Sramana 2012 01

Author(s): Sudarshanlal Jain
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525079/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIII No.I Jan.-Mar.-2012 sUkSmatva samyaktva ananta ananta ananta mUlaprakRti 8 karma-kArya uttaraprakRti 148 karma-bandha karma-bandha hetu mAda mithyAtva Karmavrkca depicting diversities in living beings pArzvanAtha vArANasI Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937 avA

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIII Vol. LXIII No. I_ Jan.- Mar. 2012 Jan.- Mar. 2012 Chief Editor Dr. Shugan C. Jain Editor Prof. Sudarshan Lal Jain 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. K.C. Sogani Prof. Anne Vallely Chittaranjan Marg, Jaipur Univ. of Ottawa, Canada Prof. D.N. Bhargava Prof. Peter Flugel Bani Park, Jaipur SOAS, London Prof. Prakash C. Jain Prof. Christopher Key Chapple JNU, Delhi Univ. of Loyola, USA . 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.S.P. Pandey, PV, 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: pvpvaranasi@gmail.com, sudarshan.pvvaranasi.jain@gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (ufcat #yohalfta faar sit aeg teha 3741) Theme of the Cover : Karmaveksa depicting diversities in living beings Type Setting- Mr. Suraj Kumar Mishra, P.V., Varanasi Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents Our Contributors sampAdakIya iv v-vi 1-9 ATha yogadRSTiyA~ (AcArya haribhadrakRta yogadRSTisamuccaya ke Aloka meM) pro0 sudarzana lAla jaina 10-28 bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa DaoN0 azoka kumAra siMha 29-38 3. yazastilaka campU. meM Ayurveda AcArya rAjakumAra jaina zramaNa-paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta 39-47 sAdhvI saMgItazrI Multifaceted Symbiotic Philosophy of Jainism and its Contemporary Relevance and Significance 48-66 Prof. S. R. Bhatt "Ayurveda, Jainism and Medical Tourism - A Study in Interrelationship" 67-72 Partha Bhandari sthAyI stambha jijJAsA aura samAdhAna (zrAvaka evaM zramaNa pratimAe~) pArzvanAtha vidyApITha samAcAra jaina jagat sAbhAra prApti 73-79 80-86 87-89 10

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Our Contributors Prof. Sudarshan Lal Jain Director (Research), Parshwanath Vidyapeeth, Varanasi221005 Dr. Ashok Kumar Singh Associate Professor, Parshwanath Vidyapeeth, Varanasi221005 Acharya Raj Kumar Jain C/O Sri Subhash Jain, Suraj Gang, Second Cross Road, Itarsi-461111 (M.P.) Sadhvi SangeetSri Research Scholar, Department of Jainology and Comparative Philosophy, JVBU, Ladnun (Raj.) Prof. S. R. Bhatt Ex. Head of Department, Department of Philosophy, University of Delhi, New Delhi Partha Bhandari Research Scholar, Department of Tourism Management, Banaras Hindu University, Varanasi-221005

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sampAdakIya hama apane jIvana meM dekhate haiM ki koI vyakti kaThora parizrama karake bhI acchA phala prApta nahIM karatA hai, koI vyakti alpa parizrama karatA hai aura bahuta lAbha prApta karatA hai| kisI ke pAsa sukha ke aneka sAdhana haiM parantu vaha kisI na kisI kAraNa se duHkhI rahatA hai| kisI ke pAsa sukha kA koI sAdhana nahIM haiM parantu vaha mastI meM gIta gAtA hai aura sukha kA anubhava karatA hai| koI bahuta acche kArya karatA hai parantu use yaza ke sthAna para apayaza kI prApti hotI hai| koI cAlabAjI se galata kArya karatA hai aura use yaza kI prApti hotI hai| kisI ke jIvana, meM sabhI prakAra kI anukUlatAe~ haiM phira bhI vaha saphala nahIM hotA hai| kisI ke jIvana meM pratikUlatAe~ hI pratikUlatAe~ haiM phira bhI acAnaka use yaza, pada, dhana Adi kI prApti ho jAtI hai| koI vyakti cAhatA hai ki hama dhArmika kArya, Atma-cintana tathA dUsaroM kI bhalAI ke kAryoM ko kareM, parantu vaha kara nahIM pAtA hai| koI socatA hai ki nArI kA zarIra hAr3a-mAMsa kA ghinaunA rUpa hai tathA isameM koI rasa nahIM hai phira bhI jaba vaha kisI sundara strI ko dekhatA hai to usake prati AkarSita hokara kAmAsakta ho jAtA hai| aisA kyoM hotA hai? adhi katara logoM kA kahanA hai "hari-icchA yA iishvr-icchaa"| isa taraha vaha apanA saba kucha paramapitA paramAtmA para chor3a detA hai aura vaha socatA hai ki hama paramapitA kI kaThaputalI haiM aura vaha jaisA hameM nacAtA hai, hama vaisA nAcate haiN| isa taraha vaha apane aparAdha ko paramapitA para mar3ha detA hai| kucha vicAraka aise bhI haiM jo yaha kahate haiM ki yaha to hamArA bhAgya hai, hama isameM kucha nahIM kara sakate haiN| yadi upAdAna meM zakti hotI hai to nimitta apane Apa A jAte haiN| isa taraha vaha niyativAdI hokara puruSArtha se kinArA kara letA hai jabaki satya to yaha hai ki vyakti svayaM apanA kartA aura vikartA hai| isameM koI dUsarA hetu nahIM hai| jaina darzana meM isakA hetu karma batalAyA gayA hai| karma svopArjita bandhana hai jisake kAraNa vibhinna prakAra kI paristhitiyA~ utpanna hotI haiN| karma-bandhana ke pAMca hetu batalAye gae haiM- mithyAtva, avirati, pramAda, kaSAya aura yog| inemeM mithyAtva aura kaSAya kI bhUmikA balavatI hai| inake vazIbhUta hokara jaba hama mana-vacana-kAya kI kriyA karate haiM to rAga-dveSa kA nimitta pAkara karma AtmA ke sAtha ba~dha jAte haiN| yadi rAga-dveSa kA abhAva hotA hai to karma-pudgala AtmA ke pAsa Ate avazya haiM parantu bandha ko prApta nahIM hote haiN| hamAre rAga-dveSa kI tIvratA, maMdatA Adi ke AdhAra para karmoM kA prakRti-bandha, pradeza-bandha, sthiti-bandha aura anubhAga-bandha

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vi : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 hotA hai| jaise hamAre dvArA kiye gae bhojana kA paripAka hone para vaha vIrya, majjA, haDDI Adi ke rUpa meM pariNamita ho jAtA hai vaise hI hamAre dvArA kiyA gayA karma pramukha rUpa se sAta yA ATha rUpoM meM vibhakta ho jAtA hai aura avAntara bhedoM ke sAtha 148 rUpoM meM vibhakta ho jAtA hai| devatA ke mukha para par3e hue vastra kI taraha jJAna guNa kA pratibandhaka jJAnAvaraNIya karma 5 prakAra kA hai| rAjadvAra para sthita pratihArI kI taraha darzana guNa-bandhaka darzanAvaraNIya karma 9 prakAra kA hai| madhulipta asidhArA kI taraha sukha-duHkha kA vedaka vedanIya karma 2 prakAra kA hai| madirApAna kI taraha hitAhita ke viveka kA pratibandhaka mohanIya karma 28 prakAra kA hai| zrRMkhalA-bandhana kI taraha jIvana kA mApaka Ayu karma 4 prakAra kA hai| citrakAra kI taraha nAnA prakAra ke zarIrAdi kI racanA meM kAraNabhUta nAma karma 93 prakAra kA hai| kumbhakAra ke choTe-bar3e bartanoM kI taraha ucca-nIca kula kA jJApaka gotra karma 2 prakAra kA hai| koSAdhyakSa kI taraha saba kucha ThIka hone para bhI lAbhAdi meM pratibandhaka antarAya karma 5 prakAra kA hai| ina AThoM prakAra ke karmoM kA vistAra se vicAra jainadarzana ke karmagranthoM meM kiyA gayA hai| ina karma-bandhanoM ke haTa jora para AtmA meM ATha vizeSa guNa prakaTa hote haiM- ananta jJAna, ananta darzana, ananta sukha, samyaktva, avagAhanatva, sUkSmatva, agurulaghutva aura anntviiry| ina AThoM karmoM meM sabase pradhAna mohanIya karma hai jisake naSTa ho jAne para zeSa karmabandhana zithila hokara TUTa jAte haiN| zramaNa ke mukha pRSTha para citrita karmavRkSa ke dvArA saMsArI jIvoM kI vividha paristhitiyoM kI vividhatA batalAyI gaI hai| yahA~ vRkSa kI zAkhA se pRthak phala batalAne kA kAraNa hai 'usa karma-abhAvajanya prinnaam'| isa aMka meM sthAyI stambha ke atirikta chaH Alekha diye gae haiN| pUrva kI apekSA isa aMka kA AkAra thor3A choTA kiyA gayA hai tAki hama isake stara ko unnata banA sakeM aura vebasAiTa para prasArita kara skeN| Age ke aMkoM meM jo lekha prakAzita kiye jAeMge unakI prakAzanapUrva tat-tat viSaya ke vizeSajJoM dvArA samIkSA karAI jaaegii| isa aMka kA saMzodhana DaoN0 zrI prakAza pANDeya, saMyukta nidezaka tathA DaoN0 navIna kumAra zrIvAstava, risarca esosieTa ke dvArA kiyA gayA hai jisake liye ve dhanyavAda ke pAtra haiN| zrI sUraja kumAra mizrA, kAryAlaya sahAyaka tathA varddhamAna mudraNAlaya donoM kramazaH kampojiMga tathA satvara mudraNa hetu dhanyavAda ke pAtra haiN| pro0 sudarzana lAla jaina

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ATha yogadRSTiyA~ (AcArya haribhadrakRta yogadRSTisamuccaya ke Aloka meM) pro0 sudarzana lAla jaina AcArya haribhadrasUri (I0 san 757-827) jaina zvetAmbara paramparA ke eka mahanIya vidvAn haiM jinhoMne jaina paramparA meM pracalita 'yoga' zabda kA artha mana, vacana aura kAya kI pravRttiyoM ke atirikta AdhyAtmika artha meM bhI kiyA hai| saMvara, dhyAna, tapa Adi zabda jo jaina AgamoM meM milate haiM ve isI AdhyAtmika yoga ke bodha ka haiN| Aja donoM artha (1. mana, vacana aura kAya kI pravRtti tathA 2. mana, vacana aura kAya kI pravRtti ko rokakara kisI eka viSaya para kendrita karanA athavA antarmukhI hokara AtmalIna honA) jaina paramparA meM pracalita haiN| AcArya haribhadrasUri ne yahA~ dvitIya artha ko dRSTi meM rakhakara 'yoga' zabda kA prayoga kiyA hai aura yoga-viSayaka chaH granthoM kI racanA kI hai- 1. yogazataka, 2. yogavizikA, 3. brahmasiddhAntasAra, 4. yogadRSTisamuccaya, 5. yogabindu aura 6. ssoddshk| inameM se prathama do prAkRta bhASA meM haiM aura zeSa cAra saMskRta meN| anya AcAryoM kI racanAoM meM bhI adhyAtma-dhyAna yoga viSayaka sAmagrI kA avalokana kiyA jA sakatA hai| adhyAtma yoga ke lie Avazyaka hai mana ko saMyamita karanA kyoMki indriyoM kI caMcalatA meM kAraNa hai 'mn'| mana kI caMcalatA hI AtmadhyAna meM bAdhaka hai tathA ekAgratA meM bhaTakAva kI jananI hai| mana kI asthiratA ke kAraNa hI rAga-dveSa Adi kaSAyabhAva paidA hote haiM jo karmabandha meM kAraNa banate haiN| yoga-sAdhanA meM mana para niyaMtraNa Avazyaka hai| ataH yogadarzana meM pataMjali ne cittavRttinirodha ko yoga kahA hai| AcArya haribhadra ne yogadRSTisamuccaya meM pAtaMjala aSTAMgayoga ko mAdhyama banAkara ATha prakAra kI yogadRSTiyoM (Atma-vikAsa kI bhUmikAe~) kA varNana karate hue unakI guNasthAnoM meM yojanA kI hai| Atmazakti kA vikAsa yA svarUpopalabdhi hI jaina sAdhanA-paddhati kA lakSya hai| Atmazakti kI avikasita aura vikasita avasthAoM kI kramika yojanA inhIM caudaha guNasthAnoM meM kI gaI saMsAra-paribhramaNa kA mukhya kAraNa hai 'karmabandha' aura karmabandha kA mukhya kAraNa hai 'rAga-dveSa rUpa kssaayeN"| karmabandha ke kAraNa hI zarIra-indriyoM Adi kI prApti hotI hai aura pazcAt rAga-dveSavaza viSaya-bhogoM kA grahaNa aura punaH karmabandhA'

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2 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 karma ATha prakAra ke haiM- 1. jJAnAvaraNa, 2. darzanAvaraNa, 3. vedanIya, 4. mohanIya, 5. Ayu, 6. nAma, 7. gotra aura 8. antraay| inameM cAra (1, 2, 4 aura 8) ghAtiyA (Atma-svarUpa pratibandhaka) aura zeSa cAra (3, 5, 6, 7) aghAtiyA (sAkSAt pratibandhaka nahIM) haiN| ina AThoM karmoM meM sabase pradhAna hai 'mohanIya karma' jo Atma-vikAsa kA prabala pratibandhaka hai| jaise-jaise mohanIya kI zakti ghaTatI jAtI hai jIva Atma-vikAsa karate hue Upara kI sIr3hiyoM para car3hatA jAtA hai| isake pUrNataH naSTa hone para sarvajJa, kevalI, arhanta, yogI aura jIvanmukta ho jAtA hai| Ayu pUrNa hone para azarIrI hokara siddha-mukta (paramAtmA) ho jAtA hai| AcArya haribhadra ne guNasthAnoM tathA aSTAMgayoga ko dhyAna meM rakhakara AtmavikAsa kI ATha yoga-dRSTiyA~ batalAyI haiN| oghadRSTi aura yogadRSTi- dRSTi (bodha) sAmAnyataH do prakAra kI hai1. oghadRSTi (asadRSTi) aura 2. yogadRSTi (sdRsstti)| oghadRSTi vivekazUnya tathA andhakArAcchanna dRSTi hai| sAmAnya janasamudAya dvArA paramparAgata mAnyatAoM kA binA vicAra kie svIkAra karanA oghadRSTi hai| yogadRSTi vivekadRSTi hai| yadi samIcIna zraddhAyukta bodha ho aura asat pravRttiyoM se rahita satpravRttiyoM meM pravRtti ho to use yogadRSTi kahate haiN|" ye yogadRSTiyA~ yadyapi AvaraNa-apAya ke kAraNa aneka haiM parantu sAmAnya se ATha haiM- 1. mitrA, 2. tArA, 3. balA, 4. dIprA, 5. sthirA, 6. kAntA, 7. prabhA aura 8. praa| ina ATha yogadRSTiyoM meM se prathama cAra yogadRSTiyA~ pratipAtI haiM jo mithyAdRSTiyoM aura samyagdRSTiyoM donoM ko ho sakatI haiN| antima cAra yogadRSTiyA~ apratipAtI (vedyasaMvedyapada yA sthira) haiM tathA samyagdRSTiyoM ko hI hotI haiN| yahA~ DaoN. arhaddAsa vanDovA dige kA yaha kathana ki prathama cAra dRSTiyA~ oghadRSTiyA~ haiM, anucita hai kyoMki ye pratipAtI (avedya-saMvedyapada yA asthira) tathA mithyAdRSTiyoM ko hone mAtra se oghadRSTiyoM nahIM haiN| AcArya haribhadra ne svayaM ogha aura yogadRSTiyoM meM antara karate hue AThoM ko yogadRSTiyA~ kahA hai jo ucita bhI hai kyoMki ye satsaMgati Adi se pragatipatha para le jAtI haiN| ina ATha yogadRSTiyoM meM jIva ko kisa prakAra kA bodha prApta hotA hai use kramazaH ATha dRSTAntoM ke dvArA batalAyA gayA hai|5- 1. tRNAgni kaNa, 2. gomayAgni kaNa = kaMDe kI agni, 3. kASThAgni, 4. dIpaprabhA, 5. ratnaprabhA, 6. tArAprabhA, 7. sUryaprabhA aura 8. cndrprbhaa| jaise ina tRNAgni Adi kI kAntiyA~ uttarottara spaSTatA aura sthiratA liye hue haiM usI prakAra yogadRSTiyA~ bodha kI spaSTatA aura sthiratA liye hue haiN| sUryaprabhA kI apekSA jo candraprabhA ko utkRSTa batalAyA hai usakA kAraNa candramA kI zItalatA

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ATha yogadRSTiyA~ : 3 aura zAnti-janakatA hai jabaki sUrya meM tIvra uSNatA hai jo samasta karmoM ko bhasma karane meM samartha hai| ina yogadRSTiyoM ko pAtaMjalayogadarzana ke Aloka meM kramazaH yama-niyamAdi aSTAMgayogoM ke sAtha tathA khedAdi ATha doSoM ke parihAraka rUpa meM bhI AcArya haribhadra ne batalAyA hai| inase adveSa Adi guNoM kI kramazaH prApti bhI batalAI hai| yogadRSTiyoM kA vivaraNa isa prakAra hai1. mitrAdaSTi7- ise 'yogabIja' kahA gayA hai kyoMki yahA~ bIja rUpa meM sadRSTi kI prApti hotI hai jisase sAdhaka ahiMsA, satya, acaurya, brahmacarya aura aparigraha ina pA~ca yamoM (vratoM) ke pAlana karane kI icchA karatA hai parantu pUrvajanma ke saMskAroM ke kAraNa vratoM kA pAlana nahIM kara pAtA hai| sarvajJa ko namaskAra karatA hai, AcArya Adi kI yathocita sevA karatA hai, svAdhyAya, pUjA Adi bhI karatA hai| yaha mitrAdRSTi tRNAgni-kaNa kI taraha alpa-sthAyI tathA maMda hai| sAdhaka anucita kArya karane vAloM se dveSa (krodha) nahIM karatA hai aura zubhakArya karane meM kheda kA anubhava nahIM karatA hai| ataH isa dRSTi vAle meM 'akheda' aura 'adveSa' guNa pAe jAte haiN| 'yathApravRttikaraNa' dvArA granthibheda kI ora agrasara hotA hai| yadyapi isakA prathama guNasthAna mAnA gayA hai parantu sAmAnya oghadRSTi vAle mithyAdRSTi se isakA unnata svabhAva hotA hai| 2. tArAdRSTi - isameM zauca (zArIrika-mAnasika zuddhi), saMtoSa (Avazyaka AhArAdi ko chor3akara saMtoSavRtti), tapa (kaSTa-sahiSNutA), Izvara-praNidhAna (paramAtma-cintana) rUpa niyamoM kA pAlana karate hue Atmahita ke kArya karane meM udvega (aruci) nahIM hotA hai tathA tattva-cintana kI jijJAsA balavatI hotI hai| yogiyoM kI kathA sunane meM prIti hotI hai| samyagjJAna ke abhAva meM sata kAryoM ko karate hue bhI rAga-dveSa Adi meM pravRtta rahatA hai| itanA avazya hai ki mitrAdRSTi kI apekSA isakA rAga-dveSa kucha kama hotA hai aura cAritrika-vikAsa usase unnata hotA hai| yaha yogabIja ke aMkuraNa ke pUrva kI avasthA hai| isakA oja kaMDe kI agnivat hotA hai| 3. balAdRSTi'- isa yogadRSTi meM mana kI sthiratA pUrva kI apekSA adhika sudRr3ha ho jAtI hai| cAritra-pAlana kA abhyAsa karate-karate cittavRttiyoM ko ekAgra karane kI sAmarthya (bala) prApta ho jAtI hai| phalasvarUpa padmAsana Adi vividha sukhAsanoM kA Azraya lekara Alasya na karate hue cAritra kA vikAsa karatA hai| jaise yuvaka aura yuvatI eka dUsare meM dattacitta hokara Ananda kA anubhava karate haiM vaise hI balAdRSTi vAlA sAdhaka zAstra-zravaNa, deva-pUjA Adi meM Ananda kA

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4 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 anubhava karatA hai|20 paudgalika viSayoM kI tRSNA zAnta ho jAtI hai| kaMDe kI agni ke oja kI apekSA isakA oja kASTha-agni kI taraha adhika balavAn hotA hai| yoga-bIja kA aMkuraNa isameM hone lagatA hai| 'zuzrUSA-zakti' prakaTa ho jAtI hai| zAstra-zravaNa na milane para bhI zubhabhAva ke kAraNa karmakSaya karatA hai| zubha kArya meM prAyaH vighna nahIM aate| yadi vighna Ate bhI haiM to dUra ho jAte haiM arthAt 'kSepadoSa' (vighna-AnA) nahIM rahatA hai| 4. dIprA dRSTi- isa yogadRSTi meM AdhyAtmika yA bhAva-prANAyAma Avazyaka hotA hai| AdhyAtmika yA bhAva prANAyAma meM recaka (bAhya-parigrahAdi ke mamatva ko bAhara nikAlanA), pUraka (Antarika Atma-viveka bhAva andara bharanA) aura kumbhaka (AtmabhAvoM ko andara sthira karanA) avasthAe~ hotI haiN| yahA~ yogI tattvazravaNa se saMyukta hokara 'utthAna' (citta kI azAnti) nAmaka doSa se rahita hotA hai| dIpaka ke prakAza kI taraha isameM sthiratA to hotI hai parantu jaise dIpaka havA se bujha jAtA hai vaise hI tIvra mithyAtva ke udaya hone para saccAritra naSTa ho jAtA hai| jaise dIpaka apane prakAza ke lie para (tela) para Azrita hai vaise hI yahA~ parAvalambitA (AtmA se bhinna padArtha para Azrita) hai| isameM pUrvavartI zuzrUSA guNa 'zravaNa guNa' meM parivartita ho jAtA hai| bodha kI spaSTatA to hotI hai parantu satyAsatya Adi kA sUkSmabodha nahIM ho paataa| Asakti kI vidyamAnatA hone se 'avedyasaMvedyapada' (pUrI parIkSA kiye binA sva-abhinivezavaza satya mAnakara anusaraNa karanA) kI sthiti hai| isIlie isa dRSTi taka pratipAta (patana) svIkAra kiyA gayA hai| yama-niyamAdi vratoM kA pAlana karane tathA zAnta, vinIta, mRdu, sadAcArI hone para bhI ina cAroM dRSTiyoM kA antarbhAva mithyAtva avasthA meM kiyA gayA hai| vastutaH yaha samyaktva-prApti ke pUrva kI abhyAsa-avasthA athavA samyaktva se patana ke bAda kI avasthA hai| yaha avasthA eka prakAra se upazAnta kaSAya jaisI hai parantu 'yahA~ se patana nizcita hogA' aisA niyama nahIM hai, yogI samyagdRSTi hokara Age bhI bar3ha sakatA hai| isIlie yahA~ samyaktva ko bhajanIya kahA jA sakatA hai| 5. sthirAdRSTi- isa avasthA meM granthibheda se kSAyika samyagdarzana hotA hai jo nitya hai| viSaya-vikAra-tyAgarUpa pratyAhAra kI yaha avasthA hai| 'sUkSmabodha' guNa kI prApti hotI hai| acaMcalatA, nirogatA, akaThoratA, malAdi-viSayaka alpatA, susvaratA Adi ke kAraNa paramAtma-darzana kI ora indriyoM kA jhukAva ho jAtA hai| isa dRSTi kI upamA ratna-prabhA se dI gaI hai jo saumyatA pradAna karatI hai| ise

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ATha yogadRSTiyA~ : 5 'vedyasaMvedyapada' (satya kI parIkSA karake tadanurUpa AcaraNa karanA) prApti bhI kahA jAtA hai| yahA~ bhramadoSa (zaMkA) nahIM rahatA hai| 6. kAntAdRSTi26- isa dRSTi meM dhAraNA (kisI padArtha ke kisI eka bhAga para citta ko sthira karanA) ke saMyoga se susthiratA AtI hai| tArAgaNoM ke Aloka ke samAna isakA sthira AbhAmaNDala hotA hai| pUrva kI dRSTiyoM meM jahA~ yogI karmagranthiyoM ko chedane meM prayatnazIla rahatA hai vaha yahA~ Akara apUrvatA kA anubhava karatA hai| pUrNa kSamAzIla bana jAtA hai| sarvatra usakA Adara-satkAra hotA hai| parama AnaMdAnubhUti hotI hai| sva-para vastu kA samyak bodha ho jAtA hai| yaha dRSTi Age kI dRSTiyoM kI AdhArazilA hotI hai| pramAdajanya aticAra-rahita avasthA hai| sUkSmabodha ke bAda 'mImAMsA' (cintana-manana) guNa vizeSa rUpa se jAgRta hotA hai| 7. prabhAdRSTi7- isameM sUrya kI prabhA ke samAna atyanta spaSTa bodha hone lagatA hai| yogI Atmasukha kI prApti meM tallIna ho jAtA hai| rogAdi klezoM se pIr3ita nahIM hotA hai| asaMgAnuSThAna (samatA) udita hotA hai| asaMgAnuSThAna ke cAra prakAra haiM- (ka) prIti (kaSAyamukta rAgabhAva), (kha) bhakti (AcArAdi kriyAoM meM sneha), (ga) vacana (zAstra-vacana) tathA (gha) pravRtti (vacanAnuSThAna meM svAbhAvika prvRtti)| yahA~ yogI ko sacce sukha kI anubhUti hotI hai| kevalajJAna-prApti kI ora agrasara hotA hai| citta-ekAgratArUpa dhyAna isameM pravAharUpa aura dIrghakAlika hotA hai jabaki kAntAdRSTi meM alpakAlika aura ekadezIya hotA hai| pratipatti guNa (samAdhi) kI prApti hotI hai| kAntAdRSTi meM mImAsita tattva kA isameM amala prArambha ho jAtA hai| apUrva zAnti milatI hai| karmamala kSINaprAya ho jAtA hai| 8. parAdRSTi8- isameM Atma-pravRtti guNa (pratipatti guNa kI pUrNatA) kI prApti hotI hai| ise candramA kI kAnti kI taraha zAnta aura saumya avasthA kahA hai| akhaNDa Ananda milatA hai| prabhAdRSTi meM dhyeya kA Alambana hotA hai parantu parAdRSTi meM dhyAtA, dhyeya aura dhyAna kA bheda nahIM rahatA hai| samasta doSoM (mohanIya karmo) ke naSTa hone se aneka labdhiyoM kI prApti hotI hai| isameM samAdhi kI samprApti hotI hai| dhAraNA se prApta hone vAlI ekAgratA dhyAnAvasthA ko pAra karatI huI samAdhi meM paryavasita hotI hai| dhAraNA meM apravAha rUpa ekAgratA hai, dhyAna meM pravAha hai parantu sAtatya nahIM jabaki samAdhi meM avicchinna ekAgratA hotI hai| kAlasImA adhikatama antarmuhUrta hai| yahA~ parabhAva meM raMcamAtra bhI Asakti na hone se 'AsaMgadoSa' nahIM rhtaa| AtmasamAdhi kI athavA jIvanmukta kI yaha avasthA hai| nirvANa-prApti hetu ayoga-kevalI hokara sAdhaka yoga-saMnyAsa letA hai aura

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6 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 yogadRSTibodhaka tAlikA (uttarottara utkRSTatA ) yogadRSTi yogAMga guNaprApti doSAbhAva bodhasAdRzya guNasthAnaM mukhyalakSaNa adveSa, 1 mitrA yama adveSa akhedabhAva 2 tArA niyama jijJAsA 3 balA Asana zuzrUSA 4 dIprA prANAyAma zravaNa 5 sthirA pratyAhAra sUkSmabodha 6 kAntA dhAraNA mImAMsA 8 parA khedatyAga tRNAgnikaNa prathama (akheda) udvegAbhAva kaMDe kA (anudvega) agnikaNa kSepa = kASTha agni prathama vighnAbhAva utthAna (cittaazAnti) abhAva dIpakaprabhA prathama prathama bhramAbhAva ratnaprabhA 4,5,6 anya- tArAprabhA mudAbhAva (svAnubhavamoda) 7 prabhA - dhyAna tattvapratipatti ruk-tyAga sUryaprabhA (parizuddha (rAga-dveSa paripatti) vyAdhityAga) samAdhi AtmasvabhAva asaMgAbhAva candraprabhA meM pravRtti (pUrNatA) 7,8 dharmakathA meM ruci 8-14 zAstrazravaNa, devapUjAdi meM Ananda Asaktiyukta sadAcaraNa 4,5,6, padArtha para alolupatA, samyaktva granthibheda citta-sthiratA pravAha - hIna apUrva zAnti, vicchinna pravAhI dhyAna avicchinna pravAhI dhyAna, mukti lAbha

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ATha yogadRSTiyA~ : 7 antima samaya meM pA~ca hasvAkSaroM ke uccAraNa mAtra kAla meM zeSa aghAtiyA karmoM ko naSTa karake mokSa (siddhAvasthA) prApta kara letA hai| guNasthAna vivecana kI dRSTi se AcArya haribhadra ne prathama cAra dRSTiyoM kA samAveza prathama mithyAtva guNasthAna meM kiyA hai| paMcama sthirA aura chaThI kAntAdRSTi kA samAveza caturtha, paMcama aura SaSTha ina tIna guNasthAnoM meM kiyA hai| prabhA nAmaka sAtavIM dRSTi kA samAveza sAtaveM aura AThaveM guNasthAna meM kiyA hai| parA nAmaka AThavIM dRSTi kA samAveza AThaveM se caudahaveM guNasthAna meM kiyA hai| arthAt una-una guNasthAnoM meM yathAkathita yogadRSTiyA~ sambhava haiN| yadi kathaMcit apekSAbheda se prathama cAra guNasthAnoM taka prathama cAra yogadRSTiyoM kI sambhAvanA svIkAra kI jAe to anucita na hogA, aisA merA vicAra hai| prathama cAra yoga-dRSTiyoM se darzana-mohanIya kA kSaya karake samyagdarzana kI prApti tathA antima cAra se cAritra-mohanIya kA kSaya karake kevalajJAna evaM mokSa-prApti hotI hai| ye AThoM yogadRSTiyA~ AtmavikAsa aura vItarAgatA kI ora le jAne meM sopAnavat haiN| sandarbha 1. kaayvaangmnHkrmyogH| sa aashrvH| tattvArthasUtra 6.1-2 sayoga-kevalI aura ayoga-kevalI meM bhI yahI artha hai| 2. bhagavatIArAdhanA (gAthA 21 kI aparAjitasUri kI vijayodayA TIkA meM 'joga-parikamma' ko spaSTa karate hue yoga ke aneka artha batalAte hue kahA hai- yogshbdo'nekaarthH| 'yoga-nimittaM grahaNaM' ityAtmapradezaparispandaM trividh-vrgnnaashaaymaacsstte| kvacitsambandha mAtra vacanaH 'astyAnena yoga' iti| kvaciddhayAnavacanaH yathA 'yogasthita' iti| ihAyaM prigRhiitH| tato dhyAnaparikaraM karotIti yaavt| rAgadveSamithyAtvAsaMzliSTamarthayAthAtmyasparzi -pratinivRttiviSayAntarasaMcAraM jJAnaM dhyaanmucyte| 3. tattvArthasUtra, samAdhitantra, iSTopadeza, samAdhizataka, dhyAnazataka, mokSapAhuDa, paramAtmaprakAza, yogasAra, AtmAnuzAsana, yogasAraprAbhRta, jJAnasAra, tattvAnuzAsana, jJAnArNava, adhyAtmasAra, pAtaMjalayogasUtra evaM yogaviMzikA, yogapradIpa, adhyAtmakalpadruma aadi| 4. yogshcittvittinirodhH| pAtaMjalayogasUtra, 1.2 5. yogadRSTisamuccaya meM 227 saMskRta padya haiM jisa para 1175 zlokapramANa svopajJavRtti bhI hai| 6. caudaha guNasthAna kamazaH isa prakAra haiM- 1. mithyAtva, 2. sAsAdana, 3. mizra, 4. aviratasamyaktva, 5. dezavirata, 6. pramattasaMyata, 7. apramattasaMyata, 8. apUrvakaraNa, 9. anivRttikaraNa yA nivRttibAdara, 10. sUkSmasAmparAya,

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8 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 ___11. upazAntamoha, 12. kSINamoha, 13. sayogakevalI aura 14. ayogkevlii| 7. sakaSAyatvAjjIvaH karmaNo yogyAn pudgalAnAdatte sa bndhH| ta. sU. 8-23 8. paMcAstikAya, 128-129 9. jainendrasiddhAntakoza, bhAga 1, pR. 90 10. sacchRddhAsaMgato bodho dRssttiritybhidhiiyte| astprvRttivyaaghaataatstprvRttipdaavhH|| yogadRSTisamuccaya, 17 sameghAmegharAjyAdau sagrahAdyabhraMkAdivat / oghadRSTiriha jJeyA mithyAdRSTItarAzrayA // yogadRSTisamuccaya, 14 11. vahI, 1 12. vahI, 13 13. jaina yoga kA AlocanAtmaka adhyayana, pR. 204 14. yogadRSTisamuccaya, 13-15 15. vahI, 15 16. yamAdiyogayuktAnAM khedaadiprihaartH| adveSAdiguNasthAnaM krameNaiSA satAM mtaa|| yogadRSTisamuccaya 16, tathA dekheM gAthA 16, pR. 1 phuTanoTa ymniymaasn-praannaayaam-prtyaahaardhaarnnaa-dhyaansmaadhyo'ssttaavNgaani| khedodvegakSepotthAna-bhrAntyanyamudrugAsaMgaiH / yuktAni cintAni prapaMcato varjayen matimAn // adveSo jijJAsA zuzrUSA zravaNabodhamImAMsAH / parizuddhA pratipattiH pravRttiraSTAtmikA tattve / / 17. yoga., 21-40 18. yoga., 41-48 19. yoga., 49-57 20. yoga., 52 21. yoga., 54 22. yoga., 57-151 23. yoga. tathA tArAdvAtriMzikA, 19 24. yoga., 57 25. yoga., 152-159 26. yoga., 160-167 27. yoga., 168-176 28. yoga., 177-185

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ATha yogadRSTiyA~ : 9 29. samApatti (dhyAna yA samAdhi) ke cAra prakAra haiM- savitarka, nirvitarka, savicAra aura nirvicaar| ina cAroM kA samAveza samprajJAta-samAdhi (savikalpa-samAdhi yA sabIja-samAdhi) meM ho jAtA hai| nirvicAra-samApatti kI nirmalatA se adhyAtmaprasAda aura 'RtambharAprajJA' prApta hotI hai| isake bAda asaMprajJAta-samAdhi (nirvikalpa yA nirbIja-samAdhi) aura tadanantara kaivalya (kevalajJAna) kI prApti hotI hai| pataMjali ke anusAra samAdhi ke do bheda haiM- samprajJAta aura asmprjnyaat| samprajJAta samAdhi ko sabIja samAdhi bhI kahate haiM kyoMki isameM citta-saMskAra pUrNata: naSTa nahIM hote haiN| isake cAra prakAra haiM- vitarkAnugata, vicArAnugata, AnandAnugata aura asmitaanugt| yaha samprajJAta samAdhi asamprajJAta samAdhi kI prApti meM kAraNabhUta hai| dekheM, yogadarzana 1.17, 18, 46, 511 ***

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parama pUjya zramaNa saMghIya AcArya DA. zivamuni jI mahArAja dvArA ghoSita zrAvakavItarAgatAvarSa (2012) ke upalakSa meM vizeSa lekha bhedavijJAna dvArA zrAvaka - lobhasaMvaraNa DaoN. azoka kumAra siMha anupama parAkrama ke dhAraka - krodhAdi kaSAyoM ke ucchedaka tIrthakara 'dvArA pravartita cAturvarNa saMgha rUpa tIrtha' - zrAvaka, zrAvikA, zramaNa, zramaNI meM se prathama do AgArI haiN| AdhyAtmika ke sAtha-sAtha sAmAjika dAyitva kA nirvahana inakA parama punIta dharma hai| ina AgAriyoM kA mUla bAraha vrata - pAlana meM nihita hai| yaha bhI sujJAta hai ki AtmA ke svAbhAvika guNoM ke vighAtaka aura bhavabandhana kI zrRMkhalA bar3hAne vAle karma-bandhana ke pramukha kAraNa kaSAya haiN| zrAvaka ke samyak AcaraNa aura sAmAjika dAyitva-nirvAha kI bAdhAoM meM krodhAdi cAra kaSAyoM meM lobha pramukha hai| lobha para vijaya nitAnta Avazyaka hai| vinA lobha se nivRtti aura vAtsalyaguNa ke sadbhAva ke lokopakAra kI AdhAra bhitti aura zrAvaka ke mUla do karttavyoM meM se eka dAna meM pravRtti kadApi sambhava nahIM hai| vAtsalya guNa paropakAra kA Adha ra hai / santoSa-vRtti lobha para vijaya kA pramukha kAraNa hai| sAMsArika parigrahoM meM anAsakti kA bhAva rakhane se vItarAgatA utpanna hotI hai / parantu sva- para vivekarUpa bheda - jJAna isakA sarvajanasulabha, sahaja evaM amogha upAya hai| isI Aloka meM prastuta Alekha 'bhedavijJAna dvArA zrAvaka - lobhasaMvaraNa' prastuta hai| isa lekha meM zrAvaka kA lakSaNa, bArahavrata pAlana ke kAraNa zrAvaka kahe jAne vAle zrAvaka kA vyAvahArika svarUpa, pUjA aura dAnarUpa do mUla karttavyoM vAle zrAvaka ke sAmAjika karttavya, dAna kA mahattva, kaSAya-sAmAnya kA lakSaNa, kaSAya ke durguNa, lobha kA svarUpa, lobha ke paryAyavAcI, lobha ke durguNa, lobha - kaSAya para vijaya kI anivAryatA, lobha- kaSAya-vijaya hetu zAstra - pratipAdita upAya, vAtsalyaguNa, vItarAgatA, lobha hI nahIM samasta AsaktiyoM ko dUra karane ke acUka upAya rUpa bhedajJAna kA svarUpa, bhedajJAna sAdhanA kI vidhi, bhedajJAna ke Alambana, bhedajJAna-AlambanoM ke satat abhyAsa kI AvazyakatA, bhedajJAnasAdhanA kA pariNAma Adi viSayoM kA prasaMgavaza kramAnusAra vivecana kiyA gayA hai| zra dhAtu se sunane artha meM Nvul pratyaya hokara zrAvaka zabda kI niSpatti hotI hai jisakA artha hotA hai sunane vAlA / upAsaka aura zrAddha isake anya paryAyavAcI

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bhedavijJAna dvArA zrAvaka - lobhasaMvaraNa: 11 haiN| zrAvaka lakSaNa meM bAraha vrata - pAlana AdhAra - bhitti hai| paMcaparameSThi kI bhakti dAna aura bhedajJAna rUpI amRta kI pipAsA se yukta zrAvaka hotA hai| AcArya haribhadra ke anusAra zrAvaka kI pahacAna bAraha vrata hI haiN| ina vratoM kA pAlaka cAhe brAhmaNa ho yA zUdra ho zrAvaka hai| zrAvaka ke sira para koI maNi nahIM hotI / paM. AzAdhara ke anusAra paMcaparameSThi kA bhakta, pradhAnatA se dAna aura pUjana karane vAlA, bhedajJAna rUpI amRtapAna kA icchuka tathA mUlaguNoM aura uttaraguNoM kA pAlana karane vAlA vyakti zrAvaka hotA hai / 1 zrAvaka kA vyAvahArika svarUpa batAte hue paM. AzAdhara ne kahA hai- nyAyapUrvaka dhanArjana karane vAlA, guNoM, gurujanoM tathA guNoM zreSTha vyaktiyoM kA pUjaka, hita-mita aura priyabhASI, dharma, artha aura kAma kA paraspara virodha rahita sevanakarttA, zAstra ke anukUla AhAra aura vihAra karane vAlA, lajjAvAna, sadAcAriyoM kI saMgati karane vAlA, vivekI, kRtajJa, jitendriya,, dharmavidhi kA zrotA, dayAvAna aura pApabhIru vyakti zrAvaka dharma kA pAlaka ho sakatA hai | S zrAvaka ke karttavya zrAvaka dvArA dharmaniSTha aura sadAcArI hokara nija karttavya ke pAlana meM hI lobha se nivRtti kA marma chipA huA hai| jainAcAryo dvArA dharma kI paribhASA batAte hue ahiMsA, dAna dayA aura karuNA ko dharma kahA gayA hai-- ahiMsAdilakSaNo dharma:', ahiMsA paramo dharma:', dharmastu... . dAnazIlatapobhAvanAmayaH, dhamma dayA vizuddho', dhammo dayA pahANo " dharmo nAma kRpA mUla: ", sarvaprANidayAlakSmo...... ratnatrayamayodharmaH / tRpti - saMtoSa vRtti kA bhAva, dayA-prANiyoM ke prati karuNA bhAva, bhadrA - kalyANajanya bhAvanA, rakSA - prANiyoM ke bacAne kA bhAva, saMyama- jIvarakSA kA bhAva, yajJa - jIvarakSA ke prati yajJa, AzavAsa- samasta prANiyoM ko jIvana dAna denA Adi aneka arthoM meM / praznavyAkaraNasUtra 3 meM ahiMsA ke sATha (60) guNaniSpanna paryAyavAcI diye gaye haiN| nizcaya hI yadi koI dharmaniSTha aura sadAcArI zrAvaka dharma ke ina guNoM se ota-prota ho jAye, manasA, vAcA, karmaNA, kRta, kArita, anumodita dharma ke ukta lakSaNoM kA pAlana kare to usake hRdaya meM lobha ke lie koI sthAna nahIM rahegA / zrAvaka ke karttavya meM pramukhatA dAna aura pUjA ( jinadeva, zAstra, guru) kI hai| AcArya kundakunda 14 ke anusAra inake vinA vaha zrAvaka bhI nahIM hai| sAgAradharmAmRta'' meM isa (dAna aura pUjA) ke sAtha zIla aura upavAsa ko jor3akara zrAvaka ke cAra karttavya batAye gaye haiN| kuralakAvya " meM zrAvakoM ke pAMca karttavya batAye gaye haiM- yahA~ devapUjana aura Atmonnati ke sAtha pUrvajoM kI kIrti kI rakSA

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12 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 bandhu-bAndhavoM kI sahAyatA evaM atithi satkAra ko sammilita kiyA gayA hai cAritrasAra" ke anusAra jinapUjA, gurusevA, svAdhyAya, saMyama, tapa aura dAna- ye chaH karma gRhasthoM ke Arya karma kahalAte haiN| saMyama, svAdhyAya, upavAsa, vratoM meM lInatA, dharmAtmA logoM para prema, vipattigrasta logoM para karuNAbuddhi, pUrvajoM kI kIrti kI rakSA, bandhu-bAndhavoM kI sahAyatA, logoM ke du:kha dUra karanA, Atmonnati Adi vibhinna zAstroM meM zrAvaka ke karttavya ginAye gaye haiN| isa prakAra sva arthAt Atma ke sAtha-sAtha parivAra, samAja evaM rASTra ke prati bhI zrAvaka kA karttavya hai| zrAvaka kA AcaraNa nItiyukta, nyAyayukta, samAjopayogI, rASTrapoSaka evaM sAttvika pravRtti se yukta honA caahie| samAja ke kalyANa ke lie dAna Avazyaka hai| isa kaliyuga meM mAnava ke kalyANa ke lie dAna ko sabase sugama sAdhana batAyA gayA hai| rAjarSi manu ne dAna kI mahimA batAte hue kahA hai ki satya yuga meM tapasyA, tretA meM jJAna, dvApara meM yajJa tathA kaliyuga meM mAtra dAna kA hI mahattva hai| gosvAmI tulasIdAsa ne bhI kahA haipragaTa cAri pada dharma ke kalimahu~ eka prdhaan| jena kena bidhi dInheM dAna karai kalyAna / / 7.103(kha) zrAvaka ko sabakI rakSA ke bhAva se dayAbhAva rakhanA caahie| jaba prANimAtra ke prati hita kI bhAvanA tathA parapIr3A se karuNAvigalita hRdaya meM tyAgabhAva AyegA to usase dAna dene kI pravRtti ho jaayegii| vartamAna pariprekSya meM akAla, ativRSTi bhUkampa, agniprakopa, rogAdi kA prakopa, bhUkhA, rogI, ativRddha Adi ko anna jala, auSadha, AvAsa Adi kA dAna karanA caahie| sampatti kI sArthakatA usake parahita meM upayoga meM hai| parahita meM dAna vizvakalyANa ke lie bahuta mahattvapUrNa hai| mahAbhArata meM pRthvI sAta stambhoM ke sahAre TikI batAI gaI hai unameM dAnadAtA bhI eka haigobhirvipraizca vedaizca satIbhiH styvaadibhiH| alubdhairdAnazIlaizca saptabhirdhAryate mhii||| dAna kA mahattva batAte hue kahA gayA hai1- dhana kA saMgraha karane se gaurava nahIM bar3hatA hai| dAna dene se gaurava bar3hatA hai| jala dene vAle megha kA sthAna UMcA hai parantu jala kA saMcaya karane vAlA sAgara nIce hI rahatA haigauravaM prApyate dAnAnna na tu vittasya sNcyaat| sthitiruccaiH payodAnAM payodhInAmadhaH sthitiH||

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bhedavijJAna dvArA zrAvaka - lobhasaMvaraNa: 13 kavi rahIma 22 ne dAna ke mahattva ke sambandha meM kahA hai- yadi nAva meM pAnI bar3ha jAya aura ghara meM dhana bar3ha jAya to pAnI aura dhana donoM ko donoM hAtha se bAhara nikAlanA hI buddhimAna kA karttavya haipAnI bAr3he nAva meM, ghara meM bAr3he dAma / doU hAtha ulIcie, yahI sayAno kAma / / isa prakAra dAna karanA gRhastha ke lie Avazyaka batAyA gayA hai| " DaoN. puSpA garga 23 ne apane lekha 'AdhyAtmika unnati meM dAna kI sAdhanarUpatA' meM vartamAna pariprekSya meM dAna ke bhedoM para vicAra kiyA hai, ve haiM - 1. dravyadAna, 2. annadAna, 3. madhura vacanoM kA dAna 4. AzvAsana dAna, 5. AjivikA dAna, 6. Azraya dAna, 7. jala dAna, 8. zramadAna, 9. vividha dAna, 10. vidyA dAna, 11. mAnadAna, 12. rakta dAna, 13. puNyadAna aura japa daan| vAstava meM ye sabhI prakAra ke dAna mAnava jIvana ke karttavya rUpa meM AdhyAtmika unnati ke sAdhana to haiM hI inakA sAmAjika mahattva aura bhI adhika hai| jaina AgamoM meM bhI zrAvaka ke sAmAjika dAyitva kI carcA kI gaI hai| sthAnAMgasUtra 24 meM dhArmika karttavyoM ke sAtha-sAtha sAmAjika karttavyoM kI bhI prarUpaNA kI gaI hai| vahAM dasa dharma yA karttavya, 1. grAmadharma, 2. nagaradharma, 3. rASTradharma, 4. pAkhaNDadharma, 5. kuladharma, 6. gaNadharma, 7. saMghadharma, 8. zrutadharma, 9. cAritradharma aura 10. astikAyadharma varNita haiN| inameM se grAmadharma, nagaradharma, rASTradharma, kuladharma, gaNa dharma aura saMgha dharma pUrNatayA sAmAjika dAyitva haiN| grAma kA artha vyaktiyoM ke kuloM kA samUha hai| grAmadharma kA tAtparya hai jisa grAma meM nivAsa hai usa grAma kI vyavasthAoM, maryAdAoM evaM niyamoM ke anurUpa kArya krnaa| nagara se tAtparya hai grAmoM ke madhya meM sthita eka kendrIya grAma, jo unakA vyAvasAyika kendra hotA hai, nagara kahA jAtA hai / sAmAnyataH grAmadharma aura nagaradha rma meM vizeSa antara nahIM hai| rASTra dharma kA tAtparya hai- rASTra kI sAMskRtika cetanA athavA jIvana kI viziSTa praNAlI ko sajIva banAye rkhnaa| rASTrIya vidhividhAna, niyamoM evaM maryAdAoM kA pAlana karanA hI rASTradharma hai| kuladharma - parivAra athavA vaMza-paramparA ke rIti-rivAjoM evaM maryAdAoM kA pAlana karanA kula dharma hai| jaina paramparA meM gRhastha evaM muni donoM ke lie kula dharma kA pAlana Avazyaka hai / yadyapi muni kA kula usake pitA ke AdhAra para nahIM, varan guru ke AdhAra para banatA hai| gaNadharma - gaNa kA artha samAna AcAra evaM vicAra ke vyaktiyoM kA samUha hai| gaNa do mAne gaye haiM- laukika aura lokottara / mahAvIra ke samaya meM hameM gaNarAjyoM kA ullekha milatA hai| madhukara muni 25 ne gaNadharma kA abhiprAya gaNatantra

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14 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 rAjyoM kI paramparA yA vyavasthA kA pAlana karanA batAyA hai| sAdhuoM ke bhI gaNa hote haiM jinheM gaccha kahA jAtA hai| gaNa ke niyamoM ke anusAra AcaraNa karanA gaNadharma hai| saMghadharma-sAdhu, sAdhvI, zrAvaka aura zrAvikA cAroM se yaha apekSA kI jAtI hai ki ve saMgha ke niyamoM kA pAlana kreN| isI prasaMga meM sthAnAMgasUtra ke sthavira sUtra kA ullekha kiyA jAnA yuktisaMgata hogaa| isa sUtra ke anusAra grAmasthavira-grAma kA vyavasthApaka, nagara sthavira-nagara kA vyavasthApaka, rASTrasthavira-rASTra kA vyavasthApaka, kulasthavira-kula kA vyavasthApaka, gaNasthavira-gaNa kA vyavasthApaka aura saMghasthavira-saMgha kA vyavasthApaka hotA thaa| ataH inake AdezoM yA inake dvArA nirmita niyamoM kA pAlana bhI nAgarikoM evaM sAdhu-sAdhviyoM ke lie Avazyaka hotA thaa| isa prakAra zrAvakoM ke sAmAjika dAyitva kA samyak vicAra svayaM bhagavAn mahAvIra ne bhI apane upadezoM meM kiyA thaa| pro. sAgaramala jaina dvArA upAsakadazAMga, AcArya samantabhadra kRta ratnakaraNDa zrAvakAcAra aura AcArya hemacandrakRta yogazAstra meM varNita zrAvaka ke guNoM, bAraha vratoM evaM unake aticAroM ke vivaraNa ke AdhAra para para pradatta zrAvaka ke sAmAjika dAyitvoM meM se kucha ko yahA~ prastuta kiyA jA sakatA hai1. kisI nirdoSa prANI ko bandI mata banAo arthAt sAmAnya janoM kI svatantratA meM bAdhaka mata bno| 2. kisI kI AjIvikA meM bAdhaka mata bno| 3. svArtha-siddhi hetu asatya vacana mata bolo| 4. nyAyanIti se dhana upArjana kro| 5. na svayaM corI karo, na cora ko sahayoga do aura na corI kA mAla khriido| 6. vyavasAya ke kSetra meM nApa-taula meM prAmANikatA rakho aura vastuoM meM milAvaTa mata kro| 7. rAjakIya niyamoM kA ullaMghana aura rAjya ke karoM kA apavaMcana mata kro| 8 varjita vyavasAya mata kro| 9. Aya ke anusAra vyaya kro| 10. yathAsambhava atithiyoM, santajanoM, pIr3ita evaM asahAya vyaktiyoM kI sevA, anna, vastra, AvAsa, auSadha Adi ke dvArA unakI AvazyakatAoM kI pUrti kro| 11. prasiddha dezAcAra kA pAlana karo, sadAcArI puruSoM kI saMgati kro| 12. jinake pAlana-poSaNa kA bhAra apane Upara ho unakA pAlana-poSaNa kro| 13. deza aura kAla ke pratikUla AcaraNa mata kro| 14. apane prati kiye hue upakAra ko namratApUrvaka svIkAra kro|

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 15 isI prakAra bahuta se AcAra niyama haiM jo jaina nIti kI sAmAjika- sArthakatA ko spaSTa karate haiN| Aja yaha Avazyaka ho gayA hai ki vartamAna sandarbha meM unakI vyAkhyA evaM samIkSA kara unheM yugAnukUla banAkara prastuta kiyA jaay|28 vAtsalyaguNa zrAvaka meM vAtsalya guNa kA honA anivArya hai| zrAvaka kA vAtsalya do prakAra kA hai- dhArmika aura saamaajik| dhArmika dRSTi se sAdhuoM ke mokSamArga, jinapraNIta dharma aura jinAgama meM prIti1 vAtsalya hai| sAmAjika dRSTi se vAtsalya kA mukhya sambandha sAdharmikoM se hai- vAtsalyaM sadharmaNi snehH| cAritrasAra" meM kahA gayA hai- jisa prakAra sadyaHprasUtA gAya apane bachar3e para atyadhika prema karatI hai usI prakAra zrAvaka ko caturvidhasaMgha para svAbhAvika prema karanA caahie| mUlAcAra meM kahA gayA hai ki kAyika, vAcika, mAnasika anuSThAnoM ke dvArA, sabhI prayatnoM se upakaraNa, auSadha, AhAra, avakAza, zAstrAdi dAnoM se saMgha ke prati vAtsalya karanA caahiye| kurala kAvya meM vAtsalyarahita dharma ko nirarthaka batAyA gayA hai| jisa prakAra sUrya hAr3a-mAMsa se rahita kIr3e ko jalA DAlatA hai usI prakAra caturvidhasaMgha para vAtsalya se rahita zrAvaka ko dharma rUpI sUrya jalA DAlatA hai| vAtsalya guNa kI mahattA batAte hue kahA gayA hai isa akele guNa se hI tIrthakara nAma karma kA bandha ho jAtA hai|35 Aja ke pariprekSya meM vAtsalya mAtra svamatAvalambiyoM taka hI sImita nahIM hai isakA kSetra samasta mAnava jAti hI nahIM, samasta pazu-pakSI hI nahIM apitu samasta vanaspatiyAM, bhUmi, jala, vAyu agni Adi bhI isakI paridhi meM AtI haiN| ina sabakA bhI saMrakSaNa Avazyaka hai| zrAvaka samasta carAcara jagat kA tIna yoga aura tIna karaNa se saMrakSaka hai| vItarAgatA zrAvaka ke lakSaNa, guNa aura karttavya para prakAza DAlane ke pazcAt jaina zAstroM meM varNita vItarAgatA ke svarUpa para kiMcita prakAza DAlA jAtA hai| dhavalA ke anusAra mohanIya karma ke kSaya se jIva rAga-dveSa se rahita vItarAga ho jAtA hai| jaina zAstroM meM samatA, mAdhyastha bhAva, zuddhabhAva, vItarAgatA, cAritra, dharma, svabhAva kI ArAdhanA- ye ekArthaka batAye gaye haiN| pravacanasAra-TIkA ke anusAra bhedajJAna kI utkRSTa bhAvanA se nirvikAra AtmasvarUpa ko jo prakaTa karane vAlA hai vaha vItarAga hai| bhedajJAna ko yahAM viveka bhAvanA bhI kahA gayA hai| zrAvaka ke sambandha meM vItarAgatA se abhiprAya hogA bhedajJAna ke Alambana evaM abhyAsa se samasta Atmetara parapadArthoM ke pRthaktva kI bhAvanA ko nirantara dRr3ha karate jaanaa|

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16 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 vItarAgatA kA AdhAra bhAva hai rAgI jIvoM ko vana meM rahate hue bhI doSa vidyamAna rahate haiM parantu jo rAga se vimukta haiM unake lie ghara bhI tapovana haiM kyoMki ve ghara meM bhI pAMcoM indriyoM ke nigraha rUpa tapa karate haiM aura akutsita bhAvanAoM kA vartana karate haiN| kaSAya-karma bandhana kA pramukha kAraNa hone se jainAcAryoM ne kaSAya ke svarUpa para vistAra se vicAra kiyA hai| jaina sAhitya meM kaSAya zabda sAta arthoM meM prayoga meM AyA hai- 1. krodha, mAna, mAyA aura lobha, 2. rasavizeSa kasailA, 3. varNa-vizeSa, lAla-pIlA raMga, 4. kvAtha, kAr3hA (peya), 5. kasailA svAda vAlA, 6. kaSAya raMga aura 7. sugandhI, khushbuudaar| krodha Adi ke artha ke rUpa meM prayukta kaSAya kI vyutpatti batAte hue AcArya haribhada ne kahA hai-kaSa gatau iti kaSa zabdena karmAbhidhIyate bhavo vA, kaSasya AyA lAbhAH prAptayaH kaSAyAH krodhaadyH| paMcasaMgraha kI svopajJavRtti meM bhI AcArya haribhadra ne kahA hai- kaSa arthAt saMsAra usako prApta karAne vAlA kaSAya hai| dhavalA' meM kahA gayA hai- sukha aura dukha rUpI bahu phasaloM vAle karma rUpI kheta ko jotate haiM ataH kaSAya haiN| jinabhadragaNi kSamAzramaNa"ne kaSAya kA svarUpa spaSTa karate hue kahA ki karma athavA saMsAra ko kaSa kahA jAtA hai| isa prakAra kaSa arthAt karma yA saMsAra ko jo prApta karAte haiM ve kaSAya haiN| kaSAya cAra haiM- krodha, mAna, mAyA aura lobh|| kaSAya-zamana-bhagavatI ArAdhanA aura AcArasAra" meM ina kaSAyoM ke zamana kA upAya batAte hue kahA gayA hai ki bhAvoM kI vizuddhi kA nAma kaSAya sallekhanA hai| saddhyAna se kaSAyaviSayaka salla nAma kaSAya sallekhanA hai| saddhyAna se kaSAyaviSayaka sallekhanA zreyaskara hai| ye kaSAya AtmA ke guNoM kA hI vighAta nahIM karate balki sAmAjika jIvana meM bhI viSamatA utpanna karane ke kAraNa haiN| lobha yA saMgraha kI manovRtti ke kAraNa zoSaNa, aprAmANikatA, svArthapUrNa vyavahAra, krUra vyavahAra, vizvAsaghAta Adi kI duSpravRttiyA~ utpanna hotI haiN| krodha Aveza Adi duSpravRttiyA~ saMgharSa, kalaha, vaimanasya, AkramaNa, hatyA Adi kA kAraNa banatI haiN| mAna yA garva krUra aura ghRNA pUrNa vyavahAra kA kAraNa banatA hai| mAyA ke kAraNa avizvAsa yA amaitrIpUrNa vyavahAra utpanna hotA hai| isa prakAra sAmAjika jIvana dUSita karane meM kaSAya bahuta bar3e kAraNa haiN| lobha-kaSAya kA svarUpa

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 17 dhavalA"ke anusAra 'bAhya padArthoM meM yaha merA hai' isa prakAra kI buddhi, AcArya somadevasUri ke nItivAkyAmRtam' aura AcArya hemacandra ke yogazAstra ke anusAra satpAtra ko dhana na denA athavA dUsare ke dhana ko grahaNa karanA to AcArya amRtacandrasUri ke anusAra upayukta sthala para dhana vyaya na karanA lobha hai| jainAcAryoM ne lobha aura usase sambaddha anya manovRttiyoM kA bhI citraNa kiyA hai jo isa prakAra haiM:lobha- saMgraha karane kI vRtti, icchA- abhilASA, mUrchA- tIvratama saMgraha vRtti, kAMkSA- prApta karane kI AzA, gRddhi- prApta vastu meM Asakti honA, tRSNAsaMgraha kI icchA, vitaraNa kI virodha vRti, mithyA-viSayoM kA dhyAna, abhidhyAnizcaya se vicalita ho jAnA, AzaMsanA- iSTa-prApti kI icchA rakhanA, prArthanA- artha Adi kI yAcanA, lAlapanatA- cATukAritA, kAmAzA- viSaya kI icchA, bhogAzA- bhogya padArthoM kI icchA, jIvitAzA- jIvana kI kAmanA, maraNAzA- mRtyu kI kAmanA aura nandirAga- prApta sampatti meM anuraag|| yaha bhI vicAraNIya hai ki hamAre RSiyoM ne dhana kI AkAMkSA aura yaza kI kAmanA donoM ko samAna batAyA hai aura inase dUra rahane kA upadeza diyA hai| RSibhASita' ke yAjJavalkya adhyayana meM vittaiSaNA aura lokaiSaNA donoM ko samAna batAyA gayA hai| jabataka lokaiSaNA hai taba taka vittaiSaNA hai ataH donoM ko jAnakara inameM saMyama kA pAlana Avazyaka hai| khyAti, prasiddhi kI bhAvanA bhI lobha hai| bRhadAraNyaka upaniSa meM RSi yAjJavalkya kA yaha saMvAda prApta hotA hai- 'usa isa AtmA ko hI jAnakara brAhmaNa, putraiSaNA, vittaiSaNA aura lokaiSaNA se alaga haTakara bhikSAcaryA se vicarate haiN| jo bhI putraiSaNA hai, vahI vittaSaNA hai aura jo vittaiSaNA hai vahI lokaiSaNA hai|' AcArya guNabhadra viracita AtmAnuzAsana ke anusAra yadi dAnAdi puNya kArya yaza ke uddezya se kiyA jAtA hai to vaha nirarthaka hai| parantu vartamAna pariveza meM yaza kI kAmanA sAmAjika kArya meM pravRtti kA bahuta bar3A kAraka hai| ataH dAna Adi kRtya mukhya haiN| bhale hI ve yaza kI kAmanA se kiye gaye hoM, pUrvajoM kI kIrti kI rakSA aura usameM vRddhi bhI zrAvaka kA kartavya lobha kA sabase bar3A durguNa isakI atRptatA hai| lobhI vyakti kabhI tRpta nahIM ho sakatA hai| uttarAdhyayanasUtra meM lobha kI atRptatA kA varNana karate hue kahA gayA hai- rajata aura svarNa ke kailAza parvata ke samAna vizAla evaM asaMkhya parvata bhI yadi lobhI ke pAsa hoM to bhI lobhI mAnava kI tRpti ke lie ve kucha bhI nahIM haiM kyoMki icchA AkAza ke samAna ananta hai| isameM yaha bhI varNana hai ki

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18 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 jaise- jaise icchA kI pUrti hotI jAtI hai, vaise-vaise lobha bhI nirantara bar3hatA jAtA hai| jahAM lAbha hotA hai vahIM lobha hotA hai| arthAt jaise-jaise lAbha bar3hatA jAtA hai vaise-vaise lobha vRddhi ko prApta hotA hai| uttarAdhyayana meM dRSTAnta diyA gayA hai ki isa saMsAra meM dhana-dhAnya Adi se paripUrNa loka ke dAtA se bhI lobha vRtti saMtuSTa nahI hotI / mujhe itanA de diyA phira bhI vaha santuSTa nahIM hotA hai vaise hI vyakti sabakucha prApta karane para bhI tRpta nahIM hotA hai|| jaina AgamoM meM bhI lobha ke prakAroM aura unase hone vAle bhayaMkara duSpariNAmoM kA varNana milatA hai| sthAnAMgasUtra meM lobha ke cAra prakAroM ko cAra varNoM ke mAdhyama se spaSTa kiyA gayA hai-kRmirAgarakta, kardamarAgarakta, khaJjanarAgarakta evaM hridvaaraagrkt| kRmirAgarakta arthAt kRmiyoM ke rakta se raMge hue vastra ke samAna atyanta kaThinAI se chUTane vAlA anantAnubandhI lobh| kardamarAgarakta- kIcar3a se malinatA ko prApta vastra kI bhAti kaThinAI se svaccha hone vAlA apratyAkhyAnAvaraNa lobh| khajanarAgarakta arthAt kAjala ke raMga se raMge hue vastra ke samAna thor3I kaThinAI se chUTane vAlA pratyAkhyAnAvaraNa lobh| haridrArAgarakta- haldI ke rAga se raMge hue vastra ke samAna saralatA se chUTane vAlA saMjvalana lobh| ukta cAroM prakAra ke lobha vaza jIva kramazaH nAraka, tiryaca, manuSya aura deva yoni meM utpanna hotA hai| lobha-kaSAya ke durguNa lobha ke utpanna hote hI vyakti sad-asad viveka ko kho detA hai| AcArAMgasUtra meM AzA, tRSNA, rati aura icchA ko kAma bhoga meM parigaNita kiyA gayA hai -kAmA duratikkamA arthAt kAma yA icchA durladhya hai| jaba vyakti kAmanA karatA hai, paritRpta nahIM hone para zoka karatA hai| jisase zarIra sUkha jAtA hai, AMsU bahate haiM, ananta pIr3A aura paritApa bhI utpanna hotA hai| sthAnAMga ke anusAra majIThe ke raMga ke samAna jIvana meM kabhI nahIM chUTane vAlA lobha AtmA ko naraka gati kI ora le jAtA hai| AcArAMga' meM kahA gayA hai ki lobhI vyakti lobha ke prasaMga meM jhUTha kA Azraya grahaNa kara letA hai| dazavaikAlikasUtra meM lobha ko sabhI guNoM ke vinAza kA kAraNa bhI kahA gayA hai| amaruka ne kahA hai ki yadi vyakti ke mana meM lobha hai to sAre guNa vyartha haiM use durguNoM kI kyA AvazyakatA hai arthAt akele lobha samasta durguNoM ko niSprabhAvI banAne ke lie paryApta hai| lobha ke kAraNa matibhraSTa vyakti mAtA, pitA, putra, sahodara yA svAmI sabako mAra DAlatA hai| vibhinna jaina granthoM meM lobha ka kAraNa hone vAle duSprabhAvoM kA varNana kiyA gayA

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 19 1. lobheNAsAdhattA- lobha ke kAraNa manuSya AzA se grasta hotA hai| yaha vastu merI hogI isa prayojana se nAnA prakAra ke pApa karatA hai| 2. lobheNaM Naro Na vigaNedi2- lobha ke kAraNa vyakti svayaM ko evaM apane Apa ko bhI kucha nahIM ginatA hai| 3. lobho taNe vi jAdA-tRNa mAtra para bhI lobha vividha pApa kA kAraNa banatA hai| 4. telokkeNa vi cittassa NitvudI Natthi-lobhI kA citta tInoM lokoM kI sampadA prApta karane para bhI tRpta nahIM hotaa| 5. savve vi gaMthadosA-sabhI prakAra ke grantha-doSa lobha ke kAraNa hI utpanna hote haiN| lobha se hI manuSya maithuna, hiMsA, jhUTha aura corI jaise kArya ko karatA hai| sabhI pApananya kriyAyeM lobha se hI hotI haiN| jamadagni ke putra parazurAma kI gAyoM ko grahaNa karane ke kAraNa rAjA kArtavIrya lobhadoSa se samasta parivAra aura senA ke sAtha mRtyu ko prApta huaa| parazurAma ne sabako mAra ddaalaa| 6. lobhapattelobhI -lobha kI upasthiti hone para asatyavacana se hI vyakti apanI satya kI kriyAyeM karatA hai| 7. lobho savvaviNAsaNo'-lobha sabhI sadguNoM kA vinAza karane vAlA hotA hai| lobha yA tRSNA-nivAraNa kI anivAryatA AcArya zubhacandra ne jJAnArNava meM kahA hai ki manuSya kI AzA kA jaise-jaise zarIra aura parigraha meM vistAra hotA hai vaise-vaise moha karma kI gAMTha dRr3ha hotI hai| isa AzA yA tRSNA ko nirantara rokA nahIM jAye to yaha nirantara samasta loka paryanta vikasita hotI rahatI hai aura isase isakA mUla dRr3ha hotA hai phira isakA kATanA Avazyaka hotA hai| lobha-saMvaraNa kA mAhAtmya jJAnArNava' meM kahA gayA hai ki jo puruSa samasta tRSNAoM kA nirAkaraNa karake tRSNA rahitatva kA avalambana karatA hai usakA mana kisI bhI parigraha rUpI kardama se nahIM lipta hotA hai| jisa puruSa kI AzA yA tRSNA naSTa ho gaI hai usake isa loka meM kyA-kyA manovAMchita siddha nahIM hue arthAt sabhI manovAMchita siddha hue| tRSNA bahuta duHkhadAyI hai| pratyeka prANI ke sAmane tRSNA rUpI garta khudA huA hai jisameM samasta saMsAra aNu ke samAna hai phira kisake liye kitanA prApta ho sakatA hai? arthAt sabakI manobhilASA pUrNa nahIM ho sakatI hai isalie he saMsArI prANiyoM tumhArI icchA karanA vyartha hai| AcArya kundakunda viracita bodhapAhuDa' kI

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20 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 TIkA meM kahA gayA hai- jisane AzA ko dAsI banA liyA hai usane sampUrNa jagat ko dAsa banA liyA hai parantu jo AzA kA dAsa hai vaha sabhI jIvoM kA dAsa hai| isa prakAra niSkarSa rUpa meM kahA jA sakatA hai ki lobha Adi ko utpanna karane vAlA jo koI padArtha hai unakA tyAga karane se lobha para vijaya prApta hotI hai| ina bAhya vastuoM kA tyAga lobhAdi nivRtti hai| ataH avazya hI bAhya vastuoM kA parityAga karanA caahie| nirlobhatA ke upAya lobha ko jItane kA sabase mahattvapUrNa upAya hai- sntoss| dazavaikAlika" meM kahA gayA hai- lobha ko santoSa se jItanA caahiye| lobha ke jItane se vyakti nirbhIka evaM svatantra banatA hai| AcArAMgasUtra meM kahA gayA hai alobha se lobha ko parAjita karatA huA sAdhaka kAma-viSayoM ke prApta hone para bhI unakA sevana nahIM krtaa| arthAt AtmA ko apane svAbhAvika guNa santoSa ke dvArA lobha para vijaya prApta karanA cAhie sAtha hI zrAvaka ke lie yaha Avazyaka hai ki dharmapUrvaka apanI AjIvikA grahaNa kre| sUtrakRtAMga meM kahA bhI gayA hai- nizcitarUpa se dharmapUrvaka apanI AjIvikA grahaNa karane vAlA sadgRhastha hotA hai| dharmapUrvaka AjIvikA grahaNa karane se samasta prANiyoM ke prati samabhAva utpanna hotA hai| sUtrakRtAMga73 meM hI yaha bhI kahA gayA hai ki saMsAra ke samasta jIvoM ke prati samatA kI bhAvanA rakhane vAle kI lobha kI pravRtti kama hotI hai tathA Atma rUpI tulA para sabhI ko rakhane se samabhAva kI dRSTi utpanna hotI hai tathA tRSNA bhAva kI samApti bhI hotI hai| uttarAdhyayanasUtra ke anusAra lobha ko naSTa karane ke lie moha ko naSTa karanA caahie| jisake moha nahIM usane duHkha ko naSTa kara diyA, jisake tRSNA nahIM usane moha ko naSTa kara diyaa| jisake lobha nahIM usane tRSNA ko naSTa kara diyA jisake pAsa kucha bhI nahI hai usane lobha ko naSTa kara diyaa| uttarAdhyayana meM kahA gayA hai ki chanda arthAt icchA ke nirodha se mukti hotI hai isalie icchAoM para niyantraNa Avazyaka hai| isa prasaMga meM yaha bhI vicAraNIya hai ki AtmA ke svAbhAvika guNa kyA haiM aura vibhAva yA parabhAva kyA haiN| svabhAva evaM vibhAva kA pRthaktva kI bhedajJAna hI sAdhanA kA mUla hai| dhavalA" meM kahA gayA hai ki jJAna, darzana, saMyama, samyaktva, kSamA, mRdutA, Arjava, santoSa aura virAmAdi jIva ke svabhAva haiN| isake viparIta kaSAya, pramAda, asaMyama, ajJAna, mithyAtva, jIva ke guNa nahIM haiM inakA viveka honA caahie| anAdi kAla se jIva saMsAra rUpI Avarta meM phaMsakara duHkha uThA rahA hai| mithyAtvavaza jIva tattva-svarUpa

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 21 ko vAstavika artha meM nahIM jaantaa| jo jar3a anAtmA hai, use AtmA mAna lete haiN| AtmA aura zarIrAdi donoM anAdi kAla se sAtha-sAtha raha rahe haiN| yaha zarIra bhI jar3a hai| parantu ajJAnavaza isa zarIra ko hI AtmA mAnakara hamArI sArI pravRttiyAM ho rahI haiN| zarIra ke roga kaSTa, sukha-duHkha ko jIva AtmA kA yA apanA kaSTa mAna le rahA hai| DA. sAgaramala jaina ke anusAra jaise uSNa jala meM rahI huI uSNatA, jala meM rahate hue bhI jala kA svarUpa nahIM hai kyoMki vaha agni ke saMyoga ke kAraNa hai| vaise hI lobha-kaSAyAdi bhAva AtmA meM hote hue bhI AtmA kA svarUpa nahIM hai| yaha anubhUti hI jaina-sAdhanA kA sAra hai| para padArthoM Adi se apane ko bhinna mAna lenA hI bhedavijJAna hai| isa prasaMga meM AcArAMga kA kathana hai- jo sva se anyatra dRSTi nahIM rakhatA vaha sva se anyatra ramatA bhI nahIM hai aura jo sva se anyatra ramatA nahIM hai vaha sva se anyatra dRSTi bhI nahIM rakhatA hai| Atma aura anAtma viveka hI bhedavijJAna hai| isa bhedavijJAna ke prApta hote hI para paudgalika jar3a vastuoM meM jIva kI Asakti nahIM rhtii| zarIra, dha na, kuTumba sabhI se apane ko bhinna anubhava karane lagatA hai| sAMsArika vastueM merI haiM hI nahIM bhramavaza unheM apanA mAna liyA hai| AcArAMgasUtra meM kahA gayA hai- viSayArthI puruSa merI mAtA, mere pitA, mere bhAI, mere bahana, merI patnI, merI putrI, merI putravadhU, merA sakhA, svajana- sambandhI Adi haiM- isa prakAra mAnakara viSayoM meM Asakta hotA hai| caitanyasvarUpa, ananta jJAna, ananta darzana, ananta cAritra aura anantavIrya svabhAvavAlI AtmA ina sabase bhinna hai| isa taraha kI bhedajJAna kI antardRSTi ke nirantara abhyAsa se AtmA kA para se mamatva dUra ho jAtA hai| vaha apanI AtmA ko kevala, jJAtA-draSTA samajhane lagatA hai| kavivara banArasIdAsa ne bhedavijJAna kI prApti meM dhobI ke vastra kA dRSTAnta diyA haijaise koI manuSya dhobI ke ghara jAve aura dUsare kA vastra dhAraNa kara use apanA mAnane lage parantu usa vastra kA svAmI dekhakara kahe ki yaha to merA vastra hai| taba vaha manuSya apane vastra kA cihma dekhakara vastra ke tyAga kI buddhi karatA hai| usI prakAra karma saMyogI jIva parigraha ke mamatva se vibhAva meM rahatA hai arthAt zarIra Adi ko apanA mAnatA hai| parantu bheda vijJAna hone para jaba sva-para kA viveka ho jAtA hai to rAgAdi bhAvoM se bhinna apane nija svabhAva ko grahaNa karatA zramaNasaMghIya AcArya pUjya DA. zivamuni jI 2 kA yaha mUlamantra 'khulI AMkhoM se bhedajJAna banda AMkhoM se gaharA dhyAna' zrAvaka kI vItarAgatA kA acUka astra hai|

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22 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 bhedavijJAna kI sAdhanA ke lie antara mana meM yahAM taka ki khulI AMkhoM se bhI sadaiva yaha cintana karanA cAhie ki maiM zuddha AtmA hU~, nAma, pada, pratiSThA, sAMsArika sambandha- ye sabhI zarIra ke haiM / banda AMkhoM se gaharA dhyaan| maiM kauna hUM, merA svarUpa kyA hai? AtmA ke svAbhAvika guNa kyA haiM? mere jIvana kA lakSya kyA hai? ina zAzvata praznoM kA samAdhAna dhyAna ke dvArA prApta hotA hai| pUjya AcArya DaoN. zivamuni83 jI ke zabdoM meM, Ananda hamArA svabhAva hai, zAnti hamAre bhItara hai, jJAna hama svayaM haiM, phira bhI Aja kA manuSya kyoM duHkha evaM viSAda ke cakravyUha meM phaMsA huA hai? isakA samAdhAna yahI hai ki hama pratyeka zvAMsa meM bheda jJAna ko jiiyegeN| AcArya kundakunda viracita niyamasAra ke paramArtha pratikramaNa adhikAra kI pAMca gAthAoM paMcaratna' meM bhedajJAna kA svarUpa varNita kiyA gayA hai| ye gAthAye haiMNAhaM nAraya bhAvo, tiriyattho mnnuvdevpjjaavo| kattA Na hi kAraidA, aNumaMtA va kttiinn||77|| NAhaM maggaNa ThANo, NAhaM guNaThANa jIvaTThANo y| kattA Na hi kAraidA, aNumaMtA Neva kttiinnN||78|| NAhaM bAlo buDDho, Na ceva taruNo Na kAraNaM tesiN| kattA Na hi kAraidA, aNumaMtA Neva kttiinn||79|| NAhaM rAgo doz2o, Na ceva moho Na kAraNaM tesiN| kattA Na hi kAraidA, aNumaMtA va kttiinn||80|| NAhaM kodho mANo, Na ceva mAyA Na homi loho hN| kattA Na hi kAraidA, aNumaMtA Neva kttiinn||81|| ina gAthAoM kA abhiprAya yaha hai ki maiM nAraka paryAya, tiryaca paryAya, manuSya paryAya athavA deva paryAya nahIM huuN| maiM mArgaNA sthAna nahIM hU~, guNasthAnarUpa athavA jIvasamAsa rUpa nahIM huuN| maiM bAlaka nahIM hU~, vRddha nahIM hU~, taruNa rUpa nahIM hU~ aura unakA kAraNa bhI nahIM huuN| maiM rAgarUpa nahIM hU~, dveSarUpa nahIM hU~, moharUpa nahIM hU~ aura unakA kAraNa bhI nahIM huuN| maiM krodharUpa nahIM hU~, mAnarUpa nahIM hU~, maiM mAyA rUpa nahIM hU~ aura maiM lobharUpa nahIM huuN| maiM inakA karane vAlA, karAne vAlA aura karate hue kA anumodana karane vAlA nahIM huuN| vRttikAra ke anusAra ina gAthAoM meM AcArya ne zuddha AtmA ke sampUrNa kartRtva ke abhAva kA pratipAdana kiyA hai| ina gAthAoM ko paMcaratna kI saMjJA dI gaI hai kyoMki ina gAthAoM meM pratipAdita bheda vijJAna ke dvArA hI sAdhaka sampUrNa viSaya kaSAyoM se chUTa sakate haiM aura apanI AtmA meM apane ko sthira kara sakate haiN|

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bhedavijJAna dvArA zrAvaka - lobhasaMvaraNa: 23 isI bhedajJAna ke satata abhyAsa se hI jIva ko AtmA se para padArthoM kA bheda jJAta hotA hai| kavivara banArasIdAsa "ne samayasAra nATaka meM yaha kahA hai ki bhedavijJAna kA Alambana jIva ko sAMsArika padArthoM se aise pRthak kara detA hai jaise agni svarNa ko kiTTakA se pRthak kara detI hai| iSTopadeza 7 ke anusAra sva-para padArthoM ke bheda - jJAna ke nirantara abhyAsa se jaise-jaise AtmA kA svarUpa vikasita hotA jAtA hai vaise- vaise hI sahaja prApta ramaNIya paMcendriya viSaya bhI arucikara pratIta hote haiN| yadi zrAvaka AcArya kundakunda viracita niyamasAra kI vRtti meM nirdiSTa upadezoM kA anusaraNa kare, sadaiva inakA avalambana kare- maiM rAga rUpa nahIM hU~, dveSa rUpa nahIM hU~, moha rUpa nahIM huuN| krodha rUpa nahIM huuN| mAyA rUpa nahIM huuN| maiM vividha vikalpoM - bhedoM se vyApta sabhI vibhAva paryAya kA nizcaya naya se karane vAlA nahIM hU~ aura karane vAle pudgala karmoM kA anumodana karane vAlA nahI huuN| maiM to cit-caitanya svarUpa apanI zuddhAtmA kA hI anubhava karane vAlA huuN| isa prakAra cintana karate-karate sAre parabhAva naSTa ho jAyeMge / AcArya guNabhadra ne AtmAnuzAsana meM kahA hai ki vivekI jIva ko cira kAla se paricita isa zarIra meM bhI atyanta nispRha hokara sukha-duHkha evaM jIvana-maraNa Adi meM sama hokara nirantara saddhyAna dvArA parabhAvoM kA zamana karanA cAhie / jisane aizvarya, pada-pratiSThA evaM sabhI parigrahoM ko para ke rUpa meM jAna liyA usake lie mamatva yA rAga kA koI prayojana nahIM hai| bheda jJAna ke pariNAma ke sambandha meM pro. sAgaramala jaina" kA yaha mantavya yuktisaMgata hai ki jJAna ke stara para to sva-para kA jJAna kaThina nahIM hai| kintu anubhUti ke stara para sva- para kI bhinnatA sthApita karanA sarala nahIM hai| pro. jaina ke zabdoM meM zarIra se, manovRttiyoM se aura svayaM ke rAgAdi bhAvoM se apanI bhinnatA kA bodha karAnA apekSAkRta kaThina se kaThinatara ho jAtA hai| mokSa evaM mokSa sAdhanoM ke prati rAga kathaMcit iSTaAtmAnuzAsana" ke anusAra ajJAnarUpI andhakAra ko naSTa kara dene vAle prANI ke jo tapa aura zAstraviSayaka anurAga hotA hai vaha sUrya kI prabhAtakAlIna lAlimA ke samAna usake abhyudaya ke lie hotA hai| yogIndudeva ne paramAtmaprakAza meM kahA hai- tU paramapavitra mokSa mArga meM prItikara - siva pahi Nimmali karahi raha / bhedajJAna kI mahattA batAte hue AcArya amRtacandrasUri ne kahA hai ki jo koI karma se baMdhe haiM ve isI bhedavijJAna ke abhAva meM /

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24 : zramaNa, varSa 63, aMka 1 / janavarI - mArca 2012 ataH zrAvaka kI vItarAgatA kA mUla hai bhedavijJAna / kavivara banArasIdAsa kA kathana yahAM atyanta prAsaMgika hai ki bhedavijJAnarUpI vRkSa jaise hI samyaktva kI dharatI para ugatA hai vaise hI bhedavijJAnI kA yaza svabhAvataH cAroM dizAoM meM phaila jAtA hai| dayA, vatsalatA, sujanatA, Atma-nindA, samatA, dharmarAga, manaprabhAvanA, tyAga, dhairya, pravINatA Adi aneka guNa guNamaMjarI se guthe rahate haiM sAtha hI virAgatA bhI utpanna hotI hai| bAhya vastuoM meM Asakti tor3ane kA sarvasulabha amogha upAya hai zrAvaka dvArA bhedajJAna kA abhyAsa / pratyekaM zrAvaka kA antataH lakSya yogIndudeva'" dvArA paramAtmaprakAza meM kathita yaha upadeza honA cAhie - gharu pariyaNu laghu chaMDi arthAt ghara aura parijanoM kA zIghra tyAga karo / isa prakAra lobha jo sabhI durguNoM kI jananI hai para santoSa se vijaya prApta karanI cAhie | zrAvaka ke mana meM jIvamAtra ke prati vAtsalya aura karuNA honI Avazyaka hai| karuNA ke abhAva meM dharma se zrAvaka niSThura ho jAtA hai| nizcaya hI yadi zrAvaka bhedavijJAna rUpI antarcakSu se AtmA aura para padArthoM meM bheda kA abhyAsa Arambha kara de to vaha vyaktigata hI nahIM pUre samAja aura rASTra ke kalyANa meM prabhAvakArI bhUmikA nibhA sakegA / sandarbha 1. titthayare bhagavaMte aNuttaraparakkame amiyanANI - gAthA 80, Avazyakaniryukti, bhadrabAhu, niryuktisaMgrahaH, sampA. vijayAmRtasUrI, harSapuSpAmRta jaina granthamAlA 189, lAkhAbAvala, zAntipurI, mahArASTra, 1989, pR09 2. tIrthanAmacAturvarNaH zramaNasaMgha :- AvazyakaniryuktimalayagirivRtti, gAthA 233, pR. 202 3. ehu dhammu jo Ayarai baMbhaNu sadRdu vi koi / so sAvau kiMsAvayaha aNNu kiM siri maNi hoi / - sAvayadhammapaNNattI, 761, draSTavya, jaina lakSaNAvalI bhAga 3, vIra sevA mandira, dariyAgaMja, dillI 1973, pR. 1069, 4. mUlottaraguNaniSThAdhitiSThan paMcagurupadazaraNyaH / dAna- yajanapradhAno jJAna- sudhAM zrAvakaH pipAsuH syAt / adhikAra 1 zloka 15, dharmAmRta (sAgAra), paM. AzAdhara, sampA. evaM anu. paM. kailAzacandra siddhAntazAstrI, jJAnapITha mUrtidevI jaina granthamAlA, saMskRta granthAMka 70, bhAratIya jJAnapITha prakAzana, dillI 1944, 5. nyAyopAttadhano yajan guNagurUn sadgItistrivarga bhajannanyonyAnuguNaMtavarhagRhiNIsthAnAlayo hrImaya: / - adhikAra 1, zloka 11, vahI, 1 6. tattvArthavArtika, bhaTTa akalaMkadeva, sampA. pro. mahendrakumAra jaina, jJAnapIThamUrti devI jaina granthamAlA saM. 11, bhAratIya jJAnapITha, kAzI, 1944, 6, 135

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 25 7. lATIsaMhitA, paM. rAjamalla kavi, mANekacanda digambara jaina granthamAlA, mumbaI 1927, 2.1 8. lalitavistarA, haribhadrasUri, jainapustakoddhAra saMsthA, mumbaI, 1915, pR. 16 1. bodhapAhuDa, AcArya kundakunda, pra. sampA. dharmacanda zAstrI, bhAratavarSIya anekAnta vidvatpariSad, puSpa saM 10, 1995, gAthA 25, 10. kArtikeyAnuprekSA, svAmi kArtikeya, sampA. DA. A. nemi. upAdhyAya,zrImad rAjacandra Azrama,agAsa, 1960, 97, 11. dharmo nAma kRpAmUlaH sA tu jIvAnukampanam / azaraNyazaraNyatvamato dhaarmiklkssnnm|| lamba5, sUtra 35, kSatracUDAmaNi, vAdIbhasiMha, anu. evaM sampA. bra. yazapAla jaina, akhila bhAratavarSIya digambara jaina vidvat pariSad TrasTa,jayapura 2001, 12. jambUsvAmicarita, paM. rAjamalla, mAnekacanda digambara jaina granthamAlA, mumbaI 1927, 12. 3.151 13. praznavyAkaraNasUtra, sampA. paM. amaramuni jI mahA., sanmati jJAnapITha, AgarA 1973, chaThAM adhyayana, ahiMsA saMvara, pR. 517-520, 14. dANaM pUjA mukkhaM sAvayadhamme Na sAvayA teNa vinnaa| jhANAjjhayaNaM mukkhaM jaidhamme taM viNA tahA sovi-gAthA 11, rayaNasAra ,AcArya kundakunda, zrI rAmacandra svAdhyAya mandira, ahamadAbAda 1979, 15. dAnazIlopavAsArcAbhedAdApi caturvidha:17.51 -dharmAmRta, paM. AzAdhara, sampA. evaM anu. paM. kailAzacandra siddhAntazAstrI, jJAnapITha mUrtidevI jaina granthamAlA, saMskRta granthAMka 70,bhAratIya jJAnapITha prakAzana. dillI 1944. 16. gRhiNaH paMca karmANi svonntirdevpuujnm| bandhusAhAyyamAtithyaM pUrveSAM kiitirkssnnm|gRhinn: paMcakarmANi svonnatirdevapUjanamAbandhusAhAyyamAtithyaM pUrveSAM kiirtirkssnnm||-pricched 5, zloka 3 kuralakAvya, paM. govindarAja jaina zAstrI, jhA~sI 1953 , / 17. cAritrasAra, cAmuNDarAya, mANeka canda digambara jaina granthamAlA,mumbaI17, 43.1 18. manusmRti, 1,86, draSTavya, dAna divya anuSThAna, zrImatI mRdulA trivedI evaM zrI TI. pI. trivedI, kalyANa, dAnamahimA- aMka, saM. 1,gItApresa, gorakhapura, janavarI 2011, pR. 230-232, 19. rAmacaritamAnasa, 7.103(kha) draSTavya, dAna divya anuSThAna, pR. 230-232, 20.mahAbhArata, draSTavya, vahI, 21. kalyANa, draSTavya, vahI, 22. kavi rahIma, kalyANa, draSTavya, vahI,

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26 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 23. DA. puSpA garga 'AdhyAtmika unnati meM dAna kI sAdhanarUpatA' kalyANa, dAnamahimA- aMka, gItA presa, gorakhapura, varSa 85, saMkhyA 1, janavarI 2011, pR. 477-480 24. sthAnAMgasUtra, sampA. madhukaramuni, Agama prakAzana samiti, vyAvara (rAja.)sthAna 10, sUtra 135, 25. sthAnAMgasUtra, sampA. madhukaramuni, Agama prakAzana samiti, vyAvara (rAja.)sthAna 10, sUtra 135, 26. vahI, sthAna 10, sUtra 136, 27. pro. sAgaramala jaina, bhAratIya AcAra-darzana-eka tulanAtmaka adhyayana, prAkRta bhAratI akAdamI, jayapura evaM prAcya vidyApITha, zAjApura, 2010, pR. 283- 2851 28. vahI, pR. 283- 2851 29.samayaprAbhRta, gAthA 253, AcArya kundakunda, bhAratavarSIya digambara jaina prakAzinI saMsthA, kAzI 19151 30. jinapraNIta dharmAmRte nityAnurAgatA vAtsalyam -6,24,1 ,tattvArthavArttika, akalaMkadeva,bhAratIya jJAnapITha,kAzI 1953, 31. AcArasAra, vIranandi, mANeka canda digambara jaina granthamAlA, mumbaI 1917, 3. 64-65 32. cAritrasAra, cAmuNDarAya, mumbaI 1917, 43.1, 33. cAduvvaNNe saMghe cadugadisaMsAraNittharaNabhUde / vacchallaM kAdavvaM vande gAvI jahA giddhii|| adhikAra 5, gAthA 66,mUlAcAra, AcArya vaTTakara, sampA. DA. phUlacandra jaina premI evaM DA. munnI jaina, bhAratavarSIya anekAnta jaina pariSad 1996, 34. asthi hInaM yathA kITaM sUryo dahati tejasA, ___ tathA dahati dharmazca premazUnyaM nRkiittkm|| pariccheda 8, zloka,7, kuralakAvya, jhA~sI 1953, 35. matenaikenApi tIrthakaranAmakarmabandho bhvti|- 57.1,cAritrasAra,cAmuNDarAya, 36. mohaNIyakkhaeNa vIyarAo-dhavalA pu. 9, vIrasena, sampA. DA. hIrA lAla jaina, jaina sAhityoddhAraka phaNDa kAryAlaya, amarAvatI,1939,pR. 118, 37. pravacanasAra, AcArya kundakunda, sampA. A. neminAtha upAdhye,paramazruta prabhAvaka maNDala, zrImadrAjacandra Azrama, agAsa (muja.), 1984, gAthA 89 kI 90 vRtti| 38. pAiasahamahaNNavo, prAkRta TeksTa sosAiTI, vArANasI, pR. 235, 39. AvazyakahAribhadrIyavRtti, haribhadra, Agamodaya samiti, mehasAnA 1917, 109, pR. 77, 40. paMcasaMgraha-svopajJavRtti, bhAratIya jJAnapITha, kAzI, 1960 2-123, pR. 25,

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bhedavijJAna dvArA zrAvaka-lobhasaMvaraNa : 27 41. sukha-dukhabahuzasyaM karmakSetraM kRSantiIti kssaayaaH| kaSantIti kaSAyAH-dhavalA, vIrasena, sampA. DA. hIrA lAla jaina, jaina sAhityoddhAraka phaNDa kAryAlaya, amarAvatI,1939 pustaka1, pR. 141, 42. kammaM kasabhavo vA kasamAo siMjao kasAyA to| kasamAyayaMtiva jao gamayaMti ksNksaaytti|| gAthA 3545,vizeSAvazyakabhASya, jinabhadragaNi kSamAzramaNa, sampA. vajrasenavijayagaNi, bhadraMkara prakAzana, ahamadAbAda tR. saM. 1996, bhAga 2, pR. 549, 43. ajjhavasANavisuddhI kasAyasaMllehaNA bhaNidA-gAthA 261 bhagavatI ArAdhanA, AcArya zivArya, sampA. evaM anu. jaina saMskRti saMrakSaka saMgha, zolApura, tR. saM. 2006, 44. saddhyAnaprakaraiH kaSAyaviSayA sallekhanA zreyasI10-10, AcArasAra vIranandi, mANeka canda digambara jaina granthamAlA, mumbaI 1917, 45. bhAratIya AcAra darzana: eka tulanAtmaka adhyayana, bhAga do, DaoN. sAgaramala jaina, prAkRta bhAratI akAdamI, jayapura evaM prAcya vidyApITha, zAjApura, 2010, pR. 46. dhavalA, vIrasena, sampA. DA. hIrA lAla jaina, jaina sAhityoddhAraka phaNDa kAryAlaya, amarAvatI,1949,pustaka9, pR. 141, 47. dAnAheSu svadhanApradAnaM paradhanagrahaNaM vA lobhaH- samuddeza 4,zloka 4, nItivAkyAmRtam, AcArya somadevasUri, anu., sampA. evaM prakAzaka sundaralAla zAstrI, 1976, 48. dAnAheSu svadhanApradAnaM niSkAraNaM paragrahaNaM ca lobha:-1.56 yogazAstra, AcArya hemacandra, motI lAla banArasIdAsa, dillI, 49. sthale dhanavyayAbhAvo lobhaH-135, niyamasAravRtti, amRtacandrasUri 50. DA. muni bhuvaneza, jaina AgamoM ke AcAra darzana aura paryAvaraNa saMrakSaNa kA mUlyAMkana, sarjanA prakAzana jayapura 1998, pR. 259, 51. isibhAsiyAiM (RSibhASitAni), pra. sampA. AcArya mahAprajJa, sampA. evaM anu. DaoN. samaNI kusuma prajJA, jaina vizva bhAratI, lADanUM, 2011, pR. 113 52. bRhadAraNyakopaniSad (sAnuvAda zAMkarabhASyasahita), gItApresa, gorakhapura, navama saM., 2001 3.5.1 53. AtmAnuzAsana, AcArya guNabhadra 54. uttarAdhyayanasUtra, madhukara muni, byAvara 1984, 9.48 evaM 8.17 55. sthAnAMgasUtra, madhukara muni, byAvara 1981, sthAna 4, udde. 2, sU. 284, 56. AcArAMgasUtra,madhukara muni, 1.2.31, 57. vahI, 58. lobho savvaviNAsaNo-8.38,dazavakAlikasUtra, madhukara muni, 59. amaruka uddhRta, subhASitaratnabhANDAgAram , nirNaya sAgara presa, bambaI 1911, 72.4 60. subhASitaratnabhANDAgAram,bambaI 1911, 72.4

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28 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 61. bhagavatI ArAdhanA, pUrvokta, zolApura, tR. saM. 2006,gAthA 138362. vahI, 63. vahI, 64. vahI, gAthA 1383, 65. vahI 66. AcArAMgasUtra, madhukara muni, 2.3.15.2 67. lobho savvaviNAsaNo-8.38, dazavaikAlikasUtra, madhukara muni, 68. jJAnArNava, zubhacandra,paramazruta prabhAvaka maNDala, bambaI,1927, 69. AzAgataH pratiprANi yasmin vishvmnnuupmm| kasya kim kiyadAyAti vRSa vo vissyaissitaa|| -jJAnArNava, zubhacandra, 70. AzAdAsIkRtA yena tena dAsIkRtA jgt| AzAyA yo bhaveddAsaH sa dAsaH srvdehinaam|| -aSTapAhuDa, AcArya kundakunda, hindI anu. paM. pannAlAla sAhityAcArya, bhAratavarSIya anekAnta vidvatpariSad puSpa saM. 10, prathama saMskaraNa 1995, pR. gAthA saM. 49 kI vRtti pR. 217-218, 71. lobhaM saMtoSao jiNe , dazavaikAlikasUtra, madhukara muni, 8.38 72. AcArAMgasUtra, madhukara muni, 72. dhammeNa ceva vittiM kappemANA viharati- sUtrakRtAMga, madhukara muni, 2.2.36, 73. savvaM jagaM tu smyaannupehii| sUtrakRtAMga, madhukara muni, 1.9.7, 74. Aya tule payAsu, sUtrakRtAMga, madhukara muni, 1.11.3, 75. uttarAdhyayanasUtra, madhukara muni, 4.8, 76. uttarAdhyayanasUtra, madhukara muni, 32. 8, 77. dhavalA, pUrvokta, amarAvatI,1939, pR. 118, 78. DA. sAgaramala jaina, pUrvokta, vArANasI, pR. 417, 79. AcArAMgasUtra, madhukara muni, 3.2 80. AcArAMgasUtra, madhukara muni, 3.3, 81. kavivara banArasIdAsa, satsAhitya prakAzana, kundakunda kahAna digambara jaina tIrtha surakSA TrasTa, SaSTha saMskaraNa 1988, jIvadvAra 32, ***

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yazastilaka campU meM Ayurveda AcArya rAjakumAra jaina yazastilaka campU jaina sAhitya kA eka mahattvapUrNa grantha hai jo gadya aura padyamaya zailI meM saMskRta bhASA meM racita hai| isakI racanA somadeva sUri ne kI hai aura isameM mahArAja yazodhara ke jIvana caritra ko AdhAra banAyA gayA hai| yaha grantha jaina sAhitya kA hI nahIM, apitu saMskRta sAhitya kI amUlya nidhi hai| sampUrNa grantha meM do hajAra tIna sau gyAraha padya tathA zeSa gadya haiN| somadeva ne gadya aura padya donoM milAkara ATha hajAra zloka pramANa batalAyA hai| yazastilaka campU kI puSpikA meM yaha ullikhita hai ki caitra zuklA 13 zaka saMvat 881 (1016 vi0saM0- 959 I0) meM zrI kRSNarAja deva pANDya ke sAmanta evaM cAlukyavaMzIya arikezarI ke prathama putra vaTdigarAja kI rAjadhAnI gaMgadhArA meM somadeva ne isa grantha kI racanA pUrNa kI thii| rASTrakUTa ke amoghavarSa ke tRtIya putra kRSNarAjadeva (jinakA dUsarA nAma akAla varSa bhI thA) kA rAjyakAla 867 se 894 samvat taka rhaa| isa dRSTi se somadeva kA sthiti kAla aura unakI kRti yazastilaka campU kA racanAkAla suspaSTa hai| somadeva eka samanvayavAdI vicAradhArA ke udAracetA vidvAn the| yahI kAraNa hai ki jaimini, kapila, cArvAka, kaNAda Adi ke zAstroM para bhI unakA samAna bhAva se Adara thaa| unake isa udAra dRSTikoNa kA AbhAsa unake granthoM kA adhyayana karake sahaja hI ho jAtA hai| unheM vyAkaraNa, kalA, chanda, alaMkAra Adi viSayoM para pANDityapUrNa adhikAra thaa| yahI kAraNa hai ki ye viSaya unakI kRtiyoM meM paryApta rUpa se mukharita hue haiN| isake sAtha hI yaha asaMdigdha rUpa se kahA jA sakatA hai ki AyurvedazAstra aura usake maulika siddhAntoM kA paryApta jJAna unheM thaa| unhoMne yazastilaka campU meM paryApta rUpa se ina viSayoM kI vivecanA kI hai tathA sAdhikAra unakA pratipAdana kiyA hai jo Ayurveda kI dRSTi se nizcaya hI mahattvapUrNa hai| Ayurveda ke anusAra ucita mAtrA aura pariNAma meM sevana kiyA gayA AhAra amRta tulya hotA hai, jabaki adhika mAtrA meM sevita hitakArI padArtha bhI viSatulya ho jAte haiN| somadeva ne jala kA sevana isI prakAra amRta aura viSa kI bhAMti batalAyA hai| arthAt ucita samaya para ucita mAtrA meM piyA gayA jala amRta hai aura anucita samaya meM avyavasthita rUpa se piyA gayA jala viSa kI bhAMti

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30 : zramaNa, varSa 63, aMka 1 / janavarI - mArca 2012 hAnikAraka hai| ataH khAna-pAna meM samaya, mAtrA Adi kA dhyAna rakhanA atyanta Avazyaka hai| ve likhate haiM amRtaM viSamiti cetat salilaM nigadanti viditatattvArthaH / yuktyA sevitamamRtaM viSametadayuktitaH pItam / / ' sevana yogya pathyajala aura tyAjyajala kA nirdeza karate hue granthakAra ne jala sambandhI apane pariSkRta jJAna kA paricaya do zlokoM meM nimna prakAra se diyA hai2avyaktarasagandha yatsvacchaM vaataatpaahtm| prakRtyenAmbu tatpathyamanyatra kvathitaM pibet || 371 vAri sUryendusasiddhamahorAtrAtparaM tyajet / divAsiddhaM nizi tyAjyaM nizi siddhaM divA tyajet 113721 arthAt jisakA rasa va gandha avyakta prakaTa rUpa se nahIM jAnA jAtA ho, jo svaccha ho, vAyu aura Atapa (dhUpa) se Ahata ho vaha jala svabhAva se hI pathya hotA hai| isake viparIta arthAt vyaktarasa aura gandha vAlA, malina tathA vAyu meM Atapa nahIM lagAyA gayA jala ubAlakara pInA caahie| isI prakAra dina meM ubAlA huA jala rAtri meM nahIM pInA caahie| kevala dina meM hI pInA cAhie aura rAtri meM ubAlA huA jala dina meM nahIM pInA cAhie, kevala rAtri meM hI pInA cAhie / yahA~ para eka vizeSa prakAra ke jala kA ullekha kiyA gayA hai jo "sUryendu saMsiddha jala" kahalAtA hai| isakI vidhi yaha hai ki jala se bharA huA ghar3A pahale dinabhara dhUpa meM khulA huA rakhanA cAhie aura pazcAt rAtabhara candrakiraNoM meM khulA rakhanA caahie| isI prakAra sUrya kI kiraNoM se saMtapta aura rAtri meM candra kI kiraNoM se zItala jala " sUryendu saMsiddha jala" kahalAtA hai| isa jala kA sevana agale dina rAta-bhara karanA caahie| usake pazcAt vaha tyAjya hai| Ayurveda zAstra meM isa jala ko " haMsodaka" jala kahA gayA hai aura yaha kevala zarada Rtu meM hI siddhi yogya evaM sevanIya hotA hai| isa jala ke viSaya meM maharSi caraka kA nimna kathana draSTavya haidivAsUryAzusaMtaptaM niziM candrAMzuzItalam / kAlena pakvaM nirdoSamagastyenAviSI kRtam // haMsodakamiti khyAtaM zAradaM vimalaM zuciH / snAnapAnAvagAheSu zasyate tadyathA mRtam // arthAt dina meM sUrya kI kiraNoM se saMtapta aura rAtri meM candramA kI kiraNoM se zItala kiyA huA, kAla svabhAva se paripakva, ataH doSarahita aura agastya nakSatra ke prabhAva se viSa rahita kiyA gayA jala "haMsodaka" ke nAma se jAnA

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yazastilaka campU meM Ayurveda : 31 jAtA hai jo zAradIya, vimala aura pavitra hotA hai| yaha haMsodaka snAna, pAna-avagAhana meM amRtavat prazasta hotA hai| maharSi caraka ke isa haMsodaka jala tathA AcArya vAgbhaTokta' haMsodaka jala kI nirmANa vidhi kA anusaraNa karate hue hI AcArya somadeva ne "sUryendu saMsiddha jala" kA kathana kiyA hai| ataH donoM meM kevala nAma kA antara samajhanA cAhie, nirmANa vidhi Adi meM koI antara nahIM hai| isa sandarbha meM itanA avazya dhyAna dene yogya hai ki AyurvedIya granthoM meM haMsodaka jala ke sevana kA ullekha mAtra zarada Rtu meM hai jabaki yazastilaka meM " sUryendu saMsiddha jala" ke sevana ke lie kisI Rtu vizeSa kA ullekha nahIM hai| AyurvedazAstra meM pratipAdita hai ki vAta-pitta-kapha ye tIna doSa mAnava zarIra ke lie ati mahattvapUrNa haiM aura inase manuSya kI prakRti kA nirmANa hotA hai / zarIra meM RtuoM ke anusAra ina doSoM kA saMcaya, prakopa aura prazamana svata: hI hotA rahatA hai| yazastilaka meM inakA sundara vivecana kiyA gayA hai jo nimna prakAra haizizira surabhigharmesvatapAmbhaH zaratsu kSitipajala zaradahemantakAleSu kSaite / kaphapavanahutAzAH saMcayaM ca prakopaM prazamamiha bhajante janmabhAjAM krameNa / / * uparyukta zloka kA sArAMza nimna prakAra se samajhA jA sakatA hai doSa saMcaya prakopa kapha zizira grISma varSA vasanta varSA prazamana grISma vAta zarada pitta zarada hemanta vAtAdi doSoM ke uparyukta prakAra se saMcaya, prakopa aura prazamana ko dhyAna meM rakhate hue logoM ko apane khAna-pAna kI vyavasthA karanI cAhie aura usapara pUrA dhyAna denA caahie| ataH kisa Rtu meM kisa prakAra kA AhAra ucita hai - isakA nirdeza bhI yazastilaka' meM sundara DhaMga se kiyA gayA hai jo nimna prakAra haikhAdya-peya rasa Rtu zarada- svAdu (madhura) tikta, kaSAya rasa pradhAna AhAra / varSA - madhura, amla, lavaNa rasa pradhAna AhAra / vasanta- tIkSNa, tikta, kaSAya rasa pradhAna AhAra / grISma- prazama rasa vAlA AhAra / isI prakAra Rtu ke anusAra khAdya-peya sAmagrI kA nirdeza bhI somadeva ne bar3e acche DhaMga se kiyA hai|

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zarada 32 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 Rtu khAdya-peya sAmagrI zizira tAjA bhojana, khIra, ur3ada, ikSu, dadhi, ghRta aura tela se bane padArtha purndhrii| vasanta jau aura gehU~ se banA prAyaH rukSa bhojn| grISma sugandhita cAvaloM kA bhAta, ghI DalI huI mUMga kI dAla, viSa (kamala nAla), kisalaya (madhura pallava), kanda, sattU, pAnaka (ThaMDaI), Ama, nAriyala kA pAnI tathA cInI mizrita dUdha yA paanii| varSA purAne cAvala, jau tathA gehU~ se bane pdaarth| ghRta, mUMga, zAli, lapsI, dUdha se nirmita padArtha khIra Adi paravala, dAkha (aMgUra), oNvalA, ThaMDI chAyA, madhura rasa vAle padArtha, kanda, kauMpala, rAtri meM candra kiraNa aadi| uparyukta vivecana ke pazcAt somadeva ne RtuoM ke anusAra rasoM kA sevana kama-jyAdA mAtrA meM karane kA nirdeza diyA hai| unake anusAra vaise chaho rasoM kA vyavahAra sarvadA sukhakara hotA hai|' bhojana ke viSaya meM aura bhI aneka prakAra kI jJAtavya bAtoM kA ullekha yazastilaka meM kiyA gayA hai jinakA atisapekSataH yahA~ ullekha kiyA jA rahA hai| mUla graMtha meM pR0 510 para zloka 330 se 344 taka vizad rUpa se isakA vivecana kiyA gayA hai| AhAra, nidrA aura malotsarga ke samaya zakti tathA bAMdhAyukta mana hone para aneka prakAra ke bar3e-bar3e roga ho jAte haiN|' bhojana karate samaya ucchiSTa bhojI, duSTapravRtti, rogI, bhUkhA tathA nindanIya vyakti pAsa meM nahIM honA caahie| vivarNa, apakva, sar3A, galA, vigandha, virasa, atijIrNa, ahitakara tathA azuddha anna nahIM khAnA caahie|' hitakArI, parimita, pakva, kSetra, nAsA tathA rasanA indriya ko priya lagane vAlA. suparIkSita bhojana na jaldI-jaldI aura na dhIre-dhIre arthAt madhyama gati se karanA caahie| viSayukta bhojana ko dekhakara kauA aura koyala vikRta zabda karane lagate haiM, nakula aura mayUra Anandita hote haiM, kraunca pakSI alasAne lagatA hai, tAmracUr3a murgA rone lagatA hai, totA vamana karane lagatA hai, bandara malatyAga kara detA hai, cakora ke netra lAla ho jAte haiM, haMsa kI cAla DagamagAne lagatI hai aura bhojana para

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yazastilaka campU meM Ayurveda : 33 makkhiyA~ nahIM baitthtii| jisa prakAra namaka DAlane se agni caTacaTAtI hai usI prakAra viSayukta anna ke samparka se bhI agni caTacaTAne lagatI hai|" punaH garma kiyA huA bhojana, aMkura nikalA huA anna tathA dasa dina taka kA~se ke bartana meM rakhA gayA ghI nahIM khAnA caahie| dahI va chAcha ke sAtha kelA, dUdha ke sAtha namaka, kAMjI ke sAtha kacaur3I-jalebI, gur3a, pIpala, madhu tathA mirca ke sAtha kAkamAcI (makoya), mUlI ke sAtha ur3ada kI dAla, dahI kI taraha gAr3hA sattU tathA rAtri meM koI bhI tila vikAra (tila se bane padArtha) nahIM khAnA caahie|12 . ghRta evaM jala ko chor3akara rAtri meM bane hue padArtha, keza yA kITayukta padArtha tathA phira se garama kiyA huA bhojana nahIM karanA caahie| atyazana, laghvazana, samazana aura adhyazana nahIM karanA caahie| pratyuta bala aura jIvana pradAna karane vAlA ucita bhojana karanA caahie| atyazana- bhUkha se adhika khaanaa| laghvazana- bhUkha se kama khaanaa| samazana- pathya aura apathya donoM khaanaa| adhyazana- khAye hue bhojana para punaH bhojana krnaa| ina cAro azana kA tyAga karanA abhISTa rahatA hai| isake pazcAt sajjana nAmaka vaidya dvArA yazodhara mahArAja ko upadeza diyA gayA ki bhojana ke uparAnta manuSya ko kauna se kArya nahIM karane caahie| ythaakaamkopaatpaayaasyaanvaahnvhnyH| bhojanAnnataraM sevyA na jAtu hitamicchitA / / 14 arthAt svAsthya hita kI icchA rakhane vAle manuSya ko bhojana karane ke uparAnta kabhI bhI strI-sevana, krodha, dhUpa sevana, parizrama karane vAle kArya, zIghragamana, ghor3e, gAr3I Adi kI savArI aura Aga tApanA- ye kArya nahIM karanA caahie| AyurvedazAstra meM bhI inhIM kAryoM kA niSedha kiyA gayA hai| AcArya vAgbhaTTa ne bhojana ke bAda nimna kArya karane kA niSedha kiyA hai-15 sarvazca bhArAdhvazayanaM tyjet| pItvA, bhuktvA tapaM vahinaM yAnaM plvnvaahnm||-assttaaNg hRdaya, sUtrasthAna, 8/54 arthAt sabhI svastha yA rogI manuSya anupAna pIkara bolanA, musAphirI aura zayana karanA chor3a deveN| bhojana karake, bhojana ke bAda dhUpasevana, agnitApana, zIghragamana, tairanA aura vAhana kI savArI karanA chor3a deveN|

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34 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 svAsthya hita kI dRSTi se bhojana ke pazcAt uparyukta sAvadhAnI kA nirdeza karate . hue zrImatsomadeva ne manuSya ke vaiyaktika svAsthya ke prati jisa sajagatA kA paricaya diyA hai vaha unake mAnasika evaM bauddhika cintana kA pariNAma hai| kyoMki bhojana meM aura bhojana ke pazcAt yadi apekSita sAvadhAnI nahIM baratI jAtI hai aura nirantara apathya kA AcaraNa kiyA jAtA hai to kAlAntara meM gambhIra vikArotpatti rUpa pariNAma bhugatanA par3a sakatA hai jo svAsthya ke lie anukUla nahIM hone se apAya kAraka hai| rAtri-zayana yA nidrA somadeva ne sukhapUrvaka paryApta nidrA ko svAsthya ke lie atyAvazyaka evaM upayogI batalAyA hai| unake anusAra sukha kI nIMda sokara jagane para mana aura indriyA~ prasanna ho jAtI haiM, peTa halkA ho jAtA hai aura pAcana kriyA ThIka rahatI hai| yathAadhigatasukhanidraH suprasannendriyAtmA suladhujaTharavRtti bhuktapaktiM ddhaanH| isI bhaoNti jisa prakAra khulI sthAlI (pAka pAtra) meM anna ThIka se nahIM pakatA usI prakAra paryApta nIMda liye binA aura vyAyAmahIna manuSya ke bhojana kA samyak paripAka nahIM hotaa| yathAsthAlyAM yathA nAvaraNAnanAyAmapahitAyAM ca na sAdhupAkaH / anAptanidrasya tathA narendra vyAyAmahI nattha ca naannpaakH||" vegAvarodha kA pariNAma zauca yA mUtra-visarjana kI bAdhA hone para usakI nivRtti zIghra kara lenI caahie| mala aura mUtra kA vega rokane se bhagandara vyAdhi utpanna ho jAtI hai| yathAbhagandarI sthndvibndhkaale|" abhyaMga aura udvartana prAcIna kAla meM zarIra kI tela se mAliza karane ke lie abhyaMga zabda kA vyavahAra kiyA jAtA thaa| Ayurveda meM bhI abhyaMga zabda hI prayukta kiyA gayA hai| somadeva ke anusAra abhyaMga zrama aura vAyu ko dUra karatA hai, bala ko bar3hAtA hai tathA zarIra kI dRr3hatA ko dUra karatA hai| yathAabhyaMgaH zramavAtahaH balakaraH kAyastha daadryaavhH|" udvartana yA ubaTana zarIra meM kAnti bar3hAtA hai, bheda, kapha va Alasya ko dUra karatA hai- syAdudvartanamaMgakAntikaraNaM bhedaH kphaalsyjit|30

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yazastilaka campU meM Ayurveda : 35 snAnasomadeva ne snAna kI upayogitA pratipAdita karate hue usase hone vAle lAbha aura usake guNoM kA sundara varNana kiyA hai jo Ayurveda meM pratipAdita siddhAntoM se pUrNa mela khAtA hai| yathAAyuSyaM hRdayaprasAdi vapuSaH kaNDUklamacchedi c| snAnaM deva yathartusevitamidaM shiitairshiitairjlaiH|| arthAt Rtu ke anusAra ThaMDe yA garama jala se kiyA gayA snAna Ayu ko bar3hAtA hai, hRdaya ko prasanna karatA hai tathA zarIra kI khujalI aura thakAvaTa ko dUra karatA zramadyamArtadehAnAmAkulendriyacetasAm / tava devadviSAM santu snaanpaanaashnkriyaaH|| arthAt parizrama aura dhUpa se pIr3ita zarIra vAle indriya va citta kI vyAkulatA vAle Apake zatruoM ke snAna, khAna, pAna kI kriyA hoN| abhiprAya yaha hai ki jo zArIrika zrama va dhUpa se pIr3ita evaM jinakI indriyoM evaM mana vyAkula hoM unheM snAna, khAna, pAna nahIM karanA cAhie kyoMki aisA karane para aneka upadrava ho sakate haiM, jo nimna prakAra haiMdUgmAndha bhAgAttapito'mbusevI zrAntaH kaztAzI vamanajvarAIH / bhagandarI syandavibandhakAle gulmI jihtsuvihitaashnshc|| arthAt dhUpa meM se Akara tatkAla pAnI pIne vAlA iSTimAMtha se pIr3ita hotA hai, parizrama ke kAraNa thakA huA vyakti yadi tatkAla bhojana karatA hai to vamana aura jvara ke yogya hotA hai| mala-mUtra ke vega ko rokane vAlA bhagandara aura gulma roga se pIr3ita hotA hai| vidhipUrvaka snAna karanA aura tatpazcAt karaNIya kAryoM kI sundara vivecanA somadeva dvArA yazastilaka meM kI gaI hai| dekhiesnAnaM vidhAya vidhivatkaztadeva kAryaH saMtarpito'tithijalaH sumanAH suvessH| ApravRto rahasi bhojanakRtathA syAt sAyaM yathA bhavati bhuktikro'bhilaassH|| arthAt snAna karane ke pazcAt vidhipUrvaka devapUjA Adi kArya karake svaccha vastra dhAraNa kareM aura prasanna mana se atithi satkAra karake Apta vizvasta vyaktiyoM ke sAtha utanA bhojana kareM jisase sAyaMkAla phira bhUkha laga jaay| (isase rAtribhojana kA niSedha hotA hai|) somadeva ne yazastilaka campU meM ajIrNa cAra prakAra kA batalAyA hai| yathA1. jau ityAdi halke padArthoM ke khAne se utpnn|

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36 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 2. geha~ Adi padArthoM ke khAne se utpnn| 3. dAla Adi do dala vAle padArthoM ke sevana se utpnn| 4. ghRta Adi snigdha padArthoM ke sevana se utpnn| isa cAra prakAra ke ajIrNa ko dUra karane ke lie cAra upAyoM kA pratipAdana bhI yazastilaka meM kiyA gayA hai jo nimna prakAra hai1. jau Adi se utpanna ajIrNa ko dUra karane ke lie ThaMDA pAnI pInA caahie| 2. gehU~ Adi se utpanna ajIrNa ko dUra karane ke lie kvathita jala (garama jala) pInA caahie| 3. dAla Adi dvidala padArthoM ke sevana se utpanna ajIrNa ko dUra karane ke lie avantisoma (kAMjI) pInA caahie| 4. ghRta Adi ke sevana se utpanna ajIrNa ke lie kAlaseya (takra) pInA caahie| isI ko somadeva ne nimna prakAra se nibaddha kiyA hai-25 yavasamithavidAhiSvambuzItaM niSevyaM, kvathitamidamupAsyaM durjare'nne ca pisstte| bhavati vidalakAle'vantisomasya pAnaM, ghRtavikRtiSu peyaM kAlaseyaM sadaiva / / isa prakAra yazastilaka campU kAvya ke tRtIya AzvAsa meM zloka saMkhyA 322 se 374 taka vividha chandoM meM svAsthya sambandhI hitAhita viveka kA pratipAdana prAMjala bhASA ke mAdhyama se jisa rUpa meM kiyA gayA hai usase jahA~ grantha kI prAMjalatA lakSita hotI hai vahIM granthakartA ke Ayurveda viSayaka paripUrNa evaM paripakva jJAna kA AbhAsa sahaja hI ho jAtA hai| kyoMki yaha sampUrNa varNana Ayurveda ke svAsthya sambandhI maulika siddhAntoM para AdhArita hai| Ayurveda zAstra mAtra cikitsA vijJAna yA vaidyaka zAstra hI nahIM hai, apitu vaha sampUrNa jIvana vijJAna zAstra hai jisameM mAnava jIvana kI zArIrika, mAnasika, bauddhika evaM naitika pravRttiyoM kI vivecanA sUkSmatA evaM gambhIratApUrvaka kI gaI hai| mAnava jIvana ke pratyeka kSaNa kI pravRttiyA~ AyurvedazAstra meM pratipAdita haiN| ataH yaha kahanA atizayoktipUrNa nahIM hogA ki vaha AyurvedazAstra mAnava jIvana ke sarvAdhika nikaTa hai| mahAkavi somadeva ne isa viSaya ko jisa prAMjalatA evaM praur3hatA ke sAtha apane kAvya meM nibaddha kiyA hai vaha unake bhASA jJAna kI praur3hatA kA dyotaka hai| prastuta campUkAvya meM lokahita kI bhAvanA ko dRSTigata rakhate hue hI sambhavataH AyurvedIya svasthavRtta kI isa prakAra kI prastuti kI gaI hai| isa prastuti meM kavi ne apanI jisa maulika kAvya pratibhA evaM sAragarbhitA kA paricaya diyA hai vaha

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yazastilaka campU meM Ayurveda sambandhI viSaya : 37 vilakSaNa hai| kyoMki svAsthya sambandhI jo siddhAnta AyurvedazAstra meM jisa rUpa meM pratipAdita haiM unameM se adhikAMza prastuta kAvya meM pratipAdita kiye gae haiM, kintu vizeSatA yaha hai ki kavi ne apane kAvya-sauSThava evaM padalAlitya ke dvArA viSaya ko adhika surucipUrNa DhaMga se prastuta kiyA hai| AyurvedIya svasthavRtta jaise rukSa evaM gambhIra viSaya ko alaMkAroM kI vividhatA, rasoM kI prAsaMgikatA tathA chandoM kI sarasa nibaddhatA ke sAtha jisa prakAra prastuta kiyA hai usase viSaya kI durUhatA to samApta huI hI hai, usakI rocakatA meM apekSita vRddhi huI hai| granthakartA kI kAvya-pratibhA kA vaiziSTya isI se jAnA jAtA hai ki yaha gambhIra aura rukSa viSaya ko kitanI rocakatA evaM sarasatA ke sAtha prastuta karatA hai| kavivara somadeva ne AyurvedIya svasthavRtta-pratipAdana meM jAti, yathAsaMkhya, atizaya Adi alaMkAroM kA AdhAra lekara grantha ke kAvya saundarya meM nizcaya hI vRddhi kI hai| isI prakAra chandoM meM anuSTupa, indravajrA, upendravajrA, mAlinI, vasantatilakA, zArdUlavikrIDita, vaMzastha Adi ke dvArA na kevala lAlitya aura sarasatA ko dviguNita kiyA hai, apitu kAvya aura kAvya meM pratipAdita viSaya ko sajIva banAne ke prayAsa meM mAnoM prANa saMcAra hI kiyA hai| isa prakAra kAvya racanA pravaNa granthakartA ne rasa, chanda aura alaMkAra kI triveNI pravAhita kara jisa adbhut kAvya racanA kauzala kA paricaya diyA hai vaha apane Apa meM advitIya hai| prastuta kAvya meM Ayurveda kI dRSTi se viSaya-pratipAdana aura kAvya kI dRSTi se chanda, alaMkAra Adi kA prayoga ina donoM kA mela unake pANDitya, marmajJatA evaM rasajJatA ke adbhut sAmaMjasya kA saMketa karatA hai jo virale hI vyakti meM pAyA jAtA hai| isa sabhI dRSTi se yaha kahA jA sakatA hai ki yazastilaka campU eka aisA sarasa evaM manohArI kAvya grantha hai jisameM AyurvedIya svasthavRtta kA pratipAdana atyanta vyavasthita DhaMga se kiyA gayA hai jo grantha kI maulika vizeSatA hai| nizcaya hI Ayurveda ke svasthavRtta jaise viSaya ko kAvya rUpa pradAna kara granthakAra ne Ayurveda ke prati apanA advitIya yogadAna kiyA hai| isase eka ora jahA~ Ayurveda ko gaurava prApta huA hai dUsarI ora vahA~ jainAcAryoM kI AyurvedajJatA pramANita huI hai| prastuta kAvyagrantha meM vividha viSayoM kA prAmANika varNana kara zrImatsomadeva ne apane buddhi-vaiziSTya evaM bahuzrutatA ko nizcaya hI pramANita kiyA hai| sandarbha 1. yazastilakacampU, bhAratavarSIya anekAnta vidvat pariSad, 3/368 2. vahI, zloka 3/371-372

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38 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 3. taptaM taptAMzukiraNaiH zItaM zItAMzura shimbhiH| smntaadpyhoraatrmgstyodynirvissm|| zuci haMsodakaM nAma nirmalaM mlvijjlm| nAbhiSyandi na vA rUkSaM paanaadissvmRtopmm|| -aSTAMgahRdayam, vAgbhaTTa, sUtrasthAna 3/51-52 4. yaza., pR. 514, zloka 348 5. vahI, pR. 514, zloka 349 6. vahI, pR. 509, zloka 328-329 7. vahI, pR. 509, zloka 328-329 8. vahI, pR. 510, zloka 335 1. vahI, pR. 510, zloka 336 10. vahI, pR. 520, zloka 337 ' 11. vahI, pR. 510, zloka 338-40 12. vahI, pR. 510, zloka 341-344 13. vahI, pR. 513, zloka 345 14. vahI, zloka 374 15. aSTAMgahRdayam, sUtrasthAna, 8/54 16. vahI, pR. 507 17. vahI 18. vahI, pR. 509 19. vahI, pR. 508 20. vahI 21. vahI 22. vahI 23. vahI, pR. 509 24. vahI 25. vahI ***

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zramaNa paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta sAdhvI saMgIta zrI jaina saMskRti bhagavAn RSabhadeva ko isa avasarpiNI kA Adya vyavasthApaka, karmabhUmi pravartaka, prathama rAjA, prathama muni, 'jina kevalI', prathama tIrthakara aura dharma kA Adya pravartaka mAnatI hai| jagat Apako RSabha, vRSabha, AdinAtha, indra, viSNu, brahma, zivazaMkara, hiraNyagarbha, zambhU Adi eka hajAra se adhika nAmoM se pukAratA hai| dazavaikAlika cUrNi meM kAzyapa nAma bhI diyA gayA hai| AcArya samantabhadra aura AcArya jinasena ne prajApati evaM vizvakarmA, sRSTA, vidhAtA nAma diyA hai|' AdipurANa meM kauzalika nAma bhI hai| bhagavAn RSabha ne apane yuga kI samasyA para cintana kiyA aura kalaha ke mUla kAraNoM kI khojakara prajA ko asi, masi, kRSi Adi rojagAra ke SaTkarmoM kI zikSA dii| ApakA hI eka anya nAma sikhAne ke kAraNa jAtaveda par3a gyaa| vizrRMkhalita mAnava samudAya ko tIna varNoM kSatriya, vaizya evaM zUdra meM vyavasthApita kiyA tathA Adya saMskRti kA prArambha kiyaa| ise RSabha saMskRti bhI kaha sakate haiN| Adya nareza RSabha prathama zikSaka va guru bhI haiN| unhoMne apane putra-putriyoM ko samucita zikSA ke sAtha hI sAtha samagra prajA ko bhI zikSita kiyaa| Apane apanI putriyoM ko aMka (gaNita evaM saMgIta) tathA akSara (brAhmI, lipi Adi) kI zikSA dii| Apane jyeSTha putra bharata ko bahattara kalAoM evaM dvitIya putra bAhubali ko prANizAstra vijJAna meM pAraMgata kiyaa| prathama rAjA vRSabhadeva ke prathama uttarAdhikArI prathama cakravartI bharata ke nAma para hI jambUdvIpa ke isa AryAvarta kA nAma bhAratavarSa par3a gyaa| zrImadbhAgavatapurANa meM RSabhaputra bharata ko viSNu va nArAyaNa batalAyA gayA hai| apane 98 putroM ko vairAgya evaM tyAgamaya upadeza ke kAraNa Apa prathama upadeSTA bhI kahe jAte haiN| apanI antaH preraNA se saMsAra, zarIra tathA bhogoM se nirviNNa hokara saMyama evaM svAdhInatA patha ke prathama pathika bana caitra kRSNA aSTamI ko uttarASADhA nakSatra meM pravrajita hue bhagavAn RSabha prathama muni, yati evaM vrAtya nAmoM se prasiddha hue|' bhagavAn RSabha ke sAtha dIkSita hue anya cAra hajAra zramaNa una jaisI kaThora tyAgavRtti nahIM apanA pAye aura unhoMne tApasI jIvana aMgIkAra kara liyaa| koI valkalacIri bana gae, koI patra Adi kA AhAra karane lage, kisI ne nagnatva svIkAra kiyA, koI mAsopavAsI bana ge| tabhI se 363 pAkhaNDa (mata) pracalita hue jinheM jainAgamoM meM cAra pramukha vibhAgoM- kriyAvAda, akriyAvAda,

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40 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 ajJAnavAda aura vinayavAda meM vargIkRta kiyA gayA hai| jaina sAhitya meM to ve prAg-aitihAsika mahApuruSa siddha haiM hI kintu vaidika sAhitya meM bhI bhagavAn RSabhadeva ke sambandha meM paryApta ullekha hai| prAcIna grantha Rgaveda ke anusAra RSabha mahAna parAkramI the| yuddha meM ajeya the| Rgaveda kI RcA meM unakI (RSabha) stuti kI gaI hai / " yajurveda meM sUryavata, tejasvI, ajJAnAdi se dUra mAnA hai|" atharvaveda ke navama kANDa kA caturtha sUkta RSabhasUkta hai, jisake 25 maMtra RSabhadeva kI alaukika mahattA kA guNagAna karate haiN|" zrImadbhAgavata 2 meM aura sambhavataH usI ke AdhAra para mahAkavi sUradAsa ke kAvya meM vedoM ke RSabha aura indra sambandhI prasaMgoM kA manoraMjaka varNana prApta hotA hai| 13 ina uparyukta sAkSyoM ke AdhAra para yaha svataH hI spaSTa ho jAtA hai ki tIrthakara RSabhadeva hI mAnava saMskRti ke Adya pratiSThApaka haiN| unakA ujjvala prabhAvaka vyaktitva jana-jana meM pratiSThita thA / jaina sAhitya meM RSabhadeva jainAgama sAhitya meM RSabhadeva ke mAtA-pitA, putroM - putriyoM Adi se sambandhita vivaraNa yatra-tatra prakIrNa haiN| sthAnAMgasUtra meM bharatacakravartI va marudeva kA dRSTAnta rUpa meM ullekha hai|" samavAyAMgasUtra'" meM brAhmIlipi ko namaskAra kiyA gayA hai / " prajJApanAsUtra" meM bhI 18 lipiyoM kA nirdeza hai| jambUdvIpaprajJapti meM RSabhadeva kA apekSAkRta vistRta varNana prApta hotA hai| isameM 15 kulakaroM kA nAma - nirdeza, inakI daNDanItiyoM kA varNana hai| isameM dvitIya vakSaskAra meM unakA pUrA jIvana, tRtIya vakSaskAra meM bharatacakravartI aura bhAratavarSa nAmakaraNa ke hetu kA vistRta varNana hai| uttarAdhyayanasUtra ke 18veM adhyayana meM bharatacakravartI ke dIkSA kA ullekha hai 19, 23veM meM RSabha ke zramaNoM ke svabhAva kA citraNa hai| 20 unheM dharmoM kA mukha kAzya RSabhadeva kahA gayA hai / 21 kalpasUtra meM prasaMgavaza 22 24 tIrthakaroM ke varNana ke krama meM inake 5 kalyANaka, ziSya-sampadA kA bhI varNana hai| RSabhadeva ke pUrvabhavoM kA varNana kalpasUtra meM nahIM parantu inakI vRttiyoM meM AyA hai| AcArya zIlAMkaviracita caupannamahApurisacariya23 meM jaina paramparA ke 64 zalAkApuruSoM ke carita-varNana ke krama meM RSabha se sambandhita 20 bAtoM kA ullekha hai| isameM paMcamuSTi keza - luMcana kA ullekha hai| vardhamAnAcArya racita AdinAhacariya, siriusahanAhacariya", kahAvali Adi prAkRta kRtiyoM meM RSabhacarita kA vistAra se varNana hai| jaina saMskRta kRtiyoM meM jinasena viracita mahApurANa 25, harivaMzapurANa 26, AcArya hemacandrAcArya likhita triSaSTizalAkApuruSacarita 27 RSabhadevacarita bhagavAn

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zramaNa paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta : 41 RSabhadeva ke carita kA vistAra se varNana karate haiN| isake atirikta 24 tIrthakaroM se sambandhita anya kRtiyoM meM bhI RSabhadeva kA varNana prApta hotA hai| RSabhadeva kA varNana stotra sAhitya meM bhI prApta hotA hai| bhAvaprabhasUri viracita 'bhaktAmara samasyApUrtistotra', meghavijaya upAdhyAyakRta 'bhaktAmaraTIkA', guNAkararacita 'bhaktAmara stotravRtti', jinavallabhasUrikRta 'RSabhajinastuti', jinaprabhasUrikRta 'RSabhajinastavana', paM. AzAdhara viracita 'bharatezvara abhyudaya' Adi kA ullekha isa dRSTi se kiyA jA sakatA hai| Adhunika jaina sAhitya meM paM. sukhalAla saMghavI ke 'cAra tIrthakara 1, paM. kailAza candra zAstrI likhita 'jaina sAhitya kA itihAsa'30, AcArya hastimalla racita ' jainadharma kA maulika itihAsa31, DaoN0 dharmacandra jaina ke 'prAgaitihAsika jaina paramparA'32, 'bharata aura bhArata' kA ullekha kiyA jA sakatA hai| isa prakAra RSabhadeva para prAkRta, saMskRta, hindI aura gujarAtI meM pracura sAhitya kA praNayana kiyA gayA hai| RSabhadeva Adhunika vidvAnoM kI dRSTi meM svargIya DaoN0 rAmadhArI siMha 'dinakara' kA kathana hai ki mohanajodar3o kI khudAI meM prApta muharoM meM se eka muhara meM vRSabha tathA dUsarI tarapha dhyAnastha yogI jo jainadharma ke Adi tIrthakara RSabhadeva the dikhAyA gayA hai| unake sAtha bhI yoga kI paramparA isI prakAra sambaddha hai tathA bAda meM ziva ke sAtha samanvita ho gii| ataH kaI jaina vidvAnoM ke abhimata meM RSabhadeva vedollikhita hone para bhI vedapUrva haiN| DaoN0 phUharara ne rAjA kaniSka aura huviska zAsanakAla ke (2 hajAra varSa pUrva) mathurA saMgrahAlaya se upalabdha zilAlekhoM kA gambhIra adhyayana kara abhimata diyA ki prAcIna yuga meM RSabhadeva kA atyadhika mahattva thA va janatA dila se arcanA karatI thii| sindhu ghATI kI Aryettara sabhyatA ke dhvaMsAvazeSa tathA utkhananoM se siddha hotA hai ki jainadharma ke Adi saMsthApaka RSabhadeva the| Rgveda hammurAbI (I0pU0 2123-2018) ke abhilekhoM, sindhu sabhyatA, sumeru sabhyatA evaM IrAna meM vRSabha ko deva rUpa meM pUjA gyaa| bhArata kI Aryettara sindhu sabhyatA meM baila kI mRNmaya mUrtiyA~ evaM mudrAMkita zreSTha AkRtiyoM se RSabha deva kI mahattA sarvavidita hai| isa prakAra viziSTa mahApuruSa RSabha ke caraNoM meM jaina, bauddha, vaidika, Adhunika tathA pAzcAtya vidvAnoM ne samucita sAkSyoM ke AdhAra para apanI ananta AsthA ke sumana samarpita kiye haiN|

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42 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 Rgveda meM rUdra ke sthAna para vRSabha kA prayoga pA~ca bAra kiyA gayA hai| taittirIya AraNyaka meM bhagavAn RSabhadeva ke ziSyoM ko vAtarazanA RSi aura UrdhvamayI kahA gayA hai| zivapurANa' meM ziva kA Adi tIrthakara vRSabhadeva ke rUpa meM avatAra lene kA ullekha hai| bhAgavata meM bhI RSabhAvatAra kA citraNa hai| manusmRti meM kahA hai- ar3hasaTha tIrthoM meM yAtrA karane se jitane phala kI prApti hotI hai. utanA phala AdinAtha ke smaraNa se hotA hai| liMgapurANa", zivapurANa, brahmANDapurANa", viSNupurANa", kUrmapurANa, nAradapurANa", vArAhapurANa, skandhapurANa, Adi purANoM meM kevala nAmollekha hI nahIM RSabhadeva bhagavAn ke jIvana-prasaMga bhI ullikhita haiN| jainadharma ke anya tIrthakara dvitIya tIrthakara bhagavAn ajitanAtha kA samaya pUrNatayA caturtha suSamA-duSamA kAla hai| ve zrIrAma-lakSmaNa se bahuta pahale hue haiN| mahAbhArata meM ajita aura ziva ko eka hI batalAyA gayA hai| mahAbhArata aura purANoM ke kartA jinheM asura nAyaka batalAte haiM ve sumati (pA~caveM), supArzva (sAtaveM) aura candraprabha (AThaveM) jaina tIrthakara haiN| pAzcAtya vidvAn sorensana bhI yahI mAnate haiN| zubriga mahodaya vedoM meM vizeSakara yajurveda meM RSabhadeva ke sAtha hI sAtha sumati, ananta, ariSTanemi evaM mahAvIra ke nAmollekha ko svIkAra karate haiN| bhAratIya aitihAsika evaM dArzanika vidvAn DaoN0 rAdhAkRSNan evaM paM. kailAzacandra zAstrI ke matAnusAra yajurveda meM RSabha, ajita aura ariSTanemi kA ullekha mAtra hI prApta hotA hai| viSNusahasranAma (mahAbhArata) meM zreyas, ananta, dharma, zAnti aura sambhava pada milate haiN| jainadharma meM sambhava tRtIya tIrthakara haiM tathA zreyas yA zreyAMsa (gyArahaveM), ananta (caudahaveM), dharma aura zAnti (15-16veM) tIrthakara haiN| saMghadAsagaNikRta vasudevahiNDI aura AcArya hemacandra racita triSaSTizalAkApuruSa carita0 meM eka ghaTanA kA ullekha hai jo 16veM tIrthakara zAntinAtha aura unake pUrvabhava se sambandhita hai| yahA~ ullikhita hai ki unhoMne unake megharatha (janma) ke rUpa meM apanA mAMsa dekara eka kabUtara ke prANoM kI rakSA kI thii| yahI ghaTanA zivirAjA ke upAkhyAna ke rUpa meM mahAbhArata meM jImUtavAhana aura bauddhagrantha cariyApiTakarI meM bodhisatva zivi ke rUpa meM ullekhita milatI hai| nAmoM kI bhinnatA ko chor3akara paurANika ghaTanA kA sAmya to spaSTa hI hai| rasagaMgAdharakAra paNDitarAja jagannAtha ne bhI isa ghaTanA ko bhinna rUpa meM uddhRta kiyA hai| kuMthu evaM arahanAtha zAntinAtha kI taraha pahale cakravartI samrATa hue tadanantara cAra ghAtiyAkarmoM kA vinAza kara tIrthakara hue| inakI viziSTa jAnakArI vaidika granthoM meM adhika miltii| araha kA artha hai pAparahita jo bauddha nikAya granthoM vizeSakara visuddhimagga

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zramaNa paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta : 43 meM prayukta araha, ahita kA vAcaka hai| arhat, arahanta yA arihanta samAnArthaka haiN| arahanAtha jaina tIrthakara mahAbhArata ke pramukha nAyaka zrIkRSNa se bahuta pahale hue haiM, yaha spaSTa jAnanA caahie| unnIsaveM tIrthakara mallinAtha mahArAja janaka ke pUrva vaMzaja haiN| jabaki muni suvratanAtha jaina paramparAnusAra puruSottama rAma-lakSmaNa ke samakAlIna hue haiN| dhyAtavya hai ki eka samaya meM eka hI arihanta tIrthakara kevalI hotA hai tathA eka hI balabhadra, eka nArAyaNa aura eka pratinArAyaNa hogaa| naminAtha mahArAjA janaka ke hI kula meM utpanna hue the jo 21veM tIrthakara hue haiM, ve zrIkRSNa se pUrvavartI haiN|52 itihAsavid DaoN0 jyotiprasAda jaina kA abhimata hai ki upaniSadoM meM varNita brahma yA AtmavidyA ke mUla puraskartA naminAtha hI haiN| bAIsaveM jaina tIrthakara neminAtha apara nAma ariSTanemi nirvivAda aitihAsika mahApuruSa siddha haiM kAraNa ki ve zrIkRSNa ke hI vaMza meM utpanna cacere bhAI aura vasudeva ke jyeSTha bhrAtA samudravijaya ke suyogya putra the| vedoM meM inakA tArkSya ariSTanemi ke rUpa meM nAmollekha kiyA gayA hai| mahAbhArata meM Apako hI sarvazAstravidovara aura kuzala mahArathI batAyA gayA hai| Apake saMnyAsa jIvana kA sundara citraNa mahAbhArata ke nimna zloka meM spaSTa milatA haiyuge yuge mahApuNyaM dRzyate dvaarikaapurii| avatIrNo hariryatra prabhAsa shshibhuussnnH|| revatAdrau jino nemiyugAdi vimlaacle| RSINAmAzramAdeva muktimArgasya kaarnnm|| videSI vidvAn karnala TADa apane Alekha meM likhate haiM ki saMsAra meM cAra buddhayA medhAvI mahApuruSa hue haiN| unameM pahale AdinAtha haiM to dUsare neminaath| neminAtha hI skeNDIneviyAvAsiyoM ke prathama oDina haiM aura ve hI neminAtha cIniyoM ke prathama 'pho' devatA haiN| chAndogya upaniSad meM inheM hI ghora AMgirasa RSi batalAyA gayA hai| DaoN0 dharmAnanda kauzAmbI aura vizvambharanAtha upAdhyAya bhI isakA samarthana karate haiN| jainetara dharmAvalambI neminAtha ko viSNu kA avatAra dattAtreya mAnate haiN| DaoN0 nagendranAtha vasu, purAtattvavettA DaoN0 phyUharara, prophesara vArneTa, misTara karavA, DaoN0 haridatta aura DaoN0 prANanAtha prabhRti vidvAn neminAtha ko aitihAsika mahApuruSa svIkAra karate haiN| isa prakAra aitihAsika sandarbho, sAkSyoM va vidvAnoM ke abhimatoM kI ora dhyAna diyA jAya to yaha spaSTa jhalakatA hai ki tIrthakara neminAtha apane yuga ke eka aitihAsika mahApuruSa the| sAtha hI yaha bhI nirvivAda siddha hai ki

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44 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 ariSTanemi eka aisA mahAn prabhAvI vyaktitva thA jisane jaina, vaidika evaM bauddha tInoM kI saMskRtiyoM ko prabhAvita kiyaa| pArzvanAtha bhagavAn pArzvanAtha ko paurvAtya aura pAzcAtya sabhI itihAsavidoM ne aitihAsika mahApuruSa mAnA hai| sarvaprathama prasiddha jarmana vidvAn DaoN0 harmana yAkobI ne jainAgamoM evaM bauddha piTakoM ke pramANoM ke prakAza meM pArzva ko aitihAsika mahApuruSa siddha kiyA hai| DaoN0 rAdhAkRSNana Adi vidvAnoM ne bhI isakA samarthana kiyA hai| ve mAnate haiM ki mahAvIra se pUrva eka nirgrantha sampradAya thA usake pradhAna bhagavAn pArzvanAtha the| DaoN0 bAzama ke abhimata meM bhagavAn mahAvIra ko bauddha piTakoM meM bhagavAn buddha ke pratispardhI ke rUpa meM aMkita kiyA gayA hai| etadartha unakI aitihAsikatA asaMdigdha hai| bhagavAn pArzva I0 pU0 AThavIM-nauvIM zatAbdI meM bhagavAn mahAvIra se do sau pacAsa varSa pUrva hue haiN| pArzva kA jIvanakAla sau varSa kA thaa| digambarAcArya guNabhadra ke anusAra bhagavAn pArzva ke parinirvANa ke do sau pacAsa varSa pazcAt bhagavAn mahAvIra kA AvirbhAva huaa| yadi ise prAmANika evaM yathArtha mAna liyA jAya to pArzvanAtha kI vidyamAnatA I0 pU0 nauvIM zatI nizcita hotI hai| zAnTiyara ne likhA hai ki do bAteM smaraNa raheM ki jainadharma nizcita rUpa se mahAvIra se prAcIna hai bhagavAn pArzva unase se bhI pUrva aitihAsika puruSa haiN| dUsare jaina aura bauddha donoM paramparAe~ unase prabhAvita rahI haiN| tathAgata buddha ke pramukha ziSya sAriputra ne kahA- maiM bodhipUrva dAr3hI-mUchoM kA luMcana karatA thaa| maiM ukaDU baiThakara khar3e rahakara hathelI para bhikSA lekara khAtA thaa| svasthAna para Ae hue aura apane lie taiyAra kiye hue anna va nimaMtraNa ko svIkAra nahIM karatA thaa| suprasiddha itihAsakAra DaoN0 rAdhAkumuda mukharjI aura zrImatI rIja DeviDsa bhI spaSTa kahatI haiM ki buddha pArzvanAtha ke siddhAntoM se prabhAvita the| zvetAmbara aura digambara donoM paramparAoM ke AdhAra granthoM se siddha hai ki bhagavAn pArzva kI janmabhUmi suprasiddha kAzI rASTra kI rAjadhAnI vArANasI thii| kAzInareza azvasena pitA va vAmA devI mAtA thiiN| pauSa kRSNa dazamI ko janma huaa| usa samaya tApasa paramparA kA prAbalya tathA ajJAna tapa ko satya sahI tapa mAnA jAtA thaa| pArzva ne gRhasthAzrama meM hI paMcAgni tapa karate hue tApasa kamaTha ko bodha diyA tathA jalate hue sarpa yugala ko navakAra mahAmaMtra kA saMkSipta rUpa sunAkara unakA uddhAra kiyaa| bhAvI tIrthakara dvArA gRhasthAzrama meM isa prakAra dharmakAnti kA yaha eka advitIya udAharaNa hai| saMyama grahaNa karane ke pazcAt ugra sAdhanA kara kaivalya jJAna prApta kiyaa| kuru,

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zramaNa paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta : 45 kauzala, kAzI, sumha, avantI, puNDamAlava Adi pradezoM meM bhramaNa kara vivekamUlaka dharmasAdhanA ke mArga ko btaayaa| pArzvanAtha ke AtmA, vratyAdi tAttvika viSayoM kA janamAnasa para itanA adhika prabhAva par3A ki vaidika saMskRti ke upAsakoM ne bhI ise apnaayaa| pArzvanAtha ke upadezoM kI spaSTa jhA~kI upaniSadoM meM prApta hotI hai| prAcInatama upaniSad bhI pArzva ke uttaravartI haiN| sandarbha 1. AvazyakacUrNi, bhAga eka, pR. 156 2. AvazyakacUrNi, bhAga eka, pR. 154 3. Avazyaka niyukti, gAthA 213 4. mahApurANa, 190/16/363, vRhatsvayambhUstotra, 5. zrImadbhAgavata, zrIdharI TIkA, pR. 1272, 11/2/17 6.(.ka) sUtrakRtAMgasUtra, 1/2/1 (kha) zrImadbhAgavata, 5/5/1-27 7. zrImadbhAgavata, 5/5/28-29 8. Rgveda, 6/26/4 1. vahI, 10/166/1, 10. yajurveda, maNDala 10, sUkta 166, zloka 1 11. atharvaveda, pR. 9/4/1-24 12. zrImadbhAgavata, 5/4/4 13. sUrasAgara kAvya kA 5vaoN skandha, pR. 52, dekheM sUradAsa pro. brajezvara varmA, loka bhAratI prakAzana, 15-e, mahAtmA gAMdhI mArga, ilAhAbAda 14. sthAnAMgasUtra, sthAna 4, sUtra 235 15. samavAyAMga, samavAya, 18 16. bhagavatIsUtra, 20/8/69 17. prajJApanAsUtra, muni puNyavijaya dvArA sampAdita 18. jambUdvIpaprajJapti 19. uttarAdhyayanasUtra, adhyayana 18/34 20. vahI, 23/26-27 21. vahI, 25/16-17 22. kalpasUtra

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46 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 23. caupannamahApurisacariya, zIlAMka, prAkRta TeksTa sosAyaTI, vArANasI, 1916 24. siriusahaNAha cariyaM, zrI vijaya kastUra sUrIzvara, sampA. candrodaya vijayagaNi, nemavijJAna kastUra, sUri jJAna mandira sUrata, 1968 25. AdipurANa, A. jinasena, sampA. pannAlAla jaina sAhityAcArya, bhAratIya jJAnapITha prakAzana, 1931 26. harivaMzapurANa, AcArya jinasena, bhAratIya jJAnapITha prakAzana, kAzI, 1962 27. triSaSTizalAkApuruSacaritra, AcArya hemacandra, AtmAnanda sabhA, bhAvanagara, 1936 28. jaina stotrasamuccaya, muni caturavijaya, nirNayasAgara presa, bambaI, 1948, 8-26 29. paM. sukhalAla saMghavI, cAra tIrthakara, jaina saMskRti saMzodhAna maNDala, banArasa, 1953 30. paM. kailAza candra zAstrI, jaina sAhitya kA itihAsa, gaNeza prasAda varNI granthamAlA, vArANasI, 1962 31. AcArya hastimala, jainadharma kA maulika itihAsa, jaina itihAsa prakAzana samiti, jayapura 32. DaoN. dharmacandra jaina, prAgaitihAsika jaina paramparA, zaMkA cairiTebala TrasTa, bhArata jaina mahAmaNDala, bambaI, 1963 33. bharata aura bhArata, prema sAgara jaina, bhAratIya jJAnapITha, dillI 34. Ajakala, mArca 1962, pR. 8 35. eva vabhro vRSabha cekitAna yathA deva na haNIz2a na hNsi| Rgveda, 2/33/15 36. vAtarazanA havA RSayaH zramaNA Urdhvamandhino bbhuuvuH| taittirIya AraNyaka, 2/7/1 37. itthaM prabhavaRSabho'vatAraH zrotavyaM ca pryltH| zivapurANa, 4/47-48 38. aSTaSaSTiju tIrtheSusmaraNenApi tad bhvet| manusmRti 39. liMgapurANa, 48/19-23 40. zivapurANa, 52/85 AgneyapurANa, 10/11-12 41. brahmANDapurANa, 14/53 / 42. viSNupurANa, dvitIyAMza, adhyAya 1, 26-27 43. himA hayayaM dvayadvarSa putraM bharataM pRthivipatti, kUrmapurANa, 41/37-38 / 44. nAradapurANa, pUrvakhaNDa, adhyAya 48 45. jaina sAhitya kA bRhad itihAsa, bhAga 1, prastAvanA, pR. 26 46. vahI, prastAvanA, pR. 26 47. vasudevahiNDI saMghadAsa gaNi, lambhaka 29 48. triSaSTizalAkApuruSacarita, 5/4

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zramaNa paramparA : bhagavAn RSabhadeva se pArzvanAtha paryanta : 47 49. aMguttaranikAya, bhAga 3, sampA. bhikSu jagadIza kazyapa, pAli parimala prakAzana maNDala, bihAra, pR. 256 50. neminAtha ne zrIkRSNa ko AtmayajJa kI zikSA dI thii| 51.(ka) majjhimanikAya - bhAga 2 mahAsiMha nAda sutta (12), 1/12/15, pR. 163-165 (kha) bhagavAn buddha jIvana aura darzana, dharmAnanda kauzAmbI, lokabhAratI, ilAhAbAda 1993 52. rAdhAkumuda mukharjI, hindU sabhyatA, anuvAdaka DaoN. vI. esa. agravAla, rAjakamala prakAzana, dillI 1955, pR. 239 53. rIja DeviDsa, gautama da maina, pR. 22-25 ***

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Multifaceted symbiotic philosophy of Jainism and its contemporary relevance and significance Prof.S. R. Bhatt Since times immemorial Indian culture has been characterized by the pursuit of two broad views of reality and ways of living. They are known as the Brahmanic and the sramanic. Both have coexisted with crisscrossing and with mutual give and take. Both tried to understand the nature of reality for the betterment of human existence. The Brahmanic view exhorted to took resort to suprahuman trans-worldly forces also along with human endeavour, the forces which were believed to be operating in the universe. The supreme source of all powers was named as Brahmana and such cognate terms. The human infirmities and weaknesses gave impetus to this view. In the beginning the emphasis was on this worldly life and its prosperity but later on more emphasis was laid on supramundane life. The Sramanic tradition however insisted on selfreliance, self-discipline and self-help to realize the goal of life. However, in later times devotion to divine beings was also incorporated as an incentive to human endeavour. It laid stress on trans-worldly life. The sramanic tradition has two schools, viz.,' Jainism and Buddhism. Both the schools interacted between them and also with Brahmanic tradition. We have references to both these traditions in the Vedic literature. In subsequent literature also such references abound. Buddhist texts refer to Jaina thinkers and vice-versa. The ancient Jaina work Isibhasiyaim and the Buddhist Tripitakas mention such interactions and cordiality among the Brahmanic, Jaina and Buddhist traditions. Many scholars have dwelt on the references to the sramanic tradition in the Vedas, the Upanisads, and in the Bhagavadgita and the Puranas. The two traditions not only co-existed but also interacted closely assimilating and absorbing immensely from each other. It is only in the later

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Multifaceted symbiotic philosophy of ..... : 49 period that the differences got widened. Different schools of thought in India developed by way of mutual exchanges known as vada or varta. The Jaina writers are known for their faithful presentations of non-Jaina positions in their writings. The name of Haribhadra, for example, is notable in this regard. II Jainism has been an important part of Sramana tradition with very ancient history. The spirit of the Sramana tradition has been strictly and rigorously adhered to by Jainism. Jainism as a philosophy and culture, as a view of reality and a way of life, has made immense contribution to world thought and culture which is of universal and perennial significance and value provided in, it is properly understood and adequately practiced. It is at once ancient in terms of origin and contemporary in terms of relevance. If its basic tenets, doctrines and practices are appropriately reinterpreted as per modern human psyche and its needs and aspirations and expressed in present day idioms and phraseology and sincerely practiced by individuals, sociocultural organizations and world forums, they may provide not only succor and solace to distracted humanity but also pave way for cosmic peace and universal happiness apart from spiritual enhancement. As a part of Indian cultural tradition Jainism advocates equality of all living beings (samatva), and loving kindness to all and respect and care for all. It prescribes various rules and regulations for harmonious, peaceful and integrated living in individual, societal and cosmic spheres. Jainism is essentially a principled mode of living based on right understanding of the nature of reality and meaning of life. Through correct attitude and mental make up (samyak-drsti) proper knowledge (samyak-jnana) can be acquired and based on that alone proper mode of living (samyak-caritra) is possible. The codes of conduct prescribed here are situational. The 'Five principles 2 of nonviolence, truth, non-stealing, non- possessiveness, celibacy and moderate living ensure respect for nature, vegetarianism, restrained

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50: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 life, cosmic harmony and world peace. They provide a good model for social, political, economic, business and commerce, health, science and technology and all other types of planning and management. The theory of purusartha put forth in Jainism provides a pattern of planned, purposive, methodological and conscious endeavour for a rational, free and responsible human agent to realize the goals of life by proper management of modes of knowing, end, means, modalities and fruits of actions. It also involves regulation of will and effort. It is hoped that the noble ideals and virtuous practices enshrined in the Jaina tradition get spread and permeated all over the world as they are meant for the entire human kind. III Jainism as a 'darsana' has strong theoretical foundation in the multifaceted non-absolutistic understanding of the nature of reality (anekanta) which is unitary as well as variegated. This theoretical base provides ground for the doctrine of naya3 (standpoints) which stands for perspectival and situational adherence to the norms of moral conduct and pious living. Thus, Jainism advocates democratic mode of thinking and way of living. There are three facets of the Sramanic tradition derived from three formulations of the word ' Sramana', viz., sama, s'ama and s'rama. A Sramana is one who has equanimity of mind and who treats all beings as equal. Such a person is known as 'samayika',i.e., one who practices samatvam. In the Rgveda and the Bhagavadgita there is great emphasis on samatva. The 'sthitaprajna' of the Gita is 'samadarsi'. A sramana is also one who practices self-control. He has to lead a disciplined life. Ethical rules and regulations prescribed in the Sramana tradition are very rigorous. Though for the householder there are relaxations and they are a little moderate but for the monks and nuns they are very hard. It is ordained that without strict moral conduct there cannot be spiritual realization. Spirituality has been the backbone and orientation of Indian culture at all the times. Practice of equality and self-control have been the hallmarks

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Multifaceted symbiotic philosophy of ..... : 51 of Indian understanding of spirituality. This feature is shared both by Vedic and Sramanic traditions. The third facet of Sramanic tradition is self-reliance. Both for the empirical and trans-empirical life one has to be self-dependent, without aspiring for any help from transcendental forces. The Sramana tradition rejected the idea of a Creator-God who can be propitiated and who can descend down to assist human beings. To realize perfection is the summum bonum of life and through self-effort alone one can realize it. In the Brahmanic tradition also some schools did not accept the notion of CreatorGod and rejected the idea of divine help. The doctrine of purusartha is common to all and it will be discussed in the sequel. The doctrines of triratna and ananta catustaya, anekantavada and syadvada along with saptabhanginaya, the distinction between pramana and naya, between dravya and guna, between dravya and paryaya, between guna and paryaya, between jiva and jiva, between jiva and ajiva, between ajiva and ajiva, between samvara and nirjara, between dharmavidhi and caritracara, between mahavrata and anuvrata etc., the doctrine of gunasthanas and several such theories, doctrines and concepts are a few among the innumerable contributions which have universal and eternal appeal and utility at the theoretical and practical levels. If Jainism is properly understood and practiced, to repeat, it may not only provide solace and succor to the distracted and suffering humanity but also pave the way for cosmic harmony and world peace along with its spiritual enhancement and perfection. IV Jainism is essentially a way of life, but it is a way of life based on a proper view of life and reality. Unless there is a correct understanding of the nature of life and reality through proper attitude and mental make-up, i.e., samyak-drsti and proper knowledge, i.e., samyakjnana, there can be no proper mode of living, i.e., samyak-caritra. Samyak-drsti, samyak-jnana and samyak-caritra thus constitute the

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52: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 three jewels which a human being must adorn in one's life*. They are therefore known as triratnas or ratnatrayas. Right knowledge (samyak-jnana) and right conduct (samyak-caritra) are the two foundations of the ethico-spiritual religion of Jainism. These two are grounded in right attitude of mind (samyak drsti). All the three together are the three jewels a human being must adorn. Such a person is called 'Ratnatrayadhari". The concept of sarvajnata (omniscience) plays an important role in Jaina theory of knowledge. It stands for the most heightened state of right knowledge which is available to a kevalin (self-realized person). This concept is available in Buddhist and Vedic tradition as well. If rightly understood it avoids the pitfalls of fatalism, harmonizes causal determinism with freewill and provides scope for individual initiative and self-effort. It knows the inner essence and true nature of reality in all its forms, facets and perspectives. Only a kevalin is sarvajna as he alone is atmajna. It is said that one who knows self knows each and every thing else and vice-versa. V In Jainism great emphasis is laid on right knowledge (samyakjnana). Knowledge is the only and surest way to spiritual perfection. The Jaina scriptures therefore emphasize that we must draw a clear distinction between samyak-jnana and mithya jnana. Mithya jnana entangles us in the vicissitudes of worldly life. It is bewitching and bewildering and it springs from avidya or ignorance. In order to have right knowledge, right attitude or right mental make-up is necessary. This is samyak-drsti. Opposed to this is mithya drsti with which we generally suffer. Samyak-drsti leads to samyak-jnana and the latter alone is the path way to moksa. Mithya drsti and mithya jnana do not serve any genuine purpose and hence they must be discarded. For an aspirant of moksa/mukti only samyak drsti and jnana are helpful. This is the main theme of the teachings of the Agamas. Samyak-jnana always leads to samyak-caritra. The value and purpose of knowledge is not theoretical but necessarily practical.

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Multifaceted symbiotic philosophy of ..... : 53 Right conduct ensues only from right knowledge. Conduct without knowledge is blind and knowledge without conduct is lame. The two are complimentary to each other. And therefore knowledge has to lead to the corresponding conduct. Without right conduct deliverance from worldly miseries, trials and tribulations is impossible and without complete deliverance from these no permanent happiness can be achieved. As said earlier, these are the three jewels of life which every human being must wear. But this wearing is not decoration but actual practice and concrete realization. However this is not easy to achieve. It requires tapas and sadhana, a rigorous control of body, will and mind. So knowledge without conduct is useless. Merely listening to the discourses is wastage of time and is futile. It does not help us in any way. What is needed is the ensuing conduct. But unfortunately most of us forget this. We listen to the sermons of the spiritual persons but do not practice them. We take it as a pass time or a matter of routine of life. Our knowledge remains mere information at the mental level. The Dasavaikalika Sutras compares a person having knowledge without practice to a donkey who carries burden of sandal wood without knowing its value or utility. As the donkey bears the burden of sandal wood but has no share in the wealth of his load, similarly a person without practice merely bears the burden of his knowledge. He can not enjoy spiritual progress which is the real fruit of knowledge. Instead he indulges in evanescent and fleeting worldly pleasures which invariably end up in pain and suffering or mental unhappiness or a feeling of vanity of life. The Avasyakaniryukti also avers the same that knowledge is useless without conduct and conduct is useless without knowledge. In Indian culture, philosophy and religion, view and way, theory and practice, are not divorced and segregated. Darsana is not mere reflection upon the nature of reality but also a quest for and a realization of values. Basically it is a moksa sastra. There is a definite purpose in life and reality if we care to know and a definite goal to achieve if we have a will to do

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54: sramana, Vol 63, No. 1, Jan.-Mar. 2012 so. Our existence is not meaningless. It has a value and significance. But we must first of all know what we are, what is the nature and purpose of life, what we should be in our life and how we can be so etc. The aim of human existence should be spiritual perfection through material progress. But material progress is only a means and not an end. The end is self-realization which is achieved through the removal of karmic matter and liberation from samsara. There is potential divinity in human being and there must be effort for divinization. This is the ultimate teaching of all Jaina scriptures (Agamas). We must know the nature of reality, the jiva and the asiva, and also their interrelation. We must know the nature and the role of karma and the ways for the cessation of the karmic flow. We must know the distinction between samvara and nirjara along with their respective role, utility and practice. We must know how and when to practice caritracara and dharmavidhi. We must know the requirements of the practice of a house-holder and a renunciation. The spiritual progress is a gradual and graded realization with gradual purification of soul from decreasing sinfulness to increasing purity and therefore the theory of gunasthanas should also be properly understood so that we may march on this path smoothly and without fall. But all this is not a bookish knowledge which some of us do possess by our readings of the Agamas either fully or partly. Knowledge pertains to the real. The real, according to Jaina view, is multifaceted and multidimensional. It has infinite properties (ananta dharma) and therefore it can be approached in infinite ways. This is the anekanta drsti which is the base of samyak-jnana. This is Jaina perspective at the levels of reality, thought and language. As there are many aspects of reality there can be multiple approaches to reality. Each one is true in itself but it is only partially true. It is true from a particular perspective. From another perspective it may not be true. We may have a total or holistic perspective and it is known as pramana. But if we have a partial perspective it is known as naya. Both pramana and naya are true and valuable.

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Multifaceted symbiotic philosophy of ..... : 55 I The real has three phases of existence. In it something endures, something originates and something passes away. So it is both permanent and changing. But we must know what is permanent and what is changing. We have to attend to both in proper proportion and in proper perspective. More often than not we do not do so under the spell of ignorance and sway of passion. The Tirtharkaras, who are Jinas, have shown the way to us which is the right path to be emulated by us. Proper knowledge, proper will and proper effort on our part alone can yield the desired result. The concept of dravya is the crux of the Jaina metaphysics. It stands for the totality of things. It is the locus of gunas (attributes) and paryayas (modifications). The gunas constitute the essential nature of dravya. A dravya possesses multiple gunas. Paryaya stands for the mode in which a dravya and its gunas appear. The most significant and singular contribution of the Jaina school in the field of metaphysics is introducing the concept of paryaya. Though the reality has substantial and adjectival aspects, both substances and attributes exist in a particular form or mode at a particular time under particular conditions. This conditioned mode of existence of substance and attributes is known as paryaya. The point is that substances and attributes are conceived to exist not in an absolute or isolated way but in relation to other reals. So this non absolutistic or relativistic view of reality leads the Jaina thinkers to postulate paryaya. This rich concept of paryaya is a unique contribution which is highly valuable in the spheres of thought and action. It provides a strong base for relativism, perspectivalism and situationalism which are needed for pluralistic worldly life. It helps in avoiding the pitfalls of absolutism, dogmatism, obscurantism, ego-centricity and narrowness of all types. It provides foundation to Anekantavada as a theory of reality and ahinsa as a way of life. It alone can ensure a participatory, conciliatory and democratic mode of life which is the aspiration of humankind. Thus we find that the introduction of the

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56: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 concept of paryaya brings about a tremendous modification in the Jaina metaphysics and epistemology, the like of which we do not find in the metaphysics of other schools. The implications of this concept are deep and far-reaching in the fields of ethics, logic, mathematics, statistics and linguistic analysis. Its tremendous implications are yet to be brought to the fore by the saints and scholars. Many of such elements have been worked out and developed by the Jaina thinkers, but many more are yet to be brought out. For example, the qualitative dimension of the theory of the probability is a unique idea of Jainism which is only in an embryonic form and if its details are fully worked out, it is sure to result in a Copernican revolution in the methodology of natural and social sciences. It is a challenging task for the scholars of Jainology which, I think, should be highlighted and earnestly taken up. This can be achieved if interdisciplinary and multi-disciplinary approaches are made to these areas of potential studies and whatever literature exists in this respect is made available in a language intelligible. VII According to the Jaina thinkers, thus, no reality, whether in the form of substance or in the form of attribute, exists as such but only in a specific mode of existence. There are infinite ways or modes in which reals can exist and this idea paves the way for the advocacy of Anekantavada, the central thesis of Jainism. Likewise, in the field of knowledge, to know a thing is to know its substantial and adjectival aspects in a particular mode or form. A particular mode appears only in a particular set of conditions. With the changed conditions there will be another mode of existence of that thing. So, all our knowledge of a thing at a particular spatiotemporal locus is conditional and relative to the circumstances. Of course, the possibility of absolute knowledge is all the while there. Naya has double function. It is experience of object in a particular mode and its verbal expression in that mode. This is the Nayavada or the relativistic theory of knowledge. Since all knowledge is relative, the

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Multifaceted symbiotic philosophy of ..... : 57 judgmental and linguistic expression of it has also to contain the relations and the conditions which characterize such knowledge. This is the theory of Syadvada which means that every judgment is based on four types of apeksas (perspectives) of dravya (substance), ksetra (place), kala (time) and bhava (nature). This theory is further formalized in the form of Sapta-bhangi, a doctrine of seven-fold predication. It implies that the knowledge of real can be described in seven ways. These are combination of affirmation and negation: (1) Syat asti (predication of existence), (2) Syat nasti (predication of non-existence), (3) Syat asti-nasti ca (successive predication of existence and non-existence), (4) Syat avaktavyam (simultaneous predication of existence and non-predication and therefore indescribable), (5) Syat asti ca avaktavyam (predication of existence and of indescribability or indescribability as qualified by existence (Dr. D.S.Kothari's usage), (6) Syat nasti ca avaktavyam (predication of non-existence and indescribability) and (7) Syat asti-nasti avaktavyam ca (predication of existence, non-existence and indescribability). Dr D. S. Kothari states that Syadvada asserts that knowledge of reality is possible only by denying the absolutistic attitude. Syadvada asserts that a thing is "A", and it is also "not-A", and both "A and not-A", and so on. It is an exhortation to investigate reality from all different possible viewpoints. It is not a doctrine of indifference or passive acceptance of statements and also their negatives. It is just the contrary. It demands our ascertaining the conditions, the coordinate frames as it were, under which a thing is "A", the different conditions under which it is not-A, conditions under which it can be both "A" and "not-A", and so on. He further opines that the superimposition principle of quantum mechanics provides an illuminating example of Syadvada mode of description. Here it should be clarified that Syadvada is not at all a system of logic-two-valued or multi-valued or fuzzy--in the western sense as it is generally misunderstood and evaluated. It is a theory of

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58: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 expression or speech and states that each statement is true in its specific universe of discourse. It rejects exclusive particularity of reality, thought and language. VII The theory of Anekanta is the corner stone of Jaina view of reality and life. It is described as heart of Jainism. It is a direct corollary of samatva. It is rather application of samatva. It is a dynamics of thought which ensures conciliation, concord, harmony and synthesis. It stands for catholicity of outlook and accommodation of different viewpoints in the holistic understanding. It is organismic view of life and reality. It takes into account both the whole (sakala) and the parts (vikala). In the field of knowledge therefore it draws a distinction between pramana and naya to bring home this truth. This type of understanding leads to mutual complementarities, mutual cooperation, mutual trust, co-existence and above all to ahimsa which is the highest truth and highest virtue in Jainism. Anekantavada alone can lead to ahimsa and ahimsa in turn alone can guarantee peace, progress, prosperity and perfection in the world. That is why ahimsa is regarded as 'paramo dharmah'. Anekantavada, with its corollary of Syadvada, provides for democracy in ideas and in living. It inculcates the spirit of peaceful co-existence, tolerance and mutual support. This alone can ensure universal peace, solidarity, friendship and harmony. It is a unique contribution of Jainism which is noble and sublime deep and subtle. It is not very easy to understand it and to practice it. But if this can be achieved the world will be an ideal place to live in and to realize spiritual perfection. Another significant implication of Anekantavada is practice of health care through vegetarianism and environmental protection which are the dire needs of the day. Every thing in the world is interrelated and interdependent. Every thing has its unique existence and value. So nothing should be destroyed by the human being for his selfish ends. The Jaina ethics not only regulates human conduct in relation to one's own self and in relation to other human

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Multifaceted symbiotic philosophy of ..... : 59 beings but goes a step further to bring in human conduct in relation to all living beings and natural environment. Every existence has intrinsic worth and it must be given due respect. In case there happens some misconduct due to ignorance or negligence or even willfully there is a provision for forgiveness and repentance. Following the Sramana tradition Jainism advocates selfsameness (samatva) in all existence in spite of their inherent differences. It thus has the unique feature of synthesizing quantitative and qualitative monism and pluralism, monadic uniqueness and modal dependence. In fact Anekantavada is the cardinal tenet of Jainism and it is impregnated with immense possibilities of drawing out newer and newer implications and corollaries for cosmic well-being. But this should not be mere intellectual exercise. It must involve programmatic action at the corporate level on a cosmic scale. This may not be easy but not impossible. Ahimsa is a corollary of samatva, and it can also be regarded as extension of Anekantavada. It enjoins equal respect and mutual dependence of all existences. Ahimsa is the highest virtue because it alone can lead to spiritual realization. Anekanta is at the level of thought and ahimsa is at the level of practice. The two are thus complimentary. In the Rgveda we find tremendous emphasis on these two. There are two significant dimensions of ahimsa. One is to treat all existences, living as well as non-living as of equal worth. This gives rise to a conducive and healthy environmental consciousness. Nature is as valuable as our own existence and therefore nature is to be respected. In Jainism we find both surface ecology of external environment and depth ecology of inner environment. It is the inner which affects the outer and must therefore first to be attended to. The other dimension is treating all living beings as equal. This leads to vegetarianism. Samatva along with s'amatva has led to two very important concepts of asteya and aparigraha. Asteya means not to deprive others from

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60: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 their legitimate belongings. Every one is a part and parcel of this vast universe and every one has to have its existence and sustenance in the world. It is the duty and obligation of each one to ensure that the existence and living of every one is safeguarded and not endangered. But we have only to satisfy our legitimate needs and should not cater to our greed. So the principles of aparigraha enjoins to stock only that much which we need. The principles of asteya and aparigraha guarantee intra-generational and inter-generational justice respectively. Equality and justice go hand in hand. They are the two pillars of Indian theory of management along with two other pillars of yoga and ksema. These four are the most desirable prerequisites of sustainable development and environment stewardship. VIII Jainism as a part of Sramana tradition puts forth purusartha or selfhelp as a basic principle of authentic life, without looking for any help from supra-human agency. It is to be svastha, i.e., situated in one's own self (Svasmi tisthati). It is to remain confined to svabhavaparyaya or svaparyaya and to be free from vibhavaparyaya or paraparyaya as far as possible. In the worldly life it is very difficult to be so, but this is put forth as an ideal. The jiva (self) has to be unaffected by ajiva. This is the state of Moksa. But we are worldly beings and we have to be in association with and dependent upon other beings and entities. So mutual affection and consequent affliction is unavoidable. All living beings are mutually dependent (Parasparopagraho jivanam)1o, says the Tattvarthasutra. Likewise the non-living entities also help us for our sustenance. So we have a collective living (samgha jivana). The cosmos is a vast and subtle networking of multiple and multifaceted but interrelated and interdependent existences characterized by both permanence and change. The cosmic set up is not mechanical or blind interplay of existences. It is teleological, purposive and goal-oriented. All happenings are causal happenings and not accidents or chance

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Multifaceted symbiotic philosophy of ..... : 61 occurrences. In this cosmic process every existence has a specific nature, place, role and function. But in the total set up human being has a unique and privileged position. He/she is endowed with the capacity to know the true nature of things, to act freely within some bonds and to be responsible for one's actions. He/she is partly free and partly determined but the determinations are also one's own making due to our karmas. Thus Jainism takes into cognizance conducive or detrimental effects of the past actions and exhorts for management of actions and fruits of actions in terms of virtuous conduct and austere living.. In the causal happenings brought about by human agency there are five causal factors the integrated conglomeration (samavaya) of which gives rise to an event. They are svabhava consisting of dravya, ksetra and kala. They constitute material cause. The second is purusartha (present human endeavour out of free will). The third is daiva or niyati or prarabdha (accumulated past karmas of the agent which have not so far fructified), kalalabdhi" (proper time conducive for production) and bhavitavyata (possibility of production or productibility of action). Among these, five purusartha plays a dominant and significant role in so far as other factors are beyond human control but purusartha is solely dependent upon human free will and it can be planned and managed. There is no incompatibility among these five factors and that is why their integration is possible and it is known as pancasamavaya. Samantabhadra in Aptamimamsa advocates complementary character of daiva and purusartha and rejects lop-sided view of relying on any one. This is the anaikantika drsti. Another notable thing is that in this enterprise there is scope for divine inspiration but there is no room for divine help. There is no God who is a savior. The divine beings are there who can serve as catalysts or as ideals to emulate. Purusartha or self-effort is the only means available to us for self-realization. The daiva is also our own making and through virtuous conduct we can minimize or neutralize its effect. That is why practices of samvara and nirjara

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62: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 are recommended. Thus the Jaina theory of purusartha puts forth a pattern of planned, purposive and methodical endeavour for a rational, free and responsible human agent with proper management of modes of knowing and living and adequate regulation of will and effort. Karma or purusartha determines entire individual and social set up of a person. Effects of karmas are different upon different individuals and different karmas have different effects on the same individual in accordance with nature (praksti), duration (sthiti), intensity of fruition (anubhaga), and quantity (pradesa) 12. The three pillars of Sramana tradition, viz., sama, s'ama and s'rama. are intimately involved in the theory of purusartha. In the worldly life all existences are equally valuable and significant (sama). This feeling leads to cultivation of ahimsa which is a foundation of collective and corporate peaceful living, a life of mutual caring and sharing, of interrelatedness and reciprocity. But this presupposes a well regulated life with legitimate controls which should be self generated (s'ama). This partaking calls for corporate and cooperative efforts (s'rama) and just distribution and enjoyment of the fruits (asteya and aparigraha). So the Jaina tradition shares the general Indian view of four-fold purusarthas, viz. dharma, artha, kama and moksa. In this world every creature has to earn one's living. This is more meaningful for the rational, ratiocinative and responsible human being. He/she has to plan the performance purposefully. Then only it is authentic living. All social, economic and political organizations are established and aimed at this requirement. They serve human needs and requirements but are to be properly managed to serve the purposes for which they are established. For this the Jaina theory of purusartha provides broad guiding principles. There are two broad stages of human enterprises. They are production, and thereafter distribution and enjoyment. The guiding principles of production are ksema and yoga. Ksema means to use the resources judiciously so that they are protected for further use and not depleted. Further

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Multifaceted symbiotic philosophy of ..... : 63 usability is natural and their depletion is unnatural. Yoga means augmentation of resources and generation of newer and newer resources. This is what is meant by sustainable development. Environmental stewardship and eco-friendliness is a part of this strategy. But real ecology is mental ecology as it is the mind which generates good or perverted human endeavour. A symbiosis of s'ama and s'rama is called for here. This is professional ethics or ethics in production. It is an efficient management of end, means and modalities. After production comes distribution and use. For this the guiding principles are asteya and aparigraha. Fair and just distribution and legitimate use or enjoyment both are needed for intra-generational and inter-generational justice. The policy of corporate living, of caring and sharing, implies that we have to care for the present generation as well as for the future generations to come. But ultimately all human endeavours and enterprises should be a means to and directed towards the realization of cosmic wellbeing which is the summum bonum of life. It is a state of freedom in which infinitude of the self is restored. Here also sama, s'ama and s'rama have relevance. So purusartha is needed here. All individual selves in their pure form share the four infinite virtues. But in empirical state they differ from one another. These distinctions are due to beginning-less subtle material coverings known as karma. It has physical and psychical aspects known as dravya karma and bhava karma respectively. Though of varied nature karma has been broadly classified into eight types13. They are 1. Knowledge-obscuring--(jnanavaraniya) 2. Intuition-obscuring--(Darsanavaraniya) 3. Feeling-producing (Vedaniya) 4. Delusion-producing--(Mohaniya) 5. Longevity-determining-(Ayu) 6. Body-making--(Nama) 7. Status-determining--(Gotra), and 8. Obstruction-generating--(Antaraya)

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64 : Sramana, Vol 63, No. 1, Jan.-Mar. 2012 The summum bonum of life is realization of four infinites (ananta catustayas). This is known as moksa or mukti. The best and surest means of it is yoga. The technique of yoga symbolizes the core of Indian spiritual sadhana. The term yoga' has three etymological derivations, viz., yujir yoge, yuj samyamane and yuj samadhau. In the Jainism all the three find due place and role. It is union with pure or impure, it is self-control, and it is concentration of mind. Further, in Jainism we find a happy symbiosis of jnanayoga and karmayoga. The Jaina tradition emphasizes the principle of permanence-inchange which means that permanence inheres in change or change is embedded in permanence. This position presents a fine synthesis of the basic positions of Vedanta and Buddhism on the one hand and Samkhya and Vaisesika on the other, all of which get their enunciation in the Vedas and the Upanisads. The Indian culture is an integral whole in which different strands are interwoven with remarkable symmetry but one should have the sense of apprehending them. It is for us to see the differences and discords or organic unity. The healthy and positive approach is to see the underlying commonality which nourishes diversity as its richness. At the present juncture of time humanity is passing through turmoil and facing a crisis which is manifold and multi-dimensional. Humanity is stationed at a cross road. On the one hand there are marvels of science and technology, on the other there are valueerosions, moral degeneration, and different types of deprivations leading to tensions, strife and suffering. Besides this problems arising out of globalization are also compelling the ratiocinative human mind to seek for new philosophy of life. With the emergence of global society in which we are interacting with people of different ideas and ideals, cultures and traditions, religious and moral norms there arises the increasing need for a global ethics of mutuality and interdependence and inter-cultural dialogue for new set of appropriate interpersonal relationships. The ideas of global ethics and inter

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Multifaceted symbiotic philosophy of ..... : 65 cultural dialogues unfold themselves in the compassionate, rational and symbiotic Jaina ethics of tolerance, interconnectivity and reciprocity and in the basic non-absolutistic postulates which preserve unity and diversity without undermining the identity of either of the two. The Jaina tradition emphasizing Anekanta (multi-dimensional approach to truth), Syadvada (contextual and situational approach to reality and knowledge) and iccha-parimana (limitations of wants, possessions and consumption), is an important tributary of this mainstream idea which found sanctuary in the heritage of India and which is the main motif in the mosaic of Indian culture. The philosophy of anuvrata highlighted by contemporary Jaina thinkers presents a model of ideal human living. It is a practice of samatva. The method of preksadhyana is a practical exercise to mould life according to that model. It is a psycho-physical transformation of an individual. On that basis the art of living known as jivana vijnana has been developed. Thus Jaina philosophy offers worthwhile perspectives on individual and collective life, social organization, political governance, economic order, globalization and international relations, scientific and technological policies, environmental protection and moral and spiritual progress. Refrences: 1. See Meri Bhavana, Yugal Kishor Mukhtar 2. Tattvarthasutra, 7/2-3 and its commentries, Parshwanath Vidyapeeth, Varanasi, 1993 3. Ibid, 1/34-35 4. Samyagdarsana-jnana-caritrani moksamargah, Ibid, 1/1 5. Dasavaikalikasutra, IV 6. Jaha karo candanabharavahi, Bharassa bhagi na hu candanassa evam khu nani caranena hino, nanassa bhagi na hu soggale, Avasyakaniryukti, 1/2/100, Shri Harsha Puspamrita Jain Granthamala, Lakhabaval, Shantipuri, Saurastra

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66: Sramana, Vol 63, No. 1, Jan.-Mar. 2012 7. Syadvadamanjari, Verse 23, Shri Paramshrut Prabhavak Mandal, Agas, 1992, p.209-211 8. Some Thoughts on Science and Religion, p.43 9. Parasparopagraho Jivanam, Tattvarthasutra, 5/21, Op. chit., Varanasi 10. Ibid 11. See Jainendra Siddhanta Kosa, p. 613 for detail 12. Tattvarthasutra, 8/4, Op. Chit., Varanasi 13. Ibid, 8/5 ***

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"Ayurveda, Jainism amd Medical Tourism - A Study in Interrelationship" Partha Bhandari Tourism, in its different forms has been one of the most vital and essential human activities, which promotes mutual understanding and social harmony, in the true spirit of "Vasudhaiva kutumbakam" i.e. the world is a family. Tourism starts with travel and travel brings movement and socio-cultural interactions. Through the promotion of tourism we can move forward to achieve the goal of World Peace and Wellness of all. In Indian context in every social and religious activity like marriage, pilgrimage and performance of rituals, including Samskaras, we can easily find the spirit of tourism and inherent healthcare both, mental and physical. Today, tourism is well defined human activity, which imbibes the spirit of socio-cultural interaction, wellness and healthcare of the masses through different means of tourism based on the choices and destinations. The indirect benefit to the health predominates every act of tourism. When a person or group of persons of the same or different interest and component moves out of their usual place of residence for visiting either historical places, heritage sites, hill stations, sea beach areas, rural places, health is always one of the prime concern. From ancient times people used to travel for acquiring or sustaining good health. Ayurveda or Pranavaya (the science of life and longevity) in Jainism has been a potent way of therapy for the diagnosis, prevention and also medical treatment of various ailments and if needed, undertaking surgery as well. It deals not only with the physical well being of a person but also with spiritual, mental and social health of individuals - a concept now established and accepted even by modern medicine. We have both the tradition and history of Ayurveda in the literary works including those of Caraka in Caraka Samhita and Susruta in Susruta Samhita of Kusana-Gupta period.

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68 : Sramana, Vol 63, No. 1, Jan.-Mar. 2012 The present paper endeavours to look into both the direct and indirect bearing of tourism in the context of wellness and healthcare, better known as medical tourism today in 21s century. Medical Tourism is a new term but old phenomenon. For this we shall take brief note of Ayurveda or Pranavaya which has been the main ancient way of treatment and health care. Like the Brahmanical tradition, in Jain tradition also we come across a number of Jain Acaryas who, besides writing on different aspects of philosophy, spirituality and religion, wrote basic texts on Ayurveda or Pranavaya which are both general and specialized ones. These texts deal with different diseases, their symptoms, prevention and cure through the medicines and rarely through the surgery. In Jainism because of special stress on non-violence, they were disinclined towards surgery and also towards taking such food even for health sake which involve meat, honey and liquor'. The exclusive work by Dr. Rajendra Prakash Bhatnagar under the title "Jaina Ayurveda ka Itihasa" deals exhaustively with different aspects of Ayurveda as discussed or propounded by Jain Acaryas and monks. However the title of the book is ambiguous since Ayurveda is an Indian and traditional way of treatment which could never be termed as Hindu, Buddhist or Jain. Jain Acaryas have always shown keen interest in the healthcare and wellness of the people (not merely for Jainas) which includes both the physical and mental healthcare in all its dimensions from the beginning of the Common Era. Jain inscriptions of Kusana period of Mathura referring to the installation of Jaina images invariably mentioned that it was done for the welfare and happiness of all (Sarvajana hitaya) which includes the spirit of wellness and that too not only for Jainas but for all human beings." The Jainas had a well established tradition of medicine that was known as Pranavdya" . It deals with dietetics, drugs and mental disciplines which covered all the eight angas i.e..

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"Ayurveda, Jainism and Medical Tourism..... : 69 1. Internal Medicine -Kaya-cikitsa 2. Paediatrics -Kaumarbhstya 3. Psychiatry-Bhutavidya 4. Otorhinolaryngology and Ophthalmology-salakya 5. Surgery and Midwifery-Salya 6. Toxicology -Agada or Jangala 7. Geriatrics or Longevity-Rasayana 8. Eugenics and Aphrodisiacology/Rejuvenation -Vajikarana . The Jaina saints looked after their health and their sickness themselves. In the field of medicine the Jainas were very strict and had forbidden alcohol, honey and meat and as a result the Jaina physicians had to adjust the formulations accordingly. The Jaina physicians used plants and minerals mainly as a source of drugs. Also the dead body dissection has been termed as demerited act. This resulted in poor knowledge in anatomical and surgical fields without much development. These physicians were very practical and believed in curing the diseases with tried and tested medicines rather than going into beliefs and fundamental doctrines. Some important texts dealing with Ayurveda or Pranavaya are: The Uttaradhyayana Sutrao accepted sickness as one of the troubles. An account of eye disease and fever is mentioned in the text, but in the form of a story. Different methods of treatment like spells, emetics, purgatives, fumigation, anointing of the eye are also mentioned in details. Plants are classified as vrksa, gaccha, gulma, lata, valli and tyna. Use of inorganic substances such as metals, except mercury, stones, mica, and sulphur are mentioned. The Sutrakstanga Sutra' is another text which specified certain substances used in cosmetics and some domestic devices. Different parts of plant like bulb, stem, root, branches, twigs, leaves, flowers, fruits and seeds are also mentioned. Sthananga Sutra is the first book mentioning about the four basic units of ancient medical system. They are (1) Physicians, (11) Patients,

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70: sramana, Vol 63, No. 1, Jan.-Mar. 2012 (iii)Nurses and the (iv)Medicines. A fifth unit of community and preventive medicine was added to these four suggesting public health consciousness of Jaina scholars more than two thousand years ago. These are also the basic units of medical establishment today. The Kalyanakaraka'' is the only authoritative text available on the Pranavaya tradition of medicine. It was composed by Ugradityacarya who was contemporary of Amoghavarsa I, the Rastrakuta king and disciple of Srinandi. The text includes many chapters. The chapters based on the basic concepts, deal with food and drink, topics related to personal hygiene, groundwork related to medicines, arrangements in the hospital and patient's examination. Kayacikitsa begins from the eighth chapter. The middle chapters cover topics associated with vataroga, pittaroga and kapharoga. Other later chapters deal with diseases, salakya, Pancakarma, Mercury and its processing are described in detail. The last chapter is based on Kalpas. According to the author, there is no penance greater than Cikitsa. He says, "Cikitsa is for destroying sins and promoting virtues". Here again comes the social objective of medical care and wellness which must have attracted the common people towards Jainism. Since the Jaina Acaryas and monks themselves were having good knowledge and experience of plants, their medical properties, diseases and their symptoms and also the cure, it can easily be surmised that the common people, besides their religion and spiritual aspirations, must be visiting to the Jain Acarya and monks for health and wellness. Thus we can visualize the very existence of MedicoSpiritual tourism in Jain context. One of earliest Jain texts the Kalpasutra" of the early century of Common Era and also later texts make reference to an interesting point which testifies to the advance knowledge of Medical Science to the Jainas. The texts say that the foetus of the 24th Tirthankara Mahavira first came in the womb of Brahmani Devananda , but subsequently at the command of Indra, Naigamesin , the commander of the army of the Gods and presiding god of the childbirth, transferred the foetus of Mahavira

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"Ayurveda, Jainism and Medical Tourism..... : 71 from the womb of Devananda to the womb of Kastriyani Trisala . The main Jaina Acaryas and 6 who directly or indirectly contributed towards healthcare and wellness of the people are as follows: Samantabhadra, Pujyapada, Ugradityacarya, Patrakesari, Siddhasena, Meghanada, Dasaratha Muni etc. The Jain Acaryas and Munis (Monks) who were always living in the ambience of nature were fully aware of the medical properties available in different vegetation and plants, and also knew the way how to extract them and use for the wellness of the humanity. The Jaina Acaryas and Monks were never stationary, rather they were moving from one place to another. At a later stage from about Gupta period, the Bhattaraka and Yatis used to stay at a place which is known as Upasraya. This change brought forth the masses to visit the Upasrayas for listening the preaching for meditation and also for their treatment of physical and mental problems. The Upasrayas were usually away from the residential areas and therefore the people had to walk for the fulfillment of their spiritual and health requirements. In present fixed definition of tourism it may not come as the act of tourism and the people visiting Upasraya may not be termed as tourist, yet their movement definitely was indicative of purposeful movement involving healthcare. This is a living practice even today. References 1. Rajavarttika-1, Akalanka Bhatta, p. 77, 2. Bhatnagar, Rajendra Prakash, Jaina Ayurveda ka Itihasa, Surya Prakashan, Udaipur, 1984, 3. This information was given by my supervisor Prof. Maruti Nandan Prasad Tiwari, Banaras Hindu University, Varanasi, 4. Sthanarga Sutra, Edited Yuvacarya Mahaprajna, p. 855, 5. Kalyanakaraka (intro), Ugraditya, Sakharama Granthamala, Sholapur, 1940, p. 38,

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72: sramana, Vol 63, No. 1, Jan.-Mar. 2012 6. Uttaradhyayana Sutra, 7. Sutrakstanga, 8. Sthanarga, Edited Yuvacarya Mahaprajna, p.850, p. 920-921, 9. Jivajivabhigama-1, Jaina Shastroddhara Samiti, Rajkot, 1973, p.669, 10. Kalyanakaraka, Ugraditya, Sakharama Granthamala, Sholapur, 1940, 11. Kalpasutra, Sutra 20-23,

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jijJAsA aura samAdhAna jijJAsA- upAsaka (zrAvaka yA gRhastha) kI gyAraha aura zramaNa (muni yA bhikSu yA sAdhu yA anagAra) kI bAraha pratimAoM kA ullekha jaina AgamoM meM milatA hai| inheM samajhAne kA kaSTa kreN| zrImatI sonA jaina samAdhAna- upAsaka aura zramaNa donoM kI pratimAoM kA ullekha hameM zvetAmbara aura digambara donoM paramparAoM meM milatA hai|' 'pratimA' zabda aneka arthoM meM prayukta hai- pratijJA-vizeSa, vrata-vizeSa, abhigraha-vizeSa, mUrti, pratikRti, bimba, pratibimba, chAyA, praticchAyA aadi| prastuta prasaMga meM 'pratimA' zabda tapa-vizeSa yA vItarAgatA-vardhaka-sAdhanA paddhati kI bhUmikAoM (sopAnoM) ke artha meM lenA caahie| inheM pratimA-yogasAdhanA bhI kaha sakate haiN| pratimAdhArI upAsaka (gRhastha yA sAgAra yA zrAvaka) zramaNasadRza yA zramaNa-jIvana kI pratikRti rUpa ho jAtA hai| digambara paramparA meM paravartI pratimAoM meM sthita zrAvaka ko pUrvavartI pratimAoM kA pAlana karanA Avazyaka hai parantu zvetAmbara paramparA meM samayasImA kA nirdhAraNa hone se jIvanaparyanta dhAraNa karanA Avazyaka hai, aisA pratIta nahIM hotA hai| zramaNa kI pratimAe~ tapa-vizeSa haiM jinheM kramazaH kiyA jAtA hai| upAsaka (zrAvaka) pratimAe~- zrAvaka ke tIna prakAra batalAye gae haiM jo uttarottara utkRSTa haiM- 1. pAkSika (prArambhika avasthA vAlA), 2. naiSThika (pratimAdhAraka) aura 3. sAdhaka (smaadhimrnndhaarii)| pAkSika zrAvaka- pAkSika zrAvaka vaha hai jo pA~ca aNuvratoM (sthUla ahiMsA, satya, acaurya, brahmacarya aura aparigraha) kA pAlana karatA hai| madya, mAMsa aura madhu (zahada) kA sevana nahIM karatA hai| juA, vezyAgamana, parastrIgamana, zikAra Adi se bhI dUra rahatA hai| pIpala, vaTa, pilakhana, gUlara aura kAka- ina pA~ca kSIrI phaloM yA udumbara phaloM (jantuphala yA hemadugdhaka) kA bhI sevana nahIM karatA hai| jina vRkSoM se dUdha jaise pIle raMga kA padArtha nikalatA hai ve kSIrIphala kahe jAte haiN| isameM trasajIvoM kI sattA nagna A~khoM se dekhI jA sakatI hai| upAsaka trasa-hiMsAtyAgI hotA hai| rAtribhojana na karanA, chanA pAnI pInA, gurusevA karanA, supAtroM ko dAna denA Adi kArya pAkSika zrAvaka ke lakSaNa haiN| pAkSika zrAvaka naiSThika zrAvaka banane kI taiyArI meM hotA hai| yaha pA~ca aNuvratoM ke sAtha sAta zIloM kA bhI pAlana karatA hai| sAta zIla (3 guNavrata tathA 4 zikSAvrata) haiMdigvrata, dezAvakAzika (dezavrata), anarthadaNDa-virata, sAmAyika,

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74 : zramaNa, varSa 63, aMka 1 / janavarI - mArca 2012 bhogopabhoga - parimANa, poSadhopavAsa aura atithi sNvibhaag| donoM paramparAoM meM inake krama meM antara hai| sAdhaka zrAvaka - maraNakAla ke sannikaTa Ane para sAdhaka zrAvaka cAroM prakAra ke AhAra kA tyAga karake saMthArA yA sallekhanA yA samAdhimaraNa letA hai| ise kaba le sakate hai, kaba nahIM? vidhi kyA hai? usa samaya kaise vicAra hoM ? Adi kA vicAra zAstroM meM kiyA gayA hai| yaha maraNa na to AtmahatyA hai aura na hI icchAmRtyu | naiSThika zrAvaka - pAkSika zrAvaka jaba naiSThika zrAvaka kI gyAraha pratimAoM ke mAdhyama se vItarAgatA kI ora bar3hanA cAhatA hai to use kramazaH ina pratimAoM ko dhAraNa karanA par3atA hai| pAkSika zrAvaka jina niyamoM ko abhyAsa ke rUpa meM pAlana karatA thA unheM hI yahA~ niyamapUrvaka aticAra - rahita pAlana karanA hotA hai| zvetAmbaroM meM pratimA - grahaNa kI kAlasImA bhI batalAyI hai jabaki digambaroM meM jIvanaparyanta pAlane kA niyama hai| inake krama ke viSaya meM tathA nAma ke viSaya meM zvetAmbaroM aura digambaroM meM thor3A antara hai, jo nagaNya hai| zvetAmbara paramparA ke upAsakadazAMgasUtra meM Ananda zrAvaka ke prasaMga meM usake dvArA dhAraNa kI gaI gyAraha pratimAoM ke kathana haiM jo isa prakAra haiM- 1. darzana, 2. vrata, 3. sAmAyika, 4. poSadha, 5. kAyotsarga, 6. brahmacarya, 7. sacittAhAra varjana, 8. svayaM Arambhavarjana, 9. bhRtya - preSyArambhavarjana, 10. uddiSTavarjana aura 11. zramaNabhUta / digambara paramparA ke ratnakaraNDa zrAvakAcAra Adi granthoM meM zrAvaka kI pratimAe 1. darzana, 2. vrata, 3. sAmAyika, 4. poSadha, 5. sacittatyAga, 6 rAtribhuktityAga, 7. brahmacarya, 8. ArambhatyAga, 9. parigrahatyAga, 10. anumatityAga aura 11. uddisstttyaag| ( zramaNavat isake do bheda haiM- kSullaka aura ailaka / ) isa taraha prathama cAra pratimAoM ke nAma aura krama meM koI antara nahIM hai / zvetAmbaroM kI pA~cavIM niyama pratimA meM digambaroM kI chaThI svataMtra rAtribhuktityAga pratimA samAhita hai| brahmacarya pratimA zvetAmbaroM meM chaThI hai aura digambaroM meM sAtavIM hai| sacittatyAga pratimA zvetAmbaroM meM sAtavIM aura digambaroM meM pA~cavIM hai| zvetAmbaroM kI nauvIM bhRtya-preSyArambhatyAga parigrahatyAga hI hai| digambaroM kI dasavIM anumatityAga kA samAveza zvetAmbaroM ke uddiSTatyAga meM mAnA gayA hai| digambaroM kI gyArahavIM uddiSTatyAga pratimA zvetAmbaroM kI gyArahavIM zramaNabhUta pratimA hai| donoM paramparAoM meM zrAvaka kI gyAraha pratimAoM kA vivaraNa nimna haisamaya - maryAdA kevala zvetAmbara paramparA meM hai, digambara paramparA meM nahIM kyoMki vahA~ pratyeka pratimA jIvanaparyanta lI jAtI hai|

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jijJAsA aura samAdhAna : 75 zrAvaka kI gyAraha pratimAe~ 1. darzana pratimA- yahA~ darzana zabda kA artha hai 'samyak shrddhaa'| ataH zaMkA Adi doSoM se rahita jinavacana meM dRr3ha AsthA (pragAr3ha zraddhA) rakhanA / kSAyopazamika samyagdRSTi isa pratimA ko dhAraNa karatA hai| vaha apane aNuvratoM kA niraticAra pAlana karatA hai| nyAyapUrvaka AjIvikA calAtA hai| carmapAtra meM rakhe ghI, tela Adi kA upayoga nahIM karatA hai| saMkalpI hiMsA nahIM karatA hai| apane ra-vicAra ko zuddha rakhatA hai| pralobhanoM se vicalita nahIM hotA hai| zvetAmbaroM meM isakI ArAdhanA kA kAla eka mAsa hai / AcAra 2. vrata pratimA- pA~ca aNuvratoM aura sAta zIlavratoM (3 guNavratoM aura 4 zikSAvratoM) kA jinheM pAkSika zrAvaka pAlana karatA thA unakA dRr3hatApUrvaka niraticAra pAlana karanA vrata pratimA hai| yahA~ vaha sAmAyika aura dezAvakAzika vrata ko abhyAsarUpa meM karatA hai| anukampAguNa se yukta hotA hai| kisI ke bAre meM aniSTa nahIM socatA / zvetAmbaroM meM isakA ArAdhanAkAla do mAsa hai / 3. sAmAyika pratimA- pratidina niyama se tIna bAra sAmAyika (mana-vacana-kAya kI ekAgratA) krnaa| isameM vaha sAmAyika aura dezAvakAzika ( dezavrata) kA bhI niraticAra pAlana karatA hai| poSadhopavAsa ko abhyAsarUpa meM karatA hai| zvetAmbaroM meM isakA ArAdhanA kAla tIna mAsa hai| 4. poSadha pratimA- aSTamI, caturdazI tathA parva - tithiyoM meM poSadha (upavAsa) vrata kA niyamataH pAlana karanA poSadha pratimA hai| pUrNimA, amAvasyA Adi viziSTa tithiyoM meM bhI yathAzakya poSadha karanA caahie| zvetAmbaroM meM isakA ArAdhanAkAla cAra mAsa hai| 5. niyama yA kAyotsarga pratimA- zarIra ke sAtha mamatva chor3akara Atmacintana meM laganA kAyotsarga (dhyAna) hai| aSTamI tathA caturdazI ko rAta-dina kA kAyotsarga krnaa| ise niyama pratimA bhI kahate haiM kyoMki isameM pA~ca niyamoM kA pAlana karanA hotA hai- 1. snAna na karanA, 2. rAtribhojana tyAga, 3. dhotI kI lAMga na lagAnA, 4. dina meM brahmacarya aura rAtri meM maryAdA aura 5 mAha meM eka rAtri kaayotsrg| zvetAmbaroM meM isakA ArAdhanAkAla 1 dina, 2 dina, 3 dina, se lekara pA~ca mAsa taka hai| digambara paramparA meM isake sthAna para rAtribhojanatyAga aura divA-maithunavirata nAma milate haiN| 6. brahmacarya pratimA - pUrNarUpeNa kAma - ceSTAoM se virakti brahmacarya pratimA hai / / striyoM / puruSoM se anAvazyaka mela-jola, zrRMgArika ceSTAoM kA avalokana, kAmavardhaka saMgIta zravaNa Adi varjita hai| svayaM bhI zrRMgArika veza-1 - bhUSA dhAraNa

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76 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 karanA, gariSTha kAmavardhaka bhojanapAna karanA Adi bhI varjita hai| pA~coM indriyoM kA saMyama jarUrI hai| zvetAmbaroM meM isakA ArAdhanAkAla 1 dina, 2 dina, 3 dina tathA chaha mAsa hai| jIvana-paryanta kA bhI vidhAna hai| 7. sacittAhAravarjana pratimA- sacitta (sajIva yA harI) vanaspati kA taba taka AhAra na karanA jaba taka vaha acitta (jIva-rahita) na ho jaae| pakAkara yA sukhAkara sacitta ko acitta karane para prANi-saMyama to nahIM hotA parantu indriya-saMyama hotA hai| kucha vanaspatiyA~ sapratiSTha (agaNita-anantakAya jIva vAlI) hotI haiM aura kucha apratiSTha (eka jIva vAlI) hotI haiN| jinheM tor3ane para samAna rUpa se do bhAga ho jAe~ unheM sapratiSTha kahate haiN| inakA chilakA moTA utaratA hai tathA Upara kI dhAriyA~ (zirAe~) spaSTa nahIM hotii| apratiSTha vanaspatiyA~ ve haiM jo tor3ane para Ter3hI-mer3hI TUTeM, chilakA patalA ho, dhAriyA~ spaSTa hoM tathA alaga-alaga phA~keM hoN| isa pratimA kA sAdhaka khetI Adi Arambha-kriyAoM kA tyAga nahIM karatA hai| zvetAmbaroM meM isakI ArAdhanA kA utkRSTa kAla 7 mAsa 8. svayaM Arambhavarjana pratimA (ArambhatyAga)- pratimAdhArI isameM baccoM ke bar3e ho jAne para AjIvikA hetu khetI, vyApAra Adi kriyAe~ svayaM nahIM karatA parantu dUsaroM se karA sakatA hai| saMpatti para apanA adhikAra rakhatA hai| zvetAmbaroM meM isakI ArAdhanA-avadhi eka dina se lekara 8 mAsa hai| 1. bhRtyapreSya Arambhavarjana pratimA (preSya-parityAga yA parigraha-tyAga)isakA sAdhaka dUsaroM se bhI Arambha kriyAe~ nahIM kraataa| Arambha hone kI anumati kA tyAga na hone se usake uddezya se banAye gae AhAra ko le sakatA hai| yahA~ vaha moha chor3akara parigrahatyAgI ho jAtA hai| salAha mAMgane para ucita salAha de sakatA hai| zvetAmbaroM meM isakA ArAdhanAkAla eka dina se lekara 9 mAsa taka hai| 10. uddiSTa-bhaktavarjana pratimA- isameM apane lie taiyAra bhojana Adi kA sAdhaka (upAsaka) tyAga kara detA hai| laukika kAryoM se pUrNa virata ho jAtA hai, salAha bhI nahIM detA hai| ustare se bAla muNDita karA sakatA hai| coTI rakha sakatA hai| isakI avadhi eka dina se lekara 10 mAsa taka hai| digambara paramparA meM isa pratimA kA nAma anumatityAga hai aura isa pratimA kA dhArI laukika kAryoM kI salAha denA bhI banda kara detA hai| prAyaH mandira yA upAzraya meM rahatA hai| nimaMtraNa svIkAra kara sakatA hai|

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jijJAsA aura samAdhAna : 77 11. zramaNabhUta pratimA- sAdhaka apane ko zramaNa jaisA banA letA hai| zramaNa jaisI vezabhUSA, pAtra tathA upakaraNa rakhatA hai| sahiSNutA hone para kezaluMcana karatA hai| bhikSAcaryA se jIvana-yApana karatA hai| zramaNa kisI ke bhI ghara bhikSAcaryA hetu jAtA hai jabaki zramaNabhUta pratimA vAlA prAyaH apane sambandhiyoM ke gharoM meM jAtA hai| isakA kAla eka dina se lekara gyAraha mAsa hai| digambara paramparA meM isakA nAma uddiSTatyAga pratimA hai| apane uddezya se banAye gae AhAra Adi ko nahIM letaa| nimaMtraNa svIkAra nahIM krtaa| bAloM ko kaiMcI yA chure se banAtA hai| isake do bheda haiM- 1. kSullaka- yaha eka laMgoTI aura eka sapheda cAdara rakhatA hai| kaI gharoM se yA eka ghara se pAtra meM bhikSA letA hai| jUThe bartana svayaM dhotA hai| muniyoM ke sAtha rahakara unakI vaiyAvRtti karatA hai| 2. ailaka- kezaloMca karatA hai| kevala eka laMgoTI hotI hai| mayUrapaMkha kI pIchI rakhatA hai| munivat AhAra hAtha meM lekara karatA hai| zramaNa (bhikSu) kI bAraha pratimAe~ zrAvaka kI pratimAoM kI taraha zramaNa (bhikSu) kI bhI viziSTa-sAdhanA-bhUmikA rUpa bAraha pratimAe~ haiN| ina pratimAoM athavA pratimAyoga kI sAdhanA meM zramaNa mana-vacana-kAya tInoM yogoM ko niyaMtrita karatA hai| prathama sAta pratimAe~ vizeSarUpa se AhAra-niyamana se sambandhita haiM aura bAda kI pA~ca pratimAe~ Asana-vizeSarUpa-kAyotsarga se sambandhita haiN| inakA vizeSa vivaraNa nimna prakAra zvetAmbara mAnyatA 1. mAsikI- isa pratimA ko dhAraNa karane vAlA zramaNa eka mAsa taka pratidina eka datti anna kI aura eka datti jala kI grahaNa karatA hai| eka datti kA artha hai eka akhaNDa dhArA ke rUpa meM jo AhAra yA jala sAdhu ke pAtra meM dAtA zrAvaka detA hai, utanA hI lekara saMtoSa krnaa| viziSTa niyama (abhigraha) lekara (jaise dAtA kA eka paira dehalI ke bAhara ho) dina meM eka bAra hI bhikSArtha jAtA hai| yadi vidhi ke anukUla AhAra nahIM milatA to upavAsa karatA hai| garbhavatI tathA stanapAna karAne vAlI striyoM ke lie nirmita AhAra nahIM letaa| samAgata sabhI kaSToM ko samatAbhAva se sahana karatA hai| upasarga karane vAle para dveSa na karake use apanA upakArI samajhakara karma-nirjarA karatA hai| eka gA~va meM do rAtri se adhika nahIM ThaharatA aura sUryAsta hone para jaisA bhI sthAna hotA hai ruka jAtA hai| 2. dvimAsikI- do mAsa taka dina meM do datti anna kI aura do datti jala kI letA hai| zeSa prathama pratimAvat hai| yadyapi yahA~ do dattiyA~ AhAra kI mila rahI

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78 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 haiM phira bhI prathama se dvitIya pratimA kaThina hai kyoMki isakI samaya-sImA adhi : ka hai tathA AhAravidhi ke niyama kaThora hote haiN| 3. trimAsikI- isameM tIna mAsa taka tIna dattiyA~ lI jAtI haiN| 4. caturmAsikI- isameM cAra dattiyA~ cAra mAsa taka lI jAtI haiN| 5. paMcamAsikI- isameM pA~ca dattiyA~ pA~ca mAsa taka lI jAtI haiN| 6. SaDmAsikI- isameM chaH dattiyA~ chaH mAsa taka lI jAtI haiN| 7. saptamAsikI- isameM sAta dattiyA~ sAta mAsa taka lI jAtI haiN| 8. prathama sapta ahorAtrikI- isameM zramaNa eka dina kA nirjala upavAsa (caturbhakta) karake nagara ke bAhara jAkara uttAnAsana, pAzrvAsana yA niSadyAsana dvArA sAta dina-rAta kA kAyotsarga karatA hai| mala-mUtra kI bAdhA hone para use visarjita kara punaH usI sthAna para usI Asana se baiTha sakatA hai| anya kisI bhI prakAra kI bAdhA yA upasarga hone para dhyAna se vicalita nahIM hotA hai| 1. dvitIya sapta ahorAtrikI- yaha bhI pUrvavat sAta dina-rAta kI hai| isameM daNDAsana, lakuTAsana athavA utkaTukAsana se kAyotsarga dhyAna kiyA jAtA hai| 10. tRtIya sapta ahorAtrikI- yaha bhI sAta dina-rAta kI hai| isameM godohanikAsana, vIrAsana athavA AmrakubjAsana se kAyotsarga (Atma-dhyAna), kiyA jAtA hai| 11. ahorAtrikI- yaha eka ahorAtrikI (24 ghaNTe = sUryodaya se agale sUryodaya taka) kI pratimA hai| isameM sAdhaka do dina taka nirjala upavAsa (SaSThabhakta = belA) karake nagara ke bAhara caubIsa ghaNTe taka khaDgAsana (donoM pairoM ko saMkucita karake tathA donoM bhujAoM ko jAnu-paryanta jAMgha taka lambI karake) se dhyAna lagAtA hai| 12. rAtrikI- isa pratimA kA prArambha aSTama bhakta (tIna dina taka cAroM prakAra ke AhAra kA tyAga rUpa telA) tapa se kiyA jAtA hai| pUrvavat khaDgAsana se nagara ke bAhara kAyotsarga (dhyAna) karatA hai| isameM zarIra ko thor3A sA Age jhukAkara kisI eka pudgala dravya para animeSa dRSTi lagAtA hai aura apanI indriyoM ko bhI gupta kara letA hai| isa dhyAna (nirvikalpa samAdhi) meM dhyAtA aura dhyeya donoM ekAkAra ho jAte haiN| yaha ati kaThina dhyAna hai| isameM asAvadhAnI baratane para bahuta aniSTa (pAgalapana, bhayaMkara roga, dharmacyuti) hotA hai aura yadi samyak sAdha na kara letA hai to kramazaH avadhi, manaHparyaya aura kevalajJAna kI prApti hotI hai| isa taraha sAdhu kA yaha pratimAyoga AyAradasA kI chaThI dasA meM batalAyA gayA hai| yahI zvetAmbara mAnyatA hai|

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jijJAsA aura samAdhAna : 79 digambara mAnyatA digambara paramparA meM bhI inhIM nAmoM vAlI sAdhu kI bAraha pratimAe~ milatI haiN| sallekhanA ke prakaraNa meM kahA gayA hai ki yadi sAdhu kI Ayu evaM zarIra kI zakti adhika zeSa hai to use zAstrokta bAraha pratimAoM ko dhAraNa karake kramazaH AhAra kA tyAga karanA caahie| mahAsattvazAlI, parISahajayI tathA uttama saMhanana vAlA kSapaka sAdhu ina pratimAoM ko dhAraNa karatA hai tathA dharmadhyAna aura zukladhyAna ko karate hue kramazaH avadhijJAna, mana:paryayajJAna aura kevalajJAna ko prApta karatA hai| isa prakAra ye sabhI pratimAe~ uttarottara kaThina evaM zreSTha haiN| 1. mAsikI - durlabha AhAra - grahaNa sambandhI vidhi lekara niyama karatA hai - 'yadi eka mAsa meM aisA AhAra milA to AhAra lU~gA anyathA nhiiN'| mAsa ke antima dina vaha pratimAyoga dhAraNa kara letA hai| isI taraha agrima pratimAoM meM AhAra vidhi ke kaThora niyama lekara pUrvavat AhAra na milane para pratimAyoga dhAraNa karatA hai| 2. dvimAsikI, 3. trimAsikI, 4. caturmAsikI, 5. paMcamAsikI, 6. SaDmAsikI aura 7. sptmaasikii| 8-10 sapta- sapta divasIya tIna pratimAe~ bhI pUrvavat sau-sau gunA adhika kaThina vidhi pUrvaka hotI haiN| inameM kramaza: 3, 2 aura 1 grAsa AhAra liyA jAtA hai| 11 ahorAtrikI tathA 12 rAtrikI- ina do pratimAoM meM anAgAra kramazaH caubIsa tathA bAraha ghaNToM kA pratimAyoga (kAyotsarga - AtmadhyAna) karatA hai| phalasvarUpa sUryodaya hone para kevalajJAna prApta kara letA hai| pazcAt antima pratimAyoga karake siddhatva ko prApta kara letA hai| isa taraha donoM paramparAoM meM zramaNa- pratimAoM meM thor3A sA antara hai| vastutaH ye vItarAgatA -prApti ke sopAna haiN| inakI avadhi donoM paramparAoM meM (upavAsa Adi kI avadhi na jor3ane para ) 28 mAsa sAr3he 22 dina hotI hai| sandarbha 1. dekheM, AyAradasA chaha aura sAta dazAyeM / samantabhadrakRta ratnakaraNDa zrAvakAcAra / jainendrsiddhaantkosh| 2. pratimA pratijJA - abhigrahaH / sthAnAMgavRtti, patra 184 3. paM. AzAdhara praNIta mUlArAdhanAdarpaNa, gAthA 25 jainendrasiddhAnta koza, pR. 392-393 *** pro0 sudarzana lAla jaina

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pArzvanAtha vidyApITha samAcAra 1. 'Jainism How and Why' viSayaka vyAkhyAna sampanna dinAMka 3 janavarI 2012 ko pArzvanAtha vidyApITha ke sabhAgAra meM pro. philipa kleTona, adhyakSa, kleramANTa yUnivarsiTI, amerikA evaM saMkAya adhyakSa kleramANTa skUla oNpha thiyAlaoNjI dvArA 'Jainism How and Why' viSaya para eka vyAkhyAna prastuta kiyA gyaa| pro. philipa ne batAyA ki Aja kI jo vartamAna paristhiti hai usameM dharma apanI prAsaMgikatA kho rahA hai| vizeSakara yuvA varga apanI jIvanazailI meM dharma ko sthAna nahIM denA cAhate haiN| pratyeka dharma meM mAnavopayogI tattva nihita haiN| isa kAryakrama ke viziSTa atithi the mahAtmA gA~dhI kAzI vidyApITha ke kulapati pro. pRthvIza naag| kAryakrama ke mukhya atithi pro. DI. ena. tivArI, adhyakSa, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI, tathA pro. ema. ena. pI. tivArI, pUrva adhyakSa, kalA evaM itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vaaraannsii| isa avasara para tIna pustakoM prAkRta-hindI koza, jainakumArasaMbhava evaM karmagrantha-5 (zataka) tathA zramaNa ke akTUbara-disambara 2011 aMka kA vimocana huaa| saMsthAna ke nidezaka pro. sudarzana lAla jaina ne saMsthAna kA paricaya, vimocita kRtiyoM kA paricaya evaM atithiyoM kA svAgata vaktavya diyaa| kAryakrama kA saMcAlana saMsthAna ke esosieTa prophesara DaoN. azoka kumAra siMha tathA dhanyavAda jJApana saMsthAna ke saMyukta nidezaka DaoN. zrIprakAza pANDeya ne kiyaa| 2. '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka antarrASTrIya saMgoSThI sampanna pArzvanAtha vidyApITha dvArA apanI sthApanA (1937) ke 75 varSa pUrNa hone para kaustubha jayantI varSa 2012 ke upalakSya meM '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka dvidivasIya antarrASTrIya saMgoSThI kA Ayojana dinAMka 24-25 pharavarI 2012 ko kiyA gyaa| isa antarrASTrIya saMgoSThI ke udghATana satra (24 pharavarI 2012) ke mukhya atithi ke rUpa meM pro. bI. ema. zuklA, pUrva kulapati, gorakhapura vizvavidyAlaya, gorakhapura ne kahA ki kisI bhI saMsthA ke lie kaustubha jayantI manAnA mahattvapUrNa hai| yaha Ayojana isa bAta kA saMketa karatA hai ki saMsthA apanI sthApanA se lekara Aja taka zodha evaM prakAzana ke kSetra meM sakriya rahI hai aura isase sambaddha loga prazaMsA ke pAtra haiN| samAroha ke adhyakSa pro. ke. DI. tripAThI, imeriTasa prophesara, dharmavijJAna saMkAya, kAzI hindU

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CTOR pArzvanAtha vidyApITha samAcAra : 81 vizvavidyAlaya, vArANasI ne kahA ki nizcita rUpa se nagna bhautikavAda ke isa kAla meM dharma meM nihita loka kalyANakArI siddhAntoM para vidvat- cintana samaya kI mAMga hai| samAroha ke Arambha meM vidyApITha ke prabandha samiti ke adhyakSa DaoN. zugana canda jaina ne pArzvanAtha vidyApITha ke itihAsa evaM isakI bhAvI yojanAoM para prakAza DAlA sAtha hI jaina siddhAntoM kI vartamAna meM prAsaMgikatA para bhI prakAza ddaalaa| saMsthAna ke nidezaka pro. sudarzana lAla jaina ne saMgoSThI kA viSaya pravartana kiyA tathA saMcAlana evaM dhanyavAda jJApana DaoN. azoka kumAra siMha, esosieTa prophesara, pArzvanAtha vidyApITha ne kiyaa| ANAT VE NAUGURAL FUNCTION & Book H Consult saMgoSThI ke samApana satra (25 pharavarI 2012) ke mukhya atithi ke rUpa meM pro. paMjAba siMha, pUrva kulapati, kAzI hindU vizvavidyAlaya, vArANasI ne kahA ki Aja sabase bar3I AvazyakatA vyakti ko svayaM meM sudhAra lAne kI hai| vyakti svayaM ko sudhAra le to samAja svayaM hI sudhara jaaegaa| samAroha kI viziSTa atithi pro. cAritra prajJA, kulapati, jaina vizvabhAratI vizvavidyAlaya, lADanU~, rAjasthAna ne kahA ki hama zramaNa zabda ke nihitArtha ko jIvana meM utAra sakeM jisakA zAbdika artha hai 'samatA', to hama samAja meM ekarUpatA evaM samarasatA lA sakate haiN| hamAre tIrthakaroM dvArA upadiSTa siddhAnta vizvazAnti aura vikAsa ke lie Aja bhI bahuta upayogI haiN| isa samApana satra kI adhyakSatA pro. e. ke. jaina, saMkAyAdhyakSa, sAmAjika vijJAna saMkAya, kAzI hindU vizvavidyAlaya, vArANasI ne kiyaa| saMgoSThI ke samApana satra meM kAryakrama kA saMcAlana saMsthAna ke esosieTa prophesara DaoN. azoka kumAra siMha ne kiyaa| saMsthAna kA paricaya DaoN. rAhula kumAra siMha, risarca esosieTa evaM dhanyavAda jJApana zrI omaprakAza siMha, pustakAlayAdhyakSa ne kiyaa| isa dvidivasIya saMgoSThI meM 56 zodha-patroM kA vAcana huaa| saMgoSThI meM pArzvanAtha vidyApITha, vArANasI tathA prAkRta bhAratI akAdamI, jayapura ke saMyukta tattvAvadhAna meM prakAzita pustakoM 'kAnsepTa oNpha maiTara ina jaina

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82 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 philAsaoNphI' (DaoN. je. sI. sikadara) evaM 'uttarAdhyayanasUtra : eka parizIlana' (DaoN. sudarzana lAla jaina) kA vimocana huaa| isake atirikta pArzvanAtha vidyApITha, vArANasI se prakAzita pustaka 'mahAvIrakAlIna samAja evaM saMskRti kI vartamAna meM prAsaMgikatA' (DaoN. narendra kumAra pANDeya) kA bhI vimocana huaa| 3. pArzvanAtha vidyApITha dillI zAkhA meM vItarAgatA para eka divasIya saMgoSThI dinAMka 3 mArca 2012 ko aparAhna do baje AtmadhyAna ke pravartaka yugapradhAna zramaNasaMghIya AcArya DaoN. zivamuni jI ma.sA. kI pAvana nizrA meM pArzvanAtha vidyApITha dillI zAkhA, rAmA vihAra meM saMsthA kI kaustubha jayantI (pleTinama jUbalI) ke upalakSya meM vyavahAra meM zrAvaka vItarAgatA viSayaka eka divasIya rASTrIya saMgoSThI kA Ayojana kiyA gyaa| kAryakrama kA zubhArambha parama viduSI sAdhvI DaoN. saritA jI ma.sA. evaM unakI antevAsI sAdhviyoM ke maMgalAcaraNa se huaa| pArzvanAtha vidyApITha kI gatividhiyoM kA paricaya dete hue pArzvanAtha vidyApITha ke adhyakSa DaoN. zugana canda jaina ne Ae hue atithiyoM kA svAgata kiyaa| unhoMne amerikA se padhAre DaoN. sulekhacanda jaina ko unake 75veM janma divasa para badhAI dii| maMca para pUjya AcAryazrI jI ke sAtha zramaNasaMghIya maMtrI pUjya zrI zirISa muni jI ma.sA., zrI zubham muni jI ma.sA. evaM zrI suvrata muni jI upasthita the| Detachment (Vilar DaoN. zugana canda jaina ne apane lekha meM ahiMsA, saMyama, svAdhyAya aura sAmAyika kA samyak pAlana karane hetu bala diyaa| gur3agAMva se padhAre DaoN. vineya jaina ne prekTisa oNpha vItarAgatA ina mArDana sAinsesa, dillI ke zrI satIza kumAra jaina ne AtmacetanA kA vItarAmatA kI ora kramika vikAsa, vArANasI se padhAre DaoN. azoka kumAra siMha ne zrAvaka vItarAgatA evaM lobha kaSAya saMvaraNa tathA DaoN. zrIprakAza pANDeya, saMyukta nidezaka pArzvanAtha vidyApITha ne dasa dharma

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pArzvanAtha vidyApITha samAcAra : 83 aura vItarAgatA viSayaka apane vyAkhyAna die / amerikA se padhAre DaoN. sulekhacanda jaina ne vItarAgatA para eka sAragarbhita vyAkhyAna diyA / isa avasara para pArzvanAtha vidyApITha, dillI zAkhA se prArambha hone vAle sarTiphikeTa aura DiplomA pAThyakrama kI vivaraNikA evaM pro. sudarzana lAla jaina nidezaka pArzvanAtha vidyApITha dvArA likhita " uttarAdhyayana sUtra : eka parizIlana", jise pro. jaina ne AcAryazrI ko samarpita kiyA thA, kA vimocana pUjya AcAryazrI jI ke kara-kamaloM dvArA kiyA gyaa| AcArya bhagavan ne apane vizeSa udbodhana meM kahA ki bhagavAn mahAvIra ne bheda vijJAna kA upadeza diyA hai| AtmA sva hai, zarIra, vicAra sabhI padArtha para haiN| dhana, vaibhava, aizvarya saba mithyA haiN| eka mAtra satya AtmA hai| antardRSTi prApta hone para AtmAnubhUti usI prakAra binA kisI vilamba ke ho sakatI hai jisa prakAra mizrI khAne para vyakti ko turanta miThAsa kA anubhava hotA hai| isalie bheda vijJAna kI sAdhanA 24 ghaMTe kI jA sakatI hai| basa isa bAta kA cintana karane kI jarUrata hai ki sabhI sAMsArika sambandha para haiM aura kevala eka tattva AtmA satya hai| isa avasara para dillI vizvavidyAlaya kI pUrva prAdhyApikA DaoN. kamalA jaina, DaoN. vI. ke. jaina, zrI rAjakumAra jaina, pharIdAbAda, jaina zramaNa saMghIya zrAvaka samiti ke sabhI mAnanIya sadasya - zrI satIza kumAra jaina, zrI ravindra jaina, zrI rAjapa jaina, zrI anila jaina, zrI vidyAsAgara jaina, zrI saMjIva jaina, zrI mohindara jaina tathA dillI jaina samAja ke aneka gaNamAnya vyakti upasthita the| saMgoSThI meM parama sAdhikA pannA bahana ( mahAvideha kSetra) kI upasthiti vizeSa ullekhanIya rhii| kAryakrama kA saMcAlana pArzvanAtha vidyApITha dillI zAkhA ke kAryAlaya maMtrI zrI mohindara jaina dhanyavAda jJApana DaoN. zugana canda jaina ne kiyA / AhAra Adi kI samucita vyavasthA zivAcArya samavasaraNa samiti ke saujanya se kI gyii| 4. pANDulipi evaM purAlipizAstra para kAryazAlA kA Ayojana dinAMka 15 mArca 2012 ko indirA gAMdhI rASTrIya kalA kendra, vArANasI ke dvArA pArzvanAtha vidyApITha meM 'pANDulipi evaM purAlipizAstra' viSaya para 15 divasIya kAryazAlA kA udghATana huaa| 5. netra parIkSaNa zivira kA Ayojana pArzvanAtha vidyApITha, karauMdI, vArANasI ke prAMgaNa meM pa. pU. AcArya prazamarativijayajI mahArAja kI preraNA se dinAMka 25 mArca 2012 dina ravivAra ko eka netra parIkSaNa

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84 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 zivira kA Ayojana kiyA gyaa| isa parIkSaNa zivira meM sau vyaktiyoM kA netra parIkSaNa kiyA gyaa| yaha zivira vArANasI ke pratiSThita netra cikitsaka DaoN. sunIla zAha (zAha klinika, bulAnAlA) kI dekharekha meM sampanna huaa| isameM jaina samAja ke gaNamAnya vyaktiyoM kA vizeSakara zrImatI monikA siMha kA prayAsa sarAhanIya rhaa| vidyApITha-sadasyoM dvArA vibhinna saMgoSThiyoM meM patra-vAcana evaM vyAkhyAna 1. pro. sudarzana lAla jaina indirA gAMdhI rASTrIya kalA kendra, vArANasI ke dvArA 'pANDulipi evaM purAlipizAstra' viSayaka 15 divasIya kAryazAlA meM saMsthAna ke nidezaka pro. sudarzana lAla jaina ne dinAMka 16 mArca 2012 ko prAkRta bhASA tathA aprakAzita jaina AgamoM meM upalabdha sUtroM para vyAkhyAna diyaa| 2. DaoN. zrIprakAza pANDeya AtmadhyAna ke pravartaka yugapradhAna zramaNasaMghIya AcArya DaoN. zivamuni jI ma.sA. kI pAvana nizrA meM pArzvanAtha vidyApITha, dillI zAkhA, rAmA vihAra meM saMsthA kI kaustubha jayantI ke upalakSya meM 'vyavahAra meM zrAvaka vItarAgatA' viSayaka eka divasIya rASTrIya saMgoSThI meM dinAMka 3 mArca 2012 ko saMsthAna ke saMyukta nidezaka DaoN. zrIprakAza pANDeya ne 'dasa dharma aura vItarAgatA' viSaya para zodhapatra prastuta kiyaa| 3. DaoN. azoka kumAra siMha (ka) pArzvanAtha vidyApITha dvArA Ayojita '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka dvidivasIya antarrASTrIya saMgoSThI meM dinAMka 25 pharavarI 2012 ko saMsthAna ke esosieTa prophesara DaoN. azoka kumAra siMha ne 'jaina paramparA kA adhyAtma ko anupama dena : bhedavijJAna' viSaya para zodhapatra prastuta kiyaa| (kha) AtmadhyAna ke pravartaka yugapradhAna zramaNasaMghIya AcArya DaoN. zivamuni jI ma. sA. kI pAvana nizrA meM pArzvanAtha vidyApITha, dillI zAkhA, rAmA vihAra meM saMsthA kI kaustubha jayantI (pleTinama jubalI) ke upalakSya meM 'vyavahAra meM zrAvaka vItarAgatA' viSayaka eka divasIya rASTrIya saMgoSThI meM dinAMka 3 mArca 2012 ko Apane 'zrAvaka vItarAgatA evaM lobha kaSAya saMvaraNa' viSaya para apanA zodhapatra prastuta kiyaa|

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pArzvanAtha vidyApITha samAcAra : 85 (ga) indirA gAMdhI rASTrIya kalA kendra, vArANasI ke dvArA Ayojita 'pANDulipi evaM purAlipizAstra' viSayaka 15 divasIya kAryazAlA meM saMsthAna ke esosieTa prophesara DaoN. azoka kumAra siMha ne dinAMka 24 mArca 2012 ko 'avataraNoM kI prakRti- jaina vyAkhyA sAhitya ke vizeSa sandarbha meM' tathA 'pAThabheda : eka vizleSaNa (samavAyAMgasUtra ke Aloka meM)' viSaya para vyAkhyAna diyaa| 4. DaoN. rAhula kumAra siNh| (ka) pArzvanAtha vidyApITha dvArA Ayojita '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka dvidivasIya antarrASTrIya saMgoSThI meM dinAMka 25 pharavarI 2012 ko saMsthAna ke risarca esosieTa DaoN. rAhula kumAra siMha ne 'jainadarzana kA apratima siddhAnta anekAntavAda evaM isakI prAsaMgikatA' viSaya para zodhapatra prastuta kiyaa| (kha) cANakya insTIcyUTa oNpha pablika lIDarazipa, muMbaI vizvavidyAlaya, muMbaI dvArA darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI meM Ayojita KautiliyaArthashastra And Good Governance viSayaka ekadivasIya kAryazAlA meM dinAMka 27 pharavarI 2012 ko saMsthAna ke risarca esosieTa DaoN. rAhula kumAra siMha ne 'kauTilIya arthazAstra meM varNita netRtva-guNa vicAra evaM unakI vartamAna upayogitA' viSaya para vyAkhyAna diyaa| 5. DaoN. navIna kumAra zrIvAstava (ka) zrI somanAtha saMskRta vizvavidyAlaya, verAvala (gujarAta) dvArA Ayojita akhila bhAratIya darzana pariSad ke 56veM adhivezana (5-7 pharavarI 2012) meM saMsthAna ke risarca esosieTa DaoN. nabIna kumAra zrIvAstava ne dinAMka 6 pharavarI 2012 ko 'AgamoM meM pratipAdita SaDjIva-ahiMsA viSayaka avadhAraNA' viSaya para zodhapatra prastuta kiyaa| (kha) pArzvanAtha vidyApITha dvArA Ayojita '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka dvidivasIya antarrASTrIya saMgoSThI meM dinAMka 25 pharavarI 2012 ko saMsthAna ke risarca esosieTa DaoN. navIna kumAra zrIvAstava ne 'vizvazAnti meM ahiMsA evaM anekAnta kI aparihAryatA' viSaya para zodhapatra prastuta kiyaa| 6. zrI oma prakAza siMha pArzvanAtha vidyApITha dvArA Ayojita '21vIM sadI meM zramaNa saMskRti kI prAsaMgikatA' viSayaka dvidivasIya antarrASTrIya saMgoSThI meM dinAMka 25 pharavarI

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86 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 2012 ko saMsthAna ke pustakAlayAdhyakSa zrI oma prakAza siMha ne 'jaina paramparA aura vanaspati saMrakSaNa' viSaya para zodhapatra prastuta kiyaa| viziSTa vyaktiyoM kA Agamana pro. nirmAlya nArAyaNa cakravartI dinAMka 21 mArca, 2012 ko bhAratIya dArzanika anusaMdhAna pariSad, naI dillI ke membara sekreTarI pro. nirmAlya nArAyaNa cakravartI kA vidyApITha ke prAMgaNa meM Agamana huaa| saMsthAna kI tarapha se unakA svAgata DaoN. azoka kumAra siMha, esosieTa prophesara tathA zrI rAjeza kumAra caube, prazAsaka ne kiyaa| pro. cakravartI ne pustakAlaya, zodha-gatividhiyoM evaM prakAzana kA avalokana kara isakI bhUri-bhUri prazaMsA kii| unhoMne saMsthAna ke akAdamika sadasyoM ke sAtha eka baiThaka kI evaM bhaviSya meM bhAratIya dArzanika anusaMdhAna pariSad kI ora se vidyApITha ko harasambhava madada kA AzvAsana diyaa| ***

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jaina jagat 1. 'jaina dArzanikoM kA bhAratIya darzana ko avadAna' viSayaka rASTrIya saMgoSThI zAjApura (ma.pra.) meM sampanna prAcya vidyApITha, zAjApura (ma.pra.) meM DaoN. sAgaramala jaina ke nirdezana meM 30-31 disambara, 2011 evaM 1 janavarI, 2012 ko bhAratIya dArzanika anusaMdhAna pariSad, naI dillI ke Arthika sahayoga se 'jaina dArzanikoM kA bhAratIya darzana ko avadAna' viSayaka rASTrIya saMgoSThI Ayojita huii| isa saMgoSThI meM deza ke vibhinna sthAnoM se Aye hue vibhinna vidvAnoM evaM viduSiyoM ne apane zodhAlekha prastuta kiye jinameM DaoN. phUlacanda jaina 'premI', naI dillI, DaoN. suSamA saMghavI, jayapura, DaoN. dharmacanda jaina, jodhapura Adi vidvAn pramukha the| isa avasara para DaoN. sAgaramala jaina jI ke assI varSa pUre hone para amRta-mahotsava kA Ayojana bhI kiyA gayA jisameM sabhI vidvAnoM ke sAtha samAja ne unakA bhavya sammAna kiyaa| DaoN. sAgaramala jI ke parivAra ne bhI samAgata sabhI logoM kA bhavya sammAna kiyaa| 2. sAdhvI zrI pramuditAzrI jI evaM kumArI tRpti jaina ko pI-eca. DI. kI upAdhi prAcya vidyApITha, zAjApura ke nidezaka DaoN. sAgaramala jaina ke nirdezana meM jaina vizvabhAratI vizvavidyAlaya, lADana (rAja.) dvArA sAdhvI zrI pramuditA zrI jI ko unake zodha-prabandha 'jaina darzana meM saMjJA (vyavahAra ke preraka tattva) kI avadhAraNA' evaM kumArI tRpti jaina ko unake zodha-prabandha 'jaina dharma-darzana meM tanAva prabandhana' (Stress Management) viSaya para pI-eca. DI. kI upAdhi pradAna kI gii| pArzvanAtha vidyApITha kI ora se mNglkaamnaa| 3. arhatvacana puraskAra varSa 23 (2011) kI ghoSaNA kundakunda jJAnapITha, indaura dvArA maulika evaM zodhapUrNa AlekhoM ke sRjana ko protsAhana dene evaM zodhArthiyoM ke zrama ko sammAnita karane ke krama meM varSa 2011 ke arhatvacana puraskAra kI ghoSaNA kI gaI jisameM pro. prabhAta kumAra jaina, gAjiyAbAda (u.pra.) ko prathama, pro. rajjana kumAra, barelI (u.pra.) ko dvitIya evaM DaoN. devarAja jaina, jamazedapura (jhArakhaNDa) ko tRtIya puraskAra se sammAnita kiyA jaaegaa| pArzvanAtha vidyApITha kI ora se vijetAoM ko bdhaaii|

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88 : zramaNa, varSa 63, aMka 1 / janavarI-mArca 2012 4. paramAtma bhakti svarUpa paMcAhnikA mahAmahotsava pa. pU. AcArya deva zrI rAjayazasUrIzvara jI ma. sA. ke pAvana nizrA meM paramAtma bhakti svarUpa paMcAhinakA mahAmahotsava ke mAMgalika kAryakrama dinAMka 25-4-2012 se 29-4-2012 taka cleNge| pArzvanAtha vidyApITha kI ora se mNglkaamnaa| 5. jainoM ke sarvamAnya grantha prakAzana kI AvazyakatA kI apIla hinduoM kI gItA, IsAIyoM kI bAibila, musalamAnoM kA kurAna, bauddhoM kA dhammapada, sikkhoM kA gurugrantha sAhaba jisa prakAra tat-tat dharma ke sarvamAnya grantha svIkAra kiye jAte haiM usI prakAra jainadharma kA bhI eka sarvamAnya grantha zramaNa manISiyoM ne saMyukta rUpa se vicAra-vimarza ke bAda 'samaNasuttaM' taiyAra kiyA jisakA prakAzana I. 1974 meM kiyA gyaa| AzA thI ki yaha grantha sabhI sampradAyoM meM lokapriya hogA parantu vyavahAra meM gItA, bAibila Adi kI taraha isane jana-lokapriyatA nahIM prApta kI hai| jainiyoM kA sarvamAnya grantha kauna hogA isa para kaI manISiyoM ne kaI grantha likhe haiM parantu ve saba isa yakSa prazna kA samAdhAna nahIM kara ske| isa dizA meM punaH sabhI ko prayatna karanA caahie| zrI dulIcanda jaina sAhityaratna, cennaI ne isa dizA meM manISiyoM se jo apIla kI hai vaha svAgatayogya hai| 6. prajJApuruSottama AcArya zrI yogendra sAgara jI mahArAja kA samAdhimaraNa pa. pU. 108 variSTha paTTAdhIza AcArya prajJApuruSottama zrI yogendra sAgara jI mahArAja kI samAdhi dinAMka 18 mArca ko prAtaH ho gii| AcArya zrI gujarAtI, marAThI, kannar3a, saMskRta evaM prAkRta bhASA ke vidvAn the| unhoMne 150 granthoM kI racanA ke sAtha hI 1200 zloka saMskRta meM tathA 3500 dohoM kI racanA hindI meM kI thii| Apane 850 bhajana, 200 khaNDakAvya, 500 se adhika chanda evaM 650 muktaka kI racanA bhI kI thii| mA~ jinavANI ke isa divya suputra ko pArzvanAtha vidyApITha parivAra kI tarapha se koTizaH praNati nivedana karate hue hArdika zraddhAMjali arpita karate haiN| 7. DaoN. mahendra kumAra jaina nyAyAcArya kA janma-zatAbdI samAroha sampanna jaina nyAyazAstra ke advitIya vidvAn nyAyAcArya DaoN. mahendra kumAra jaina kA janma-zatAbdI samAroha dinAMka 24 mArca 2012 ko damoha (ma.pra.) meM unake parivAra dvArA manAyA gyaa| isake pramukha vaktA the pro. bhAgacandra jaina 'bhaagendu'| DaoN.

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jaina jagat : 89 mahendra jI ne 48 varSa kI alpa Ayu meM vaha kAla kara dikhAyA jo 100 varSoM meM bhI nahIM kiyA jA sktaa| akalaMka granthatraya se prArambha karake akalaMka ke mUla granthoM kA TIkA ke sAtha jo sampAdana kiyA hai vaha unheM amara banAyA hai| Apane isa thor3I hI Ayu meM akalaMka granthatraya Adi darjanoM saMskRta ke praur3ha granthoM kI bhUmikA likhI tathA unakA vaijJAnika dRSTi se samIkSAtmaka sampAdana bhI kiyaa| 650 pRSThoM kA jainadarzana unake dArzanika jJAna kI paripakvatA kA paricAyaka hai| inake putra zrI padmacanda jaina ne unakI smRti ko akSuNNa banAye rakhane ke lie kAzI hindU vizvavidyAlaya meM chAtroM ke lie do svarNa padakoM kI vyavasthA kIeka injIniyariMga kAleja meM aura dUsarA jaina-bauddha vibhAga meN| paM. dalasukha mAlavaNiyA, svasti zrI bhaTTAraka cArukIrti svAmI jI, mUDabidrI, mahApaNDita zrI rAhula sAMskRtyAyana, paM. balabhadra jaina, DaoN. ratana pahAr3I, siddhAntAcArya paM. phUlacanda jaina zAstrI, prajJAcakSu paM. sukhalAla saMghavI, DaoN. sAgaramala jaina, pro. sudarzana lAla jaina Adi vidvAnoM ne ApakI vidvattA kA lohA svIkAra kiyA hai| Apake isa janmazatAbdI varSa para pArzvanAtha vidyApITha kA samasta parivAra apanI bhAvabhInI zraddhAMjali vyakta karatA hai| ***

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huI-... 1. pAiavinnANakahA (bhAga 1-2) kartA-prAkRta vizArada dharmarAjA pa. pU. AcArya zrI vijayakastUrasUri jI ma. sA. sampA.- AcArya zrI vijaya somacandrasUrijI ma. sA. prakA.- zrI rAMderaror3a zve. mU. pU. jaina saMgha, aDAjaNa, pATIyA, suurt| 2. vArANasI ke jaina tIrtha evaM mandira lekhaka- lalita canda jaina, prakA. lAbhendu prakAzana, 5, gopAla vihAra, mahamUragaMja, vArANasI-221010, mUlya- 20/3. SaDdarzana-sUtrasaMgraha evaM SaDdarzana-viSayaka kRtayaH saMkalanakAra- pa. pU. zrI saMyamakIrtivijaya jI ma. sA. prakAzaka- sanmArga prakAzana, ahamadAbAda, mUlya 250/inake atirikta saMsthAna ko guruzrI- rAmacandra prakAzana samiti, bhInamAla (rAja.) dvArA nimna pustakeM bhI sAbhAra prApta huI1. yogazAstra (svopajJa vyAkhyA sahita) mUla lekhaka- kalikAla sarvajJa zrI hemacandrAcArya, anuvAdaka- AcArya zrI padmasUrijI, sampA. muni zrI jayAnanda vijyjii| 2. zrI kAmaghaTakathAnakam mUla lekhaka- zrI rAjendrasUrIzvara jI, sampA. munirAja zrI jayAnanda vijayAdi muni mnnddl| 3. zrI candrarAjacaritram mUla lekhaka- zrImadvijayajI bhUpendrasUrijI ma. sA., sampA. munirAjazrI jayAnanda vijayAdimuni mnnddl| ***

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