Sramana 2012 07

Author(s): Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525081/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIII No.III July-September 2012 Cadana giving alms to Mahavira pAzvanAtha ThANasI Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIII No. III July-September 2012 Joint Editor Dr. Shriprakash Pandey Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

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ADVISORY BOARD Dr. Shugan C. Jain Prof. Ramjee Singh Chairman, New Delhi Bheekhampur, Bhagalpur Prof. Cromwell Crawford Prof. Sagarmal Jain Univ. of Hawaii Prachya Vidyapeeth, Shajapur Prof. Anne Vallely Prof. K.C. Sogani Univ. of Ottawa, Canada Chittaranjan Marg, Jaipur Prof. Peter Flugel Prof. D.N. Bhargava SOAS, London Bani Park, Jaipur Prof. Christopher Key Chapple Prof. Prakash C. Jain Univ. of Loyola, USA JNU, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari B.H.U., Varanasi Prof. K. K. Jain B.H.U., Varanasi Dr. A.P. Singh, Ballia Prof. Gary L. Francione New York, USA Prof. Viney Jain, Gurgaon Prof. S. L. Jain, Varanasi 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 NOTE: The facts and views expressed in the Journal are those of authors only. (front #yohifra qez sit faar staat as 37471) Theme of the Cover : Candanabala-Mahavira Episode Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents sampAdakIya zramaNa ke yazasvI lekhaka vi-viji 1. ardhamAgadhI Agama-sAhitya meM astikAya DaoN. dharmacanda jaina 1-11 2. jaina cintana meM dharma kA svarUpa evaM mAhAtmya DaoN. azoka kumAra jaina 12-18 5. prAkRtakathA vAGmaya meM nihita vaizvika saMdeza DaoN. rajanIza zukla 19-30 4. SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE T. U. Mehta 31-39 5. DISCUSSION ON FREUDIAN AND JAIN CONCEPT OF DREAM Dr. Samani Ramaniya Pragya 40-58 6. ANUVRATA : A SOLUTION FOR WORLD PEACE Dr. Navin Kumar Srivastav 59-68 sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat sAhitya-satkAra 69-72 ___73 74-78

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Our Contributors Prof. Dharmachand Jain Deaprtment of Sanskrit Jai Narayan Vyas University Jodhpur (Rajasthan) Dr. Ashok Kumar Jain (Associate Professor) Department of Jaina Evam Bauddha Darshan Sanskrit Vidya Dharma Vigyan Sankay Banaras Hindu University, Varanasi-5 Dr. Rajneesh Shukla Development Officer Rashtriya Sanskrit Sansthan New Delhi T.U. Mehta Former Chief Justice, High Court of H.P., Shimla. "Siddharth", 3, Dada Rokadnath Soc. Narayannagar, Paldi, Ahmedabad-380007 Dr. Samani Ramaniya Pragya Asst. Professor, Dept. of Jainology Jaina Vishva Bharati University, Ladnun Dr. Navin Kumar Srivastav Reserach Associate Parshwanath Vidyapeeth Varanasi-5

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From Chairman's desk The cover picture of this issue depicts "The Candanabala-Mahavira Episode" showing Chandanabala, as a prisoner of Merchant Dhanavaha's wife Mola, offering alms to Lord Mahavira. The episode is based on Lord Mahavira's a secret resolution (Abhigraha) to accept the food only from a slave girl imprisoned and in destitute state. Lord went for many days without food as He could not find such a woman offering food. Finally He saw Chandanabala and accepted food from her. This secret resolution of Lord Mahavira was perhaps to highlight and eliminate the bad social practice of selling girls as slaves (dasi). After Lord Mahavira attained omniscience, He named Candanabala as the head of female-monks of His four fold congregation. About this edition I regret delay in publishing this issue of Sramana due to some internal reorganizations and special assignments to Vidhyapeeth staff. This issue of sramana journal also is one month late due to engagement of the staff. In this issue, a special mention is to be made of the note prepared by Dr. Ashok Kumar Singh highlighting the contributions of various scholars to the success story of Sramana so far. To further enhance the utility of Sramana, we have planned to bring out four issues of sramana in 2013, each dedicated to a specific area of academic interest. The request note is attached at the end of the journal. I encourage the respected scholars to take advantage of this invitation and send their papers as early as possible. Again I request you to please do send your comments on various papers presented in this use as well as suggestions to improve the quality of this journal. Shugan C. Jain Chairman, Advisory Board, Sramana

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zramaNa ke yazasvI lekhaka vartamAna varSa jaina vidyA ke zodha evaM prakAzana ke kSetra meM agraNI saMsthAna pArzvanAtha vidyApITha kA kaustubha jayantI varSa (1937-2012) hai| sthApanA ke Arambha se hI pArzvanAtha vidyApITha ke saMsthApakoM kA uddezya prAkRta, jaina evaM tulanAtmaka vidyA ke kSetra meM uccastarIya zodhakArya, zodhagranthoM evaM mUlagranthoM ke prakAzana ke sAtha hI isa kSetra meM kArya karane hetu gambhIra adhyetAoM ko taiyAra karanA thaa| isake prabandhana se jur3e logoM kI lakSya ke prati ekaniSThatA, samarpaNa, udAratA, jainavidyA kI ni:svArtha sevA kI bhAvanA evaM gauravabodha isa saMsthA kI mahAna pU~jI rahI hai| vidyApITha kI kaustubha jayantI varSa ke sAtha hI isakA pratiSThAparaka upakrama traimAsika zodha patrikA zramaNa apane prakAzana ke 63veM varSa (san 1949 se Arambha) meM praveza kara cukI hai arthAt zramaNa bhI apanI vikAsa yAtrA kI hIraka jayantI tIna varSa pUrva (san 2009 I.) pUrNa kara cukA hai| zramaNa kI isa prakAzana-yAtrA ko nirbAdha rUpa se gatimAna rakhane evaM ise jaina vidyA kI zIrSa zodha-patrikAoM meM sthAna dilAne meM vidvajjagat kA yogadAna sarvathA sarAhanIya rahA hai| apane prakAzana ke Arambhika varSoM meM hI zramaNa dvArA samAja ke vibhinna kSetroM se deza kI mahAn hastiyoM ko apanI ora AkRSTa kara lenA pArzvanAtha vidyApITha ke tatkAlIna prabandhana evaM akAdamIya gatividhiyoM se jur3e logoM kI ucca evaM vyApaka stara para svIkAryatA kA sabala pramANa hai| san 1949 se Aja taka zramaNa ko apanI lekhanI se mahanIyatA pradAna karane vAle lekhakoM para dRSTi DAlanA pArzvanAtha vidyApITha se kisI bhI rUpa meM sambaddha logoM ke lie harSamizrita gauravAnubhUti kA kSaNa pradAna karatA hai aura aisA honA svAbhAvika bhI hai kyoMki zramaNa ke yazasvI lekhakoM kI sUcI meM sammilita bhArata ke prathama rASTrapati mahAmahima DaoN. rAjendra prasAda'sevAgrAma kuTIra kA sandeza', varSa 1, aMka 4, san 1950, pRSTha 36-38, maMgala pravacana, varSa 9, aMka 2, san 1957, pRSTha 3-9

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vii : zramaNa, varSa 63, aMka 2 / apraila - jUna 2012 bhArata ke dvitIya rASTrapati mahAmahima DaoN. sarvapallI rAdhAkRSNan 'karttavyabodha', varSa 11, aMka 11, san 1960, pRSTha 7-8, 'jIvitadharma' varSa 8, aMka 10, san 1957, pRSTha 341 - bhArata ke pAMcaveM pradhAnamantrI sva. zrI morArajI desAI - 'saba jIvoM ko samAna samajheM' varSa 9, aMka 2, san 1957, pRSTha31-33, uttara pradeza ke mukhyamantrI ( 1954-1960 ) DaoN. sampUrNAnanda'nirAmiSa bhojana eka samasyA' varSa 9, aMka 3, san 1958, pRSTha 28-331 deza ke mahAn santa AcArya vinobA bhAve (1 lekha) prakAzita prathama zramaNasaMghIya AcArya pU. AtmArAmajI (8 lekha) prakAzita isake atirikta nimna AcAryoM, svatantratA senAniyoM, samAja seviyoM, dArzanikoM, sAhityakAroM tathA jaina vidvAnoM ke lekha bhI zramaNa meM prakAzita haiMAcArya dvitIya zramaNasaMghIya AcArya pU. Ananda RSijI, tRtIya zramaNasaMghIya AcArya pU. devendra munijI vartamAna caturtha zramaNasaMghIya AcArya pU. DaoN. zivamunijI, digambara AcArya pU. vidyAnandajI, munizrI puNyavijayajI, munizrI jambUvijayajI, AcArya mahAprajJa, DaoN. nagarAjajI DI. liT, pUjya jJAnamuni jI, pUjya madhukara muni jI, pU. munizrI suzIla kumAra, AcArya DaoN. rajanIza, muni mahendra kumAra 'prathama', muni mahendra kumAra 'dvitIya' aadi| svatantratA senAnI evaM samAjasevI - mahAn gAndhIvAdI evaM svatantratA senAnI dAdA dharmAdhikArI, mahAna sarvodayI netA siddharAja DhaDDhA, sAhU zAnti prasAda jaina, lAlA zrIharajasarAya jaina, zrI zAdIlAla jaina Adi / dArzanika mahAn dArzanikoM meM barTreNDa rasela (atIta dharma aura sAdhusaMsthA), zrI aravinda, DaoN. ena. ke. devarAja / sAhityakAra mahAn bauddha vidvAnoM meM bhadanta Ananda kausalyAyana, bhikSu dharmarakSita, bhikSu jagadIza kAzyapa, DaoN. bharata siMha upAdhyAya, DaoN. sI. esa. upAsaka, DaoN. vAsudeva zaraNa agravAla, pI. ela vaidya, deza ke mahAn sAhityakAroM evaM

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zramaNa ke yazasvI lekhaka : viii AlocakoM meM kAkA kAlelakara, rASTrakavi rAmadhArI siMha 'dinakara', AcArya hajArI prasAda dvivedI, jainendra kumAra, DaoN. rAma kumAra varmA, DaoN. dhIrendra varmA evaM DaoN. nAmavara siNh| divaMgata jaina vidvAnmahAn divaMgata jaina vidvAnoM kI zrRMkhalA meM AdaraNIya jugala kizora 'mukhtAra', paM. sukhalAla saMghavI, DaoN. nemicandra zAstrI, phUlacanda siddhAnta zAstrI, DaoN. darabArI lAla koThiyA, paM. becaradAsa dozI, paM. agaracanda nAhaTA, paM. mahendra kumAra 'nyAyAcArya', padmabhUSaNa paM. dalasukha mAlavaNiyA, zrI bhaMvaralAla nAhaTA, DaoN. jagadIzacandra jaina, pro. gulAba candra caudharI, pro. harivallabha cunIlAla bhAyANI, DaoN. nathamala TATiyA, DaoN. mohanalAla mehatA, DaoN. ke. Ara. candrA, aadi| vartamAna jaina vidvAnvartamAna zIrSastha vidvAnoM meM pro. padmanAbha esa. jainI, pro. rAmajI siMha, pro. sAgaramala jaina, pro. bhAgacanda jaina 'bhAskara', pro. gokula candra jaina, DaoN. rAjArAma jaina, pro. sureza candra pANDe, pro. satyapAla nAraMga, pro. premasumana jaina Adi vidvAnoM ke lekha prakAzita ho cuke haiN| jaba hama isa dRSTi se vicAra karate haiM ki kina-kina vidvAnoM dvArA zramaNa meM adhika saMkhyA meM lekha likhe gaye to sarvaprathama hamAre samakSa svargIya agaracanda nAhaTA kA nAma AtA hai jinake 141 lekha zramaNa meM prakAzita haiN| zatAdhika lekha prakAzita karane vAle dUsare vidvAna haiM prophesara sAgaramala jaina / sva. DaoN. mohana lAla mehatA ke bhI lagabhaga 80 lekha zramaNa meM prakAzita ho cuke haiN| apabhraMza ke prasiddha vidvAn DaoN. devendra zAstrI ke 76 lekha aba taka zramaNa meM prakAzita ho cuke haiN| isaprakAra zramaNa meM samakAlIna mahAn puruSoM evaM vidvAnoM ke lekha prakAzita honA isake ucca stara kA sazakta pramANa hai| DaoN. azoka kumAra siMha ****

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arddhamAgadhI Agama-sAhitya meM astikAya DaoN. dharmacanda jaina astikAya jaina darzana kA eka pAribhASika zabda hai jisase bhUta, vartamAna evaM bhaviSyata tInoM meM rahane vAle padArthoM kA grahaNa ho jAtA hai| astikAya ke AdhAra para dravya kA eka vizeSa vargIkaraNa jaina darzana meM samprApta hotA hai jo jainoM kA apanA vaiziSTya hai| isa vargIkaraNa ke anusAra jIva, dharma, adharma, AkAza aura pudgala ko astikAya tathA kAla dravya ko anastikAya mAnA gayA hai| isa taraha kA koI vargIkaraNa anya darzanoM meM nahIM pAyA jaataa| udAharaNa ke liye AkAza ko dravya sabhI darzanoM ne mAnA hai kintu usakA lokAkAza evaM alokAkAza ke rUpa meM vibhAjana anyatra nahIM miltaa| DaoN. jaina ne prastuta lekha meM astikAya dravya kA sUkSma vivecana karate hue astikAya kA dravya se bheda bhI dikhAyA hai aura batAyA hai ki astikAya dravya to hai kintu jo jIva dravya hai vaha astikAya bhI ho yaha Avazyaka nahIM hai| -sampAdaka astikAya 'astikAya' jaina darzana kA viziSTa pAribhASika zabda hai, jo loka yA jagat ke svarUpa kA nirdhAraNa karatA hai| astikAya kA nirUpaNa evaM vivecana zaurasenI, arddhamAgadhI evaM saMskRta bhASA meM racita Agama-granthoM, sUtroM, TIkAoM evaM prakaraNa granthoM meM vistAra se samupalabdha hai, kintu prastuta lekha meM ardhamAgadhI AgamoM meM nirUpita paMcAstikAya para vicAra karanA hI samabhipreta hai| arddhamAgadhI bhASA meM nibaddha Agama zvetAmbara paramparA kA pratinidhitva karate haiN| digambara paramparA inheM mAnya nahIM krtii| unake SaTkhaNDAgama, kasAyapAhuDa, samayasAra, niyamasAra, pravacanasAra, paMcAstikAyasaMgraha Adi grantha zaurasenI prAkRta bhASA meM nibaddha haiN| arddhamAgadhI AgamoM meM mukhyataH vyAkhyAprajJaptisUtra, prajJApanAsUtra, jIvAjIvAbhigamasUtra, samavAyAMga, sthAnAMga, uttarAdhyayana Adi AgamoM meM paMcAstikAya evaM SaD - dravyoM kA nirUpaNa samprApta hotA hai| isibhAsiyAiM grantha bhI isa dRSTi se mahattvapUrNa hai|'

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2 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 astikAya pA~ca haiM - 1. dharmAstikAya, 2. adharmAstikAya, 3. AkAzAstikAya, 4. jIvAstikAya aura 5. pudglaastikaay| dravya ko 6 prakAra kA pratipAdita karate samaya addhAsamaya (kAla) ko bhI paMcAstikAya ke sAtha jor3akara nirUpita kiyA jAtA hai|' astikAya evaM dravya do bhinna zabda haiM, ataH inake artha meM bhI kucha bheda honA caahie| astikAya dravya haiM, kintu dravyamAtra astikAya nahIM hai| 'astikAya' (atthikAya) zabda kA vivecana karate hue Agama TIkAkAra abhayadeva sUri ne kahA hai- astItyayaM trikAlavacano nipAtaH, abhUvan bhavanti bhaviSyanti ceti bhaavnaa| ato'sti ca te pradezAnAM kAyAzca rAzayaH iti- astikaayaaH| 'asti' zabda trikAla kA vAcaka nipAta hai, arthAt 'asti' se bhUtakAla, vartamAna evaM bhaviSyat tInoM meM rahane vAle padArthoM kA grahaNa ho jAtA hai| 'kAya' zabda rAzi yA samUha kA vAcaka hai| jo kAya arthAt rAzi tInoM kAloM meM rahe, vaha astikAya hai| astikAya kI eka anya vyutpatti meM asti kA artha pradeza karate hue pradezoM kI rAzi yA pradeza samUha ko astikAya kahA gayA hai - astizabdena pradezapradezAH kvaciducyante, tatazca teSAM vA kAyAH astikaayaaH| isa astikAya ke dvArA sampUrNa jagat kI vyAkhyA ho jAtI hai| 'astikAya' ko vyAkhyAprajJapti sUtra ke AdhAra para adhika spaSTarUpeNa samajhA jA sakatA hai| vahA~ para tIrthakara mahAvIra se unake pramukha ziSya gautama gaNadhara ne jo saMvAda kiyA, vaha isa prakAra hai - prazna- bhaMte! kyA dharmAstikAya ke eka pradeza ko 'dharmAstikAya' kahA jA sakatA hai? uttara- gautama! yaha artha samartha nahIM hai| (arthAt dharmAstikAya ke eka pradeza ko dharmAstikAya nahIM kahA jA sakatA) prazna- bhaMte! kyA dharmAstikAya ke do, tIna, cAra, pA~ca, chaha, sAta, ATha, nau, dasa, saMkhyAta aura asaMkhyAta pradezoM ko 'dharmAstikAya' kahA jA sakatA hai? uttara- gautama! yaha artha samartha nahIM hai| prazna- bhaMte! eka pradeza nyUna dharmAstikAya ko kyA dharmAstikAya' kahA jA sakatA hai? uttara- gautama! yaha artha samartha nahIM hai| prazna- bhaMte! kisa kAraNa se aisA kahA jAtA hai?

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arddhamAgadhI Agama-sAhitya meM astikAya : 3 uttara- gautama! jisa prakAra cakra ke khaNDa ko cakra nahIM kahate, kintu sampUrNa ko cakra kahate haiM, isI prakAra gautama! dharmAstikAya ke eka pradeza ko dharmAstikAya nahIM kahA jA sakatA hai; yAvat eka pradeza nyUna taka ko bhI dharmAstikAya nahIM kahA jA sktaa| prazna- bhaMte! phira dharmAstikAya kise kahA jA sakatA hai? uttara- gautama! dharmAstikAya ke asaMkhyAta pradeza haiM, jaba ve kRtsna, paripUrNa, niravazeSa eka ke grahaNa se saba grahaNa ho jAe~, taba gautama! use dharmAstikAya kahA jAtA hai| dharmAstikAya kI bhA~ti vyAkhyAprajJaptisUtra meM adharmAstikAya, AkAzAstikAya, jIvAstikAya aura pudgalAstikAya kA bhI akhaNDa svarUpa meM astikAyatva svIkAra kiyA gayA hai| yaha avazya hai ki jahA~ dharmAstikAya evaM adharmAstikAya ke asaMkhyAta pradeza haiM, vahA~ AkAzAstikAya, jIvAstikAya evaM pudgalAstikAya ke ananta pradeza haiN| isakA tAtparya hai ki jisa prakAra dharmAstikAya ke antargata niravazeSa asaMkhyAta pradezoM kA grahaNa hotA hai, usI prakAra adharmAstikAya Adi ke bhI apane samasta pradezoM kA usa astikAya meM grahaNa hotA hai| eka pradeza bhI nyUna hone para use tat tat astikAya nahIM kahA jaataa| astikAya kA dravya se bheda astikAya kA dravya se yahI bheda hai ki astikAya meM jahA~ dharmAstikAya Adi ke akhaNDa niravazeSa svarUpa kA grahaNa hotA hai, vahA~ dharmadravya Adi meM usake aMza kA bhI grahaNa ho jAtA hai| paramArthataH dharmAstikAya akhaNDa dravya hai, usake aMza nahIM hote haiN| ise samajhane ke lie pudgalAstikAya kA udAharaNa adhika upayukta hai| jaba samasta pudgala dravyoM kA akhaNDarUpa se grahaNa kiyA jAegA taba vaha pudgalAstikAya kahalAyegA tathA Tebala, kursI, pena, pustaka, makAna Adi pudgala dravya kahalAyeMge, pudgalAstikAya nhiiN| Tebala Adi pudgala to haiM, kintu pudgalAstikAya nhiiN| kyoMki inameM samasta pudgaloM kA grahaNa nahIM hotA hai| ataH Tebala, kursI Adi ko pudgala dravya kahanA upayukta hai| isI prakAra jIvAstikAya meM samasta jIvoM kA grahaNa ho jAtA hai, usameM koI bhI jIva chUTatA nahIM hai, jabaki alaga-alaga, eka-eka jIva bhI jIvadravya kahe jA sakate haiN| yaha astikAya evaM dravya kA sUkSma bheda AgamoM meM sannihita hai| kAla ko dravya to svIkAra kiyA gayA hai, kintu usakA koI akhaNDa svarUpa nahIM

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4 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 hai, usameM pradezoM kA pracaya bhI nahIM hai, ataH vaha astikAya nahIM hai| 'dravya' zabda kI vyutpatti karate hae kahA jAtA hai - dravati tAMstAna paryAyAn gacchati iti drvym| jo pratikSaNa vibhinna paryAyoM ko prApta hotA hai vaha dravya hai| astikAya pA~ca hI haiM, jabaki dravya chaha haiN| vyAkhyAprajJapti ke dvitIya zataka meM pA~coM astikAya kA pA~ca dvAroM se varNana kiyA gayA hai - dravya se, kSetra se, kAla se, bhAva se aura guNa se|" dravya se varNana karate hue dharmAstikAya ko eka dravya, adharmAstikAya ko eka dravya, AkAzAstikAya ko eka dravya tathA jIvAstikAya evaM pudgalAstikAya ko kramazaH ananta jIvadravya evaM ananta pudgala dravya pratipAdita kiyA gayA hai| isakA tAtparya hai ki 'astikAya' jahA~ tInoM kAloM meM rahane vAlI akhaNDa pracayAtmaka rAzi kA bodhaka hai, vahA~ dravya zabda ke dvArA usa astikAya ke khaNDoM kA bhI grahaNa ho jAtA hai| inameM dharmAstikAya, adharmAstikAya evaM AkAzAstikAya to akhaNDa hI rahate haiM, unake kalpita khaNDa hI ho sakate haiM, vAstavika nahIM, jabaki jIvAstikAya meM ananta jIvadravya aura pudgalAstikAya meM ananta pudgaladravya apane astikAya ke khaNDa hokara bhI apane Apa meM svatantra rUpa se astitva meM rahate haiN| nAma se ve sabhI jIva jIvadravya evaM sabhI pudgala pudgaladravya kahe jAte haiN| anuyogadvArasUtra meM dravya nAma chaha prakAra kA pratipAdita hai- 1. dharmAstikAya, 2. adharmAstikAya, 3. AkAzAstikAya, 4. jIvAstikAya, 5. pudgalAstikAya aura 6. addhAsamaya (kaal)|' pudgalAstikAya ke eka pradeza arthAt paramANu ko kacit dravya, kathaMcit dravyadeza kahA gayA hai| isI prakAra do pradezoM ko kathaMcit dravya, kathaMcit dravyadeza, kathaMcit aneka dravya aura aneka dravyadeza kahA gayA hai| isI prakAra tIna, cAra, pA~ca, yAvat asaMkhyAta evaM ananta pradezoM ke saMbaMdha meM kathana karate hue unheM eka dravya evaM dravyadeza, aneka dravya evaM aneka dravyadeza kahA gayA pA~ca astikAyoM meM AkAza sabakA AdhAra hai| AkAza hI anya astikAyoM ko sthAna detA hai| AkAzAstikAya loka evaM aloka meM vyApta hai, jabaki anya cAra astikAya lokavyApI haiN| dharmAstikAya, adharmAstikAya, jIvAstikAya aura pudgalAstikAya se pUrA loka spRSTa hai|'

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arddhamAgadhI Agama-sAhitya meM astikAya : 5 dravya kA vibhAjana AgamoM meM SaDdravyoM ke atirikta jIva evaM ajIva ke rUpa meM bhI kiyA gayA hai, yathAkaivihA NaM bhaMte! davvA paNNattA? goyamA duvihA davvA paNNattA, taM jahA- jIvadavvA ya ajIvadavvA yA bhagavan! dravya kitane prakAra se prajJapta haiM? gautama! do prakAra ke prajJapta haiM- jIvadravya aura ajiivdrvy| vyAkhyAprajJapti meM ajIvadravyoM ko punaH rUpI - ajIvadravya evaM arUpI - ajIvadravya meM vibhakta kiyA gayA hai| prajJApanAsUtra meM arUpI ajIvadravya kI 10 paryAya evaM rUpI - ajIvadravya kI 4 paryAya nirUpita haiN| arUpI ajIva dravya ke 10 paryAya haiN|1- 1. dharmAstikAya, 2. dharmAstikAya ke deza, 3. dharmAstikAya ke pradeza, 4. adharmAstikAya, 5. adharmAstikAya ke deza, 6. adharmAstikAya ke pradeza, 7. AkAzAstikAya, 8. AkAzAstikAya ke deza, 9. AkAzAstikAya ke pradeza aura 10. addhaasmy| arUpI se tAtparya hai varNa, gaMdha, rasa evaM sparza se rhit| dharmAstikAya, adharmAstikAya, AkAzAstikAya evaM kAladravya varNAdi se rahita hone ke kAraNa arUpI haiN| rUpI dravya eka hI hai - pudglaastikaay| isake cAra paryAya haiM - skandha, skandhadeza, skandha pradeza aura paramANu pudgl| pudgala kA svatantra khaNDa skandha, usakA kalpita aMza deza evaM usakA paramANu jitanA kalpita aMza pradeza kahA jAtA hai| paramANu pudgala svataMtra hai| deza evaM pradeza ke dharmAstikAya Adi arUpI dravyoM meM bhI kalpita aMza evaM paramANu jitane kalpita aMza hI vAcya haiN| rUpI-ajIvadravya kI ananta paryAyoM kA bhI pratipAdana huA hai| gautama gaNadhara ke prazna ke uttara meM prajJApanAsUtra meM bhagavAna mahAvIra ne spaSTa kiyA hai- gautama! paramANu pudgala ananta haiM, dvipradezika skandha ananta haiM, yAvat dazapradezika skandha ananta haiM, saMkhyAta pradezika skandha ananta haiM, asaMkhyAta pradezika skandha ananta haiM, ananta pradezika skandha ananta haiN| isa kAraNa he gautama! aisA kahA jAtA hai ki rUpI-ajIvaparyAya saMkhyAta aura asaMkhyAta nahIM haiM, kintu ananta haiN| jIvadravya kI bhI ananta paryAya svIkRta haiN| isakA kAraNa pratipAdita karate hue kahA gayA hai- asaMkhyAta nairayika haiM, asaMkhyAta asurakumAra yAvat

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6 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 asaMkhyAta stanita kumAra haiM, asaMkhyAta pRthvIkAyika haiM, asaMkhyAta apkAyika haiM, asaMkhyAta tejaskAyika haiM, asaMkhyAta vAyukAyika haiM, ananta vanaspatikAyika haiM, asaMkhyAta dvIndriya haiM, asaMkhyAta caturindriya haiM, asaMkhyAta paMcendriya tiryacayonika haiM, asaMkhyAta manuSya haiM, asaMkhyAta vANavyantara haiM, asaMkhyAta jyotiSka deva haiM, asaMkhyAta vaimAnika deva haiM, ananta siddha haiN| isa prakAra he gautama! jIvaparyAya saMkhyAta aura asaMkhyAta nahIM, kintu ananta haiN|" dharmAstikAya gati pariNAma vAle jIva aura pudgaloM kI gati meM sahAyaka hotA hai| adharmAstikAya sthiti pariNAma vAle jIva aura pudgaloM kI sthiti meM sahakArI hotA hai| AkAzAstikAya anya sabhI dravyoM/astikAyoM ko sthAna/avakAza detA hai| jIvAstikAya cetanAguNa yA upayogaguNa vAlA hotA hai| pudgalAstikAya varNa, gaMdha, rasa evaM sparza vAlA hotA hai| zabda, bandha, sUkSmatA, sthUlatA, saMsthAna, bheda, aMdhakAra, chAyA, Atapa, udyota vAle dravya bhI pudgala hote haiN| kAla vartanA lakSaNa vAlA hai| inameM dharmAstikAya, adharmAstikAya, AkAzAstikAya evaM pudgalAstikAya ajIvakAya haiM tathA dharmAstikAya, adharmAstikAya, AkAzAstikAya evaM jIvAstikAya arUpIkAya haiM, kyoMki inameM varNa, gaMdha, rasa evaM sparza nahIM haiN| pradeza kI apekSA dharma, adharma evaM eka jIva dravya meM asaMkhyAta pradeza mAne gae haiM tathA AkAza meM ananta pradeza kahe gae haiN| pudgala meM saMkhyAta, asaMkhyAta aura ananta pradeza haiN| pudgala paramANu eka pradezI hokara bhI aneka skandha rUpa bahu pradezoM ko grahaNa karane kI yogyatA rakhatA hai| gurulaghutva kI apekSA se pudgalAstikAya gurulaghu bhI hai aura agurulaghu bhI, kintu dharmAstikAya Adi zeSa cAra agurulaghu haiN| SaDdravyoM meM dharmAstikAya, adharmAstikAya aura AkAzAstikAya dravya kI dRSTi se tulya haiM tathA SaDvvyoM meM sabase alpa haiN| unase jIvAstikAya dravya kI apekSA anantaguNe haiM, unase pudgalAstikAya dravya kI apekSA anantaguNe haiN| unase addhAsamaya dravya kI apekSA anantaguNe haiN| saMkhyA kA yaha nirdeza isa tathya ko spaSTa karatA hai ki astikAya evaM dravya meM bhinnatA hai| dharmAstikAya, adharmAstikAya evaM AkAzAstikAya meM dravya evaM astikAya kI dRSTi se samAnatA hai, kyoMki ve astikAya kI dRSTi se bhI eka-eka haiM tathA dravya kI dRSTi se bhI eka-eka haiN| jIvAstikAya ko dravya

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arddhamAgadhI Agama- sAhitya meM astikAya : 7 kI dRSTi se dharmAstikAya kI apekSA anantaguNA kahA gayA hai| isakA tAtparya hai ki pratyeka jIva eka bhinna dravya hai isalie use anantaguNA kahA gayA hai| pudgalAstikAya ko to dravya kI dRSTi se jIva se bhI anantaguNA pratipAdita kiyA gayA hai| isakA kAraNa paramANu ko bhI dravya ke rUpa meM samajhanA hai| uparyukta vivecana se yaha phalita hotA hai ki jAtyapekSayA to dravya chaha hI haiM, kintu vyaktyapekSayA dravya ananta haiN| pratyeka vastu apane Apa meM eka dravya hai| jo bhI svatantra astitvavAn vastu hai vaha dravya hai| isIlie dravyApekSayA jIva bhI ananta haiM aura pudgala bhI ananta / kAla ko to pudgala kI apekSA bhI anantaguNA svIkAra kiyA gayA hai| tAtparya yaha hai ki astikAya evaM dravya kA svarUpa pRthak hai| astikAya to dravya hai, kintu jo dravya hai vaha astikAya ho yaha Avazyaka nhiiN| dharmAstikAya Adi amUrta dravya AkAza meM eka sAtha rahate hue bhI eka-dUsare ko bAdhita yA pratihata nahIM krte| ve kisI na kisI rUpa meM eka-dUsare ke sahakArI banate haiN| yathA-dharmAstikAya se jIvoM meM Agamana, gamana, bhASA, unmeSa, manoyoga, vacanayoga aura kAyayoga pravRtta hote haiN| adharmAstikAya se jIvoM meM sthita honA, baiThanA, mana kI ekAgratA Adi kArya hote haiN| AkAzAstikAya jIva evaM ajIva dravya kA bhAjana yA Azraya hai| eka yA do paramANuoM se vyApta AkAza pradeza meM sau paramANu bhI samA sakate haiM tathA sau paramANuoM se vyApta AkAza pradeza meM sau karor3a paramANu bhI samA sakate haiN| jIvAstikAya se jIvoM meM matijJAna, zrutajJAna, avadhijJAna, manaHparyAyajJAna, kevalajJAna, mati ajJAna, zruta ajJAna, vibhaMgajJAna, cakSudarzana, acakSudarzana, avadhidarzana, kevaladarzana kI ananta paryAyoM ke upayoga kI prApti hotI hai| pudgalAstikAya se jIvoM ko audArika, vaikriya, AhAraka, taijasa va kArmaNa zarIra, zrotrendriya Adi indriyA~, manoyoga, vacanayoga, kAyayoga aura zvAsocchvAsa ko grahaNa karane kI pravRtti hotI hai | " bhagavatIsUtra ke bIsaveM zataka meM dharmAstikAya Adi ke aneka abhivacana (paryAyavAcI zabda) die gae haiM, jinase inakA viziSTa svarUpa prakAza meM AtA hai| udAharaNArtha dharmAstikAya ke abhivacana haiM- dharma yA dharmAstikAya, prANAtipAta-viramaNa yAvat parigraha - viramaNa, krodha - viveka yAvat mithyA darzanazalya-viveka, IryA samiti yAvat uccAra - prasravaNa khela - jalla-siMghANa pariSThApanikA samiti, manogupti yAvat kAyagupti / dharmAstikAya ke ye abhivacana

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8 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 use dharma ke nikaTa le Ate haiN| isI prakAra adharmAstikAya ke adharma, prANAtipAta aviramaNa yAvat parigraha-aviramaNa, krodha-aviveka yAvat mithyAdarzanazalya-aviveka Adi abhivacana adharmAstikAya ko adharma yA pApa ke nikaTa le Ate haiN| AkAzAstikAya ke gagana, nabha, sama, viSama Adi aneka abhivacana haiN| jIvAstikAya ke abhivacanoM meM jIva, prANa, bhUta, satva, cetA, AtmA Adi ke sAtha pudgala ko bhI liyA gayA hai, jo yaha siddha karatA hai ki pudgala zabda kA prayoga prAcIna kAla meM jIva ke lie bhI hotA rahA hai| pudgalAstikAya ke aneka abhivacana haiM, yathA-pudgala, paramANu-pudgala, dvipradezI yAvat saMkhyAta pradezI, asaMkhyAta pradezI, ananta pradezI aadi|" kAla kI dravyatA paMcAstikAya ke atirikta kAla ko dravya mAnane ke saMbaMdha meM jainAcAryoM meM matabheda rahA hai| isa matabheda kA ullekha tattvArthasUtrakAra umAsvAti ne 'kAlazcetyeke' sUtra ke dvArA kiyA hai| Agama meM bhI donoM prakAra kI mAnyatA ke bIja upalabdha hote haiN| udAharaNArtha bhagavAna mahAvIra se prazna kiyA gayA - kimidaM bhaMte! kAle tti pavuccati? bhagavan! kAla kise kahA gayA hai? bhagavAn ne uttara diyA - jIvA ceva ajIvA ceva tti| arthAt kAla ko jIva aura ajIva kahA gayA hai| isakA tAtparya hai ki kAla jIva aura ajIva kA paryAya hI hai, bhinna dravya nhiiN| yaha kathana eka apekSA se samIcIna hai| 'lokaprakAza' nAmaka grantha meM upAdhyAya vinayavijaya ne isa AgamavAkya ke AdhAra para tarka upasthita kiyA hai ki vartanA Adi paryAyoM ko yadi dravya mAnA gayA to anavasthA doSa A jaayegaa| paryAyarUpa kAla pRthak dravya nahIM bana sakatA hai| Agama meM kyoMki 'addhAsamaya' ke rUpa meM kAla dravya kA vivecana prApta hotA hai, ataH lokaprakAza meM etadartha tarka upasthApita karate hue kahA hai - 1.loka meM nAnAvidha Rtubheda prApta hotA hai, usake pIche koI kAraNa honA cAhie aura vaha kAla hai| 2.Amra Adi vRkSa anya samasta kAraNoM ke upasthita hone para bhI phala se vaMcita rahate haiN| ve nAnAzakti se samanvita kAladravya kI apekSA rakhate haiN|20| 3 vartamAna, atIta evaM bhaviSya kA nAmakaraNa bhI kAla dravya ke binA saMbhava nahIM ho sakegA tathA kAla ke binA padArthoM ko pRthak-pRthak nahIM jAnA jA skegaa|

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arddhamAgadhI Agama - sAhitya meM astikAya :9 4. kSipra, cira, yugapad, mAsa, varSa, yuga Adi zabda bhI kAla kI siddhi karate haiN| 22 5. kAla ko SaSTha dravya ke rUpa meM Agama meM bhI nirUpita kiyA gayA hai, yathA-kai NaM bhaMte! davvA ? goyamA ! cha davvA paNNattA, taMjahA dhammatthikAe, adhammatthikAe, AgAsatthikAe, puggalatthikAe, jIvatthikAe, addhAsamae y|23 isa prakAra Agama aura yuktiyoM se kAla pRthak dravya ke rUpa meM siddha hai / vartanA, pariNAma, kriyA, paratva aura aparatva kAla ke upakAra haiN| dravya kA honA hI vartanA, usakA vibhinna paryAyoM meM pariNamana pariNAma, dezAntara prApti Adi kriyA, jyeSTha honA paratva tathA kaniSTha honA aparatva hai| kAla ko paramArtha aura vyavahAra kAla ke rUpa meM do prakAra kA pratipAdita kiyA jAtA hai| jaina pratipAdana kA vaiziSTya paMcAstikAyAtmaka yA SaDdravyAtmaka jagat kA pratipAdana jaina Agama-vAGmaya kA mahattvapUrNa pratipAdana hai| jIva evaM pudgala athavA jar3a evaM cetana kA anubhava to hameM hotA hI hai, kintu inameM gati evaM sthiti bhI dekhI jAtI hai| gati evaM sthiti meM sahAyaka udAsIna nimitta ke rUpa meM kramazaH dharmAstikAya evaM adharmAstikAya kI svIkRti aura usakA jIva evaM pudgala ke kAraNa lokavyApitva svIkAra karanA saMgata hI pratIta hotA hai / ina sabake Azraya hetu AkAzAstikAya kA pratipAdana aparihArya thA / AkAza ko loka taka sImita na mAnakara use aloka meM bhI svIkAra kiyA gayA hai, kyoMki loka ke bAhara rikta sthAna AkAzasvarUpa hI ho sakatA hai| paMcAstikAya ke sAtha paryAya pariNamana ke hetu rUpa meM kAla ko mAnyatA denA bhI jaina - paramparA ko Avazyaka pratIta huaa| isalie SaDddravyoM kI mAnyatA sAkAra ho gii| yahA~ para yaha ullekhanIya hai ki dharmAstikAya evaM adharmAstikAya jaina darzana kA apanA vaiziSTya hai| inakA anya kisI bhAratIya darzana meM nirUpaNa nahIM huA hai| yadyapi sAMkhyadarzana meM mAnya prakRti ke rajoguNa se dharmadravya kA tathA tamoguNa se aMdharmadravya kA sAmya pratIta hotA hai, kintu jaina darzana meM dharmAstikAya evaM adharmAstikAya svatantra dravya haiM, jabaki sAMkhya meM ye prakRti ke svarUpa haiN| dUsarI bAta yaha hai ki dharma evaM adharma dravya lokavyApI haiM aura tIsarI bAta yaha hai ki satvaguNa, rajoguNa evaM tamoguNa milakara kArya karate haiM, jabaki jainadarzana meM ye donoM svataMtrarUpeNa kArya meM sahAyaka banate haiN|

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10 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 AkAza ko dravya rUpa meM prAyaH sabhI darzanoM ne svIkAra kiyA hai, kintu AkAza ke lokAkAza aura alokAkAza bheda jainetara darzanoM meM prApta nahIM hote| nyAya, vaizeSika, sAMkhya, vedAnta Adi darzanoM meM 'zabda' ko AkAza dravya kA guNa mAnA gayA hai 'zabdaguNakamAkAzam', jabaki jainadarzana meM AkAza kA guNa avagAhana karanA mAnA gayA hai| zabda ko to pudgala dravya meM sammilita kiyA gayA hai| vaizeSika darzana meM pRthvI, ap, tejas, vAyu, AkAza, kAla, dizA, AtmA aura mana ko dravya mAnA jAtA hai| inameM se AkAza, kAla evaM AtmA ko to pRthak dravya ke rUpa meM jaina dArzanikoM ne bhI aMgIkAra kiyA hai, kintu pRthvI, ap, tejas evaM vAyu kI pRthak dravyatA mAnane kA jainadarzanAnusAra koI aucitya nahIM hai, kyoMki ve sajIva hone para jIva dravya meM aura nirjIva hone para pudgala dravya meM samAhita ho jAte haiN| dizA koI pRthak dravya nahIM hai vaha to 'AkAza' kI hI paryAya hai| mana ko jaina dArzanikoM ne pudgala meM sammilita kiyA hai| AgamoM meM pudgalAstikAya evaM jIvAstikAya kA vistAra se nirUpaNa milatA hai| pudgala dravya meM 'paramANu' kA vivecana mahattvapUrNa hai| paramANu pudgala kI sabase choTI svataMtra ikAI hai| paramANu kA jaisA varNana AgamoM meM upalabdha hotA hai vaha Azcaryajanaka hai| eka paramANu dUsare paramANu se AkAra meM tulya hokara bhI varNa, gaMdha, rasa evaM sparza meM bhinna hotA hai| koI kAlA, koI nIlA Adi varNa kA hotA hai| koI ekaguNa kAlA, koI dviguNa kAlA Adi hone se bhI unameM bheda hotA hai| paramANu kI aspRzadgati adbhuta hai| isa gati ke kAraNa paramANu eka samaya meM loka ke eka chora se dUsare chora taka pahu~ca sakatA hai|24 jainadarzana ke granthoM meM Age calakara 'astikAya' ke sthAna para dravya zabda kA hI prayoga ho gayA tathA vastu yA sat kI vyAkhyA 'dravyaparyAyAtmaka' svarUpa se kI jAne lgii| kintu AgamoM meM astikAya evaM dravya ke svarUpa meM kiMcid bheda rahA hai|

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arddhamAgadhI Agama - sAhitya astikAya : 11 sandarbhaH 1. cauvvihe loe viyAhite : davvato loe, khettao loe, kAlao loe, bhAvao loe| - isi bhAsiyAI, adhyayana 31 2. goyamA ! paMca atthikAyA paNNattA, taM jahA - dhammatthikAe, adhammatthikAe, AgAsatthikAya, jIvatthikAya, poggalatthikAe / - vyAkhyAprajJapti 2, 10, 1 3. se kiM taM davvaNAme? davvaNAme chavvihe paNNate, taMjahA - dhammatthikAe, adhammatthikAe, AgAsatthikAe, jIvatthikAe, poggalatthikAe addhAsamae y| anuyogadvArasUtra, 218 4. draSTavya, vyAkhyAprajJapti, zataka 2, uddezaka 10, sUtra 7-8 5. NavaraM paesA aNaMtA bhaNiyavvA / vahI 6. vahI, sUtra 2-6 7. anuyogadvAra sUtra 218 8. vyAkhyAprajJapti, zataka 8, uddezaka 10 sUtra 23-24 9. sthAnAMgasUtra, sthAna 4 uddezaka 3 10. vyAkhyAprajJapti, zataka 25, uddezaka 2 11. prajJApanAsUtra, pada 5, sUtra 500-503 12. vahI, sUtra 504 13. vahI, sUtra 438-439 14. uttarAdhyayanasUtra, 28. 9-12 15. prajJApanAsUtra, pada 3 sUtra 270 16. vyAkhyAprajJapti zataka 13, uddezaka 4, sUtra 24-28 17. vyAkhyAprajJapti zataka 20, uddezaka 2, sUtra 4-8 18. atra dravyAbhedavarti vartanAdivivakSayA / kAlo'pi vartanAdyAtmA jIvAjIvatayoditaH paryAyANAM hi dravyatve'navasthApi prasajyate / paryAyarUpastatkAlaH pRthag dravyaM na saMbhavet / - lokaprakAza, sarga 28, zloka 13 va 15 19. vahI, 28. 47 20. vahI, 28.48 21. vahI, 28.49 22. vahI, 28,53 23. vahI, 28.55 ke pazcAt 24. vyAkhyAprajJapti sUtra. 3, 24.25 ****

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jaina cintana meM dharma kA svarUpa evaM mAhAtmya DaoN. azoka kumAra jaina bhAratIya vAGmaya meM dharma kI anekoM paribhASAe~ milatI haiN| kintu sabhI paribhASAe~ svabhAva se bhinna hote hue bhI eka bAta meM avazya sahamata dikhatI haiM ki dharma kI gaveSaNA mAnava samudAya ke kalyANArtha kI gayI hai| anyAnya dharmoM kI taraha jaina dharma meM bhI dharma ko usake mUla artha meM paribhASita kiyA gayA hai sAtha hI dharma kA jaina darzana meM jo vizeSa pAribhASika artha hai usakA bhI yathAsthAna viniyoga kiyA gayA hai| vidvAn lekhaka ne dharma ko jaina dharma kI vibhinna paribhASAoM ke Aloka meM vyAkhyAyita karane kA saphala prayAsa kiyA hai| -sampAdaka bhAratIya paramparA meM dharma kA mahattvapUrNa sthAna hai| vaidika sAhitya meM dharma zabda aneka arthoM meM vyavahata huA hai| atharvaveda' meM dhArmika kriyA saMskAra se arjita guNa ke artha meM dharma zabda kA prayoga huA hai| aitareya brAhmaNa meM sakala dhArmika kartavyoM ke artha meM prayukta huA hai| chAndogyopaniSad meM dharma kI tIna zAkhAe~ mAnI haiM- yajJa adhyayana dAna, tapasyA aura brhmcaaritv| yahA~ dharma zabda AzramoM ke vilakSaNa karttavya kI ora saMketa karatA hai| taMtravArtika ke anusAra dharmazAstroM kA kArya hai varNoM aura AzramoM ke dharma kI zikSA denaa| manusmRti ke vyAkhyAtA meghAtithi ke anusAra smRtikAroM ne dharma ke pA~ca svarUpa mAne haiM1. varNa dharma 2. Azrama dharma 3. varNAzrama dharma 4. naimittika dharma tathA prAyazcita tathA 5. guNadharma arthAt abhiSikta rAjA ke krttvy| DaoN. kANe ne apane dharmazAstra ke itihAsa meM dharma zabda kA yahI artha liyA hai| pUrvamImAMsA sUtra meM jaimini ne dharma ko veda vihita preraka lakSaNoM ke artha meM svIkAra kiyA hai arthAt vedoM meM nirdiSTa anuzAsanoM ke anusAra calanA hI dharma hai| vaizeSika sUtrakAra ne use hI dharma kahA hai jisase abhyudaya aura niHzreyasa kI prApti ho| mahAbhArata ke anuzAsana parva meM ahiMsA ko paramadharma kahA hai aura vanaparva meM AnaMzasya ko parama dharma kahA hai| manusmRti meM AcAra ko parama dharma kahA hai| isI taraha bauddha sAhitya meM dharma zabda aneka arthoM meM prayukta huA hai| kahIM-kahIM ise bhagavAn buddha kI sampUrNa zikSA kA dyotaka mAnA hai|

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jaina cintana meM dharma kA svarUpa evaM mAhAtmya : 13 jaina paramparA meM dharma zabda aneka arthoM meM vyavahRta huA hai| dharma kA prAcInatama lakSaNa AcArya kundakunda ke pravacanasAra meM milatA hai cAritaM khalu dhammo, dhammo jo so samo tti nniddittttho| mohakkhohavihINo pariNAmo appaNo hu smo|| cAritra hI dharma hai| yaha manusmRti ke 'AcAraH paramo dharmaH' se milatA huA hai| kintu manusmRti ke AcAra rUpa parama dharma meM aura AcArya kundakunda ke cAritra meM bahuta antara hai| AcAra kevala kriyAkANDarUpa haiM kintu cAritra usakI nivRtti se pratiphalita Antarika pravRtti rUpa hai| dharma zabda 'dhR' dhAtu se banA hai| isakA artha hai dhAraNa karanA dhAratIti dhrmH| dharma zabda kI vyutpattiparaka isa vyAkhyA ke anusAra dharma vaha karttavya hai jo prANImAtra ke aihika aura pAralaukika jIvana para niyaMtraNa sthApita kara sabako supatha para le calane meM sahAyaka hotA hai| AcArya samantabhadra ke anusAra - 'saMsAra du:khaHsatvAn yo dharatyuttame sukhe'0' arthAt jo uttamasukha meM dharatA hai vaha dharma hai| jaise kisI vastu ko eka sthAna se uThAkara dUsare sthAna para dhrnaa| usI taraha jo jIvoM ko saMsAra ke duHkhoM se chur3Akara uttama sukha meM dharatA hai vaha dharma hai| isameM dhAraNavAlI bAta bhI A jAtI hai| jaba koI dharma ko dhAraNa karegA tabhI to vaha use saMsAra ke du:khoM se chur3Akara uttama sukha meM dharegA kaise? kyoMki uttama sukha ko prApta karane ke lie saMsAra ke duHkhoM se chuTakArA Avazyaka hai aura saMsAra ke du:khoM se chUTane ke lie una duHkhoM ke kAraNoM se chUTanA Avazyaka hai| ataH jo saMsAra ke duHkhoM ke kAraNoM ko miTAne meM samartha hai vahI dharma hai| ajJAna tathA tRSNA ke kAraNa yaha jIva anAdi se cAra gati rUpa saMsAra meM bhramaNa karatA AyA hai| jaba taka vaha Atmahita ko nahIM pahacAnegA, taba taka samyagdarzana kA lAbha nahIM karegA tathA bhramaNa kA cakra pravAhamAna rhegaa| buddhimAna mAnava ko apane AtmA ke Upara karuNAbhAva lAkara usako janma, jarA, maraNAdi duHkhoM se bacAne ke lie dharma kI zaraNa lenA caahie| AcArya yogIndudeva ke anusAra Au galai Navi maNu gala Navi AsA hu glei| mohu phurai Navi appa hiu ima saMsAra bhamei // 1 arthAt Ayu galatI jAtI hai parantu mana nahIM galatA hai aura na AzA tRSNA hI galatI hai| mohabhAva phailatA rahatA hai kintu apane AtmA kA hita karane kA bhAva

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14 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 nahIM hotA hai| isa taraha yaha jIva saMsAra meM bhramaNa kiyA karatA hai| aNNA te bhayavaMta buha je parabhAva cyNti| loyAloya-payAsayarU appA vimala munnNti||12 arthAt jo parabhAvoM kA tyAga karate haiM aura lokAloka prakAzaka nirmala apane AtmA kA anubhava karate haiM ve bhagavAna jJAnI mahAtmA dhanya hai| sukhitasya duHkhitasya ca saMsAre dharma evaM tava kaaryH| sukhitasya tadAbhivRddhayai duHkhbhujstdupdhaataayi||3 arthAt he jIva! sukha duHkha donoM avasthA meM terA eka mAtra dharma hI zaraNa hai| ataH tU eka dharma kA hI sevana kr| vaha dharma tere lie sukha kI vRddhi kA kAraNa evaM duHkha nAza kA kAraNa hogaa| dharmaH sukhasya heturheturna virodhakaH svkaarysy| tasmAt sukhabhargAdhayA mAbhUtdharmasya vimukhastvam // 4 arthAt dharma sukha kA kAraNa hai aura kAraNa apane kArya kA virodhI nahIM hotA hai ataH tU sukhanAza ke bhaya se dharma se vimukha mata ho| dharmAdavAptavibhavo dharma pratipAlya bhogmnubhvtu| bIjAdavAptadhAnyaH kRSIbalastasya biijmiv||15 arthAt jisa prakAra kisAna bIja se utpanna dhAnya (gehU~ tathA cAvala) Adi ko prApta karatA hai| usI prakAra he bhavya! tUne jo sukha sampatti prApta kI hai vaha saba dharma kA hI phala hai ataH tU bhI ukta sukha kA bIjabhUta usa dharma kA saMrakSaNa karake hI usakA upabhoga kr| saMkalpyaM kalpavRkSasya cintyaM ciNtaamnnerpi| asaMkalpyamasaMcintyaM phalaM dhrmaadvaaptye||6 arthAt loka meM kalpavRkSa prArthanA ke anusAra abhISTa phala detA hai| ciMtAmaNi mana kI kalpanA ke anurUpa phala detA hai kintu dharma eka aisA apUrva padArtha hai jisake lie na kabhI yAcanA na kabhI mana meM kalpanA karanI par3atI hai| sAmrAjyaM kathamapyavApya sucirAtsaMsArasAraM punaH tattyaktvaiva yadi kSitIzvaravarAH prAptAH zriyaM shaashvtiim| tvaM prAgeva parigrahAn parihara tyAjyAn gRhItvApi te| mA bhUbhautika modaka vyatikaraM saMpAdya hasyAspadam // 7 arthAt jaba tIrthakara cakravartI bhI saba aizvarya ko tyAga karake hI mukti strI ko varaNa karate haiM taba sAmAnya manuSya kA to kahanA hI kyA? ataH mumukSujana kIcar3a meM paira dhone kI apekSA kIcar3a meM phaMse mAtra dharma kI zaraNa leM tabhI

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jaina cintana meM dharma kA svarUpa evaM mAhAtmya : 15 sukha milegaa| parigraha meM kabhI na sukha milA hai na milegaa| ataH parigraha kA pUrNarUpa se tyAga karanA hI sukhakArI hai, anyathA duHkha hI duHkha hai| jisa prakAra tarAjU ke eka palar3e ko sonA, cAMdI ratna Adi se bhara deM aura eka palar3e ko khAlI rakheM, donoM palar3e uThAne para khAlI palar3A Upara jaayegaa| usI prakAra nispRhI saMta Upara hI jaayeNge| kyoMki koI ghora tapa karate haiN| khUba upavAsa bhI kara rahe haiM phira bhI yadi ve parigraha rakhate haiM to unheM sacce muni nahIM kaha skte| dharmo jIvadayA gRhasthazaminobha'dA dvidhA ca tryN| ratnAnAM paramaM tathA drshaavdhotkRssttkssmaadisttH|| mohodbhUtavikalpajAlarahitA vaagnggsNgojjhitaa| zuddhAnandamayAtmanaH pariNatirdharmAkhyayA giiyte||8 arthAt prANiyoM ke Upara dayAbhAva rakhanA, yaha dharma kA svarUpa hai| vaha dharma gRhastha (zrAvaka) aura muni ke bheda se do prakAra kA hai| vahI dharma samyagdarzana, samyagjJAna eka samyakcAritra rUpa utkRSTa ratnatraya ke bheda se tIna prakAra kA tathA uttama kSamA Adi ke bheda se dasa prakAra kA bhI hai| parantu nizcaya se to moha ke nimitta se utpanna hone vAle mAnasika vikalpasamUha se tathA vacana evaM zarIra ke saMsarga se rahita jo zuddha AnandarUpa AtmA kI pariNati hotI hai use hI 'dharma' isa nAma se kahA jAtA hai| prANiyoM ke Upara dayA karanA, ratnatraya kA dhAraNa karanA tathA uttama kSamAdi rUpa dasa dharmoM kA pAlana karanA yaha saba vyavahAra dharma kA svarUpa hai| nizcaya dharma to zuddha Anandamaya AtmA kI pariNati ko kahA gayA hai| zAnte karmaNyucitasakalakSetra kAlAdihetau labdhvA svAsthyaM kathamapi lsdyogmudraavishessm| AtmA dharmoM yadamamasukhasphItasaMsAragartA dRddhRtya sukhamayapade dhaarytyaatmnaiv||'' arthAt karma ke upazAnta hone ke sAtha yogya samasta kSetra-kAlAdirUpa sAmagrI ke prApta ho jAne para kevala dhyAnamudrA se saMyukta svAsthya (AtmarUpasthatA) ko jisa kisI prakAra se prApta karake cUMki yaha AtmA duHkhoM se paripUrNa saMsArarUpI gaDDhe se apane ko nikAlakara apane Apa hI sukham pada arthAt mokSa meM dhAraNa karAtA hai ataeva vaha AtmA hI dharma kahA jAtA hai|

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16 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 'iSTasthAne dharati iti dharmaH' isa nirukti ke anusAra jo jIva ko saMsAra duHkha se nikalakara abhISTa pada meM prApta karAtA hai, use dharma kahA jAtA hai| karmo ke upazAnta hone se prApta huI dravya, kSetra, kAla bhAvarUpa sAmagrI ke dvArA anantacatuSTayarUpa svAsthya kA lAbha hotA hai| isa avasthA meM ekamAtra dhyAnamudrA hI zeSa rahatI hai, zeSa saba vikalpa chUTa jAte haiN| aba yaha AtmA apane Apako apane dvArA hI saMsArarUpa garta se nikAlakara mokSa meM pahu~cA detA hai| isalie uparyukta nirukti ke anusAra vAstava meM AtmA kA nAma hI dharma hai, use chor3akara anya koI dharma nahIM ho sktaa| uppaNNodayabhogI, viogabuddhIe tasya so nnicc| kaMkhAmaNAgayassa ya, udayassa Na kuvvae NANI arthAt jJAnI jIva ke vartamAnakAlIna udaya kA bhoga nirantara viyogabuddhi se upalakSita rahatA hai arthAt vartamAna bhoga ko nazvara samajhakara vaha usameM parigrahabuddhi nahIM karatA aura anAgata bhaviSyatkAlIna bhoga kI vaha AkAMkSA nahIM krtaa| bhoga tIna prakAra kA hai- 1. atIta, 2. vartamAna aura 3. anaagt| unameM jo atIta ho cukA hai usameM parigraha buddhi honA zakya nahIM hai| vartamAna bhoga ko jJAnI jIva viyukta ho jAne vAlA mAnatA hai isalie usameM parigraha bhAva dhAraNa nahIM karatA tathA anAgatabhoga meM AkAMkSArahita hotA hai isalie tatsambandhI parigraha bhI usake saMbhava nahIM hai| isa prakAra svasaMvedana jJAnI jIva niSparigrahI hai yaha bAta siddha hotI hai| jo vedadi vedijjadi, samae-samae viNassade uhyN| taM jANago du NANI, ubhayaM pi Na kaMkhai kyaavi| arthAt jo vedana karatA hai aura jisakA vedana kiyA jAtA hai ve donoM bhAva samaya samaya meM naSTa hote rahate haiM arthAt vedya-vedaka bhAva krama se hote haiM, ataH eka samaya meM adhika dera taka avasthita nahIM rhte| jJAnI jIva una donoM bhAvoM ko jAnane vAlA hai, vaha unakI kabhI bhI AkAMkSA nahIM karatA hai| baMdhuvabhogaNimitte, ajjhavasANodaesu, nnaanniss| saMsAradehavisaesu, Neva uppajjade rAgo22 arthAt baMdha aura upabhoga ke nimittabhUta, saMsAra aura zarIra viSayaka adhyavasAna ke jo udaya haiM usameM jJAnI jIva ke rAga utpanna nahIM hotA hai|

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jaina cintana meM dharma kA svarUpa evaM mAhAtmya NANI rAgappajaho, satvadavvesu kammamajjhagado / lipadi rajaNa, kaddamamajjhe jahA kaNayaM // aNNANI puNa ratto, savvadavvesu kammamajjhagado / lippadi kammaraeNa du, kaddamamajjhe jahA lohaM // 23 arthAt jJAnI saba dravyoM meM rAga chor3ane vAlA hai, isalie karma ke madhyagata hone para bhI karmarUpI raja se usa prakAra lipta nahIM hotA jisa prakAra ki kIcar3a ke bIca meM par3A huA sonA parantu ajJAnI saba dravyoM meM rAgI hai, ataH karmoM madhyagata hotA huA karmarUpI raja se usa prakAra lipA hotA hai jisa prakAra ki kIcar3a ke bIca meM par3atA huA lohA / bhuMjaMtassavi vivihe, saccittA cittamissie davve / saMkhassa sedabhAvo, Navi sakkadi kiNNgo kAUM // taha NANisya vi vihe, saccitAcittamissie davve / bhuMjaMtassavi NANaM, Na sakkamaNNANadaM Nedu / jaiyA sa eva saMkho, seda sahAvaM tayaM pajahidUNa | gacchejja kiNhabhAvaM, tajhyA sukkattaNaM pajahe // taha vANI vihu jar3ayA, NANa sahAvaM tayaM pajahiUNa / aNNANeNa pariNado, taiyA aNNANadaM gacche | 24 : 17 arthAt jisa prakAra yadyapi zaMkha vividha prakAra ke sacitta, acitta aura mizra dravyoM kA bhakSaNa karatA hai to bhI usakA zvetapanA kAlA nahIM kiyA jA sktaa| usI prakAra yadyapi jJAnI vividha prakAra ke sacitta, acitta aura mizra dravyoM kA upayoga karatA hai to bhI usakA jJAna ajJAnatA ko prApta nahIM karAyA jA sakatA aura jisa samaya vahI zaMkha usa zveta svabhAva ko chor3akara kRSNa bhAva ko prApta ho jAtA hai usa samaya vaha jisa zvetapane ko chor3a detA hai usI prakAra vaha jJAnI jisa samaya usa jJAna svabhAva ko chor3akara ajJAna svabhAva se pariNata hotA hai usa samaya ajJAna bhAva ko prApta ho jAtA hai| bhAva yaha hai ki jJAnI ke parakRta baMdha nahIM hai, vaha Apa hI jaba ajJAnarUpa pariNamana karatA hai taba svayaM nija ke aparAdha se baMdhadazA ko prApta hotA hai| mokkhapa appANaM, Thavehi taM ceva jhAhi taM ceva / tattheva vihara NiccaM, mA viharasu aNNadatvve || 25

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18 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 arthAta he bhavya! tu mokSamArga meM AtmA ko lagA, usI kA dhyAna kara, usI kA ciMtana kara, usI meM nirantara vihAra kr| anya dravyoM meM vihAra mata kr| isa prakara hama sabako dharma kA svarUpa evaM mahattva samajhakara apane jIvana meM dhAraNa karanA caahie| sandarbhaH 1. atharvaveda, 9.9.17 2. chAndogyopaniSada, 2/23 3. manusmRti, 2/7 4. pUrvamImAMsA sUtra, 1, 1, 2 5. vaizeSika sUtra, 1/1/2 6. mahAbhArata (anuzAsana parva)115-1 7. mahAbhArata (vanaparva) 373.76 8. manusmRti 1.108 9. pravacanasAra, gAthA sAnAdhikAra 7 10. ratnakaraNDa zrAvakAcAra 1/2 11. yogasAra, 49 12. vahI, 64 13. vahI, 18 14. vahI, 20 15. vahI, 21 16. vahI, 22 17. vahI, 40 18. padmanandi paMcAvizaMtikA, 1/7 19. vahI, 1/133 20. samayasAra, gAthA 215 21. vahI, 216 22. vahI, 217 23. vahI, 218, 219 24. vahI 220, 221, 222, 223 25. vahI, 412

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza DaoN. rajanIza zukla prAkRta kathA sAhitya jaina sAhitya kA eka vizAla evaM atyanta mahattvapUrNa bhAga hai| darzana kI gUr3ha se gUr3ha samasyAoM ke samAdhAna ke lie tathA apane vicAroM evaM anubhUtiyoM ko janamAnasa taka pahu~cAne ke lie tIrthakaroM, gaNadharoM tathA jainAcAryoM ne kathAoM ko sazakta mAdhyama mAnA / kathA sAhitya meM mukhya rUpa se nIti kathA evaM loka kathA ke antargata sabhI prakAra kI kathAoM kA samAveza ho jAtA hai| ye kathAe~ tatkAlIna samAja evaM saMskRti kA AinA haiM jinameM pratibimbita saMyama, ahiMsA, sadAcAra, sahiSNutA, kSamA, vinaya Adi ke saMdezoM ko yadi unake sahI arthoM meM anupAlita kiyA jAya to ye vaizvika saMdeza siddha ho sakatI haiN| prastuta lekha meM lekhaka ne prAkRta sAhitya meM nihita vaizvika saMdezoM ko bar3I sUkSmatA se nidarzita karane kA prayAsa kiyA hai| -sampAdaka mAnava jIvana ke manoraMjana evaM jJAnavardhana ke lie kathA sAhitya sarvottama sarasa va sarala sAdhana hai| sAhitya meM kathAnaka kI vidhA atyanta purAtana hai / sambhavataH mAnava sabhyatA ke vikAsa ke sAtha-sAtha hI yaha vidhA bhI vikasita hotI calI gyii| kathA sAhitya kA prAcInatama rUpa lokakathAoM meM prApta hotA hai| ina lokakathAoM meM kutUhala evaM jijJAsA kA bhAva isa prakAra vidyamAna hotA hai ki zrotA cAhe jJAnI ho yA ajJAnI, bAla ho yA vRddha, vaha unheM sunatA calA jAtA hai| prAkRta kathA sAhitya kA udgama sthala prAkRta Agama- sAhitya mAnA jA sakatA hai| prAkRta Agama sAhitya meM dhArmika AcAra, AdhyAtmika tattva - cintana tathA nIti evaM karttavya kA praNayana kathAoM ke mAdhyama se hI kiyA gayA hai| darzana kI gUr3ha se gUr3ha samasyAoM ko sulajhAne tathA apane vicAroM va anubhUtiyoM ko saralatama rUpa se janasAmAnya taka pahu~cAne ke lie tIrthakaroM, gaNadharoM evaM anya jainAcAryoM dvArA kathAoM kA hI Alambana liyA gayA hai / jJAtAdharmakathA, upAsakadazAMga, vipAkasUtra, uttarAdhyayana Adi grantha AgamakAlIna prAkRta kathA graMthoM ke mahattvapUrNa udAharaNa haiM /

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20 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 prAkRta kathAoM kI sAmagrI bhI prAyaH jana-jIvana para AdhArita hai, ataH inameM lokatattva pracura parimANa meM upasthita haiN| jahA~ kahIM bhI vidvAnoM ko lokakathA dikhAI dI, unhoMne use apanAkara sAhityika rUpa pradAna kara diyA aura isI zailI ne prAkRta kathA sAhitya ke vikAsa ko eka naI dizA pradAna kii| paizAcI prAkRta meM likhita guNADhya kI 'bRhatkathA' loka kathAoM kA saMgraha grantha mAnA gayA hai| yadyapi yaha kathA graMtha Aja upalabdha nahIM hai kintu isake AdhAra para paravartIkAla meM aneka prAkRta kathAe~ likhI gaI haiN| kath (vAkyaprabandhe)' dhAtu se aD. evaM TAp hokara 'kathA' zabda banatA hai| kathyate iti kathA, jo kahI jAtI hai vaha kathA hai| bhAmaha ke anusAra saMskRta, prAkRta evaM apabhraMza kI usa racanA ko kathA kahate haiM jisameM na to vaktra aparavaktra chanda hoM aura na ucchvaas| isameM kisI anya vyakti ke dvArA nAyaka ke caritra kA varNana hotA hai| AcAryoM ne kathA ko kavi-kalpita evaM AkhyAyikA ko aitihAsika-vRtta pradhAna kahA hai| AkhyAyikA' kI paribhASA sAhityadarpaNakAra ne isa prakAra likhA hai ki AkhyAyikA kathAvatsyAkavevaMzAdikIrtanam, asyAmanyakavInAM ca vRttaM gadyaM kvacit kvacit kathAMzAnAM vyavaccheda AzvAsa iti vdhyte| AryAvaktrApavaktrANAM chandasAM yena kencit| __ anyApadezenAzvAsamukhe bhaavyrthsuucnm| amara-kozakAra' ne 'AkhyAyikopalabdhArthaprabandhakalpanA kathA' kahA hai| kavirAja vizvanAtha ne 'kathA' ko isa prakAra pAribhASita kiyA hai __kathAyAM sarasaM vastu gadyaireva vinirmitam / kvacidatra bhavedAryA kvacidvavaktrApavaktrake // jaina vAD.maya meM kathA ke svarUpa para vistRta prakAza DAlA gayA hai| nyAyadIpikA ke anusAra aneka pravaktAoM ke vicAra kA jo viSaya yA padArtha hai, unake vAkya-sandarbho kA nAma kathA hai / "nAnA pravaktRtve sati tadvicAravastuviSayA vaakysNpdlbdhikthaa|" bhAratIya kathA sAhitya ke garbha meM do uddezya nihita rahate haiM(1) upadeza tathA (2) mnorNjn| isI AdhAra para prApta kathA sAhitya ko do bhAgoM meM vibhAjita kiyA jA sakatA hai

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza : 21 (1) nIti kathA ( Didactic Tale ) (2) loka kathA ( Popular Tale ) / (1) nIti kathA - nArAyaNa paNDita ne nIti kathAoM kA prayojana batAte huye kahA hai ki nIti kathAoM meM bAlakoM ko kathAoM ke mAdhyama se nIti kI zikSA dI jAtI hai- 'kathAcchalena bAlAnAM nItistadiha kathyate / isase spaSTa hai ki nIti kathA granthoM meM nIti evaM dharma ke viSayoM kA pratipAdana rahatA hai| inameM nIti aura dharma zAstroM meM varNita vyAvahArika jIvana meM saphalatA prApti ke sAdhanoM - apane dharma kA pAlana, mAna-maryAdA kA ullaMghana na karanA, Apatti - vipatti meM dhairya na chor3akara sAhasa se kArya karanA, mitra kI rakSA karanA Adi kA sarala evaM zIghrAnukaraNIya citraNa hotA hai| nIti kathAoM ke pAtra manuSya jAti ke na hokara tiryak jAti ke pazu-pakSI Adi hote haiN| ye pazu-pakSI hI mAnavavat apanA sabhI kArya vyApAra karate haiN| inameM mitratA - zatrutA, rAga-dveSa, sandhi - vigraha Adi manuSya ke samAna hI dekhe jAte haiN| inheM apane hita-ahita, mAna-apamAna kA pUrNa dhyAna rahatA hai| ina nIti granthoM kI varNya kathA gadyAtmaka hotI hai tathA jahA~ kahIM nIti athavA upadeza denA hotA hai vahA~ para padyoM kA prayoga hotA hai| ye padya prAya: pUrvavarttI nItigranthoM se uddhRta kiye jAte haiN| ina nIti vacanoM se pUrvakathana kI puSTi kI jAtI hai| ( 2 ) loka kathA - loka kathAyeM bhI nItikathAoM ke adhikAMza lakSaNoM se hI yukta hotI haiM, donoM meM jo vaibhinya hai, vaha nimnalikhita rUpa meM draSTavya hai(i) nIti kathAyeM mukhyataH upadezAtmaka hotI haiM jabaki loka kathAyeM mnorNjnaatmk| nIti kathAoM kI yojanA meM kavi kA pradhAna lakSya manuSya mAtra ko naitika upadeza evaM zikSA dene kA hotA hai, jisase ve apane vyAvahArika jIvana meM sadA saphala raheM, kahIM bhI ve nirAzA athavA apamAna kA anubhava na kareM, parantu lokakathAoM ke citraNa meM kavi kA dhyAna unheM adhika AkarSaka evaM sarasa banAne kA rahatA hai| (ii) nIti kathAoM ke pAtra tiryak jAti meM pazu-pakSI - zera, bandara, cUhA, totA, mainA, kauA Adi hote haiM, parantu lokakathAoM ke pAtra adhikatara manuSya jAti ke hI hote haiM, kabhI-kabhI ekAgra sthala para pAtra rUpa meM pazu-pakSI dRSTigocara ho jAtA hai|

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22 : zramaNa, varSa 63, aMka 3 / julAI - sitambara 2012 prAkRta vAGmaya meM kathA - sAhitya kA udaya IsA kI lagabhaga cauthI zatAbdI se prArambha hokara 16vIM - 17vIM zatAbdI taka calatA hai| isameM kathA, upakathA, antarkathA, AkhyAna, dRSTAMta, vRttAMta aura carita Adi kathA ke aneka rUpa dikhAI dete haiN| inameM vAk-kauzala, praznottara, uttara- pratyuttara, prahelikA, samasyApUrti, subhASita, sUkti, kahAvata, gIta, pragIta, carcarI, gAthA, chaMda Adi kA yatheSTa upayoga kiyA gayA hai| ardhamAgadhI prAkRta sAhitya' meM vipula kathA - sAhitya kI saMracanA kI gaI hai, jisameM AcAra-mImAMsA, dharma - nirUpaNa Adi kI pradhAnatA hai| gUr3ha se gUr3ha vicAroM evaM gahana anubhUtiyoM ko saralatama rUpa meM jana-mAnasa taka pahuMcAne ke lie tIrthakara, gaNadhara evaM anya AcAryoM ne kathAoM kA AdhAra liyA hai| prAkRta sAhitya meM kathA kI aneka vidhAe~ upalabdha hotI haiM : jaise vArttA, AkhyAna, kathAnaka, AkhyAyikA, dRSTAnta, upAkhyAna aadi| jainAcAryoM ne kathA ke aneka bhedoM kI carcA kI hai| jo anyatra anupalabdha hai| hemacandrAcArya ke kAvyAnuzAsana aura udyotanasUri kI kuvalayamAlA kathA" meM prAkRta kathA rUpoM kI vistRta carcA huI hai| jaina kathA - sAhitya ke bIja arddhamAgadhI meM nibaddha Agama sAhitya meM upalabdha hote haiM jinakA vikAsa niyukti, bhASya, cUrNi aura TIkA granthoM meM kAlakrama se sampanna huaa| dazavaikAlika sUtra " meM prastuta vargIkaraNa ke anusAra ina kathAoM ke tIna bheda prApta hote haiM (1) akathA, (2) satkathA aura ( 3 ) vikathA / jina kathAoM se mithyAtva - bhAvanA ke uddIpanapUrNa varNanoM ke kAraNa mohamayI mithyAdRSTi utpanna hotI hai aisI kathAoM ko akathA kahA gayA hai| jina kathAoM meM jJAna ke sAdhanabhUta tapa, saMyama, dAna evaM zIla jaise sadaguNoM kI prazasti nibaddha kI jAtI hai unheM satkathA kahA jAtA hai| strI kathA, dhana kathA, bhojana kathA, nadI parvata se ghire hue sthAna kI kathA, kevala parvata se ghire hue sthAna kI kathA, rAja kathA, cora kathA, deza nAgara kathA, khAnI sambandhI kathA, naTakathA, bhATakathA, mallakathA, kapaTajIvI vyAdha va jvArI kI kathA, hiMsakoM kI kathA, ye saba laukika kathAeM vikathA haiN| mUla Agama sAhitya meM kathAoM ke mukhyataH tIna rUpa milate haiM yathA arthakathA, dharmakathA aura kAmakathA | 12 AcArya haribhadra ne mizrakathA ko jor3akara inake cAra prakAroM kI udbhAvanA kI

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza : 23 hai| kintu zailI kI dRSTi se kathAoM ke pA~ca bheda upalabdha hote haiN| yathA sakalakathA, khaNDakathA, ullApakathA, parihAsakathA aura saMkIrNakathA / prAkRta kathA sAhitya kA Adisrota jaina Agama sAhitya hI hai| tIrthaMkara mahAvIra ke kAla se prArambha huI prAkRta kathA sAhitya kI dhArA Aja taka anavarata pravAhita ho rahI hai| yugoM yugoM ke isa antarAla meM isane sirpha apanA rUpa parivartita kiyA hai| AgamakAlIna kathAoM kI utpatti katipaya upamAnoM, rUpakoM aura pratIkoM se huI hai| DaoN. e. ena. upAdhye ne Agama kAlIna kathAoM kI pravRttiyoM ke vizleSaNa meM batAyA hai ki " Arambha meM jo mAtra upamAeM thIM unakoM bAda meM vyApaka rUpa dene aura dhArmika matAvalmbiyoM ke lAbhArtha unase upadeza grahaNa karane ke nimitta unheM kathAtmaka rUpa pradAna kiyA gayA hai / " prAcIna Agama graMthoM meM AcArAMga ke kucha aise rUpaka aura pratIka milate haiM, jinake AdhAra para paravartI graMthoM meM kathAoM kA vikAsa huaa| AcArAMga sUtra ke chaTheM adhyayana ke prathama sUtra meM kahA gayA hai ki se bemi se jahAvi kumme harae viNiviTThacitte pacchannapalAse ummaggaM se no lahaI bhajaMgA iva.........na labhaMti mukkhaM / arthAt eka kachue ke udAharaNa dvArA, jise zaivAla ke bIca meM rahane vAle eka chidra se jyotsnA kA saundarya dikhalAI par3A thA, jaba vaha punaH apane sAthiyoM ko lAkara usa manohara dRzya ko dikhAne lagA, to vaha chidra hI nahIM milaa| isa prakAra tyAgamArga meM satat sAvadhAnI rakhane kA saMketa isa aMza meM batAyA gayA hai| prAkRta sAhitya kA itihAsa 14 graMtha meM prAkRta AgamoM meM Agata kathAoM kA saMkSipta paricaya isa prakAra diyA gayA hai ki sUtrakRtAMga ke dvitIya khaNDa ke prathama adhyAya meM puNDarIka kA dRSTAnta kathA sAhitya ke vikAsa kA apratima udAharaNa hai| kathAnaka saMkalana kI dRSTi se jJAtAdharmakathA sarvazreSTha udAharaNa hai| jJAtAdharmakathA meM vibhinna udAharaNoM tathA dharmakathAoM ke mAdhyama se jaina dharma ke tattva-darzana ko samajhAyA gayA hai| prathama zrutaskandha meM 19 adhyayana hai, jisameM nyAya, nIti Adi ke mAdhyama se sAmAnya niyamoM ko kathAoM dvArA samajhAne kA prayatna kiyA gayA hai| ina kathAoM meM karuNA kA mahattva, AhAra kA uddezya, saMyamita jIvana kI kaThora sAdhanA, zubha pariNAma, samyak zraddhA kA mahattva, anAsakti, mahAvratoM kI unnati, vairAgya, kapaTa kA pariNAma, nidAna Adi sabhI viSayoM para prakAza DAlA gayA hai| ye sabhI kathAeM mUla prAkRta AgamoM

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24 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 kI vaizvika saMdeza kA samarthana karatI huI pratIta hotI haiN| antakRddazAsUtra Agama ke kathAnaka bhautikatA para AdhyAtmika vijaya kA saMdeza pradAna karate haiN| prAyaH sabhI kathAnakoM meM tapa kI utkRSTa sAdhanA kA vivecana kiyA gayA hai| AkhyAnaka sAhitya kI dRSTi se uttarAdhyayana sUtra mahattvapUrNa Agama graMtha hai| isa Agama graMtha kI gaNanA mUlasUtroM ke antargata kI jAtI hai| isa kathAgraMtha ko tIrthakara mahAvIra kI antima dezanA ke rUpa meM svIkAra kiyA gayA hai| uttarAdhyayana meM 36 adhyayana haiM jinameM dharma, darzana, jJAna, cAritra Adi kI nirmala dhArAeM pravAhita haiN| ye AkhyAnaka jahAM eka ora dharmatattva kA pratipAdana karate haiM, vahIM dUsarI ora tatkAlIna sAmAjika evaM sAMskRtika paramparAoM ko bhI prakAzita karate haiN| arddhamAgadhI Agama sAhitya ke atirikta upalabdha zaurasenI sAhitya meM bhI aneka kathAnakoM ke ullekha haiN| isa sampUrNa sAhitya meM karmasiddhAnta evaM darzana nirUpaNa meM kathAnakoM ke bIja yatra-tatra prApta ho jAte haiN| AcArya kundakunda ke bhAvapAhur3a meM bAhubalI, madhupiMga, vaziSThamuni, zivabhUti, bAhu, dvIpAyana, zivakumAra, bhavyasena Adi bhAvapUrNa kathAnakoM ke ullekha prApta hote haiN| tiloyapatti meM 63 zalAkApuruSoM ke saMbaMdha meM mUlabhUta prAmANika sAmagrI prApta hotI hai| ardhamAgadhI aura zaurasenI prAkRta ke nibaddha Agama-sAhitya meM kathAe~ sUtrazailI meM upalabdha hotI haiM aura ina Agama-kathAoM kA pUrNa vikAsa niyukti, bhASya, cUrNi aura TIkA-sAhitya meM huA hai| uparyukta vivecana se spaSTa hai ki AgamayugIna kathAoM kA lakSya zuddha manoraMjana na hokara mAnava kA naitika AdhyAtmika kalyANa hI rahA hai| ye samasta kathAe~ dharma-darzana sambandhI kisI siddhAnta ko dRSTAnta ke rUpa meM prastuta karatI haiN| inakI prakRti upadezAtmaka hai isIlie kathAnakoM kA vAtAvaraNa evaM pariveza dhArmika sthAnoM, vyaktiyoM evaM kathopakathanoM se otaprota hai| niHsaMdeha AgamayugIna kathAe~ apane samaya ke dhArmika niyamoM kA vivecana karane meM sakSama haiN| Agama sAhitya meM upalabdha kathAe~ dhArmika vAtAvaraNa ke kAraNa kahIM-kahIM bojhila pratIta hotI haiM, kintu AgamoM para likhe gaye vyAkhyA-sAhitya meM kathA-sAhitya aura bhI adhika puSpita va pallavita huA hai| niyuktiyoM va cUrNiyoM meM aitihAsika, dhArmika, laukika Adi kaI prakAra kI kathAe~ upalabdha haiN| sUtrakRtAMgacUrNi meM ArdrakakumAra, arthalobhI vaNik Adi ke sundara kathAnaka

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza : 25 haiN| AvazyakacUrNi meM varNita upadeza ke sAtha-sAtha loka jIvana kI abhivyakti bhI karatI haiN| isa grantha kI kathAe~ sarasa va manoraMjaka haiN| inameM se kaI kathAe~ Aja bhI loka- pracalita haiN| dazavaikAlikacUrNi meM 'ISyA mata karo', 'apanA-apanA puruSArtha' aura 'gIdar3a kI rAjanIti' ye sundara loka-kathAe~ haiM! vyavahArabhASya va bRhatkalpabhASya meM prAkRta kI upadezaprada - nItikathAe~ bahulatA se prApta hotI haiN| Agama TIkA sAhitya kathAoM kA bhaMDAra hI hai| AcArya nemicandrasUri dvArA racita uttarAdhyayana kI sukhabodhA TIkA se lagabhaga eka sau paccIsa kathAe~ varNita haiN| ina kathAoM meM romAMsa, manoraMjana, nIti, upadeza, hAsya-vyaMga Adi samasta tattvoM kA samAveza paryApta mAtrA meM huA hai| ye kathAe~ na kevala upadezAtmaka haiM, apitu manoraMjaka evaM camatkArI bhI haiN| bhAratIya loka kathA-sAhitya evaM vikAsa - yAtrA ko jAnane kI dRSTi se prAkRta kathA - sAhitya mahattvapUrNa sAdhana hai| prAkRta kathA - sAhitya bhASA - vijJAna evaM jaina tattvadarzana tathA siddhAntoM ko jAnane kA mAdhyama hI nahIM apitu bhArata ke gauravapUrNa itihAsa va saMskRti ke nirmANa meM isa sAhitya kI mahattvapUrNa dena hai| ina kathAoM meM jaina dharma ke gUr3ha evaM kliSTa siddhAntoM kA praNayana prAyaH jainAcAryoM ke kathAoM ke mAdhyama se kiyA hai| kathAoM kA avalambana lekara tapa, saMyama, anekAnta, lezyA, karmasiddhAnta, nidAna prabhRti jaina tattvadarzana ke viSayoM kA pratipAdana ina kathAoM meM milatA hai| ina kathAoM meM dhArmika mUlyoM ke sAtha-sAtha prAkRta kathAkRtiyoM meM sahiSNutA, dhairya, puruSArtha, sAhasa jaise sAmAjika mUlyoM ko bhI bar3I hI sundaratA se ukerA gayA hai| prAkRta kathA-sAhitya mAnavatA kA poSaka sAhitya hai / isa sAhitya meM manuSya bhava ko hI pradhAnatA dI gaI hai| dharma, sAdhanA, jAti, varNa Adi bhedaka tattvoM ko gauNa rakhakara ahiMsA, saMyama, tapa Adi AdhyAtmika mUlyoM ke AdhAra para mAnava kI uccatA yA adhamatA kA mUlyAMkana kiyA gayA hai| AtmAnubhUti evaM samatva ke siddhAnta ke AdhAra para dAna, sevA, paropakAra, vinaya, sadAcAra jaise mAnavIya mUlya isa sAhitya meM udghATita hue haiN| loka kalyANakArI tattvoM se prerita hone ke kAraNa prAkRta Agamika kathAnakoM meM subhASitoM evaM lokoktiyoM kA bhI prayoga huA hai| kathAoM meM prayukta vAkcAturya, saMvAda buddhi - camatkAra, helikA, prahelikA samasyApUrti, sUktiyA~, kahAvatoM Adi ke mAdhyama se aneka mUlyoM kA pratipAdana kiyA gayA hai|

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26 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 sAdhAraNataH kathA-sAhitya kA uddezya jJAnavarddhana athavA manoraMjana karanA hotA hai, kintu prAkRta kathA sAhitya ke sambandha meM yaha bAta kahI jA sakatI hai ki isa paramparA meM likhe gae adhikAMza granthoM kA uddezya manoraMjana kI apekSA kisI uccatara sAmAjika, naitika athavA AdhyAtmika mUlya kI pratiSThA karanA rahA hai| prAyaH pratyeka kathA cAhe vaha choTI ho yA bar3I usakA mukhya uddezya azubha karmoM ke kaTu - pariNAma batAkara mAnava ko tyAga, sadAcAra athavA vratAcAra kI satpreraNA pradAna karanA hai| isa prakAra Agama kAla meM pratIkoM, rUpakoM aura upamAnoM ke AdhAra para AvirbhUta prAkRta kathAoM kA Agamottara kAla meM paryApta vikAsa huaa| TIkAyuga kI kathAoM kI viziSTa pravRtti nItiparakatA hai / Agama sAhitya kI kathAe~ prAyaH dhArmikatA se abhIbhUta thii| lekina TIkA yugIna kathAoM meM manoraMjana ko bhI sthAna diyA gayA hai| bhagavAn mahAvIra ke dvArA upadezita lipibaddha prAkRta vAGmaya meM jana-jana ko sarala, sAtvika, zAlIna, abhimAnarahita, pradarzanarahita sahaja jIvana jIne kI preraNA, duHkhita, pIr3ita tathA saMkaTa - grasta prANiyoM, vRddhoM, rogiyoM, abhAva pIr3itoM ko sahayoga karane kA unakI sevA karane kA sandeza pradAna kiyA gayA hai| vizva - mAnava ko vyakti, jAti, samAja tathA rASTra ityAdi ke paripArzva meM panapane vAlI saMkIrNatAoM se U~ce uThakara vizvamaitrI, aikya, samatA evaM sauhArdapUrNa jIvana jIne kI zikSA dI, dUsaroM ke svatvoM, adhikAroM kA haraNa na karane, dambha, mAyA, chala, kapaTa, dhokhA, jAlasAjI, asatya, vaimanasya, dveSa Adi durguNoM se bacane, kisI ke bhI sAtha zatrubhAva na rakhane tathA kisI se bhI ghRNA na karane kA Agraha kiyaa| prAkRta sAhitya meM mAnava jIvana kI mahattA aura upAdeyatA ke bAre meM kahA gayA hai ki mAnava rUpI isa amUlya dharohara ko mUrkhatAvaza vyartha nahIM kho denA caahie| isI ke sAtha jIvana kI kSaNabhaMguratA batAte hue kahA gayA hai ki manuSya mAtra ko kSaNa bhara bhI pramAda na karane kA karttavya-bodha diyaa| isake atirikta ahiMsA, saMyama, kSamA, vinaya, samatA bhAva, vinaya, sahiSNutA aura sadAcAra rUpI vaizvika malyoM ke mAdhyama se samajhAyA gayA hai| ahiMsA samasta prANiyoM ke prati saMyama bhAva hI ahiMsA hai, ahiMsA niuNaM diTThA

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza : 27 savvabhUesa sNjmo| mana, vacana aura kAya se saMyamI vyakti sva-para kA rakSaka tathA mAnavIya guNoM kA khAna hotA hai| zIla, saMyamAdi guNoM se pUrNa vyakti hI satpuruSa hai| jisakA citta malIna va pApoM se dUSita rahatA hai, vaha ahiMsA kA pAlana karane vAlA nahIM ho sktaa| jisa prakAra ghisanA, chedanA, tapAnA aura ragar3anA ina cAra upAyoM se svarNa kI parIkSA kI jAtI hai usI prakAra zruta, zIla, tapa aura dayA rUpa guNoM ke dvArA dharma evaM vyakti kI parIkSA kI jAtI hai| saMjamu sIla sauccu tavu sUri hi guru soii| dAha chedaka saMghAyakasu uttama kaMcaNa hoii|| saMyama jIvana kA sarvAMgINa vikAsa karanA saMyama kA parama uddezya rahatA hai| sUtrakRtAMga meM isa uddezya ko eka rUpaka ke mAdhyama se batAyA gayA hai| kahA gayA hai ki jisa prakAra kachuA nirbhaya sthAna para nirbhIka hokara calatA-phiratA hai, kintu bhaya vimukta hone para punaH aMga-pratyaMga phailAkara calanA-phiranA prArambha kara detA hai, usI prakAra saMyamI vyakti apane sAdhanAmArga para bar3I satarkatApUrvaka calatA hai| saMyama kI virAdhanA kA bhaya upasthita ho jAne para vaha paJcendriyoM va mana ko AtmajJAna meM hI gopana kara letA hai|" saMyamI vyakti sadaiva isa bAta kA prayatna karatA hai ki dUsare ke prati vaha aisA vyavahAra kare jo svayaM ko anukUla lagatA ho| tadartha use maitrI, pramoda, kAruNya aura mAdhyastha bhAvanA kA poSaka honA caahie| sabhI sukhI ora niroga raheM, kisI ko kisI bhI prakAra kA kaSTa na ho, aisA prayatna kreN| sarve'pi sukhinaH santu santu sarve niraamyaaH| sarve bhadrANi pazyantu mA kazcid duHkhmaapnuyaat| mA karSit ko'pi pApAni mA ca bhUt ko'pi duHkhitH| mucyatAM jagadapyeSA matimaitrI nigdyte|| viziSTa jJAnI aura tapasviyoM ke zama, dama, dhairya, gAmbhIrya Adi guNoM meM pakSapAta karanA arthAt vinaya, vandanA, stuti Adi dvArA Antarika harSa vyakta karanA pramoda bhAvanA hai|" isa bhAvanA kA mUla sAdhana vinaya hai| jisa prakAra mUla ke binA skandha, zAkhAyeM, prazAkhAyeM, patte, puSpa, phala Adi nahIM ho sakate, usI prakAra vinaya ke binA dharma va pramoda bhAvanA me sthairya nahIM raha sktaa|30 kSamA kArtikeyAnuprekSA meM deva, manuSya aura tiryaJcoM dvArA ghora va bhayAnaka upasarga

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28 : zramaNa, varSa 63, aMka 3 / julAI - sitambara 2012 pahu~cAye jAne para bhI jo kodha se tapta nahIM hotA, usako nirmala kSamAdharma sAdhita hotA hai| yathA koNa jo Na tappadi, sura - Nara- tiriehi kIramANe vi / uvasagge vi rau, tassa khamA NimmalA hodi // 21 mUlAcAra" meM kahA gayA hai ki rAga athavA dveSa ke vaza maiMne koI akRtajJatA kI ho athavA pramAda ke kAraNa kisI ko anucita kahA ho to maiM una sabase kSamA cAhatA huuN| yathA rAgeNa va doseNa va jaM me akadaNhuyaM pamAdeNa / je kiMcivi bhaNioM tamahaM sammaM khamAbemi / samabhAva bhAvapAhuDa (gAthA 107) meM kahA gayA hai ki sajjana puruSa, durjanoM ke niSThura aura kaThora vacanarUpI capeToM ko bhI saMmabhAvapUrvaka sahana karate haiN| yathA dujjaNa - vayaNacar3akkaM, NiTThara - kaDuyaM sahaMti sappurisA / sUtrakRtAMga sUtra meM kahA gayA hai ki jo samagra vizva ko samabhAva se dekhatA hai, vaha na kisI kA priya karatA hai aura na kisI kA apriya arthAt samadarzI apane-parAye kI bhedabuddhi se pare hotA hai / vinaya upadezamAlA meM vinaya ko jina zAsana kA mUla kahA gayA hai| saMyama tathA tapa se vinIta bananA caahiye| jo vinaya se rahita hai, usakA kaisA dharma aura kaisA tapa? isI taraha dharma kA mUla vinaya hai aura mokSa usakA antima lakSya hai| vinaya ke dvArA hI manuSya bar3I jaldI zAstrajJAna kIrti sampAdana karatA hai / anta meM niHzreyas bhI isI ke dvArA prApta hotA hai| sahiSNutA dazavaikAlika sUtra 24 meM sahiSNutA ke sambaMdha meM kahA gayA hai ki kSudhA, pyAsa va duHzaiyyA, viSamabhUmi- yukta vAsasthAna, sardI, garmI, arati, bhaya-ina saba kaSToM ko mumukSu avyathita citta se sahana kre| samabhAva se sahana kiye gaye daihika kaSTa mahAphala ke hetu hote haiN| yathA khuhaM pivAsaM dussejjaM, sIunhaM, arai bhayaM / ahiyAse avvahio, deha- dukkhaM mahAphalaM // dvAdazAnuprekSA2' meM sahiSNutA ke sambandha meM kahA gayA hai ki vratI puruSa upasarga tathA tIvra pariSaha ko RNamocana (karja cukAne) kI taraha mAnatA hai / vaha jAnatA

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prAkRtakathA vAGmaya meM nihita vaizvika saMdeza : 29 hai ki ye to mere dvArA pUrvajanma meM saMcita kiye gaye karmoM ke hI phala haiN| rimoyaNaM va maNNai, jo uvasaggaM parIsahaM tivvaM / pAvaphalaM me evaM mayA vi jaM saMcidaM puvvaM // " sadAcAra uttarAdhyayana sUtra " meM sadAcAra ke bAre meM kahA gayA hai ki sadA zAnta rahe, vAcAla na ho, jJAnI puruSoM ke samIpa rahakara arthayukta AtmArtha-sAdhaka padoM ko siikhe| nirarthaka bAto ko chodd'eN| vivekI puruSa anuzAsana se kupita na hoM, zAnti - kSamAzIlatA dhAraNa kareM tathA kSudra janoM kI saMgati na kareM, unake sAtha hAsya aura kIr3A kA varjana kreN| jo vyavahAra dharma se anumodita hai ora jJAnI puruSoM ne jisakA sadA AcaraNa kiyA hai, usa vyavahAra kA AcaraNa karanevAlA puruSa kabhI bhI garhA - nindA ko prApta nahIM hotA / yathA dhammajjiyaM ca vavahAraM, buddhehAyariyaM sayA / tamAyaMrato vavahAraM, garahaM nAbhigacchai // - utta0sU0 1/42 uparyukta vivecana se spaSTa hai ki AgamayugIna kathAoM kA lakSya zuddha manoraMjana kI apekSA mAnava kA naitika-AdhyAtmika kalyANa hI rahA hai| prAkRta kathA sAhitya mAnavatA kA poSaka rahA hai| dharma, sAdhanA, jAti, varNa Adi bhedaka tattvoM ko dUra rakhakara ahiMsA, saMyama, tapa, Adi AdhyAtmika mUlyoM ke AdhAra para mAnava kI uccatA yA adhamatA kA mUlyAMkana kiyA gayA hai| AtmAnubhUti evaM samatva siddhAnta ke AdhAra para dAna, sevA, paropakAra, vinaya, sadAcAra jaise mAnavIya mUlyoM kA mahattva pratipAdika kiyA gayA hai| udAharaNa svarUpa dI gayI gAthAoM ke antargata gumphita mAnavIya mUlyoM se patA calatA hai ki vyakti, samAja aura rASTra ke abhyutthAna ke lie ye sabhI mUlya Avazyaka haiN| sabhI mUlyoM kA paraspara ekAtmaka kalyANa mArga se Abaddha rheN| usameM sauhArdra, AtmotthAna, sthAyI zAMti, sukha aura samRddhi ke pavitra sAdhanoM kA upayoga hotA rhe| isa prakAra ke vicAra prAcIna Agama sAhitya meM bahulatA se prApta hote haiN| Aja ke yuga meM jaba hama dhArmika, AdhyAtmika aura naitika dRSTi se bahuta kucha khote jA rahe haiM, purAnI virAsata ko bacAye rakhane ke lie prAcIna prAkRta vAGmaya meM varNita vibhinna mUlyoM ko apanAkara vyakti, samAja, rASTra aura vizva ke kalyANa kI kAmanA kI jA sakatI hai|

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30 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 sandarbhaH 1. saMskRta-hindI koza, vI, esa, ApTe, pRSTha 242 2. bhAmaha, kAvyAlaMkAra, sUtra 1/28 3. vizvanAtha, sAhityadarpaNa, 6/334-5 4. amarakoza, 1/5/6 5. vizvanAtha sAhityadarpaNa 6/311, evaM saMskRta-hindI koza, vI, esa, ApTe, pRSTha 139 6. jaina nyAyadIpikA 7. hitopadeza, prastAvanA, 1/1 8. saMskRta sAhitya kA sarala itihAsa, pRSTha 126 9. zAstrI, nemicandra, prAkRta sAhitya kA AlocanAtmaka itihAsa, pRSTha 444 10. kuvalayamAlA kathA, prastAvanA DaoN. e. ena. upAdhye, pRSTha 12 11. dazavaikAlika gAthA 188 12. dazavaikAlika vRtti, gA. 208-210 13. AcArAMgasUtra, 6/1, pRSTha 437 14. DaoN. jagadIza candra jaina, prA. sA. itihAsa, pRSTha 309-312 15. dazavaikAlikasUtra, 6/9 16. bhAvapAhuDa, gAthA 143 TIkA 17. jahA kumme sa aMgAI sae dehe smaahre| ___ evaM pAvAI mehAvI anjhappeNa smaahaare| sUtrakRtAMgasUtra, 1/8/16 18. yazastilaka campU, uttarArdha 10 19. yogazAstra, 4/11 20. evaM dhammassa viNao mUlaM paramo se mukkho| dazavaikAlikasUtra, 9/2/2 21. kArtikeyAnuprekSA, 364 22. mUlAcAra, 58 23. sUtrakRtAMgasUtra, 1/10/7 24. dazavaikAlikasUtra, 8/27 25. dvAdazAnuprekSA, 110 26. uttarAdhyayanasUtra,. 1/8 va 1/9 ****

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SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE T. U. Mehta Bhagvadgita is one of the most pious treatise of Hinduism. Through the dialogues held between Lord Krsna and Arjuna during the battle field of Kuruksetra, it teaches us as to how the life should be lived in the midst of the dust an din of our usual conflicts of day to day existence. Pointing out the partial and complete similarities in certain concepts of Gita and Jainism, the author has beautifully touched some of the general trends of Jain perspective of Gita. - Editor In early year 2011 when I undertook the task of translating the verses of Gita in English I found them encompassing the spiritual struggle of human soul irrespective of its place of birth or religious traditions. Even a casual look at the verses of Gita at once conveys an impression that Gita is not a sectarian scripture. In my understanding Gita accepts the realities of our phenomenal existence with varieties of mental, physical and spiritual development as life progresses further. Every aspirant in spiritual journey has his individual aspirations, psychic development and cultural education, and therefore, every one of us has different problems to solve. The beauty of Gita's teaching is that it seeks to provide solutions of all these varieties of problems as it does not confine itself rigidly to any particular ideology. In short, it seeks to provide answer to every problem which is likely to arise during the spiritual journey. It is generally recognized that there are three principal paths of spiritual journey, namely, Jnana (Knowledge), Bhakti (Devotion) and Karma (Action). Gita recognizes all these three paths and points how to proceed to achieve the final goal of liberation. Gita recognizes Acarya Samkara's monism as well as the qualified monism of other learned thinkers like Ramanuja. It also caters to Karma Yoga as propounded by thinkers like Gandhi and Vinoba Bhave. Those who

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32: sramana, Vol 63, No. 3, July-Sep. 2012 believe in the existence of some supreme authority which monitors and decides our destiny as well as those like Jains, Buddhists and Kapila's Samkhya, who totally rule out any such supreme authority and completely rely upon the development of soul's power, would get inspiration and guidance from Gita. More important is the fact that Gita's teachings are not confined only to spiritual seekers because these teachings are useful in dayto-day problems of our practical existence also. This is because Gita's teachings have holistic and universal appeal. Thus those who treat Gita as merely a Hindu scripture do so perhaps because they have not read its verses and have formed their belief from the fact that the followers of Gita are mostly Hindus. Setting symbolic While appreciating and understanding the teachings of Gita in their proper context it should be born in mind the setting of the occasion of preaching contained in Gita just when the large armies of both the sides were ready to fight in the battle field of Kurksetra seems to be only a poetic innovation to provide proper background as it is not possible to believe that such highly saturated philosophical teachings were conveyed for such long period of time in the battle field. Vyasa, the author wanted to convey the message as to how the life should be lived in the midst of the dust and the din of our usual conflicts of day to day existence. He has therefore selected a situation in which each one of us is often placed. When a serious problem confronts in life, we are, many a time undergoing a trauma experienced by Arjuna. Through the verses of Gita, Vyasa teaches us the importance of mental equilibrium and how to achieve it. It is therefore understood by many learned commentators on Gita that "war" and "Krsna" referred to in Gita are not the same as those involved in the battle field of Kuruksetra where thousands of warriors had gathered from all over the known world to kill each other. In other words, these expressions are symbolic and represent the mental struggle, which we experience daily and the spiritual guidance which we have to receive from the Supreme Soul called "Paramatman". This view

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SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE : 33 gets full support from Gita itself. Reference to last few verses of Chapter 3 makes it clear that our real enemies are "Raga"(attachment) and "Dvesa" (aversion) and therefore, being cured of selfishness and mental fever, one should fight against these enemies. Lord admonishes Arjuna to destroy the most powerful enemy in form of "desires" (Kamarupam) by restraining his own self-interest'. Admonishing Arjuna Lord Krsna says, "Oh Bharata cut as under your doubts which are born out of ignorance with the sward of knowledge, take refuge in Yoga and arise".? Again, how can it be said that Gita admonishes us through Lord Krsna to approve the mindless killing and bloodshed involved in every war when he repeatedly advises Arjuna to cultivate "Samatva" i.e. equanimity of mind and finally, like Mahavira, the greatest prophet of Ahimsa (non-violence), he says Arjuna that, "He alone sees, that "God" in himself is the same "God" in all that is, and that he hurts himself by hurting others. Such a person sees the Supreme Lord equally present in all?. Thus we can truly appreciate Gita only if we are able to appreciate its symbolic version. Avataravada not accepted One more clarification about Jain perception is that the theory of "Avatara" i.e. the decent of Divine on earth in human form to save the righteous and to destroy the evil, has no place in Jainism. As Jain Acarya Umasvati puts it in his Tattvartha-sutra "The soul whose seeds of Karma are totally burnt, cannot have rebirth again, just as a burnt seed cannot sprout again". The point is that after obtaining salvation the soul has no emotional attachment to the world, which is the real cause of 'rebirth'4. This view is supported by Chandogya Upanisad saying that the liberated soul called "Siddha" does not return back.' Describing the place of the "Released Soul, Gita also endorses the view of Chandogya and says: "That place is not illumined by sun or moon or fire. Having gone there one does not

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34: sramana, Vol 63, No. 3, July-Sep. 2012 return back. That is where I reside. "My place is there reaching which one does not come back."6 Consequent to this belief Jainism would not proceed to appreciate Gitaverses on the ground that Lord Krsna was an "Avatara" though it would readily believe that Krsna was one of the rare human beings who are destined to shape the cultural ethos of a nation and who are found born rarely and one in a thousand of years. It is for this reason that to understand the core teachings of Gita whenever Vyasa puts certain words on the mouth of Lord Krsna as suggesting that he is omniscient and omnipotent and that he pervades the whole universe, the reference is not to be taken as made to a human being named as Krsna, the son of Devaki and Vasudeva, but to the Divine Power which rules he cosmic order. In Vibhuti-yoga of Bhagvadgita, Krsna says clearly that "He who knows me, the great Lord of universe, as one who is not born and is beginningless is released from sin."As Gita is a part of a great epic called Mahabharata', it was necessaryto explain its philosophic contents through the mouth of one who was universally respected as the leader of the society. Symbolic Background It is also necessary to understand the allegorical background of Gita to make it more acceptable to the common man. For instance, the root of the word "Arjuna" is "Rju" which means one who is straightforward and un-ostentatious. Dhstarastra means one who sticks to kingdom. He is blind not only physically but also mentally as he is not able to see what the course of justice is. Kuruksetra is the field of action because the root word is "Kuru" meaning by to do. The battle that is fought is one between good and evil, between light and darkness and the kingdom which was to be won only with the help and guidance of the Supreme Soul which is the Spirit and pervades the universe and which is the real source which attracts all things animate as well as inanimate, and is therefore known as "Krsna", the root of which is "Akrs" means to attract.

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SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE : 35 This is how a Jain would perceive the setting of Gitaand Mahabharata. I have touched some of the general trends of Jain perspectives of Gita. However, this article would not be serving its purpose if I refrain from referring to some main features of complete similarities between Gita and Jain philosophy. Features showing Complete Similarities Bhagvadgita has notable similarities with some of the Jaina Literature like Uttaradhyayana-sutra', Prasamarati-prakarana'' of Umaswati, Sastravartta-samuccaya' and Lokatattvanirnayal of Haribhadra, Padmapurana of Ravisena, Bharatesvara-Bahubali24 by Subhasila etc. Similarly, throughout the verses of Gita, one finds copious references to Samkhya philosophy of Kapila and all students of philosophy know about the closeness between Samkhya and Jain philosophies, with the result that though there are some fundamental differences between Vedic and Jain approaches, the author of Gita has produced masterly synthesis of all contemporary thoughts, without making any direct reference to either Jainism or any of its contemporary religious doctrines of Buddhism or atheistic philosophies such as "Ajivakas". This suggests that Gita might have been composed before the advent of Mahavira and Buddha when Samkhya of Kapila dominated the field of philosophy. The fact however remains that wherever Gita has approved Samkhya doctrines it has automatically approved Jain doctrines also because of the close similarities between these two. Main features which are common between Samkhya and Jainism rule out the notion that there is some independent authority called "God" who has created this universe and who monitors all its events. The question which then arises is: If there is no God to manage these universal affairs, how these huge phenomenal affairs are systematized? The answer provided by Kapila's Samkhya is that this is an automatic play of "Purusa" and "Prakrti."Purusa means a dynamic force called Supreme Soul, which is never born and which exists in eternity and Praksti consists of lifeless material elements and has inherent power of evolution having three "Gunas" (attributes) called "Sattva" (good), "Rajas" (active) and "Tamas" (bad). This Praksti is also

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36: sramana, Vol 63, No. 3, July-Sep. 2012 eternal. Purusa, the dynamic force, supplies its energy to Praksti which acts according to the dominance and variance of its Gunas. This is how the universal affairs are going on. According to Kapila's Samkhya, even though Purusa supplies its dynamic power to Praksti to act, it remains uninvolved (called "Kutastha") in the fruits of action. According to Jainism the universal mechanism is the result of the inter-play of "Jiva" (Soul) and "Ajiva" (Non-Soul-lifeless matter). The action which is thus produced has its own reaction. However, according to Jainism individual soul cannot remain aloof as it was its supply of dynamic power which resulted in a particular action. It is thus clear that but for the involvement or non-involvement of soul, the approach of Samkhya and Jainism for the explanation of universal affairs is practically the same. Therefore, wherever Gita refers to some Samkhya doctrine, that reference can be treated as made even to Jainism, also. Gita directly supports the Jain view that there is no outside authority called "God" when it maintains that: Na kartstvam na karmani lokasya srjati prabhuh Na karmaphala samyogan, svbhavastu pravartate//15 or Nadatte kasyaicitpapam na caiva sukrtam vibhuh/ Ajnanenavstam jnanam tena muhyanti jantavah//16 It means that "God does not Himself do anything, nor does He create actions of other people. He also does not create contact with fruits of action. All this happens by itself. It further says: "The God takes neither merits nor demerits of anyone. Beings are deluded as their intellect is covered by ignorance." Thereafter in verse 16 Gita says: "But to those whose ignorance is destroyed by the knowledge of "SELF", such knowledge reveals the Supreme Soul just as the sun reveals everything." These verses do not deny the existence of "God" but they do suggest in very clear terms that God does not monitor human affairs, and that all this "happens by itself".

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SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE : 37 According to Jainism these variegated happenings which we witness in our life are the result of actions and their inevitable reactions which do happen by themselves. Though Jainism does not believe in God as an external force, it does believe on "Godhood". It says that our own soul (Jiva or Atma) has all the qualities of omniscience and omnipotence. These qualities are shadowed by its association with "Karmas" caused by passions like anger, pride, deceit and greed etc. Therefore, according to Jainism our efforts should be directed to make our soul free from the association of Ajivas (karma, in Jainism karma is considered as jada (ajiva) or non-soul). When this is done the Self obtains its inherent godhood. Thus according to Jainism you are your own cause and your own effect and that is why by your own efforts and exertion you can reap good and bad results, and you are not subservient to any outside authority. Finality is your own potential. Bshadaranyaka Upanisad supports this when it says: "Whoever worships God as other than the SELF", thinking "he is one and I am another" knows not. Even Gita recognizes this truth when it says "isvarah sarva bhutanam hrddhesearjuna tisthati17"i.e. "Oh Arjuna, God sits in the heart of every being."Jains would say: "tatah ksina catuskarma praptothakhyatasamyama-bija-bandhana nirmuktaha sanatkah Paramesvarah//8" meaning, "When all karmas (actions) are annihilated, one becomes God" -Sayala-viyappahar tuttahar sivapaya-maggi vsantu."'// This importance of SELF, as given by Jainism, is recognized by the verses which follow the above referred verse 16. For example verse 17 of this chapter of Gita says, "Those whose intellect is absorbed in "That", their SELF being, "That", remaining established in "That", one obtains his Supreme goal. Such persons reach the place from where there is no return as his sins are destroyed by knowledge."Similarly verse 21 says, "With the SELF unattached to external contacts, one finds happiness in SELF as he has achieved union with Brahman and enjoys eternal bliss. Here Jainism maintains that transformation of Atma into Paramatma is the ultimate goal of

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38: Sramana, Vol 63, No. 3, July-Sep. 2012 soul, but the soul maintains its separate entity. It does not merge into Brahman or any Super entity as Vedanta holds. Verse 26 echoes the same sentiment when it says, "Those wise men who are free from lust and anger and who are in complete control of their mind and have realized ATMAN find oneness with the Absolute everywhere around him." Chapter 13 is another chapter which directly propounds the Jain philosophical concepts. It is titled "Ksetra-Ksetrajna-vibhaga-Yoga" "ksetra" means "field" and "ksetrajna" means one who knows and understands this "field". During the course of our soul's journey on the path of spirituality one has to train his body which includes also our mind. Therefore this body is the field through which spiritual progress is to be made. If this is so, we should know how body and mind function. But who is the "knower"? The knower is our Soul20. Therefore, our spiritual journey requires full understanding of our body, mind and soul. Body and mind are identified by Jainism as "Ajiva" while Soul is identified as "Jiva". In this chapter they are referred as Ksetra and Ksetrajna. In this chapter therefore the author of Gita discusses how he soul progresses with the knowledge of its interaction with non-soul which is known as Ajiva- here identified as Ksetra. The main difference between Samkhya and Jainism is that while Samkhya contends that Purusa (Soul) remains unaffected even though it supplies dynamism to Prakrti, Jainism believes that as soul is the supplier of its dynamism it cannot remain aloof and unaffected by the result. But for this difference, the rest of the philosophical approach of both is the same. Thus the whole of the chapter 13 of Gita accepts the Jain approach. References: 1. Indriyasyendriyasyarthe ragadveau vyavasthitau/ vasamagacchettau hrsya paripanthinaull Tayorna Bhagavadgita- 3.34 2. Evam buddheh param buddhva samstbhyatmanamatmana/ Jahi satrum mahabaho kamrupam durasadam// Bhagavadgita-3.43

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SRIMAD BHAGAVADGITA: A JAIN PERSPECTIVE : 39 3. Bhagavadgita- 13.28-29 4. Dagdhe bije yatha,tyantam pradurbhavati nankurah/ karmabije tatha dagdhe narohati bhavarkur"// Samatvayoga, Dr. Pritam Singhvi, Navadarshan Society of Self Development, Ahmedabad, 1996, p.307 5. Sa khalvevam vartynyavadayusam Brahmalokambhisampadyate na ca punaravartate na ca punaravartatel, Chandogyopanisad, 8.15.1 6. Bhagavadgita- 15.6 7. Bhagavadgita is part of Bhismaparva(verses Mahabharata. 8. See, Dr. S. P. Pandey's article on 'Bhagavadgita aura Jaina Sahitya' appeared in 'SRAMANA', Vol. LX, NO. II-III April Sept. 2009. 9. Uttaradhyayana-sutra, Verse 32.100 (with Gita 2.64); 20.37(with Gita 6.6); 25.33 (with Gita 4.13); 32.99 (with Gita 5.10); 19.90 (with Gita 14.24); 23.58 (with Gita 6.34); 9.40 (with Mahabharata santiparva 287.5); 9.49 (Mahabharata Anusasanaparva 93.40). 10. Prasamarati-prakarana, Umasvati, verse 241 11. Sastravartta-samuccaya of Haribhadra, Verse 76 12. Lokatattvanirnaya of Haribhadra, Verse 52, 53, 77, 81, 83, 88 13. Padmapurana of Ravisena Verse 11.204, 11.205 14. Bharatesvara-Bahubali 6.30 15. Bhagvadgita- 5.14 16. Ibid- 5.15 17. Ibid- 18.61 18. (i) Tattvarthadhigama-sutra-5, Raichandra Jaina Shastramala, Parama Shruta Prabhavak Mandal, Bombay-2. V.S 1989. (ii) Ksinakarmaksayo moksah, Tattvarthadhigama-sutra-10.3 19. Sayala-viyappaham tuttaham siva-paya-maggi vsantu/ Kamma caukkai vilau gai appa hui arahntul/ Paramatmaprakasa, Yogindudeva, 195 (ii) Ibid- 201 20. Bhagavadgita- 13.2 ****

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DISCUSSION ON FREUDIAN AND JAIN CONCEPT OF DREAM Dr. Samani Ramaniya Pragya Introduction According to Psychology, dreams come into existence due to the hidden unconscious wishes repressed lying in unconscious mind. It takes us directly to the dreamer's unconscious impulses that determines one's nature, directs behaviour and generates emotions. Jain Agamas have ample references of dreams and their interpretations. Vyakhyaprajnayapti refers to seventy two dreams. Freud, the famous psychologist had made a serious study on dreams. But the origin, function, sources, types and approaches are different in both Jain Philosophy and Freudian psychology. The author of the article has touched some of the aspects of dreams and has compared it with Freudian notion of dreams. The author deserves to complement for approaching such a novel and uncommon subject. - Editor The dream theory has a vast history. There are various cultures and religions where dreams were understood in some or other way or we can say almost all the cultures have certain myths, stories, rites and rituals or some sacred or profane ideas regarding dreams. The study of dreams has expansive scope and has been studied with worldwide extension. All over the world fascinating facts about dreaming can be found whether it is on the cultural and traditional ground or spiritual and religious platform and even in historical and mythological records. Every aspect of human life has an impact of symbolism and dreaming to some extent. There are thousands of myths, folk stories and cultural beliefs go on informally among people without attaching any reasoning or reflection or critical view on them. It is our spiritual and empirical experience that there is existence of dreams at least on individual level. We may hope that in future major research projects would work on dreams and explore subtlest facts regarding dreams. The mythological issues, the religious beliefs, the divinity'attached to dreams, astrology and dreaming and

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DISCUSSION ON FREUDIAN AND JAIN ........ : 41 dreaming in relation to their effects on several natural systems and life, need to be understood well. At present the available facts regarding dreams have two major cabinets. One is dealing with its spiritual or mythological aspect and another is exploring empirical psychological studies on dreams. Ancient aspect of dreams which adopts the former method of dream interpretation and modern outlook of dreams which applies to the latter one. These two are wide and large compartments comprising multiple ideas that are contradictory or complementary and we can also say different from each other. To thread them all and to arrange them into a single chain of ideas is quite a difficult job but to look at them or study those on inter-disciplinary ground and the comparative reflection may give some new model of dream theory. In the article, two pioneer studies on dreams are taken, from two foundational grounds, one from an ancient domain i.e. Jainism and another from a modern age study i.e. Sigmund Freud's work. To study both in close observation reveals many insights to the researchers. Few of such insights are to be discussed in this chapter. Although this will function just like a sample how the two branches flourishing in a great distance of time and place interpret dreams. The influences that work behind are more important to study apart from the interpreter's way or method of interpretation. There can be two factors that work behind any interpretation, such as - (1) Influences on the interpreter, (2) Methodology of interpretation. Influences on the Interpreter It is the ground on which the interpreter is standing, make a pattern of interpretation. The interpreter interprets according to that pattern. The influences may be from his cultural background, his environment, his genes, his way of life etc. there can be another system of interpretation for others to study them in connection to each other which is important. It is similar to what Wittgenstein called 'language game'.' It can be well understood by this theory that there will be

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42: sramana, Vol 63, No. 3, July-Sept. 2012 some or other common factors, which is shared by different games. The concept of language game holds that among different games, there are some common factors. Similarly every language too has its own syntactic and semantic rules and one has to follow them to communicate successfully or man consciously or unconsciously follows those rules and regulations. A pattern of language is set in the mind of the user of the language which makes him to understand the intention of the speaker having similar pattern. Freud himself has said that ""It would certainly be of great psychological interest if all these dreams were recorded and it will easily be understood how much we longed for sleep, since it could offer each one of us everything that he most eagerly desired". 3 The Freudian and Jain interpretation of dreams is an example of such interpretation. Both look just opposite to each other because one provides entirely an ancient touch to the dreams and its interpretation and the other is purely empirical and experimental one. Although Freud's modern outlook had also gone through the ancient myths, folk lore and cultures. He studied them and tried to give shape to some of his ideas on the basis of ancient beliefs and literature. For e.g. the concept of Eros a Thanatos, the Oedipas complex and Electra complex etc. are derived from those sources. Still it can be said that he implied all those things just to give strength to his basic theories and ideas. Freud's approach is clinical and descriptive." Methodology of Interpretation of Symbolic Dreams The second point of difference is the methodology adopted for interpretation. Freud and Jain both have a very different approach to the interpretation of dreams. Jainism is an ancient religion and philosophy and obviously it had no experimentation lab and research methodology similar to that of Freud, which had known and applied in his writings. Empirical studies done by Freud have revealed many unknown facts regarding the basic components of dream, functioning of mind, process of dreaming and dream symbols. Freud had studied dreams to understand the basic human nature and experimented upon

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DISCUSSION ON FREUDIAN AND JAIN........ : 43 his subject with a view to study functioning of human mind for treating its abnormalities. Hence he grasped from his subjects the causes of neurotic behavior, which were reflected in dreams to some extent. This in turn also helped to understand the mind's working. His methodology was commonly known as psycho -analysis, which previously was called by name talking cure, in which free association method was applied. In ancient times, they used a 'dream book's, which had various dimensions to study the dreamer and dream objects to interpret a dream. For example, the zodiac sign of the dreamer, the date of birth, the day, month, astral condition, time, hour, and cause of the dreaming. It was considered that the dream objects cannot be interpreted excluding other factors functioning around the dreamer. Hence it was a complex study and needed a great proficiency in interpreting dreams. Although that science is almost turned fade today and we find only few books that deal with such facts but not very lucidly. In Jain Agamas - the primary books of Jainism, have an account of dream interpretation. It states that if such and such symbol reflect to a particular queen etc. it results in that particular meaning but why that particular meaning is derived is not found. Interpretation was made and they happened in reality as the historical account depicted. However, the proper source of interpretation of that period is not available. In post Agamic period, many Jain literatures were authorized, in which meanings had been interpreted of numerous dreams which again have no reference to the source. Those dreams are other than the seventy two dreams as illustrated in the text Bhagavai. In Bhadrabahu Samhita, it is written that agamas have a very short account of dream symbols but few later acaryas have dealt with the subject in detail. Freud goes to the past of the person through free analysis and referred back the meaning of the manifest content of the dream. He was confirmed for this idea because he treated many neurotics through this process of psycho-analysis. He came to the conclusion that the dreams have greater role to play in human life. Dreams can reveal

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44: sramana, Vol 63, No. 3, July-Sep. 2012 the hidden unconscious wishes that are repressed lying in unconscious mind. Those wishes are causes for neurotic behavior. Dreams can take us to that door of unconscious and make the hidden necessary data available for understanding the neurotic behavior and its causes." Hence dreams have a significant role to play in human life. His famous proverb thus received a great fame i.e. 'Dreams are royal road to unconscious'.' It takes us directly to the dreamer's unconscious impulses that determines one's nature, directs behavior and generates emotions. Now, an effort can be made to see how these two branches of knowledge advocate the truth regarding the basics or foundation of human nature and a popular question on Freud 'Can man come out of distressful situation?' would be tried to answer according to Jain view. Analysis of Freud's View from Jain Point of View As the paradigm shifts, theories conceptions and outlooks also get shifted. TABLE: Basic Assumptions of Human Nature 5. Subject Freudian Concept Jain Concept |1 | Human Nature Psycho-biological Spirituo-psychical 2 Desires Is in the nature of self, Non-self , can be cannot be controlled controlled 3 Basic instinct Sex Possession Repression Mohaniya Karma Cause of Conflict Primitive Mind Contented Cannibalistic, Narcissistic incestuous

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DISCUSSION ON FREUDIAN AND JAIN ....... : 45 5 Religion Opium, neurosis Path to liberation Civilization Harmful Non-necessarily harmful True dreams True dreams. Dream of Innocence On these basic assumptions, both differ radically. For Freud, self is distressed and has no way to escape discontent unto death and for Jainism soul is basically pure and its pure form can be achieved by spiritual upliftment. The ultimate aim of human life is to attain that liberation. Differing mainly on this point, further problems can be understood as where the path that blocks for Freud is open for Jainism. Some Important Comparisons The origin, function, sources and types of dreams and many more things are just different in both the fields. On one hand, Jain philosophy has many abstract phenomena as beliefs in background i.e. belief in existence of soul, belief in karma (record of past deeds giving result in future), belief in transmigration of soul and belief in scriptures on other hand in Jainism, the nature of soul or the self is just different. Hence, philosophy of Jain and philosophy of Sigmund Freud standing at the base, makes the difference and creates difference in interpretation of dream symbols. Few of the points, which are inalienably attached to dream theory, must be understood well with difference in both the schools. Unconscious Mind and Mohaniya Karma Freud's theory has interpreted the dreams basing mainly on the theory of levels of mind especially the role of unconscious mind. The repressed desires in Jain terminology can be compared to karma (our past deeds records). They are at the deepest level of the self may be as the unconscious mind is and are intimately related to the soul. According to Jainism, soul has multiple functional faculties and one of them is mind. Thus the unconscious mind of Freud can be compared to the karma that resides in the soul.

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46: sramana, Vol 63, No. 3, July-Sep. 2012 Jainism does not speak about the three layers of mind. So the classification of three levels of mind can be said that they have facilitated to understand the mind well. But Jain mind concept doesn't have such capability to keep hidden samskaras stored. It simply works as other sense organs. It acts upon the data supplied by sense organs and sends them either to soul through psyche, and gets engaged with other incoming data. Thus, it is absolute consciousness that keeps the impressions, or in Freudian terminology repressed material and also the control over dream object. The Eros and Thanatos can be compared to the two aspects of Mohaniya karma i.e. raga and dvesa. For Freud Eros, the raga stands for attachment, and the dvesa stands for aversion or destructive instinct So, we can hold that the libido energy as karma, the unconscious mind as soul and the desires as the outcome of mohaniya karma or Karmanasarira which can be held as an external add-ons that has defiled the self/psyche. The whole mechanism of dream is somehow related with the concept of consciousness and the theory of karma in Jainism. From Freud's analytic point of view, desires or repressed desires cannot be renunciated but if we reflect upon the Asian culture and philosophy, the main purpose of religion is renunciation or liberation from the desires. Hence the whole practice of spirituality is based on the renunciation since it believes in such liberation from desires as the end of life. Although, both Freud and Jainism believe in past impressions, Freud calls them as repressed desires and Jainism as karma (record of our past good or bad deeds). For Freud what unconscious mind is, that can be compared to the karma or karmana Sarira' of Jain philosophy. Libido can be compared with Mohaniya karma, the main agent behind the production of desires. As Eros and Thanatos are functional aspects of libido similarly raga and dvesa are two prominent aspects of Mohaniya karma. '' This can be shown through a figure as following:

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Libido 182 10 DISCUSSION ON FREUDIAN AND JAIN Unconscious Mint Eros & thanatos : 47 Going through Freud's Interpretation of Dreams, we come across various facts regarding the dreams and keeping those facts in mind if we look into Jain interpretation of dreams, we find many new insights opening unto us. In short, the method of writing each chapter of Interpretation of Dreams has a newer insight. Several issues will be taken one by one and scrutinized. In the first chapter of Interpretation of Dreams Freud has dealt with the scientific literature on dreams." It has been found in these literature that every study on dreams has included sleep, waking state and their relation to dreams. Hence it is essential to have a reflection on this topic. Sleep, Waking State and Dreams Sleeping and dreaming are without question important aspects of human life. Homo sapiens are creatures those sleep or dream. It is a part of the life that a human being would sleep and dream. Despite the fact that we all believe in sleeping and dreaming, there are empirical as well as conceptual reasons for formulating different concepts providing different analysis to sleep and dream. 12 Dreaming and sleeping are not the same. No one dreams all the time they sleep, hence among various states of consciousness, we find one is sleeping and other is dreaming. Sleep is necessary for dreaming. It has a causal relation with dreaming. On the other hand, Freud say function of dreaming is to restore sleep. The root word 'Isvapanka Sayane"in Jainism itself actually mean 'to sleep'. Then the meaning is extended to dreaming because it has a close connection with dreaming. Hence for sleeping and dreaming single root is used in Sanskrit language as well as in Jain literature.

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48 : Sramana, Vol 63, No. 3, July-Sep. 2012 The Samkhya and Upanisadic literature depicts the relation of these two on three stages i.e. waking, sleeping and dreaming with an illustration of pendulum." Consciousness oscillates between these three stages. The similar is the case with Jainism but the difference between the sleeping and dreaming state according to Jainism is due to the difference in the karmic influence. The rise of darsanavaraniya karma is responsible for sleeping and the rise of mohaniya karma is responsible for dreaming. The Darsanavaraniya karma, contacts the consciousness from the senses and other cognitive faculties. Perception of any kind from outer world comes to an end. Then Mohaniya karma, with any other types of Karmas finding the favorable condition i.e. semi-sleeping state, produces the dream images on the screen of mind. "Dreams are outcome of sense data," is believed by all. But there are different sources for dreaming in different traditions. Types of dream as mentioned by Freud, divine prophecies, previsions and symbolic' are also acceptable to the Jain philosophy because it believes in all the three. But Freud has no account of inauspicious or auspicious dreams. The reason may be that he did not concern much about the prophetic dreams. His study was mainly dealing with the past of his persons. He himself had mentioned that he is not dealing with the ancient or non-scientific outlook on dreams. His was an empirical study. Although, there are various views regarding the relation of dreaming and waking state as Freud referred them in his book Interpretation of Dreams." Altogether they can fall under two categories. (1) Dream is a kind of cut off from waking world. (2) Dream is a continuation of waking experiences on mental level. Jain's belief holds both. It holds although in sleep we are cut off from material world because material senses stops working but inner senses or the capacity of senses of perception is not hindered. Mind is also called as the master of senses or pseudo-sense, it remain active while dreaming.

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DISCUSSION ON FREUDIAN AND JAIN ........ : 49 Sources of Dream According to Jain philosophy, karmas are there in the self or soul and supply material for dreaming. Karmas have the potency of giving dream reflections but it has to deal with all past and present experiences and reflect dreams according to the time, place, mode and situation, which the dreamer is undergoing. Altogether, both believe that dreaming is accompanied by sleep, and mind has a major role to play in dreaming. Dravya (substance), ksetra (place), kala (time) and bhava (context) has important role to play in each event. I Even upon dream reflections they have their hold. Freud writes in Interpretation of Dreams, that content of a dream is invariably more or less determined by the personality of the dreamer, his age, sex, class, standard of education and habitual way of living and also the events and experiences of his whole previous life.17. He has also talked about sources of dream which is very similar to the Jain sources of dream i.e. we dream of what we have seen, said, desired and done. These sources are found in the list of sources of dream in Visesavasyaka Bhasya. 18 Philosopher J.G.E. Mass (1805) writes "experience confirms our view that we dream most frequently the things on which our warmest passions are centered and this shows that our passions must have an important role in the production of our dreams." Number of writers on the other hand, assert that elements that are found in dreams, which are derived from the last few days, before they were dreamt. Hence giving over weight to infantile wishes or experiences to be the dream sources is quite inappropriate because Freud himself writes that since dreams have material from childhood at their command and as well as all know that material is from the most past blottened out by our conscious faculty of memory, these circumstances give rise to interesting hypermnesic dreams. The content of the dream and the form of the manifest dream are closely interrelated. Either can be used as a means of representation in dreams. 19

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50: sramana, Vol 63, No. 3, July-Sep. 2012 The Jain source of dreams includes 'Anupa'as a source which means area with surplus water. Freud had not clearly mentioned about any such source but he believed in the role of environment and out of four kinds of sources that he referred to external sensory stimuli as a source. The deity's role as a source of dream has also not been in Freud's study of dreams. Previous experiences, waking memory, earliest impression of childhood, recent experiences indifferent materials-all make the material or become sources of dreams. Regarding typical dreams, Freud has discussed about few dreams, like the dreams of climbing, falling, death, flying through the air, dream of water, and examination etc. as the typical one. By 'typical', he means the dreams that often occur to many people. The fourteen auspicious dreams seen by the mothers of twenty four tirthankaras or other great men can also be taken under typical dreams. Since they are seen by all the mothers of great men and few of them are more probable to occur like dream of 'lion' or 'ox' is so common in mythological stories that every women who conceives the future hero of the play or story on history in her womb sees the dream of lion or ox etc. and becomes happy that she is possessing great soul in her womb. But it cannot be held necessary that such dream always carry a special meaning. They may also mean differently. They can be included in typical kinds of dreams. Regarding the dreams that occur to mothers of tirthankaras or similar other dreams, Freud's has given no such conception. Although he mentioned in Interpretation of Dreams that even Freud's mother had dreamt a dream when Freud was in her womb which was read as predictive dream and it was interpreted that the being in the womb would be some great personality.20 Most probably such concepts cannot be dragged to empirical study hence Freud kept such issues in margin. Dream Work in Freudian and Jain Theories Freud has explained the dream work very exclusively. The appearance or perception of images or events or sounds, and many other experiences that takes place in dream when all external senses are in sleeping mode,

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DISCUSSION ON FREUDIAN AND JAIN ...... : 51 is just a thrilling fact and generate curiosity in general as to how these dream images are perceived in sleeping condition? The Jains have not dealt with any systematic deliberation on dream work. Freud has given it under four stages and explained them very lucidly. Since Jains have no conception of unconscious mind, the theory of karma works on that place? It holds the past impression impregnated in karma, what Freud calls infantile desires is actually in Jain view of karma. Although an infant has his own world and get impressions from the outer world by which it is deeply influenced. These desires are limited but infinite such impressions are there in karmana-sarira which also comes up in dreams and forms different dream images. Hence karma samskaras (impressions of karma) includes both infantile desires of present birth and the deeper impressions of several previous births. Both together make strange appearance in dreams. In Jainism, appearance of dream images in dreams has no explanation of dream work. Consciousness itself creates it and perceives it through citta (psyche), which is the master of mind and manages the functioning of mind. In Jain literature psyche and mind are not synonymous words. They have been explained differently in characteristics and also in functioning. Sexuality in Wishes and Dreams The influence of organic somatic stimuli upon the formation of dreams is almost universally accepted. On the basis of the theory of somatic stimulation, dream interpretation is thus faced with special problem of tracing back the content of a dream to the organic stimuli, which caused it.21 Weygand (1893), asserts of all dream images that their primary causes are sensory stimuli and that only later do reproductive associations become attached to them. Some others are of opinion that in most dreams, somatic stimuli and psychological instigator work in cooperation. There is one particular mental mis-adaptation which is of crucial importance in the causation of mental illnesses as well as dreams and that is what Freud called repression. In a situation of extreme

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52: sramana, Vol 63, No. 3, July-Sep. 2012 mental conflict, where a person experiences an instinctual impulse which is sharply incompatible with the standards he feels he must adhere to, it is possible for him to put it out of consciousness, to flee from it, to pretend that it does not exist. So repression is one of the so-called 'defense mechanism',22 by which a person attempts to avoid inner conflicts. But it is essentially a withdrawal from reality, and that is doomed to failure because what is repressed does not really disappear, but continues to exist in unconscious portion of the mind. One can neither gets rid of it nor lift it voluntarily. Hence problem continues. Freud locates the decisive repressions in early childhood and his emphasis on sexuality also proves them to be basically sexual.23 Freud opines that most of our dream symbols are sexual by nature. Actually he is aware that he should not give unnecessary importance to the sexual aspect of dreams but his study revealed to him what he has written in the 'Interpretation of Dreams' as 'The more one concerned with the solution of dreams, the more one is driven to recognize that the majority of the dreams of adults deal with sexual material and give expression to erotic wishes. A judgment on this point can be formed only by those who really analyze dreams, that is to say, who make their way through their manifest content to the latent dream thoughts, and never by those who are satisfied with making a note of the manifest content alone. Let me say at once that this fact is not in the least surprising but is in complete harmony with the principles of my explanation of dreams. No other instinct has been subjected since childhood to so much suppression as the sexual instinct with its numerous components, from no other instinct are so many and such powerful unconscious wishes left over, ready to produce dreams in a state of sleep. In interpreting dreams, we should never forget the significance of sexual complexes, though we should also, of course avoid the exaggeration of attributing exclusive importance to them (1909). "24 Hence Freud never said that all the symbols require a sexual interpretation. Regarding this he had alarmed readers very clearly. He has also mentioned that most

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DISCUSSION ON FREUDIAN AND JAIN ..... 53 innocent dreams may embody crudely erotic wishes. Sometimes analysis leads back to wishful impulses, which are unmistakably sexual.27 The main difference between Freud and Jainism is found that where Jain accounts of dreams do not always consider dreams to be an outcome of repressed desires like in case of mother's dreams, we cannot necessarily hold them to be the result of repressed desires. There is no discussion regarding the repression of dreams found in Jainism but there is a mention of incessant production of desires. The past experiences do reflect in dreams, but those past experiences are not always repressed ones. Any experience that had an influence on our mind may reflect in dream other than that the environment, karmas, place, time etc. also influences the dream objects. Hence it is not always the repressed desires that reflects in dreams. The 'repressed desires' can be included into Anubhuta, Drsta, Sruta, Cintita-past experiences as a dream sources but there are other sources also which are equally important as we have discussed in sources of dreams in Jainism. Freud's theory is centralized only to the aspect of wish fulfillment in dreams, which is not completely the objective of dreams in Jainism. Although, there is an account of manifest and latent content in both the dream interpretations but one is the outcome of past experiences or repressed desires and a theory of wish fulfillment while the other is much concerned with the future of the person. It predicts the future of the dreamer. These dreams remaining totally independent of past experiences depict future events in actual or symbolic codes that are ultimately translated to understandable language by dream interpreters. As in the case of the mothers who have conceived the divine soul. Although dreams of pregnant women are not yet been examined independently on experimental basis but still we find such illustrations in abundance in Jainism. Hence we can presume the importance of the dreams of a pregnant women and experiment may bring up new truth to light hidden behind till now.

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54: sramana, Vol 63, No. 3, July-Sep. 2012 Wish Fulfillment in Dreams The Freud's account of repressed desires as a cause of dream is also not completely accepted in Jainism. Freud experimented on the people who were having some kind of pathological or mental disorder and also in some cases normal dreamers. But still his reading was not limited to certain time and certain experimented people. So the facts of the far past and far future were not included in his studies. So what all he found in his system studies, he reached to the conclusion that dreams are the outcome of repressed desires and its functions is wish fulfillment. Jainism believes in wish fulfillment theory as we find in the case of Styanardhi-nidra,28 but there are no illustrations, which admits the direct wish fulfillment in dreams. Moreover, Freud's latent content is collected from only the past experiences but Jainism speaks about dream symbolism much in context of future predications. So the scope of income of latent content in much widened sphere. As we see in the types of dreams in Jainism only first four types are related to the past of the person. All others are from many other sources. Hence, so along with repressed desires there can be many other sources of dreams. Innocence and Dreams Freud said that the children posses very innocent mind thus they reflect in their dreams the object in undistorted form because they do not know how to repress their desires. Whatever he likes, he demands unaware of social limitations. If the desired object is not made available to him it would reflect in his dreams. He enjoys and fulfills his desires through his dreams. Here, the necessary condition for the appearance of direct dreaming is innocence. Even in Jainism, very parallel fact is found where Lord Mahavira says to his disciple that the monk or a person who is very pure in his conduct, a very restraint and humble person, (which means who is innocent like a child) sees the direct dreams which comes true in as it is form i.e. he visualizes true dreams. In Freud's expression of true dreams is confined to children's dream but the main cause is 'innocence'. Depending on this quality he confined true dreams only in case of

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DISCUSSION ON FREUDIAN AND JAIN ..... : 55 children's dream because he found innocence there very overtly and although he did not negate for the possibility of direct dreams in adults. Since he believed that no adult can be innocent in the true sense because he knows to hide back his wishes. But Jainism doesn't agree completely with this. In Bhagavati Sutra, it is said that a person of conduct, a very well restraint, meditating monk can see the true dreams. The main quality required for true dreams is innocence or purity of heart of the person. If a person is pure at thought and action and has good conduct has the tendency of getting reflection of undistorted or undisguised dream objects. Freud did not speak to that level. He paused at sophisticated behavior of adults, which results in distorted dream buildings. Thus, the mechanism of connecting the dream symbol to its real meaning is not absolute in any of the system. There are various possibilities to connect them. Moreover, validity is uncertain because it depends on the interpreter and the system, how he interprets them. Hence, although Freuds observation was correct from the point of view of his study of psycho analysis he found religion useless in psychological development and in mental treatment. Actually there is another way to deal with this problem and reach to point where human dignity is restored. Jain agamas show the path to move ahead where Freud stopped. The two but most important schools i.e. philosophy and psychology are complimentary to each other and assists to find a way for renunciation and attainment of ultimate goal of human race. References: 1. Ludwig Wittgenstein, Philosophical Investigations, -The German text with a Revised English Translation, Trans. by G. E.M. Anscombe, Blackwell Publishing, MA (USA), (1s edn. 1953, 2nd 1958, 3rd edn, 2001), 4th edn. 2005, p. 7. 2. W. T. Jones, A History of Western Philosophy, Vol. 5, Second edn. revised, 1980, p. 376. 3. Sigmund Freud, Interpretation of Dreams, Avon Books, 1998, p. 165.

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56: Sramana, Vol 63, No. 3, July-Sep. 2012 4. T.C. Lethbridge, Power of the Pendulum, Arkana, Penguin Books, England (1st end. 1976), 1984, p. 7. 5. Sigmund Freud, Interpretation of Dreams, Avon Books, p.130. 6. Bhadrabahu Samhita by Acarya Bhadrabahu (II), p.16. 7. Sigmund Freud, Interpretation of Dreams, Avon Books, p.703. 8. Ibid, p.769. 9. Jain Siddhanta Dipika of Acarya Tulsi, Eng. Trans and Notes by Nathmal Tatia, Jain Vishva Bharati, Ladnun, 1995, p. 150. 10. Ragadvesaparinatirmohah 119/711, Ibid, p. 169. 11. Sigmund Freud, Interpretation of Dreams, p. 57-63. 12. Owen Flanagan, Dreaming Souls-Sleep, Dreams and the Evolution of Conscious Mind, Oxford University Press, New York, 2000, p. 71. 13. Radhakrishnan, Principal Upanisads, London, 1935, p. 697. 14. Sigmund Freud, Interpretation of Dreams, Avon Books, 1998, p. 38. 15. Ibid, p. 41. 16. Thanam, p. 324. 17. Sigmund Freud, Interpretation of Dreams, p. 42. 18. Visesavasyaka-bhasya p. 203. 19. Alexander Grinstein, Freud's Rules of Dream Interpretation, p. 144. 20. Sigmund Freud, Interpretation of Dreams, Avon Books, 1998, p. 225. 21. Ibid, 71., 22. Ibid, 361. 23. Leslie Stevenson, Seven Theories of Human Nature, Oxford, University Press, New York, 1987, p.77 24. Sigmund Freud, Interpretation of Dreams, Avon Books, p. 431, 432. 25. Ibid, p. 432. 26. Visesavasyaka-bhasya of Jinabhadragani, p. 70. Bibliography 1. Acaranga Sutram Sutrakstanga Sutram ca - with the Niryukti of Acarya Bhadrabahu Svami and the Commentary of Silarkacarya, ed by Sagarananda Suri Maharaja, re-edited with appendices by Muni Jambuvijaya, Lala Sundarlal, Vol. I, 2.

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DISCUSSION ON FREUDIAN AND JAIN ....... : 57 Jaina Agamgranthamala, Motilal Banarasidass Indological Trust, Delhi, 1978. 2. Adipurana of Jinasena, Part 1, ed by Pannalal Jain, Bharatiya Jnanpith, New Delhi, 3rd edn., 1988. 3. Angasuttani, ed by Acarya Mahaprajna, Part II (Bhagavai), Jaina Vishva Bharati, Ladnun, 1975. 4. Angavijja, (anonymous), ed by Muni Punyavijaya, Prakrit Grantha Parishad, Ahmedabad, 2000. 5. Atharvaveda Bhasyam (Kanda 6, 7, 8), Vishvanath Vidyqlankara, Ramlal Kapoor Trust Press, Sonipat, Haryana,1" edn. 1990. 6. Avasyaka Niryukti of Acarya Bhadrabahu, Part I, ed and trans. in Hindi by Damodara Shastri, Sohanlal Jain Grantha Prakashana, Ambala (Hariyana), 2010. 7. Bhadrabahu Sarita by Acarya Bhadrabahu (II), ed. and trans. by Nemicandra Shastri, Bharatiya Jnanapitha, New Delhi, (1" edn. 1985), 5th edn.1999. 8. Bhagavai, (Viahapannatti), ed. by Acarya Mahaprajna, with Prakrit text, Sanskrit Renderings, Hindi Translation and Critical Notations, Vol.-I, II, III, Jain Vishva Bharati Institute, Ladnun, 1994. 9. Eliade, Mircea., Patterns in Comparative Religion, Sheed and Ward, New York, 1958. 10.Freud Sigmund, (1856-1939), Civilization and its Discontent, trans. by David McLintock, Penguin Books, London, (1st edn. 2002), 2004. 11. Interpretation of Dreams, trans. by James Starchey, Penguin Books, London, 1949. 12. Interpretation of Dreams, Avon Books (An imprint of Harper Collins Publishers), New York, (1" edn 1965), 1998. 13.Moses and Monotheism, trans. by Katherine Jones, Vintage Books, (a division of Random Books), New York, (1sedn, 1939), Renewed edn. by Ernst L. Freud and Anna Freud, 1967. 14.New Introductory Lectures on Psychoanalysis, W.W. Norton, New York, 1933. 15.On Metapsychology, Theory of Psychoanalysis, English trans. and ed by James Strachey and Angela Richards, Penguin Books, London, (1 edn. by Pelican Books, 1984), Reprint in Penguin Books, 1991.

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58 : sramana, Vol 63, No. 3, July-Sep. 2012 16. Outlines of Psycho-analysis, Trans. by Helena Ragg-Kirkby, (with an introduction by Malcolm Bowie), Penguin Books, London, 2003. 17. Jung C.G., Collected Works of C.G. Jung, Vol.8 (Structure and Dynamics of the Psyche), Translated by R.F.C. Hull, Routledge and Kegan Paul, London, (1st edition, 1960) 2nd edn. 1969. 18.On the Nature of the Psyche, trans. by R.F.C. Hull, Routledge, London and New York, (1st edn. 1969), (1st edn. in Routledge Classics, 2001), (Reprint 2002, 03, 04- twice) 2006. 19.Kalpa Sutra of Bhadrabahu Svami, trans, and notes by K.C. 14. 20. Lalwani, Motilal Banarasidass, New Delhi, 1979. 21. Karma Prakrti of Acarya Nemicandra, ed. and trans. by Hirlal Siddhanta Shastri, Bharatiya Jnanapitha Prakashan, Kashi, 1964. Riceour, Paul., Freud and Philosophy, trans by Denis Savage, Motilal Banarasidass Publishers Pvt. Ltd., Delhi, 2007. 22. Stevenson, Leslie Forster., Seven Theories of Human Nature [Christianity, Freud, Lorenz, Marx, Sartre, Skinner, Plato), Oxford University Press, INew York, 1987. 23. Thanah, ed by Acarya Mahaprajna, Jain Vishva Bharati, Ladnun, 1976. 24. Visesavasyaka-bhasya of Jinabhadragani with Vitti of Hemcandrasuri, Part I and III, Choukhambha Sanskrit Series Office, Varanasi, 2nd edn.1969. ****

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ANUVRATA : A SOLUTION FOR WORLD PEACE Dr. Navin Kumar Srivastav Amongst the most burning problems the world is facing today is religious fundamentalism, intolerance and open exercise of atomic powers. The world is now standing on the threshold of human catastrophe. Thus the question of peace, tolerance and harmony has become more relevant today than it was ever before. The author of the present article has tried to find a way out of maintaining peace and harmony on individual and global level as well through the Anuvratas, an important tenet of Jainism. - Editor Peace has been the one of the most desirables for human being in the History of mankind. We have ample refrences in the Vedic and pre-Vedic literature where man is shown praying for divine favours to obtain peace. Yajurveda clearly depicts Ksis praying for peace all around them when it says 'Dyouh santirantariksa'santih prthavi santirapah santirosadhayah santi. Vanaspatayah santirvisvedevah santirbrahmasantih sarva'santi santireva santih sa ma santiredhi. Today, the advancement of Science and Technology has succeeded to remove our religious superstitions on one hand but on another hand it has put mankind in havoc and complete catastrophe. Science has become terribly failed to overcome the passions and prejudices that human flesh is heir to. It has also shaken our mutual faith, faith in moral virtues as well as religiousspiritual values. The old social and spiritual values of life acting as binding force on humanity which were based on religious belief have been made irrelevant by scientific knowledge and logical thinking. Till date, we have been unable to formulate or evolve a new value structure, necessary for meaningful and peaceful living in society based on our scientific and logical outlook. Today, we

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60: sramana, Vol 63, No. 3, July-Sep. 2012 strongly rely on the atomic power as our true rescuer. For us human being is either a complicated machine or at least a developed animal, governed by his instinct and endowed with some faculties of mechanical reasoning. Thus, we have developed a totally materialism and selfish outlook? Undoubtedly science and technology have increased our knowledge of the universe and has conquered over the dreadful forces and many of the hidden secrets of nature. Advances in computer science and telecommunications have made it possible for all of us to have immediate access to one another and to the information and knowledge accumulated over many centuries. Satellites constantly orbiting in space provide us with a continuous view of every corner of the earth. The study of genetics has reached the point where the most basic building blocks of life have been revealed to us, presenting the possibility of conquering many diseases, aging and increasing the length and quality of life. Development in science and technology has not brought only blessings to the mankind but the secular culture ushered in by science has broken the unity of existence. It has replaced co-operation and interdependence with fierce competition and the struggle for survival. It has ignored the Socratic teaching that knowledge is virtue and replaced it with its own paradigm that knowledge is power. The trend towards globalization that had the prospect of bringing about global peace and shared prosperity has instead greatly increased inequality, injustice and economic disparity and exploitation. The divinity of the human soul has been completely ignored and this has set in motion a chain reaction of alienation from reality, from nature and from our true self. We have lost sight of our highest aspiration of the unity of humankind through love, compassion, and democratic equality. The war-worm world is lacking in spiritual values, which are the most precious heritage of each and every great religion aiming at serving the humanity and uplifting the divine in man. Fortunately the human society has been having amidst itself from

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ANUVRATA : A SOLUTION FOR WORLD ....... : 61 time to time the selfless divine souls like Mahavira, Gautama Buddha, Krsna, Christ, Gandhi and Vinoba, who have left no pains to show us the path leading to peace, harmony and happiness. Among the most burning problems, the world facing today, religious fundamentalism and intolerance are the most crucial. R.N. Tagore rightly observed, "For man to come near to one another and yet to ignore the claims of humanity is the sure process of suicide. In the circumstances prevailing today the only way out left is mutual co-operation and co-existence among all religions of the world which have significant impact on human lives. Religious harmony and fellowship of faith among different religions is the first and foremost need of our age to cultivate world peace. Now first of all we have to ponder over the nature of true religion. Religion can be found almost everywhere around us, influencing one's lifestyle and surroundings much more than we are aware of. We have ample definitions of Dharma in Indian Literature viz. dharayatiti dharmah, dhryate lokah anena iti dharmah, dhriyate lokayatranirvahartha yah sah dharmah, yato va abhudaya nihsreyasa siddhi sa dharmah', etc. which collectively approve religion as a binding force for the diverse nature and culture of human beings. That which works for the welfare of the human society is dharma. When we think of religion we think of it as a very powerful instrument of spreading love, compassion, and hormony in the world. Religion is the commitment to a kind of quality of the life that purports to recognise a source beyond itself (usually, but not necessarily called GOD) and that issues in recognising fruits in human conduct (e.g. law, morality), culture (e.g., art, poetry) and thought (e.g. philosophy). According to Mahabharata' the role of religion is to ensure the welfare of living being and the true welfare of the mankind is to live in peace. Therefore, that which ensures the welfare of living beings, that which evolves peace, is surely dharma. The learned Rsis have declared that which sustains is dharma. For a more complete definition of the word religion we have to examine two other aspects. How religion has affected man over the

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62: Sramana, Vol 63, No. 3, July-Sep. 2012 centuries? and what is the true motivation of its leadership? Some would have believed that it has brought peace and harmony to the world and that its leaders are motivated by the service of their God. But it is not true about the every religion because there are many religions who do not believe in God. Each and every religion has its own set of code of conduct and cliams that he is the true advocate of world peace. Jainism being a prime religion of Sramanic tradition, has offered principles and ethics like five great vows (mahavratas-non-violence, truth, nonstealing, non-possession, and celebacy), five mionor vows (anuvratas- sthula pranatipata-viramana, sthula mrsavada-viramana, sthula-adattadana-viramana, svadara-santosa and icchaparimana), non-absolutism (anekantavada), law of qualified assertion (syadvada), doctrine of karmas and many more which could evolve peace and happiness in one's life and could be instrumental in maintaining peace worldwide. In this paper I would discuss as to how the code of conduct set for lay devotees (anuvratas) can help us in maintaining peace at the level of individual and world as well. In Jainism, the milder form of practice prescribed for a Householder is called Anuvrata. It is of five types called as-(1) Non-violence (Ahimsanuvrata), (2) Truthfulness (Satyanuvrata), (3) Non-Stealing (Asteyanuvrata), (4) Celibacy (Brahmacarya-nuvrata) and (5) NonPossession (Aparigrahanuvrata). 1. Non-Violence (Ahimsa): The principle of non-violence or ahimsa is the first among Pancasila of Buddhism, Pancasila of Jainism and Pancasila of Patanjala-Yoga, the slight difference as one can see in nomenclature of this principle in each system is due to the difference in the language used in their scriptures. But the term 'ahimsa" is the most popular among all. Non-violence has been emphasized by religious exponents, social reformers and political leaders and above all, it has been accepted as important from the point of view of one's own self. Thus it is

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ANUVRATA: A SOLUTION FOR WORLD religiously, ethically, socially, politically and psychologically important and necessary. The instinct of love, compassion (karuna,) furnishes the basis of ahimsa. : 63 The term ahimsa has its origin in himsa 'himsi' in its root, which means killing or destroying or hurting a living being. And the opposite of it, is ahimsa, i.e., non-killing, non-destroying or non-injury." Since ahimsa is a negative term it may be taken literally as purely negative in character, and can be inferred from it that ahimsa simply means not-killing, non- injury or non-destruction of living being. The positive side of it by way of protecting a living being is not connected with the moral principle of ahimsa and therefore it has no value in itself.10 Social behavioural aspect of Jain religion is marked by observance of non-violence. In Acaranga-sutra11 Mahavira expounded,' the worthy men of past, present and future will say thus, speak thus and explain thus; all breathing, existing, living and sentient creatures should not be slain, nor treated with violence, nor abused, not tormented. ' Acaranga-sutra begins with the instructions on non-violence and also how to prevent to each and every living being from violence. 12 Most of the agamas are replete with full of the instructions of nonviolence, i.e., the name of first lesson of Acaranga-sutra is Sastraparijna. The meaning of Sastra is the instrument or means of violence. 13 Also Amrtacandra Suri1 defines ahimsa as the absence of attachment, passions etc. The observance of non-violence is of the form of non-origin of attachment and unchangeable law or tenet of the religion. Acarya Pujyapada15 and Acarya Akalanka1also considered non-violence as the characteristic of religion. The Positive Role of Non-Violence (Ahimsa) in World Peace: It will, thus, appear that the principle of non-violence far from being a negative percept as the term suggests in its practical application, is a positive principle of the farthest reach. It points to a wholesale transformation in the internal government of state as well as in their

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64: Sramana, Vol 63, No. 3, July-Sep. 2012 mutual contracts to a revision of social and economic arrangements. It is a matter of the first importance that all institutional reorganisations be accompanied by a corresponding mental attitude, in short a corresponding outlook on life. Non-violence is the prime cause of maintaining the world peace. Because non-violence is the first step towards world peace. The cult of non-violence has taken quite a new turn in Jainism and has been thresed out with its minute detail. (2) Truthfulness (Satya): Truth or Saccam, (Prakrit) as a positive term and 'Mrsavada-virati' as a negative term have prominent place in Jainism. In Indian theory it is considered the true essence of the whole universe17 and is even more profound than the ocean and more stable than Mount Meru. It is also conceived as God or Bhagavana18 as Mahatma Gandhi conceived. Apparently, it is the metaphysical truth understood as highly important in Jain scriptures. As a moral principle also it is considered very significant. It is said that those who have established themselves in truth acquire insurmountable fame; they are appreciated not only by human beings but also by gods.19 Further it is said, "the ground under the feet of those who speak truth is rooted in right knowledge and right conduct becomes holy.20 Here again the way of truth is as straight as that of non-violence. There is a proverb that truth conquers (Satyameva jayate nanrtam ). It is true if it means that truth or sincerity prevails in the long run. It is patent that a conscious effort at higher standards of truth is necessary both in national and international affairs. The higher the standards of truthfulness, the easier it would become to lift society from the present status to place of great reason and higher morality. (3)Non-stealing (Asteya): It is obvious that such a social re-organisation postulates cordial and habitual respect on the part of every one for the right of every one else. This is the inner core of the third anuvrata named as Asteya or Acaurya. Literally, it only means abstinence from stealing, but the underlying spirit of this anuvrata is that one should not encroach

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ANUVRATA : A SOLUTION FOR WORLD ....... : 65 on the right of others but should always keep the social interest in view.21 It needs scarcely to be pointed out that respect for the right of others is also an application of the principle of non-stealing. It is quite clear that if we follow the theory of honesty in our life, in our culture as well as in our practical life, we shall prevent all kinds of obstructions i.e., mental, physical etc. So we need to practice the theory of honesty. (4) Celibacy (Brahmacarya): Celebacy means to exercise control over senses (including mind) from indulgence in their respective subjects. The basic intent of this vow is to conquer passions (kasaya) like - anger (krodha), pride (mana), deceiet (maya) and greed (lobha), thus preventing wastage of energy in the direction of pleasurable desires. During observance of this vow, the householder must not have a sensual relationship with anybody other than one's own spouse. Jain monks and nuns practice complete abstinence from any sexual activity.22 We have just seen that non-violence can be practiced on a large scale only in an cordial environment no longer permeated by force. But the inner core of morality is something beyond external control. The attitude has to grow from within. Social life is founded, in ultimate analysis, in self-control. That is the implication of the fourth anuvrata Brahmacarya in the wider sense. We characterised celibacy in four parts which is necessary for better understanding and result. These are--character, sublimation, discipline and self-control. In Jain agamas above four mentioned parts are very clearly discussed. (5)Non-Possession (Aparigraha): The discipline (samyama) comprehended by forth anuvrata leads logically to fifth and last of the anuvratas. It is called aparigraha and in its very implication is original to Jainism. It really denotes a certain self-restrain over the cause of pleasure, a certain stoicism before temptation, a certain detachment from superfluities and superabundance. In expounding its implications, ethical doctrines emphasised that one should not feel too much attachment towards

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66: sramana, Vol 63, No. 3, July-Sep. 2012 his own material possessions and should resist all temptations. One may keep wealth and commodities to satisfy one's requirements but should not engross oneself in the pursuit of material gain. At the same time, one should rise above prejudice, jealousies, greed, vanity, fear, hatred, susceptibility etc.23 Economic inequality and vast difference in the mode of consumption are the two causes of our age. These disturb our social harmony and class-conflicts. Among the causes of economic inequality, the will for possession, occupation or hoarding is the prime. Accumulation of wealth on the one side and the lust of worldly enjoyment on the other are jointly responsible for the emergence of present day materialistic consumer culture. These problems can be solved by practicing the fifth minor vow aparigrahanuvrata or by limiting our possessions and attachment to those possessions. The anuvratas are of course closely parallel to the five mahavratas (meant especially for monks); and it is therefore not surprising that some writers have imitated the Dasavaikalika-sutra which counts a-ratri-bhojana as sixth mahavrata, that of a-ratri-bhojana- in the anuvratas. In fact this sixth anuvrata is noted by Camundaraya24 So Ratribhojana-tyaga can be taken as 6th anuvrata which is equally important Samantabhadras defines abstention from ratri-bhojana as the abandonment of the fourfold ailments by night out of compassion for living beings. The simple logic behind this vrata was that at night almost anything- small insects (tini caturindriya-jivas) like moths, snakes, mice, bits of bones, skin, or hairs- may fall into the platter which ultimately cause diseases. This also shows the Jain acarya's concern over the health of human being and solution thereof by suggesting to avoide night meal. Thus, if the anuvratas were practised properly, it would prevent that ruthless and lustful competition for wealth and empire which is the bane of the present age. When we observe and follow the theory of panca-anuvratas, then we know co-operation among living beings

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ANUVRATA: A SOLUTION FOR WORLD which is the major factor of world peace. In Jain agamas everywhere we find the thought of mutual co-operation. They maintain that it is not the struggle but the co-operation that is the law of life. Tattvarthasutra by Umasvati (4th cent.A.D.), clearly mentions that mutual co-operation is the nature of living beings 26 i.e., all the living beings are associated with each other. Jain tradition proclaims that co-operation and co-existence are the essential nature of living beings. Non-possession, non-absolutism and non-violence these are the core of Jain doctrine. Through the right faith in above mentioned anuvratas one discerns the nature of body and soul, and this awareness produces an attitude of detachment and non-possession. Right knowledge frees one from absolutism and enables one to see the things with a liberal and open mindedness. The discovery of the oneness of all living beings leads to non-violent conduct. The centrality of Ahimsa as well as panca-anuvratas to Jain ethics makes it truly global and practitioners world citizens. : 67 Refrences: 1. Yajurveda, 36/17 2. Jain, Sagar Mal, article: Role of Religion in Unity of Mankind and World Peace, Jain Dharma-Darsana evam Samskrti, Vol. 7, PV, Varanasi, p. 151 3. David, C.V., The Voice of Humanity, Mankind depot, Ujjain, p.1 4. Dharmadrum, Rajendra Prasad Pandey, Kishor Vidya Niketana, Bhadaini, Varanasi, 1980, p. 1 5. Vaisesika Sutra, 1.1.2 6. G. MacGregor, Introduction to Religious Philosophy,(Introduction) 7. Mahabharata, Santiparva, 109/9-11 8. Vide, Tolerance in Jain Religion: Through the Ages, Dr. Ashok Kumar Singh, Sramana, Oct-Dec.2011, PV, p.95 9. Himsa rahita ahimsa-Vacaspatyam, vol-1, p.582 10. Jain, Dr. Kamla, The Concept of Pancasila in Indian Thought, PVRI, Varanasi, 1983, p.38 11. Acarangasutra, op. chit.,1/4/1 12. Acarangasutra, First lesson, Pindaisana, Madhukar Muni, Agam Prakashan Samiti, Beawar (Raj.), 1980

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68 : Sramana, Vol 63, No. 3, July-Sep. 2012 13. Jam jassa vinasakaranam tam tassasattham bhannati, Nisitha Curni, 301, vide Abhidhanrajendrakosa, vol.7, p.33 14. Purusarthasiddhyupaya, Amrtacandra Suri, V.44 15. Sarvarthasiddhi, Pujyapada, VII/13 16. Tattvartharajavartika, Akalanka, VII/13 17. Saccam logammi sarabhuyam, gambhirataram mahasamuddao thirataranga merupavvayoa- Prasnavyakarana, Samvaradvara, 24 18. Acarargasutra, 1/5/5 19. Candramurtivirivanadam vardhayanti jagatraye svargibhirdhiyante murdhnakirthih satyotthita nenam, Jnarnava, 1.9.29 20. Jnana caritryamulam, satyamevavadanti ye, dhatrpavtryate tesam caranamrenubhih, Yogasastra 2.63 21. Prasad, Beni, World Problems and Jaina Ethics, Jaina Sanskriti Sansthana Manadala, Varanasi 1951, p. 12. 22. S. Gopalan, Outlines of Jainism, p. 163-164, http://en. wikipedia.org/wiki/Jainism#Main_principles p.12 23. Prasad, Beni, World Problems and Jaina Ethics, Jaina Sanskriti Sansthana Mandala, Varanasi 1951, p. 19. 24.Camundaraya, Caritrasara, Manikchand Digambara Jain Granthapmala, Ratlam, 1929, p. 7 25. Samantabhadra, Ratnakaranda-sravakacara, V.21 26. Parasparopagrahojivanam, Tattvarthasutra, Umasvati, V.21

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pArzvanAtha vidyApITha samAcAra 1. 'jaina vidyA ke vividha AyAma evaM usake maulika siddhAnta' viSayaka 15 divasIya rASTrIya kAryazAlA kA Ayojana (23 sitambara se 7 akTUbara 2012 taka) dinAMka 23 sitaMbara 2012 ko 15 divasIya 'jaina vidyA ke vividha AyAma evaM usake maulika siddhAnta' viSayaka rASTrIya kAryazAlA kA udghATana sampanna huaa| mukhya atithi ke rUpa meM jaina evaM bauddha darzana vibhAga, saMskRta vidyA dharma vijJAna saMkAya, kAzI hindU vizvavidyAlaya ke adhyakSa DaoN. azoka kumAra jaina ne kahA ki jaina darzana vizva zAMti meM mahattvapUrNa bhUmikA adA kara sakatA hai| unhoMne jaina darzana ke vibhinna pakSoM ko udghATita kiyA aura kAryazAlA kI saphalatA kI kAmanA kii| dillI se padhAre DaoN. zugana canda jaina, adhyakSa, pArzvanAtha vidyApITha ne atithiyoM kA svAgata karate hue kAryazAlA kA viSaya pravartana kiyA tathA kAryazAlA kI mahattA para prakAza ddaalaa| DaoN. navIna kumAra zrIvAstava, kAryazAlA saMyojaka ne kAryazAlA ke niyamoM evaM pandraha dinoM taka calane vAle kAryakramoM para savistAra prakAza ddaalaa| saMsthA ke esosieTa prophesara DaoN. zrIprakAza pANDeya ne dhanyavAda jJApita kiyA tathA saMcAlana saMsthA ke esosieTa prophesara DaoN. azoka kumAra siMha ne kiyaa|

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70 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 isa kAryazAlA meM diye gae vyAkhyAna vidvAnoM ke nAma aura viSaya sahita isa prakAra haiM - pa0 pU0 prazamarati vijayajI mahArAja jI (vArANasI) -jaina zrAvakoM ke kartavya, jaina sAhityakAroM kA 20vIM sadI meM saMskRta evaM prAkRta sAhitya meM yogadAna evaM jaina parva evaM tyohAra, DaoN0 zugana canda jaina (naI dillI)-jaina sAhitya, mahAvIra kAlIna itihAsa, mahAvIrottarakAlIna itihAsa evaM jaina zrAvakAcAra, pro0 aravinda kumAra rAya (vArANasI) -bhAratIya saMskRti evaM darzana kI vizeSatAe~, pro0 mAruti nandana tivArI (vArANasI)- jaina kalA evaM jaina pratimA vijJAna, DaoN0 azoka kumAra jaina (vArANasI)-jaina darzana meM anekAntavAda, jaina dharma meM guNasthAna siddhAnta kI avadhAraNA evaM zramaNAcAra, pro0 harihara siMha (vArANasI)-jaina sthApatya evaM guphAe~, pro0 prabhunAtha dvivedI (vArANasI)-pramukha jaina kathA evaM kAvya sahitya, DaoN azoka kumAra siMha (vArANasI) -jainAgama sAhitya, jaina dharma aura dhArmika sahiSNutA evaM jaina dArzanika sAhitya kA avadAna, DaoN. zrIprakAza pANDeya (vArANasI)-jaina yoga, karma siddhAnta, lezyA siddhAnta tathA syAdvAda evaM saptabhaMgI naya, pro0 sItArAma dUbe (vArANasI)-zramaNa saMskRti, pro0 mahezvarI prasAda (vArANasI) -jaina abhilekha, pro0 sudarzana lAla jaina (vArANasI) -tapa kI avadhAraNA evaM saMllekhanA kI avadhAraNA, DaoN0 jhinakU yAdava (vArANasI) -jaina sampradAya, DaoN0 aruNa pratApa siMha (vArANasI) -jaina kulakara evaM tIrthakara paramparA, DaoN0 sumana jaina (vArANasI)- pANDulipiyoM kA sAmAnya paricaya, DaoN jayanta upAdhyAya (vArANasI)-bhAratIya darzana meM jJAna kI avadhAraNA evaM prAmANyavAda, DaoN0 navIna kumAra zrIvAstava (vArANasI) -jaina jJAnamImAMsA, jaina darzana meM AtmA kI avadhAraNA evaM ahiMsA vicAra, DaoN0 rAhula kumAra siMha (vArANasI) -jaina sapta tattva evaM nava tattva kI avadhAraNA, jaina pramANamImAMsA evaM jaina dravya vicAra tathA zrI oma prakAza siMha (vArANasI) -jaina koza saahity| isa kAryazAlA meM 31 chAtra-chAtrAoM ne jaina dharma-darzana ke vibhinna viSayoM para patroM kA vAcana kiyA tathA kAryazAlA ke aMtima dina saMsthA dvArA Ayojita praznottarI kA Ayojana kiyA gyaa| isa praznottarI meM kula 7 TImoM ne bhAga liyaa| praznottarI atyanta rocaka evaM jJAnavarddhaka thii| pariNAma ke rUpa meM tIna TImoM ko kamazaH prathama, dvitIya evaM tRtIya vijetAoM ke rUpa meM ghoSita kiyA gyaa|

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A pArzvanAtha vidyApITha samAcAra :71 dinAMka 7 akTUbara 2012 ko isa pandraha divasIya kAryazAlA kA samApana samAroha sampanna huaa| pArzvanAtha vidyApITha ke pUrva nidezaka pro0 sudarzana lAla jaina ne kAryakrama kI adhyakSatA kii| DaoN0 zrIprakAza pANDeya ne atithiyoM kA svAgata kiyaa| kAryazAlA saMyojaka DaoN0 navIna kumAra zrIvAstava ne kAryavAhI sArAMzikA prastuta karate hue kAryazAlA meM diye gaye vyAkhyAnoM ke mukhya binduoM ko rekhAMkita kiyaa| DaoN. rAhula kumAra siMha ne praznottarI kI bhUmikA para prakAza ddaalaa| mukhya atithi evaM adhyakSa ke dvArA pratibhAgiyoM ko pramANa patra evaM patra vAcana tathA praznottarI pratiyogitA ke vijetAoM ko puraskAra evaM pramANa patra pradAna kiyA gyaa| naeisaster JubileeCelebration NarentMkTher September October 2012 mukhya atithi ke rUpa meM bolate hue pro0 kamaleza datta tripAThI, emireTasa prophesara, kAzI hindU vizvavidyAlaya, vArANasI ne kahA ki videzoM meM saMskRta kA jJAna aThArahavIM zatAbdI meM huaa| pariNAmasvarUpa zodha evaM adhyayana ke kSetra meM navIna pravRttiyoM kA udaya huaa| saMskRta ke jJAna ke kAraNa tulanAtmaka bhASAvijJAna, tulanAtmaka sAhitya, tulanAtmaka dharma-darzana evaM tulanAtmaka paurANika kathAoM kA adhyayana vidvAnoM dvArA Arambha huaa| bhAratIya saMskRti ke kisI bhI kSetra meM gambhIra adhyayana hetu saMskRta ke sAtha prAkRta, pAli, apabhraMza kA jJAna honA Avazyaka hai| Aja taka mUla granthoM ke sampAdana, anuvAda aura zodha para jitanA kArya huA hai usase adhika kArya karane ko AvazyakatA hai| unhoMne yuvA pIr3hI se prAcya bhASAoM ko sIkhane kA AhvAna kiyaa| dharma-darzana ke adhyayana kA

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72 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 lakSya sUcanAtmaka jJAna nahIM apitu dharma-darzana ke andara praveza kara jIvana meM usako aMgIkAra karanA karanA hai| DaoN. azoka kumAra siMha ne kAryakrama kA saMcAlana tathA zrI oma prakAza siMha ne dhanyavAda jJApita kiyaa| 2. pro0 sudarzana lAla jaina ko rASTrapati sammAna kAzI hindU vizvavidyAlaya ke pUrva saMskRta vibhAgAdhyakSa tathA kalA saMkAya pramukha evaM pArzvanAtha vidyApITha ke pUrva nidezaka pro0 surdazana lAla jaina ko unake dvArA prAkRta, jainavidyA tathA saMskRta bhASA meM kie gae ullekhanIya avadAna hetu mahAmahima rASTrapati sammAna se sammAnita karane kI ghoSaNA kI gaI hai yaha hama saba ke lie gaurava kI bAta hai| Apa zrutasaMvardhinI Adi puraskAroM se bhI sammAnita haiN| san 2004 tathA 2009 meM Apane amerikA ke mIla-piTAsa meM jaina vidyA ke vividha viSayoM para kaI vyAkhyAna die| Apake uttara pradeza saMskRta saMsthAna se kaI grantha puraskRta bhI hue haiN| isa viziSTa upalabdhi hetu Apako pArzvanAtha vidyApITha parivAra kI ora se badhAI / 3. pro0 mahezvarI prasAda nezanala prophesara pada se sammAnita pArzvanAtha vidyApITha ke pUrva nidezaka, prAcIna bhAratIya itihAsa saMskRti evaM purAtattva ke labdhapratiSThita vidvAn pro0 mahezvarI prasAda ko saMskRti mantrAlaya, bhArata sarakAra ke antargata bhAratIya purAtattva sarvekSaNa dvArA nezanala prophesara pada se sammAnita kiyA gayA hai| pArzvanAtha vidyApITha apane pUrva nidezaka ko prApta isa gauravapUrNa upalabdhi para gauravAnvita hai| pro0 prasAda ko pArzvanAtha vidyApITha parivAra kI tarapha se hArdika bdhaaii| 4. niyukti pArzvanAtha vidyApITha meM DaoN. ruci rAya kI zodha-sahAyaka (zramaNa)ke rUpa meM naI niyukti huI hai| DaoN. ruci kAzI hindU vizvavidyAlaya se darzana zAstra meM pI-eca. DI. haiN| Apane 'DaoN. sarvapallI rAdhAkRSNan ke darzana meM paramatattva kA vicAra' jaise mahattvapUrNa viSaya para zodha kiyA hai| ****

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jaina jagat 1. DaoN0 rajanIza zuklA vAdarAyaNa vyAsa rASTrapati sammAna 2012 hetu cayanita vartamAna meM rASTrIya saMskRti saMsthAna, naI dillI ke vikAsa adhikArI (pAli-prAkRta) DaoN0 rajanIza zuklA ko saMskRta, pAli evaM prAkRta ke vizeSa tulanAtmaka adhyayana hetu vAdarAyaNa vyAsa rASTrapati sammAna 2012 ke lie cayanita kiyA gayA hai| DaoN0 zuklA saMskRta, prAkRta ke viziSTa vidvAn haiN| Apa isake pUrva, udayapura vizvavidyAlaya, zrI akhila bhAratavarSIya digambara jaina, mahAsabhA tathA vIrasevA mandira meM bhI apanI sevAeM de cuke haiN| DaoN0 zuklA ko isa vizeSa sammAna hetu pArzvanAtha vidyApITha kI ora se hArdika badhAI / 2. FORBES: A LEADING MAGAZINE IN USA PUBLISHES AN INTERVIEW WITH GURUDEV CHITRABHANU JI, A JAIN LEADER September 2012, USA, Forbes, a very prestigious and leading magazine of USA publishes an interviews with Acharya Shri Chitrabhanuji. Dr. Michael Tobias (of Forbes on Line) recorded the Green Conversation with Gurudev Shri Chitrabhanuji, "A Jain Leader Addresses the World." This interview, with one of the spiritual leaders and advocates of non-violence, tolerance and compassion, affords enlightening insights into how our personal choices resonate in a troubled world. The ecological interdependency of all living beings is foremost among these teachingsDr. Michael Tobias talked with Pujya Chitrabhanuji on the subjects likeJainas contribution to hurting, unemployed, desperates; concept of "minimizing violence; Jain economics; Jaina Lifestyle; Jain precepts for community life especially with "sustainability" in mind and Mahavira's message for tumultuous 21st century. It is very rare that any interviews or articles related to Jainism have been published in any leading magazine. Those who are interested to read the interview can contact to Dr. Sulekh Jain on his email ID : scjain@earthlink.net. ***

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sAhitya-satkAra pustaka samIkSA puruSArthasiddhayupAya (maGgalATIkA) anuzIlana- maGgalATIkAkAra evaM dohAnuvAdamunizrI praNamyasAgarajI, sampA. DA. surendra kumAra jaina 'bhAratI', zrI pArzvanAtha digambara jaina paMcAyata sabhA, ghaMsaura (jilA- sivanI), madhya pradeza, 2012, sajilda pRSTha saM. 158, mUlya 60 rupaye mAtra / meM pUjya AcArya vidyAsAgara jI ke suyogya ziSya pUjya munizrI praNamyasAgara jI ne kaI mUlakRtiyoM kA hindI anuvAda evaM una para vidvattApUrNa saMskRta TIkAoM kI racanA kI hai| amRtacandrasUri kRta puruSArthasiddhyupAya para munizrI praNamyasAgara jI ne maGgalA zIrSaka saMskRta TIkA kI racanA kI hai| prastuta prakAzita kRti 'puruSArthasiddhyupAya (maGgalATIkA) anuzIlana' maGgalATIkA para 8-9 navambara, 2011 ko madhyapradeza ke sivanI janapada meM Ayojita dvidivasIya rASTrIya saMgoSThI prastuta lekhoM kA saMkalana hai| isameM DA. rameza canda jaina (bijanaura), DA. narendra kumAra jaina, (sanAvada), DA. surendra kumAra jaina 'bhAratI' (burahAnapura), DA. phUlacanda jaina 'premI' (dillI), DA. jayakumAra jaina (mujaphpharanagara), DA. azoka kumAra jaina (kA. hi. vi. vi., vArANasI) Adi vidvAnoM dvArA prastuta lekha saMkalita haiN| kisI eka kRti ke vibhinna pakSoM para Ayojita saMgoSThI usameM pratipAdita viSayoM ke gambhIra vivecana kA samyak avasara upasthita karatI hai| vidvAnoM dvArA prastuta lekha puruSArthasiddhayupAya meM pratipAdita AcAra, darzana ke sAtha TIkA ke bhASAtmaka evaM kAvyazAstrIya pakSoM para bhI gambhIra evaM vistRta prakAza DAlate haiN| isa dRSTi se yaha kRti saMgrahaNIya hai| DaoN. azoka kumAra siMha bhAratIya tattvajJAna tarkarahasyadIpikA - TIkAkAra guNaratnasUri, TIkAnuvAda (gujarAtI), DaoN. nagIna je. zAha, zrI nemi - vijJAna - kastUrasUri graMtha zreNi saM. 28, zrI 108, jaina tIrthadarzana bhavana TrasTa (zrI samavasaraNa mahAmandira), pAlitAnAahamadAbAda - mumbaI, sajilda pR. 78, mUlya 984 rupaye mAtra / mahattarA yAkinI sUnu AcArya haribhadra dvArA viracita sarvadarzana saMgrAhaka saMskRta zlokabaddha kRti SaDdarzanasamuccaya eka atyanta viziSTa kRti hai| isa para

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sAhitya-satkAra : 75 guNaratnasUri (14vIM zatAbdI) kRta tarkarahasyadIpikA ke atirikta sogatilakasUri (1298-1367 I.), vAcaka udayasAgara kRta avacUri, vRddhivijaya (1663I.) racita vivaraNa, brahmazAntidAsa (1828I.) kRta avacUrNi aura cAritrasiMhagaNi racita vRtti upalabdha hai| isakA hindI, gujarAtI ke atirikta iTAliyana aura aMgrejI meM bhI anuvAda huA hai| prastuta pustaka meM anuvAdaka DaoN. nagIna je. zAha ne tarkarahasyadIpikA kA gujarAtI anuvAda kiyA hai| sAtha hI bhAratIya jJAnapITha saMskaraNa meM prApta prastAvanA meM bhAratIya darzanoM kI saMkhyA, unakA saMkSipta paricaya, grIka aura bhAratIya cintana kA sambandha, jaina vidyA ke kSetra meM kArya karane vAle pramukha yUropIya evaM amerikI vidvAnoM evaM unake kAryoM kA saMkSipta paricaya jor3akara ise mahattvapUrNa banAyA gayA pariziSTa meM pUrva upalabdha pariziSToM meM do anya saMskRta TIkAoM ke mUla ko haTA diyA gayA hai| pariziSTa meM anuvAdagata viziSTa zabdoM kI sUcI naI jor3I gaI hai| pustaka kI sAja-sajjA AkarSaka hai| DaoN. azoka kumAra siMha

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huI - dvArA-muni prazamarati vijayajI mahArAja sAhaba 1. jina ! tere caraNa kI zaraNa grahaH, racayitA - pU. muni zrI rAmacaMdra jI ma. sA., saMkalana - muni zrI puNyaratnacaMdra jI ma. sA., prakAzaka- dravya sahayogI dAtA, mUlya- 15 rupaye maatr| 2. caturvizati caityavaMdanA, sampAdikA-sAdhvIzrI mahAyazAzrIjI ma., prakAzaka - zrIAdIzvara zve. mUM jaina saMgha zrInagara, goregAMva - mumbaI, mUlya- 125 rupaye maatr| 3. RSidattAcaritrasaMgrahaH, sampAdikA -sAdhvI candanabAlAzrI, prakAzakabhadraMkara prakAzana, ahamadAbAda, mUlya-400 rupaye maatr| 4. dIpAlikAkalpasaMgrahaH - navInasaMskaraNa, sampAdikA-sAdhvI candanabAlAzrI, prakAzaka-bhadraMkara prakAzana, ahamadAbAda, mUlya-250 rupaye maatr| 5. dhyAnazatakam (bhAga 1-2), sampAdakAH saMzodhakAzca - pUjyapAdAcArya zrImadvijayakIrtiyazasUrIzvarA prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-(250 + 250)rupaye maatr| 6. SaDdarzanam samudAya (bhAga 1-2) bhASAnuvAdaka, sampAdaka- pU.muni zrI saMyamakIrtivijayajI mahArAja sAhaba, prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-(200+155) rupaye maatr| 7. zrImad bhagavatIsUtram (vyAkhyAprajJaptiH) (bhAga 1-4), sampAdaka - pa. pU. AcAryadeva zrImadvijaya kulacaMdrasUrIzvarajI mahArAja, prakAzaka- zrI pArzva-prema zve. mU. pu. jaina saMgha, 90, phITa roDa, bhAIMdara (pazcima), jilA-thANA (mahArASTra) mUlya-85 rupaye maatr|| 8. zrIsiddhahemacandra zabdAnuzAsanam (bhAga - 6), sampAdaka - pa. pUjyAcArya deveza zrI-vijayanemisUrI zvarapaTTAlaGkAra, prakAzaka - zrIsiddhahema-prakAzana-samitiH, mUlya-40 rupaye maatr| 9. zrIAturapratyAkhAnaprakIrNakam, sampAdaka- pU. A. zrImadvijayakIrti yazasUrIzvarAH, prakAzaka-sanmArga prkaashn,ahmdaabaad| mUlya-175 rupaye maatr|

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sAhitya-satkAra : 77 10. AcArapradIpaH, sampAdaka-pU. pA. munipravara zrI jagatdarzanavijayAH, prakAzaka -sanmArga prakAzana, ahamadAbAda, mUlya-100 rupaye maatr| 11. uttarAdhyayanasUtram, saMmpAdaka -pU. munirAjazrImatiratnavijayAH, prakAzaka- sanmArga prakAzana, ahamadAbAda, mUlya-300 rupaye maatr| 12. zrIAvazyakaniyuktiH (bhAga 1-2), sampAdaka-pU. munirAja zrIpuNyakIrtivijayAH, prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-150 rupaye maatr| 13. zrInavasmaraNa ane zrI gautamasvAmIno rAsa., sampAdaka- pU. A. zrImadvijayakIrtiyazasUrIzvarajI mahArAja, prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-110 rupaye maatr| 14. zrIzrIpAlacarItram, sampAdaka- pU.zrImadvijayakIrtiyazasUrIzvarajI mahArAja prakAzaka- sanmArga prakAzana, ahamadAbAda / mUlya-3.95 rupaye maatr| 15. Agama zrIkalpasUtrasubodhikA, sampAdaka- pU. A. zrImadvijayakIrtiyazasUrI zvarajI mahArAja, prakAzaka- sanmArga prakAzana, ahamadAbAda, mUlya-600 rupaye maatr| 16. dipotsavakalpaH - saMmpAdaka - pa. pU. munirAjazrIkIrtiyazavijayagaNivaraH, prakAzaka - sanmArga prakAzana, ahamadAbAda, mUlya-50 rupaye maatr| 17. sUtravyAkhyAna vidhizatakam, saMmpAdaka- pU. munirAjazrIpuNya kIrtivijayAH, prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-50 rupaye maatr| 18. jIvana-sAphalya-darzanam (bhAga -1) - pravAcakAH-vijayarAmacandrasUrI zvarAH, prakAzaka-sanmArga prakAzana, ahamadAbAda, mUlya-50 rupaye maatr| 19. hitopadezaH, sampAdakaH pU. pA. A. zrImadvijayakIrtiyazasUrIzvarAH, prakAzaka-sanmArgaprakAzana, ahamadAbAda, mUlya-85 rupaye maatr| 20. dharmasaMgrahaH (bhAga 1-2), sampAdikA -sAdhvI candanabAlAzrI, prakAzaka - bhadraMkara prakAzana, ahamadAbAda, mUlya-750 rupaye maatr| 21. yogaviMzikA prakaraNam , sampAdaka pU. pA. A. zrImadvijayakIrtiyaza sUrIzvarAH, prakAzaka -sanmArga prakAzana, ahamadAbAda, mUlya-90 rupaye maatr| 22. zrIcatuHzaraNaprakIrNakam, sampAdaka pU. pA. A. zrImadvijayakIrtiyaza sUrIzvarAH, prakAzaka-sanmArga prakAzana ahamadAbAda, mUlya-200 rupaye maatr|

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78 : zramaNa, varSa 63, aMka 3 / julAI-sitambara 2012 23. vinayasUtra - sampAdaka jaina zve. mU. jaina saMgha, gujarAta, mUlya - 8.80 rupaye mAtra / 24. zrI nemidUtam, sampAdaka pU. munizrIpuNyakIrtivijayAH, prakAzaka - sanmArga - zrI jinavijaya muni, prakAzaka - zrI jamaNapura prakAzana, ahamadAbAda, mUlya - 50 rupaye mAtra / 25. siddhaloka evaM siddhatva sAdhanA ke sUtra, lekhaka - DaoN. rAjendra kumAra baMsala, prakAzaka - zrI a. bhA. digambara jaina vidvatpariSad TrasTa, mUlya - 10 rupaye mAtra / 26- ATMA (The self), Muni Sri Punyadarshana Vijayji, Publisher Sanmarg Prakashan, Ahmedabad, Rs. 25/- Only. 27- Jainism : A Glimps, Muni Sri Punyadarshana Vijayji, Publisher- Sanmarg Prakashan, Ahmedabad. Rs. 20/- Only. ****

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vidvAnoM se nivedana yaha atyanta harSa kA viSaya hai ki ApakI pratiSThita traimAsika zodha-patrikA 'zramaNa' (san 1949 se prArambha) apanI guNavattApUrNa sAmagrI evaM samayAnukUla prakAzana ke kAraNa vidvat samudAya dvArA jaina vidyA ke zIrSatha patrikAoM meM parigaNita kI jAne lagI hai, jisakA pramANa hai pAThakoM kI TippaNiyA~ evaM motIlAla banArasIdAsa pablizarsa dvArA prakAzita samAcAra patroM meM jaina vidyA ke pramukha lekhoM ke stambha meM zramaNa meM prakAzita lekhoM ke nAma kA baahuly| bhaviSya meM isake prabhAva evaM zodhasAmagrI ke vardhana hetu 2013 meM isake pratyeka aMka ko aba viSaya-vizeSa para AdhArita(Particular Theme based) karane kA nirNaya prakAzana maNDala dvArA liyA gayA hai| ye cAra aMka aura unase sambandhita viSaya nimna haiMkra0saM0 aMka viSaya 1. janavarI-mArca, 13 jaina itihAsa, saMskRti, kalA evaM sthApatya 2. apraila-jUna, 13 jaina Agama evaM darzana 3. julAI-sitambara, 13 jaina-nItizAstra evaM karma-siddhAnta 4. akTUbara-disambara, 13 jaina-dharmadarzana evaM isake siddhAntoM kI vartamAna prAsaMgikatA etadartha vidvajjanoM se anurodha hai ki Apa uparokta viSayoM meM se kisI bhI viSaya para apane zodhAlekha (hindI yA aMgrejI) meM bheja kara hamAre isa kArya ko gati pradAna kreN| isa krama meM navIna zodhAlekhoM ke sAtha-sAtha pUrva prakAzita lekhoM ke sandarbha meM ApakI niSpakSa TippaNiyA~ bhI Amantrita haiM jinheM AgAmI aMkoM meM, 'pAThakoM kI dRSTi meM' nAmaka stambha meM prakAzita kiyA jaayegaa| ataH Apase vinamra nivedana hai ki apane isa sahayoga ko banAye rakheM evaM apane sujhAvoM evaM satprayAsoM dvArA hameM isa kArya kI pUrNatA ke lie sambala pradAna karate rheN| zodhapatra preSita karate samaya kRpayA nimna tathyoM para vizeSa dhyAna deM1. prathama aMka ke lekha hameM 15-12-12 taka, dvitIya aMka ke lekha 15-03-13 taka, tRtIya aMka ke lekha 15-06-13 taka aura caturtha aMka ke lekha 15-09-13 taka hameM prApta ho jaayeN| 2.lekhoM ke sandarbha dete samaya kRpayA pustaka, lekhaka, prakAzaka, prakAzana-sthala, saMskaraNa evaM varSa tathA pRSTha saMkhyA kA avazya ullekha kreN| 3.lekha ke sAtha eka ghoSaNA patra avazya saMlagna kareM ki ApakA yaha lekha maulika hai evaM anyatra prakAzita nahIM hai| noTa :- Apa apane patra yA TippaNiyoM kI soft copies hameM rahulsingh@pv-edu.in para yA ruchirai@pv-edu.in para bhejane kI kRpA kreN|

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Appeal to the Distinguished Scholars Your quarterly research journal, sramana is now being well recieved by the academic world for its quality content and regular publication. This is evident from the comments we receive from readers as well as MLBD News letter mentioning several times the articles published in Sramana in the column 'Articles of Jainology'. To enhance further the effectiveness and quality of research published, the Advisory Board of Sramana has decided that in the year 2013, the four quarterly issues will be theme based as mentioned below: Sl. No. Issue Topic 1 January-March, 2013 Jain History, Culture, Art & Architecture 2 April-June, 2013 Jain Agam & Philosophy 3 July-September, 2013 Jain Ethics & Karma doctrine 4. October-December 2013 Contemporary Relevance of Jain Principles We invite your scholarly research papers in Hindi or English) in any of the above areas of academic pursuit to make these four publications successful. We also invite your frequent comments about the articles published in Sramana so that these comments could be published under column Reader's view of the journal to make it more perfect. While sending your contributions, please note the following points: 1. The papers for, first issue could be sent latest by 151h December, 2012, second issue by 15th March, 2013, third issue by 15th June, 2013 and fourth issue by 15th Sept. 13. Regarding the references please quote the book, author, publisher, edition, publication year and page numbers. Please attach a declaration that the paper sent by you is your own original contribution and unpublished. Please send soft copies of your papers at our e-mail IDs: rahulsingh@pv-edu.in or ruchirai@pv-edu.in

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OUR IMPORTANT PUBLICATIONS 1. Prakrit - Hindi Kosa Edited by Dr. K.R. Chandra 1200.00 2. Encyclopaedia of Jaina Studies Vol. I (Art & Architecture) 4000.00, $100.00 3. Jain Kumar Sambhavam Dr. Neelam Rani Shrivastava 300.00 4. Jaina Sahitya Ka Brhad Itihasa, Vol. I -Vol. VII, 1430.00 5. Hindi Jaina Sahitya Ka Brhad Itihasa, Vol. I-Vol. III Dr. Shitikanth Mishra 1270.00 6. Jaina Pratima Vijnana Prof. M.N.P. Tiwari 300.00 7. Jaina Dharma Darsana Dr. Mohanlal Mehta 200.00 8. Sthanakavasi Jaina Parampara Ka Itihasa Dr.S.M. Jain & Dr. Vijaya Kumar 500.00 9. Studies in Jaina Philosophy Dr. Nathmal Tatia *200.00 10. Theaory of Reality in Jaina Philosophy Dr.J.C.Sikdar 300.00 11. Doctrine of Karma in Jaina Philosophy H.V. Glasenapp 150.00 12. Jainism: The Oldest Living Religion Dr. Jyoti Prasad Jain 40.00 13. Scientific Contents in Prakrit Canons Dr.N. L. Jain 400.00 14. Pearls of Jaina Wisdom Editors: Dr. S. M.Jain & Dr.S.P Pandey 120.00 15. Studies in Jaina Art Dr. U.P. Shah 300.00 16. Dr. C. Krause: Her Life and Literature Vol.1 Editor: Dr.S.P. Pandey 500.$ 40-00 17. Jainism in a Global Perspective Editors: Dr.S.M. Jain & Dr.S.P. Pandey 400.00.$ 19.00 18. Multi-dimensional Application of Anekantavada Editors: Dr.S.M. Jain & Dr.S.P. Pandey 500.00, $ 20.00 19. Advanced Glossary of Jaina Terms Dr. N.L.Jain 300.00 20. Uttaradhyayana-Sutra: Eka Parisilana (Gujrati) Dr. S. L. Jain & Trans. A. Santilal Joshi 300.00 21. Jains Today in the World Pierre Paul Amiel 500.00 22. Kasayapahuda (Chapters on Passion) Dr.N.L. Jain 300.00 23. Jaina Karmagrantha Part-1-V (Pt. Sukhlal Sanghvi) 400.00 Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5!