSAdige ravau tulAdige tvastriMzat tdyumaanaantraardhjaiH| isakA Azaya hai ki tIsa ghaTI aura dinamAna ke antarArdha tulya ghaTI phala dinamAna ke niyAmaka hote haiN| meSAdi cha: rAziyoM meM sUrya ke rahane para antarArdha tulya sUryodaya

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jaina jyotiSa meM vAra (dina) pravRtti kA vaiziSTaya : 21 se pUrva tathA tulAdi chaH rAziyoM meM sUrya ke rahane para antarArdha tulya sUryodaya ke bAda vArapravRtti hotI hai| udAharaNa- saMvat 2067 mArgazulka 4 guruvAra dinAMka 9-12-2010 ko sUrya 7.22.26.01 tathA vArANasI meM sUryodaya kAla 6.36 tathA dinamAna 26.11 thaa| ukta niyamAnusAra 30 ghaTI aura dinamAna ke antara (30-26.11) = 3.49 kA AdhA 1.54.30 ghaTyAdi vAra pravRtti kA niyAmaka huaa| sUrya vRzcika rAzi meM hai| ata: tulAdi chaH rAziyoM meM sUrya ke rahane ke kAraNa antarArdha tulya ghaTyAdi sUryodaya se pUrva vArapravRtti hogii| yathA sUryodaya kAla 06.36-1.54.36=4.41.30 arthAt dinAMka 9-12-2010 ko rAtri meM 4.41.30 se vAra (guruvAra) kI pravRtti hogI / isI prakAra pratidina vArapravRtti kA sAdhana karanA cAhiye / yaha siddhAnta hai athavA kisI paramparA se prApta hai nizcayAtmaka kahanA kaThina hogaa| parantu itanA nirvivAda hai ki yaha vArapravRtti kA eka svataMtra siddhAnta hai| saMkrAntiyoM ke AdhAra para bhinna-bhinna kAloM meM vAra Arambha svIkAra karane ke mUla meM jaina AcAryoM kI kyA dRSTi rahI hai, yaha jJAta nahIM ho sakA hai, kintu sambhAvanA yahI hai ki saMkrAntiyoM ke anusAra pRthak-pRthak dinamAna hone ke kAraNa ukta vArapravRtti kI kalpanA kI gayI hogI / dinamAna ke liye kahA gayA hai ki makara se mithuna taka chaH rAziyoM meM kramazaH dinamAna kI vRddhi hotI hai| yathA - makarasaMkrAnti ke dina 28,14, meSa ke dina 30 ghaTI, vRSa ke dina 31.41. tathA mithuna saMkrAnti ke dina 33.12 ghaTyAdi dinamAna hotA hai| isI prakAra karka saMkrAnti se dhanu saMkrAnti paryanta pratidina dinamAna kA hrAsa hotA hai| karka saMkrAnti ke dina 33 ghaTI phala dinamAna hotA hai pazcAt siMha, kanyA, tulA, vRzcika aura dhanu saMkrAntiyoM ke dina kramazaH 33.12, 31.46, 30.00, 28.14, 26.48 dinamAna hote haiN| ye mAna saMkrAnti dina ke kahe gaye haiM / pratidina kI hrAsa - vRddhi jJAta karane ke liye krama prApta do saMkrAntiyoM ke antara ko 30 se vibhakta karane para eka dina sambandhI dinamAna kA antara prApta hotA hai / yathA - kumbha ke dinamAna 26.48 meM makara ke dinamA 26.12 ko ghaTAne se zeSa 00.36 me 30 kA bhAga dene se labdhi 1.12 phala, viphala pratidina dinamAna kI vRddhi hotI hai| isI krama se hrAsa kA bhI Anayana hotA hai / dinamAna ke dainika antara ko nimna zloka meM darzAyA gayA hai

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22 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 ekArka pakSadvizarAH tridantAHtridantapakSadvizarAH kusuuryaaH| mRgAdiSaTek'hani vRddhirevaM krkaadissttek'pcitiphlaadyaaH|| makarAdi cha: rAziyoM meM kramazaH 1.12,2.52,3.32,3.32,2.52,1.12 phala-viphala vRddhi tathA ukta krama se hI kAdi cha: rAziyoM meM pratidina hrAsa hotA hai| yadyapi yaha sthUla mAna hai tathA sArvadezika nahIM hai phira bhI kucha kSetroM ke liye upayogI sAbita ho sakatA hai| vastuta: ye siddhAnta jaina jyotiSa ke atirikta anyatra kahIM bhI vyavahAra meM nahIM haiN| yahI kAraNa hai ki ina siddhAntoM kA adhika pracAraprasAra nahIM ho skaa| ina siddhAntoM para sopapattika vicAra karane kI mahatI AvazyakatA hai kyoMki sarala siddhAnta ko chor3akara isa prakAra ke durUha siddhAnta ko apanAne ke mUla meM koI na koI mahattvapUrNa uddezya rahA hogA jisakA jJAna satat jaina jyotiSa ke manthana se hI sambhava hai| sandarbha sUcI 1. lokAnAmantakRtkAla: kAlo'nyaH klnaatmkH| sa dvidhA sthUlasUkSmatvAnmUrtazravAmUrta sNjnykH|| sUryasiddhAnta (madhyamAdhikAra) 2. brAhmaM divyaM tathA painyaM prAjApatyacca gaurvm| sauracca sAvanaM cAndramAkSaM mAnAni vai nv|| sUryasiddhAnta 3. vArapravRttiH pragdeze kSapArdhe'bhyadhike bhvet| taddezAntara-nADIbhiH pazravAdUne vinirdishet|| sUryasiddhAnta 1.66 4. si. ziromaNi ma.a. 5. vicchia-kumbhAi tiye nisimuhi, visa dhaNuhi kakki tuli mjhe| maka-mihuNa-kanna-siMhe, nizi aMte saMkamai vaaro|| 6. dina zu.dI.pR.17

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AcArya kundakunda kI dRSTi meM samyagdarzana DaoN. vIrasAgara jaina yaha Alekha vidvAn lekhaka ne AcArya kundakunda ke dArzanika vaiziSTya viSayaka saMgoSThI meM carcita viSaya ko mAdhyama banAkara praznottara zailI meM lipibaddha kiyA hai aura isake mAdhyama se samyagdarzana viSayaka zaMkAoM kA AcArya kundakunda ke zAstrAnukUla samAdhAna prastuta kiyA hai| isake sAtha hI ratnatraya meM samyagdarzana ko sarvAdhika mahattva pradAna kiyA hai parantu yahA~ yaha dhyAna rakhanA cAhie ki AcArya jJAna aura cAritra kA mahattva kama nahIM kara rahe haiM apitu samyagdarzana kI nIMva para hI jJAna aura cAritra nirbhara karatA hai| AcArya ne jisa cAritra se bhraSTa hone kI bAta kI hai vaha dravya liMgI kA bAhya cAritra hai| anyathA 'cArittaM khalu dhammo' ke sAtha saMgati nahIM hogii| jJAna aura cAritra kA samyakpanA samyagdarzana para nirbhara hai isIlie AcArya ne apekSA vizeSa se aisA kahA hai| -sampAdaka AcArya kundakunda ne samyagdarzana para jitanA adhika jora diyA hai utanA jora dene vAlA dUsarA koI AcArya dikhAI nahIM detaa| samyagdarzana ke viSaya meM unhoMne yahA~ taka kaha diyA hai ki samyagdarzana se bhraSTa jIva hI vAstava meM bhraSTa hai, samyagdarzana se bhraSTa jIva ko nirvANa kI prApti nahIM ho sktii| cAritra se bhraSTa jIva to siddha ho jAte haiM, kintu samyagdarzana se bhraSTa jIva kathamapi siddha nahIM ho skte|' isa prakAra yahA~ unhoMne cAritra ko bhI gauNa kara diyA hai aura 'sIlapAhuDa' Adi kI aneka gAthAoM (gAthA-kramAMka 16,17,31 Adi) meM jJAna ko gauNa kara diyA hai| isa prakAra samyagdarzana-jJAna-cAritrarUpa trayAtmaka mokSamArga meM se bhI AcArya kundakunda ne samyagdarzana ko hI mukhyatA pradAna kI hai- yaha unakA bar3A dArzanika vaiziSTya hai jise syAdvAda-paddhati se dekhanA caahie| AcArya kandakanda ne samyagdarzana para itanA adhika bala pradAna kiyA hai ki isake hone para ve anya kucha bhI na hone para bhI saba kucha ho gayA mAnate haiM aura isake huye binA anya bahuta kucha hone para bhI ve kucha nahIM huA mAnate haiN| AcArya kundakunda ke anusAra samyagdRSTi jIva mukta ho cukA hai, kRtakRtya ho cukA hai, use aba kucha bhI karanA zeSa nahIM bacA hai; rAgAdi sahita hote huye bhI vaha rAgAdi-rahita hI hai, vaha zaMkA-kAMkSAdi-sahita hote hue bhI pUrNata: niHzaMka aura ni:kAMkSa hai|

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24 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 AcArya kundakunda ke anusAra saMsArI aura mukta jIvoM meM eka hI antara hai- jise samyagdarzana ho gayA vaha mukta hai cAhe vaha kaisA bhI ho, koI bhI ho, pakSI hI kyoM na ho aura jise samyagdarzana nahIM ho pAyA vaha saMsArI hai; cAhe vaha kaisA bhI ho, koI bhI ho, sarvAgamadhArI muni hI kyoM na ho| AcArya kundakunda ne anya jainAcAryoM kI bhA~ti mokSamArga ko guNasthAnoM ke 14 sopAnoM meM vibhAjita karake prastuta nahIM kiyA hai; kintu do hI bhAgoM meM sAre saMsAra aura mokSa kI pUrI vyavasthA ko spaSTa kara diyA hai| unake anusAra "samyagdRSTi mukta hai aura mithyAdRSTi saMsArI" basa itanA hI sampUrNa saMvidhAna hai| prazna- AcArya kundakunda ne rAgAdi-sahita hote huye bhI samyagdRSTi ko rAgAdirahita kaise kahA? uttara- AcArya kundakunda kA kahanA hai ki samyagdRSTi rAgAdi-sahita hotA hI nahIM, vaha bhoga bhogatA hI nahIM, ghara meM rahatA hI nahIM; rAgAdi karatA hI nahIM; use zaMkAkAMkSAdi hote hI nahIM, vaha to jala se bhinna kamalavat sarvathA ni:zaMka aura nirbhaya hotA hai| prazna- sarvAgamadhArI muni ko 'ajJAnI' aura 'saMsArI' kaise kahA? uttara- AcArya kundakunda kA mAnanA hai ki jo jIva abhI mithyAdarzana sahita hai, vaha paramArtha se muni huA hI nahIM hai, usake abhiprAya meM to abhI pUrNata: rAgAdi basate haiM; ata: vaha to ajJAnI aura saMsArI hI hai, cAhe vaha bAhara meM kitanA hI bar3A jJAnI-dhyAnI-tapasvI dikhAI de| prazna- kyA kAraNa hai ki AcArya kundakunda ne guNasthAna ke 14 sopAnoM ko aura samyagdarzana-jJAna-cAritra ko gauNa karake mAtra samyagdarzana para hI sarvAdhika bala pradAna kiyA hai? uttara- daraasala, yaha jIva bAhara meM bahuta kucha kara letA hai, bar3A jJAnI bana jAtA hai, bar3A cAritravAn bhI bana jAtA hai, para samyagdarzana prApta nahIM kara pAtA, ata: usakA sArA jJAna-cAritra niSphala hI raha jAtA hai| isake viparIta yadi koI jIva samyagdarzana kI prApti kara le to use jJAna-cAritra bhI eka na eka dina avazya hI prApta ho jAe~ge- isameM koI sandeha nahIM hai| jisa prakAra jisa vRkSa kI jar3a kaTa gayI ho, usake patte hare-bhare /jIvita dikheM to bhI use mRta hI samajhanA cAhie aura jisa vRkSa kI jar3a na kaTI ho, usake patte TUTa gaye hoM to bhI use jIvita hI samajhanA

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AcArya kundakunda kI dRSTi meM samyagdarzana : 25 caahie| usI prakAra jisakA mithyAtva calA gayA usakA saMsAra aba samApta hI samajhanA cAhie aura jisakA mithyAtva nahIM gayA usakA saMsAra harA-bharA hI samajhanA cAhie, kyoMki mithyAtva (mithyAdarzana) hI saMsAra - vRkSa kA mUla hai aura samyaktva (samyagdarzana) hI mokSataru kA mUla hai| isalie AcArya kundakakunda ko jora dekara kahanA par3A ki mokSAbhilASI jIva ko sarvaprathama samyagdarzana kI prApti kA udyama karanA caahie| samyagdarzana meM bhI mAtra vyavahAra samyagdarzana meM hI nahIM ruka jAnA cAhie, nizcaya samyagdarzana kI prApti kA udyama karanA cAhie / prazna- yaha samyagdarzana kaise prApta ho ? uttara- koI kisI ko samyagdarzana prApta nahIM karA sakatA / samyagdarzana prApta karane hetu to jIvAdi sAta tattvoM kA samIcIna zraddhAna karanA hotA hai / umAsvAmI Adi sabhI jainAcAryoM kA spaSTa mata hai| jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa - ina sAta tattvoM kA samIcIna zraddhAna karane se hI samyagdarzana kI prApti hotI hai| AcArya kundakunda to isa viSaya meM bhI eka sArabhUta vizeSa bAta yaha kahate haiM ki jo eka AtmA kA zraddhAna karatA hai use sabhI tattvoM kA zraddhAna prApta ho jAtA hai, ataH tuma to eka AtmA kA hI samIcIna zraddhAna karo, anubhavAtmaka zraddhAna karo, isI se tumheM sAta tattvoM kA samIcIna zraddhAna tathA jJAna hokara nizcaya samyagdarzana kI prApti hogI / prazna- hameM sAta tattvoM kA samIcIna zraddhAna kaise ho sakatA hai ? uttara- ukta sAta tattvoM ke samIcIna jJAna se hI unakA samIcIna zraddhAna ho sakatA hai, anya koI upAya nahIM hai| jJAna ke binA hone vAlI zraddhA samIcIna zraddhA nahIM hai, andha zraddhA hai / samyagdarzana kI prApti to ukta jIvAdi sAta tattvoM ke samIcIna zraddhAna se hI hotI hai| prazna- kyA jainazAstroM meM kisI prakAra kA koI yama-niyama, japa-tapa, maMtra-taMtrAdi kucha aisA batAyA gayA hai, jisase samyagdarzana kI prApti ho sake ? uttara- nahIM, samyagdarzana kI prApti kA aisA koI cAmatkArika upAya nahIM hai| kisI bhI prakAra ke zarIra-mana-vANI kI bAharI kriyA se samyagdarzana nahIM hotaa| kisI bhI prakAra ke yama-niyamAdi, mantra-tantra, japa-tapa yA vrata-upavAsa Adi se bhI samyagdarzana kI prApti nahIM hotI / jainazAstroM meM jo yama-niyama, japa-tapa Adi kI

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26 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 bAta AtI hai vaha to rAgAdi miTAne ke lie hai aura rAgAdi ke haTane para samyagdarzana hotA hai arthAt yama, niyamAdi paramparayA kAraNa haiN| vastuta: sacce deva/ zAstra/ guru ke mAdhyama se jIvAdi sAta tattvoM kI sahI-sahI jAnakArI prApta kareM, pazcAt use svayaM tarka-yukti ke dvArA anAgrahI bhAva se parIkSA karake svIkAra kareM, tabhI sAta tattvoM kA samIcIna jJAna evaM zraddhAna ho sakatA hai| isa prakAra samyagdarzana kI prApti hetu jIvAdi sAta tattvoM ke samIcIna jJAna hetu nirantara adhyayana-manana cintana-parIkSaNa rUpa prayatna karate rahanA caahiye| isI se eka dina darzanamohanIya karma (mithyAtva) kA upazama yA kSayopazama yA kSaya hokara upazama yA kSayopazama yA kSAyika samyagdarzana kI prApti hotI hai| samyagdarzana yadi kSayAtmaka (kSaNika samyagdarzana) hai taba to vaha kRtakRtya huA smjho| yadi upazamAtmaka hai to usakA patana bhI nizcita hai| hA~ yaha avazya hai ki vaha kAlAntara meM puna: samyagdarzana prApta karake ratnatraya pUrNa kara letA hai| prazna- acchA aba anta meM eka prazna kA uttara aura diijie| bahuta se loga kahate haiM ki kisI anya dharma ke sAdhu yA deva ko namaskAra karane se samyagdarzana naSTa ho jAtA hai- kyA yaha satya hai? uttara- dekhie, AcArya kundakunda ne (samayasAra, gAthA 220 se 223 taka meM) isa prazna kA bhI bar3A acchA uttara diyA hai ki zaMkha cAhe kAlI miTTI khAye yA pIlI miTTI khAye, para usase vaha kAlA yA pIlA nahIM hotA tathA jaba use kAlA/ pIlA honA hotA hai to binA kAlI/pIlI miTTI khAkara hI ho jAtA hai| isI prakAra samyagdarzana kA sambandha vastuta: antaraMga zraddhA se hai| jabataka vaha zraddhA sahI hai tabataka samyagdarzana kadApi naSTa nahIM hotA aura yadi mithyA ho gaI to samyagdarzana ko naSTa hone se koI nahIM roka sktaa| samyagdarzana kA sambandha bAhya kriyA se nahIM hai, tathApi upacAra se zAstroM meM isaprakAra ke kathana pAe jAte haiM ki rAgIdveSI deva-zAstra-guru ko praNAmAdi karane se samyagdarzana naSTa ho jAtA hai| rAgI-dveSI deva-zAstra-guru ko praNAmAdi karane se apanI zraddhA meM rAga-dveSa meM upAdeyabuddhi jAgRta hone kI sambhAvanA rahatI hai, isalie samyagdRSTi jIva bhaya, AzA, snehAdi kAraNoM se bhI rAgI-dveSI deva-zAstra-guru ko praNAmAdi karane se bacate haiN| ziSTAcAra yA lokAcAra ke vaza kucha karanA par3e to use ve apanA aticAra mAnate haiN|' isa taraha kundakundAcArya ne samyagdarzana ke mahattva ko prakaTa kiyA hai parantu isakA tAtparya yaha nahIM hai ki jJAna aura cAritra kI upekSA kI hai| vastutaH samadarzana se hI jJAna aura cAritra meM samyakpanA AtA hai| ataH ratnatraya hI mukti kA mArga hai|

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AcArya kundakunda kI dRSTi meM samyagdarzana : 27 sandarbha sUcI 1. daMsaNabhaTThA bhaTThA daMsaNabhaTThassa Natthi nnivvaannN| sijhaMti cariyabhaTThA daMsaNabhaTThA Na sijhNti|| SaTprAbhRtam, 1/3 2. daMsaNamUlo dhammo -daMsaNapAhuDa, gAthA-2 3. (ka) tattvArthazraddhAnaM samyagdarzanam- tattvArthasUtra, 1/2 (kha) tannisargAdadhigamAdvA -vahI, 1/3 (ga) jIvAjIvAsravabandhasaMvaranirjarAmokSAstattvam -vahI, 1/4 4. zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavA smygdRsstterticaaraaH|| -vahI, 7/8

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jaina darzanAnusAra vartamAna meM dharmadhyAna siddhi ke pramANa DaoN0 anekAnta kumAra jaina jaina darzana meM dhyAna ke cAra bheda batalAye gaye haiM- Arta, raudra, dharma aura shukl| inameM se lekhaka ne isa Alekha meM dharmadhyAna ko vistAra se vivecita kiyA hai| dharmadhyAna ke cAroM prakAroM kA vivecana karate hue batalAyA hai ki paJcama kAla ke anta taka dharmadhyAna rhegaa| dharmadhyAna kisa guNasthAna taka rahatA hai aura kinako dharmadhyAna hotA hai isa viSaya ko bhI siddha kiyA hai| -sampAdaka paJcama kAla meM bhArata kSetra se koI bhI jIva mokSa nahIM jAegA- isa prakAra ke brahma vAkya kA udghoSa hote hI sAmAnya janoM meM yaha AzaMkA utpanna hone lagatI hai ki saba kucha to mokSa ke lakSya se hI kiyA jAtA hai, yadi vartamAna meM jaba kAladoSa ke kAraNa vaha mArga avaruddha hI hai taba dharmAdi karane se kyA lAbha? hama kyoM kareM mukti kI nirarthaka abhilASA? vartamAna meM cala rahe tapa, dhyAna, pUjA-pATha tathA anya kriyAe~ kyA ye saba lakSyahIna haiM? kyoM dIkSA grahaNa kareM? kyoM baneM muniAryikA? vratadhAraNa karane se kyA lAbha? ityAdi prazna mana meM uThate haiN| yahA~ yaha bAta sahI hai ki paJcama kAla meM sAkSAt mukti sambhava nahIM hai kintu dharma nahIM ho sakatA aisI bAta nahIM hai| paJcama kAla lagabhaga 21000 varSoM kA hai aura abhI lagabhaga DhAI hajAra sAla hI bIte haiN| mukti ke niSedha ke ukta tathya ke sAtha-sAtha yaha bhI udghoSa hai ki paJcama kAla ke anta taka vItarAgI digambara saMtoM kA sadbhAva banA rhegaa| dharma tathA dharmadhyAna kI vizuddha prakriyAoM ke dvArA sAdhaka kalyANa patha para agrasara rheNge| AcArya devasena ke 'tattvasAra' tathA usapara AcArya vizuddha sAgara munirAja kI vyAkhyA 'tattvadezanA' meM caudahavIM, pandrahavIM tathA solahavIM gAthA meM isa viSaya para vizeSa rUpa se cintana kiyA gayA hai| anya granthoM jaise dravyasaMgraha TIkA, nayacakra (bRhad), mokSapAhuDa, jJAnArNava, tattvAnuzAsana Adi granthoM meM bhI isa viSaya para vicAra vimarza kiyA gayA hai| jainadarzana meM dhyAna kA svarUpa jainadarzana meM 'ekAgracintAnirodho dhyAnam'' tathA 'cittavikSepatyAgo dhyAnam' ityAdi lakSaNa kahakara yaha kahA gayA hai ki "ekAgratA kA nAma dhyAna hai'| vaha ekAgratA kaI taraha kI ho sakatI hai| zubha rUpa bhI ho sakatI hai, azubha rUpa bhI ho sakatI

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jaina darzanAnusAra vartamAna meM dharmadhyAna siddhi ke pramANa : 29 hai| yadi vaha ekAgratA zubha rUpa hai to vaha prazasta hai tathA kalyANakArI hai, yadi vaha ekAgratA azubha hai to aprazasta hai tathA saMsAra ko bar3hAne vAlI hai| ina zubha tathA azubha se pare yadi ekAgratA zuddha svarUpa hai to vaha mukti pradAyinI hai| mukhya rUpa se 'ArttaraudradharmyazuklAni' (tattvArthasUtra, 9/28)- ye cAra prakAra ke dhyAna mAne gae haiM jisameM ArtadhyAna aura raudradhyAna ye do to aprazasta haiM tathA dharmadhyAna tathA zukladhyAna ye do dhyAna prazasta haiM aTTaM ca ruddasahiyaM doNNivi jhANANi appasatthANi / dhamma sukkaM ca duve pasatthajhANANi Ne yANi / / (mU0 A0, 394) ArtadhyAna- duHkha meM jo dhyAna hotA hai, vaha ArtadhyAna hai| raudradhyAna- krUratA rUpa pariNAma meM jo dhyAna hotA hai, vaha raudradhyAna hai| dharmadhyAna- jo dharma se yukta dhyAna hai, vaha dharma dhyAna hai| zukladhyAna- jisakA sambandha zuci guNa se hai, vaha zukla dhyAna hai|' inake pratyeka ke aneka bheda haiM kintu yahA~ abhI hama mAtra dharmadhyAna kI carcA kreNge| dharmadhyAna- dhyAna hara kSaNa calatA hai| kisI na kisI viSaya meM hara kSaNa mana aTakA rahane ke kAraNa vyakti ko koI na koI dhyAna banA rahatA hai| yadi vaha dhyAna rAgadveSa mUlaka hai to mokSa mArga kI dRSTi se isa taraha ke sabhI dhyAna aniSTa haiM tathA heya haiN| jainendra kozakAra (bhAga 2/476)likhate haiM ki sAdhaka sAmyatA kA abhyAsa karane ke lie jisa dhyAna ko dhyAtA hai, vaha dharmadhyAna hai| abhyAsa dazA samApta ho jAne para pUrNa jJAtA-draSTA bhAvarUpa zukladhyAna ho jAtA hai| isIlie kisI apekSA se dharma aura zukla donoM dhyAna samAna haiN| dharmadhyAna do prakAra kA hai- bAhya va aadhyaatmik| vacana va kAya para se sarva pratyakSa hone vAlA bAhya aura mAnasika cintana rUpa AdhyAtmika hai| dharmadhyAna kA lakSaNa- bhagavatI ArAdhanA meM likhA haiM ki jisase dharma kA parijJAna hotA hai vahI dharmadhyAna kA lakSaNa hai| rayaNasAra meM kahA hai ki mumukSu jIvoM ke lie samyagjJAna hI dharmadhyAna hai| jJAnArNava meM AcArya zubhacandra mAnate haiM ki puNya rUpa Azaya ke vaza se tathA zuddha lezyA ke avalambana se aura vastu ke yathArtha svarUpa cittavana se utpanna huA dhyAna prazasta kahalAtA hai| dravyasaMgraha TIkA meM likhA hai- 'paJca parameSThI kI bhakti Adi tathA unake anukUla zubhAnuSThAna (pUjA, dAna,

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30 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 abhyutthAna, vinaya Adi) bahiraMga dharmadhyAna hotA hai|9 tattvadezanA meM AcArya vizuddha sAgara jI kahate haiM, 'jaba saMsAra kI saba kriyAe~ banda ho jAyeMgI, taba dharma prArambha ho jaaegaa|'12 dharmadhyAna kA cihna- dharmadhyAna kI pahacAna batAte hue dhavalAkAra kahate haiM ki Agama, upadeza aura jinAjJA ke anusAra nisarga se jo jina bhagavAna ke dvArA kahe gae padArthoM kA zraddhAna hotA hai vaha dharmadhyAna kA liMga hai| jina aura sAdhu ke guNoM kA kIrtana karanA, prazaMsA karanA, vinaya-dAnasampannatA, zruta, zIla aura saMyama meM rata honA, ye saba bAteM dharmadhyAna meM hotI haiN| tattvadezanA ke anusAra 'acche vicAra dharma haiN| mArga meM kisI jIva para karuNA karanA, kisI kI sahAyatA karanA dharma hai| prANimAtra ke prati samadRSTi honA, pariNAmoM meM nirmalatA kA honA hI dharma hai| jise ADambaroM meM bA~dhakara rakhA hai vaha dharma nahIM hai'|14 dharmadhyAna ke bheda- tattvArthasUtra meM dharmadhyAna ke cAra bheda kahe haiN|5(1) AjJA, (2) apAya, (3) vipAka, (4) saMsthAna / rAjavArtika meM 'dharmadhyAnaM dazavidham' kahakara dasa bheda mAne haiN|6- cAritrasAra meM bAhya tathA AdhyAtmika ke bheda se dharmadhyAna do prakAra kA mAnA hai tathA AdhyAtmika dharmadhyAna ke daza bheda mAne haiN| (1) apAya vicaya, (2) upAya vicaya, (3) jIva vicaya, (4) ajIva vicaya, (5) vipAka vicaya, (6) virAga vicaya, (7) bhava vicaya, (8) saMsthAna vicaya, (9) AjJA vicaya, (10) hetu vicy| tattvadezanA meM uparyukta cAra bhedoM ko saMkSipta tathA sarala bhASA meM isa prakAra samajhAyA gayA hai1. AjJA vicaya- jaisA jinendra deva ne kahA, vaisA hI mAna lenaa| yaha isI prakAra hai kyoMki jinendra bhagavAn anyathAvAdI nahIM hote| isa prakAra ke zraddhAna se artha kI avadhAraNa karanA AjJA vicaya dharmadhyAna hai| 2. apAya vicaya- jo mithyAtva meM haiM, ve vahA~ se kaise nikala sakeM, isa prakAra kA cintana apAya vicaya dharma-dhyAna hai| 3. vipAka vicaya- yaha jo hamArA udaya cala rahA hai, yaha hamAre hI pUrvakRta karmoM kA phala hai, hama svayaM hI isake jimmedAra haiM aura hameM hI sahana karanA hogaa| isa prakAra karmoM ke phala kA vicAra karanA vipAka vicaya dharma-dhyAna hai|

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jaina darzanAnusAra vartamAna meM dharmadhyAna siddhi ke pramANa : 31 4. saMsthAna vicaya- loka ke AkAra aura usakI dazA kA cintana karanA saMsthAna vicaya dharmadhyAna hai| samyak dRSTi jIva, paJcama kAla ke yogI isa prakAra dharmadhyAna ke mAdhyama se apane karmoM kI nirjasa karate hue mokSa-mArga para acala rUpa se calate rahate haiN| paJcama kAla meM dharmadhyAna jo zaMkAe~ hamAre mana meM uThatI haiM, una zaMkAoM ko jainAcArya pUrva meM hI uThAkara unakA samAdhAna bhI TIkAoM meM karate Ae haiN| dravyasaMgraha kI TIkA meM isa prakAra kA zaMkA-samAdhAna draSTavya hai|" tattvasAra meM AcArya devasena kahate haiM'arthAt Aja bhI ratnatrayadhArI manuSya AtmA kA dhyAna kara svargaloka ko jAte haiM aura vahA~ se cyuta hokara uttama manuSya kula meM janma lekara nirvANa ko prApta karate haiN|'20 tattvadezanAkAra likhate haiM. 'aisA mata mAna lenA ki paJcamakAla meM dharmadhyAna nahIM hotA, aisI zaMkA bhI mata kara lenaa| saMyama aura sAdhanA para avizvAsa use hI hotA hai jo saMyama aura sAdhanA se rikta hotA hai| jo viSaya bhogoM kA kIr3A hai, use saMyama nahIM dikhtaa| apane asaMyama aura viSaya-kaSAyoM ke poSaNa ke lie caturthakAla jaisA kArya karatA hai|' mokSapAhuDa meM AcArya kundakunda spaSTa udghoSaNA kara rahe haiM21isa bharata kSetra meM duSamakAla meM bhI AtmasvabhAva sthita sAdhu ko dharmadhyAna hotA hai jo aisA nahIM mAnatA vaha ajJAnI hai| tattvadezanAkAra kahate haiM- 'dharmadhyAna to paJcama kAla ke anta taka hogA aura dharmadhyAna ko mAnane vAle zrAvaka aura sAdhu donoM hoNge| jo isa bAta ko nahIM mAnatA hai use bhagavAn kundakunda svAmI ne mithyAdRSTi kahA hai| isalie yadi zAzvata sukha ko cAhate ho to rAga, dveSa aura moha ko chor3akara sadA dhyAna kA abhyAsa karo aura apane AtmA kA dhyAna kro|' 22 aSTapAhuDa kA ullekha karate hue tattvadezanAkAra likhate haiM ki 'Aja bhI tIna ratnoM se yukta nirgrantha muni AtmA kA dhyAna kara svargaloka prApta kara letA hai| vartamAna meM bhI muni utkRSTa sAdhanA kara leM to lokAntika devoM ke pada ko prApta hote haiM aura vahA~ se cyuta hokara nirvANa ko prApta hote haiM / guNasthAnoM kI apekSA dharmadhyAna jinAgama meM vAstavika dharmadhyAna mithyAdRSTi ko nahIM hotA- aisA kahA hai| jJAnArNava meM kahA gayA hai ki jo puruSa sAkSAt ratnatraya ko prApta hokara dhyAna karanA cAhatA

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32 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 hai, vaha mUrkha AkAza ke phUloM se bandhyAputra ke lie seharA banAnA cAhatA hai| dRSTi kI vikalatA se vastu samUha ko apanI icchAnusAra grahaNa karane vAle mithyAdRSTiyoM ke dhyAna kI siddhi svapna meM bhI nahIM hotI hai| siddhAnta meM dhyAna mAtra mithyAdRSTiyoM ke hI nahIM niSedhate haiM, kintu jo jinendra bhagavAn kI AjJA ke pratikUla haiM tathA unakA citta calita hai aura jaina sAdhu kahalAte haiM, unake bhI dhyAna kA niSedha kiyA jAtA hai, kyoMki unake dhyAna kI siddhi nahIM hotI ratnatrayamAsAdya yaH sAkSAddhayAtu micchati / khapuSpaiH kurute mUDhaH sa bandhyAsutazekharam / / durdRzAmapi na dhyAnasiddhiH svapne'pi jAyate / gRhNatAM dRSTivaikalyAdvastujAtaM yadRcchayI ||8| dhyAnataMtraM niSedhyante naite mithyAdRzaH param / munayo'pi jinezAjJApratyanIkAzcalAzayAH / / 30 / / sarvArthasiddhi ke anusAra dharmadhyAna avirata, dezavirata, pramattasaMyata aura apramattasaMyata jIvoM ko hotA hai / 24 rAjavArtika meM bhI kahA hai ki zreNI car3hane se pUrva dharmadhyAna hotA hai'zreNyArohaNAtprAgdharmyaM'15 dhavalA meM caturtha guNasthAna se dasaveM guNasthAna taka dharmadhyAna kI pravRtti svIkAra kI gaI hai - asaMjadasammAdiTThi saMjadAsaMjadapAmatta saMjadaappamattasaMjada - apuvvasaMjadaaNiyaTTisaMjada - suhumasAMparAiyakhavagova - sAmaesu dhammaJjhANasya pavRtti hodi ti jiNAvaesAdo 26 / tattvadezanAkAra likhate haiM, 'caturthaguNasthAnavartI jIva ke upacAra se dharmadhyAna kahA hai| chaThaveM guNasthAna meM bhI dharmadhyAna nahIM kahA hai, kyoMki yahA~ bhI ArttadhyAna kA aMza hotA hai| zuddha dharmadhyAna to sAtaveM guNasthAna meM hI hotA hai / ' " 127 isa prasaMga meM rAjavArtikakAra kA eka zaMkA samAdhAna draSTavya hai 18 - kazcidAhadharmapramattasaMyattasyaiveti; tanna; kiM kAraNam ? pUrveSAM vinivRttiprsnggaat| asaMyatasamyagdRSTi - saMyatAsaMyata- pramattasaMyatAnAmapi dharmadhyAnamiSyate samyaktvaprabhavatvAt / isa prakAra yahA~ dhyAna, dharmadhyAna tathA paJcamakAla meM bhI dharmadhyAna kI siddhi tathA usakI sArthakatA ke kucha pramANa hamane dene kA prayAsa kiyA hai| jinAgama meM paga

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jaina darzanAnusAra vartamAna meM dharmadhyAna siddhi ke pramANa : 33 paga para aisI aneka carcAyeM milatI haiM jinase vartamAna meM bhI dharma sAdhanA kI sArthakatAyeM batalAI gaI haiN| maiM to yaha kahanA cAhatA hU~ ki mokSa kaba aura kaba nahIM hameM ina praznoM meM ulajhanA hI nahIM caahie| vartamAna meM bhI yadi saMsAra meM rahate hue sukhazAnti kI yatkiJcit upalabdhi hameM ho sakatI hai to usakA upAya bhI yahI zuddha sAtvika AdhyAtmika jaina jIvana zailI hai| vItarAgatA kA avalambana lekara zrAvakAcAra aura mUlAcAra kA niraticAra pAlana, zrutAbhyAsa, dhyAna-yoga sAdhanA manuSya ko manuSya ke rUpa meM pUrNa hone aura utkRSTatama jIvana jIne kA eka sArthaka upAya hai| jo ye kara pA rahe haiM ve dravya na sahI para bhAva mokSa meM to virAja hI rahe haiM, aisA merA mAnanA hai| sandarbha sUcI 1. tattvArthasUtra, 9/27 2. sarvArthasiddhi, 9/20/439/8 3. tatra puNyAzayaH puurvstvipksso'shubhaashyH| zuddhopayoga saMjJo yaH sa tRtIyaH prkiirtitH|| -jJAnArNava, 3/28 4. RtaM duHkham, ardanamartirvA, tatra bhavamArtam -sarvArthasiddhi, 9/28/874 5. rudraH krUrAzayastasya karma tatra bhavaM vA raudram -vhii| 6. dharmAdanapetam dharmyam -vhii| 7. zuciguNayogAcchuklam -vahI 8. bhagavatI ArAdhanA, 1709 9. pAvAraMbhaNivittI puNNAraMbhapauttikaraNaM pi| NANa dhammajjhANaM jiNabhaNiyaM svvjiivaannN|| -rayaNasAra 79 10. jJAnArNava, 3/29 11. dravyasaMgraha TIkA, 48/205/3 12. tattvadezanA, pR0 32 13. dhavalA, 13/5, 4, 26 / gA0 54-55 14. tattvadezanA, pR0 32 15. tattvArthasUtra, 9/36 16. rAjavArtika, 1/7/14/40/16 17. cAritrasAra, 172/4 18. tattvadezanA, pR0 30

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34 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 19. 'athamataM-mokSArthaM dhyAnaM kriyate, na cAdhakAle mokSo'stiH dhyAnen kiM prAyojanam ? naivaM adyakAle'pi paramparayA moksso'sti| katha miticen, svazuddhAtmabhAvanAbalena saMsArasthitiM stokaM kRtvA devalokaM gacchati, tasmAdAgatya manuSyabhave ratnatrayabhAvanAM labdhvA zIghraM mokSaM gcchtiiti|' dravyasaMgraha, 57/233/11 20. ajjavi tirayaNavaMtA appA jhAuNa jaMti surloe| tattha cuyA maNuyatte uppajjiya lahahi NivvANaM // tattvasAra, gA0 15 21. bharahe dussamakAle dhammajjhANaM havei saahuss| taM appasahAvadvide Na hu maNNAi so vi aNNANI // mokSapAhur3a, gA0 76 22. tattvadezanA, pR0 35 23. vahI, pR0 34 24. sarvArthasiddhi, 9/36/450/5 25. rAjavArtika, 9/37/453/6 sa0 si0 tathA 9/37/2/633/3 za0 vA0 26. dhavalA, 13/5,4,26/74/10 27. tattvadezanA, pR0 30 28. rAjavArtika, 9/36/13/632/17

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DaoN0 hamalatA vipAkasUtra meM varNita cikitsA vijJAna DaoN0 hemalatA boliyA viduSI lekhikA ne vipAkasUtra ko mAdhyama banAkara jo Ayurveda sambandhI cikitsA paddhati ko adhyAtma ke sAtha jor3A hai vaha sarAhanIya hai| rogoM ke prakAra, unake upacAra kI vidhi Adi viSayoM ko isameM samAhita kiyA gayA hai| ye roga kyoM hote haiM, inake kAraNoM para bhI jainakamasiddhAnta ke AdhAra para dRSTAntapUrvaka samAdhAna kiyA gayA hai| -sampAdaka vartamAna meM vizva mAnacitra para jo dRzya aMkita hai usase to hama saba bhalI-bhA~ti paricita haiN| Aja vaijJAnika AviSkAroM ke kAraNa bhautika samRddhi to bar3hI, kintu jIvana meM vilAsitA chA gaI aura dRSTi bhautikavAdI ho gaI hai| AdhyAtmikatA, zraddhA aura vizvAsa to mAno bIte dinoM kI bAta ho| vijJAna ke bar3hate varcasva ke kAraNa Aja pratyeka vicAra/vastu ko tarka kI kasauTI para kasA jAne lagA hai| parantu hameM yaha sadaiva yAda rakhanA cAhiye ki zAstra kabhI purAtana nahIM hote haiN| unameM nihita jJAna zAzvata aura sArvakAlika hotA hai| vyakti cAhe jisa nikaSa para use kase vaha kharA aura nita-nUtana hI pratIta hotA hai| usakI upAdeyatA aura mahattA meM uttarottara abhivRddhi hotI rahatI hai| jainamatAvalambiyoM kA 'vipAkasUtra' eka aisA Agama grantha hai jo dhArmika- dArzanika hone ke sAtha hI vaijJAnika bhI hai| isameM varNita vividha kathAoM ke mAdhyama se vijJAna kI aneka vidhAoM kA samyak nirUpaNa kiyA gayA hai| isakA mukhya pratipAdya viSaya zubhAzubha karmoM ke vipAkoM (phaloM) kA nirUpaNa hai, jo karma-vijJAna kA hI viSaya hai| isa Agama meM karma-vijJAna ke sAtha-sAtha vaidyakazAstra/cikitsAvijJAna, matsyabandhavijJAna Adi kA bhI sundara nirUpaNa dekhane ko milatA hai| zubhAzubha karmoM kA sIdhA sambandha hamAre svAsthya se kaise hai? yaha vipAkasUtram meM varNita kathAoM se jJAta hotA hai| prastuta zodhAlekha kA vivecya viSaya vaidyakazAstra hai| vaidyakazAstra ke aparanAma Ayurveda, svAsthya vijJAna, zarIravijJAna, cikitsAzAstra yA cikitsAvijJAnAdi haiN| 'vipAkasUtra' ke duHkhavipAka zrutaskandha aura sukhavipAka zrutaskandha ke 10-10 adhyayanoM meM kramaza: zarIra-saMsthAna prApti ke kAraNa aura prakAra, roga ke kAraNa evaM prakAra, Ayurveda ke aSTAMga prakAroM, vaidyaka/cikitsaka ke prakAra, rogopacAra vidhi Adi kA sAMgopAMga vivecana haizarIrasaMsthAna- zarIra kI racanA-vizeSa ko saMsthAna kahate haiN| jainAgama meM ye chaha

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36 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 prakAra ke mAne gae haiM:- 1. samacaturasra, 2. nyagrodha-parimaNDala (vaTavRkSavat), 3. sAdi (zAlmalIvRkSavat) yA sAcIsaMsthAna, 4. kubjakasaMsthAna, 5. vAmanasaMsthAna tathA 6. hunnddksNsthaan| 'vipAkasUtra' ke sukhavipAka zrutaskandha ke dasaveM adhyayana meM 'samacaturasra saMsthAna' prApti ke kAraNoM kA samyak pratipAdana kiyA gayA hai jisake anusAra mAnava ko isa saMsthAna kI prApti utkRSTa dAnAdi karma ke dvArA prApta hotI hai| subAhukumAra, bhadranandikumAra, sujAtakumAra, jinadAsakumAra, dhanapatikumAra, mahAbalakumAra, mahAcandrakumAra aura varadattakumAra ko pUrvabhavoM meM kiye gae dAnAdi karma ke kAraNa hI samacaturasrasaMsthAna kI prApti huii| duHkhavipAka nAmaka prathama zrutaskandha ke prathama adhyayana meM nirUpita mRgAputra kathA se jJAta hotA hai ki vaha ikkAI nAmaka mANDalika zAsaka ke bhava meM aneka duSkarma kara harSita huA thA, phalataH usako unhIM pApakarmoM ke vipAka ke rUpa meM 'huNDakasaMsthAna' kI prApti huii| isa saMsthAna vAle kI AkRti dekhane meM bIbhatsa hotI hai| jisa pramANa meM zarIra ke aMga-upAMgoM kI racanA honI cAhie usakA isameM abhAva hotA hai arthAt aMgopAMgoM kI AkRtiyA~ mAtra hotI haiN| zubhAzubhamizrita karma ke udaya se uparyukta do saMsthAnoM ko chor3akara zeSa saMsthAnoM kI prApti hotI hai| rogakAraNa- vaidyakazAstra/Ayurveda ke anusAra vAta-pitta-kapha kI viSamatA se zarIra vyAdhigrasta hotA hai| parantu 'vipAkasUtra' meM varNita kathA prasaMgoM se jJAta hotA hai ki roga kA prabalatama kAraNa azubhakarmodaya hai| azubha/pApakarmodaya ke anekavidha-kAraNoM meM jahA~ anyAya, atyAcAra, pApAcAra, viSayabhoga sevana Adi haiM vahIM mAMsAhAra kA upadeza, bhale hI vaha upadeza upacAra hetu hI kyoM na ho, svayaM svAda lekara mAMsAhAra karanA Adi bhI pramukha kAraNa hai| mRgAputra' ne ikkAI mANDalika ke bhava meM janatA para anekavidha atyAcAra kie, kara lagAyA, pApakarma karane vAloM kA poSaNa kiyaa| phalataH usI bhava meM solaha asAdhya rogoM se AkrAnta huaa| umbaradatta ne dhanavantari vaidya ke bhava meM cikitsA ke rUpa meM vizeSa rUpa se mAMsAhAra kA upadeza diyA aura svayaM bhI mAMsAhAra kiyA, pariNAmasvarUpa vaha bhI ikkAI mANDalikavat anekavidha asAdhya rogoM se grasta huaa| zauryadatta matsya-mAMsa kA vikraya to karatA hI thA sAtha hI vaha matsya-mAMsa kA bahuta zaukIna thaa| phalata: machalI kA kA~TA usake gale meM laga gayA aura asIma vedanA kA pAtra bnaa| aMjUdevI pRthvIzrI nAmaka gaNikA ke bhava meM viSayabhoga meM magna thii| phalataH 'yonizUla' roga se pIr3ita ho apAra kaSTa bhogaa|

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vipAkasUtra meM varNita cikitsA-vijJAna : 37 roga/vyAdhi ke prakAra yA nAma-roga yA vyAdhiyA~ aneka haiN| ataH unakI parigaNanA sambhava nahIM hai tathApi 'vipAkasUtra' meM mukhya evaM asAdhya rogoM kA sthAna-sthAna para varNana hai| vizeSa rUpa se mRgAputra, umbaradatta aura aMjUdevI adhyayanoM meM tathA prasaMgavaza ujjhitadAraka adhyayana meM vijayamitra nAmaka mahIpAla kI zrIdevI ke rogagrasta hone kA varNana hai, yathA- 1. sAse (zvAsa= dama phUlanA yA damA), 2. kAse (kAsa= kapha bar3hanA yA khA~sI Adi), 3. jare (jvara= bukhAra yA tApa), 4. dAhe (dAha= zarIra meM jalana honA), 5. kucchile (kukSizUla= vRddhigata vAyu se hradaya, pArzva, pRSTha Adi meM pIr3A honA), 6. bhagandare (bhagandara= guhya sthAna yA aNDakoza ke madhyavartI sthAna ko jo vidIrNa kare), 7. arisA (arza= bavAsIra yA gudA meM massoM kA honA), 8. ajIrae (ajIrNa= bhukta bhojana kA pAcana na honA), 9. diTThI (dRSTizUla= netra lAla honA), 10. muddhasUle (mUrdhazUla= mastaka pIr3A), 11. aroyae (arocaka= bhojana meM aruci), 12. acchiveyaNA (abhivedanA= netra pIr3A), 13. kannaveyaNA (karNazUla= karNavedanA), 14. kaMDU (kaNDU= khujalI), 15. udare (udakodara jalodara, peTa kA phUlanA) aura 16. koDha ( kuSTha =koddh')|10 anyatra rogoM ke anya nAma bhI milate haiMzophavAn (zarIra kA sUjanA), zUnamukha (sUje mukha vAlA), zaTitahastAMguli (hAtha kI aMguliyoM kA sar3anA), zaTitapAdAMguli (sar3e pairAMgulivAlA), zaTitakarNanAsikA (sar3e kAna-nAka vAlA), rasI- pIva bahanA, ghAva meM kIr3e bulabulAnA, mukha se lAra TapakanA, pIba ke kulle karanA, khUna ke kavala, kITa kavala, agnikavyAdhi (bhasmaka roga), yonizUla' aadi| yonizUla roga kevala striyoM ko hI hotA hai| uparyukta sabhI rogoM ko Ayurveda meM lakSaNa evaM upacAravidhi kI dRSTi se ATha bhAgoM meM vibhAjita kiyA gayA hai jinheM aSTAGga kahate haiM - 1. kaumAra bhRtya, 2. zalAkya (nAka, kAna aura mukha ke rogoM kA upacAra), 3. zAlyahatya (zalya nikAlane kI vidhi kA varNana), 4. kAyacikitsA (jvarAdi upacAra), 5. jAMgula (sarpa, kITAdi viSaile jantuoM ke viSa utArane kI vidhi), 6. bhUtavidyA (mAnasika rogopazamana vidhi), 7. rasAyana (AyurakSaka, medhAvardhaka aura roga dUra karane ke rasAyana nirmANavidhi aura prayogavidhi), 8. vAjIkaraNa (vIryavRddhi ke upAyoM kA nirUpaNa) meM vibhAjita kiyA gayA hai, jinheM aSTAGga kahA jAtA hai|12 / rogiyoM ke prakAra jitane roga hote haiM unake AdhAra para rogI bhI anekavidha hote haiN| parantu 'vipAkasUtra' meM mukhyatayA rogI kitane prakAra ke hote haiM, unakA bhI nirUpaNa dekhane ko milatA

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38 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 hai| durbala, glAna (zokajanya pIDAyukta yA kSINa harSa vAle), vyAdhita/bAdhita (kor3ha, jvara, zvAsa, dAha, atisAra Adi se pIr3ita vyAdhita aura lU Adi se bAdhita), rogI (sAmAnya jvarAdi se pIr3ita) aura Atura (asAdhya roga grasta) ke bheda se rogI pA~ca prakAra ke hote haiN|93 vaidyoM yA cikitsakoM ke prakAra sAmAnyatayA cikitsaka yA vaidya do prakAra ke hote haiM- (1) variSTha yA roga vizeSajJa, (2) kaniSTha/laghu/vaidyakaputra- sAmAnya roga vishessjny| vipAkasUtra meM cAra prakAra ke vaidya mAne gae haiM- (1) vaidya- vaidyakazAstra aura cikitsA donoM meM nipuNa ho, vaha vaidya kahalAtA hai, (2) jJAyaka- kevala zAstra kuzala ho, vaha jJAyaka kahalAtA hai, (3) cikitsaka- mAtra cikitsA pravINa ho, vaha cikitsaka kahalAtA hai, (4) dhanvantari- jo Ayurveda ke aSTAGga meM pUrNa siddhahasta ho jisakA sparza sukhaprada, zubha, ziva aura laghu ho, vaha dhanavantari vaidya kahalAtA hai| rogopacAra kI vidhiyA~ kisa roga kA kisa vidhi se upacAra karanA cAhie isakA bhI 'vipAkasUtra' ke adhyayanoM meM samyak pratipAdana hai| yathA- 1. abhyaMga (tailAdi mardana), 2. udvartana (ubaTana malanA), 3. snehapAna (ghRtAdi snigdha padArthoM kA pAna karanA), 4. vamana (ulTI, kai karAnA), 5. virecana (gudA dvArA mala nissAraNa), 6. svedana (pasInA denA), 7. avadAhana (dAha denA), 8. avasnAna (auSadhi mizrita jala se snAna karanA), 9. anuvAsanA (jo basti pratidina dI jAye), 10. bastikarma (carma veSTana dvArA sira aMgoM ko snehapUrita karanA yA gudA meM varti battI kA prakSepa karanA), 11. nirUha-basti (doSoM kA nAza karane ke kAraNa nirUha-basti kahate haiM isameM kvAtha aura dUdha ke dvArA basti dI jAtI hai aura anuvAsanA meM ghI, tailAdi dvArA), 12. zirAvedha (zirA/nAr3I kA vedhana karanA), 13. takSaNa (sAdhAraNa kartana karma), 14. pratakSaNa (vizeSa kartana karma arthAt tvacA kA sUkSma vidAraNa karanA), 15. zirAbasti (sira meM carmakoza bA~dhakara taila se pUrita karanA), 16. tarpaNa (snigdha padArthoM se zarIra ko tRpta karanA), 17. phUTapAka (agni meM pakAI auSadhi ko phUTapAka kahate haiM), 18. challI (chAla), 19. mUla (jar3a), 200. kanda (mUlI, gAjara, jamIkandAdi), 21. patra (vRkSa-latAdi ke patte), 22. puSpa, 23. phala, 24. bIja, 25. zilikA (cirAyatA), 26. gulikA (auSadhi kI golI), 27. auSadhi, 28. bhaiSajya (aneka auSadhiyoM se taiyAra kI gayI auSadhi ko bhaiSajya kahate haiM), 29. avapIDana (dabAnA), 30. kavalagrAha, 31. zalyoddharaNa (yantra

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vipAkasUtra meM varNita cikitsA vijJAna : 39 prayoga), 32. chardana (cheda karanA yA chedana), 33. galAnAdi / 17 uparyukta Ayurvedika upacAra vidhiyA~ hI elopaithI meM nAmAntara evaM pariSkRta rUpa meM upalabdha haiN| yathA udvartana - TyUba malanA yA lagAnA, vamana sTamakavaoNza karanA, virecana- enImA lagAnA, svedana- hITa denA, avarAhana - komotherepI Adi dvArA seka karanA, jalAnAdi, zirAvedha (sarjarI karanA), tarpaNa - glUkoja Adi car3hAnA, guTikA - TebaleTa, kaipsUlAdi, avapIDana ilekTrika zAka, ekyUpresara, zalyoddhakaraNa - yantra dvArA Aparezana karanA aadi| - - isa prakAra niSkarSa ke rUpa meM kahA jA sakatA hai ki Aja se 2600 varSa pUrva bhAratIya cikitsA paddhati atyanta samunnata evaM vikasita thI / 'vipAkasUtra' cikitsA vijJAna kI dRSTi se atyanta mahattvapUrNa grantha hai / yaha hameM na kevala svastha rahane ke mahattvapUrNa sUtra pradAna karatA hai apitu mAMsAhAra ke kupariNAmoM evaM duSkRtyoM ke kuphaloM se paricita karAkara ahiMsaka jIvana zailI apanAne kA mahattvapUrNa upadeza bhI detA hai| jIvana meM AdhyAtmikatA ke mahattva kI pratiSThA bhI karatA hai| sandarbha sUcI 1. prajJApanAsUtra, ikkIsavA~ avagAhanA-saMsthAnapada, prazna- 1497-3 2. ahoNaM bhaMte / subAhukumAre iTThe iTTharUve, kaMte kaMtarUve, pie pierUve maNuNNe, maNuNNarUve, maNAme, maNAmarUve, somme, subhage piyadaMsaNe, surUve, bahujaNassa vi ya Na bhaMte / subAhukumAre iTThe jAva surUve, sAhujaNassa viyaNaM bhNte| subAhukumAre jAva suruuve| subAhukumAreNaM bhaMte / imA eyArUvA urAlA mANussA riddhI kiNNA laddhA ? kiNNA pattA? kiNNA abhisamaNNAgayA ? ko vA esa AsI puvvabhave jAva abhisamaNNAgayA? 1 jAva aDa evaM khalu goyamA......! hatthigAure Nayare subhuhe NAmaM gAhAvaI parivasaI, kANaM teNaM samae NaM dhammadhosANaM therANaM antevAsI sudatte NAmaM aNagAre urAle jAva teulesse, mAsaM mAseNaM khamamANe vihara ..... / sumuhassa gAhAvaissa gihaM aNupaviTThe / tae NaM se sumuhe gAhAvaI sudattaM aNagAraM ejjamANaM pAsai, pAsittA iTThatuTTha AsaNAo abmaTThei ..... / sayaittheNaM viulaM asaNaM pANaM khAimaM sAimaM paDilAbhessAmitti..... / vipAkasUtra dvitIya zrutaskandha, madhukara muni adhyayana - 1, sUtra- 7, 8, 10 3. taMsi NaM vijayavaddhamANakheDaMsi ekkAI NAmaM raTThakUDe hotthA ahammie jAva duppddiyaannNde| vahI, prathama zrutaskandha adhyayana - 1, sUtra- 14 taNaM se ekkAI raTThakUDe eyakamme, eyappahANe, eyavijje, eyasamAyAre, subahu pAvakammaM kalikaluSaM samajjiNamANe vihr| vahI, sUtra- 15

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40 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 4. tassa NaM vijayakhattiyasya putte miyAe devIe attae miyAputte NAmaM dArae hotthA, jAiaMdhe, jAimUke, jAibahire, jAipaMgule ya, huMDe ya vAyavve ya, Natthi NaM tassa dAragasya hatthA vA pAvAvA kaNNA vA acchI vA NAsA Na kevalaM se tesiM aMgo vagANaM AgiI aagiimette| vahI, adhyayana-1, sUtra-4 / 5. (ka) tae NaM se ekkAI raTThakUDe vijayavaddhamANassa kheDassa paMca gAmasayAI bahUhiM karehi ya bharehi ya viddhIhi ya ukkADahi ya laMchaposehi AlIvaNehI ya paMthakoTTehi ya ovIlemANe ovIlemANe ovIlemANe, vihammemANe vihammemANe, tajjemANe tajjemANe, tAlemANe tAlemANe, niddhaNaM karemANe 2 vihri| vahI, prathamazrutaskandha, adhyayana-1, sUtra-15 (kha) vahI, 1/16 6. (ka) tae NaM se dhaNNaMtarI vejje.....AurANa ya appegaiyANaM macchamaMsAiM updesei| appegaiyANaM kacchabhamaMsAiM,appegaiyANaM gohAmaMsAiM, appegaiyANaM magaramaMsAiM..... aNesi ca bahUNaM jalayarathala yarakhahayara mAINaM maMsAiM upadesei, appaNAvi ya NaM se dhaNNaMtarI vejje te hiM bahUhi macchamaMsehi..... taliehi ya bhajjiehi y| vahI 7/15 (kha) vahI, 7/3 7. appaNAvi ya NaM se soriyadatte bahuhiM sohamacchehiM ya jAva paDAgAipaDAgehi ya taliehi ya bhAjjiehi ya solliehi ya suraM ca AsAemANe 4 vihri| vahI, 8/5 8. tae NaM tasma soriyadattassa macchaMghassa aNNayA kayAiM te gacche talie bhAjjie sollie ya AhAremANassa macchakaMTae galae lagge yAvi hotthaa| tae NaM se soriyadatte macchaMdhe mahayAe vennyaae.....| vahI, 8/6 9. tae NaM sA puDhavIsirI gaNiyA iMdapure Nayare bahave rAIsarajAvappa miyao bahuhiM cuNNappaogehi ya jAva abhiyogittA urAlAI mANussagAI bhogabhAgAI bhuMjamANI vihri| vahI, 10/3 tae NaM sa aMjUdevI tAe veyaNAe (joNIsUle) abhibhUyA samANI sukkA bhukkhA NimmaMsA kaTThAI kaluNAI vIsarAI vilvi| evaM khalu goyamA! aMjUdevI purA jAva vihri| vahI, 10/4 10. vahI, pR0 603 11. sophillaM suyamuhaM sUyapAyaM saDihatthaMguliyaM saDiyapAyaMgaliyaM saDiyakaNNaNAsiyaM rasiyAe ya pUyeNa ya thivithiti| vaNamuhakimiuNNayaMtapagalaMtapUyaruhiraM lAlAmuhaM pagalaMtakaNNaNAsaM abhikkhaNaM 2 pUyakavale ya ruhirakavale ya kimikavale ya vamamANaM; aggie, jonnishuule| vahI, 7/2

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vipAkasUtra meM varNita cikitsA-vijJAna : 41 12. (ka) aTThagA-uvveyapADhae taM jahA-kaumArabhiccaM, sAlAge sallahatte kAyatigicchA jaMgole bhUyAvijjA rasAyaNe baaiikrnne.....| vahI, 7/4 (kha) vipAsUtram- anuvAdaka jJAnamuni, 7/4, pR0 393-394 13. .....dubbalANa ya gilANANa ya vAhiyANa ya rogiyANa ya AurANa yA vahI, 7/5, vipAkasUtram- anuvAdaka jJAnamuni, 7/5 pR0 394-395 14. vijjo vA vijjaputto vA jANao vA jANathaputto vA teiNchio vA teicchiyaputto vA ..... / vahI 1/16, vipAkasUtram- anuvAdaka jJAnamuni, pR0 65-69 15. (ka) tassa NaM kaNagarahassa ranno dhanvantarI nAma vejje hothA, aTuMgA uNveyapADhae taM jahA ..... sivaitthe suhaitthe lghuitthe| vahI, 7/4 (kha) vahI, 7/4, pR0 387-394 16. tA egAi-sarIrayaM parAmusaMti 2 tA teMsi rogANaM nidANaM pucchaMti 2 tA ekAi raTThakUDasya bahUMhi abbhaMgehi ya unDavaNahi ya siNehapANehi ya vamaNehi ya vireyaNahi ya seyaNAhi ya avadAhaNahi ya avaNhANehi ya aNuvAsaNahi ya vatthikammehi ya nirUhehi ya sirAvadhehi ya tacchaNehi ya pacchaNeha ya sirobatthIhi ya tappaNehi ya puDapAgehi ya challIhi ya mUlehi ya kaMdehi ya pattehi ya puSphehi ya phalahi ya bIehi ya siliyahi ya guliyahi ya osahehi ya bhesajjehi ya / vahI, 1/17 17. vahI, 8/7

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Agama-praNIta AhAracaryA aura zAkAhAra DaoN0 (zrImatI) kalpanA jaina lekhikA kA yaha Alekha jaina sammata AhAracaryA aura zAkAhAra se sambandhita hai| jainAgamoM meM varNita mAMsAhAra kA niSedha evaM zAkAhAra kI upayogitA ko prAsaMgika batAte hue yaha lekha paryAvaraNa-saMtulana kI ora pAThakoM kA dhyAna AkRSTa karatA hai| -sampAdaka jaina Agama, prAcIna bhAratIya saMskRti aura jIvana-vyavahAra ke AdhAra grantha haiN| ina granthoM meM dharma, darzana aura yoga-sAdhanA kA jitanA vivecana hai utanA hI dainika jIvana, khAna-pAna, rahana-sahana Adi ke niyamoM kA bhI varNana hai| jaina AgamoM meM varNita bhAratIya samAja kA citraNa pro0 jagadIzacandra jaina ne apanI pustaka meM kiyA hai| anya kaI vidvAnoM meM bhI jaina AgamoM kI zodhaparaka vyAkhyA kI hai| jaina AgamoM ke kaI saMskaraNa prakAzita hue haiM, unameM pUjya yuvAcArya zrI madhukara muni dvArA sampAdita evaM byAvara se prakAzita jaina Agama vartamAna meM sahaja upalabdha haiN| ina AgamoM meM vicAra kI zuddhatA ke sAtha AhAra kI zuddhatA para bhI vizeSa prakAza DAlA gayA hai| jaina sAdhuoM kA jIvana sAtvika aura Asakti-rahita hotA hai| ata: unake AhAra ityAdi niyamoM kA varNana karate samaya ina granthoM meM zuddha aura sAtvika AhAra kA vivecana prApta hotA hai| una sabakA yadi sUkSma adhyayana kiyA jAe to zAkAhAra, paryAvaraNa saMrakSaNa Adi ke sambandha meM aneka nae tathya prApta hoNge| jaina AgamoM meM varNita AhAra-vyavasthA zuddhatA ke sAtha-sAtha ahiMsA para bhI AdhArita hai| sAdhu jIvana kA mukhya lakSya pUrNa ahiMsA kA pAlana rahA hai| ata: unake lie usI AhAra aura vihAra kI svIkRti thI jisameM kisI bhI prANI kI hiMsA kA prasaMga na ho| AhAra kI yahI vyavasthA zrAvakoM ke liye bhI jaina AgamoM meM varNita hai| usameM kevala unake gRhastha jIvana ke anusAra AMzika ahiMsA rUpa se vrata pAlana karane kA vidhAna hai| AcArAMgasUtra ke naveM adhyayana upadhAnazruta meM bhagavAn mahAvIra kI jo tapazcaryA kA varNana hai, usase spaSTa hotA hai ki mahAvIra apane bhojana ke liye kisI bhI prANI ko kaSTa nahIM dete the| kisI bhI prANI kI AjIvikA, AhAra Adi meM ve vyavadhAna nahIM DAlate the| pRthvIkAyika, jalakAyika, agnikAyika, vAyukAyika, bIjayukta harita padArtha aura trasakAyika ina sabako cetanAvAna mAnakara unakI rakSA karate hue ve AhAra aura vihAra karate the| yathA

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Agama-praNIta AhAracaryA aura zAkAhAra : 43 puDhavi ca AukAyaM, teukAyaM ca vAukAyaMca / paNagAI vAya-hariyAI, tasakAyaM ca sabvaso nnccaa| eyAiM saMti paDilehe, ci miMtAI se abhiNyAya / parivajjiyA Na viharitthA, iti saMkhAe se mhaaviire||| uttarAdhyayanasUtra meM AhAra sambandhI aneka niyamoM kA varNana hai| zuddha aura parimita bhojana bhI saMyama kI sAdhanA aura prANoM kI rakSA ke lie lene kA vidhAna hai| yadi saMyama kI pAlanA na hotI ho to bhojana ko chor3a dene kA vidhAna hai| isI prasaMga meM yaha bhI kahA gayA hai ki prANiyoM kI dayA ke lie bhikSu bhaktapAna kI gaveSaNA na kre| isakA Azaya yaha hai ki prANiyoM kI rakSA bhojana se adhika mahattvapUrNa mAnI gaI hai| uttarAdhyayana satra ke paiMtIsaveM adhyAya meM spaSTa kahA gayA hai ki bhojana pAnI kI vyavasthA karane aura karavAne meM aneka prANiyoM kI hiMsA hotI hai| jala, dhAnya, pRthvI, kASTha ke Azrita aneka jIvoM kA bhojana pakavAne meM hanana hotA hai| isalie sAdhu apane lie bhojana pakAne aura pakavAne kA kArya na kreN| isa vidhAna ke pIche bhI prAkRtika sAdhanoM kI surakSA kA uddezya hai| isI grantha meM niSkarSa ke rUpa meM kahA gayA hai ki sAdhu bhojana ke liye lobhI, rasoM meM Asakta aura mUcchita na ho| vaha rasoM ke svAda ke liye bhojana na khaae| kevala jIvana-nirvAha ke liye AhAra grahaNa kreN| jaina AgamoM ke prasiddha grantha dazavaikAlikasUtra meM muniyoM kI AhAracaryA ke sambandha meM vistRta vivaraNa prApta hai| isake caturtha adhyayana meM pRthvI, jala, agni, vAyu aura vanaspati meM cetanatA kA varNana kara aura trasa jIvana ke prakAroM kA varNana kara saba prakAra ke jIvoM kI hiMsA se virata rahane ke lie vidhAna kiyA gayA hai| jIvoM kI rakSA kA pUrNa rUpa se pAlana karane ke liye hI AhAracaryA ke antargata yatnapUrvaka AhAra lene kA vidhAna aura rAtri-bhojana tyAga kA nirUpaNa hai| dazavaikAlikasUtra meM paryAvaraNa saMrakSaNa ke lie eka AdhArabhUta sUtra prastuta kiyA gayA hai ki yadi vyakti sAvadhAnIpUrvaka jIvoM kI rakSA kA prayatna karate hue cale, khar3A ho, baiThe, soye, bhojana kare aura bole to use pApa karma kA bandha nahIM hotA arthAt usake dvArA jIvanayApana hetu kI gaI kriyAe~ samasta prAkRtika sampadA ko surakSita rakhane meM sahAyaka haiN| isI grantha meM AhAra-grahaNa ke prasaMga meM paryAvaraNa saMrakSaNa ke liye bhI anya kaI sUtra upalabdha haiN| vihAra karane ke prasaMga meM batAyA gayA hai ki sAdhaka calate samaya rAste meM par3e hue bIja, hariyAlI, jala, gIlI miTTI evaM prANiyoM ko dekhakara

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44 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 unako bacAte hue gamana kreN| yadi koI gRhiNI prANI, bIja, hariyAlI Adi ko kucalatI huI AhAra lekara muni ko de to sAdhu usa AhAra ko na le| isI taraha kandamUla, pattI vAlA sAga, binA pake hue phala ityAdi vastuoM ko AhAra meM na lene kA vidhAna dazavaikAlika sUtra meM hai|13 isI prasaMga meM 'pudgala' aura 'animiSa' nAmaka padArthoM ko grahaNa na karane kA ullekha hai| ye donoM zabda jaina Agama sAhitya meM bahata carcita haiN| TIkAkAroM ne inakA artha mA~sa aura machalI kiyA hai,14 jo muniyoM ke lie abhakSya mAne gae haiN| isa taraha jaina AgamoM meM zuddha, bhakSya, zAkAhArI bhojana ko hI grahaNa karane kA vidhAna hai| mAMsAhAra aura abhakSya padArtha sarvathA tyAjya hai| ahiMsaka dRSTi ke kAraNa madya, mA~sa, madhu Adi padArthoM ko bhI abhakSya mAnA gayA hai| sthAnAMgasUtra ke caturtha sthAna meM mAMsAhAra ko narakAgamana kA eka pramukha kAraNa mAnA gayA hai kyoMki mAMsa-bhakSaNa ghora hiMsA aura pApa kA kAraNa hai| paravartI AcAryoM ne mAMsAhAra se hone vAlI mAnasika, zArIrika aura naitika hAniyoM ke sambandha meM vistAra se prakAza DAlA hai| vartamAna sandarbha meM to Aja ke pradUSaNa kA sabase bar3A kAraNa mAMsAhAra hI hai| mA~sAhAra se pazu-jagat, vanaspati aura khanija-sampadA ke paryAvaraNa kA bhI saMkaTa paidA huA hai| ata: zAkAhAra hI manuSya ko prakRti se jor3a sakatA hai| manuSya kA bhojana jitanA adhika zAka, sabjI, anna aura phaloM para AdhArita hogA utanA hI prAkRtika sampadA kA saMrakSaNa hogaa| prakRti ko surakSita banAe rakhane ke lie jaina AgamoM meM AhAracaryA ke mAdhyama se aneka mArga sujhAe gae haiN| dazavaikAlikasUtra meM udAharaNa diyA gayA hai ki jaise bhramara puSpoM ko nukasAna pahu~cAe binA unase thor3A-thor3A rasa lekara apanA jIvana yApana karatA hai vaise hI sacce sAdhu ko isI zramaravRtti ke dvArA prakRti pradatta zuddha bhakSaNIya padArthoM se apanA AhAra grahaNa karanA caahie|15 sAdhuoM ke AhAra kI isa madhukarIvRtti ko gocarI bhI kahate haiN| usakA artha hai ki jaise gAya, kheta meM ugI ghAsa ko thor3A-thor3A alaga-alaga sthAnoM se carakara apanI bhUkha miTAtI hai usI taraha sAdhu bhI zrAvakoM ke liye taiyAra kiye gae bhojana meM se thor3A-thor3A aMza grahaNa kara apane jIvana kA nirvAha karate haiN| ina saba ke mUla meM jIvana-nirvAha ke lie kama se kama hiMsA jisameM ho una padArthoM ko lene kI bhAvanA chipI huI hai| yahI eka aisA mArga hai jisako apanAne se prakRti kA saMrakSaNa ho sakatA hai|

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Agama-praNIta AhAracaryA aura zAkAhAra : 45 ahiMsA-bhAvanA kI sAkAra abhivyakti zAkAhAra jIvana-zailI hai| manuSya, pazupakSI aura vanaspati kA paraspara aTUTa sambandha hai| mAtra bhojana ke svAda ke lie prakRti ke tAlamela ko bigAr3anA mUrkhatA hI hai| vizva ke khAdya saMkaTa aura bar3hatI huI AbAdI kI samasyA kA samAdhAna sAtvika AhAra evaM zAkAhAra se prApta ho sakatA hai| prophesara rAmajI siMha ne ThIka hI kahA hai ki vaijJAnika, Arthika, naitika, AdhyAtmika evaM saundaryabodha kI dRSTi se zAkAhAra hI zreyaskara hai| zAkAhAra poSaka tattvoM kA bhaNDAra hai aura mAnava zarIra ke lie prAkRtika bhojana hai, jabaki mAMsAhAra prakRti ke viparIta hai| Aja vizva meM zAkAhAra kA jitanA vizleSaNa huA hai usase prakRti ke saMrakSaNa kI saMbhAvanAeM bar3hI haiN| vibhinna khojoM ke AdhAra para zAkAhAra ke pakSadharoM ne aNDe ke sambandha meM kie gae duSpracAra (aNDA zAkAhArI hai) ko galata sAbita kiyA hai| zAkAhAra sAtvika vicAra aura AcAra kA bhI AdhAra hai| jaina AgamoM meM to AhAra ko eka tapa hI mAnA gayA hai| yadi vyakti kA AhAra sudhara jAe to usakA jIvana sudharane meM adhika samaya nahIM lgegaa| zAyada yahI kAraNa hai ki jaina granthoM meM AhAra ko sudhArane para vizeSa bala diyA gayA hai| manuSya kI krUra bhAvanAoM kA unmUlana zAkAhAra se hI sambhava hai| zAkAhAra se hI manuSya ke mana meM nirmalatA kA saMcAra hotA hai| zAkAhAra vAstava meM samatA kI sAdhanA hai| isa taraha jaina AgamoM meM prApta AhAra sambandhI sabhI tathyoM kA yadi pUrNa vizleSaNa kiyA jAe to paryAvaraNasaMtulana ke lie aneka sUtra prApta ho sakate haiN| sandarbha sUcI 1. DaoN0 jagadIza candra jaina, jaina Agama sAhitya meM bhAratIya samAja, caukhambhA, vArANasI 2. (ka) DaoN0 je0 sI0 sikadara, bhagavatI sUtra- e sTaDI, vaizAlI (kha) DaoN0 sudarzana lAla jaina, uttarAdhyayana sUtra kA samIkSAtmaka parizIlana, vArANasI (ga) paM0 parameSThIdAsa jaina, AcArAMga kA dArzanika adhyayana, pI0 vI0 risarca insTITyUTa, vArANasI 3. AcArAMgasUtra, 9/1/52.53, 4. uttadhyayanasUtra, adhyAya-26, gAthA 33-34 5. vahI, adhyAya-35, gAthA 10

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46 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 6. jala-dhannanissiyA jIvA, puddhvii-ktttthnissiyaa|, hammanti bhattapANesu, tamhA bhikkhU na paaye| vahI, 35/11 7. alole na rase giddhe, jibmAdante amucchie| na rasaTThAe bhuMjijjA, javaNaTThAe mhaamunnii|| vahI, 35/17 8. dazavaikAlika sUtra, sampAdaka- yuvAcArya mahAprajJa, laoNDanU, 1974, pR0. 107 9. vahI, adhyAya-4, sUtra 16 10. jayaM care jayaM ciThe jayamAse jayaM se| jayaM bhujaMto bhAsato pAva-kammaM na bNdhii| vahI, 4/8 11. purao jugamAyAe pehamANo mahiM cre| vajjato bIyahariyAI, pANe a dagamaTTiyaM // vahI, 5/3 12. saMmaddamANI pApANi, bIANi hariANi yA asaMjamakara naccA, tArisaM privjje| vahI, 5/29 13. vahI, 5/70 14. vahI, 5/73, a0 cU0, pR0 118 15. vayaM ca vittiM labbhAmo na ya koi uvhmmii| ahAgaDesu rIyaMti pupphesu bhamarA jhaa| vahI, 1/4

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A Short History of Jaina Lawl Peter Flugel Jaina Law is a less discussed term in Jainism. Before the National Commission of Minorities which came in existence in 1992, Jaina Law was understood just as a cluster of codes of conduct based on the injunctions of Jaina scriptures. But the Jaina's struggle for the legal recognition of the Jaina community in India as a religious minority from 1992 onwards has generated a renewed interest in Jaina law and an intense debate on the question of Jaina identity in the context of the wider question of the interface between religion, society, law and politics in contemporary South Asia. Despite their different religious beliefs and practices, for all practical purposes 'Jainas' are treated as 'Hindus' by the Indian state. As per a noted judgment, ''Hinduism' can be called a general religion and common faith of India whereas 'Jainism' is a special religion formed on the basis of quintessence of Hindu religion." The present article of Dr. Peter Flugel peeps into the realm of Jaina Law and analyses contemporary Jaina identity, legal and religious status in India. The Editor The nineteenth century English neologism 'Jaina law' is a product of colonial legal intervention in India from 1772 onwards. 'Jaina law' suggests uniformity where in reality there is a plurality of scriptures, ethical and legal codes, and customs of sect, caste, family and region. The contested semantics of the term reflect alternative attempts by the agents of the modern Indian legal system and by Jaina reformers to restate traditional Jaina concepts. Four interpretations of the modern term 'Jaina law' can be distinguished: (i) 'Jaina law' in the widest sense signifies the doctrine and practice of Jainadharma or Jaina 'religion'. (ii) In a more specific sense it points to the totality of conventions (vyavahara) and law codes (vyavastha) in Jaina

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48 : Sramana, Vol 62, No. 2 April-June 2011 monastic and lay traditions.? Sanskrit vyavastha and its Arabic and Urdu equivalent qanun both designate a specific code of law or legal opinion/decision, whereas Sanskrit dharma can mean religion, morality, custom and law. (iii) The modern Indian legal system is primarily concerned with the 'personal law' of the Jaina laity. In Anglo-Indian case law, the term 'Jaina law' was used both as a designation for 'Jaina scriptures' (sastra) on personal law, and for the unwritten 'customary laws' of the Jains, that is the social norms of Jaina castes (jati) and clans (gotra). (iv) In 1955/6 Jaina personal law was submerged under the statutory 'Hindu Code', and is now only indirectly recognised by the legal system in the form of residual Jaina 'customs' to be proved in court. The principal sources of Jaina law are the Prakrit Svetambara and Digambara scriptures, known as agama or siddhanta, and their extensive commentaries. Early 'Jaina law' was exclusively monastic law, which still evolves through commentary and supplementary rules, unconstrained by state interference. Svetambara monastic jurisprudence combines general ethical principles (dharma) - five fundamental qualities (mulaguna) and ten or more additional qualities (uttara-guna) - with specific rules (kalpa) of good conduct (acara), supplemented by lists of common transgressions (anacara or pratisevana) and corresponding atonements (prayascitta). Atonements for self-purification should be requested voluntarily by an offender, following confession (alocana) and repentance (pratikramana). Alternatively, penances are imposed as punishments (danda) by the head of the order (acarya), whose judgments should take into account the circumstances and the status of the offender and make allowances for exceptions (apavada). The disciplinary proceedings (vyavahara) are, in theory, determined by superior knowledge (agama), traditional prescriptions (sruta), an order (ajna), a rule

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A Short History of Jaina Law (dharana) or an accepted practice, the following criterion always coming into force in absence of the preceding one (Vavahara 10.2 = Viyahapannatti 383a =Thana 317b).3 In practice, only the last four criteria are relevant.4 The rules of tradition (sruta) and the procedures of adjudication (vyavahara) and execution (prasthavana) of penances are detailed in the Chedasutras of the Svetambara canon and their commentaries, the niryuktis, curnis, bhasyas and tikas. The oldest passages of these texts must have been composed not long after Mahavira. After the emergence of differently organized monastic orders, gacchas or ganas, in the medieval period, the commonly accepted disciplinary texts of the Svetambara tradition were supplemented by codified customary laws of individual monastic traditions, samacari or maryada (incorporating ajna and dharana), which are still continuously updated by the acaryas. Acarya Malayagiri (12th C.E.), in his commentary on Vavahara 10.9, notes that consequently it is possible to follow the dharma, while violating the law, or maryada. In contrast to the Svetambaras, Digambaras never developed organized monastic orders, and have only a rudimentary literature on monastic jurisprudence. They regard their own much younger Carananuyoga texts as authoritative for monastic jurisprudence. : 49 Lay supporters of the mendicants, the upasakas, supporters, or sravakas, listeners, were defined early on as part of the fourfold community (tirtha or sangha) of monks (sadhus), nuns (sadhvis), laymen, (sravakas), and laywomen, (sravikas), (Viyahapannatti 792b), on condition of vowing to observe in part (desa-virata) the main ethical principles to which mendicants must be fully committed (sarva-virata). Categorising 'laity' as lower rank ascetics and devising rules based on monastic paradigms was the work of monks (4th to 14th century). Such rules achieve normative force through public vows, and can be individually chosen and selfimposed for specified times. In contrast to monastic law, observance is socially sanctioned qua status recognition, not enforced through juridical procedures.

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50: Sramana, Vol 62, No. 2 April-June 2011 The principal written sources for judging the proper conduct of the laity are the medieval sravakacaras, treatises containing rules of conduct (acara) for the laity (sravaka), and nitisatras, texts on statecraft, law and ethics. The word sravakacara and its synonym upasakadhyayana, lessons for the layman, are used as generic terms only by the Digambaras who claim that the original Upasakadhyayana is lost, while the Svetambaras preserved the Uvasagadasao (Sanskrit Upasakadasah or Upasakadhyayana), the only canonical text exclusively devoted to the concerns of the laity. The Sanskrit term nitisastra is used as a designation for both texts on statecraft and political ethics (rajaniti) and for texts on morality and rules for ethical conduct in everyday life (samanya-niti).8 Together, the sravakacara and the nitisastras form the Jaina equivalent of the Hindu dharmasastras." But their focus is more on ethics and ritual than on statecraft and personal law, which are traditionally kept outside the religious law and left to local custom, desacara, which Jains are advised to observe if there is no conflict with the dharma. Jaina texts on kingship, statecraft and personal law were composed in contexts where individual Jaina mendicants exercised personal influence over one or other 'Hindu' king or local official. The majority of the texts were created by monks of the Digambara tradition which had a sustained influence on the ruling dynasties in the Deccan between the 8th-12th centuries. The most significant Jaina works on statecraft are the Adipurana of Acarya Jinasena (ca. 770-850 C.E.) and the Nitivakyamrtam (ca. 950 C.E.) and the Yasastilaka (959 C.E.)1o of Acarya Somadeva Suri. Both authors were associated with the rulers of the Rastrakuta Empire. The Adipurana belongs to the genre of universal history. It tells the life story of the first Jina, the legendary first king and law-giver Rsabhadeva, in the manner of a Jaina Mahabharata, and for the first time offers blueprints for Jaina social rituals and Jaina kingship through the Jainization of Brhmanical prototypes. The

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A Short History of Jaina Law : 51 Nitivakyamstam, by contrast, is an entirely secular text on statecraft modeled on the Arthasastra of Kautilya (ca. 3rd century B.C.E. - 1st century C.E.) with barely noticeable emphasis on Jaina morality. The most influential medieval Svetambara text concerning the laity is the Yogasastra and its auto-commentary by Hemacandra (12th C.E.) who was closely linked with King Kumarapala of the western Calukya dynasty in Gujarat. The first Svetambara text detailing life-cycle rituals is the Acaradinakara of Vardhamanasuri of the Kharatara Gaccha (1411 C.E.). While Jaina concepts of kingship and statecraft were never systematically implemented and considered obsolete already under Muslim rule, Jaina ethics is still evolving. Scripted liturgical and life-cycle rituals left their mark both on the ritual culture of the Jainas and on the customs of contemporary 'Jaina castes' which, though purely 'secular' from a purely doctrinal perspective, emerged in the medieval period generally through the conversion of local rulers by Jaina monks. Compilations of 'Jaina law' texts produced by modern Jaina reformers in the 19th and early 20th centuries focused exclusively on the only legal domain which was initially exempted from codified Anglo- Hindu law, that is the rules of Jaina 'personal law' concerning the role of property in contexts of marriage, adoption, succession, inheritance, and partition. At the centre of concern was the division of property, or daya-vibhagam. Medieval Digambara texts with chapters on 'personal law' are the Bhadrabahu-Samhita (ca. 8th-15th century C.E.), the Vardhamananiti of Amitagati (ca. 1011 C.E.), the Jina Samhita of Vasunandi Indranandi (10th century C.E.),12 and the Traivarnikacara of Somasena (1610 C.E.).13 The pioneering Bhadrabahu-Samhita was cited by all later texts, even by treatises of Svetambara authors such as the Arhanniti of Hemacarya (121h14th century C.E.). 14. They usually follow the example of Brahmanical works such as the Manusmrti (ca. 2nd century B.C.E. - 19 century C.E.), which in parts is influenced by earlier Jaina

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52 : Sramana, Vol 62, No. 2 April-June 2011 teaching as Derrett (1980: 44) for instance on Manu. 6.46 has shown. The Jaina texts also contain many original conceptions especially on the rights of widows to inherit and to adopt a son, coloured throughout by the Jaina value of non-violence. The lasting impact of the statutes of medieval codified Jaina personal laws on the customs of Jaina castes is evident in numerous reported cases of the 19th and 20th centuries. These cases cannot be dismissed as modern fabrications, despite their somewhat artificial identification of modern customs with ancient sastric prescriptions, which was typical for early 19th century AngloIndian law.! Already the earliest reported case on 'Jaina law', Maharaja Govind Nath Ray v. Gulab Chand (1833 5 S.D.A. (Sadra Divan-i 'Adalat] Calcutta Sel. Rep. 276), concludes that "according to Jaina Sastras, a sonless widow may adopt a son, just as her husband" (citing an untraceable passage in the Acaradinakara). The leading case is Bhagawandas Tejmal v. Rajmal Bhagawandas Tejmal v. Rajmal (1873 10 Bom. HC 241), a succession dispute within a Marwari Jaina Agrawal family involving a widow's right of adoption. Adjudicated by C. J. Westropp at the Bombay High Court, the decision was confirmed by the Privy Council in Sheosingh Rain v. Dakho (1878 ILR Allahabad 688). The final judgment distinguished between 'Jaina law' and 'custom', but affirmed Westropp's view that the Jains come under Hindu law unless they are able to provide evidence for the prevalence of different customs: "But when among Hindus (and Jains are Hindu Dissenters) some custom, different from the normal Hindu law of the country, in which the property is located, and the parties resident, is alleged to exist, the burden of proving the antiquity and invariability of the custom is placed on the party averring its existence" (Bhagawandas Tejmal v. Rajmal 1873 10 Bom HC 260). Reform oriented 'liberal' Jaina lawyers resisted the imposition of Anglo-Hindu law, which from 1858 was extensively codified, and the progressive juridical demotion of the notion of a scripture

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: 53 A Short History of Jaina Law based uniform 'Jaina law', mirroring sastric 'Hindu law', and its replacement with secular unscripted local 'customs' of caste. They persistently demanded the "right for a personal law based on our scriptures" (Alaspurkara 1945: 1). For the purpose of unifying 'the Jaina community' to strengthen its political influence, the fiction of a long forgotten originally unified 'Jaina law' was upheld: "The Jainas, if they are not now, have been a united body of men and women, at least in the Past. They had a law of their own. It is not altogether lost. It is buried in the mass of our literature and traditions; but it is there all right" (J. L. Jaini 1916: vii-viii). "All the Jainas are governed by one law. The law books to which they owe and profess allegiance are the same. The spiritual precepts which form the backbone of their moral and mundane conduct spring from the same theological and metaphysical beliefs and considerations" (J. L. Jaini 1916: 94); "It is well to recognise that the Jainas are not a bagful of castes and sects with diversified cultures, conceptions and creeds. There is one doctrine, one religion, one culture, one community of the Jainas, and also one Law" (C. R. Jain 1941: 19f.). Because no textual evidence was accessible to the courts during the period of codification of Hindu law, Jaina law was treated merely as a 'deviation' from standard 'Hindu law'. 'Jainism/Jinism' was not even recognised as an independent 'religion' until 1879 when Hermann Jacobi in the introduction of his edition of the Kalpasutra of Bhadrabahu furnished for the first time textual proof that the ancient Buddhist scriptures already depicted the nirgranthas as a separate 'heretical' (tirthya) group. Officially, the category 'Jaina' was used for the first time in the Census of India of 1881. Rai Bahadur Jagmander Lal Jaini, Law Member and President, Legislative Council, Indore (Source: Jaina Gazette 1927). The problem that relevant scriptural evidence for Jaina social customs was not readily available in print before the second decade

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54: Sramana, Vol 62, No. 2 April-June 2011 of the 20th century, and only accessible for the courts through 'expert' witnesses, was partly due to the opposition of 'orthodox' Jains who in view of the "large number of differences in our social customs" were against the creation of a uniform Jaina Law and of "a central guiding and directing body working all over the country" (Latthe16 1906: 31f.); 17 particularly in view of the fact that in Harnabh Pershad v. Mandil Das 27 C. 379 (1899) "the homogeneity of the Jainas was recognized by holding that Jaina customs of one place were relevant as evidence of the existence of the same custom amongst Jainas of other places" (J. L. Jaini 1916: 22).18 In 1904, members of the Young Jaina Men's Association (later All-India Jaina Association) and the Digambara All-India Jaina Mahasabha reiterated earlier suggestions to collect "materials from Jaina Sastras for compiling a Jain Law like the Hindu Law" (M. S. Jaini 1904: i), i.e. as a "code of Jaina customs" (J. L. Jaini 1905: 144). Already in 1886, Pandit Padmaraja published 'A Treatise on Jain Law and Usages'. But it contained merely selections from medieval Digambara codifications of local customs which reflected southern Indian practices, for instance of cross-cousin marriage. Only in 1910 a Jaina Law Committee was formed by the Mahasabha to formulate a common legal code and to claim rights and privileges for 'the Jaina community as a whole' in the new Legislative Assembly. 19 Barrister Jagmander Lal Jaini's (1881-1927) landmark translation of the Bhadrabahu Samhita was published in 1916. After the Montague Declaration in 1917, the Jaina Political Association was set up by the same circle of predominately Digambara Jaina intellectuals to create a unitary political representation for the Jains.20 Following the publication of Hari Singh Gour's (1869-1949). The Hindu Code in 1919, the Jaina Mitra Mandala in Delhi, also a Digambara organization, created the Jaina Law Society under the leadership of the Barristers Jagmander Lal Jaini (1881-1927) and Champat Ray Jain (18671942) to refute the "misrepresentations" of Jainism in this text,2 whose second edition was amended accordingly. In due course the 21

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A Short History of Jaina Law : 55 society intended, after due search of the sastric literature, to give a definite shape to Jaina Law. The result of this collective effort was C. R. Jain's (1926) compilation Jaina law with (reprints of) text translations of treatises on personal law by both Digambara and Svetambara authors, which almost certainly influenced the outcome of the landmark judgment Gateppa v. Eramma (1927 AIR Madras 228) which concluded that Jains are not 'Hindu dissenters' but followers of an independent religion. The Census is still the only government institution which recognises Jains as an independent group. The legal status of the Jaina laity continued to be disputed until Indian Independence. However, the Privy Council decision on Bhagawandas Tejmal v. Rajmal effectively sealed the legal position of the Jainas in India today. Its decision that the Jainas come under codified 'Hindu law' dominated the case law until 1955/6 when 'Jaina law' was officially subsumed under the new statutory 'Hindu Code' (which grants the same rights to widows as the Jaina texts centuries ago) with the dispensation that Hindu law is to be applied to Jainas in the absence of proof of special customs.22 Article 25 (2) b Explanation II of the Constitution of India recognises. Jains, Sikhs and Buddhists as separate religious groups, but subsumes them into 'Hindu' law, as do Sections 2 of the Hindu Marriage Act of 1955 and the Hindu Succession Act of 1956, as well as the Hindu Minority and Guardianship Act and the Hindu Adoptions and Maintenance Act of 1956. Despite their different religious beliefs and practices, for all practical purposes 'Jainas' are treated as 'Hindus' by the Indian state. Jainas were not even granted religious 'minority' status after the introduction of the National Commission of Minorities Act of 1992, except on the basis of differential state legislation. The controversial judgment of Bal Patil y Union of India (AIR 2005 SC 3172) states: "Hinduism' can be called a general religion and common faith of India whereas 'Jainism' is a special religion

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56: Sramana, Vol 62, No. 2 April-June 2011 formed on the basis of quintessence of Hindu religion." The process in modern Indian legal history of narrowing the semantic range of the modern term 'Jaina law' from 'Jaina scriptures' down to 'Jaina personal law' and finally 'Jaina custom' may thus culminate not only in the official obliteration of Jaina legal culture, which continues to thrive outside the formal legal system23 in monastic law, ethics and custom, but also of Jaina 'religion'. References 1. This article was first published in Jaina Studies - Newsletter of the Centre of Jaina Studies 2 (2007) 24-27. It is reprinted here with minor additions and full bibliographical references. 2. All original Prakrit terms have been Sanskritized in this text. 3. Schubring, in Schubring & Caillat 1966: 87. 4. "[All] proceedings (Vavahara) are determined by superior knowledge (agama), tradition (suya), an order, a rule (dharana) or an accepted practice (jiya), the following criterion always coming into force in default of the proceeding one" (Viyahapannatti. 383a, rendered by Deleu 1970: 152). 5. The canonical term samacari and the post-canonical term maryada are both currently in use. On the Jaina maryada literature see Flugel 2003. 6. Schubring, in Schubring & Caillat 1966: 87. 7. Williams 1963: xi. Chapters VI-VIII of Somadeva's Yasastilaka, for instance, on samyaktva and lay ethics is styled Upasakadhyayana (Handiqui 1949/1968: 246). 8. Hertel 1922: 5. 9. Glasenapp 1925/1999:111f./131f., 325-30/360-65; Williams 1963: xi. 10. See Handiqui 1949: 98ff. on the YC as an "illustrative commentary on some of the topics dealt with in the formal treatises on the nitisastra including Somadeva's own Nitivakyamrtam." 11. See Botto's 1961 comparison of the Nitivakyamrtam and the Arthasastra. I am grateful to Maria Schetelich for pointing me to Botto's work. 12. J. L. Jaini 1916: 9 received a manuscript of this text from Pandit Fateh Chand of Delhi.

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A Short History of Jaina Law 13. Williams 1963: 31 writes that the book provides a picture "of a very Hinduized Jaina community in the early seventeenth century. It advocates many practices which in Jugalkishor Mukhtar's definition are contrary to Jainism. Its scope goes very much beyond the limits of other Sravakacaras and contains a considerable amount of information on the Jaina law of personal status." The same criticism has been expressed by Mahaprajna 2000: 7, also of another Digambara text called Dharmarasika. : 57 14. The Sanskrit text published in 1906 in Ahmedabad under the title Laghu-Arhanniti claims to be an extract of the untraceable Prakrittext Brhad-Arhanniti-sastra of Hemacandra Suri (12th century C.E.). See Winternitz 1920: 349, n. 1/1983: 547, n. 1; Glasenapp 1925/ 1999: 111/132. 15. Menski 2003: 74. 16. Anna Saheb Bahadur Laththe (1878-1950), a lawyer, was the Divana of Chhatrapati Shahu (1874-1922), Maharaja of Kolhapur. He was a major leader of the Non-Brahman Movement, and founder of the Daksina Bharata Jain Sabha. 17. "Our common religion is the basis of our common aspirations and what little work is possible in the direction of evolving common social life over and above this basis, is being done by our Mahasabha, our J.Y:M. Association and your esteemed Gazette. Reforms which are completely involved with family life must, F think, be left to individual evolution, for a long time to come" (Latthe 1906: 32). 18. At the time, presumptions of homogeneity were also imposed by the lay leaders of the new sectarian Jaina Conferences. The newly invented self-designation 'Sthanakavasi', for instance, was originally intended to incorporate also the Lonkagaccha traditions and the Terapantha: "It is no doubt very gratifying that Lonkagachha, Terapanthi, Sadhumargi, Daya-Dharmi - all these have realised that they are one and the same as Svetambara Sthanakvasi Jains (and this is really so) and they heartily participate in this great movement. The most prominent men of the Loka Gachh of Bengal also exhibit their readiness and willingness to lend every support to this pious cause" (Svetambara Sthanakvasi Jaina Conference 1905: Appendix 1). See Flugel 2005.

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58 : Sramana, Vol 62, No. 2 April-June 2011 19. "A large No. of responsible persons solved the problem, wherein various manuscripts, old and new, and other pontiffs of the religion were consulted" (Jain Mitra Mandal 1927: 47). 20. According to J. L. Jaini, the various initiatives were manifestations of a 'Jaina enlightenment': "It is as if yesterday that after the red day of the Mutiny, India slept like a psychologised baby under the spell of British domination and the Jainas like other sections of the Indian nation had no consciousness of their rights, position, past or prospects. But it is pleasant to notice and emphasize that with every awakening or half awakening of India, the Jainas kept admirable pace. The nation had its Congress and Social and Educational Conferences, the Jainas at once had their All-India Digambara Jaina Mahasabha, Svetambara and Sthanakvasi Conferences, Boarding Houses, Schools, newspapers, memorials, etc., etc., the whole paraphernalia of modern so-called enlightenment and progress." (J. L. Jaini 1921: 2f.). 21. See J. L. Jaini's 1921 pamphlet, which states: "Further the assumption that Hindu Law applies to Jainas is absolutely illegal, as it is against statute law. (See 21 George III C. 70 S. 17; Sir William Jones on 19th March 1788 in Digest of Hindu Law by Colebrooke, in preface pp. v-vi.; 37 George III C. 142; Sir M. E. Smith in 4 Calcutta (Indian Law Reports) at p. 751; 29 Allahabad (I.L.R.) 495.)" (J. L. Jaini 1921: 8). "Dr. Gour has erred in not distinguishing between caste and religion" (ib.). 22. See the publication of the Jain Seva Mandal, Nagpur 1945 for Jain discussions and objections to the Draft Hindu Code. Assembly of the All India Jaina Conference 14 March 1925, Shravanabelgola (Source: Jaina Gazette 1925) 23 Cf. Menski 2006. Bibliography Primary Sources 1. Acaradinakara of Vardhamanasuri, 1411 C.E. Published by Padit Kesarisinha. Bombay: Nirnayasagar Press, 1922-1923. 2. Adipurana of Acarya Jinasena, ca. 780-850 C.E. Jnanapitha Murtidevi Jaina Granthamala No. 9. Benares, 1951. First published in Indore, 1916.

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A Short History of Jaina Law : 59 3. Arhanniti of Hemacarya, ca. 124-14th century C.E. A Svetambara work in Sanskrit, first published in Lucknow 1891, and again in Ahmedabad 1906. Translated into English by Puran Candra Nahar (first edition untraceable, republished in C. R. Jain 1926: 172-207), and by J. D. M. Derrett 1976: 6-20. 4. Bhadrabahusarhita of Bhadrabahu, ca. 8th-151h century C.E. The Manuscript in the Bhandarkar Oriental Institute, Pune is dated Samvat 1504 (=1448 C.E.). English Translation of chapter 9 (Daya-bhaga) by J. L. Jaini 1916: 30-58, republished by C. R. Jain 1926: 109-142. 5. Jina Samhita of Vasunandi Indranandi, 10th century C.E. Text published by J. L. Jaini 1916: 59-64 and re-published with an English translation by C. R. Jain 1926: 156-171. 6. Nitivakyamstam of Somadeva Suri, ca. 950 C.E. Original Text with Hindi and English Translation by Sudhir Kumar Gupta. Jaipur, 1987. 7. Traivarnikacara of Bhattaraka Somasena, 1610 C.E. Sanskrit text edited by Pannalal Soni. Bombay, 1925. Extracts of Chapter 11 translated into English by C. R. Jain 1926 : 208-216. 8. Thana (Sthananga). Mulapatha, Sanskrit-chaya :Hindi Anuvada tatha Tippana, Vacanapramukha Acarya Tulasi. Sampadaka Vivecaka: Muni Nathmal, Jaina Vishva Bharati, Ladnun, 1976. 9. Uvasagadasao (Upasakadasa or Upasakadhyayanadasa). Translated into English by Rudolph A. F. Hoernle as The Uvasagadasao or the Religious Profession of the Uvasaga Expounded in Ten Lectures Being the Seventh Ariga of the Jaina Agamas Translated from the Original Prakrit with Copies and. Notes, Calcutta: The Asiatic Society, (1885-1890) 1989. 10. Vavahara (Vyavahara), Edited by Walther Schubring in: Vavahara und Nisiha-Sutta. Herausgegeben von der Deutschen Morgenl andischen Gesellschaft. Abhandlungen fur die Kunde des Morgenlandes XV. Band No 1. Hg. W. Schubring. Leipzig: In Kommission bei F.A. Brockhaus, 1918. 11. Vardhamananiti of Acarya Amitagati, 954 or 1011 C.E., or (?) of Hemacarya, ca. 12h-14th century C.E. Extracts translated into English by J. L. Jaini, re-published in C. R, Jain 1926: 143-155.

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60 : Sramana, Vol 62, No. 2 April-June 2011 12. Viyahapannatti (Bhagavai), The Fifth Anga of the Jaina Canon. Introduction, critical analysis, commentary & indexes by Jozef Deleu. Brugge: Rijksuniversiteit de Gent, 1970. 13. Yasastilakacampu of Somadeva Suri, 10h century C.E. See Handii 1949. 14. Yogasastra of Acarya Hemacandra. A twelfth Century Handbook on Svetambara Jainism. Original with English translation by Olle Qvarnstrom. Cambridge MA: Harvard Oriental Series, 2002. Modern Sources 1. Alaspurkara, L. S. "Synopsis." The Draft Hindu Code and the Jaina Law. Ed. Jain Seva Mandal Nagpur, Nagpur, 1945. 2. Botto, Oscar. "Nitivakhyamstam di Somadeva Suri. Torino, 1962. 3. Deleu, Jozef. Viyahapannatti (Bhagavai), The fifth anga of the Jaina canon, The fifth anga of the Jaina canon, Introduction, Critical Analysis, Commentary & Indexes. Brugge: Rijksuniversiteit de Gent, 1970. 4. Derrett, J. Duncan M. "Hemacarya's Arhanniti : An Original Jaina Juridical Work of the Middle Ages." Annals of the Baroda Oriental Research Institute LVII (1976) 3-21. 5. Derrett, J. Duncan M. "Scrupulousness and a Hindu-Jain Contract." Journal of the Royal Asiatic Society of Great Britain and Ireland (1980) 144 167. 6. Flugel, Peter. "The Codes of Conduct of the Terapantha Samana Order." South Asia Research 23, 1 (2003) 7-53. 7. Flugel, Peter. "The Invention of Jainism: A Short History of Jaina Studics." Journal of Jaina Studies 11 (2005) 1-19 (Kyoto) (also: International Journal of Jain Studies 1 2005 8. Glasenapp, Helmuth Von. Der Jainismus: Eine indische Erlusungsreligion. Berlin: Alf Haeger Verlag, 1925 (Jainisin. An Indian Religion of Salvation. Translated by Shridhar B. Shroti. Delhi: Motilal Banarsidass, 1999). 9. Gour, Hari Singh. The Hindu Code, Being a Codified Statement of Hindu Law with a Commentary thereon. Calcutta: Butterworth, 1919. 10. Gour, Hari Singh. The Hindu Code. 3rd Revised and Enlarged Edition, Calcutta: Butterworth & Co., 1929.

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A Short History of Jaina Law : 61 11. Handiqui, Krishna Kanta, Yasastilaka and Indian Culture. or Somadeva's Yasastilaka and Aspects of Jainism and Indian Thought and Culture in the Tenth Century. Sholapur: Jaina Samskrti Samiraksaka Sangha (Jivaraja Jaina Granthamala No. 2), (1949) 1968. 12. Hertel, Johannes, On the Literature of the Svetambaras of Gujarat. Sachsische Forschungsinstitute in Leipzig. Forschungsinstitut for Indogermanistik Indische Abteilung Nr.1. Leipzig: Merkert & Petters, 1922. 13. Jacobi, Hermann. "The Kalpasutra of Bhadrabahu. Edited with an Introduction, Notes, and a Prakrit-Sanskrit-Glossary." Abhandlungen fur die Kunde des Morgenlandes 7, 1 (1879) 1-173. 14. Jain, Champat Ray. The Jaina Law, Madras: C.S. Mallinath (Editor: The Jaina Gazette), 1926. 15. Jain, Champat Ray. Jaina Law (Jain Qanuna). Lekhak ke Angrezi Granth ka Unhi ke Dvara Hindi Anuvada. Surat: Jain Vijay Press, (Mulachand Kishandas Kapadia), 1928. 16. Jain, Champat Ray. A Complete Digest of Cases with the Jaina Law Supplement. Delhi: S. B. Jain Academy, 1941. 17. Proceedings of the 2525th Sri Vir Birthday Celebrations Together with a Summary Report of the Jain Mitra Mandal 1915-27. Delhi: The Jain Mitra Mandal, 1927. 18. The Draft Hindu Code and The Jaina Law. Nagpur: The Literary and Law Sub Committee of the Jaina Seva Mandal (Secretary Gyancand Jain), April 1945. 19. Jaini, Jagmander Lal. "Editorial Notes." The Jaina Gazette 1, 10 (1905) 139-146. 20. Jaini, Jagmander Lal. Jaina Law: Bhadrabahu Samhita. Arrah: The Central Jaina Publishing House, 1916. 21. Jaini, Jagmander Lal. The Jainas of India and Dr. H. S. Gour's 'Hindu Code'. Delhi: The Jaina Mitra Mandal, 1921. 22. Jaini, Manulal Sain. "Proposals for the Annual Meetings." The Jaina Gazette 1, 7 (1904) 23. Latthe, Annasaheb Bahadur. "Correspondence." The Jaina Gazette 3, 2 (1906) 31-32.

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62 : Sramana, Vol 62, No. 2 April-June 2011 24. Menski, Werner. "Law and Religion: The Hindu and Jain Approach." Jainism and Prakrit in Ancient and Medieval India, Ed. N. N. Bhattacharya, 361-374. New Delhi: Munshilal Manoharlal, 1994. 25. Menski, Werner. Hindu Law: Beyond Tradition and Modernity. New Delhi: Oxford University, 2003. 26. Menski, Werner. "Jaina Law as an Unofficial Legal System." Studies in Jaina History and Culture: Disputes and Dialogues. Ed. P. Flugel, 419-437. London: Routledge, 2006. 27. Menski, Werner & Jeremy A. Brown. "Case Law: Case List Edition: Post-Jain (1942)."2006 http://www.soas.ac.uk.academics/ centres/jainastudies/resources/25115 pof. 28. Padmaraja, Pandit. A Treatise on Jain Law and Usages. Bombay: Karnatak Press, 1886. 29. Schubring, Walther. Die Lehre der Jainas. Nach den alten Quellen dargestellt. Berlin: Walter De Gruyter & Co., 1935. 30. Schubring, Walther & Colette caillat. Drei Cheduasutras des Jaina Kanons. Ayaradasao. Vyavathara, Nisitha. Alt-und Neuindische Studien 11. Hamburg : De Gruyter, 1966. 31. Sunderland, J.C.C. (ed.). Reports of Cases Determined in the Court of Sudder Dewanny Adawlut with Tables of Names of the Cases and Principal Matters. Vol. V. Select Cases from 1832 to 1834 Inclusive. Caalcutta : G.H. Huttmann, Bengal Military Orphan Press, 1843. 32. Svetambara SthanaDasi Jaina Conference. "Svetambara Sthanakvasi Jaina Jaina. Conference at Morvi (Advertisement)." The Jaina Gazette 2, 9 (1905) Appendix : 1 33. Williams, Robert. Jaina Yoga : A Survey of the Medieval Sravakacaras. London: Oxford University Press, 1963. 34. Winternitz, Mortiz. Geschichte der indischen Literature. Zqweiter Band. Die buddhistische Literature und die heiligen Texte der Jainas. Leipzig : C.F. Amelangs Verlag, 1920 (A History of Indian Literature. Vol II : Buddhist and Jaina Literature. Translated by Srinivasa Sharma. Delhi : Motilal Banarasidass, 1983) International Journal of Jaina Studies 2007.

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Social Implication Of Enlightened World View (Samyagdarsana) Dr. Samani Shashiprajna of the three jewels which leads to the liberation, Samyagdarsana is most important. It is entitled to have Right precedence over Right knowledge and Right conduct because it acts as a pilot in guiding the souls towards liberation. Real discrimination from superstitious ignorance and delusive notions leads to Enlightened worldview in the first instance and then it transforms knowledge into Right knowledge and leads to Right conduct. It reveals the nature of things neither insufficiently, nor with exaggeration, nor falsely but exactly as it is with certainty. Samani Dr. Shashiprajna has beautifully discussed this concept with its limbs and applications to the holistic development of individual as well as society which is the especiality of the article. - The Editor Of the three jewels, right belief comes first and forms the basis upon which the other two rest. One must, by all possible means, first attain right belief or the basic conviction on the fundamentals because only on its acquisition, knowledge and conduct becomes right. Such right faith should have eight requirements or anga and should be free from the three types of superstitious ignorance and the eight kinds of pridel. The eight angas or pillars which support the right belief are : (i) Nihasarikita: Freedom from doubt. (ii) Nihkarksita : Freedom from desire for worldly comforts. (iii) Nirvicikitsa : Freedom from aversion towards or regard for the body. (iv) Amudhadrsti : Freedom from inclination for the wrong path. (v) Upaguhana : Redeeming the defects of ineffective beliefs. (vi) Sthitikarana : Sustaining souls in right convictions.

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64 : Sramana, Vol 62, No. 2 April-June 2011 (vii) Vatsalya : Affection towards spiritual brethren. (viii) Prabhavana : Spreading/advertising the greatness of Jaina doctrines? The three types of superstitious ignorance, mudhas, from which a true believer must be free, are-(i) loka-mudha, (ii) dcva-mudha and (iii) samaya-mudha. Among the three misbelieves the first refers to the superstition regarding attachment of sanctity to certain places of belief like; a bath in the Ganges will wash off the sins. The second is the belief in the efficacy of village gods and goddesses, who are endowed with ordinary human qualities and attempts to propitiate them. The third shows regard for false ascetics and considers their teaching as gospel truth. Freedom from these three types of superstitions is the essential condition of right faith. Along with these, there must be freedom from eight kinds of prides. The eight kinds are: pride in (i) learning (jnana), (ii) worship (puja), (iii) family (kula), (iv) caste (jati), (v) power (bala), (vi) affluence or accomplishments (pddhi), (vii) religious austerities (tapas) and (viii) person (vapu). The Jaina works describe at length the glory of the right faith and enumerate the benefits which can be accrued by a person possessing right faith. They go to the extent of declaring that the asceticism without faith is definitely inferior to faith with observance of vows by layman?. The right faith is, in short, given precedence over right knowledge and conduct because it acts as a pilot in guiding the soul towards moksa. In addition to the transformation of consciousness, self attains the fourth gunasthana. As per my view the eight limbs of samyag-darsana can be very well applied to the upliftment of any organization as well as for the holistic development of spiritual-cum-social personality. Let us proceed to discuss the concept of nihsarkita etc. one-by-one.

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Social Implication of Enlightened World View ... : 65 1. Nihsankita Firm belief in one's goal is the basic requirement for attaining that goal. Unwavering faith only can work like a miracle because firm faith leads to personal commitment for achieving that goal and gives us boldness to face the challenges incoming while proceeding towards the aimed goal. Efficient executors, efficient workers are the main assets of any organization. Officers, directors, cmployers, everybody must have a firm belief in the goal they have chosen. If a person plunges himself in self-doubt, while he is doing anything, he is bound to fail in his undertaking. In Bhagvadgita, Lord Krsna rightly says, 'sansayatma vinasyati" i.e. doubtful soul always faces failure and at last attains the complete destruction. We also get one of the canonical examples in Jnatadharmakatha regarding the consequences of doubt. Two hens were purchased by two of the brothers. One fortunate day both the hens gave the eggs. One of the brothers regularly used to shake the egg and tried to know whether the chicken is there in it or not. The other brother had a firm faith that from this egg, chicken will surely come out. Out of his firm faith and patience, one good day chicken came out by breaking the egg. The other brother was impatient and doublful regarding emergence of the chicken. So due to his doubtfulness and regular shaking of egg, chicken didn't come out of the egg and at last he repented". Likewise in our day-to-day social life also we see the consequences of doubtfulness between the two members of the same family. If the doubt or wrong notion about particular member sustains for more than a month, then both of them feel inconvenient to stay together for a longer period of time, they. divide their property and decide to lead an independent life. That is why we see joint families are decreasing and numbers of nuclear families are becoming dominant in the present era. In business, if the customer doubts regarding the quality of a particular company's product, they go for the other. The maintenance of goodwill of any product in the society is possible,

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66: Sramana, Vol 62, No. 2 April-June 2011 if the manufacturer and the salesman keep up their quality and rapport. Customer should be convinced that this company product can never be of second grade. Moreover everyone knows the fact that the businessman who is honest enough in ones profession, keeps moderate profit motive and treats all the customers equally without any sort of discrimination, whosoever visits to his shop whether mature or immature one. This sort of firm belief on particular shopkeeper brings goodwill as well as profit together to the very salesman. The number of customers will increase because of the firm belief in the shopkeeper regarding ones quality of goods and its reasonable price. So doubt is a fundamental obstacle to the path of success in all walks of life. This dominant doubt is obstacle foremost in the path of liberation too. Pujyapada in his Sarvarthasiddhi? text cites that the person who is doubtful regarding the three-fold path of liberation, whether right faith, right knowledge can lead towards liberation or by merely observing right-conduct one can attain liberation can not attain his goal. In this way, to accept one-sided view as a whole is samsaya and it will lead a person nowhere. 2. Nihkanksita The second limb is called ninkarksita, freedom from anticipation. This means restrain in the realm of desires. Man is a bundle of desires. Desires don't arise in vacuum. Desires are endless like a skyo. Desires are of two kinds, namely possessive and creative. The difference lies between two is that the former admits of exclusive individual possession, while the latter can be shared by all alike without any conflict. The desire for material possession makes man's personality ego-centric which is the cause of social tensions and frustration. Creative desires lead the individual towards self satisfaction and social progresslo. Bertrand Russell rightly remarks, "The best life is one in which creative impulses play the largest part and the possessive, the smallest!l." One should not keep an eye on others progress or property. Mahavira advised

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Social Implication Of Enlightened World View ... : 67 men to be free from ambitious desires, to see good in other religious order, to get attracted by miraculous incidences of other group. He says, a man of samyak-darsana will not divert his attention from the chosen path. The very same thing can be applied to any organization. If any product is introduced in the market, one shouldn't purchase the new product in the market to gain the profit; one should think and then patiently decide to cope with the situation. Merely being influenced by others attractive way of advertising any product, one shouldn't be swayed by it, it will lead to utter failure and loss in any organization. So the quality of freedom from anticipation is very essential for a successfu organizer. P.S. Jaini says, the tranquil disposition resulting from attainment of samyak-darsana nearly renders all his activities auspicious (punya), i.e. capable of bringing him to such desirable rebirths of heaven, even so, he must transcend the lure of these happy states lest he will become interminably bound up in worldly life12. Indeed, the ninkarksita quality will eventually carry one beyond desire for any worldly thing. Ambitious desires lead to huge amount of violence which is both anti-individual as well as anti social environment. So indeed dedication towards the goal and steadiness of mind on the accepted path is very essential for the success of any union. 3. Nirvicikitsa It is nothing but a firm belief in the means adopted for the successful goal achievement?3. Unless and until we don't have the faith in the means adopted for achieving the desired end, we cannot succeed. The ordinary person distinguishes between good and bad, pleasant and unpleasant, etc. because he has not yet perceived the true relation between substance and modes, thus he retains a deep attachment for things, which please the senses and an aversion for those, which do not. The person who has gained true insight, however, there arises a quality called nirvicikitsa, freedom from disgust!4, which entails overcoming of such dualities. The

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68 : Srumana, Vol 62, No. 2 April-June 2011 individual who possesses the virtue of nirvicikitsa will feel no revulsion at the sight of human sickness, insanity or ugliness. This kind of compassion and mulual servicc lowards sick, handicapped is the need of the hour. Family organization came into being only with the purpose of care and share during old age and adverse situations of life. This compassionate behaviour touches the inner self and the heart. The relationships become healthy when one comes forward for help when one is facing severe disease. This nirvicikitsa can bring an end to exploitative and destructive behaviour. Having gone beyond the merely physical vicw of beings he will not find them 'beller' or 'worse', 'delightful' or 'disgusting', his entire perspective changes. Thus, in Jaina system of four-fold order; monks, nuns, householders, men and women constitute the saigha, where selfless service is rendered to the sick monks and nuns, without expecting anything for return, such an attitude for the sick leads one in generating auspicious karma for the status of tirthankaral5. So a man of right perspective perceives as unpleasant anything that furthers the binding tendencies of sansara, while all that tends to carry one away from attachment to the world will be seen as pleasant16. So nirvicikitsa is a kind of quality of samyak-darsana which is necded in the society, because love, affection, compassion, service berest of selfishness during illness really binds the hearts, which is very essential for the healthy living society. So one should never feel disgust for the sick or ugly or insane and never doubt that service of them will lead to fruitful results or not. Mother Teresa is a living example of 20th century, who strived hard for lcprosy patients through selfless service and the society recognized her service and honoured her with the Noble prize. Thus when a strong feeling of identification of sufferings with all beings is experienced then only nirvicikitsa occurs in a real sense. 4. Amudhadrsti The fourth anga is anudhadrsti, freedom from delusive notions, which refer to the abandonment of three particular types of false

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Social Implication or Enlightened World Vicw ... : 69 belief namely deva-mudhata, loka-mudhata, and samaya-mudhata already explained before. The individual who is a slave to customary beliefs, however false they have been declared to be, cannot develop his own personality, as his actions are just like machines. Mahavira therefore, preaches that an individual should be free from delusions. A true samyagdrsti should keep his vicws clear and uninfluenced by pseudo-scriptures, plausible theories, this is called amudhadrs!i. It is true that one must respect ones traditional views, ritualistic practices etc. but if religious practices, social paths of life and other forms of follies and falsities, seem to be derogatory to individual progress, they are condemned in every age of history. But it doesn't mean that one should adopt everything that is new but must have respect for other views but at the same time we must stick to our basic belief system. We must be flexible in adopting new ways of performing any task, but looking at organizational situations we should make innovative changes that will lead an organizer to the path of success. It is only through such individuals that society progresses and a scientific outlook gains ground. Such individuals are visionary and are free from the pressures of narrow traditionalism. They are always open-minded and are ever eager to learn, ready to understand, and adopt any innovative idea according to the present social change'?. If man's mind is prejudiced and his actions are stereotyped and wrongly directed, nothing worthwhile can be achieved. So for all around progress of any organization, prejudiceless decision and perspective is needed. The four angas, discussed above-nihsanakita, ninkarksita, nirvicikitsa and amudhadrsti, are formulated in a negative sense, pointing out certain views absent in an individual who has attained samyak-darsana. The remaining four are stated in a positive manner, designating new attributes of a social naturels. 5. Upaguhana The first of this group is upaguhana, i.e. successive or gradual development of ones virtues. Mahavira preached that an individual

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70: Sramana, Vol 62, No. 2 April-June 2011 should develop virtuous dispositions of honesty, gratitude, straight forwardness, tolerance, Ahimsa , forgiveness, benevolence, selfrestrain etc. These individual characteristics are not only hallmarks of effective and integrated personality but also prove to be an asset for the organization. The fragrance of good character always spreads in the environment in which the man of virtues breathes. Personal virtues reflect and develop in the heart of any community or organization. So it is very essential for the man of right perspective to look into ones own virtues and vices. The vices like anger, deceit, pride, greed, hatred, attachment, jealousy etc. not only vitiate personal character but also spiritual and social characters. From the point of spiritual perspective, vices are cause of inauspicious karmic bondage, whereas virtues are means of auspicious karmic bondage, leading gradually towards the path of liberation'9. All successful organizations always emphasize the distinct working skills of their employers for the better turnover of the business. In canonical text it is cited that even a single member is a representative of the entire organization. So to praise any single member of the organization is tantamount to the praising of entire organization and vice-versa20. The talent of the successful leadership lies in the commendation of the meritorious (pramoda bhavana) of the member in meeting when one strives hard for the sustenance of the goodwill of the organization. So the success of any organization depends upon the encouragement of individual potentialities during the successful completion of determined task by any member. This pramoda bhavana motivates the member to further boost ones efforts. Bill Gates, the great business millionaire of today, once he was asked about the secret behind his success. He replied, positive criticism made by any member of the organizational management I use to ponder upon his/her criticism and if I find that he/she was actually right in pin-pointing the loopholes, I enthusiastically increase his/her salary grade by rendering higher post. This is a

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Social Implication Of Enlightened World View ... : 71 positive way of motivating the members' virtue in any organization. So by perceiving the good virtues in each member of organization, one should feel pleasure, joy, happiness and this will help in developing the virtue in self too. In the same way, if any immoral action is noticed, he must be pin-pointed for his faults as it harms the goodwill of the organization. Thus upaguhana is a process of developing ones virtues and trying to pinpoint ones vices through positive approach. If this healthy technique is undertaken in any religious, political, social or business organization, the rapport and turnover of that organization can reach its highest peak. 6. Sthitikarana The second social anga is sthitikarana, promoting stability. As per Prof. K.C. Soganiji, it is likely that individuals may deviate from the path of righteousness. The steadiness of mind on the right path is very challenging virtue of an individual. Life is not a straight road. Ups and downs come across each and every person's life. The steadiness of mind on the voluntarily accepted path with complete dedication is an essential quality for achieving any determined goal in any union. The mind of man is running faster with the utmost speed than the rockets of the technological era. Lots of incentives are presented at his disposal through the influensive advertisement, his mind becomes puzzled as what to be accepted or what to be rejected. In this state of commotion, there is a need of a guide who can endeavour in taking impartial decision in fluctuating/ oscillating states of mind. The role of such a guide is very important not only in the spiritual path but even in the business organization for non-deviation from the adopted path during the adverse situations of life. It was a common practice during monarchy rule to keep a spiritual guide in the courtyard to discuss various issues of the kingdom. King was guided by him in all the adverse situations for the maintenance of the peace and harmony. The incidence of

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72 : Sramana, Vol 62, No. 2 April-June 2011 Rathanemi and Rajimati is cited in Dasvaikalikasutra?!, where nun Rajimati acted as a guide in steadying the wandering mind of Rathanemi for sensual pleasures. She said that eating again the vomited stuff is not appreciable likewise embracing again ones renounced sexual urge is not worthful for you. These words steadied his mind22. Likewise the incidence of Bhavadeva and Nagala, where Nagala's husband was initiated but after few years of initiation, he becomes restless and comes again to his village in search of his wife. Bhavadeva was not able to identify his wife, but Nagala identified him. She knew everything and sent one of the small boy to him. He suddenly vomited and began to eat vomited stuff. He came back to her and told that I had vomiting but I never let it go, I ate it back. The mother replied, well done, my son. Hearing this, monk was astonished as what she is doing. Then she began her words of sthitikarana that you are also doing the very same thing. You want to enjoy sexual pleasure, which you have given up. Is it praiseworthy for you? These words helped him in sthitikarana. When Bahubali was guided by his two sisters Brahmi and Sundari that why are you riding upon the horse of pride? This pride has kept you aside from the attainment of infinite knowledge. As soon as he realized his fault, he stepped towards Rsabha, at once he attained omniscient knowledge23. Proper guide in proper time is very fortunately acquired by few. In every religious organization one of the Kalyanamitra or Sthavira i.e. matured spiritual guide is there, who helps to set back the oscillating mind again in the self-restrain. So Confucius, a great seer rightly said that 'our greatest glory is not in ever falling, but in rising every time we fall.' There are lots of persons in the world who laugh at a person undergoing adverse situation. There are very few, who come forward as a helping hand in times of critical moments of life, they are never forgotten. Such guides are called as 'kalyanamitra' i.e. a friend who leads towards the correct path in all situations of life and plays a role of a well wisher. So nondeviation from the adopted path and steadiness of mind in ones chosen goal is very essential for success in all walks of life.

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Social Implication Of Enlightened World View ... : 73 The important role played by the spiritual guide in steadying the wavering mind of monks and nuns in religious path is highly helpful in shedding off karmas. They try to convince them that the sufferings in the spiritual life if tolerated patiently will lead to the shedding off karmas. On the other hand, if one renounces the spiritual life, which one has undertaken voluntarily, for a least sufferings and goes back to householder's life actually suffers a lot. So kalyanamitra alerts everybody to be aware of the future and try to centralize the mind on adopted goal. This kind of spiritual guidance in stabilizing the minds of others in the dark period of time is very necessary. Such efforts may take the form of consolation or material aid at the time of calamity, logical persuasion in the face of intellectual doubts, or trying to highlight the criticism of the tempting doctrines set forth by other traditions24. So during physical ailments and mental imbalance when the individual feels himself incapable of coping with the situation, he searches for alternative way out. At that time if experienced person is found fortunately and he once again tries to ignite the ray of hope with in him by logical persuasion and encourages him by motivational words, recentralizes his mind on the goal, such a guide plays an important role in any union or organization25 In the present day scenario, professionals have to face the tough time to maintain its identity in the market. Many times high pressures, tensions, irritation, work environment drive the man into negative habits. Sthirikarana acts like a hard nut protective shield to such negative forces. Each time whenever unfavorable situation occurs, it develops the resistance power in thoughts to fight and defeat the attacking enemies. On the other hand, it nourishes the values to be strong enough and unshakable in any kind of emotional or mental hurricane. For proper guidance in choosing job, future carrier information bureau and counseling play a vital role in selecting appropriate job in India and abroad and in framing the

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74: Sramana, Vol 62, No. 2 April-June 2011 bright future. Completion of degree and job placement without any delay is very significant, where the turning point in ones life occurs. This is the time where one needs neutral guide to enlighten the young chap to move on the correct path by selecting the job according to ones own wish, ones own operational skill and qualificational potentialities. After the settlement of job also still there are chances of deviation from the accepted job, in that state, experienced fellow in that field of work must be approached before deciding to give up the job, as it is very difficult to resettle in any new job. In addition to this, assistance of finance is also another important issue in this regard. In my humble opinion, guide is needed in every step of life so that no external circumstances can overrule. Moreover present state of society can be modulated if the corrupt politicians, officers, smugglers, terrorists are guided by concerned moral directors. Thus, spiritual and professional guides are very essential for all around progress of any social group. 7. Vatsalya The seventh anga is vatsalya, disinterested affection. It means affection towards spiritual brethren26. As per Pancadhyayi27, vatsalya is nothing but an approach which involves a non-selfish love for the high ideal of moksa and the monks strive to attain that ideal. Hence one might dedicate one's life to the service (vaiyavrtya) of Jaina ascetics, recognizing their exalted nature and the fact that they have no families to support them. That's why Jaina community gives importance to service to such an extent that it is considered as a highest means of shedding off karmas28. This service is rendenderd by monks and nuns free-heartedly without expecting anything in return. In Terapantha sect, one of the branch of Jainism, there are three to six centres of service, where the old monks and nuns stay and get service every year by the group of monks and nuns announced by the then Acarya, as it is moral duty of the mentor, to render peace of mind to all monks and nuns during the old age and in diseased state. It is not intellect or spiritual penances to be considered prominent, but it is mutual service without disgust, which is of primary importance.

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Social Implication Of Enlightened World View ... : 75 In modern terminology, we can relate this concept of vatsalya with non-selfish affection and universal brotherhood in any organization. All the workers working in a particular organization must have affectionate behaviour among themselves. Sharing and caring is very important aspect of vatsalya. But it should begin from the home. A very well saying goes, "charity begins at home". Accordingly individual must be attentive at his work place, where he does job and should take care of the co-workers physical, mental and emotional health. This is a kind of mutual understanding, which binds everybody in a single bond and strengthens the foundations of any organization. The responsibility of any leader must be to inculcate this culture of healthy mutual service by taking care of each and every worker's internal psychology. Throughout India and abroad this concept of universal brotherhood is imbibed by Jaina community. As Jains believe, 'Human race is one', all are equal whether high or how, rich or poor, at the level of consciousness. So to love, is to find out that equal opportunities of education, earning, shelter, medicine and the like are received by every individual without any distinction of race, religion, creed, colour, sex and nationality. It is a noble duty of the householders to take care of neighbours as well as any spiritual brethren if he or she is deprived of food, shelter etc. basic essentials of life, if he finds such a person; he helps them with financial assistance according to ones capacity. Moreover, Jaina community is considered as rich community so during the natural calamities they have brought relief to the famine, drought and flood stricken people at all times with the huge amount of donation for the good of the society due to the affection for universal brotherhood. Moreover, Jains are famous for rendering four kinds of donation: knowledge (jnana dana), food (anna dana), medicine (ausadha dana), fearlessness (abhaya dana, i.e. refraining from killing the six classes of beings, make those beings fearless). It is rightly mentioned in the Dasavaikalika-sutra that one who doesn't share

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76: Sramana, Vol 62, No. 2 April-June 2011 one's belongings can never attain liberation29. So Jaina community is aware of this fact, that's why so many schools, colleges, universities, hospitals, clinics, cow-shelter (goshala), home for orphans (anathalaya), re-orphanages are opened for the service of the common man. Various blood camps, free eye checkup camps and health check-up camps are held and donation of legs, hands, hearing tools are made for the needy common man free of cost with the service motive. It is carried through out India by nearly 500 active centres of Jaina community. Although similar concepts of social sharing are discussed in the Islamic culture, in the name of Zokat i.e. each Muslim should share 1/5th of his annual income for the needy person. Even in Christianity, such moral injections for social service is found. But as far as Jaina concept of vatsalya or universal brotherhood is concerned, it has deeper meaning rather than merely helping the needy. There are twelve vows prescribed for the householders, the last one is atithi-samvibhaga-vrata. This vow is prescribed to develop a sense of detachment and at the same time mutual help for the brothers. Puniya, the layman of the time of Mahavira although he was very poor, still daily he used to manage to share his one time food with his brother remaining himself hungry to obey the twelfth vow of householders 30. So such a person can never try to exploit the workers, working under him either by taking over work or by paying least amount of salary. Where there is vatsalya, there is no exploitation. To treat other individuals as mere means is denied in Jainism. All the dealings with others will be inspired by love and affection, due to this, role of force and domination will be minimized31. In the atmosphere of vatsalya, the gap between the leader and workers is stitched, in any organization. This concept of universal brotherhood and belief in single global family can establish ecofriendly life on the earth.

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Social Implication Of Enlightened World View ... : 77 8. Prabhavana Prabhavana anga is nothing but spreading the spiritual message of tirtharkaras by oration, by singing a song, by holding seminars and symposium. So the prabhavana is illumination, which leads one to such positive actions as celebrating holy days of tirthankara's birth, nirvanas etc., arranging for the distribution of sacred texts etc. for spreading Jainism. Few (murtipujaka) Jains believe prabhavana in building temples, erecting Jina images, undertaking pilgrimages to Jaina holy places and donating money for hospitals, animal shelters and the like32. They believe all such activities necessary to illuminate the Jaina religion into the world. Prabhavana is nothing but the propagation of moral values in the present language for building up a moral society. The Terapantha sect, one of the branch of Jaina Religion, tried to propagate the message of Mahavira by introducing samana order who can use vehicles which is prohibited for Jaina monks and nuns and spread the message of Jainism through out the world. It was the dream of Acharya Tulsi to establish Jaina Vishva Bharati University, which can spread the message and basic teachings of Mahavira at the academic level in the universities of the world. Moreover the scope for new research in Jaina concepts can be fostered through this institution. In this way, prabhavana of Jaina doctrines is carried on since 15 years uptil now by this university. At present, two samanis are teaching in FIU on subjects like 'Non-violence and Jainism' and 'Jain Meditation' from 2006 onwards and 4 semesters have been completed successfully. Many scholars of the west were amazed to know about the relevance of Jaina doctrines in present era and many students even changed their perspective and life style too. Due to the limitation of Jainas rigorous code of conduct of monks and nuns, Jainism was not spread in the world. That's why, Jainism lost its supreme place in the world religions too but in near future this religion can be included in the world religion by the cooperative efforts of all disciples of Jaina community. Prabhavana

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78: Sramana, Vol 62, No. 2 April-June 2011 through the preaching yields double profit. There is a spiritual cum religious concept in Jainism that by preaching the Jaina way of life and principles of perennial relevance one not only sheds off ones own pre-bound karmas but also one moulds his life after listening to sermon. It leads to social transformation through individual transformation by way of applied ethics in one's life33. In nutshell, it is distinct and clear that the first four limbs of samyak-darsana namely doubtlessness, desirelessness for others influensive ideologies and worldly comforts, freedom from aversion or disgust for the sick, freedom from inclination for wrong path are conducive to the individual progress and the progress of religious order and business organization. The later four limbs, namely, refinement of personality, universal brotherhood, promotion of mind's stability and propagation of moral values are very much conducive to any union, religious order and especially business organization as these virtues act as a strong foundation for all around progress34. So the eight virtues, which emerge after the attainment of the samyak-darsana (right perspective) play a vital role in leading towards the path of liberation35. A man bereft of right perspective can't acquire right knowledge. Right conduct can't be acquired without right knowledge. In the absence of right conduct, there is no liberation36. So man of right perspective really winds up the wanderings of birth and death in four realms and ultimately attains the state of liberation. These eight limbs have spiritual-cum-social relevance constituting both personal and organizational progress. References 1. Vilas Sangave, Jain Religion and community, Calefornia, Beach Publication, p. 30. 2. Purusartha-siddhyupaya, Amrtacandra, Ed. Pandit Ajita Prasad Jain, Lucknow, The Central Jain Publishing House.1933. verse 23-30; Upasakadhyayana, 49-103. 3. Uttaradhyayana Sutra, 5.20. 4. Tattvartha Sutra, 1.1.

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Social Implication Of Enlightened World View ... : 79 5. Bhagvadgita, 4.40 6. Inatadharmakatha Sutra, 3.21-35. 7. Sarvarthasiddhi, Pujyapada, 8.1.375.7. 8. P. S. Jaini, The Jain Path of Purification, p. 152. 9. Uttaradhyayana Sutra, 9.48. 10. K. C. Sogani, Mahavira on Individual and his Social Responsibility, p. 84. 11. Russell, Political Ideas, p. 612. 12. P. S. Jaini, The Jain Path of Purification, p. 152. 13. Acharya Tulsi, Uttaradhyayana: Ek Samiknatmaka Adhyayana, p. 135. 14. P. S. Jaini, The Jain Path of Purification, p. 152. 15. Uttaradhyayana Sutra, 29.44. 16. P. S. Jaini, The Jain Path of Purification, p. 152. 17. Narendra Bhanavat et, al. (Ed.), Mahavira and his times, Quoted from 'Mahavira on Individual and his Social Responsibility by K.C. Sogani, p. 83. 18. P. S. Jaini, The Jain Path of Purification, p. 154. 19. Mahaprajna, Jiva-Ajiva, Jain Vishva Bharati, Ladnun : 1998, p. 120. 20. Acharya Tulsi, Uttaradhyayana: Eka Samiksatmaka Adhyayana, p. 135; Bhiksu Agama Kosa, Vol.-I, p. 132. 21. Dasvaikalika, 2.7. 22. Acharya Tulsi, Candan Ki Cutaki Bhali, op. cit., p. 96. 23. Ibid, op. cit., p. 44. 24. P.S. Jaini, The Jain Path of Purification, p. 155. 25. Acharya Tulsi, Uttaradhyayana: Eka Samiksatmaka Adhyayana, p. 135. 26. K.C. Sogani, Ethical Doctrines in Jainism, p. 67. 27. Pascadhyayi, Rajmalla, II. verse 806. 28. Uttaradhyayana Sutra, 29.44. 29. Dasavaikalika Sutra, 9.2.22. 30. Yuvacharya Mahaprajna, Upasana, p. 70; Acharya Tulsi, Sravaka Sambodh, p. 125. 31. Prem Suman Jain et. al. (ed.), Mahavira and His Relevance, p. 85.

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80 : sramana, Vol 62, No. 2 April-June 2011 32. P. S. Jaini, The Jain Path of Purification, p. 155. 33. Syadvadamanjari, Mallisena, p. 24. 34. Acharya Tulsi, Uttaradhyayana: Ek Samiknatmaka Adhyayana, p. 136. 35. Uttaradhyayana Sutra, 28.30. 36. Ibid, 29.60. 24. P.S. Jaini, The Jain Path of Purification, p. 155. 25. Acharya Tulsi, Uttaradhyayana: Eka Samiksatmaka Adhyayana, p. 135. 26. K.C. Sogani, Ethical Doctrines in Jainism, p. 67. 27. Pancadhyayi, Rajamalla, II. verse 806. 28. Uttaradhyayana Sutra, 29.44. 29. Dasavaikalika Sutra, 9.2.22. 30. Yuvacharya Mahaprajna, Upasana, p. 70; Acharya Tulsi, Sravaka Sambodh, p. 125. 31. Prem Suman Jain et. al. (ed.), Mahavira and His Relevance, p. 85. 32. P. S. Jaini, The Jain Path of Purification, p. 155. 33. Syadvadamanjari, Mallisena, p. 24. 34. Acharya Tulsi, Uttaradhyayana: Ek Samiksatmaka Adhyayana, p. 136. 35. Ultaradhyayana Sutra, 28.30. 36. Ibid, 29.60.

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International School For Jain Studies 1. Accreditation of ISSJS programs Mangalayatan University, Aligarh has accredited the ISSJS-3W programs as a four credit hours 1st program (for the US University system transfer) with effect from May 1, 2011. 21 students were awarded a joint certificate by Mangalayatan University and ISJS. Two students have applied for transfer of credit hours to their undergraduate program in their home universities in USA. Incidentally Mangalayatan University has signed an agreement with ISJS to set up a Centre of Advanced Jain Studies at the university in collaboration with ISJS. The centre will organize undergraduate, graduate and Ph.D. programs in Jainism as well as conduct advanced research in Jain studies and their application in business, health sectors and society. 2. ISJS at Claremont Lincoln University, California Advanced discussions are going on between Claremont Lincoln University and ISJS to set up an ISJS, Centre of Jain Studies at the university. A formal signing ceremony is scheduled for September 6th at the university which will augur in offering Jain Studies and research by ISJS to Claremont students and faculty and undertake joint research projects in various fields of relevance to Jainism. Dr. Suleku Jain and Dr. Dilip Shah deserve special kudos for achieving this milestone. 3. Use of technology to deliver lectures and students interactions In April 2011-June 2011, four lectures (two by each faculty member) were delivered by eminent scholars (Prof. Gary Francione of Rutgers University USA and Mr. Paul Palmorozza from UK, co-author of the book From Principles to Profits) to the participants on 'Ahimsa and Business Ethics' respectively from their homes abroad. The lectures invoked significant interactions between participants and speakers. ISJS used the Skype and

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82 : Sramana, Vol 62, No. 2 April-June 2011 internet facilities to deliver these lectures effectively. In future ISJS plans to use more such eminent speakers who find it difficult to travel to India for two lectures only. Further, this proved to be an extremely cost effective solution to have eminent faculty members on ISJS panel. ISJS salutes the speakers to take time at odd hours and deliver these lectures. ISIS also salutes Mahidol University, Bangkok, Mangalayatan University, Aligarh and Teerthanker Mahaveer, University Moradabad to provide excellent internet and conference room facilities. 4. Prof Jeff Long from Elizabethtown College Pennsylvania was the guest foreign faculty for ISSJS India programs Prof. Jeff Long, author of the popular book Jainism and an expert on Anekanta doctrine was with the ISSJS 2011 program from June 12 till 16, 2011. He delivered four lectures in Delhi and joined the participants to pilgrimage of Hastinapur where he delivered a talk also. His lectures were greatly admired by all the participants. He was accompanied by his wife Mrs. Mahua Long who also actively participated in interactions with the ISSJS participants. ISJS salutes Prof. Long and hope that we will have lasting association for mutual benefit. 5. Meditation Camp at Mahaveer Bhawan, Ashok Vihar, Delhi For the first time ISJS organized a four days intensive meditation camp (atmadhyana or self realization) from June 16 to June 20, 2011) conducted by eminent, English speaking Acharya HH Dr. Shivmuniji and assisted by Shirishmuniji. It was a very rich experience for all the thirty five participants attending ISSJS 2011 programs. Some of the young participants found the camp too intensive also. Excellent lodging and boarding facilities were provided by Shraman Sangh Shravak Samiti. ISJS salutes HH Dr. Shivmuniji, Shifrishmuniji and Sh. Satish Jain, Sh. Mahendra Jain of Shravak Samiti for the highly spiritual experience.

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International School For Jain Studies : 83 6. ISSJS-2011, Bangkok This year two three week long summer schools were organized simultaneously at Mahidol University and Chulalongkorn University in Bangkok (April 24-May 12, 2011). The special feature of this year's program was its emphasis on Ahimsa and comparative studies of Jaina and Buddhist traditions. Therefore the programs were advertised as Ahimsa and ascetic (Shramana) tradition (with emphasis on Jainism). A total of 20 participants attended these programs. Director ISJS was the lone faculty member for first two weeks while Prof. Priyadarshana Jain of Madras University was the lone faculty member from ISJS. The entire program is now well documented to be delivered anywhere at very short notice and in a very cost effective manner. 7. ISSJS 2011. 3W & ISSJS 2011. 3H India May 26 to June 20, 2011 Twenty three participants from USA and Japan attended this program. They traveled from Delhi to Mangalayatan University, Aligarh, Parshwanath Vidyapeeth, Varanasi, Jaipur and Delhi again. There was a very strong fraternity feeling amongst the participants who enjoyed all activities organized by ISJS. The meditation camp, though, was a little demanding for some of them but the same made interesting by bhakti (devotional songs) session on the third evening in which the participants took part actively as well.

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84 : Sramana, Vol 62, No. 2 April-June 2011 8. ISSJS 2011. 6W India May 29 to July 8 2011 Eleven senior participants from USA, Thailand and India are attending this program. The group consists of three professors, two Ph.D.s and the rest graduate students preparing for their Ph.D. studies. This time the group consists of very serious participants. Some of them know Sanskrit and Hindi as well. The discussions are always very lively and of high academic nature. Some of the papers, notably by Mr.James Madio and Dr. Ariane Eroy who were awarded the first and second prize were very detailed and researched. Dr. John Thomas Casey also presented a well researched paper. The program will end with valedictory function on July 8 attended by a number of academicians from BHU and other universities in Varanasi. 9. Special modules This year ISJS announced some special one week modules as well. Three participants took advantage of the one week pilgrimage to Dilwara, Ranakapur, Mathura, Gwalior, Devgarh and Sonagir temples. Some more participants wanted to join this group but their schedule of ISSJS2011.6W did not permit them to do so. 10. Important side developments ISJS is now continuously having one or two alumni visit India for 4 to 6 weeks to learn Prakrit with ISJS. One, Prof. Josef Bartolsek from Czech Republic came for pilgrimage tour of three weeks also. ISJS takes advantage of such visits to have them deliver special talks on the subject of their choice to Jain academicians in India. Mr. Christopher Fleming, ISSJS 2009 alumni is coming as a Full Bright scholar for nine months to ISJS to learn Sanskrit and Prakrit through Jaina texts. He will start his studies in the last week of August 2011at Parashwanath Vidhyapeeth, Varanasi and then process to Madras University for a month as well. ISJS welcomes Mr. Fleming and hope this will be the beginning of more such scholars coming to ISJS in the near future.

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Encyclopaedia of Jain Studies: a Mega Project undertaken by Parshwanath Vidyapeeth Encyclopedia of Jaina Studies is a very prestigious project undertaken by Parshwanath Vidyapeeth. This project was first time conceptualized in 1996 titled as Encyclopaedia of Jainism in collaboration with JAFNA (Jaina Academic Foundation of North America- 4410-50th Street, Lubbock TX) under the Project Directorship of Dr. Premchand Gada. Dr. Sulekh Jain was the Chief Cocoordinator on behalf of JAFNA, and Sh. B. N. Jain, the then Secretary was the Chief Coordinator on behalf of the Vidyapeeth. Prof. Sagarmal Jain was the Academic Coordinator who put together a detailed synopsis of the entire project and Shri Indrabhooti Barar was to be the Finance Coordinator. Modalities and mechanism were threshed out in details. However, as consensus on some important issues could not be reached, the project did not materialize. Then in 1997 after the above project was shelved, Parshwanath Vidyapeeth itself decided to bring out an Encyclopaedia of Jaina Studies. The plan was thoroughly discussed and ultimately the Managing Committee agreed to undertake this mega project on it's own. Thus, under the Chief Editorship of Prof. Sagarmal Jain, an expert team of volume editors was put together and after taking the consent of the concerned Editors the project started. The Team of Encyclopaedia of Jaina Studies Parshwanath Vidyapeeth has engaged many scholars of repute to this prestigious project which is first of its kind. Led by Prof. Sagarmal Jain, Chief Editor, Shri Indrabhooti Barar, Chief Coordinator the team consists of the following selected experts from all over India.

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86 : Sramana, Vol 62, No. 2 April-June 2011 Prof. Sagarmal Jain Chief Editor & Editor of Volume of Jaina Ethics Prof. M. N. P. Tiwari Vol. of Art & Architecture Prof. Kamal Giri Vol. of Art & Architecture Prof. Harihar Singh Vol. of Art & Architecture Prof. Maheshvari Prasad Vol. of History of Jainism Dr. A. P. Singh Vol. of History of Jainism Dr. N. L. Jain Vol. of Science & Technology Prof. S. S. Lishk Prof. Raj Kumar Jain Prof. Jyotirmitra Dr. A. K. Singh Vol. of Language & Literature Prof. Sagarmal Jain Vol. of Philosophy & Psychology Dr. S. P. Pandey Prof. Ratanchanad Jain Vol. of Religious Practices Prof. Raman Bhai C. Shah Sh. Indrabhooti Barar Convener Unfortunately, from amongst these fourteen scholars, four have left this world. We pay our sincere tribute to Prof. Nand Lal Jain, Prof. S. S. Lishk, Prof. Jyotirmitra and Prof. Raman Bhai C. Shah whose sudden demise was a great loss for the EOJS team and the Vidyapeeth. Volume I - Art and Architecture published: Volume I on "Art and Architecture" authored by Prof. M. N. P. Tiwari, Prof. Kamal Giri and Prof. Harihar Singh is the volume which has come out first. The volume was released on 16th January 2011 by Prof. D. P. Singh, Vice Chancellor, BHU and Prof. C. D. Singh, Vice Chancellor, I.G.N.T University, Amarkantak. Volume II (Language and Literature) and III (Philosophy and Psychology) are soon to see the light of the day.

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Encyclopedia of Jain Studies: a Mega Project undertaken ... : 87 ROK PLEASE ENCYCLOPAEDIA OF VOLUME JAINA ART & ARCHITECTURE ANUARY 2014 YOSANCERO The first volume was fully sponsored by 'Harjas Rai Jain Public Charitable Trust' Faridabad. Parshwanath Vidyapeeth extends its hearty thanks to the respected Trustees of the Trust - Shri B. N. Jain, Shri Vidya Bhushan Jain, Shri R. C. Barar and Shri Indrabhooti Barar. This Trust which has done commendable work in the area of Philanthropy was founded by the family of Late Shri Harjas Rai Jain making an endowment of Rs. 25 lacs. Chief aim of the Trust is to promote education, educational institutions and to provide financial help to the needy people for medical treatment etc. Lala Harjas Rai Ji rendered selfless services to the needy people throughout his life. He, humbly, dedicated his whole life to further the message of Arihant Mahavir and his religion, upliftment of the society and the country of which he was proud to be a part. He was of the firm opinion that different aspects of Jaina religion, philosophy and literature all written in ancient languages must be brought to light in the modern languages before they are lost forever. That is why, soon after Pujya Acharya Sohan Lal Ji Ma. Sa. left for his heavenly abode and after due considerations with his friends and family, he founded a Society named "Pujya Sohanlal Jaina Vidya Pracharaka Samiti" in 1935 at Amritsar

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88 : Sramana, Vol 62, No. 2 April-June 2011 which later on founded "Parshwanath Vidyapeeth" at Varanasi under guidance of Pt. Sukhlal Sanghvi. Lala Harjas Rai Ji served as Honorary Secretary of this august Institute for more than forty years. In his endeavours he got full support of his family, and his friends like Lala Shri Tribhuvan Nath ji Jain, the first President of Parshwanath Vidyapeeth, Lala Shri Muni Lal ji and Prof. Mast Ramji helped him a lot. Late Lala Harjas Rai Ji had a deep regard for the wise and he himself was a scholar. Few people know that he rendered the English translation of "Ardhamagadhi-kosh" authored by Shatavadhani Pt. Ratan Chand 'ji Ma. Sa. Parshwanath Vidyapeeth started a Lecture Series in the name of Late Lala Harjas Rai Jain in 2008 in which many scholars of repute have delivered their talks on different aspects of Jaina Religion, culture and philosophy. Today, Shri Harjas Rai Ji is not amongst us, but, his ideals are still with us and being furthered in the form of progress by Parshwanath Vidyapeeth. Thus what was planted as a seedling and nurtured so lovingly by Lala ji has today grown to be a many faceted tree that has not only been recognized locally, but also earned respect globally in Jainological Research. Being inspired by his life and deeds, his two sons -- Shri Bhupendra Nath Jain and Shri Romesh Chandra Barar and his grandson -- Shri Indrabhooti Barar, son of Late Shri Amar Chandra Jain have all helped place Parshwanath Vidyapeeth at the crest of the Indian Academia.

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|jijJAsA aura samAdhAna || jijJAsA- itihAsa se jJAta hotA hai ki sabhI jaina tIrthaGkaroM ke garbha, janma, tapa (dIkSA), jJAna aura mokSa- ye pA~coM kalyANaka yA to pUrvI bhArata yA uttarI bhArata se sambandhita rahe haiM, phira kaba jainadharma dakSiNa bhArata meM gayA? vahA~ ke pramukha prAcIna granthakAra kauna haiM? zrImatI nIlU jaina, muMbaI samAdhAna- ApakA yaha kathana sahI hai ki caubIsoM tIrthaGkaroM kI karmasthalI uttara bhArata yA pUrvI bhArata rahA hai parantu aitihAsika sAkSyoM se yaha bhI siddha hai ki caubIsaveM tIrthaGkara mahAvIra ke kAla meM uttara bhArata meM candragupta maurya ke samaya bAraha varSoM ke durbhikSa ko dekhate hue antima zrutakevalI bhadrabAhu ne dakSiNa bhArata kI ora 12 hajAra sAdhuoM ke sAtha prasthAna kiyA thaa| candragupta maurya bhI unake sAtha gaye the| unhoMne zravaNabelagola pahu~cakara apane sAtha Ae sAdhuoM ko cola, pANDya Adi pradezoM meM jAne kA Adeza diyA thA tathA svayaM vahA~ apane ziSya candragupta ke sAtha candragiri parvata (kalavappu yA kaTavaMpra) para Thahara gae the| kucha kA kahanA hai ki ve bAda meM nepAla kI ora cale gae the| vastutaH anta samaya Ane para unhoMne zravaNabelagola meM hI samAdhipUrvaka apane zarIra kA tyAga kiyA thaa| yaha bAta vahIM para sthita 6ThI-7vIM zatAbdI ke zilAlekha se pramANita hotI hai| isa taraha yaha to sunizcita hai ki bhadrabAhu ke samaya (IsA pUrva tIsarI zatAbdI meM) jainadharma dakSiNa bhArata meM gyaa| hAthI-gumphA se prApta khAravela ke zilAlekha (IsA pUrva dvitIya zatAbdI) se jJAta hotA hai ki kaliMga jainadharma kA pramukha kendra thaa| sambhAvanA hai ki bhagavAn mahAvIra ne kaliMga meM vihAra kiyA ho| isI zilAlekha se yaha bhI siddha hotA hai ki IsA pUrva 424 ke AsapAsa samrATa nanda kaliMga ko jItakara vahA~ sthita 'jina-pratimA' ko magadha le gayA thA, jisa pratimA ko khAravela ne magadha para vijaya prApta karake punaH usa 'jina-pratimA' ko kaliMga meM sthApita kiyA thaa| khAravela ke zilAlekha se yaha bhI siddha hotA hai ki khAravela ke pUrva bhI udayagiri parvata para jaina mandira the| sva0 kAzI prasAda jAyasavAla ne likhA hai (jarnala oNpha bihAra ur3IsA risarca sosAiTI, jilda 3, pR0 448) ki ur3IsA meM jainadharma kA praveza zizu nAgavaMzI rAjA. nandavardhana ke samaya meM hI ho gayA thaa| jainadharma kaliMga se Andhra meM, Andhra se tamila meM tathA tamila se zrI laMkA meM phuNcaa| vahA~ ke aneka zAsakoM tathA rAjavaMzoM kA jainadharma ko saMrakSaNa milaa| AzA to hai ki isake pUrva bhI jainadharma vahA~ rahA hogA athavA yaha bhI sambhava hai ki unake sAtha gae zrAvakoM ne hI vyavasthA kI ho|

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90 : zramaNa, varSa 62, aMka 2 / apraila-jUna 2011 jo kucha bhI ho, Aja dakSiNa bhArata meM aneka zilAlekha tathA kalApUrNa vizAla jaina mandira vidyamAna haiN| paM0 AzAdhara jI (vi0 saM0 1300) ke 'anagAradharmAmRta' meM jina mithyAdRSTiyoM kA ullekha AyA hai unameM dravyaliGgI digambara maThAdhIza muniyoM ko bhI ginAyA hai, jisase jJAta hotA hai ki 13vIM zatAbdI meM dakSiNa bhArata meM maThavAsI bhaTTAraka digambara muniyoM kA varcasva ho gayA thaa| usa samaya pratidvandvI sampradAyoM ke sAtha dina-rAta calane vAle saMgharSa ke pariNAmasvarUpa jainadharma meM aneka vikRtiyA~ panapa gaIM thiiN| dasavIM zatAbdI ke anta meM rASTrakUTa tathA gaMga rAjavaMzoM ke patana ke bAda jainadharma apane Apa ko samhAla nahIM skaa| tamila ke nayanAroM kI taraha hI bArahavIM zatAbdI ke madhya meM vIra zaiva dharmAvalambI vasava ne karnATaka meM bhI jainadharma ke patana meM ahama bhUmikA nibhaaii| phira bhI pandrahavIM zatAbdI taka karnATaka meM jainadharma kI lokapriyatA banI rhii| 16-17vIM zatAbdI meM dakSiNa bhArata aura pUrvI bhArata meM kahIM bhI jainadharma kA prabhAva bar3hatA huA dRSTigocara nahIM hotA hai kyoMki anya dharmoM kA prabhAva yahA~ bhI vyApaka rUpa le cukA thaa| jahA~ taka dakSiNa bhArata meM jainadharma ke astitva kA prazna hai, vahA~ vizeSakara karnATaka jainadharma kA pramukha gar3ha rahA hai| dakSiNa bhArata se hameM vipula zilAlekhI pramANoM ke atirikta jainadharma ke AdhAra stambharUpa granthakarttA AcAryoM kA astitva milatA hai| kucha pramukha racanAkAra haiM 1. kundakundAcArya (I0 prathama zatAbdI) - kucha inheM pAravartI mAnate haiN| ye digambara jainiyoM ke Aja bhI Adarza haiN| isIlie uttaravartI granthakAroM ne apane Apako kundakundAnvayI batalAyA hai| tamila, kannaDa tathA telagu bhASA-bhASI inheM apane-apane pradeza se sambaddha karate haiN| inhoMne jaina adhyAtma ko eka naI dizA dI hai jo sabhI ko mAnya hai| zaurasenI prAkRta meM racita inake prasiddha grantha haiM- paMcAstikAya, pravacanasAra, samayasAra, niyamasAra aura aSTapAhuDa / ina para uttaravartI TIkAkAroM ne saMskRta, kannaDa, hindI Adi meM aneka TIkAe~ likhI haiN| amRtacandrAcArya kI saMskRta TIkA bahuta prasiddha hai| 2. AcArya umAsvAti (umAsvAmI)- ye kundakundAcArya ke ziSya tathA jainiyoM meM saMskRta ke Adya sUtrakAra haiN| inakA bAibila tathA bhagavadgItA kI taraha prasiddha grantha hai- tattvArthasUtra yA tattvArthAdhigamasUtra / ise mokSazAstra bhI kahate haiN| isa para dakSiNa ke hI pUjyapAda, akalaGkadeva tathA vidyAnandI ne saMskRta meM vizAla TIkA- grantha likhe haiN| 3. samantabhadrAcArya- zvetAmbarAcArya haribhadrasUri ne Apako 'vAdimukhya' kahA hai|

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jijJAsA aura samAdhAna : 91 karnATaka meM isa mahAn tArkika kI racanAe~ haiM- AptamImAMsA, ratnakaraNDazrAvakAcAra, svayambhUstotra, yuktyanuzAsana, jinastuti aadi| ye digambara jaina sAhitya ke yuga-pravartaka ke rUpa meM jAne jAte haiN| 4. pUjyapAda (devanandi yA jinendrabuddhi, vi0 6-7 zatAbdI)- ye niSNAta vaiyAkaraNa the| inakI racanAe~ haiM- jainendravyAkaraNa, sarvArthasiddhi (tattvArthasUtra TIkA), samAdhitantra, iSTopadeza tathA dshbhkti| 5. akalaGkadeva (8vIM zatAbdI)- ye mahAn tarkazAstrI the| inheM jainanyAya kA pitA kahA jAtA hai| ApakI racanAe~ haiM- tattvArtharAjavArtika yA rAjavArtika (tattvArthasUtra kI vRtti), aSTazatI (AptamImAMsA-TIkA), laghIyastraya, nyAyavinizcaya, siddhivinizcaya aura prmaannsNgrh| inake granthoM para vidyAnaMda, anantavIrya tathA prabhAcandra ne saMskRta meM TIkAe~ likhI haiN| 6. vidyAnandAcArya (I0 810-816 ke AsapAsa)- inakA aSTasahasrI nAmaka nyAyagrantha AptamImAMsA tathA usakI TIkA aSTazatIbhASya kA vidvattApUrNa mahAbhASya hai| tattvArthazlokavArtika (tattvArthasUtra kI TIkA), AptaparIkSA, pramANaparIkSA aura vidyAnanda mahodaya bhI Apake likhe grantha haiN| 7. prabhAcandrAcArya- ye dhArA ke rAjA bhoja ke samakAlIna the| inake do mahAn TIkAgrantha haiM-nyAyakumudacandra (akalaGka ke laghIyastraya kI TIkA), prameyakamalamArtaNDa (mANikyanandi ke parIkSAmukhasUtra kI ttiikaa)| 8. zAkaTAyana (pAlyakIrti amoghavarSa prathama ke samakAlIna)- ApakI racanA hai amoghavRtti sahita zAkaTAyana vyaakrnn| 9-11. vIrasena, jinasena evaM guNabhadra (amoghavarSa prathama ke rAjyakAla meM)vIrasena svAmI ne bhUtabali-puSpadanta racita SaTkhaNDAgamasUtra para dhavalA TIkA tathA guNadharAcArya racita kasAyapAhuDa para jayadhavalA TIkA saMskRta-prAkRta mizrita bhASA meM likhiiN| jayadhavalA TIkA pUrNa karane ke pahale hI ye jaba svargavAsI ho gae to inake ziSya jinasena svAmI ne use pUrA kiyaa| jinasenAcArya ne kAlidAsa ke meghadUta ko mAdhyama banAkara pArthAbhyudaya nAmaka khaNDakAvya bhI rcaa| treSaThazalAkApuruSacarita likhane kI icchA se mahApurANa ko likhanA prArambha kiyA parantu zarIrAnta ho jAne se ve use pUrA nahIM kara sake jise unake ziSya guNabhadra ne pUrA kiyaa| 12. jinasena dvitIya (I0 783)- inhoMne harivaMzapurANa likhA hai|

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92 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 13. somadeva (I0 959)- inakI do racanAe~ haiM- yazastilaka campU (isake antima bhAga kA nAma hai upAsakAdhyayana) tathA nIti vAkyAmRtam (kauTilya ke arthazAstra kI zailI meM likhit)| ye sabhI grantha prAkRta bhASA athavA saMskRta meM likhe gae haiN| anya racanAe~- IsA kI prArambhika zatAbdiyoM se lekara 12vIM zatAbdI taka dakSiNa ke jainoM ne kannaDa bhASA meM vipula racanAe~ kI haiN| jaina kannaDa striyoM ne bhI kannaDa meM sAhitya likhakara mahanIya yogadAna kiyA hai jinameM 'kAnti' nAma kI kannaDa lekhikA ne abhinava pampa kI apUrNa kavitA ko pUrNa kiyA thaa| 10vIM zatAbdI meM prasiddha pampa ne AdipurANa tathA vikramArjunavijaya grantha likhe| ponna kavi ne zAntipurANa tathA bhuvanaikarAmAbhyudaya grantha likhe| rana kavi ne ajitapurANa tathA sAhasabhImavijaya yA gadAyuddha likhe| cAmuNDarAya ne triSaSTilakSaNamahApurANa likhaa| isake atirikta kannaDa jaina ganthakAroM ne gaNita, vyAkaraNa, Ayurveda, jyotiSa, pazucikitsA Adi para bhI sAhitya likhaa| zrInarasiMhAcArya ne apane kannaDa kavicarite meM likhA hai ki kannaDa bhASA ke 280 kaviyoM meM se sarvAdhika 95 kavi jaina the| tamila, telagu aura marAThI sAhitya para jainoM kA prabhAva kanaDa kI taraha jyAdA prabhAvaka nahIM rhaa| Aja pUre vizva meM jainadharma prabhAvaka ho rahA hai| dakSiNa meM jainadharma kI vizeSa jAnakArI ke lie dekheM- jaina sAhitya kA bRhad itihAsa bhAga-7 (pArzvanAtha vidyApITha), dakSiNa bhArata meM jainadharma (paM0 kailAzacandra zAstrI, bhAratIya jJAnapITha), jainijma ina sAutha iNDiyA, jarnala Apha bihAra-ur3IsA risarca sosAyaTI, jilda 3 aadi| pro0 sudarzana lAla jaina

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sAbhAra- prApti Atma-jJAna- zravaNa-ziva Agama prakAzana samiti (ludhiyAnA) aura bhagavAn mahAvIra meDITezana eNDa risarca senTara TrasTa (dillI) dvArA vidyApITha ko nimna pustakeM sAbhAra prApta huIMpustaka lekhaka / sampAdaka zrI jJAnamunijI mahArAja (1) AcArAGgasUtra, bhAga 1 aura 2 (4 pratiyA~), (2) sthAnAMgasUtra, bhAga 1 aura 2 (4 pratiyA~), (3) jJAtAdharmakathAsUtra (4 pratiyA~), (4) upAsakadazAMgasUtra (4 pratiyA~), (5) antakRdazAMgasUtra (4 pratiyA~), (6) anuttaropApAdikadazAGgasUtra (4 pratiyA~), (7) zrIvipAkasUtram (4 pratiyA~), (8) nirayAvalikAsUtra (4 pratiyA~), (9) nandIsUtram (4 pratiyA~), (10) dazavaikAlikasUtra (4 pratiyA~), (11) dazAzrutaskandha (4 pratiyA~), (12) uttarAdhyayanasUtra, bhAga 1, 2 aura (4 pratiyA~), (13) anuyogadvArasUtra, bhAga 1 aura 2 (5 pratiyA~), (14) jaina jJAna prakAza (4 pratiyA~), (15) adhyAtmasAra (1 prati), (16) AvazyakasUtra (3 pratiyA~), zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja (17) dhyAnapatha (2 pratiyA~), zrI zivamunijI mahArAja (18) jainadharma zikSAvalI, bhAga 1 se 8 taka zrI zivamunijI mahArAja ( pratyeka kI 1 prati ), (19) bhaktigaMgA (2 pratiyA~), zrI zivamunijI mahArAja samagra mUlya ru0900 ru0500 ru0300 ru0300 ru0 100 zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja mUlya ru0200 zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja zrI zivamunijI mahArAja ru0 200 3 zrI zivamunijI mahArAja samagra mUlya zrI zreyAMza kumAra jaina ru0500 ru0300 ru0 400 ru0300 ru0800 zrI jJAnamunijI mahArAja samagra mUlya ru0 400 ru0400 ru060 ru070 ru0 10

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samanvaya 94 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 (20) jainAgamoM meM aSTAGgayoga (2 pratiyA~), zrI zivamunijI mahArAja (21) zivadhArA (2 pratiyA~), zrI zivamunijI mahArAja (22) antaryAtrA (2 pratiyA~), zrI zivamunijI mahArAja (23) dhyAna eka divya sAdhanA (2 pratiyA~), zrI zivamunijI mahArAja (24) sadgurumahimA (2 pratiyA~), zrI zivamunijI mahArAja ru0 50 (25) A ghara lauTa caleM (2 pratiyA~), zrI zivamunijI mahArAja ru0 60 (26) bhAratIya dharmoM meM mukti (2 pratiyA~), zrI zivamunijI mahArAja (anu0 pro0 bhAgacandra jaina) (27) tattvArthasUtra jainAgama samanvaya (4 pratiyA~), (28) AvazyakasUtram (2 pratiyA~), zrI zivamunijI mahArAja ru0 40 (29) amRta kI khoja (2 pratiyA~), zrI zivamunijI mahArAja ru0 20 (30) AtmadhyAna svarUpa evaM sAdhanA zrI zirISamunijI mahArAja ru0 25 (2 pratiyA~), (31) nandI nAva saMyoga (2 pratiyA~), zrI zivamunijI mahArAja ru0 95 (32) vItarAga vijJAna (2 pratiyA~), zrI zirISamunijI mahArAja ___ ru0 30 (33) jinazAsanam (1 prati), zrI zivamunijI mahArAja ru0 50 (35) mA pamAyaa (2 pratiyA~), zrI zivamunijI mahArAja (36) anuzruti (2 pratiyA~), zrI zivamunijI mahArAja (37) paDhama NANaM (2 pratiyA~), zrI zivamunijI mahArAja ru050 (38) zivAcArya pravacanagIta (2 pratiyA~), zrI zivamunijI mahArAja ru0 10 (39) zivAcArya jIvana darzana, zrI zirISamunijI mahArAja ru0 400 (2 pratiyA~) (40) AsuhaM devApuNItpiyA (2 pratiyA~), zrI zivamunijI mahArAja ru0 100 (41) suMbujjhaha kiM Na bujjhaha (2 pratiyA~), zrI zivamunijI mahArAja ru050 (42) AtmadhyAna yogasAdhanA (2 pratiyA~), zrI zirISamunijI mahArAja ru0 10 (43) siddhAlaya kA dvAra (2 pratiyA~), zrI zirISamunijI mahArAja ru0 15 (44) adhyAtmasAra (1 prati), zrI zivamunijI mahArAja ru0 60 (45) jaina tattva kAlikA vikAsa . zrI zivamunijI mahArAja ru0 75 (2 pratiyA~),

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sAbhAra-prApti : 95 (46) AtmadhyAna zrI zirISamunijI mahArAja ru0 400 (47) AhAsuhaM devANupiyA zrI zivamunijI mahArAja ru0 100 (48) riTarna TU selpha (2 pratiyA~), zrI zivamunijI mahArAja ru0 100 (49) selpha DevalapamenTa bAya meDiTezana zrI zivamunijI mahArAja ru0 100 (2 pratiyA~), (50) dI jaina pAthave TU libarezana zrI zivamunijI mahArAja ru0 (2 pratiyA~), (51) dI jaina TreDizana (2 pratiyA~), zrI zivamunijI mahArAja ru0 25 (52) da DaoNkTrina Apha dI selpha ina zrI zivamunijI mahArAja ru0 25 jainijma (2 pratiyA~), (53) dI DaoNkTrina Apha karma eNDa zrI zivamunijI mahArAja ru0 25 TrAnsamAigrezana ina jainijma (2 pratiyA~), (54) phaNDAmeMTala priMsipala oNpha jainijma zrI zivamunijI mahArAja ru0 25 AtmajJAnapITha, manasA prakAzana (55) sUtrakRtAMgasUtra, bhAga 1 aura 2 . zrI amaramunijI mahArAja samagra mUlya (4 pratiyA~), ru0 85

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|| pArzvanAtha vidyApITha ke prAGgaNa meM 1. 'sallekhanA (samAdhimaraNa) AtmahatyA nahIM' para viziSTa vyAkhyAna jainadharma-darzana ke marmajJa vidvAn evaM pArzvanAtha vidyApITha ke nidezaka (zodha) pro0 sudarzana lAla jaina kA 'sallekhanA (samAdhimaraNa) AtmahatyA nahIM' viSaya para zodhapUrNa vyAkhyAna 06 jUna 2011 ko pArzvanAtha vidyApITha meM sampanna huaa| unhoMne batalAyA ki AtmahatyA meM vyakti apanA viveka kho detA hai aura apane prANoM kI Ahuti de detA hai parantu sallekhanA isase bhinna hai| sallekhanA kA tAtparya hai vivekapUrvaka vItarAga bhAva se mRtyu kA svAgata krnaa| usa samaya vyakti na jIne kI AkAMkSA karatA hai na marane kI aura na apane vartamAna bandhu-bAndhavoM ke sAtha kiye gae sukhopabhoga tathA kaSToM kA smaraNa karatA hai aura na AgAmI jIvana ke lie kisI AkAMkSA kI pUrti hetu Izvara se prArthanA karatA hai| sallekhanA kA mUla hai, vItarAga bhAva se mRtyu kA svAgata krnaa| kAryakrama kI adhyakSatA amerikA ke emireTasa pro0 pArasamala agravAla ne kii| kAryakrama kA saMcAlana DaoN0 navIna kumAra zrIvAstava, svAgata bhASaNa DaoN0 zrIprakAza pANDeya tathA kAryakrama ke anta meM dhanyavAda jJApana DaoN0 rAhula kumAra siMha ne kiyaa| 2. videzI vidvAnoM ko jainavidyA kA prazikSaNa pArzvanAtha vidyApITha parisara meM 4 jUna 2011 se 8 jUna 2011 taka tathA 26 jUna 2011 se 8 julAI 2011 taka AI0esa0je0esa0 (iNTaranezanala skUla phaoNra jaina sTaDIja) ke tatvAdhAna meM jainavidyA ke vibhinna viSayoM para kramaza: do prazikSaNa kAryakrama Ayojita he| isa prazikSaNa kAryakrama meM kula 29 videzI vidvAnoM ne jainadharma-darzana kA adhyayana kiyaa| isa prazikSaNa kAryakrama meM jainadharma-darzana ke vibhinna viSayoM para aMgrejI meM vyAkhyAna hue| jinake vivaraNa nimna haiN| 1. pro0 pArasamala agravAla (amerikA)- dravya va tattva-vicAra, karmasiddhAnta 2. pro0 mAruti nandana tivArI (vArANasI)- jaina-pratimA vijJAna tathA jaina kalA 3. pro0 sudarzana lAla jaina (vArANasI)- jaina dhArmika anuSThAna, parva, pUjA, maMtra, tIrthasthAna, jaina dArzanika sAhitya evaM ratnakaraNDazrAvakAcAra 4. DaoN0 priyadarzanA jaina (cennaI)- uttarAdhyayanasUtra evaM dazavaikAlikasUtra

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905-5 pArzvanAtha vidyApITha ke prAGgaNa meM : 97 5. DaoN0 azoka kumAra siMha (vArANasI)- jaina dharma meM sahiSNutA ka 6. DaoN0 vinaya jaina (dillI)- lezyA siddhAnta isa prazikSaNa kAryakrama meM laghu zodha-prabandha lekhana, zodhapatroM kI prastuti evaM paricarcA huii| 3. 8 julAI, 2011 ko prazikSaNa kAryakrama kA samApana samAroha hogA dinAMka 8 julAI 2011 ko pArzvanAtha vidyApITha, vArANasI meM AI. esa. je. esa. (inTaranezanala skUla phAra jaina sTaDIja) ke tattvAvadhAna meM jainadharma darzana kA adhyayana karane vAle videzI vidvAnoM evaM chAtroM ke adhyayana kAryakrama ke samApana samAroha kA Ayojana kiyA gayA hai| 4. prAkRta evaM apabhraMza ke pramANa patra pAThyakrama kA adhyApana rAjasthAna vizvavidyAlaya dvArA mAnyatA prApta tathA apabhraMza sAhitya akAdamI, jayapura dvArA patrAcAra ke mAdhyama se saMcAlita prAkRta evaM apabhraMza bhASAoM ke pramANa patra pAThyakrama kA adhyApana kArya dinAMka 25 julAI 2011 se 31 julAI 2011

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98 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 taka vidyApITha ke prAGgaNa meM hogaa| DaoN0 maMjU jaina tathA suzrI amitA jaina, jayapura, vidyArthiyoM ko viSaya ke adhyApana ke sAtha-sAtha parIkSA sambandhI sampUrNa jAnakArI upalabdha kraayeNgii| 5. pa0pU0 prazamarati vijayajI mahArAja kA zodhakArya hetu Agamana pa0pU0 prazamarati vijayajI mahArAja 21 apraila 2011 ko zodhakArya hetu vidyApITha ke prAGgaNa meM pdhaare| unake zodha kA viSaya hai- 'vartamAna zatAbdI ke saMskRta-prAkRta ke grantha evaM grnthkaar'| mahArAjajI zvetAmbara-sthAnakavAsI, zvetAmbara-terApaMthI, zvetAmbara-mUrtipUjaka evaM digambara grantha evaM granthakAroM kA samIkSAtmaka anuzIlana kreNge| 6. krisTophara phlemiMga (phulabrAITa skAlara) kA zodhakArya hetu Agamana amerikA ke phulabrAITa skAlara krisTophara phlemiMga kI zodhakArya hetu vidyApITha meM agasta ke dvitIya saptAha meM Ane kI yojanA hai| ve lagabhaga 5 mAha ke apane bhArata pravAsa kA adhikAMza samaya yahA~ rukakara saMskRta evaM jainadharma-darzana ke mUla granthoM kA adhyayana kreNge|

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// jaina jagat 1. mahAvIra kAleja oNpha kAmarsa kA zubhArambha zrI mahAvIra digambara jaina zikSA pariSad satra 2011-12 se 'mahAvIra kAleja oNpha kAmarsa' prArambha karane jA rahI hai| jayapura meM zurU hone vAlA yaha mahAvidyAlaya rAjasthAna vizvavidyAlaya se sambaddha evaM pUrNatayA aMgrejI mAdhyama kA saha-zaikSaNika hogaa| pariSad dvArA vartamAna meM saMcAlita zikSaNa saMsthAoM ke anurUpa hI 'mahAvIra kAleja oNpha kAmarsa' bhI digambara jaina samAja ke lie Adarza mahAvidyAlaya ho, isake lie pArzvanAtha vidyApITha kI ora se shubhkaamnaa| 2. pArzvanAtha vidyApITha kI dillI zAkhA kA udghATana 8 maI, 2011, ko dhyAnayogI pa0 pU0 zramaNa saMghIya AcArya DaoN0 zivamuni jI kI pAvana nizrA meM uttarI dillI ke rAmAvihAra meM sampanna samAroha meM cha: sau varga gaja parikSetra meM sthApita pArzvanAtha vidyApITha zAkhA kA udghATana huaa| isa avasara para hajAroM pustakoM ke sAtha pustakAlaya kA bhI udghATana huaa| isa avasara para AcArya bhagavan ne pArzvanAtha vidyApITha ke jaina vidyA ke kSetra meM kiye gae ullekhanIya kAryoM kI sarAhanA kI aura kahA ki pArzvanAtha vidyApITha kI bhaugolika sthiti ke kAraNa jo sAdhu-sAdhvI vArANasI nahIM jA sakate the ve isa zAkhA kA upayoga kara skeNgeN| zramaNa saMghIya maMtrI pU0 zrI zirISa muni jI ne isa zAkhA kI upayogitA para prakAza DAlate hue ise jainAgama, prAkRta evaM zodha suvidhAoM se susajjita karane kI AvazyakatA para bala diyaa| unhoMne yaha bhI kahA ki pArzvanAtha vidyApITha zramaNasaMghIya zrAvaka samiti ke sahayoga se zodha evaM adhyayana ke kSetra meM naI u~cAiyoM ko sparza kregaa| unhoMne pArzvanAtha vidyApITha ke prabandha taMtra se AhvAna kiyA ki yadi vaha pArzvanAtha vidyApITha ko vizvavidyAlaya banAne kA prayAsa kare to bhagavan kA AzIrvAda unake sAtha hai| isa samAroha kA saMcAlana zrAvaka samiti ke rASTrIya saciva zrI satIza kumAra jaina, dillI, ne kiyaa| isa avasara para prabandha-samiti ke adhyakSa zrI rameza canda barar3a evaM presiDenTa DaoN0 zugana canda jaina, mahAsaciva zrI indrabhUti barar3a evaM nidezaka (zodha) pro0 sudarzana lAla jaina ke sAtha jaina samAja ke gaNamAnya vyakti upasthita the| 3. mahAvIra jayantI kA Ayojana dillI, parama pUjya aruNa muni jI ke sAnnidhya meM zrI zvetAmbara sthAnakavAsI jaina

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100 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 sAhitya, sAutha dillI meM 8 maI 2011 ko mahAvIra jayantI kA bhavya Ayojana huA jisameM bhagavAn ke guNoM ke cintana ke sAtha unake guNoM ko jIvana meM utArane kA sandeza diyA gyaa| unake batAye hue sahI mArga para calane kA saMkalpa karanA hI asalI mahAvIra jayantI hai| 4. caudahaveM mahAvIra puraskAra kI ghoSaNA bhagavAn mahAvIra phAuNDezana kI ora se caudahaveM mahAvIra puraskAra kI ghoSaNA dinAMka 25 maI 2011 ko Ayojita presa vArtA meM phAuNDezana ke mainejiMga TrasTI zrI sugAlacandajI jaina ne kii| varSa 2011 ke isa puraskAra ke vijetA haiM(1) zrI dayAnanda svAmI, baeNgalora, karnATaka, (2) dI iNDiyana pleneTarI sosAiTI, mumbaI, mahArASTra, (3) vAlenTarI heltha sarviseja, cennaI, tamilanADu tathA (4) snehAlayA sozala ceriTebala TrasTa, solApura, mhaaraassttr| abhI taka 35 puraskAra pradAna kiye jA cuke haiN| prativarSa diye jAne vAle puraskAra kI saMkhyA tIna se bar3hAkara cAra kI jA cukI hai evaM puraskAra rAzi ru0 5 lAkha se bar3hAkara ru0 10 lAkha kI jA cukI hai| pArzvanAtha vidyApITha kI tarapha se sabhI puraskAra vijetAoM ko hArdika bdhaaii| 5. pandrahaveM mahAvIra puraskAra hetu nAmAMkana Amantrita bhagavAn mahAvIra phAuNDezana kI ora se pandrahaveM mahAvIra puraskAra hetu 31 agasta 2011 taka nAmAMkana Amantrita haiN| isa saMsthA kA mukhya uddezya samAja yA rASTra ke una vyaktiyoM yA saMsthAoM ko protsAhita karanA hai jo niHsvArtha bhAva se sevA karate A rahe haiN| yaha sammAna prativarSa cAra kSetroM meM pradAna kiyA jAtA hai- (1) ahiMsA va zAkAhAra, (2) zikSA, (3) cikitsA evaM (4) sAmAjika utthAna va sevaa| adhika jAnakArI tathA phArma www.bmfawards.org para upalabdha hai| 6. pa0pU0 AcArya DaoN0 zivamuni jI mahArAja kA cAturmAsa praveza AgAmI 10 julAI, 20 1.1 ko pa0 pU0 AcArya DaoN. zivamuni jI ma0sA0 Adi ThANA 7 kA bhavya cAturmAsa praveza dillI ke DerAvAla nagara se prArambha hokara vIranagara meM sampanna hogaa| 7. jainadarzana meM vidvAn banane kI yojanA prAcyavidyA paramparA ko jIvita karane hetu jaina vizvabhAratI vizvavidyAlaya, laoNDanU, (rAjasthAna) ne jaina darzana ke vidvAn banane kI paJcavarSIya yojanA prArambha kI hai jisake antargata adhyetAoM ko do varSa taka ru0 7000/- pratimAha chAtravRtti, tadanantara

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jaina-jagat : 101 prativarSa ru0 1000/- kI vRddhi tathA niHzulka bhojana va AvAsa kI suvidhA hogii| hindI, saMskRta, prAkRta evaM aMgejI bhASA kA acchA jJAna honA caahie| jainadarzana se sambandhita viSaya meM yA to pI-eca0 DI0 ho yA snAtakottara kI DigrI ho / Avedana ke icchuka vyakti 10 agasta taka apanA Avedana jainavidyA evaM tulanAtmaka dharma darzana vibhAgAdhyakSa ke pAsa bheja deN| cayanita adhyetAoM kA 20 agasta ko sAkSAtkAra kiyA jaaegaa| jo pI-eca0DI0 nahIM haiM unheM ru0 5000 /- pratimAha chAtravRtti dI jAyegI /

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/ sAhitya-satkAra jaina dharma kA itihAsa (saMkSipta saMskaraNa bhAga 1 se 4) lekhaka- AcArya zrI hastImala jI mahArAja, prakAzaka- samyagjJAna pracAraka maNDala, jayapura, saMskaraNa- prathama, 2010, pratyeka bhAga kA mUlya ru0 75/'jaina dharma kA maulika itihAsa' AcArya hastImala jI dvArA racita eka aitihAsika grantha hai jise viSaya vivecana kI dRSTi se 4 bhAgoM meM prakAzita kiyA gayA hai| prastuta saMskaraNa usa grantha kA saMkSiptIkaraNa hai| isa grantha ke prathama bhAga (tIrthaMkara khaNDa) ke sampAdaka maNDala haiM- AcArya devendramuni zAstrI, muni lakSmIcanda jI, paM0 zazikAnta jhA, DaoN0 narendra bhAnAvata aura gajasiMha raatthaudd'| isake zIrSaka se hI vidita hai ki isameM 24 tIrthaMkaroM ke viSaya meM vivecana kiyA gayA hai| prasaMgavaza kulakara evaM cakravartI ke viSaya meM bhI batalAyA gayA hai| anta meM pa0 pU0 AcArya zrI hastImala jI kA saMkSipta paricaya diyA gayA hai| dvitIya bhAga (kevalI va pUrvadhara khaNDa) ke sampAdaka haiM- gajasiMha rAThaur3a tathA anya sampAdaka maNDala meM haiM- muni lakSmIcanda jI, AcArya devendramani jI, paM0 zazikAnta jhA, DaoN0 narendra bhAnAvata tathA premarAja vogaavt| isameM jainadharma ke prasiddha indrabhUti gautama Adi kevalajJAniyoM tathA taduttaravartI pUrvadhara AcAryoM kA paricaya diyA gayA hai| kevalI kAla se pUrvadhara kAla taka kI sAdhviyoM kA bhI paricaya diyA gayA hai| anta meM zrAvaka zrI pArasamala jI surANA kA paricaya diyA gayA hai jinhoMne isa grantha ke cAroM bhAgoM ke saMkSiptIkaraNa, aMgrejI anuvAda aura prakAzana meM sahayoga kiyA hai| tRtIya bhAga (sAmAnya zrutaghara, khaNDa-1) ke sampAdaka haiMgajasiMha rAThaur3a, premarAja vogAvata tathA anya sampAdaka maNDala meM haiM- AcArya devendramuni, paM0 zazikAnta jhA, DaoN. narendra bhaanaavt| isa khaNDa meM sAmAnya zrutadharoM kA paricaya diyA gayA hai| caturtha bhAga (sAmAnya zrutadhara, khaNDa-2) ke sampAdaka haiM- gajasiMha rAThaur3a aura premarAja vogAvata, parAmarzadAtA haiM- AcArya devendramuni aura DaoN0 narendra bhaanaavt| yaha bhAga bhI sAmAnya zrutadharoM ke paricaya se hI sambandha rakhatA hai| isameM paravartI zrutadharoM kA paricaya diyA gayA hai| anta meM dharmoddhAraka lokAzAha kA paricaya dete hue vikrama saM0 1357 se 1382 taka kI rAjanaitika paristhitiyoM kA ullekha kiyA gayA hai| cAroM bhAga bahuta hI mahattvapUrNa evaM aitihAsikatA ko liye hue haiN| jainadharma ke itihAsa ko jAnane ke lie cAroM hI bhAga bahuta mahattvapUrNa haiN| yaha grantha sabhI pAThakoM ke lie paThanIya evaM saMgrahaNIya hai| DaoN0 rAhula kumAra siMha

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sAhitya-satkAra : 103 jaina zvetAmbara gacchoM kA saMkSipta itihAsa lekhaka - DaoN0 ziva prasAda, prakAzaka- A0 OMkArasUri jJAna mandira, subhASa 'cauka, gopIpurA, sUrata, do khaNDoM meM upalabdha, saMskaraNa- prathama, samagra mUlya- ru0 200/ pR0 1365 / zvetAmbara zramaNa saMgha vibhinna kAraNoM se samaya-samaya para vibhinna gacchoM meM vibhAjita hotA rahA hai| unameM se aneka gacchoM kA nAmakaraNa vibhinna nagara, grAma, ghaTanA- vizeSa, tapa - vizeSa Adi ke AdhAra para huA hai| prastuta grantha meM vidvAn lekhaka ne unhIM gacchoM kA cAra adhyAyoM meM vivecana kiyA hai| lekhaka kA kahanA hai ki vartamAna meM kharataragaccha, acalagaccha, tapAgaccha aura pArzvacandragaccha ko chor3akara anya sabhI gaccha nAma zeSa ho cuke haiN| inameM se prathama tIna gacchoM para svataMtra pustakoM kI racanA kI jA cukI hai jinameM se acalagaccha evaM tapAgaccha para lekhaka ne svayaM racanA kI hai| ataH prastuta pustaka meM unakA vistRta vivecana nahIM kiyA gayA hai| zeSa anya gaccha jo luptaprAya ho cuke haiM yA jo kabhI astitva meM rahe unakA aitihAsika dRSTi se prAmANika vivecana lekhaka ne apane isa grantha meM kiyA hai| cU~ki viSaya-vastu atyanta hI vyApaka hai tathApi lekhaka ne athaka prayAsa ke dvArA sampUrNa gacchoM ke itihAsa ko do khaNDoM meM prastuta kiyA hai| hameM kula 38 gacchoM kA vivaraNa prApta hotA hai jinameM se 11 gaccha gacchoM kI zAkhA ke rUpa meM haiM, isa prakAra kula 27 gaccha prApta hote haiN| isa grantha meM ina saba gacchoM kA saMkSipta itihAsa prastuta kiyA gayA hai| isake pUrva isa sadRza koI prayAsa dRSTigocara nahIM hotA hai / prastuta grantha ke prathama khaNDa meM prathama tIna adhyAya evaM cauthe adhyAya kA kucha hissA hai| prathama tIna adhyAyoM meM gacchoM ke itihAsa ke mUla srota, zvetAmbara zramaNa saMgha kA prArambhika svarUpa tathA gacchoM kA sAmAnya paricaya diyA gayA hai| cauthe adhyAya meM zvetAmbara gacchoM kA saMkSipta itihAsa prastuta kiyA gayA hai jisameM se 15 gacchoM kA saMkSipta itihAsa prathama khaNDa meM diyA gayA hai evaM zeSa gacchoM kA saMkSipta itihAsa dvitIya khaNDa meM diyA gayA hai| vastutaH yaha grantha zvetAmbara gacchoM ke itihAsa ko jAne ke lie bahuta hI upayogI hai / lekhaka jo pArzvanAtha vidyApITha meM pravaktA raha cuke haiM, gacchoM ke itihAsa lekhana kA prArambha pArzvanAtha vidyApITha, vArANasI meM kiyA thaa| yadyapi yaha grantha do khaNDoM / bhAgoM meM vibhakta hai tathApi donoM bhAgoM kI viSayasUcI prathama bhAga meM hI dI gaI hai jo agale bhAga meM bhI kArya karatI hai / DaoN0 rAhula kumAra siMha

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104 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 jaina dharma kA itihAsa (hindI tathA aMgrejI saMskaraNa) lekhaka- kailAza candra jaina (pUrva adhyakSa, prAcIna bhAratIya saMskRti evaM purAtattva vibhAga, vikrama vizvavidyAlaya, ujjaina), prakAzaka- DI0ke0 prinTa varlDa (prA0) li0, naI dillI, tIna khaNDoM meM upalabdha, hindI saMskaraNa ke pratyeka kA mUlya 550/-aMgrejI saMskaraNa ke tInoM khaNDoM kA samagra mUlya 3500/prathama khaNDa- yaha khaNDa bhagavAna mahAvIra ke pUrva kA jaina dharma aura unake jIvana kAla se sambandhita hai| yaha khaNDa puna: tIna upakhaNDoM meM vibhAjita hai jinake antargata 18 adhyAya hai| isa prathama khaNDa meM mahAvIra ke pUrvavartI rAjanaitika, dhArmika, sAmAjika evaM Arthika sabhI pakSoM ke vicAra sammilita hai| isameM bhagavAn mahAvIra ke jIvana aura unakI zikSAoM kA vistAra se varNana upalabdha hotA hai| isake sAtha hI sAtha mahAvIra ke samakAlIna anya jo mahApuruSa hue hai unakI vicAradhArAoM ke bAre meM bhI isa khaNDa meM vistAra se carcA upalabdha hai| dvitIya khaNDa- yaha khaNDa jaina dharma ke aitihAsika sarvekSaNa aura prasAra se sambandhita hai| yaha khaNDa bhI tIna upakhaNDoM meM vibhAjita hai jisake antargata 18 adhyAya haiN| pustaka ke prathama upakhaNDa meM lekhaka ne prathama khaNDa kA sArAMza prastuta kara pAThakoM ko dvitIya khaNDa ke lie bhUmikA taiyAra kara dI hai| isa khaNDa ke dvitIya upakhaNDa meM jaina dharma ke aitihAsika sarvekSaNa aura prasAra para vistRta carcA upalabdha hai, jaisejaina dharma kA aitihAsika sarvekSaNa aura prasAra, jaina sAdhu, rAjanItijJa aura zrAvaka, jaina dharma kI sAMskRtika dena, dhArmika vibhAjana, sAmAjika vibhaajn| tRtIya upakhaNDa meM madhyakAlIna jaina dharma kI carcA vistAra se prastuta kI gaI hai| tRtIya khaNDa- yaha khaNDa madhyakAlIna jaina dharma se sambandhita hai| yaha khaNDa bhI tIna upakhaNDoM meM vibhAjita hai jisake antargata 18 adhyAya haiN| prathama evaM dvitIya upakhaNDa meM pustaka ke pahale evaM dvitIya bhAga kA saMkSipta paricaya hai| sampUrNa tRtIya upakhaNDa lekhaka kI svataMtra racanA nahIM hai| isameM kucha anya lekhakoM ne bhI apanI jJAnarAzi ko isameM samAhita kiyA hai| e0eca0 nijAmI ne madhyakAlIna jaina dharma, surendra gopAla ne madhyayuga meM jainoM kA Arthika jIvana aura madhyakAla meM jainoM kA sAmAjika jIvana, zyAma sundara nigama ne madhyakAlIna bhArata meM jaina dharma tathA prakAza candra jaina ne uttara madhyakAlIna mAlavA meM jaina dharma viSaya para apane vidvattApUrNa evaM prAmANika tathyoM ke AdhAra para isa khaNDa ko upayogI evaM saMgrahaNIya banAyA hai| pustaka ke anta meM prAmANika grantha sUcI, patra-patrikAoM tathA riporTa kA prastutIkaraNa hai jisase sudhI pAThakoM ke mana meM koI zaMkA kA avakAza nahIM rahatA hai| 'jaina dharma kA itihAsa' jaise viSaya para gambhIra, zodhaparaka aura prAmANika grantha praNayana karane ke lie lekhaka badhAI kA pAtra hai| pro0 sudarzana lAla jaina

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sAhitya-satkAra : 105 Adi tIrthaMkara RSabhadeva (jIvanavRtta, svarUpa evaM ziva ke sAtha tAdAtmya) lekhaka- DaoN0 dharmacandra jaina (pUrva prophesara, saMskRta evaM prAcya vidyA saMsthAna, kurukSetra vizvavidyAlaya) evaM DaoN0 saMkaThA prasAda zukla (pUrva prophesara, prA0 bhA0 i0 saM0 evaM purAtattva vibhAga, kurukSetra vizvavidyAlaya), prakAzaka- sarasvatI nadI zodha saMsthAna, hariyANA (itihAsa saMkalana - yojanA ), saMskaraNa- prathama, 2007, mUlya ru0 150/-, pR0 184 / prastuta grantha atyanta hI mahattvapUrNa kRti hai jisameM jaina Adi tIrthaMkara prabhu RSabhadeva ke jIvanavRtta para vizeSa prakAza DAlA gayA hai, sAtha hI RSabhadeva evaM RSabhAvatAra kailAzapati zaMkara (ziva) ke sAtha tAdAtmya sthApita karane kA prayAsa kiyA gayA hai| donoM hI mUrdhanya vidvAnoM ne gahana zodha evaM adhyayana karake prAcIna ganthoM ke prabala pramANa evaM yuktiyukta tathyoM ko prastuta karake mahattvapUrNa samanvayAtmaka kArya kiyA hai| vidvajjanoM kA mantavya hai ki yaha grantha brAhmaNa evaM zramaNa donoM saMskRtiyoM ko jor3ane meM sahAyaka hogA sAtha hI bhAvI zodhArthiyoM ke lie mArgadarzaka bhI bnegaa| yaha grantha sAta adhyAyoM meM vibhakta hai isameM tIna pariziSTa bhI haiM, isameM RSabhadeva kA samayavRtta, jIvana, vibhinna mudrAoM meM upasthita pratimAe~, unake sahasranAma Adi viSayoM ko lekara vivecana kiyA gayA hai| inameM tIrthaMkara RSabhadeva ke sahasranAmoM (1008 nAmoM) kA ullekha evaM una nAmoM kA bhagavAn ziva ke sahasranAmoM ke sAtha tAdAtmya darzAne kA prayAsa kiyA gayA hai| RSabhadeva ke sahasranAma - stavana meM prayoga hue kucha padoM kA sambandha viSNu, ziva evaM brahmA ke sAtha bhI hai jisakA ullekha yahA~ kiyA gayA hai| pariziSTa - 1 meM jainadharma ke katipaya pAribhASika zabdoM ko diyA gayA hai tathA pariziSTa-2 meM kalpavRkSa tathA bhogabhUmi kI carcA kI gaI hai evaM pariziSTa- 3 meM sandarbhasUcI ke sAtha-sAtha bhagavAn RSabhadeva kI vibhinna mudrAoM meM avasthita pratimAoM ke citra diye gae haiN| lekhana meM sarvatra samanvayAtmaka prayAsa dRSTigocara hotA hai / yaha grantha sabhI pAThakoM evaM jainadharma ke jijJAsuoM ke lie paThanIya evaM saMgrahaNIya hai| pro0 sudarzana lAla jaina sacitra bhagavAn mahAvIra jIvana caritra, lekhaka- zrI puruSottama jaina evaM ravIndra jaina, prakAzaka- 26vIM mahAvIra janma kalyANaka zatAbdI saMyojikA samiti, paMjAba, sampAdikA - sAdhvI DaoN0 smRti jI mahArAja, mUlya- ru0 500/pR0 274 / lekhakadvaya ne viSaya kI dRSTi se ise pA~ca khaNDoM meM vibhakta kiyA hai| prathama khaNDa

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106 : zramaNa, varSa 62, aMka 2 / apraila-jUna-2011 sAhitya-satkAra meM sampUrNa jaina saMskRti kI rUparekhA, jaina matAnusAra AroM kA varNana, saSTi-vikAsa kI kahAnI tathA bhagavAna mahAvIra ke pUrvavartI tIrthakaroM kA jIvana paricaya diyA gayA hai| dvitIya khaNDa meM bhagavAn mahAvIra ke pUrva bhavoM kA varNana, mahAvIra-kAlIna paristhitiyA~, mahAvIra kA janma-mahotsava, vivAha ityAdi kI sacitra carcA prastuta hai| tRtIya khaNDa meM bhagavAn mahAvIra ke sAdhanA kAloM ko darzAyA gayA hai| caturtha evaM paJcama khaNDa meM kevalajJAna mahotsava, gaNadhara-saMvAda tathA bhagavAn mahAvIra dvArA dharma-pracAra ke viSaya kI prAmANikatA ko puSTa karane ke lie Agama granthoM ke sandarbha bhI diye gae haiN| pustaka ke anta meM tIrthaMkaroM ke jIvana Adi se sambandhita sUcanAtmaka tAlikA dI gayI hai| yaha pustaka jaina evaM jainatara viSayoM ke adhyetAoM ke lie paThanIya evaM saMgrahaNIya hai| isake lie lekhakadvaya badhAI ke pAtra haiN| ____DaoN0 navIna kumAra zrIvAstava

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: 107 pArzvanAtha vidyApITha meM patrAcAra pAThyakrama kendra kI sthApanA (bI0e0, ema0e0, pramANa-patra pAThyakrama) jaina vizvabhAratI vizvavidyAlaya, lADanUM ne pArzvanAtha vidyApITha ko bI0e0, ema0e0 tathA pramANa-patra kI parIkSA Ayojita karane hetu kendra ke rUpa meM nAmita hai| ata: jo vyakti patrAcAra ke mAdhyama se ina parIkSAoM ko uttIrNa karanA cAhate haiM ve apanA phArma 31 akTUbara 2011 taka bharakara pArzvanAtha vidyApITha ke nidezaka ke pAsa bheja deN| icchuka vyakti nimna vivaraNa ke anusAra apanA phArma bheja sakate haiMparIkSA kI sambhAvita tithi julAI 2012 ___I. snAtaka pAThyakrama (bI0e0 trivarSIya) zulka ru. 2500/varSa . arhatA 10+2 yA samakakSa anivArya viSaya- 1. sAmAnya hindI athavA sAmAnya aMgrejI- mAtra eka varSa (eka prazna patra) tathA 2. jainavidyA evaM jainetara darzana (tInoM vrss)| aicchika viSaya- do varga hoMge, pratyeka varga se eka-eka viSaya lenA anivArya hai| varga (a)- 1. hindI sAhitya, 2. itihAsa, 3. Agama vidyA aura prAkRta sAhitya aura 4. ahiMsA evaM shaanti| varga (ba)- 1. saMskRta, 2. jIvana vijJAna tathA prekSAdhyAna evaM yoga, 3. rAjanIti vijJAna aura 4. aMgrejI saahity| noTa- aMgrejI mAdhyama kI sAmagrI mAtra sAmAnya aMgrejI, jainavidyA, aMgrejI sAhitya evaM jIvana-vijJAna kI upalabdha hai| ____II. snAtakottara pAThyakrama (ema0e0 dvivarSIya) viSaya zulka arhatA ... / 1. jainavidyA evaM tulanAtmaka ru0 3200/varSa trivarSIya snAtaka dharma tathA darzana 2. jIvana-vijJAna, prekSAdhyAna ru0 4500/varSa trivarSIya nAtaka tathA yoga 3. zikSA vijJAnaM ru0 9000/varSa / trivarSIya snAtaka noTa- aparigrahI sAdhu-sAdhviyoM kA praveza jainavidyA evaM tulanAtmaka dharma tathA darzana meM hI sambhava hai| inheM zulka meM chUTa hai| III. pramANa-patra parIkSA viSaya avadhi 1. jainadharma evaM darzana ru. 1000 6 mAha 2. prAkRta ru0 5006 mAha pramANa-patra pAThyakrama avadhi- agasta se janavarI tathA pharavarI se julaaii| zulka

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Statement about the Ownership & particulars of the Journal SRAMANA 1. Place of Publication : Parshwanath Vidyapeeth, I. T. I. Road, Karaundi Varanasi-221005 : Quarterly 2. Periodicity of Publication 3. Printer's Name, Nationality : Shri Indrabhooti Barar, and Addres Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005 4. Publisher's Name, Nationality : Shri Indrabhooti Barar, and Address Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005 5. Editor's Name, Nationality : Prof. Sudarshan Lal Jain, and Address Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi-221005 6. Name and address of : Parshwanath Vidyapeeth, individuals who own the I. T. I. Road, Karaundi, Journal and Partner or Varanasi-221005 share-holders holding more than one percent of the total capital. 1, Indrabhooti Barar, declare that the particulars given above are true to the best of my knowledge and belief. Signature of the Publishers S/D Indrabhooti Barar Dated 1.4.2011

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