Sramana 2012 10

Author(s): Shreeprakash Pandey
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525082/1

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ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXIII No.IV October-December 2012 Candakausika Pratibodha pArzvanAtha vArANasI Parshwanath Vidyapeeth, Varanasi pArzvanAtha vidyApITha, vArANasI Established : 1937 bhagavaM

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXIII No. IV October-December 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, 1. 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. (afat #yota 787 Bir faar toch 37471 Theme of the Cover : Candakausika Pratibodha Episode Printed by- Mahaveer Press, Bhelupur, Varanasi

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From Chairman's desk 1. pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya kA vikAsa ( paramAra vaMza ke vizeSa saMdarbha meM ) DaoN. ravizaMkara guptA 2. jJAna - jJeya mImAMsA- jainadarzana kA vaiziSTya DaoN. alpanA jaina 3. lokAnuprekSA meM vAstuvidyA satendra kumAra jaina 4. tattva vidyA ke triAyAmI AdhAra - jIva, jagat evaM unakA antaH sambandha DaoN. rAmaneraza jaina 5. WHO WERE THE ORIGINAL 'KSATRIYAS'? Capt. Vimal Jain Contents 6. BHAKTI IN JAIN TRADITION Dr. Kamini Gogri 7. JAIN PHILOSOPHY OF REALITY: A CRITICAL STUDY Dr. Samani Shashi Prajna sthAyI stambha pArzvanAtha vidyApITha samAcAra sAhitya-sa -satkAra pustaka-samIkSA sAbhAra- prApti v-vi 1-6 7-17 18-37 38-48 49-53 54-63 64-87 88-90 91-92 93-94

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Our Contributors Dr. Ravi Shankar Gupta Assistant Professor Ganga Singh Mahavidyalaya, South Patkhauli Maniyar, Baliya, (U.P.) Dr. Alpana Jain (Senior Lecturer) Department of Prakrit Language Shri Lal Bahadur Shastri Sanskrit Vidyapeeth, New Delhi Satendra Kumar Jain C/O Shri Jitendra Kumar Jain 66/179, V.T. Road, Mansarovar, Jaipur (Raj.) Dr. Ramnaresh Jain Senior Reaserch Associate Sanskrit & Prakrit Department Jain Vishwa Bharati University, Ladnun. (Raj.) Gp. Capt. V. K. Jain (Rtd.) 572, Asiad Village New Delhi-110049 Dr. Kamini Gogri Co-ordinator Jainology, Indian Aesthetics, Communal Harmony and Social Peace, Department of Philosophy University of Mumbai - 400019 (Mah.) Dr. Samani Shashi Prajna Assistant Professor Department of Jainology, Comparative Philosophy & Religion Jain Vishwa Bharati University, Ladanun (Raj.)

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From Chairman's desk The cover picture of this issue depicts 'The CandakausikaPratibodha Episode.' This very episode is based on a story of Candakausika, who in previous birth was a monk died in a fit of anger and was born as Cobra in his present life. He was so dangerous that anything coming within the sphere of his vision succumbed to death due to the extremely poisonous nature of the venom he emitted. Therefore no one dared to cross the forest which was its habitat. Bhagavana Mahavira knew this by His divine knowledge. Thus to enlighten Candakausika by His universal love and make the residents of the area fearless, He entered the forest and stood motionless in meditation near the place where Candakausika resided. The proud Candakausika (the king-cobra) hissing blind with rage bit him on His toe. But milk-like blood started flowing from the toe of Mahavira. Bhagavana cast a gentle glance and said, "O Candakausika! Try to be enlightened and attain peace of mind.' The words had magic effect and Candakausika repenting on his past sins renounced violence. I am happy to present this issue of Sramana in time. Also I am glad to inform you that we are now getting a regular flow of articles from Jain scholars for publication in Sramana. To further encourage the scholars to write topical papers, we have planned to bring out four issues of Sramana in 2013, each dedicated to a specific area of academic interest (theme based) namely Jain History, Society and Culture, Philosophy, Ethics and applications to modern day life. The request has been sent to concerned scholars inviting their articles. The same is again included in this issue of sramanafor your perusal. I again request to those scholars who have not yet sent their articles for the proposed volumes.

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I am also glad to inform you that Parshwanath Vidyapeeth and International School for Jain Studies (ISJS) who are committed to promote Jain studies, are now offering a unique opportunity to scholars globally to utilize the excellent facilities of Parshwanath Vidyapeeth for their research work. An announcement to this effect is also presented in this issue. Also we are planning to start a Working Papers journal for scholars to write their papers and have them published in this journal prior to their printing in Sramana. Please do give your esteemed comments about the papers published in Sramana as well as ideas to enhance its utility. Shugan C. Jain Chairman, Advisory Board, Sramana

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pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya kA vikAsa (paramAra vaMza ke vizeSa saMdarbha meN)| DaoN0 ravizaMkara guptA pUrva madhyakAlIna rAjasthAna meM poSita dharmoM meM jaina dharma kA atyanta mahattvapUrNa sthAna hai| usa kAla-krama meM prApta vibhinna abhilekha, zilAlekha aura sAhityika sAkSyoM se patA calatA hai ki jainadharma ke vikAsa meM rAjapUta rAjAoM, vizeSakara paramAra vaMza ke zAsakoM kA abhUtapUrva yogadAna thaa| vidvAn lekhaka ne puSTa pramANoM ke AdhAra para pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya ke vikAsa ko rekhAMkita karane kA prayAsa kiyA hai| -sampAdaka rAjasthAna kI sAMskRtika dhArA meM jaina dharma eka mahattvapUrNa kriyAzIla dhArmika zakti rahA hai| jaina dharma kI paramparAoM, prAcIna abhilekhoM aura sAhityika pramANoM se jJAta hotA hai ki rAjasthAna pradeza meM jaina dharma vyApaka rUpa se pracalita thaa| pUrva madhya kAla ko hama rAjapUta kAla ke nAma se bhI jAnate haiN| isa kAla meM rAjapUtoM ke utkarSa se hI isa bhU-pradeza meM jaina mata bahuta samRddha aura lokapriya huaa| yadyapi kisI rAjapUta rAjA ke jaina matAvalambI hone kA pratyakSa ullekha nahIM hai, lekina kisI jaina mata virodhI zAsaka kA ullekha bhI prApta nahIM hotA hai| mUlataH zaiva yA vaiSNava dharma ke anuyAyI hote hue bhI, vibhinna rAjapUta zAsaka dharma-sahiSNu aura jaina mata ke udAra saMrakSaka the| 'zvetAmbara sampradAya' jaina dharma kA eka pramukha bheda hai jisane dezakAla aura paristhitiyoM ke anusAra jaina dharma ke niyamoM aura vidhi-vidhAnoM ko prAsaMgika banAkara apane anuyAyiyoM meM lAgU kiyaa| rAjasthAna ke rAjapUta rAjAoM meM paramAra vaMza ke rAjA apanI vIratA aura dhArmika sahiSNutA ke lie jAne jAte haiN| paramAra zAsakoM ne zvetAmbara sampradAya kI unnati meM atyadhika yogadAna diyA thaa| paramAra vaMza kI kaI zAkhAeM astitva meM thiiN| unameM se eka zAkhA candrAvatI meM sthApita huI jise hama candrAvatI aura arbuda paramAra ke rUpa meM jAnate haiN| isa vaMza kA pahalA aitihAsika vyakti kRSNadeva athavA kanhadeva thaa|' eka abhilekha se hameM sUcanA milatI hai ki rAjA kRSNadeva kRSNarAja ke rUpa meM bhI jAnA jAtA hai| vaha zvetAmbara sampradAya ke prati udAra

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2 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 bhAva rakhatA thaa| yaha abhilekha tIrthakara zAMtinAtha ke mandira meM eka stambha para utkIrNa hai| yaha maMdira sirohI kSetra ke mAuNTa AbU ke nikaTa diyANA gAMva meM sthita hai| aitihAsika dRSTi se diyANA kA yaha abhilekha mahattvapUrNa hai| yaha kRSNarAja paramAra kA samaya nizcita karane ke lie mahattvapUrNa srota hai| kRSNarAja AbU ke paramAra rAjavaMza meM utpalarAja kA pautra evaM araNyarAja kA putra thaa| diyANA abhilekha para 967 I0 kI tithi aMkita hai| isa abhilekha meM mahAvIra kI mUrti kI sthApanA huI hai| dharaNIvarAha 995 I0 meM kRSNarAja kA uttarAdhikArI bnaa| AcArya hemacandra ke anusAra dharaNIvarAha kA sambandha mUlarAja se thaa| aneka yuddhoM meM donoM sAtha-sAtha zAmila the| usake pazcAt rAjA mahipAla urpha devarAja 1002 I0 meM rAja siMhAsana para baitthaa| kAlAntara meM dhandhuka usakA uttarAdhikArI huaa| dhandhuka, caulukya rAjA bhIma prathama dvArA parAjita huaa| usane dhArA ke rAjA bhoja ke yahA~ zaraNa liyaa| yaha ullekha eka zilAlekha meM huA hai| kucha abhilekha mAuNTaAbU ke vimala mandira se mile haiN| abhilekhoM kI tithi 1321 hai| abhilekhoM se sUcanA milatI hai ki rAjA bhIma prathama ke daNDapati prAgvATa vimala ne isa nae kSetra kA zAsana sUtra smbhaalaa| daNDapati ne 1031 I0 meM parvata ke zikhara para RSabhadeva ke mandira kA nirmANa karAyA thaa| abhilekha yaha sUcanA detA hai ki paramAroM ko hamezA ke lie arbuda kSetra se nikAlA nahIM jA skaa| kAlAntara meM ve caulukya rAjAoM ke tAlukedAra ke rUpa meM zAsana kie| dhArAvarSa caulukya rAjA kumArapAla kA tAlukedAra thaa| usake mana meM zvetAmbara sampradAya ke prati agAdha bhakti thii| jhAr3olI ke mahAvIra jaina mandira ke 1197 I0 ke zilAlekha se jJAta hotA hai ki paramAra rAjA dhArAvarSa kI rAnI zrRMgAra devI ne mandira nirmANa hetu bhUmi dAna dI thii| kAsindrA ke jaina mandira ke 1034 I0 ke lekha meM bhInamAla kI samRddhi aura prAgvATa vaizyoM ke bAhulya kA ullekha hai| sirohI jile ke ArAsana nAmaka sthAna se eka abhilekha milA hai| yaha abhilekha maNDalezvara zrI dhArAvarSa ke zAsana kAla kA hai| isakI tithi 1219 I0 nizcita hai| isameM tIrthakara sumatinAtha kI pratimA kI sthApanA kI sUcanA milatI hai| jaina graMtha jJAtAdharmakathA tathA ratnacUr3akathA kA punarlekhana kArya rAjA dhArAvarSa ke zAsana kAla meM 1164 I0 meM sampanna huaa|' rAjA dhArAvarSa kA uttarAdhikArI usakA anuja prahalAdana deva huaa| prahalAdana deva bhI zvetAmbara sampradAya ke prati udAra thaa| prabaMdhakoza tathA purAtanaprabaMdhasaMgraha se sUcanA milatI hai ki prahalAdanadeva caulukya rAjA kumArapAla ke sAtha dhArmika yAtrAe~ kiyA thaa|

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pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya kA vikAsa : 3 paramAra vaMza kI eka atyanta mahattvapUrNa zAkhA mAlavA meM zAsana kara rahI thii| isakI rAjadhAnI dhArA nagarI thii| mAlavA ke paramAra zAsakoM ne bhI jaina dharma ke zvetAmbara sampradAya ke prati sahiSNu dRSTikoNa apnaayaa| isa vaMza kA pahalA aitihAsika vyakti vairisiMha thA / yaha vajraT svAmI bhI kahalAtA thaa|' vairisiMha kA uttarAdhikArI sIyaka huA / sambhavataH sIyaka ne apane rAjya meM jaina kavi dhanapAla ko saMrakSaNa diyaa| dhanapAla ne 972 I0 meM apanA kAvyagraMtha 'pAyakSImala' ko pUrA kiyaa| sIyaka ke pazcAt usakA putra vAkpatirAja 'muMja' 973 I0 meM paramAra rAjagaddI kA uttarAdhikArI huaa|deg muMjarAja sIyaka kA aurasa putra na hokara pAlya putra thA / lagatA hai ki muMjarAja nAma kI vyAkhyA karane ke uddezya se yaha anuzruti pracalita ho gayI ki muMjoM ke jhuramuTa meM pheMke hue navajAta zizu ko siMhadantabhRTa arthAt sIyaka ne dekhA aura svayaM aputraka hone ke nAte use uThA liyA, apanI putra pipAsA zAnta karane ke lie use prema se pAlA-posA aura anta meM apanA uttarAdhikArI ghoSita kara diyaa|" muMja ke darabAra meM prasiddha kavi dhanapAla ne saMrakSaNa paayaa| dhanapAla dvArA racita 'tilakamaMjarI' meM ullekha hai ki rAjA muMja ne isa kavi ko 'sarasvatI' nAmaka upAdhi pradAna kiyA thA | 12 'tilakamaMjarI' meM paramAra vaMza kI utpatti kA ullekha milatA hai| yahA~ unakI utpatti vaziSTha ke AbU ke yajJa kuNDa se batAI gaI hai| 13 muMja ke darabAra meM anya kaviyoM ne bhI rAjAzraya prApta kiyaa| inameM amitagati ne 'subhASita ratna saMdoha', padmagupta ne 'navasAhasAMka carita' kI racanA kI / dhanapAla kA choTA bhAI zobhana bhI muMja ke darabAra meM rahatA thaa| usane 'caturviMzikA stuti' nAmaka graMtha kI racanA kI thI / 14 dhanapAla kA nidhana sambhavataH 994-97 I0 meM huaa| isake pazcAt sindhurAja rAjya kA uttarAdhikArI huA / sindhurAja ne alpakAla taka zAsana kiyA tatpazcAt bhoja sattAsIna huaa| bhoja paramAra vaMza kA atyanta pratibhAzAlI zAsaka thaa| vibhinna pramANoM ke AdhAra para DaoN0 vizuddhAnanda pAThaka isake rAjyArohaNa kI tithi 1010 I0 svIkAra karate haiN|" vaha aneka vidvAnoM kA AzrayadAtA bhI thA / kavi dhanapAla prArambha se hI usake darabAra meM rahA / dhanapAla ne rAjA bhoja ko prasanna karane ke lie 'tilakamaMjarI' kI racanA kiyA / " rAjA bhoja svayaM bhI eka mahAn vidvAn thA tathA usane vibhinna viSayoM para do darjana graMthoM kI racanA kii| vaha eka sahiSNu rAjA thaa| vaha jaina AcAryoM ke prati pUrNa zraddhA rakhatA thaa| eka abhilekha se sUcanA milatI hai ki rAjA bhoja jaina sAdhu prabhAcandra ke caraNoM kI pUjA karatA thA / "

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4 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 eka anya abhilekha se jJAta hotA hai ki jaina upadezaka zAMtisena ne rAjA bhoja ke darabAra ke una sabhI vidvAnoM ko zAstrArtha meM parAsta kiyA thA jo jaina upadezoM ko sammAna kI dRSTi se nahIM dekhate the| rAjA bhoja tathA jaina kavi dha napAla ke bIca meM vibhinna dhArmika viSayoM para hone vAle vArtAlApoM kA vivaraNa milatA hai| rAjA bhoja ke bAda paramAra vaMza kA prAcIna gaurava naSTa hone lgaa| anta meM paramAra vaMza kA rAjya caulukya sAmrAjya ke adhInastha ho gyaa| yaha kArya caulukya rAjA jayasiMha siddharAja ke zAsanakAla meM sambhavataH 12vIM zatAbdI ke anta meM huaa| caulukya rAjA kumArapAla ke samakAlIna ballAla kA zAsana avanti (mAlavA) rAjya para thaa| kaI sAkSya kumArapAla kI ora se ballAla ko mAra DAlane kA dAvA karate haiN| vaDanagara prazasti se jJAta hotA hai ki mAlavarAja kA sira kumArapAla ke mahala ke daravAje para TAMga diyA gyaa|2 bhoja ke uttarAdhikArI paramAroM ke prAcIna gaurava kI rakSA nahIM kara ske| bhoja kI mRtyu (1055 I0) ke bAda paramAra rAjya Antarika saMgharSoM aura bAharI AkramaNoM kA zikAra hone lgaa| paramAra vaMza ke antima samaya ke kucha rAjAoM ke nAma milate haiN| vindhyavarmana 1175I0-1194I0 meM mAlavA para punaH vijaya kara paramAra sattA ko punarjIvita kiyaa| samudravarmana evaM arjunavarmana bhI bhoja kI paramparA meM Ate haiN| inhoMne vidvAnoM ko darabAra meM Ane ke lie prerita kiyaa| jaina kavi AzAdhara inake darabAra meM rahate the| 'pArijAta maMjarI' se jJAta hotA hai ki AzAdhara nAlakacchapura meM nivAsa karate the| arjuna varmana ke uttarAdhikArI devapAla ke zAsana kAla meM apane prasiddha graMtha 'jinayajJakalpa' ko pUrNa kiyaa| devapAla ke uttarAdhikArI jayatugI deva ke zAsanakAla meM apane do graMthoM -'sAgAradharmAmRta' tathA 'anagAra dharmAmRta' kI racanA kiyaa| usane jaina dharma para AdhArita eka anya graMtha 'karmavipAkatikA' kI racanA nAlakacchapura meM 1238 I0 meM kiyaa| yaha sthAna mahAn vidyApITha ke rUpa meM prasiddha huaa| isane aneka jaina vidvAnoM ko apanI ora AkRSTa kiyaa| mAlavA ke paramAra zAsakoM meM eka nAma naravarmana kA milatA hai| vaha zaiva dharma kA anuyAyI hote hue bhI jaina dharma ke zvetAmbara sampradAya ke prati atyanta zraddhAlu thaa| jaina AcArya jinavallabha sUri ke prati vaha kAphI AsthAvAna thaa| kharataragaccha kI paramparA se jJAta hotA hai ki naravarmana ke darabAra meM do dakSiNAtya brAhmaNa eka samasyA ke samAdhAna hetu mAlavA Ae the| mAlavA ke vidvAn usa samasyA kA santoSaprada hala nahIM nikAla ske| ataH rAjA ne una brAhmaNoM ko jinavallabha sUri

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pUrva madhyakAlIna rAjasthAna meM zvetAmbara sampradAya kA vikAsa : 5 ke pAsa cittaur3a bheja diyA, jinhoMne turanta santoSaprada hala nikAla diyaa| jaba jinavallabha sUri mAlavA nagarI Ae to rAjA naravarmana ne unako rAjamahala meM AmaMtrita kiyA tathA unake dhArmika pravacanoM ko dhyAnapUrvaka sunaa| rAjA unakI vidvattA se itanA prasanna huA ki AcArya ko tIna gA~va yA 30 hajAra dramadAna dene kI icchA vyakta kI, kintu AcArya ne inameM se kisI ko svIkAra nahIM kiyaa| sUri jI ke upadezoM se prabhAvita hokara naravarmana ne cittauDa kI maMDapikA se vahA~ ke kharataragaccha ke mandiroM ke dekhabhAla ke lie pratidina do drama die jAne ke Adeza die| zvetAmbara sampradAya ke prati vAgar3a zAkhA bhI samarpita thii| abhRNA ke jaina mandira kI 1109I0 kI prazasti se jJAta hotA hai ki isa samaya vAgar3a kSetra paramAroM ke adhIna thaa|7 yaha abhilekha mANDalika cAmuNDarAja tathA usake putra vijayarAja ke bAre meM batAtA hai| abhilekha meM eka jaina mandira ke bAre meM varNana hai| isa jaina mandira kI sthApanA 1109I0 meM athUNA nAmaka nagara meM huI thii| isa abhilekha meM talapATaka nAmaka nagara meM nivAsa karane vAle eka jaina parivAra kA savistAra varNana hai| isa parivAra ke vaMzajoM ne RSabhanAtha ke mandira kA nirmANa karAyA thaa| isa parivAra kA eka sadasya 'pAhuka' zAstroM ke jJAna meM nipuNa thaa| bAda meM vaha eka saMnyAsI ho gyaa| rAjapUtAnA myUjiyama ke eka mUrtilekha (994I0) meM 'jayati zrI vAgaTa saMgha' ullikhita hai| isa prakAra dasavIM zatAbdI meM vAgar3a kSetra meM zvetAmbara sampradAya kA kAphI pracAra thaa| paramAra vaMza kI eka zAkhA kirAr3a huI thii| yaha rAjasthAna ke jodhapura meM sthita thii| eka abhilekha se sUcanA milatI hai ki isa vaMza kA antima rAjA somezvara paramAra thA, jo caulukya kumArapAla ke adhIna tAlukedAra thaa| abhilekha ke prArambha meM 'om namaH sarvajJaH' utkIrNa hai| isI kAraNa kucha loga ise jaina abhilekha batAte haiM lekina yaha pramANita nahIM hai| kumArapAla jaina dharma ke bhadra evaM anuyAyI rAjA ke rUpa meM jAnA jAtA thaa| cU~ki somezvara rAjA kumArapAla ke adhInastha thA, ataH vaha apane rAjA ke viparIta bhAva jaina dharma ke prati nahIM rakhatA hogaa| yahI bAta paramAra vaMza ke anya rAjAoM ke bAre meM bhI satya pratIta hotI hai kyoMki ve sabhI caulukya samrATa ke adhInastha zAsaka the| uparyukta vivaraNa paramArakAlIna rAjasthAna meM zvetAmbara sampradAya kI vikAsamAna sthiti ko darzAte haiN|

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6 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 sandarbha : 1. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja (DaoN0 gulAba candra caudharI, sohanalAla jaina dharma pracAraka samiti, amRtasara, 1963), pR0 186-187 2. arbuda prAcIna jaina lekha saMgraha, bhAga-5, pR0 168 3. viSthita kule goSThThayA zrI varddhamAnasya kAritama surUpam mudrayA bimbam kRSNarAje mhipte| 4. epigrAphikA iNDikA, bhAga-9, pR0 148-158 5. arbudAMcala pradakSiNA jaina lekha saMdoha, kra0 311 6. zrI jaina tIrtha sarvasaMgraha, bhAga-1, khaNDa-2, pR0 261 7. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja, pR0 191-192 8. pUrvokta, pR0 193 9. uttara bhArata kA rAjanItika itihAsa : DaoN0 vizuddhAnanda pAThaka, u0pra0 hiMdI saMsthAna, lakhanaU,1982, pR0 562 10. pUrvokta, pR0 566 11. pUrvokta, pR0 567 12. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja, pR0 88 / 13. tilakamaMjarI padya - 39 14. uttara bhArata kA rAjanItika itihAsa, pR0 574 15. pUrvokta, pR0 573 16. pUrvokta, pR0 580 17. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja, pR0 88 18. pUrvokta, pR0 107 19. epigrAphikA iNDikA, bhAga-2, pR0 239 20. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja, pR0 1081 21. pUrvokta, pR0 113 22. uttara bhArata kA rAjanItika itihAsa, pR0 534 23. pUvokta, pR0 597 24. pUrvokta, pR0 606 25. poliTikala hisTrI oNpha nArdarna iNDiyA phrAma jaina sorseja, pR0 118 26. kharataragacchabRhadgurvAvalI, pR0 13 27. baoNsavAr3A rAjya kA itihAsa, jI0 eca0 ojhA, ajamera, 1937, pR0 35 28. vahI, karaNa-caraNa rUpAneka-zAstra pravINaH 29. DUMgarapura rAjya kA itihAsa, pR0 1 30. arbuda prAcIna jaina lekha saMgraha, bhAga-1, pR0 251-253 ****

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jJAna-jJeya mImAMsA - jainadarzana kA vaiziSTya DaoN. alpanA jaina jainadarzana ke anusAra jJAna evaM jJeya donoM apane-apane svarUpa meM paripUrNa hone ke kAraNa nirapekSa haiN| jJAna svayaM ke sAtha-sAtha para ko bhI prakAzita karatA hai| isa sandarbha meM pramA (yathArtha jJAna) kI vyAkhyA karate hue jainadarzana yaha mAnatA hai ki vastumAtra meM prameyatva nAmaka eka sAmAnya guNa hotA hai jisake kAraNa vaha pramA kA viSaya banatI hai| yadi isameM yaha sAmAnya guNa na ho to kathamapi usakA jJAna sambhava nahIM hai| jJAna sat, sahetuka, nirapekSa aura svatantra sattA vAlA hotA hai| usakI sattA jJeyoM ke adhIna nahIM hai| jainadarzana kI isI viziSTa prastuti arthAt vastu kI astitvAtmaka, kriyAtmaka evaM jJAnAtmaka svataMtratA ko lekhaka ne apane lekha meM vyAkhyAyita karane kA prayAsa kiyA hai| -sampAdaka jainadarzana meM mAnya jJAna-jJeya mImAMsA vizva meM vidyamAna jar3a cetanAtmaka padArthoM kI svataMtratA ko apane nUtana svarUpa meM prastuta karatI hai| sAmAnyataH dArzanika ciMtana meM yaha mAnA jAtA hai ki koI bhI vastu pUrNa athavA carama svataMtratA tabhI prApta karatI hai jaba usameM astitvAtmaka, kriyAtmaka va jJAnAtmaka svataMtratA ho| astitvAtmaka va kriyAtmaka svataMtratA prAyaH samasta jar3a-cetana vastuoM meM svIkAra kara lI jAtI hai, kintu jaba jJAnAtmaka svataMtratA kI bAta uThatI hai to vaha kevala cetana jagat taka hI sImita raha jAtI hai| dArzanika jagat meM jJAnAtmaka svataMtratA vaisI sattA para lAgU kI jA sakatI hai jo svayaM prakAza athavA svasaMvedya ho| isa dRSTi se saMsAra kI vastuoM ko tIna bhAgoM meM bAMTA jA sakatA hai| pahale varga meM jar3a padArtha jo apane jJAna ke lie jJAtA para nirbhara karate haiM, dUsare varga meM cetana padArtha jo dUsare ko jAnane ke sAtha-sAtha svayaM ke jJAna se bhI yukta hote haiM; evaM tIsarA varga svayaM prakAza tattva kA ho sakatA hai, udAharaNArtha- advaita vedAnta meM AtmA aura bauddha darzana meM vijJAna aisA hI tattva hai| aba yadi jainadarzana kI dRSTi se jJAnAtmaka svataMtratA para vicAra kiyA jAye to cetana dravyoM ko to jJAnAtmaka svataMtratA pradAna kI jA sakatI hai, kyoMki unheM sva-para prakAzaka mAnA gayA hai, phira bhI jar3a vastuoM meM aisI svataMtratA saMbhava nahIM dikhAI detI hai, parantu jainadarzana kI yahA~ eka apUrva viziSTatA dRSTigocara hotI hai vaha yaha hai ki vaha vastumAtra meM 'prameyatva' nAmaka sAmAnya guNa kI sattA ko svIkAra karatA hai|' prameyatva guNa ke kAraNa hI acetana vastuoM meM bhI jJAnAtmaka svataMtratA nihita ho jAtI hai| vaha isa prakAra hai ki acetana vastuyeM yadyapi svayaM prakAzamAna nahIM hotI

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8 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 lekina ve kisI cetana tattva ke kAraNa bhI prakAzita nahIM hotI haiN| yadi unameM antarnihita prameyatva yA jJeyatva guNa ko svIkAra na kiyA jAye to cetana tattva kI vidyamAnatA meM bhI ve prakAzita nahIM ho sakatI haiN| ataH vastumAtra meM jJeya banane kI jo sAmarthya hai vahI unakI jJAnAtmaka svataMtratA hai| vizva kI samasta jar3a-cetanAtmaka vastuyeM apane svasAmarthya se prakAzamAna hotI haiM yA anya ko prakAzita karatI haiM, unakI sattA anya kisI ke jJAna para nirbhara nahIM hai| yahA~ para hama ukta viSaya ke sambandha meM vistAra pUrvaka vicAra kareMgevizva meM vidyamAna chaH dravyoM meM se eka jIva dravya ko chor3akara zeSa pA~ca dravya acetana arthAt ajIva haiN| jIva dravya meM pAyA jAne vAlA 'jJAnaguNa' usakI aisI vizeSatA hai jo use anya dravyoM se tathA apane meM hI pAye jAne vAle anya guNoM se pRthak siddha karatI hai| loka meM bhI kisI eka vizeSatA kI apekSA se kisI vyakti ko sambodhita karane kI paddhati hai jo usake sampUrNa vyaktitva kA pratinidhitva kara sake, jaisekisI vyakti ko nyAyAdhIza ke nAma se sambodhita karate haiN| nyAyAdhIzatva usakI aisI vizeSatA hai jisase vaha saba manuSyoM se bhinna pahacAnA jAtA hai, yadyapi usameM anya sAmAnya manuSyoM jaisI vyaktigata apanI aneka vizeSatAyeM bhI haiM vaha kevala nyAyAdhIza hI nahIM hai, kintu nyAyAdhIza saMjJA meM usakA sampUrNa sAmAnya-vizeSa vyaktitva garbhita ho jAtA hai arthAt vaha vyakti jitanA kucha hai vaha saba nyAyAdhIzatva meM samAviSTa hai| isI prakAra jJAna AtmA (jIva) ke anaMta guNa dharmoM ke samAna yadyapi jIva kA eka guNa vizeSa hI hai, kintu usake binA jIva ko pahacAnA hI nahIM jA sktaa| jJAna kA vyApAra pragaTa anubhava meM AtA hai| jJAna na kevala AtmA varan jagat ke astitva kI siddhi karatA hai| jJAna hI AtmA kA sarvasva hai usake binA vizva meM AtmasaMjJaka kisI cetana tattva kI kalpanA hI vyartha hai, isI kAraNa AcArya kundakunda ne samayasAra meM AtmA ko 'jJAna mAtra' hI kahA hai| jJAna kA svarUpa -jJAna kA svabhAva vastu kA sarvAMga pratibhAsana karanA hai. kyoMki svabhAva asahAya, akRtrima evaM nirapekSa hotA hai| jJAna bhI jagat se pUrNa nirapekSa evaM asahAya rahakara apane jAnane kA vyApAra karatA rahatA hai, apane jAnane ke kArya ke saMpAdana hetu use jagat se kucha bhI AdAna-pradAna nahIM karanA paDatA hai| jJAna kA svabhAva darpaNavata hai jisa prakAra ki darpaNa apane svaccha svabhAva se vastuoM ko pratibimbita karatA hai| darpaNa meM vastuoM ke aneka AkAra-prakAra

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jJAna-jJeya mImAMsA- jainadarzana kA vaiziSTya : 9 banate va bigar3ate rahate haiM, kintu darpaNa pratyeka parivartana meM aprabhAvita rahatA hai sAtha hI una AkAra-prakAroM se darpaNa kI svacchatA ko AMca nahIM AtI hai| udAharaNArtha- darpaNa meM agni pratibimbita hotI hai kintu agni ke pratibimba se na to darpaNa garma hotA hai aura na hI TUTatA hai kyoMki darpaNa meM jo agni dikhAI detI hai vaha darpaNa kI svacchatA ke kAraNa pratibimbita hotI hai athavA darpaNa ke apane prakAzatva svabhAva ke kAraNa dikhAI detI hai| darpaNa meM pratibimbita agni kI racanA ke niyAmaka upAdAna darpaNa ke apane svataMtra haiN| vastutaH darpaNa ke svaccha svabhAva meM yadi agnyAkAra pariNamana kI zakti kI yogyatA na ho to sArA vizva milakara bhI use agnyAkAra nahIM kara sakatA aura yadi svayaM darpaNa meM agnyAkAra hone kI zakti va yogyatA hai to phira use agni kI kyA apekSA hai|' 'uktaM ca 'jo zaktizUnya hai use zakti nahIM dI jA sakatI aura jo zaktimaya hai use apanI zakti ke prayoga meM kisI kI apekSA nahIM hotii| yadi darpaNa meM pratibimbita agni kA kAraNa bAhya agni hai to pASANa meM bhI agni pratibimbita honI cAhie, kintu aisA nahIM hotaa| agni kI racanA kI sampUrNa sAmagrI darpaNa ke apane akSaya koza meM hI par3I hai use kisI se kucha udhAra nahIM lenA pdd'taa| yaha jJAna kA apanA adbhuta sva-para prakAzaka sAmarthya hai jisake kAraNa jo bAhya jJeya jJAna meM pratibimbita hotA hai vaha svayaM usake prakAzatva sAmarthya ke kAraNa pratibimbita hotA hai jJeya ke kAraNa nhiiN| jaise-sUrya jagat ko prakAzita athavA svayaM ko prakAzita kare donoM avasthAoM meM vaha prakAzamaya hI hai aura donoM avasthAyeM eka sAtha hI haiM, usI prakAra jJAna bhI sva va para prakAzaka hai tathA donoM avasthAe~ jJAna hI haiN| jJeya kA svarUpa - jisa prakAra jJAna (para kI apekSA se rahita) nirapekSa hokara vastu kA avalokana karatA hai, usI prakAra jJeya bhI (jisameM jar3a va cetana samasta vastuyeM sammilita haiM) apane meM nihita prameyatva guNa kI zakti ke kAraNa arthAt jJAna kA jJeya banane ke sAmarthya ke kAraNa sahaja hI jJAna kA viSaya bana jAtA hai| ataH jJeya svayaM apanI zakti sAmarthya ke kAraNa jJAna kA viSaya banatA hai use apane kA avalokana karAne (janAne) ke lie jJAna kI AvazyakatA nhiiN| isa prakAra jar3a jJeya vastuyeM bhI apanI prameyatva zakti kI dhAraka hone ke kAraNa sahaja hI jJAna kA viSaya banatI haiN| ataH acetana vastuyeM bhI pUrNa svAdhIna evaM svataMtra haiN| jar3a vastu meM jJAna meM jhalakane kA sAmarthya hai aura jJAna meM unheM jhalakAne kA svataMtra sAmarthya hai| aisI vastu kI apanI adbhuta va svataMtra vyavasthA hai|

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10 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 jJAna va jJeya meM anvayavyatireka sambandha kA abhAva - jainadarzana jJAna va jJeya meM anvayavyatireka sambandha kA niSedha karatA hai, kyoMki usakI mAnyatA hai ki yaha Avazyaka nahIM hai ki jJeya ke hone para hI jJAna ho aura jJeya ke abhAva meM jJAna na ho| isI taraha jJeya jaisA jJAna ho yaha bhI jarUrI nahIM hai| AcArya mANikyanandI ne isa sandarbha meM apane nyAyagraMtha "parIkSAmukhasUtra" meM padArtha arthAt jJeya aura prakAza ye jJAna ke kAraNa haiM, isa sambandha kA niSedha karate hue yukti dI hai ki- "padArtha aura prakAza jJAna ke kAraNa nahIM, kyoMki jJAna kA padArtha aura prakAza ke sAtha anvaya vyatireka rUpa saMbaMdha kA abhAva hai| jaise keza arthAt bAloM meM bhrama se hone vAle macchara jJAna ke sAtha tathA naktaMcara arthAt rAtri meM calane vAle ullU Adi ko rAtri meM hone vAle jJAna ke sAtha dekhA jAtA hai arthAt kisI puruSa ke ur3ate huye kezoM (bAloM) meM macchara kA bhrama evaM ullU ko aMdhakAra meM bhI dikhAI denA yaha batalAtA hai ki padArtha va prakAza jJAna ke kAraNa nahIM hai|"5 padArtha aura prakAza jJAna ke viSaya haiM, jo viSaya hotA hai, vaha padArtha ko utpanna nahIM karatA, balki jJAna ke dvArA jAnA jAtA hai| yadi jJeya ke kAraNa jJAna ho to AkAza meM gamana karanA huA havAI jahAja evaM eyaraporTa para sthita havAI jahAja samAna dikhAI denA cAhie, para aisA nahIM hotaa| athavA AkAza meM ur3atI huI pataMga meM kabUtara kA bhrama nahIM honA caahie| isI grantha meM AcArya jJAna kI arthajanyatA aura arthakArakatA kA khaNDana karate hue kahateM haiM ki padArtha se utpanna nahIM hokara bhI jJAna padArtha kA prakAzaka hotA hai- dIpaka ke smaan| jaisa-dImaka padArtha ko mAtra prakAzita karatA hai, utpanna nahIM krtaa| kahA bhI gayA hai- "AtmA jJAna pramANa hai, jJAna jJeya pramANa hai, jJeya lokAloka hai isalie jJAna sarvagata hai- sarvavyApaka hai| AcArya amRtacandra pravacanasAra kI tattvapradIpikA TIkA meM kahate haiM ki "AtmA (jJAna) aura padArtha svalakSaNabhUta pRthaktva (pRthak-pRthak) hone ke kAraNa eka dUsare meM nahIM vartate, parantu unameM mAtra netra aura rUpI padArtha kI bhAMti jJAna-jJeya svabhAva sambandha hone se eka dUsare meM pravRtti pAyI jAtI hai| jaisa-netra aura usake viSayabhUta rUpI padArtha paraspara praveza kiye binA hI jJeyAkAroM ko grahaNa aura samarpaNa karane ke svabhAva vAle haiM usI prakAra AtmA aura padArtha eka-dUsare meM praviSTa hue binA hI samasta jJeyAkAroM ke grahaNa aura samarpaNa ke svabhAva vAle haiN|' jisa prakAra A~kha rUpavAna padArthoM meM praveza nahIM karatI aura rUpI padArtha A~kha meM praveza nahIM karate to bhI A~kha rUpI padArthoM ke jJeyAkAroM ko jAnane ke svabhAva

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jJAna-jJeya mImAMsA- jainadarzana kA vaiziSTya : 11 vAlI hai aura rUpI padArtha svayaM jAnane meM Ane ke svabhAva vAle haiM usI prakAra AtmA samasta jJeyAkAroM ko jAnane ke svabhAva vAlA hai aura padArtha svayaM jJeyAkAroM ko samarpita ho jAne ke svabhAva vAle haiN| aisI jJAna kI adbhuta sAmarthya hai| isI prakAra kA bhAva AcArya kundakunda ne bhI samayasAra meM vyakta kiyA hai"jJAna netra kI bhAMti akAraka va avedaka hI hai| yaha netra kI bhAti mAtra dekhatAjAnatA hai" arthAt usa jJeya kA kartA-bhoktA nahIM hai| isa sandarbha se aisA tarka prastuta kiyA jA sakatA hai ki yadi bAhya agni darpaNa kI agni kA kAraNa nahIM hai aura darpaNa meM usa samaya agnyAkAra pariNamana kI yogyatA hai to phira agni na ho taba bhI darpaNa ko agni ko pratibimbita karanA cAhie athavA agni kI samakSatA meM bhI darpaNa meM agni pratibhAsita na hokara kucha anya pratibhAsita honA caahie| yaha vicitra tarka hai, yaha to darpaNa kI svataMtratA para sIdhA AghAta hai| yadi darpaNa ke samakSa agni ho aura vaha agni vaisI kI vaisI darpaNa meM pratibimbita na ho to hama darpaNa kisa vastu ko kaheMge? punaH yadi agni ke abhAva meM bhI darpaNa meM agni pratibimbita ho athavA agni kI samakSatA meM darpaNa meM agni ke sthAna para vaha pratibimbita na ho to darpaNa kI prAmANikatA hI kyA raha jAegI? ataH agni kA bhI honA aura darpaNa meM bhI sAMgopAMga pratibimbita honA yahI vastu-sthiti hai| isameM paraspara yA sApekSatA ke lie kiMcit mAtra avakAza nahIM hai| isa prakAra darpaNa aura usakA agnyAkAra agni se sarvathA pRthaktva tathA nirliptatva hI raha jAtA hai| jJAna kA tat-atat svabhAva darpaNa ke samAna jJAna bhI jJeya se atyaMta nirapekSa rahakara apane jJeyAkAra (jJAnAkAra arthAt jJeya ke AkAra jaisI apanI jJAna kI racanA) kA utpAda-vyaya karatA hai| jJAna meM jJeya ke isa abhAva ko jJAna kA atat svabhAva kahate haiN| isaprakAra unake jJeyoM ke AkAra pAriNamita hokara bhI pratyeka jJeyAkAra meM jJAnatva kI dhArAvAhikatA kabhI bhaMga nahIM hotI arthAt jJAna ke pratyeka jJeyAkAra meM jJAna sAmAnya kA anvaya akhaNDa tathA aparivArtita rahatA hai| jJAna ke pratyeka jJeyAkAra meM jJAna hI pratidhvanita hotA hai| ise Agama meM jJAna kA tat svabhAva kahA jAtA hai| ananta lokAloka rUpa citra-vicitra jJeyAkAroM kA niyata samaya meM utpAdana karane meM jJAna svataMtra hai, isameM ise lokAloka kI koI apekSA nahIM hotI na hI loka se use kucha lenA par3atA hai aura na kucha denA par3atA hai| jJAna meM to lokAloka pratibimbita hotA hai| jJAna ke usa jJeya jaise AkAra kI racanA jJAna kI utpAdana sAmagrI se hotI

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12 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 hai| lokAloka rUpa nimitta kI usameM raMca mAtra AvazyakatA nahIM hai, yaha zuddhanizcaya naya kA kathana hai| jaba yaha kahA jAtA hai ki jJAna lokAloka ko jAnatA hai to yaha kathana vyavahAranaya kA hai| ataH vyavahAra rUpa se jJAna apane jJeyAkAroM ko hI jAnatA hai nizcaya se apane ko hI jAnatA hai, yahI pariniSThita kathana hai| kahA bhI hai - sakala jJeya jJAyaka tadapi nijAnaMda rasa liin|" arthAt kevalajJAna meM sArA vizva jhalakane para bhI AtmA apane jJAna kA hI vedana karatA hai| isalie yaha kahA jAtA hai ki vyavahAra naya se kevalI bhagavAn lokAloka ko jAnate haiM evaM nizcaya naya se kevala apanI AtmA ko jAnate haiN| jainadarzana kartA-karma ke abhedatva ko svIkAra karatA hai| vaha eka hI vastu meM kartA-karma sambandha ko svIkRta karatA hai| do vastuoM ke madhya kartA-karma kA bhedatva use svIkRta nahIM hai| jJAna evaM jJeya bhI kartA-karma kA ananyatva hai, bheda nhiiN| isa tathya ko AcArya amRtacaMda ne 'samayasAra' kI AtmakhyAti TIkA meM dRSTAnta ke dvArA spaSTa kiyA hai"jaise dAhya, jalane yogya padArtha ke AkAra kI hone se agni ko dahana kahate haiM tathApi usameM dAhya kRta azuddhatA nahIM hotI, usI prakAra jJeyAkAra hone se usa jJAna kI 'jJAyakatA' prasiddha hai tathApi usameM jJeyakRta azuddhatA nahIM hai, kyoMki jJeyAkAra avasthA meM jo jJAyaka rUpa se jJAta huA hai vaha svarUpa prakAzana kI avasthA meM bhI dIpaka kI bhAMti kartA-karma kA ananyatva (ekatA) hone se jJAyaka hI hai, svayaM jAnane vAlA hai, isalie svayaM kartA ne apane ko jAnA isalie vaha svayaM hI karma hai, jaise- dIpaka ghaTapaTAdi ko prakAzita karane kI avasthA meM bhI dIpaka hai aura apane ko apanI jyoti rUpa zikhA ko prakAzita karane kI avasthA meM bhI dIpaka hI hai, anya kucha nahIM, usI prakAra jJAyaka ko bhI samajhanA caahie|" jJAna bhI para padArthoM ko prakAzita karane kI avasthA meM jJAna hI hai evaM svayaM ko prakAzita karane kI avasthA meM bhI jJAna hI hai aisI jJAna-jJeya kI abhedatA hai| pUrvokta gAthA ke bhAva spaSTIkaraNa karate hae AcArya Age kahate haiM ki AtmA ko jJAyaka nAma bhI jJeya ko jAnane se diyA jAtA hai, kyoMki jJeya kA pratibimba jhalakatA hai taba jJAna meM vaisA hI anubhava hotA hai| tathApi usameM jJeyakRta azuddhatA nahIM hai, kyoMki jaisA jJeya, jJAna meM pratibhAsita huA hai vaha jJeya kA anubhava na hokara jJAyaka kA anubhava hone se jJAyaka hI hai| yaha jo jAnane vAlA hai vaha maiM hI hU~, anya koI nahIM, aisA apanA abheda rUpa anubhava karatA hai taba isa jAnane rUpa kriyA kA kartA vaha svayaM hI hai tathA jise jAnA vaha karma bhI svayaM hI hai

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jJAna-jJeya mImAMsA- jainadarzana kA vaiziSTya : 13 yaha nizcaya naya kA kathana hai| anya jo paradravya-saMyoga ke kathana haiM ve saba vyavahAranaya ke kathana haiN| vyavahAranaya ko asatyArtha kahane se yaha nahIM samajhanA cAhie ki AkAza kusuma kI bhAMti vastudharma sarvathA hI nahIM hai, aisA sarvathA ekAnta mAnanA mithyAtva hai| isI prakAra jJAna meM koI jJeya athavA ghaTa pratibimbita hotA hai to jJAna ghaTAkAra apanI niyata zakti se apane niyata samaya meM utpanna huA hai, miTTI kA ghaTa to pahale se vidyamAna thA, kintu jJAna kA ghaTa pahale nahIM thaa| jJAna ne apane kramabaddha pravAha meM apanA ghaTa aba banAyA hai aura usa ghaTAkAra kI racanA meM jJAna ne miTTI ke ghaTa kA anukaraNa nahIM kiyA hai| jJAna meM ghaTAkAra kI racanA, jJAna ke anAdi-anaMta pravAha krama meM niyata kSaNa meM huI hai| jJAna ke sAmane ghar3A hai, ataeva ghaTa hI pratibimbita huA yaha bAta tarka aura siddhAnta kI kasauTI para bhI siddha nahIM hotii| yadi use siddhAntaH svIkAra kara liyA jAya to lokAloka to sadA vidyamAna hai phira kevalajJAna kyoM nahIM hotA? punaH yadi padArtha jJAna kA kAraNa ho to phira sIpa ke darzana meM cAMdI kI bhrAMnti kyoM ho jAtI hai athavA vastu ke na hote hue bhI keza meM macchara kA jJAna kaise ho jAtA hai tathA bhUta aura bhaviSya kI paryAyeM to vartamAna meM vidyamAna nahIM haiM unakA jJAna kaise ho jAtA hai? ataH jJeya se jJAna kI sarvAGgINa nirapekSatA nirvivAda hai|14 eka jJeya padArtha ko dekhakara jIvoM ke bhAva bhinna-bhinna hote haiN| yadi jJeya padArtha se jJAna hotA to sabhI ko eka se bhAva honA cAhie, kintu aisA nahIM hotaa| isa bAta ko eka udAharaNa dvArA samajhA jA sakatA hai- rAste meM marI par3I huI eka vezyA ko sAdhu, yuvaka cora evaM kuttA dekhatA hai| sAdhu ko use dekhakara vicAra AtA hai ki isa vezyA ne apanA jIvana dharma meM na lagAkara viSaya bhogoM meM vyartha hI gaMvA diyaa| yuvaka vezyA ko dekhakara vicAratA hai ki vaha kitanI khUbasUrata hai, yadi pahale patA hotA to maiM usake pAsa jarUra jaataa| cora ko usake AbhUSaNoM ko dekhakara vicAra AtA hai- yadi saba cale jAte to maiM ThATa se usake AbhUSaNa utAra letaa| kuttA use mRtaka jAnakara vicAra karatA hai ki kaise maukA mile maiM usake mAMsa kA bhakSaNa kara luuN| isa udAharaNa se yaha spaSTa hotA hai ki jJeya se jJAna nahIM hotA varan jJAna svataH apanI yogyatA se apane hI svakAla meM hotA hai| jJeya kI kisI prakAra kI parAdhInatA use svIkArya nahIM hai| uparokta tathyoM se yaha spaSTa karane kA prayAsa hai ki jJAna sat, ahetuka, nirapekSa hotA hai, usakI svataMtra sattA hai tathA usakI sattA jJeyoM ke AdhIna nahIM hai, parantu

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14 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 isase yaha artha nahIM nikAlanA cAhie ki jainadarzana bauddhoM kI bhAMti bAhya vastu athavA jJeya padArthoM kI sattA ko svIkRta nahIM krtaa| vaha unakI sattA ko svIkRta karate hue jJeya ko jJAna kA karttA asvIkRta karatA hai| jJAna-jJeya svabhAva ko samajhane se jIvana meM lAbha - jJeya svabhAva ko samajhane ke pazcAt jJAna ke adbhuta sAmarthya kA jJAna hotA hai ki jJAna apane meM tanmaya rahakara parapadArthoM ko atanmaya rUpa se jAnatA hai, usameM praviSTa nahIM hotaa| svayaM jJeya bhI usameM praviSTa nahIM hote| donoM kI sattA bhinna evaM pUrNataH svataMtra hai| jJAna kI isa jJeyAkAra paNimana rUpa avasthA meM svayaM ko mAtra jJAnarUpa anubhava karanA sukha-zAMti prApti kA mArga hai| yaha svataMtratA kI carama avasthA hai ise jIvana meM apanAne se harSa-viSAda, iSTa-aniSTa, kartRtva-mamatva kI duHkha rUpa buddhi/soca kA abhAva ho jAtA hai| jainadarzana do padArthoM/dravyoM ke bIca mAtra nimitta-naimittika sambandha ko svIkRta karatA hai evaM kartA-karma sambandha ko asvIkRta karatA hai| jJAna va jJeya ke bIca bhI kartA-karma sambandha ko asvIkRta karatA hai| pUrva meM jo darpaNa kA udAharaNa diyA hai aura yaha kahA hai ki darpaNa meM jo agni pratibimbita ho rahI hai vaha svayaM usakI upAdAnagata yogyatA se nirmita hai, usameM agni nimitta mAtra hai, vaha kartA nhiiN| isI prakAra jJAna kA svabhAva bhI sva-para prakAzaka hai| jIva saMsAra avasthA meM karmodaya se baMdhA huA hai evaM puNya-pApa rUpa karmodaya kI avasthA sukha-duHkha kA anubhava karatA hai lekina jo uparokta siddhAnta ko jIvana meM AtmasAta kara letA hai vaha karmodaya kI avasthA meM sukha-duHkha kA vedana na karake apane ko jJAna-mAtra AtmA kA anubhava karatA hai, kyoMki jJAna meM jhalakate hue jJeya padArthoM se jur3anA athavA usase bhinna anubhava karanA jIva kI sva-svataMtratA hai| usameM jJeya nimitta mAtra hai, karttA nhiiN| jIvana ke hara prasaMga meM aisA vicAra kiyA jA sakatA hai ki deha strI, putrAdi, dhanadhAnya, makAna-dukAna, ghor3A-gAr3I ye saba jJAna ke jJeya mAtra haiM unameM sukha-dukha kI kalpanA jIva kI svayaM kI mithyA buddhi hai| jJeya sukha athavA duHkha kA kAraNa nahIM, aisA mAnane se jIvana meM mAnasika zAMti, samatvabhAva evaM samarasatA kA udbhava hotA hai| AcArya amRtacandra ne samayasAra kI 15vIM gAthA kI 'AtmakhyAti' TIkA meM jJAnI va ajJAnI jIva kI isa siddhAnta sambandhI mAnyatA kA udAharaNa sahita citrAMkana karate hue kahA hai ki"jJAna kI anubhUti hI AtmA kI anubhUti hai| sAmAnya jJAna ke AvirbhAva aura jJeyAkAra jJAna ke tirobhAva se jaba jJAnamAtra kA anubhava kiyA jAtA hai taba jJAna

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jJAna-jJeya mImAMsA- jainadarzana kA vaiziSTya : 15 pragaTa anubhava meM AtA hai, tathApi jo ajJAnI haiM, jJeyoM meM Asakta haiM unheM vaha svAda meM nahIM aataa| pragaTa dRSTAnta dvArA batalAte haiM ki jaise-aneka prakAra ke zAkAhArI bhojanoM ke sambandha se utpanna sAmAnya lavaNa ke tirobhAva aura vizeSa lavaNa ke AvirbhAva se anubhava meM Ane vAlA jo (sAmAnya kA tirobhAva aura zAkAdi ke svAdabheda se bhedarUpa vizeSarUpa) lavaNa hai usakA svAda ajJAnI zAkalolupa manuSyoM ko AtA hai kintu anya ke sambandharahitatA se utpanna sAmAnya ke AvirbhAva aura vizeSa ke tirobhAva se anubhava meM Ane vAlA jo ekAkAra rUpa abheda lavaNa hai usakA svAda nahIM AtA aura jo jJAnI hai, jJeyoM meM Asakta nahIM hai, ve jJeyoM se bhinna ekAkAra jJAna kA hI AsvAda lete haiM, jaise zAkoM se bhinna-namaka kI DalI kA kSAra mAtra svAda AtA hai usI prakAra AsvAda lete haiM, kyoMki jo jJAna hai, so AtmA hai jo AtmA hai so jJAna hai|"17 yahAM para AcArya ne zAka mizrita lavaNa kA dRSTAnta dete hue apanI bAta spaSTa kI hai ki zAka tathA lavaNa ke mizraNa kI bhAMti ajJAnI ko sadA hI 'yaha deha maiM hI hU~, yaha jvara mujhe hI hai', aisA mizra svAda AtA hai kintu jJAnI ko sadA hI jJAna sAmAnya kI smRti hai| merA jJAna jvara tathA dehAkAra pariNamita hone para bhI maiM deha tathA jvara se bhinna jJAna hI hU~, jJAna ko deha nahIM aura kabhI jvara car3hatA hI nhiiN| ataH jJAna ke jvarAkAra aura dehAkAra pariNAma bhI jJAnI mAtra ke jJAna kI anubhUti haiN| isameM yaha tarka apekSita nahIM hai ki yadi niraMtara jJAna-sAmAnya kI dRSTi rahe to phira jJAna ke vizeSoM kA kyA hogA? vastutaH jJAna to sahaja hI jJeya nirapekSa rahakara anekAkAra meM pariNamita hotA rahatA hai| binA kisI prabaMdha ke hI ve jJAna meM jhalakate rahate haiN| isa prakara spaSTa hai ki jJAnI ajJAnI kI mAnyatA meM bheda hone se jJAnI zAMti samarasatA kA anubhava karatA hai evaM ajJAnI AkulatA-vyAkulatA kA vedana karatA hai| 7. jJAna-jJeya mImAMsA kA sAra :1. sArA jagat jJAna kA jJeya hone para bhI jJAna meM usakA praveza na hone se asIma __ zAMti kA anubhava karatA hai| 2. jIva jJAna svabhAvI hai| jJAna kA svabhAva sva-para prakAzaka hotA hai| svabhAva paranirapekSa, asahAya hone se jJAna ko apane jAnane rUpa vyavasAya karane meM para kI, jJeya kI kiMcit mAtra apekSA nahIM hotii| isase jJAna kI carama svataMtratA kA bodha hotA hai| 3. jIva se bhinna para vastuoM meM prameyatva guNa hone ke kAraNa ve jJAna kA jJeya banane ke sAmarthya se yukta hotI haiN| isase jJeya kI svAdhInatA kA bodha hotA hai|

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16 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 4. jJAna jar3a ko jAnane se jar3a rUpa nahIM hotA tathA apane anaMta guNoM ko jAnane se anaMtaguNa rUpa nahIM hotaa| jJAna. to sadAkAla jJAnarUpa rahatA hai, aisA jAnane se nirbhayatA kA bhAva jAgrata hotA hai| uparokta sampUrNa vivecana se yaha spaSTa ho jAtA hai ki jJAnamayI vastu tathA jJeyarUpa vastu donoM apane-apane meM apanI svarUpa sampadA se paripUrNa hone ke kAraNa paraspara eka dUsare ke AdhIna nahIM haiN| ve eka dUsare se kisI prakAra parataMtra nahIM haiN| isa prakAra jJAna va jJeyamayI samasta vastuoM ko unakI svazaktiyA~ unheM para se nirapekSa va svabhAva se sahaja sampanna rakhatI haiM isa kAraNa se para ke hastakSepa kA koI vikalpa paidA hone kI guz2Aiza nahIM rhtii| isa prakAra yaha jJAna-jJeya mImAMsA vastu kI astitvAtmaka, kriyAtmaka evaM jJAnAtmaka svataMtratA kI udghoSaNA karatA huA akRta vizvavyavasthA meM apanI sammati detA huA zobhAyamAna hotA hai| sandarbha : 1. prameyatva- jisa zakti ke kAraNa dravya kisI na kisI jJAna kA viSaya hai use prameyatva guNa kahate haiN| (a)laghu jaina siddhAnta pravezikA, prazna 26, pRSTha 6 (ba)dravya svabhAva prakAzaka naya cakra gAthA 12 kA vizeSArtha pRSTha 7 2. samayasAra kalaza- AcArya amRtacandra, kalaza 62 3. caitanya bihAra- jugalakizorajI 'yugala' pRSTha 43, akhila bhAratIya jaina yuvA ____ phaiDarezana, koTA (rAja.) prathama 'saMskaraNa' 2002 4. samayasAra gAthA 116-120 kI AtmakhyAti TIkA, pRSTha 196 5. parIkSAmukha sUtra- AcArya mANikyanaMdI, adhyAya-2, sUtra-71 6. vahI, adhyAya-2, sUtra-8 7. pravacanasAra- AcArya kundakunda, gAthA-23 8. vahI, tattvapradIpikA, gAthA 28 kI TIkA 9. samayasAra, gAthA 320 10. caitanya bihAra, pRSTha. 45 11. jinendra arcanA- paM. ToDaramala smAraka TrasTa jayapura, saMskaraNa bIsavAM, 1999, pRSTha. 57 12. samayasAra kalaza- kalaza 200 13. samayasAra- gAthA 6, AcArya amRtacandra kRta AtmakhyAti TIkA 14. caitanya bihAra, pRSTha. 46 15. nimitta-naimittika sambandha-jo padArtha svayaM kAryarUpa pariNamita na ho parantu kArya kI utpatti meM anukUla hone se jisapara kAraNapane kA Aropa AtA hai use nimittakAraNa kahate haiN| nimitta kI apekSA se jo kArya ho use naimittika kahA jAtA hai| nimitta-naimittika

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jJAna-jJeya mImAMsA- jainadarzana kA vaiziSTya : 17 sambandha meM nimitta- naimittika rUpa kArya kA karttA nahIM hotA hai, kyoMki vyApya-vyApaka bhAva ke abhAva meM kartA-karma sambandha ghaTita nahIM hotA hai| (a) samayasAra, gAthA 82 kI AtmakhyAti TIkA / __ (ba) DaoN. uttamacaMdra jaina : AcArya amRtacandra vyaktitva va kRtitva, pRSTha. 447 16. upAdAnagata yogyatA-jo svayaM kAryarUpa pariNamita ho use upAdAna kAraNa kahate haiN| kAraNa kI kArya ko utpAdana karane kI zakti kA nAma yogyatA hai| 17. samayasAra gAthA, 15 kI AtmakhyAti TIkA. *** *

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lokAnuprekSA meM vAstuvidyA ___ satendra kumAra jaina jaina darzana meM varNita anuprekSAoM meM lokAnuprekSA atyanta mahattvapUrNa hai| loka meM sthita bhavanoM, uttama.sthAnoM, jinAlayoM Adi ke cintana ko lokAnaprekSA kahA gayA hai| prastuta lekha meM lekhaka ne loka ke vibhinna ghaTakoM kA unake bheda-prabhedoM ke sAtha savistAra varNana karate hue unheM vAstuzAstra ke vizeSa sandarbha meM vyAkhyAyita karane kA saphala prayAsa kiyA hai, sAtha hI karaNIya tathA akaraNIya kriyAoM tathA vidhAnoM evaM unase hone vAle lAbha evaM hAni kA bhI yathAsthAna viniyoga kiyA hai| -sampAdaka . jainadarzana meM cintana-manana kI paramparA kA advitIya sthAna hai| isameM kriyA se adhika cintana aura manana ko bala diyA gayA hai| vyakti cAhe to cintana ke dvArA puNya kamA sakatA hai aura cAhe to cintana se pApa bhI kamA sakatA hai| isI prasaMga meM 'anuprekSA' zabda kA prayoga kiyA gayA hai| anuprekSA se apane jJAna kA parimArjana kiyA jA sakatA hai| anuprekSA ke bAraha bheda haiM jisameM lokAnuprekSA meM svarga, naraka, madhyaloka Adi ke varNana kA cintana kiyA jAtA hai| loka meM sthita bhavanoM, uttama sthAna, jinAlayoM Adi kA cintana lokAnuprekSA hai| isake banAvaTa Adi ke AkAra-prakAra kA cintana kara vAstu kA bhI jJAna kiyA jA sakatA hai| lokAnuprekSA ke viSaya kA bRhadravyasaMgraha meM lagabhaga 15 pRSThoM kA varNana prApta hotA hai jisameM loka kI vyavasthA Adi meM vAstu kA spaSTatayA darzana hotA hai| lokAnuprekSA kA svarUpa jAne gae artha kA mana meM abhyAsa karanA anuprekSA hai' tathA anaMtAnaMta jo AkAza hai usake madhya ke pradeza meM ghanodadhi, ghanavAta aura tanuvAta valaya nAmaka tIna pavanoM se vezita Adi aura anta:rahita, akRtrima, nizcala aura asaMkhyAt pradeza kA dhAraka loka hai| nIce mukha kiye hue Adhe mRdaMga ke Upara pUrA mRdaMga rakhane para jaisA AkAra hotA hai vaisA AkAra loka kA hai, parantu mRdaMga gola hai aura loka caukora hai, yaha bheda hai| isa prakAra lokAnuprekSA meM loka kA hI cintana mukhya rUpa se kiyA jAtA hai| lokAnuprekSA kA viSaya evaM prayojana lokAnuprekSA meM tIna loka ke svarUpa kA tathA usameM akRtrima caityAlaya, devabhavana, svargoM kI U~cAI Adi devoM ke astitva kA tathA madhyaloka meM paMcameru

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lokAnuprekSA meM vAstuvidyA : 19 Adi meM virAjamAna akRtrima caityAlayoM kA varNana tathA tInaloka meM virAjamAna kRtrima tathA akRtrima jinabimboM Adi kA varNana bAra-bAra kiyA jAtA hai jisase vairAgya kI ora bar3hatA huA sAdhaka yA gRhastha mArga meM pha~sA huA zrAvaka donoM hI loka ke vAstavika svarUpa kA jJAna karake saMsAra paribhramaNa ke kAraNa ko jAnate haiN| isase loka ke uttama padoM ke prati mAna bar3hatA hai tathA narakAdi adhama gatiyoM se virakti kA bhAva utpanna hotA hai jisase zrAvaka tathA sAdhaka pApa karmoM kA arjana karane se bacate haiM tathA puNya karma meM adhika pravRtti karate haiN| loka ke svarUpa kA cintana karane se tattvajJAna meM vizuddhi bar3hatI hai tathA jo puruSa upazama pariNAma svarUpa pariNata hokara isa prakAra loka ke AkAra kA dhyAna karatA hai vaha karma-puMja ko naSTa karake usI loka ke zIrSa pada ko prApta karatA hai| jaba dhyAna karane vAlA dhyAtA loka ke AkAra ke viSaya meM cintana karatA hai to vaha loka meM upasthita akRtrima caityAlaya, akRtrima biMba, kRtrima caityAlaya, kRtrima biMba, samavasaraNa, meru, naMdIzvara dvIpa, kuNDalavara dvIpa, samudra meM sthApita devabhavana, deva AvAsa, nadI, krIr3Asthala, udyAna Adi kA cintana bhI karatA hai jo vAstu ke antargata AtA hai| jaba vaha inakI racanA ke viSaya meM cintana karegA to vaha usake AkAra-prakAra kA samIcIna mApa Adi ke viSaya meM bhI vicAra karegA jise vAstu kI saMjJA pradAna kI gaI hai| isa prakAra lokAnuprekSA meM vAstu ke viSaya kA jitanA adhika cintana kiyA gayA hai vaha anya anuprekSAoM meM dRSTigata nahIM hotA hai| vAstu kA artha vAstu vidyA kA artha hai bhavananirmANa kI klaa| isI ko prAkRta bhASA meM vatthuvijjA, urdU meM sanAata aura aMgrejI meM ArkITeTaoNniksa kahate haiN| dharma, jyotiSa, pUjApATha Adi ne milakara vAstuvidyA ko adhyAtma se jor3a diyA, jisase usakA pracAra- eka AcAra saMhitA kI bhA~ti huA hai| usasa samAja kI AsthA jur3I hai| yahI kAraNa hai ki vAstu vidyA atIta kI avadhAraNA hote hue bhI vartamAna meM usase kahIM adhika upayogI hai| 'vAstu' zabda saMskRta kI vas kriyA se banA hai, jisakA artha hai rhnaa| manuSyoM, devoM aura pazu-pakSiyoM ke upayoga ke lie miTTI, lakar3I, patthara Adi se banAyA gayA sthAna vAstu hai| saMskRta kA 'vasati' aura kannar3a kA 'basadi' zabda bhI vAstu ke artha meM hI hai| hindI kA 'bastI' zabda bhI vAstu se sambaddha hai, parantu vaha grAma, nagara Adi ke artha meM pracalita ho gayA hai|

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20 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 akRtrima caityAlaya evaM akRtrima bimboM kA mApa akRtrima jinacaityAlayoM kI saMkhyA 85697481 hai, jo pRthvIkAyika hote haiM ve zAzvata caityAlaya kahe jAte haiN| inameM Urdhvaloka meM 8497023, madhyaloka meM 458 tathA adholoka meM bhavanavAsI devoM ke bhavanoM kI saMkhyA kamaza: 64 lAkha, 84 lAkha, 72 lAkha tathA chaha sthAnoM meM 76 lAkha tathA aMta meM 96 lAkha hai| ina sabake pramANa ko eka milA dene para 77200000 bhavanavAsI devoM ke bhavana haiM tathA ina bhavanoM meM pratyeka meM akRtrima caityAlaya haiN|' Urdhvaloka evaM adholoka meM devoM ke bhavanoM ke IzAna dizA meM akRtrima caityAlaya haiM tathA devoM ke pratyeka bhavana meM eka akRtrima caityAlaya kA honA anivArya hai / parantu madhyaloka meM kuNDalagiri, rucakagiri, mAnuSottara parvata, paMcameru, 30 kulAcala, 30 sarovara, 170 vijayArdha parvata, 20 gajadanta, jambU - zAlmali Adi 10 vRkSa, 4 iSvAkAra parvata evaM vakSAra Adi aneka sthAnoM para sthita jinamandiroM meM asaMkhyAt pratimAe~ virAjamAna haiN|' RddhidhArI munirAja, deva evaM vidyAdhara sadaiva inakI pUjA-arcanA karake apane kalmaSa ko dhote haiN| akRtrima caityAlaya ke pratimAoM ke viSaya meM tiloyapaNNattIkAra ne kahA hai - aTThattara saya saMkhA jiNavara pAsAda majjhabhAgammi / siMhosaNANi tuMgA sapAyapIDhA ya phalihamayA // siMhosaNANa uvariM jiNa paDimAo aNAi NihamAo / aTTuttara saya saMkhA paNa saya cAvANi tuMgAo // chattattayAdi juttA paDiyaMkAsaNa samaNNidA Nicca / samacaurassAyArA jayaMtu jiNaNAha paDimAo / arthAt jinendra prAsAdoM ke madhya bhAga meM pAda pIThoM sahita sphaTika maNimaya eka sau ATha unnata siMhAsana haiN| una siMhAsanoM ke Upara pA~ca sau dhanuSa pramANa U~cI eka sau ATha anAdinidhana jina pratimAe~ virAjamAna haiN| tIna chatrAdi sahita paryaMkAsana samanvita aura samacaturasra AkAra vAlI ve jinanAtha pratimAe~ nitya jayavaMta hoN|' akRtrima aura kRtrima do prakAra kI pratimAe~ hotI haiN| akRtrima pratimAe~ ve kahalAtI haiM jo pratimAe~ devoM dvArA, rAjAoM dvArA evaM anya kinhIM zilpiyoM dvArA nirmita nahIM kI jAtI haiM, apitu aneka prakAra ke ratnoM evaM nAnA prakAra ke pASANoM se svayaM hI tadrUpa pariNamita ho jAtI haiN| anAdikAla se aisI hI hai tathA ananta kAla taka aisI hI banI rheNgii| akRtrima pratimAe~ pRthvIkAyika hotI haiN| tInoM loka meM akRtrima pratimAoM kI saMkhyA 9255327948 hai jisameM Urdhvaloka meM 917678484, madhyaloka meM 49464 tathA adholoka meM 8337600000 akRtrima

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lokAnuprekSA meM vAstuvidyA : 21 jinapratimAe~ haiM / akRtrima caityAlayoM ke dvAra ke viSaya meM AcArya nemicandra ne trilokasAra me kahA hai AyAma dalaM vAsaM, ubhaya dalaM jiNadhArANa muccattaM / dArudaya dalaM vAsaM, ANidvArANi tassaddhaM // arthAt utkRSTa, madhyama aura jaghanya ke bheda se akRtrima jina caityAlaya bhI tIna prakAra ke hote haiN| ina tInoM prakAra ke jinAlayoM kA AyAma kramazaH 100 yojana, 50 yojana aura 25 yojana pramANa hai| inhIM jinAlayoM kA vyAsa AyAma ke ardhabhAga pramANa arthAt 50 yojana 25 yojana tathA 12.5 yojana pramANa hai tathA ina tInoM kI U~cAI AyAma aura vyAsa ke yoga ke ardhabhAga pramANa arthAt 75 yojana, 37.5 yojana aura 18.75 yojana hai| dvAroM kI U~cAI ke ardhabhAga pramANa dvAroM kA vyAsa hotA hai tathA bar3e dvAroM ke vyAsAdi se choTe dvAroM kA vyAsAdi AdhA-AdhA hotA hai|" akRtrima caityAlaya kA mukhya dvAra hamezA pUrva mukha hI hotA hai kyoMki akRtrima caityAlaya meM jina caitya pUrvAbhimukha virAjamAna rahate haiN| isI prakAra pratara ke asaMkhyAtaveM bhAga pramANa asaMkhyAt jyotiSka vimAna akRtrima svarNa tathA ratnamaya jina caityAlayoM se bhUSita haiM | caityavRkSa evaM vAstu caityavRkSa jaina darzana kA advitIya zabda hai| isakA zAbdika artha hai jisa vRkSa meM caitya arthAt jinabimba ho use caityavRkSa kahate haiN| ye caityavRkSa adholoka, madhyaloka evaM Urdhvaloka- tInoM lokoM meM pAe jAte haiN| adholoka meM bhavanavAsI devoM ke dasa bhedoM meM dasa prakAra ke caityavRkSa pAyeM jAte haiM jinameM avattha, saptaparNa, zAlmalI, jambU, vetasa, kadaMba, prayaMgu, sarisa, palAza, rAjadruma ye dasa caityavRkSa pAe jAte haiN| ye caityavRkSa asura kumArAdi ke kramazaH pAe jAte haiN| kahA haicettataruNaM mUle patteyaM paDidi samhi paMceva| pali kaThiyA paDimA suracciyA tANi vaMdAmi // paDi di sayaM NiyasIse sagasaga paDimA judA virAjaMti / tuMgA mANatthaMmA rayaNamayA paDidisaM paMca // arthAt bhavanavAsI devoM ke caityavRkSa ke mUla meM pratyeka dizA meM pA~ca-pA~ca pratimA paryaMka Asana meM virAjamAna haiM tathA pratyeka dizA meM pratyeka pratimA ke Age eka mAnastambha hai, usa mAnastambha ke pratyeka dizA meM sAta-sAta uttama ratna kI pratimAe~ virAjamAna haiN| isa prakAra eka caityavRkSa ke cAroM dizAoM meM 20 pratimAe~ aura 20 mAnastambha haiM tathA 20 mAnastambha ke pratyeka dizA meM sAta-sAta pratimA ke kAraNa eka mAnastambha meM 28 pratimAe~ tathA 20 mAnastambha meM 560 pratimAe~ hotI haiM tathA caityavRkSa meM 20 pratimAe~ milA dene se 580 pratimAe~ hotI haiN| ataH

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22 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 yaha kaha sakate haiM ki mAnastambha kI eka dizA meM sAta pratimA hone se mAnastambha bhI sAta maMjila kA ho sakatA hai| vyaMtara devoM ke ATha bhedoM meM ATha prakAra ke caityavRkSa kramazaH pAe jAte haiM jinameM azoka, caMpA, nAgakesari, tuMvaDI, vaTa, kaMTataru, tulasI, kadaMba hai| vyaMtara devoM ke caityavRkSa meM pratimAoM kI saMkhyA bhavanavAsI devoM ke caityavRkSoM se bhinna hai| kahA hai caityavRkSa ke cAroM ora cAra-cAra pratimA tathA pratyeka pratimA ke Age mAnastambha haiM tathA pratyeka mAnastambha ke tIna koTa hote haiN| pratyeka koTa meM cAra-cAra pratimAe~ hotI haiM arthAt caityavRkSa ke cAroM dizAoM meM 16 pratimAe~ evaM 16 mAnastambha haiM tathA solaha mAnastambha meM 48 koTe tathA 48 koToM meM 192 pratimAeM virAjamAna haiN| isa prakAra 192 tathA 16 pratimAoM ke yoga se 208 pratimAe~ hotI haiM 12 tathA vaimAnika. devoM meM cAra prakAra ke caityavRkSoM ke nAma Ate haiN| trilokasAra meM kahA hai ki saudharmAdika indroM ke cAroM vana meM cAra caitya vRkSa hote haiM jinameM azoka, vanakhaNDa, caMpaka vanakhaNDa, saptachada vanakhaNDa aura Amra vanakhaNDa haiN| ina caityavRkSoM kA mApa jambUvRkSa ke samAna hai| tathA vanakhaNDa padma tAlAba ke samAna vistAra vAlA hai arthAt meru parvata ke IzAna dizA meM jambU vRkSa hai| jambU vRkSa 500 yojana kI sthalI meM phailA huA hai jisakI U~cAI 10 yojana kI tathA madhya meM 6 yojana caur3A tathA Upara 4 yojana caur3A hai tathA vanakhaNDa 1000 yojana lambA tathA 500 yojana caur3A hai| devabhavana evaM vAstu jainadarzana meM 16 svarga, 9 graiveyaka, 9 anudiza aura 5 anuttara vimAna haiM jinameM se 16 svargoM meM kalpanAe~ haiM jisa kAraNa se hInAdhiqatA svAbhAvika hai| deva bhavanoM yA vimAnoM kA pramANa bRhadravya saMgraha meM kahA hai ki Urdhvaloka meM 63 paTala hote haiM jinameM 16 svarga, 9 graiveyaka, 9 anudiza tathA 5 anuttara vimAna sthita haiN| pratyeka svarga meM eka-eka indraka vimAna hai| una indraka vimAnoM kI pUrva, pazcima aura dakSiNa ina tIna zreNiyoM ke vimAna tathA naiRtya aura AgneyavidizAoM ke prakIrNaka vimAna kI dizA meM saudharma, sanatkumAra, brahma, lAntava, zukra, zatAra, Anata, AraNa svargasthita haiM tathA uttara zreNibaddha vimAna tathA vAyavya aura IzAnavidizA ke vimAnoM meM aizAna, mAhendra, brahmottara, kapiSTha, mahAzukra, sahasrAra, prANata tathA acyuta svargasthita haiN| isI prakAra svarga ke vimAna meM nagaroM ke vistAra meM antara dRSTigata hotA hai| kahA hai ki culasIdIya asIdI bihattarI sattarIya joynngaa| jAvaya bIsa sahassaM samacaurassANi rmyaanni||

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3 lokAnuprekSA meM vAstuvidyA : 23 arthAt saudharma svarga meM 84 hajAra yojana, IzAna svarga meM 80 hajAra yojana, sAnatkumAra svarga meM 72 hajAra yojana, mAhendra svarga meM 70 hajAra yojana, brahma yugala meM 60 haMjAra yojana, lAMtava yugala meM 50 hajAra yojana, zukra yugala meM 40 hajAra yojana, zatAra yugala meM 30 hajAra yojana, AnatAdi cAra svarga meM 20 hajAra yojana pramANa indra ke nagara kA vistAra hai tathA ye nagara samacaturasra haiM arthAt jitane lambe haiM utane caur3e haiM arthAt caukora haiN|" isI prakAra svargoM kI U~cAI ke viSaya meM kahA hai ki saudharma yugala meM 300 yojana, sAnatkumAra yugala meM 250 yojana, brahmayugala meM 200 yojana lAntava yugala meM 150 yojana, zukra yugala meM 120 yojana, zatAra yugala meM 100 yojana, Anata yugala meM 80 yojana nagara ke koTa kI U~cAI hai" tathA nIMva kI U~cAI ke viSaya meM kahA hai ki saudharma yugala meM 50 yojana, sAnatkumAra yugala meM 25 yojana, brahmayugala meM 12.5 yojana, lAntava yugala meM 6.25 yojana, zukra yugala meM 4 yojana, zatAra yugala meM 3 yojana, Anata yugala meM 2.5 yojana koTa ke nIMva kI U~cAI hai| 19 pratyeka dizA meM nagara ke dvAra kI U~cAI ke viSaya meM kahA hai ki saudharma yugala meM 400 yojana sAnatkumAra yugala meM 300 yojana, brahmayugala meM 200 yojana lAntava yugala meM 180 yojana, zukra yugala meM 140 yojana, zatAra yugala meM 120 yojana, Anata yugala meM 100 yojana dvAra kI U~cAI hai20 tathA dvAra kI caur3AI ke viSaya meM kahA hai ki saudharma yugala meM 100 yojana, sAnatkumAra yugala meM 90 yojana, brahmayugala #80 yojana, lAntava yugala meM 70 yojana, zukra yugala meM 50 yojana, zatAra yugala meM 40 yojana, Anata yugala meM 30 yojana dvAra kI caur3AI hai| 21 " , isI prakAra indroM ke mahaloM ke viSaya meM bhI spaSTa mApa kahA hai ki prathama ke 6 yugaloM meM zeSa kalpoM kA 1 sthAna tathA 9 graiveyaka ke tIna sthAna, 1 anudiza kA sthAna tathA 1 anuttara kA sthAna isa prakAra 12 sthAnoM kI lambAI, caur3AI tathA U~cAI batAyI hai| kahA hai- saudharma yugala meM 600 yojana, sAnatkumAra yugala meM 500 yojana, brahmayugala meM 450 yojana, lAntava yugala meM 400 yojana zukra yugala meM 350 yojana, zatAra yugala meM 300 yojana tathA zeSakalpa meM 250 yojana, prArambha ke tIna graiveyaka meM 200 yojana, madhyama tIna graiveyaka meM 150 yojana, antima tIna graiveyaka meM 100 yojana 9 anudiza meM 50 yojana tathA 5 anuttaroM meM 25 yojana indroM ke mahaloM kI U~cAI hai 22 tathA saudharma yugala meM 550 yojana, sAnatkumAra yugala meM 500 yojana brahmayugala meM 450 yojana, lAntava yugala meM 400 yojana, zukra yugala meM 350 yojana, zatAra yugala meM 250 yojana tathA zeSakalpa meM 200 yojana lambAI hai tathA zeSa kI lambAI U~cAI kA 5vAM bhAga

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24 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 tathA caur3AI U~cAI kA 10vAM bhAga pramANa hai| indra ke nivAsa sthala amarAvatIpura ke madhya meM indra virAjamAna rahatA hai tathA usakI IzAna dizA meM sudharmA sabhA hai jo 100 yojana lambI tathA 50 yojana caur3I hai tathA 75 yojana U~cI hai|24 pUjya-apUjya jinabimba kA phala pUjana karane ke pahale pUrva dizA kI ora mukha karake snAna kareM, pazcima dizA kI ora mukha karake dAtUna kareM, uttara dizA kI ora mukha karake zveta vastra dhAraNa kareM aura jinendradeva kI pUjA uttara dizA kI ora mukha hokara kareM aura yadi jina pratimA kA mukha pUrva dizA kI ora ho to pUjA uttara dizA kI ora mukha karake kareM aura yadi pratimA kA mukha uttara dizA kI ora ho to pUjA pUrva mukha hokara kreN| yadi zrAvaka ghara meM caityAlaya banavAnA cAhe to ghara meM praveza karate hue zalya rahita vAmabhAga meM Der3ha hAtha U~cI bhUmi para devatA kA sthAna bnaave| yadi gRhastha nIcI bhUmi para devatA kA sthAna banAegA to vaha avazya hI saMtAna ke sAtha nicalI se nicalI avasthA ko prApta hotA jaaegaa| ghara ke caityAlaya meM gyAraha aMgula pramANa vAlA jinabimba sarva manovAMchita artha kA sAdhaka hotA hai, ataeva isa pramANa se adhika U~cA jina bimba nahIM banAnA caahie| eka aMgula pramANa jinabimba zreSTha hotA hai, do aMgula pramANa kA jinabimba dhana-nAzaka hotA hai| tIna aMgula ke jinabimba banavAne para dhana-dhAnya evaM santAna Adi kI vRddhi hotI hai aura cAra aMgula ke jinabimba hone para pIr3A hotI hai| pA~ca aMgula ke jinabimba hone para ghara kI vRddhi hotI hai, chaH aMgula jinabimba hone para ghara meM udvega hotA hai| sAta aMgula ke jinabimba hone para gAyoM kI vRddhi hotI hai aura ATha aMgula ke jinabimba hone para dhanya-dhAnyAdi kI hAni hotI hai| nava aMgula ke jinabimba hone para putroM kI vRddhi hotI hai aura dasa aMgula ke jinabimba hone para dhana kA nAza ho jAtA hai tathA gyAraha aMgula kI pratimA saba icchita sukhoM ko dene vAlI hotI hai| isa prakAra eka aMgula pramANa jinabimba se lekara gyAraha aMgula taka ke jinabimba ko ghara meM sthApanA karane kA zubhAzubha phala kaMhA gayA hai| ataH gRhastha ko ghara meM aMgula pramANa vAlA jinabimba pUjanA caahie| isase adhika pramANa vAlA jinabimba U~ce zikhara vAle jinamandira meM sthApanA karake puuje| ghara ke caityAlaya meM jinapratimA kASTha, lepa, pASANa, suvarNa, cA~dI, aura lohe kI bnvaaye| gyAraha aMgula se adhika pramANavAlI pratimA ATha pratihArya Adi parivAra se saMyukta hI banavAnA cAhie tathA Aja ke samaya meM kASTha, lepa aura lohe kI pratimA nahI banavAnA cAhie kyoMki inakI banavAyI

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lokAnuprekSA meM vAstuvidyA : 25 gaI yathokta yogya pratimAoM ke nirmANa kA koI lAbha nahIM hai aura jIvoM kI utpatti Adi hone se aneka doSoM kI saMbhAvanA hai| jinamandira ke dhvajA se rahita hone para pUjana-havana aura japa sarva vilupta ho jAte haiN| ataH jinamandira para dhvajArohaNa karanA caahie| jisa jinabimba ko pUjate hue eka sau varSa vyatIta ho gaye aura jisa jinabimba ko uttama puruSoM ne sthApita kiyA hai, vaha jinabimba yadi aMgahIna hai, to bhI pUjya hai, usakA pUjana niSphala nahIM hai jo jinabimba zubha lakSaNoM se yukta ho, zilpazAstra meM pratipAdita nApa taula vAlA ho, aMga aura upAMga se sahita ho aura pratiSThita ho, vaha yathAyogya pUjanIya hai| kintu jo jinabimba nAsA, mukha, netra, hRdaya nAbhimaNDala itane sthAnoM para yadi aMgahIna ho to vaha pratimA nahIM pUjanI caahie| yadi koI pratimA prAcIna ho aura atizayayukta ho, to vaha aMgahIna bhI pUjane yogya hai| kintu zirahIna pratimA kadApi pUjane yogya nahIM hai| use gahare pAnI arthAt nadI, samudrAdika meM visarjita kara denA caahie| devagRha meM pUjA karane kI dizA evaM phala vAstu ke anusAra zrAvaka ko ghara banAte samaya devagRha banAne kA nirdeza dete hue kahA hai ki zrAvaka ko apane ghara kI pUrva kI dizA meM zrIgRha banAnA cAhie, Agneya dizA meM rasoI banavAnA cAhie, dakSiNa dizA meM zayana karanA cAhie, naiRtya dizA meM Ayudha Adi rakhanA cAhie, pazcima dizA meM bhojana kriyA karanA cAhie, vAyavya dizA meM dhanasaMgraha karanA cAhie, uttara dizA meM jalasthAna rakhanA cAhie aura IzAna dizA meM devagRha banavAnA caahie| jo zrAvaka aMguSTha pramANa bhI jinabimba kA nirmANa karAke nitya pUjana karatA hai, vaha asaMkhya puNya kA upArjana karatA hai| pUjana karane ke saMdarbha meM kahA gayA hai ki puruSa pUrva dizA meM athavA uttara dizA meM mukha karake jinendra kA pUjana kre| dakSiNa dizA meM aura vidizAoM meM mukha karake pUjana nahIM karanA caahie| jo puruSa pazcima dizA kI ora mukha karake zrI jinezvara deva kI pUjA karegA, usakI saMtAna kA viccheda hogA aura dakSiNa dizA meM mukha karake pUjana karane vAle ko saMtAna nahIM hogii| Agneya dizA meM mukha karake pUjA karane vAle ko dina pratidina dhana kI hAni hotI hai| vAyavya dizA meM mukha kara pUjana karane vAle ko saMtAna nahIM hotI hai, naiRtya dizA meM mukhakara pUjana karane vAle kA kula kSaya hotA hai| IzAna dizA meM mukha karake pUjA nahIM karanI cAhie kyoMki vaha saubhAgya kA apaharaNa karatI hai| zAnti aura puSTi ke lie pUrva dizA meM mukha karake pUjana karanA caahie| uttara dizA meM mukha karake pUjana karane se dhana kI prApti hotI hai| gRhasthoM ko tilaka lagAe binA pUjana nahIM karanI caahie| caraNa, jA~gha, hAtha, kandhA, mastaka, bhAla,

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26 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 kaNTha, hRdaya, bhujA aura udara ina nava sthAnoM para tilaka cihna karake sadA pUjA karanI caahie| tilaka ke binA indra kI pUjA bhI nirarthaka hai|25 jina mandiroM ke nirmANa meM 18 prakAra ke spRzya zUdra grahaNa kiye gaye haiM zeSa aspRzya zUdroM ko varjita kiyA gayA hai|26 kRtrima jinabimboM kA mApa kRtrima pratimAoM kA nirmANa hone ke bAda paMcakalyANaka pratiSThA karAkara mandira meM sthApanA karAne kI paddhati prAcIna kAla se calI A rahI hai| ye pratimAe~ acala aura cala ke bheda se do prakAra kI hotI haiN| garbhagRha kI mUla vedi para mUla nAyaka bhagavAn aura unake AjU-bAjU meM stanasUtra ke mApa se virAjamAna pratimAe~ apane sthAna para sthira acala hI hotI haiN| acala pratimAe~ apane-apane sthAna para sthira rahatI haiM, kintu cala pratimAe~ viziSTa avasaroM para mUla vedi se uThAkara asthAyI vediyoM para evaM gaMdha kuTI meM virAjamAna kara sthAnAntara meM bhI lAyI jA sakatI haiN| kRtrima cala athavA acala pratimA kA nirmANa karAte samaya usake mApa ke viSaya meM yaha dhyAna denA cAhie ki pratimA kA mApa viSama saMkhyA meM ho arthAt aMgula, iMca, phuTa Adi viSama saMkhyA meM honA caahie| sama saMkhyA meM hone para vaha sthApanA karane vAle tathA usa nagara ke ArAdhaka bhaktoM ko kaSTa dene vAlI hotI haiN| akRtrima jinabimboM kA mApa dvAramAna ke AdhAra para banAyA jAtA hai arthAt mandira meM mukhya dvAra kI U~cAI jitanI hotI haiM, usake ATha yA nava bhAga karake usameM se Upara kA ekabhAga chor3akara zeSabhAga ke tIna bhAga karane para usameM se do bhAga kI khaDgAsana mUrti tathA ekabhAga pramANa kA Asana banavAnA caahie| padmAsana mUrti nirmANa ke viSaya meM kahA gayA hai- dvAra kI U~cAI ke battIsa bhAga karane para usameM se 14,13,12 bhAga kI padmAsana mUrti tabhA 16,15,14 bhAga kI khaDgAsana pratimA virAjamAna karanI caahie|" madhyaloka meM mandira nirmANa kI paramparA bhAratIya saMskRti meM prAcIna kAla se hI devagRha ke nirmANa kA pracalana rahA hai| bhakta apane gRha se devagRha ko sundara evaM susajjita banAne meM ati Ananda kI prApti karatA hai| jaina saMskRti ke itihAsa meM mandira nirmANa ke viSaya meM koI niyata samaya nizcita nahIM hai, kyoMki jaina saMskRti anAdinidhana saMskRti ke nAma se prasiddha hai tathA jisakI saMskRti anAdinidhana hai usake devatA, devapratimA tathA devagRha ke nirmANa anAdi kAla se hote rahe haiN| jainAgama meM devatAoM ke jinamandira Adi

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lokAnuprekSA meM vAstuvidyA : 27 85697481 tathA akRtrima caityAlaya meM 9255327948 jinapratimAe~ akRtrima haiN| isaprakAra jina mandiroM ke nirmANa kA samaya anizcita hai| yadi dUsare pakSa se dekhA jAe to karmabhUmi meM sadA SaTkAla kA parivartana hotA rahatA hai, jo avasarpiNI aura utsarpiNI kAla krama se pravAhita hotA hai| jisameM prathama kAla suSamA-suSamA hai jisakA kAla 4 kor3A-kor3I sAgara pramANa, dvitIya kAla suSamA 3 kor3A-kor3I sAgara pramANa, tRtIya kAla suSamA-duSamA 2 kor3A -kor3I sAgara pramANa, caturtha kAla suSamA-duSamA 1 kor3A-kor3I sAgara meM 42 hajAra varSa kama pramANa, paMcama kAla duSamA 21 hajAra varSa pramANa tathA SaSTha kAla 21 hajAra varSa pramANa hai| ina chaha kAloM meM parivartana utsarpiNI aura avasarpiNI kI taraha utarate aura car3hate krama se ghar3I kI sUiyoM kI taraha hotA hai| ina chaha kAloM meM prathama tIna kAla bhogabhUmi ke nAma se jAne jAte haiM jinameM dharma aura dhArmika jIvoM kA abhAva hotA hai, isameM karma bhI nahIM kiyA jAtA mAtra bhoga kiyA jAtA hai, isa kAraNa ise bhogabhUmi kahate haiM aura jahAM dharma aura karma nahIM hotA vahA~ jinapratimA aura jinamandira nahIM hote haiN| parantu jaise-jaise kAla kA parivartana hotA gayA vaise-vaise bhogabhUmi kA abhAva hotA gayA aura karma bhUmi kA prArambha caturtha kAla ke rUpa meM huaa| isa samaya dharma evaM karma se anabhijJa logoM ko samajhAne ke lie caudaha kulakaroM kI utpatti hotI hai tathA 14veM kulakara kA putra prathama tIrthaMkara hotA hai| bhagavAn ke janma lene para saudharma indra bhagavAn kI AjJA se jinamandira kA nirmANa karAtA hai|28 yahI karmabhUmi kA kAla jainadarzana ke anusAra mandira nirmANa kA prArambha kAla khlaayaa| mandira zabda kA artha mandira zabda kA artha saMskRta meM devAlaya bhI hotA hai AvAsa gRha bhI parantu hindI meM vaha prAyaH devAlaya ke artha meM hI hai| jaina sAhitya meM eka zabda aura bhI isa artha vizeSa rUpa meM prayoga hotA hai, vaha hai Ayatana jisakA prayoga jinAyatana ke antargata hone lagA aura usake bhI bAda mandira, Alaya, prAsAda, gRha Adi zabdoM ne usakA sthAna le liyaa| jinAyatana zabda ke pracalana se eka bAta sUcita hotI hai ki mandira meM jina bhagavAn kA mUrti ke rUpa meM nivAsa hotA thaa| mUrti ke lie caitya zabda kA bhI calana thA, isIlie caityAlayoM meM virAjamAna jinabimboM ko argha dene kA vidhAna bhI Aja jaina pUjA pATha kA eka aMga hai| akRtrima caityAlayoM kA artha hai vijayA parvata, kulAcaloM Adi para vidyamAna zAzvata jinAyatana jinakA nirmANa nahIM kiyA jaataa|

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28 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 loka kI dizA vartamAna meM nakze kI apekSA se mAnA jAya to Upara kI ora kA hissA uttara hai tathA nIce kI ora kA hissA dakSiNa kahalAtA hai| jaina dRSTi se dekhA jAya to AcArya yativRSabha ne tiloyapaNNattI meM loka ke vistAra ke kathana meM pUrvAdi dizAoM kA nirdeza kiyA hai- loka kI dakSiNottara caur3AI sarvatra jagatzreNI 7 rAjU pramANa hai kintu pUrva-pazcima caur3AI 7 rAjU meM kucha kama hai| ataH loka meM adholoka kI ora dakSiNa dizA tathA Urdhva loka kI ora uttara dizA hai| saudharma indra kI dizA kI ora dakSiNa dizA tathA IzAna indra kI ora uttara dizA jAnanA caahie| dUsarA pramANa tiloyapaNNattI meM prathama bhAga meM gAthA 200 ke vizeSArtha meM varNita hai ki Urdhvaloka meM brahmasvarga ke samIpa pUrva dizA ke lokAntabhAga se pazcima kI ora eka rAjU Age jAkara lambAyamAna a-ba rekhA khIMcane para usakI UMcAI 7/4 rAjU hotI hai| ataH loka siddhazilA kI ora uttara bhAga meM tathA adholoka kI ora dakSiNa bhAga meM hai| vAstu vidyA meM dizAoM ke svAmI evaM unakA mahattva jaina saMskRti meM gRhastha ko dharma, artha, kAma, mokSa ina cAra puruSArthoM ko karane kA Avazyaka nirdeza diyA gayA hai| jisameM gRhastha prArambha ke tIna puruSArthoM ko ghara meM raha kara tathA mokSa puruSArtha ko ghara tyAga kara pAlana karatA hai| gRhasthI meM rahane vAlA mAnava apanI AvazyakatA kI pUrti ghara meM hI rahakara karatA hai jisameM usake lie ghara meM dharma, artha, kAma, puruSArtha ke lie pUjAsthala, bhojanazAlA, jalasaMgrahaNa sthala, zaucAlaya, saMgrahaNakakSa, zayanakakSa, atithikakSa, svAgata kakSa, vAhana sthAna, snAnAgAra, adhyayanakakSa Adi suvidhAe~ Avazyaka haiN| vaha ina suvidhAoM se sampanna karake apane ghara ko svarga tulya banAnA cAhatA hai| ina sabhI suvidhAoM ko ghara meM vyavasthita rUpa se banAne ke lie mAnava ke pAsa pRthvI kA choTA sA bhAga hI hotA hai tathA usameM cAra dizAe~, cAra vidizAe~ aura madhya bindu ye navabhAga hote haiN| ina navabhAgoM ke nava svAmI haiM jinakA svabhAva ina nava bhAgoM ko prabhAvita karatA hai| pUrva dizA kA svAmI indra, Agneya dizA kA agni, dakSiNa dizA kA yama, naiRtya dizA kA niRti, pazcima dizA kA varuNa, vAyavya dizA kA vAyu, uttara dizA kA kubera, aizAna dizA kA IzAna, aura brahma sthAna kA brahma, svAmI hai| ina ATha dizAoM-vidizAoM meM tathA brahma sthAna kI upamA svarga meM rahane vAle inake svAmI ke nivAsa sthAna se kI jAe to dizAoM kI vAstavikatA kA jJAna ho sakatA hai|

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lokAnuprekSA meM vAstuvidyA : 29 aizAna dizA prakRti cakra kA prasthAna bindu hai aishaan| usakA prabhAvaka tattva hai jala, jo zAnti kA pratIka hai, isIlie aizAna dizA zAntidAyaka hai| isa dizA kA adhiSThAtA hai IzAna jise zAntidAyaka mAnA gayA hai| saMskRta meM aizAna dizA Iza zabda se niSpanna hai| Iza Izvara artha meM prayukta hotA hai jisakI Adi vRddhi hokara aizAna zabda kI niSpatti hotI hai| jainadarzana meM tIrthakara zabda bhI zAntidAyaka artha meM prayukta huA hai| ina dharmacakra ke pravartakoM kA sthAna, devAlaya isIlie aizAna dizA meM banAyA jAtA hai| ataH Iza jisa sthAna meM pratiSThita hai, use aizAna dizA kahate haiN| tiloyapaNNattI meM AcArya yativRSabha ne aizAna dizA kA mahattva batAte hue kahA hai sakkassa maMdirAdo, IsANa dise, sudhammaNAma sbhaa| ti sayassa kosa udayA, cau saya dIhA tadaddha vitthaaraa|| tatthesANa disAe, uvavAda sabhA huvedi puvva sbhaa| dippaMta rayaNa sejjA, viNNAsa visesa sohillaa|| tIe disAe ceTThadi, vara rayaNamao, jiNiMda paasaado| __puvva sariccho ahavA paMDuga jiNabhavaNa saariccho|| arthAt saudharma indra ke bhavana se IzAna dizA meM tIna sau kosa UMcAI, cAra sau kosa lambI aura isase AdhA do sau kosa vistAra vAlI sudharmA sabhA hai tathA vahA~ IzAna dizA meM pUrva ke sadRza upapAda sabhA hai| yaha sabhA dedIpyamAna ratna zayyAoM sahita vinyAsa vizeSa se zobhAyamAna hai| usI dizA meM pUrva ke sadRza athavA pANDuka vana saMbaMdhI jinabhavana ke sadRza uttama ratnamaya jinendra prasAda haiN| arthAt saudharma indra kA saMcAlana sthAna sudharmA sabhA IzAna dizA meM hai jahA~ se vaha svarga dizA kA saMcAlana zAntipUrvaka karatA hai tathA pUjA arAdhanA ke lie IzAna dizA meM akRtrima caityAlaya hai jahA~ zAntidAyaka arihanta bhagavAn kI pratimA.virAjamAna hai| jala saMsAdhana aura usase lage hue devAlaya yA pUjA kakSa ke lie aizAna dizA kA vidhAna hai, kyoMki pUrva se udita hote sUrya kI kiraNeM jala ko zuddha banAe rakhatI haiM aura snAna tathA pUjA ke lie upasthita logoM kA tana-badana praphullita kara detI haiM, unheM viTAmina DI bhI detI haiN| prakRti kA sabase bar3A varadAna sUrya hai| unakA svAgata karane ke lie mAno pUrva yA pUrvottara meM siMhadvAra, praveza dvAra, anya dvAra tathA bahuta sI khir3akiyA~ banAne kA vidhAna hai| pUrvottara yAnI aizAna dizA meM bhUmi dakSiNa pazcima kI apekSA nIcI

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30 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 rakhI jAe tAki sUrya-kiraNeM adhika se adhika mAtrA meM gRha praveza karake vAtAvaraNa ko pradUSaNa se mukta kara skeN| isIlie prAyaH sabhI zubha kArya aizAna dizA se unmukha hokara karane se saphala hote haiM, udAharaNa ke lie cakravartI kI vijaya yAtrA isI dizA se AraMbha hotI hai, iSTadeva kI parikramA isI dizA se dakSiNa-pUrva rAste se, Age bar3hatI hai, isIlie dakSiNAvarta parikramA ko pradakSiNA bhI kahate haiN| pUrva dizA pUrva dizA kA svAmI saudharma indra kA lokapAla soma hai| AcArya yativRSabha ne tiloyapaNNattI meM kahA hai tammaMdira bahumajhe kIDaNa selo vicitta rynnmo| sakkassa loyapAlo, somo kIDedi puvva disnnaaho|| arthAt usa bhavana ke bahumadhya bhAga meM adbhuta ratnamaya eka krIr3A zaila hai| isa parvata para pUrvadizA kA svAmI saudharma indra kA soma nAmaka lokapAla krIr3A karatA hai tathA usake vimAna kA nAma batAte hue kahA hai AuTTha koDi AhiM kappaja itthIhi pariudo somo| addhiya paNa pallAu ramadi sayaMpaha vimANa phuu|| arthAt ar3hAI palya pramANa AyuvAlA svaMprabha vimAna kA svAmI soma nAmaka lokapAla sAr3he tIna karor3a kalpavAsinI deviyoM se parivRtta hotA huA ramaNa karatA hai tathA soma lokapAla ke vimAnoM kA parivAra 6 lAkha 66 hajAra 666 hai| AcArya yativRSabha ne soma ko pUrva dizA kA svAmI kahA hai tathA vAstukArakoM ne indra ko pUrva dizA kA svAmI kahA hai| yadyapi indra pUrvamukhI apane Asana meM virAjatA hai| usa indra kI pUrva dizA meM soma lokapAla nivAsa karatA hai jisase saudharma indra ke vimAna kI pUrva dizA kA svAmI indra hai| Agneya dizA pUrva aura dakSiNa dizA ke madhya kA sthAna Agneya dizA kahalAtI hai| isakA svAmI agni hai| isa dizA kA tattva bhI agni hI hai| tiloyapaNNattI ke anusAra bhavanavAsI devoM meM agnikumAra jAti ke devoM kA indra agnizakhI dakSiNendra hone ke kAraNa pUrva aura dakSiNa ke madhya meM nivAsa karatA hai| vaha yahA~ se apane zAsana kA saMcAlana karatA hai| isa dizA meM isake 40 lAkha bhavana haiM jinameM IzAna dizA kI ora jinamandira bane hue haiN| anumAnataH yaha kahA jA sakatA hai ki agnikumAra deva kA svabhAva bhI agni

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lokAnuprekSA meM vAstuvidyA : 31 kI taraha garma, tejayukta hotA hai jisa kAraNa vaha jisa sthAna meM rahatA hai, usa sthAna ko bhI apane teja se garma kara detA hai jise Agneya vidizA ke nAma se bhI jAnA jAtA hai tathA isameM bhojanazAlA vidyuta upakaraNa agni saMbaMdha bhI kArya karane kA nirdeza diyA gayA hai| yadi dUsare pakSa se dekheM to prAkRtika kAraNa bhI najara AtA hai| tiloyapaNNattI ke anusAra sUrya kA vimAna arddhacandrAkAra hai| jisase sUryakAnta maNi ke kAraNa prAtaH sabase pahale sUrya apanI kiraNa se aizAna, pUrva tathA Agneya dizA-vidizA ko prabhAvita karatA hai| tala bhAga se agni indra ke svabhAva ke kAraNa se pRthvI kA Agneya koNa tapta rahatA hai tathA Upara se sUrya kI tapta kiraNeM use taptAyamAna kara detI haiM jisase usakA USNapanA sadaiva banA rahatA hai| dakSiNa dizA pUrva dizA ke dAeM bhAga ko dakSiNa dizA kahateM haiN| dakSiNa dizA se hI sUrya apanA cakkara lagAnA prArambha karatA hai| isa kAraNa vaha dakSiNAyana hotA hai tathA jinamandira meM bhI pUrva se dakSiNa kI ora hokara parikramA lagAyI jAtI hai| ghUmane vAle jitane bhI upakaraNa haiM vaha dakSiNa kI ora se hI pradakSiNA dete haiN| vAstava meM prakRti kA cakra hI dakSiNAvarta hai, sUrya kA bhramaNa isakA sabase bar3A pramANa hai, usI ke anukaraNa para ghar3I calatI hai, bijalI kA paMkhA calatA hai, cakkara kATane vAlI hara cIja dakSiNAvarta calatI hai, jaba taka ki koI vizeSa vyavasthA na kI gaI ho| tiloyapaNNattI meM dakSiNa dizA ke svAmI ke viSaya meM kahA hai"pANDuka vana ke madhya meM cUlikA ke pAsa dakSiNa dizA kI ora aMjana nAmaka bhavana hai| isakA vistArAdika pUrvokta bhavana ke hI sadRza hai tathA aMjanabhavana ke madhya meM ariSTa nAmaka vimAna kA prabhu yama nAmaka lokapAla kAle raMga kI vastrAdika sAmagrI sahita rahatA hai tathA vahA~ ariSTa vimAna ke parivAra vimAna 6 lAkha 66 hajAra 666 hai tathA vahA~ para dakSiNa dizA meM pratIndra kA nivAsa sthAna bhI banA huA hai"39 isa prakAra dakSiNa dizA kA svAmI prabhu yama nAmaka lokapAla ko nirdhArita kiyA gyaa| vAstukAroM ne bhI dakSiNa dizA ke svAmI kA nAmollekha yama hI kiyA hai| vaidika paramparA meM yama yamarAja kA dyotaka hai jo vyakti ke prANaharaNa kA kArya karatA hai| parantu jaina darzana meM yama lokapAla mAtra rakSaka deva hai jo saudharma indra ke vimAna kI dakSiNa dizA kI rakSA karatA hai| prANaharaNa karane vAlA nahIM hai| jaina darzana meM samAdhimaraNa prApta sAdhaka ko aMtima samaya meM dakSiNa dizA kI ora paira karake zayana kI AjJA dI gayI hai tathA dakSiNa dizA meM paira karane se prANa

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32 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 atyadhika saralatA se nikala jAte haiM, aisI mAnyatA hai| parantu dakSiNa dizA kA svAmI yama prANa haraNa karatA hai yaha bAta yuktisaMgata pratIta nahIM hotI hai| isakA koI anya kAraNa avazya hogaa| naiRtya dizA dakSiNa aura pazcima ke madhya kI vidizA ko naiRtya vidizA kahate haiN| vaidikoM meM naiRtya dizA kA svAmI niRti mAnA gayA hai jisakA saMskRta artha kSaya yA vinAza hotA hai| yaha dizA dakSiNa pazcima havAoM ke kAraNa se sadaiva vinAza ko prApta hotI hai| naiRtya dizA meM trAyastriMza jAti ke deva evaM pariSad jAti ke devoM ke nivAsa sthAna haiN| pazcima dizA pazcima kA artha hai pazcabhAga arthAt pUrva dizA ke pIche kA bhAga pazcima kahalAtA hai| isakA svAmI varuNa hai| isakA svabhAva caMcala hai| tiloyapaNNattIkAra ne pazcima dizA ke viSaya meM kahA hai ki pANDuka vana ke madhya meM cUlikA ke pAsa pazcima dizA meM pUrvokta bhavana ke sadRza vyAsAdi sahita hAridra nAmaka prAsAda hai| usa prAsAda meM sadaiva kucha kama tIna palya pramANa Ayu kA dhAraka jalaprabha nAmaka vimAna kA prabhu varuNa nAmaka lokapAla rahatA hai| jalaprabha vimAna ke parivAra vimAna 6 lAkha 66 hajAra 666 haiN| vAyavya dizA pazcima dizA aura uttara dizA ke madhya kA bhAga vAyavya vidizA kahalAtI hai| yaha vAyukumAra devoM ke ina prabhaMjana kumAra kA nivAsa sthala hai jo uttarendra hai| isake 46 lAkha bhavana haiN| vAyukumAra devoM kI prakRti anumAnataH vAyukAraka hai tathA prAkRtika dRSTikoNa se dekhA jAe to uttarI pazcima havAoM kA prakopa sadaiva banA rahatA hai jisase vAyu kA dabAva isa dizA meM adhika hotA hai| tiloyapaNNattIkAra ne saudharma svarga ke vAyavya koNa meM sAmAnika devoM kA nivAsa batAyA hai| uttara dizA uttara dizA sabhI phaloM ko dene vAlI sukhadAyI dizA hai| isakA svAmI kubera hotA hai| jo loka vyavahAra meM dhana kA devatA mAnA gayA hai| uttara dizA meM hI jainamata ke anusAra videha kSetra vidyamAna hai| jahA~ sadaiva tIrthaMkara vidyamAna rahate haiN| tiloyapaNNattI meM uttara dizA ke viSaya meM varNana karate hue kahA gayA hai ki usa pANDuka vana ke madhya meM cUlikA ke pAsa uttara vibhAga meM pUrvokta bhavana ke sadRza vistAra vAlA pANDuka nAmaka prAsAda hai| usa uttama prAsAda meM kucha kama

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lokAnuprekSA meM vAstuvidyA : 33 rahatA hai tathA valguprabha nAmaka uttama vimAna ke parivAra vimAna 6 lAkha 66 hajAra 666 hai tathA usa vana ke madhya meM cUlikA se pUrva kI ora sau kosa pramANa uttara dakSiNa dIrgha aura pacahattara kosa pramANa U~cA jinendra prAsAda hai| isa prakAra uttara dizA kubera kA nivAsa sthAna hone ke atirikta jinendra bhagavantoM ke jinabhavana kA sthAna bhI hai tathA videha kSetra kI mukhya dizA bhI yahI hai| brahma sthAna sabhI dizAoM ke madhya bindu ko brahma sthAna kahate haiN| yaha vAstu puruSa kA marmasthAna bhI kahalAtA hai| isa sthAna meM kisI bhI prakAra kA kArya karanA azubha mAnA gayA hai| tiloyapaNNattIkAra ne kahA hai ki - bamhuttaraheDhuvariM rajnu ghaNA tiNNi hoMti ptekk| laMtava kappammi dugaM rajju ghaNo sukka kppmmi|| arthAt brahmottara svarga ke nIce aura Upara kA kSetra samAna mApa vAlA hai arthAt yaha svarga kA kendra bindu hai| 7 yahA~ para ekabhAvAtArI lokAntika deva nivAsa karate haiM jo brahmacArI hote haiM tathA inakA sthAna atyadhika pavitra hai| yaha svarga prathama svarga se 3.5 rAjU pramANa hai| isIlie gRha yA maMdira ke kendra bindu meM kisI bhI prakAra kA nirmANa kArya nahoM karate tathA gRha ke madhya meM paudhe Adi lagavA dete haiM jisase kisI ke paira usa para na par3eM tathA maMdira ke madhya meM vedikA Adi banavA kara usakI avinaya hone se bacAte haiN| yaha sabhI sthAnoM ko svargoM ke sthAnoM se tulanA karane kA tuccha prayAsa hai| vaidika mAnyatA meM devoM ko pUjanIya mAna kara dizAoM kI pUjA karane kI paramparA hai jo jainadarzana kI mAnyatA se pRthak hai| ataH svargoM ko devoM ke sthAna kA pratIka mAnA hai na ki devoM kA nivAsa mAnA hai| jinAlaya evaM jinabiMba nirmANa ke lAbha jinapratimA kA nirmANa karAne se jIva saMsAra ke pAra utaratA hai| jinabhavana kI TIkA, chApa aura Arasa palastara karane se samIhita sthAna kI prApti hotI hai| jo jinabhavana ko saphedI karAkara dhavala karatA hai usakA yaza kahIM bhI nahIM smaataa| zarad Rtu se milI huI kiraNoM kA samUha samasta jagat ko dhavalita kara detA haiN| jo manuSya jinavara kI pratiSThA karatA hai, usakI kIrti jagat meM phailatI hai| pUrNamAsI ke candra ke guNoM se prasAra ko prApta hotI huI samudra kI taraMgoM ko kauna roka sakatA hai? jo jinadeva kI AratI karatA hai, usakA samyaktva udyota hotA

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34 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 hai| sura giri kI pradakSiNA detA huA sUrya samasta bhuvana ko prakAzita karatA hai / jinabhavana para tilaka dene se arthAt zikhara para kalazA car3hAne se jagat meM usakA anurAga nahIM samAtA jaise caMdrakAMta maNi candramA kI kiraNoM se milakara pAnI dene se nahIM rukatA hai| jina bhagavAn ko car3hAye hue maNi maMDita vizAla candovA aise pratIta hote haiM jaise graha aura tArAgaNa kI mAlA candramA se sambaddha huI ho| jinamaMdira meM bajatA huA ghaMTA bhavyajanoM kA utsAhavardhaka evaM pApahAraka hotA hai| pUrNa candra vAlI rAtri kumudoM ko Ananda denevAlI aura aMdhakAra ko harane vAlI hotI hai / jina bhagavAn ko dhvajA, camara aura chatra car3hAne se rAjya prApta hotA hai| yadi prarohoM, jaTAoM ke nikalane se vaTa vRkSa vistRta ho to koI Azcarya nahIM hai| jinamaMdira meM mAMDane likhane se manovAMchita lakSmI prApta hotI hai aura mahApuNya hotA hai| usake phala ko kahane ke lie koI bhI samartha nahIM hai / jambUdvIpa, samavasaraNa, naMdIzvara dvIpa aura tInoM lokoM kI racanA ko jinendra bhavana meM likhavAne se sakala duHkhoM kI hAni hotI hai | " niSkarSa - jaina darzana meM jIva do kAraNoM ke kAraNa saMsAra meM jIvana yApana karatA hai- prathama upAdAna kAraNa evaM dvitIya nimitta kaarnn| Atma pariNAmoM ko upAdAna kAraNa kahate haiM tathA AtmapariNAmoM meM jinakAraNoM se parivartana hotA hai usako nimitta kAraNa kahate haiN| jisa jIva ke pAsa kevala upAdAna kAraNa kI prabalatA pAI jAtI hai unheM mukta jIva kahate haiM tathA jisake pAsa kevala nimitta kAraNa kI prabalatA rahatI hai ve ajIda kahalAte haiN| parantu jisake pAsa nimitta aura upAdAna donoM kAraNoM kI prabalatA rahatI hai ve saMsArI jIva kahalAte haiN| udAharaNa svarUpa mukta jIva upAdAna kAraNa kI prabalatA se nimitta kAraNa karmoM kA nAzakara mokSa prApta karate haiM tathA jinameM mAtra nimitta kAraNa haiM, use bhogane kI kSamatA upAdAna kAraNa meM nahIM hai ve ajIva dravya kahalAte haiM tathA karma rUpI nimitta hetu ke kAraNa Atma pariNAma rUpI upAdAna kAraNa meM parivartana jinake hotA hai ve saMsArI jIva haiN| saMsArI jIva ke jIvana meM kabhI upAdAna kI prabalatA adhika hotI hai to kitane bhI nimitta mileM, vijaya upAdAna kI hotI hai tathA kabhI nimitta kI prabalatA adhika hone se kitanA bhI puruSArtha kare nimitta kI vijaya hotI hai / vartamAna yuga meM janamAnasa meM nimitta kI prabalatA adhika pragAr3ha hotI jA rahI hai|

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lokAnuprekSA meM vAstuvidyA : 35 vartamAna yuga meM janamAnasa meM nimitta kI prabalatA adhika pragAr3ha hotI jA rahI hai| logoM kA karma siddhAMta se vizvAsa uThatA jA rahA hai| vaha nimitta kI kriyAoM jaise vAstu vidhAna, jyotiSa, kriyAkarma Adi kriyAoM ko adhika mahattva de rahA hai aura svayaM ke bhAgya para vizvAsa hI nahIM krtaa| isakI apekSA yadi mAnava bhAgya para vizvAsa kara puruSArtha karatA hai to jIvana meM adhika saphala hotA hai| jIvana meM bahuta adhika avasara Ate haiM ki jaba vyakti ko kucha kriyAoM ko bhAgya ke sahAre chor3anA par3atA hai to kucha para svayaM puruSArtha karanA par3atA hai| jIva pApa ke udaya se duHkha pAtA hai tathA puNya ke udaya se sukha kA anubhava karatA hai| jaba jIva ke pApa kA udaya hotA hai to aneka aise nimitta upasthita ho jAte haiM jo pUrva meM sukha ke kAraNa the parantu vartamAna meM duHkha ke kAraNa ho jAte haiN| jahA~ jIva ke upAdAna kI mukhyatA hotI hai vahIM nimitta bhI kAryakArI hotA hai| jaise puNya kA saMcaya karane ke lie jinendra bhagavAn kA maMdira banavAnA tathA yathAyogya pUjA Adi karanA tathA pApa kA saMcaya karane ke lie katlakhAne Adi kA kholanA Adi kArya ke nimitta se puNya-pApa rUpa upAdAna meM zakti AtI hai| ina nimittoM ko dekhakara hI AcAryoM ne vAstu evaM jyotiSa kA kathana kiyA jisase jIva ucita samaya meM samyak sthAna kA cayana karake zubhopayoga meM AtmapariNAma ko lAyeM jisase puNya kA upArjana ho tathA jinamaMdira Adi pUjA ke evaM sAdharmiyoM ke yogya dhArmika sthAnoM kA cayana kara nirmANa karAkara sAtizaya puNya kA upArjana kara paramparA se mokSa kI prApti kreN| sandarbha : 1. rAjavArtika, adhyAya-9, sUtra-25, vArtika-3, pRSTha-624 2. bRhaddavya saMgraha, pRSTha-101 3. kArtikeyAnuprekSA, mUlagAthA-283,sampA.- paM. mahendra kumAra pAraNI, zrI vItarAga vijJAna prakAzinI granthamAlA, khaNDa 9, vI.ni. 2500 4. vasa nivAse, nAmaka parasmaipadI dhAtu, pANini vyAkaraNa ke anusAra, prathama bhvAdigaNa, siddhAnta kaumudI sUtra-1074 5. tiloyapaNNattI, bhAga-1, pRSTha-268 6. vatthuvijjA, maMdira zilpa, pRSTha-125 7. tiloyapaNNattI, bhAga-2, gAthA-1870-71, 77 adhikAra caturtha pRSTha -526-27 8. vatthuvijjA, maMdira zilpa, pRSTha -108 9. trilokasAra gAthA- 978 10. bRhadravya saMgraha, pRSTha-124 11. trilokasAra gAthA-214-16

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36 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 13. vahI, 502- 03 14. vahI, 639 15. vahI, 648 16. tiloyapaNNattI, bhAga-3, gAthA-137-40, adhikAra-8, pRSTha -374, bRhadravya saMgraha, pRSTha-127 17. trilokasAra gAthA-489 18. vahI, 490 19. vahI, 491 20. vahI, 492 21. vahI, 493 22. vahI, 507 23. vahI, 508 24. vahI,515 25. umAsvAmI zrAvakAcAra, zloka, 97-122, zrAvakAcAra saMgraha bhAga-3, pRSTha-160-162 26. vahI, zloka -154, zrAvakAcAra saMgraha bhAga-3, pRSTha -165 27. vatthuvijjA, maMdira zilpa, pRSTha-130 29. AdinAtha purANa, pRSTha -359, parva 16,bhAga-1, zloka 149-150 30. tiloyapaNNattI, bhAga-1, gAthA-285, pRSTha -120 31. vahI, bhAga-1, gAthA-200, pRSTha -64 32. trilokasAra, gAthA-548, pRSTha -239 33. nirlepasya jinendrasya vyoma mUrtaramahAdhvare / vyoma kezasya digbhAgaM kurmahedarbha grbhitm|| jinendra pUjA vidhAna, 10 34. tiloyapaNNattI, bhAga-3, adhikAra, gAthA-1839, pRSTha-4 35. vahI, bhAga-1, gAthA-1840, adhikAra 4,SaSTha -520 36. vahI, bhAga-2, gAthA-1864 1865, adhikAra 4, pRSTha -520 37. vahI, bhAga-1, gAthA-17, 20, adhikAra 3, pRSTha -269, 270 38. vahI, bhAga-3, gAthA-66, adhikAra 5, pRSTha -257 39. vahI, bhAga-2 gAthA-1843-45, pRSTha -521. 40. vahI, bhAga-2 gAthA-1976, pRSTha -542 41. saMskRta hindI koza, pRSTha -520 42. tiloyapaNNattI, bhAga-2 gAthA-1981-982, pRSTha -543 43. vahI, bhAga-1, gAthA-1847-49, adhikAra 4, 44. vahI, bhAga-2, gAthA-1871-73, adhikAra 4, 45. vahI, bhAga-2, gAthA- 19, 21 adhikAra 4, 46. vahI, bhAga-1, adhikAra -4, gAthA- 1851-53 47. vahI, bhAga-1, adhikAra -1, gAthA-209, 48. vahI, bhAga-1 gAthA-210, pRSTha -69 49. vasunandi zrAvakAcAra, zloka -192-202, zrAvakAcAra saMgraha bhAga-1, pRSTha -500-501

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lokAnuprekSA meM vAstuvidyA : 37 sandarbha : 1. AdipurANa, AcArya jinasena, prakAzaka bhAratIya jJAnapITha , dillI, 1999 2. kArtikeyAnuprekSA, AcArya kArtikeya svAmI, sampA.-e.ena.upAdhye, zrI paramazruta prabhAvaka maNDala, amAsa, 1997 3. tiloyapaNNattI, AcArya yativRSabha, sampA.-hIrAlAla jaina evaM e. ena. upAdhye, saMskRti-saMrakSaka-saMgha, solApura, 1951 4. trilokasAra, AcArya nemicandra siddhAMta cakravartI, bhASAkAra -paM. zrIToDaramala jI, prakA. -hindI jainasAhitya prasAraka kAryAlaya, hIrAbAga po. giragAMva bambaI 1918 5. bRhadravya saMgraha, AcArya nemicandra siddhAMta cakravartI, TIkA-brahmadeva sUri, prakA.- zrI paramazruta prabhAvaka maNDala agAsa, vIra nirvANa saMvat 2492 6. rAjavArtika, AcArya akalaMkadeva, sampA.-pro. mahendrakumAra jaina nyAyAcArya, prakA.-bhAratIya jJAnapITha, dillI, 1953 7. zrAvakAcAra saMgraha, sampA.- paM. hIrAlAla zAstrI, prakA.-jIvarAja jaina graMthamAlA solApura, 1988 8. vatthuvijjA, maMdira zilpa, AryikA vizuddhamatI mAtAjI, prakA.-bhAratavarSIya digambara jaina mahAsabhA, 2000 9. vAstu ciMtAmaNi, AcArya devanandi, sampA.-narendra kumAra bar3ajAtyA, zrI prajJAzramaNa digambara - jaina saMskRti nyAsa, nAgapura, 1996 10. saMskRta hindI koza, vAmana zivarAma ApTe, azoka prakAzana, dillI, 2008. 11. siddhAnta kaumudI, pANini ****

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tattva vidyA ke triAyAmI AdhAra-jIva, jagat evaM unakA antaHsambandha DaoN. rAmaneraza jaina kisI bhI darzana kI dravyamImAMsA ko usakI tattvamImAMsA kA mUla AdhAra mAnA gayA hai| jaina darzana mAnya Sadravya meM sampUrNa sRSTi A jAtI hai| isameM jIva, jagat, Izvara athavA brahmA evaM brahmANDa saba kucha samAviSTa ho jAtA hai| isalie AtmA, paramAtmA evaM jagat ke svarUpa ko samajhane ke lie dravya ke svarUpa kA yathArtha parijJAna hone ke sAtha-sAtha jIva, jagat evaM unake aMtaHsaMbandhoM ko bhI samajhanA atyanta Avazyaka hai| prastuta lekha meM lekhaka ne Agamika AdhAroM para dravya ke svarUpa kA vivecana karate hue yaha samajhAne kA prayAsa kiyA hai ki dravya ke abhAva meM jIva evaM jagat kI vyAkhyA nahIM kI jA sakatI hai| - sampAdaka bhAratIya darzana evaM pAzcAtya darzana donoM ne tattvamImAMsA ko darzana kA mukhya AdhAra mAnA hai| tattvamImAMsA kI nIMva para hI jJAnamImAMsA aura AcAramImAMsA kA prAsAda nirmita ho sakatA hai| tattva ke mUlasvarUpa kI mImAMsA karanA tattvamImAMsA kA kAryakSetra hotA hai| jaba taka tattva ke mUla svarUpa kA nirdhAraNa nahIM hotA, taba taka darzana kI Age kI sabhI zAkhAe~ AdhArahIna hI rheNgii| isa dRSTi se jainadarzana meM dravyamImAMsA ko jainadarzana ke mUlAdhAra ke rUpa meM abhihita kara sakate haiN| dravyamImAMsA dArzanika jagat kA pramukha vimarzanIya viSaya rahA hai| sabhI dArzanikoM ne apane darzana ke Aloka meM isakA samyak avalokana kiyA hai| dravyamImAMsAntargata jIva, jagat evaM unake aMtaHsaMbandhoM para carcA kI jAtI hai, jo jaina darzana ke pariprekSya meM nimnavat hai'dravya' zabda kA artha bhAratIya evaM pAzcAtya paramparAoM meM dravya zabda kA vizad vivecana prApta hotA hai| amarakoza evaM hemacandrAcArya ke abhidhAnacintAmaNi nAmamAlA meM dhana ke artha meM 'dravya' zabda prayukta huA hai|' zivarAma ApTe mahodaya ne 'dravya' zabda kA artha sRSTi bhI kiyA hai| sUtrakRtAMga meM dravya zabda bhavya yA baMdhana-mukta prANI ke artha meM bhI prayukta huA hai| paMcAdhyAyI meM sattA, satva, sat, sAmAnya, dravya, anvaya, vastu, artha aura vidhi-ye nau zabda dravya ke ekArthaka ke rUpa meM svIkRta kiye haiN|'

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tattva vidyA ke triAyAmI.... : 39 vyutpattilabhya artha sAmAnyataH 'dru' dhAtu se yat pratyaya lagAne para nipAtana se dravya zabda kI siddhi hotI hai| dru=vRkSa yA kASTha, vaya-vikAra yA avayava arthAt vRkSa yA kASTha kA vikAra / dravya zabda ko ivArthaka nipAta mAnanA caahie| 'dravyaM bhavya' isa jainendra vyAkaraNa ke sUtrAnusAra 'dru' kI taraha jo ho, vaha dravya hai, yaha samajha lenA caahie| jisa prakAra binA gAMTha kI sIdhI 'dru' arthAt lakar3I bar3haI Adi ke nimitta se Tebala-kursI Adi aneka AkAroM ko prApta hotI hai, usI taraha dravya bhI ubhaya ( bAhya aura Abhyantara) kAraNoM se una-una paryAyoM ko prApta hotA rahatA hai, jaise pASANa khodane se pAnI nikalatA hai, yahA~ avibhakta kartRkaraNa hai, usI prakAra dravya aura paryAya meM bhI samajhanA cAhie | jaina sAhitya meM bhinna-bhinna AcAryoM dvArA kucha antara ke sAtha 'dravya' zabda kI bhinna-bhinna arthoM meM vyutpatti kI gayI hai| AcArya kundakunda paMcAstikAya meM kahate haiM ki una-una sadbhAva payAryoM ko jo dravita hotA hai, prApta hotA hai, use 'dravya' kahate haiM, jo ki sattA se ananyabhUta hai / ' AcArya umAsvAmI' kahate haiM ki saddravya lakSaNam evaM guNaparyAyavad dravyam arthAt sattAsvabhAva dravya kA lakSaNa hai evaM dravya guNa paryAyavAna hotA hai| jitanI bhI dravya zabda kI vyutpattiyA~ svIkAra kI gaI haiM, ve dravya meM vidyamAna guNa aura paryAya ko AdhAra mAnakara svIkAra kI gaI haiN| paryAya ko AdhAra mAnakara kI gaI vyutpattiyoM kA tAtparya hai; jo vizeSa paryAyoM ko prApta karatA hai| tattvArthavArtika meM paryAya ko AdhAra mAnakara dravya zabda ko paribhASita karate hue kahA hai ki jo svatantra karttA hokara apanI paryAyoM ko prApta hotA hai athavA apanI paryAyoM ke dvArA jo prApta kiyA jAtA hai, vaha dravya hai|' isI prakAra guNa ko AdhAra mAnakara pUjyapAda svAmI kahate haiM ki jo guNoM ke dvArA prApta kiyA gayA thA athavA guNoM ko prApta huA thA athavA guNoM ko prApta hogA, use dravya kahate haiN| " dravyamImAMsA kI AvazyakatA kyoM ? karttA, kriyA aura pariNAma yaha eka ghaTanAkrama hai| kucha ghaTanAoM meM ye tInoM hamAre sAmane hote haiM isalie vahA~ kartRtva kA prazna upasthita nahIM hotA / jahA~ pariNAma sammukha nahIM hotA ve ghaTanAe~ kartRtva kA prazna upasthita karatI haiN| isakA sabala udAharaNa hamArA vizva hai, jisameM hama nivAsa karate haiN| yaha vizAla bhUmaNDala kisake kuzala aura sazakta hAthoM kI kRti hai ? ye uttuMga zikhara vAle parvata kisake hAthoM dvArA niSpanna hue haiM? evaM yaha ananta AkAza Adi kisake

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40 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 dvArA nirmita hai? ina sarva praznoM kA samAdhAna pAne kA prayatna sampUrNa darzana jagat kA viSaya rahA hai| cAhe bhAratIya ho yA pAzcAtya sabhI dArzanikoM ne isa satya taka pahu~cane kA prayatna kiyA ki isa vizva kA mUla kyA hai? dRzyamAna jamat kA kAraNa kyA hai? yaha kyoM hai? isakA kartA kauna hai? ina sabhI praznoM ke uttara khojane kA prayatna sabhI bhAratIya dArzanikoM ne evaM pAzcAtya dArzanikoM ne kiyA hai| pAzcAtya dArzanikoM meM se kisI ne vizva kA parama dravya jala, to kisI ne saMkhyA Adi svIkAra kiyA hai| bhAratIya darzana jagat kI do dhArAe~-dvaitavAda evaM advaitavAda haiN| unameM se advaitavAdIdhArA meM jar3Advaita to jar3atattva ko hI sRSTi kA upAdAna kAraNa mAnatA hai evaM caitanya advaitavAdI cetana tattva ko sRSTi kA mUla kAraNa mAnatA hai| vedAnta darzana bhI isI mata kA samarthaka hai| dvaitavAdI darzana jar3a aura cetana kA svatantra astitva svIkAra karate haiN| unake anusAra ina do tattvoM kI samanviti hI saMsAra hai| jar3a evaM cetana kI pArasparika kriyA se jagat kA nirmANa hotA hai| nyAya, vaizeSika aura mImAMsA darzana sRSTi pakSa meM ArambhavAdI haiN| sRSTi ke prArambha meM paramAtmA paramANuoM ko saMyukta karatA hai| unake saMyoga kA Arambha hone para vizva kA nirmANa hotA hai| sAMkhya aura yoga darzana pariNAmavAdI haiN| unake anusAra sRSTi kA kAraNa triguNAtmaka prakRti hai| jaina darzana to vizva ke sandarbha meM kahatA hai ki paMcAstikAya mayoloka' athavA SaDdravyAtmako loka arthAt jisameM jIva pudgala dharma, adharma, AkAza aura kAla dravya pAye jAte haiM, vaha vizva hai| vahAM sahaja hI prazna utpanna hotA hai ki jIva kise kahate haiM? jIvadravya tattvArthasUtra meM upayoga kA lakSaNa batAte hue kahA gayA hai 'upayogo lakSaNam arthAt jIva kA lakSaNa upayoga hai evaM jo cetayitA, upayoga vizeSa vAlA hai, vaha jIva hai| samayasAra meM arasa, arUpI, agaMdha svabhAva vAlA jIva ko kahA hai113 evaM dravyasaMgraha meM nemicandrAcArya sarva paribhASAoM ko samAdRta karate hue kahate haiM - jIvo uvaogamao amutti kattA sdehprimaanno| bhottA saMsArattho. siddho so visssoddddhgii| arthAt jo upayogamaya, amUrta, kartA, svadehaparimANa, bhoktA, saMsAra meM sthita

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tattva vidyA ke triAyAmI.... : 41 siddha hai aura svabhAva se Urdhvagamana karane vAlA hai, vaha jIva hai| ajIva dravya jo cetanA lakSaNa se rahita ho, use ajIva kahate haiN| aise pudgala, dharma, adharma, AkAza aura kAla dravya ko ajIva dravya jAnanA cAhie inameM pudgala dravya to mUrtimAna hai, kyoMki rUpa Adi guNoM kA dhAraka hai, zeSa cAroM dravya amUrta haiN||15 pudgala dravya 'pudgala' zabda kI vyutpatti pud+gala arthAt saMghAta/saMyukta aura gala galana arthAt saMyukta aura viyukta se huI hai| tattvArthasUtra meM 'rUpiNAH pudgala: 16 kahakara pudgala ko paribhASita kiyA gayA hai| rAjavArtika" meM kahA hai ki jo bheda aura saMjJAta se pUraNa aura galana ko prApta ho vaha pudgala hai, yaha pudgala dravya kI anvartha saMjJA hai| dravyasaMgraha" kI TIkA ke anusAra 'galanapUraNasvabhAvatvAcyudgala:" arthAt jo galana aura pUraNa svabhAva se sahita ho vaha pudgala hai| tattvArthasUtra meM AcArya umAsvAmI kahate haiM ki jisameM sparza, rasa, gandha, varNa pAyA jAye vaha pudgala hai| pudgala dravya kA svarUpa batAne ke pazcAt umAsvAmI ne pudgala kI paryAyeM-chAyA, Atapa aura uddota-batAI haiN| dravyasaMgraha meM bhI inheM pudgala kI paryAya batAyA gayA hai| pudgala ke do bheda haiM-aNavaH skandhAzca -aNu aura skndh| aNu-pudgala kA vaha avibhAjita aMga, jisake do bhAga na kiye jA sakeM, vaha aNu hai| skandha-do yA do se adhika paramANuoM ke bandha ko skandha kahate haiN| pudgala dravya ke upakAra zarIra, mana, vacana aura prANApAna yaha pudgaloM kA upakAra hai|24 sukha-duHkha jIvitamaraNopagrahAzca" arthAt sukha-duHkha aura jIvana-maraNa-yaha bhI pudgaloM ke upakAraM haiN| ye sukhAdi jIva ke pudgalakRta upakAra haiM, kyoMki mUrta kAraNoM ke rahane para hI inakI utpatti hotI hai| pudgala ko jAnane se lAbha pudgala ko jAnane se yaha lAbha hai ki jo bhI vastu hai, padArtha hai vaha kisI ke dvArA nirmita nahIM apitu sparza, rasa, gandha, varNamaya hai aura pratyeka padArtha meM sparza, rasa, gandha, varNa pAyA jAtA hai| cAhe hameM eka hI lakSaNa kyoM na dikhAI de parantu usa padArtha meM pudgala ke samasta lakSaNa ghaTita hoMge evaM jagat meM jo bhI padArtha

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42 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 athavA vastu hameM AkhoM se dikhAI de rahI hai vaha sabhI pudgala dravya kI paryAyeM haiN| dharmadravya uttarAdhyayana7 meM dharma dravya kA lakSaNa gati-kriyA sahAyaka batAyA gayA hai| paMcAstikAya meM kundakunda svAmI dharmadravya ko paribhASita karate hue kahate haiM ki dharmAstikAya amUrta hai, isameM sparza Adi paudgalika guNa nahIM hai, vaha sampUrNa loka meM vyApta hai, asaMkhya pradezI hai, gatizIla jIva aura pudgaloM kI gati meM vaha sahAyaka hai, jaise-gamana karatI huI machalI kA sahAyaka pAnI hai| dravyasaMgraha meM bhI kahA hai ki gaipariyANa dhammo puggala jIvANa gmnnshyaarii| toyaM jaha macchANaM acchaMtA Neva so nneii|" kAryakAraNavAda ke anusAra pratyeka kArya ke lie do prakAra ke kAraNa Avazyaka haiM-upAdAna aura nimitt| upAdAna kAraNa vaha hai, jo svayaM kAryarUpa meM pariNata hotA hai, nimitta kAraNa vaha hai jo kArya ke niSpanna hone meM sahAyaka ho| yadi kisI padArtha kI gati hotI hai to usameM upAdAna kAraNa to vaha padArtha svayaM hai, kintu nimitta kAraNa kyA hai? isa prazna kA samAdhAna karane ke lie hameM koI aise padArtha kI AvazyakatA hotI hai, jisakI sahAyatA padArtha kI gati meM anivArya ho| yadi havA Adi ko nimitta kAraNa mAnA jAye to yahA~ eka nayA prazna uThatA hai ki havA Adi kI gati meM kauna nimitta kAraNa hai? yadi isI prakAra anya dravya ko nimitta kAraNa mAnA jAye to kAraNoM kI paramparA anavarata rUpa se calatI rahegI aura anavasthA doSa kA prasaMga A jaaegaa| isalie aise padArtha kI AvazyakatA hai jo svayaM gatimAna na ho| yadi pRthvI, jala Adi sthira dravyoM ko nimitta kAraNa ke rUpa meM mAnA jAe to bhI yuktisaMgata nahIM, kyoMki ve padArtha samasta lokavyApI nahIM haiN| yaha Avazyaka hai ki gati-mAdhyama ke rUpa meM jisa padArtha ko mAnA jAtA hai, vaha sarvavyApI ho, isa prakAra kisI eka dravya kI kalpanA karanI par3atI hai, jo1. svayaM gatizUnya ho, 2. samasta loka meM vyApta ho, 3. dUsare padArthoM kI gati meM sahAyaka ho| aisA dravya dharmadravya hai, jo svayaM gatizUnya hai, samasta loka meM vyApta hai aura dUsare padArthoM kI gati meM sahAyatA karatA hai|

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tattva vidyA ke triAyAmI.... : 43 adharma dravya adharma 'dravya kA svarUpa bhI dharma dravya jaisA hI hai| mAtra usake vizeSa guNoM meM antara par3atA hai| dharma-dravya jaise jIva aura pudgala kI gati meM sahAyaka hai, vaise. hI adharmadravya jIva aura pudgala kI sthiti meM udAsIna rUpa se sahAyaka hotA hai| AcArya kundakunda ne paMcAstikAya meM kahA hai ki jaha havadi dhammadavvaM tahaM taM jANeha dvvmdhmkkhN| ThidikiriyA juttANaM kAraNabhUdaM tu puddhviiv|| umAsvAmI evaM nemicandrAcArya ne bhI isI prakAra adharma dravya kA lakSaNa kiyA hai| dharma aura adharma dravya kI AvazyakatA paMcAstikAya meM kundakunda svAmI kahate haiM ki jisa prakAra gati-sthiti ke nimitta ke rUpa meM dharma aura adharma dravyoM kI AvazyakatA hai, usI prakAra loka-aloka kA vibhAjana una do dravyoM ke sadbhAva se hotA hai| isI kI TIkA meM amRtacandrAcArya kahate haiM ki loka sImita hai aura usase Age alokAkAza asImita hai, isalie padArthoM kI aura prANiyoM kI vyavasthita rUparekhA ko banAe rakhane ke lie AkAza ke atirikta koI anya tattva honA caahie| yadi gati aura agati kA mAdhyama AkAza ko hI mAneM to phira alokAkAza kA astitva hI nahIM rahegA aura loka-vyavasthA kA bhI lopa ho jaaegaa| isI ke Age paMcAstikAya kI 94vIM gAthA kI TIkA meM kahA hai ki AkAza gati sthiti kA hetu nahIM hai| ataH sampUrNa sthiti para vicAra kareM to Sadravya meM se yadi pudgala svayaM gatizIla hai to kAladravya jo nizcayakAla hai, vaha to jIva-ajIva kI paryAya mAtra hai aura lokAkAza-alokAkAza meM vidyamAna hai evaM vyavahArakAla to sImita hai| ataH kAladravya bhI gati-sthiti meM sahAyaka nahIM hai| AkAza dravya to svayaM vibhAjya hai evaM usameM avagAhanatva kI kSamatA hai| ataH yaha bhI gati sthiti meM sahAyaka nahIM hai| ataH dharmAstikAya aura adha rmAstikAya-ye donoM hI gati aura sthiti kI dRSTi se dravya kA vibhAjana karate haiN| jahA~-jahA~ ye donoM dravya vidyamAna haiM, vahA~-vahA~ jIva aura pudgala gati karate haiM aura sthira rahate haiN| jahA~ inakA astitva nahIM hai, vahA~ koI bhI dravya gati-sthiti nahIM karatA hai| isalie kahA gayA hai ki dharma-adharma dravya ko loka tathA aloka kA paricchedaka mAnanA yuktiyukta hai, isIlie inheM vibhakta-avibhakta aura lokapramANa kahA gayA hai|36

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44 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 dharma aura adharma dravya ko jAnane se lAbha gautama ne pUchA-bhagavAn! gati sahAyaka tattva dharmAstikAya se jIvoM ko kyA lAbha hotA hai? bhagavAn ne kahA- gautama ! yadi gati kA sahArA nahIM hotA to kauna AtA aura kauna jAtA ? zabda kI taraMgeM kaise phailatIM? A~kheM kaisI khulatIM? kauna manana karatA? kauna bolatA? kauna hilatA DulatA ? yaha vizva acala hI hotA / jo cala haiM una sabakA Alambana gati sahAyaka tattva hI hai| 37 gautama ne bhagavAn se pUchA- sthiti sahAyaka tattva adharmAstikAya se jIvoM ko kyA lAbha hotA hai? bhagavAn ne kahA ki gautama ! sthiti kA sahArA nahIM hotA to khar3A kauna rahatA ? kauna baiThatA ? kauna mana ko ekAgra karatA ? mauna kauna rahatA ? kauna niSpandana meM rahatA ? yaha vizva calAyamAna hI hotA / jo sthira hai una sabakA Alambana sthiti sahAyaka tattva adharmAstikAya hI hai | 38 AkAzadravya jainadarzana meM AkAza ko AkAzAstikAya bhI kahA jAtA hai / vizvasaMracanA ke ghaTaka dravyoM ke sandarbha meM AkAza kA mahattvapUrNa sthAna hai| AkAza dravya kA astitva adhikAMza darzana aura vijJAna nirvivAda rUpa se svIkAra karate haiN| yadyapi usake svarUpa ke sambandha meM paraspara matabheda haiM para astitva ke sambandha meM saba ekamata haiN| AkAza kA lakSaNa avagAhanatva hai| bhagavAn mahAvIra ne kahA hai ki jo saba dravyoM ko yugapata avakAza detA hai, evaM sarvadravyoM kA Alambana hai vaha AkAza hai| 39 AcArya umAsvAmI kahate haiM ki nityAvasthitAnyarUpANi arthAt AkAzadravya nitya, avasthita, arUpI, niSkriya " akhaNDa dravya hai aura avagAha denA usakA upakAra hai|42 kundakunda svAmI 3 aura nemicandrAcArya bhI kahate haiM ki jo jIva pudgaloM aura samasta dravyoM ko avakAza detA hai, vaha AkAza hai| AkAza ke bheda AkAza dravya ke mukhyataH do bheda haiM- 1. lokAkAza, 2. alokaakaash| AkAza dravya eka akhaNDa hI hai parantu jIva aura pudgaloM kI apekSA se do bheda svIkRta kiye haiN| lokAkAza, alokAkAza ko paribhASita karate hue dravyasaMgrahakAra kahate haiM kidhammA'dhammA kAlo puggalajIvAya saMti jaavdiye| AyAse so logo tatto parado alogutto // 5 - arthAt jisameM dharma-adharma Adi dravya nivAsa karate haiM vaha lokAkAza hai evaM lokAkAza ke bAhara ananta AkAza ko alokAkAza kahate haiN|

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tattva vidyA ke triAyAmI.... : 45 AkAza dravya ke jAnane se lAbha bhagavatI sUtra meM gautama ne bhagavAn se pUchA ki bhagavAn ! AkAza tattva se jIvoM aura ajIvoM ko kyA lAbha? bhagavAn kahate haiM ki gautama! 1. AkAza nahIM hotA to ye jIva kahA~ hote? ye dharmAstikAya, adharmAstikAya kahA~ vyApta hote? kAla kahA~ vartana karatA? pudgala kA raMgamaMca kahA~ banatA? yaha vizva nirAdhAra hI hotaa| 2. AkAza dravya ko jAnane se dvitIya lAbha yaha hai ki isa AkAza ko kisI ne nahIM banAyA hai, yaha loka Adi tathA anta se rahita hai na kisI se vinAzita hai, na koI ise dhAraNa kara sakatA hai? ataH chaha dravyoM meM sabase adhika vyApaka, vizAla, virATa aura saba dravyoM kA AdhArabhUta dravya AkAza hai| sabake sAtha rahate hue bhI usakA apanA astitva svatantra hai aura usakA pariNamana apanI paryAyoM meM hotA hai| dravya kI sabase bar3I vizeSatA yaha hai ki vaha sva meM sthita rahatA hai, pararUpa meM kadApi pravartana/gamana nahIM karatA hai, na kabhI huA hai, na kabhI hogaa| kAladravya samasta bhAratIya darzanoM ne kAla ko apanI tattvamImAMsA meM svIkRta kiyA hai| vaizeSika darzana ne nau dravyoM meM kAla ko bhI eka dravya mAnA hai| unake anusAra kAla eka nitya aura vyApaka dravya hai| 7 naiyAyikoM ne bhI kAla ko nitya mAnA hai| unake anusAra paratva, aparatva Adi kAla ke liMga haiN|48 sAMkhyadarzana ne kAla nAma kA koI svatantra tattva nahIM svIkAra kiyA hai| jar3a jagat prakRti kA vikAra hai| sAMkhya darzana isa rUpa meM hI kAla ko mAnatA hai| jaina darzana chaha dravyoM meM kAla ko bhI dravya ke rUpa meM mAnatA hai| kAladravya ke bheda kAla dravya ke do bheda karate hue tiloyapaNNattI meM yativRSabha kahate haiM ki 'kAlassa do viyappA mukkhAmukkhA huvaMti edesuM'' sarvArthasiddhi meM bhI kAla ko nizcayakAla aura vyavahArakAla do rUpa meM vibhakta kiyA hai| kAladravya kA lakSaNa batAte hue nemicandrAcArya kahate haiM ki davvaparivaTTaruvo jo so kAlo havai vvhaaro| pariNAmAdI lakkho vttttnnlkkhoyprmttttho|| arthAt jo dravyoM ke parivartana rUpa, pariNAma rUpa dekhA jAtA hai vaha to vyavahAra

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46 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 kAla hai evaM vartanA lakSaNa kA dhAraka jo kAla hai, vaha nizcayakAla hai 150 dhyAtavya hai ki digambara paramparA ne nizcaya - kAladravya ko dravya aura paryAya rUpa meM svIkRta kiyA hai evaM mAnA hai ki kAladravya ke rUpa meM lokAkAza ke eka-eka pradeza para eka-eka kAlANu sthita hai| zvetAmbara paramparA meM nizcayakAla dravya ko, jo jIva pudgala Adi dravyoM meM pratyeka samaya meM pratisamaya pariNamana hotA rahatA hai, mAtra paryAyarUpa meM svIkRta kiyA gayA hai| dravya vyavasthA ko jAnane se lAbha 1. samasta dravya apane svabhAva rUpa pariNamana karate haiM para rUpa pariNamana nahIM / arthAt eka dravya dUsare dravya rUpa pariNamana nahIM karatA / 2. dravyoM kA pariNamana svataH hotA hai koI bhI kisI bhI dravya kA karttA, dhartA, hartA nahIM hai| 3. vizva SaD dravyAtmaka hai isako kisI ne nahIM banAyA / yaha anAdinidhana hai| 4. yaha vizva anAdinidhana hai isakA kabhI vinAza nahIM hogA / isa prakAra jaina darzana isa bAta ko svIkAra karatA hai ki SaTdravya meM sampUrNa sRSTi A jAtI hai| jIva, jagat evaM Izvara athavA brahmA, brahmANDa saba kucha isameM samAviSTa ho jAtA hai| isalie AtmA, paramAtmA evaM jagat ke svarUpa ko samajhane ke lie evaM usake kAraNoM ko samajhane ke lie dravya kA yathArtha parijJAna karanA Avazyaka hai| use samajhe binA vyakti jIvana kA athavA AtmA kA vikAsa nahIM kara sktaa| ataH ina saba sandarbhoM se yaha nizcita hai ki dravya ke abhAva meM jagat evaM jIva kI vyAkhyA nahIM kI jA sakatI hai| sandarbha : 1. dhumnaM dravyaM vRkthamRkthaM svamRkNaM draviNaM dhanam / - abhidhAnacintAmaNi koza, 2/106 2. davie baMdhaNamukke chiNabaMdhaNe / sUtrakRtAMga, 1/8/10 3. sattAsatvaM sadvA sAmAnyaM dravyamanvayo vastu / artho vidhiravizeSAdekArthavAcakArtha amI zabdA: / paMcAdhyAyI, 1 / 143 4. jainendra siddhAntakoza bhAga - 2, pR. 453 5. daviyadi gacchadi tAiM tAiM sabbhAvapajjayAI jaM / daviyaM taM bhaNNaMte aNaNNabhUdaM tu sttaado| paMcAstikAya, 1/9 6. tattvArthasUtra, 5/29, 5/38 1/29 7. svaparyAyAn dravati drUyate vA tairiti dravyam / rAjavArtika, 8. guNa samudAyo dravyamiti nanu guNAndravanti gurNervA drUyanta iti /

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tattva vidyA ke triAyAmI.... : 47 sarvArthasiddhi, pUjyapAdasvAmI, 5/2, 9. bhagavatI, 13/55 10. jaina siddhAntadIpikA, 1/8 11. tattvArthasUtra, 2/8 12. jIvotti havadi cedA upaoga visesiddo phuukttaa| bhottA ya dehamatto na hi mutto ___kmmsNjutto| -paMcAstikAya, 1/27 13. arasamaruvamagaMdhaM avvattaM cednngunnsmdd| -samayasAra, 1/49 14. dravyasaMgraha, 1/2 15. ajjIvo puNa Ne o puggalaMdhammo adhamma aayaasN| kAlo puggala mutto rUvAdiguNo amutti sesA du|| -dravyasaMgraha, 1/15 16. tattvArthasUtra, 5/5 17. pUraNagalanAnvartha saMjJatvAt pudglaaH| -rAjavArtika, 5/1/24 18. dravyasaMgraha-TIkA, 1/15, pR. 39 19. sparzarasagandhavarNavantaH pudglH| -tattvArthasUtra, 5/23 20. shbdbndhsaukssmysthaulysNsthaanbhedtmshchaayaa''tpoghotvntshc| -tattvArthasUtra, 5/24 21. saddo bandho suhumo thUlo saMThANa bheda tama chAyA, ujjodAdavasahiyA puggaladavvassa pjjaayaa| -dravyasaMgraha, 1/16 22. tattvArthasUtra, 5/25 23. vahI 24. zarIravAGmanaH prANApAnAH pudglaanaam| sukhduHkhjiivitmrnnopgrhaashc| tattvArthasUtra, 5/19-20 25. vahI 26. etAni sukhAdIni jIvasya pudgalakRta upakAraH, mUrtimaddhetusaMnidhAne sati tdutptteH| sarvArthasiddhi, 5/20 27. gilkkhnnoudhmmo| uttarAdhyayana sUtra, 28/7 28. dhammatthikAyamarasaM avaNNagaMdhaM asaddamapphAsAM logAgADhaM puTuM pihulmsNkhaadiypdesN| udayaM jahamacchANaM gamaNANuggahayaraM havadi loe| taha jIvapuggalANaM dhammadavvaM viyaannehi| paMcAstikAya, 83, 85 29. dravyasaMgraha, 1/17 30. paMcAstikAya, 86-jaha havadi..... 31. gatisthityupagrahau dhrmaadhrmyoruupkaarH| tattvArthasUtra, 4/17 32. ThANajudANa adhammo puggala jIvANa ThANasahayArI chAyA jaha pahiyANaM gacchaMtANeva sodhrii| dravyasaMgraha, 1/18 33. jAdo alogalego jesiM sabbhAvado ya gmnntthidii| do vi ya mayA. vibhattA avibhattA loyabhettA yaa| paMcAstikAya, 87

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48 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 34. paMcAstikAya tAtparyavRtti TIkA, gAthA-87, pR. 138, prakAzaka - paNDita ToDaramala ___ smAraka TrasTa, jayapura 35. jadi havadi gamaNahedU AgAsaM ThANakAraNaM tesiN| pasajadi alogahANI logassa ya attprivuddddhii| paMcAstikAya, 94 36. paMcAstikAya, 87 37. bhagavatI, 13/4 38. vahI, 13/4 39. bhAyaNaM savvadavvANaM nahaM ogaahlkkhnnN| uttarAdhyayana sUtra 28/9 40. tattvArthasUtra, 5/3 41. niSkriyANi c| tattvArthasUtra, 5/6, 42. AkAzasyAvagAhaH / vahI, 5/18 43. savvesiM jIvANaM sesANaM taha ya puggalANaM c| jaM cedi vivaramakhilaM taM loe havadi aayaasN| paMcAstikAya, gAthA-90 44. avagAsadANajoggaM jIvAdINaM viyANa aayaasN| dravyasaMgraha, 1/19 45. dravyasaMgraha, 1/20 46. bhagavatI, 13/4 47. nyAyakArikA, 45 48. vahI, 46 49. tiloyapaNNattI, 4/279 50. kAlohi vividhaH paramArthakAlovyavahAra kaalsy| sarvArthasiddhi, 3/22/263/2 51. davya parivaTTarUvo jo so kAlo havei vvhaaro| pariNAmAdIlakkho vaTTaNalakkho ya prmttttho|| dravyasaMgraha, 1/21 ****

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WHO WERE THE ORIGINAL 'KSATRIYAS"? Capt. Vimal Jain In India, the caste system is a system of division of labour and power in human society. It is system of social stratification. The Jatis were grouped by Brahmanical text under the four well-known cast category, viz. Brahmana, Ksatriya, Vaisya and Sudra. Ksatriya is the second highest in ritual status of four Varnas, or social classes. In this article the author has given a critical analysis of the genesis of the Ksatriyas with its etymological meanings based on Vedic sources. - The Editor Introduction When we study the Pauranic literature, both Vedic and Sramanic, and also the stories/legends of that period, we find that there is a great deal of confusion of names, whether persons/locales or other objects. Although not commonly known, the use of the word 'Ksatriya' when viewed in the light of available literature is one such example. Let us examine it in more details. Background Today, 'Ksatriya' is one of the 'Varna' out of four and is stated to have been derived from 'Ksatra' meaning thereby umbrella' or protection and thus denotes the warring caste providing security to society as against the priestly, business or worker classes; the other three Varnas. The primary source of this is probably a sloka of Manusmrti which reads as follows: "Lokanamtuvivrdhyarthammukhabahurupadatah/ Brahmanam, Ksatriyam Vaisyam, Sudram ca nirvartyat //1 Mmeaning: For the development of this world, (Brahma) created

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50 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 Brahmins from his mouth, Ksatriyas from his Arms, Vaisyas from his lower torso and the Sudras from the feet. Apparently, there has been a major change in the usage of the word 'Ksatriya' since the ancient time. The social segregation/identification of different groups based on the 'calling' for the first time was given in Rgveda." In these scas, Brahmins/Vaisyas/Sudras are mentioned and have the same meaning as understood today, but the Ksatriyas did not find a place in the Kgveda. Instead, in Kgveda, the word used is 'rajenya' as a class signifying the 'kings' or 'Royalty'. One important change to be noted is that, originally, the 'varna' was based on the calling' of an individual but today the 'varna' is determined by "birth' of an individual. A child born to 'Brahmin' parents remains a Brahmin even if he may be working as a menial. The two 'rcas' of Rgveda mentioned above are: 'Yatpurusamvyadadhuhkatidhavyakalpvan Mukhamkimasyakaubahukaurupadamuchyetels "Brahmanoasyamukhamasilbahurajanyahkstah/ Urutadasyayadvaisyahpadbhyansudroamjayath) Analysis When we examine Mandala 10, Sukta 90 of Rgveda closely, we find that there are some anachronisms in the composition. Firstly, the theme of this Sukta is how the cosmos was created by using various limbs of 'Purusa'. Rcas 11 and 12 are the only ones which talk of social segregation and not any part of the cosmos. These are also the only ones to be inserted in a question/answer form. Further, sca 12 contradicts certain assertions of sca 13 and 14. Rca 12 states that the Brahmins were created from the mouth of Purusa and the 'Sudras' were created from the feet. Kca 13 and 14 state that Indra and Agni were created from the mouth and earth was created from the feet. Rcas 13 and 14 conform to the theme of Sukta 90. One can

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WHO WERE THE ORIGINAL.... : 51 safely conclude that Rcas 11 & 12 are later additions to Mandala 10, Sukta 90. Mandala 10 itself, as is well known, was added to Kgvedva in much later times. We can also conclude that the 'varna' system as we know it today is a much later development than original Rgveda. Kcas 13 and 14 are given below for reference. Candramamansojataschaksonsuryoajayat/ mukhadindraschagnischpranadvayurjayat/s Nabhyamasidantriksarnsirsnodyauhsamvartat padbhyambhumirdisahsrotrattathalokarakalpayan/ According to 14'h sca - The antariksa (intermediate space between heaven and earth ) was created from novel, the broad sky (space) from head, earth for feet and all directions from ear. From Pauranic literature we also find: a. Change of 'Brahmins to ruling class and vice-versa was common. Visvamitra, for example, was a 'rajenya' who assumed the Brahmanic role. b. The anecdote about Parasurama (or Rama - Jamadagnya of Visvamitra lineage) ridding the earth of 'ksatriyas' twenty-one times. From the above, it is clear that in those days the word "ksatriya' was used for a class of people who were ethnically distinct from the Vedic people and that the two groups were inimical to each other. This is confirmed when we look at the Jain mythology. They, the Jains, strongly believe that 'Tirthankaras'or the emancipators of mankind could take birth only in a 'Ksatriya' kula. They cannot take birth in a Brahmin family or a lower family." Herman Jacobi, in his 'Sacred Books of the East 8 translates thus.' ..It never has happened, nor does it happen, nor will it happen that Arhats ....be born of poor families...beggar families .. Brahmanical families .... "It is of interest to note that in this text, the words Vaisya or Sudra do not find a

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52 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 mention. However, 'ksatriya' kula is mentioned along with other kulas such as "rajenya', harivamsa, 'iksavaku' etc. where a Tirthankara can take birth. Further, according to Svetambaras, Mahavira was first conceived in the womb of a Brahmin lady Devananda and the embryo had to be transferred to that of a Ksatriya lady Trisala, queen of King Siddhartha, because of above compulsion. Apart from above, there are a large number of stories in Jain mythology indicative of the enmity between the Brahmins and the Ksatriyas of those days. The most outstanding being that of Cakravarti Subhhuma who rid the earth of Brahmins twenty-one times. Here one is immediately reminded of the Brahmanic story of Parasurama mentioned earlier who rid the earth of 'ksatriyas' twentyone times. This is indicative of the great divide between the Brahmins and the Ksatriyas of that time. Conclusions Apparently, before the word 'ksatriya' was adopted and assimilated into the Vedic stream, it was being used for the original local inhabitants, the 'sramanas', who faced the Vedic people, the believers in Brahma and probably, in general called the 'Brahmins'. This is corroborated by observations of TITLE in his Outlines of History of Religions" to the effect that earlier the word 'Brahmin' was used for 'singers of sacred songs and not the caste. In its extended usage the word was probably employed in the generic sense for the Vedic people. It also appears that, the word 'Ksatriya' was a mutated form of Ksetriya.. derived from 'Ksetra' which means the 'area' and ksetriya would thus, have been appropriate word for the 'local people, the original inhabitants as against the outsiders, the Vedic people. It is also interesting to know that 'Ksetraja /ksetriya' was a term used to denote persons born out of 'Niyoga'. Use of this term for their

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WHO WERE THE ORIGINAL.... : 53 adversaries to indicate a bit of disdain by the Vedics seems plausible. In the prolonged struggle between the two groups, the "ksetriyas' were over-ridden and the word "ksetriya' got absorbed as 'ksatriya' in the Brahmanic diction. The issue needs further research to give finality to the question as to who were the actual or the original 'ksatriyas'? References : 1. Manusmrti 1.31 2. Rgveda, 10.90.11-12 3. Ibid 10. 90.11 4. Ibid 10. 90.12 .5. Ibid 10. 90.13 6. Ibid 10. 90.14 7. Kalpasutra 1.17 8. 'Sacred Books of the East' Max Muller, xxii page 225 9. Jainism in North India'by C. J. Shah, p.14 ****

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BHAKTI IN JAIN TRADITION Dr. Kamini Gogri Bhakti in Indian tradition has been described as one of the three paths of liberation, the others two being- Jnana and Karma. Almost scholarship on Jains has approached Jain Bhakti as merely a 'borrowing' from the Hindu tradition. Because in the original fabric of Jainism, being a heterodox system, there was no place of Bhakti. Later on, with the impact of Hinduism, Bhakti crept in Jainism and worship of Tirthankaras as God became prominent. In this article the author has given a critical account of her observation on Bhakti based on Jain literature. - The Editor Jainism being a representative of sramana tradition upholds the path of self-effort to achieve liberation. The path of selfeffort means an individual has to follow the twelve steps of Nirjara (efflux) preceded by Samyakjnana, Darsana and Caritra (right Knowledge, faith and conduct). This path is treaded by some individuals and they have attained salvation. Some of those who have attained liberation have shown this path to the masses; these are known as the Tirtharkaras. In the due course of time these Tirthankaras who have shown the path started being worshipped by the masses and also the Sramanas themselves. The human person lives at various levels; biological, psychological, rational and spiritual. At biological level it nurtures itself through food, water etc. At psychological level emotions plays an important role in shaping behavior of individual life. In the intellectual level a person caters to reason and in the spiritual realm all ceases and person is transformed completely. Bhakti in Jain tradition is attached to the Tirthankaras, because at one level they provide a deep sense of security to the masses. This

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BHAKTI IN JAIN TRADITION : 55 leads them to worship, venerate, etc through expression of love, respect and gratitude. This in turn is expressed in form of music, dance and various other rituals. Therefore, there is an apparent contradiction in Jainism when on one hand in the way of self-effort there is no place for personal God to be worshipped and on the other in the medieval period Bhakti became an important phenomenon in Jainism. In both the major Sramana traditions- Jainism and Buddhism, the Tirthankaras and Arhats, who propounded the non-theistic religions, were themselves worshipped like gods by lay devotees of both the religions installing their idols, constructing their temples and doing Puja with flowers etc. In the course of time it so happened in the Jain tradition that the Tirthankaras who propounded the religious path, which consisted of various austerities- both external and internal, now became the subject of worship in the form of their idols. More emphasis was placed on the external worship and the person involved in performing such worship were regarded as more religious. This practice was then justified on the grounds that such a veneration of the Tirthankaras reminds people of the virtues of those venerable ones and the way of living and the progressive path propounded by them. But it so happened that in the course of time the values were replaced by mere worship and it was believed that mere elaborate worship involving huge costly rituals (Various Pujas) would open the way of liberation. Lonka has questioned this type of idolatry in his bola which says that "guna aradhya che" (virtue is worth respecting and acquiring). "According to Jain legends the practice of image worship in Jainism is as old as the religion itself. Jains like Buddhists, worship their Tirthankaras like God and erect statues in their temples.

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56 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 Archaeological evidences relating to the temples of Jain images have been discovered at Mathura, which proves its existence as early as B.C.600".! "Though Jainism ruled out the existence of any form of God, it could not ignore emergence of contemporary Mahavira, Mahayana form of Buddhism which assigned the status of God to Buddha and received a positive response from laities. The spirit of competition led to an equally tremendous growth in the idol worship"? "Even before the time of Lord Mahavira, there were traces of imageworship. The Indus valley civilization revealed innumerable sculptures in terracotta stone and bronze." The archaeological evidences support the presence of idols in the Indus valley civilization. But the earliest reference of worship is the yaksaworship, which was prevalent during Mahavira's times which even Lonka has mentioned in his bolas. Along with yaksa worship also came in idol worship. Yaksas were local deities of non-Vedic character. Their worship was even present during the time of Mahavira. To appease the important sections of society, Jainism arranged a pantheon around its Tirthankaras and deities popular at mass level i.e. yaksas. Lonka in his bola - 56 has referred to Vipaka-Sutra, BhagavatiSutra which mention the yaksa worship. "Jainism was not some kind of an unchanging monolith; it was conditioned by the spirit of time and space. Between c. 200B.C. and c 300A.D. changes took place at the ascetic and the popular levels. In the first case differences are visible in the doctrinal changes and in the development within the Jain monastic order. At the popular level, the expansion of Jain pantheon, beginning of idol worship and various developments in the fields of arts point out the directions in which Jain popular activities were growing".

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BHAKTI IN JAIN TRADITION : 57 With the growth of temple building all over India there grew a spirit of visiting them as places of pilgrimages specially those places where Tirthankaras have attended the auspicious events of their life. Visiting these places became a part of the religious affair. Therefore Lonka in his bola- 39 has argued that in adhi-dvipa (2 and ', continents and oceans according to Jain cosmology) there is not a single place from where liberation has not taken place. Hence whole adhi-dvipa is a tirtha. Further, Lonka mentions that the popular places like Shatrunjaya, Girnar, Astapada are not mentioned in the scriptures as the tirthas. He also mentions that Mahavira has established the four-fold Jain community, that is, sadhus, sadhvi, sravaka and sravika, as the tirthas which confirms the definition of tirtha and not the places. So where it is mentioned that any geographical place should be regarded as tirtha? Further Lonka in his bola - 53 which he quotes from the Jnatadharmakathanga (5th Adhyaya) says that the real pilgrimage is to walk on the path of knowledge, faith, conduct, austerities and restraint. He even argues that the word 'caitya' dose not means image or a temple but it means knowledge. Therefore 'caityarthe' means for the sake of spiritual knowledge and conduct, that is equal to "jnanartha' and for the sake of shedding of the karmas, that is, 'nirjararthe'. He points out that there is no unanimity among those who follow idol-worship on many points, 1) whether the image should be nude or with clothes, 2) whether the image should be consecrated by laity or by monks, 3) what should be the posture of the image, 4) at what time of the day should the image be worshipped , of what material should the image be made of- stone, metal, wax etc, 5) since all the 24 Tirthankaras are equal which of them should be consecrated in the center, 6)what should be the height of the image, 6) does the image possess the qualities of knowledge, conduct, faith , austerities

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58 Sramana, Vol 63, No. 4, Oct.-Dec. 2012 etc after its consecration. No effects of idols are mentioned. But effects of arihanta, cakravarti, baladeva, carana, vidhyadhara, sadhus, sadhavis, sravaka, sravika, prakrti-bhadrika manusya (simple hearted human beings), ganga, sindhudevis are mentioned. Birth of Tirthankaras are celebrated by gods. They get mud from tirthas and water from different rivers therefore it involves violence. It is the laukika-vyavahara of the celestial beings, and not for moksa. The idol worship and temple building is not a phenomenon specially limited to Jainism. We find similar movement in both Hinduism during the Puranic age and Buddhism during the Mahayana period. The ancient structure of Brahmanical religion had scope only for yajnas; with the Puranic age, there developed personal gods like Brahma, Visnu, Siva, Ganesa etc. Not only idols were made, but also temples were built for them, which led to further growth of rituals with all grandeur. Jainism, which grew along with these two cultures, naturally adopted such a way of worship. Therefore from medieval period till Lonka's arrival on the scene idol worship was widely prevalent. Lonka's protest seems to have been based on the agamic studies. The prevalence of the images has been observed right from the 1st century B.C. and it is recorded inscription in Udayagiri and Khandagiri caves near Bhubaneswar. According to the Jain tradition temple worship is as ancient as the religion itself. In other words it is eternal. Critiques of Lonka argue that there are Sasvata Pratimas in the devaloka, therefore one can build images in Bharata region of Jambu-dvipa and there is no harm in worshipping them. Lonka argues that such practices are the laukika-kriyas of the devatas. Thus Lonka's points of criticism against idol-worship and temple building are:

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BHAKTI IN JAIN TRADITION : 59 1. These practices which have been newly introduced are not directly helpful in the spiritual path. 2. They go against the principle of non-violence as many of the practices involve injury to the Psthvikaya, Apakaya, Vanaspati-kaya and other jivas. Bhakti: Srimad Rajacandra's teachings were full of devotion. It means that a person true to his teacher is fully devotional to him and devotion to teacher is devotion to God because only a pious teacher can impart the true teachings of Tirthankaras and the Scriptures. This devotion, which srimad's teachings express, is the devotion to a living person. Dr J.C. Jain in his book, "Studies in Early Jainism, remarks, "The period from the 131 or 14h century to the 17" or 18th century A.D. is considered of great significance in Indian religious history. There were galaxies of medievai saints such as Dadu, Sura, Tulasi, Mira, and Guru Nanaka in North India, Santa Jnanesvara, Tukarama, and Ekanatha in Maharashtra and Narsi Mehta, Akhai Bhagat and others in Gujarat. This movement had a great impact on religions of India. Now religion was not confined to jnana (knowledge) but it reaffirmed Bhakti, emotional feeling, devotion, adoration, glorification and paying homage to God". "The Bhakti cult had a great impact on Jainism and Buddhism. Neither holds that God is the creator, preserver and annihilator of this universe. According to the Jains, God (or Gods, they are many and any one can achieve Godhood by practicing penance thereby annihilating one's karmas) is free from attachment and aversion. He is neither eternal and omnipresent, nor capable of doing or undoing things at his sweet will. Therefore, really speaking, devotion towards him cannot lead to the achievement of liberation. Vattakera (circa 2nd century A.D.) a Jain acarya from south India has supported this view in his Mulacardo. He has stated that a saint who, out of his

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60 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 devotion to God Jina, wishes freedom from birth and death, achievement of enlightenment (bodhi-labha) and preservation of auspicious thoughts at the time of Samadhi Marana (death while in meditation), does not do it as a reward to his penancial act, but this devotional language should be considered as a false speech (asatyamrsa). Almost the same idea is conveyed by Samantabhadra, another renowned Digambara Jain author of the 5th century AD in his Aptamimamsa. "There is no place of Bhakti or Puja in Jain religion, yet the impact of Bhakti cult was so great that it could not remain without adoration, chanting hymns, paying homage, counting rosary and making salutations to the Tirthankaras and other great personalities .In Jainism the Arhanta, the Siddha, the sadhus, and the Dharma preached by an omniscient being are considered as the four Mangalas (auspicious) and the four lokottamas (best in the world). Then, caturvimsati-stavana (eulogy to 24 tirthankaras) and vandana (salutation to God Jina-Arhanta and Siddha- and to those who excel in austerities, scriptures and virtues) are considered among six obligatory duties (sadavasyaka). The Bhagavati-Aradhanaof Sivarya and the Vijayodaya commentary of Aparajitasuri on it have also dealt with these duties. Then the ten types of Bhakti are mentioned in the Dasabhatti (Prabhacandra has written a commentary on this work written by Kundakunda). They are: Bhakti toTirthankara, to Siddha, to Sruta (scripture), to caritra (conduct), to yogin or anagara (monk), to acarya (spiritual teacher), to nirvana (emancipation), to Pancaguru (five teachers), to Nandisvara continent, and to santi (peace). Kundakunda's Pancastikayas mentioned Bhakti towards Arhanta, Siddha, caitya and pravacana (teaching) and his Pravacanasara' has referred to Pujaof devata (god Jina), yati (monk) and guru (teacher).": _

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BHAKTI IN JAIN TRADITION : 61 Really speaking the period from the 9th century to the 12th century was very important from the point of view of various changes that were taking place in the course of conduct of a layman. It was a time when rituals were getting into prominence in place of the basic principles of religion. People were looking for various forms and manners of performing divine services, as a result the code of ceremony and performances of rites were gaining popularity. As the quotation describes, bhakti in traditional Jainism means divine service (mainly in the form of rituals) which is totally different from what Srimad Rajacandra meant by surrender. The present times are very hard and very unfavorable for the practice of spirituality and sadguru or satpurusa are very rare to be found. Srimad, therefore said at many places in his writings that if no such sadguru is available, one should worship such things and place and study such scriptures as would increase the sentiments (bhava) of passionlessness (vairagya), and subsidence of Kasayas (attachment, aversion etc.). "The word Bhakti comes from the root bhaj which means: divide, distribute, enjoy and also participate and thence adore, honor, venerate. Bhakti implies the existence of a being worthy of adoration and veneration and includes a certain element of participation in the divinity sanctity of this being. Jain bhakti has its own special features in that its praise, devotion and wonder - whatever their outward expressions are directed to the spiritual achievement of beings eminently worthy of veneration, that is, of the victorious one, the Tirthankaras and other' paramesthins, with the ultimate aim of imitating them following them and thus becoming fully purified or liberated. The aspect of sharing found here does not include direct, ontological

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62 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 participation in the beatitude of the one venerated within a relationship of reciprocal love; rather this participation consists in an unwavering belief in the authenticity of life of these heroes and in concentration on their virtue and perfection along with a desire to endeavor to imitate them, in such a way that one is already in a certain way sharing in their sanctity, for this concentration and sustained effort of imitation themselves contain an immense purificatory power, which is not due to any direct intervention on the part of the Tirtharkaras but to the very powerful inspiration aroused by them which uplifts, as it were, and transforms the one who venerates. This profound devotion is addressed to the paramesthins of both past and present, that is to say, to the multitude of liberated beings who have attained nirvana, to the ascetics of past and more concretely, to contemporary, ascetics. It is not only the paramesthins who are venerated, but also the dharma. The three sutras called the margalikas (auspicious) which belong to the rite of avasyakas (duties), are addressed to the dharma taught by the kevalins as being happiness, excellence, the supreme refuge in the same way as on other occasion is made to the arhats, siddhas and ascetics." References: 1. Sahoo, A.C, Jain Religion and Art, p. 83. 2. Chanchreek, K.L and Mahesh Jain, Jaina Economic Life, p. 137. 3. Jain, K. C. Op.Cit., p. 333. 4. Chanchreek, K. L. and Mahesh Jain, Op. cit., p.131-132. 5. Jain, J. C., Studies In Early Jainism, p. 173 6. Vattakera, Mulacara , 7.69-70 7. Pravacanasara, Kundakunda, 1.69 8. Jain, J. C., Studies In Early Jainism, p. 173 9. Shanta, N. The Unknown Pilgrim, Shri Satguru Publication, Delhi p.79

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BHAKTI IN JAIN TRADITION : 63 Bibliography: 1. Cort John, "Singing the glory of Asceticism: devotion of Asceticism in Jainism", in Journal of the American Academy of Religion, December, 2002, Vol.70. 2. Chanchreek K. L and Jain Mahesh , Jain Economic Life 3. Jaini, Padmanabh S., The Jaina Path of Purification, University of California, Berkeley, 1979 4. Kulkarni V.M, Studies in Jain literature, L. D. Institute of Indology, Ahmedabad, 2001 5. Pungaliya, U.K., Philosophy and Spirituality of Srimad Rajacandra, Prakrit Bharati Academy, Jaipur - 1996. 6. Shah. U. P., Studies in Jain Art, Jain Cultural Research Society, Banaras, 1955 7. Shanta, N., The unknown Pilgrim, Sri Satguru Publications, Delhi 1997. 8. Sogani K.C. "Jaina Mysticism and Other Essays" Prakrit Bharti Academy, Jaipur - 2002 9. Upadhye A.N., Pravacanasara of Kundakunda, Paramshruta Prabhavak Mandal, Bombay, 1935 10. Williams R, Jaina Yoga, Motilal Banarsidass, New Delhi, 1997 ** **

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JAIN PHILOSOPHY OF REALITY: A CRICTICAL STUDY Dr. Samani Shashi Prajna The Jain system of thought is acredited to have develop the theory of Reality in its own manner from the noumenal and phenomenal aspects. It is unique in its character of synthesizing divergent views inherent in different systems of thought. In this article the learned author has given a critiacl account of the Jain Theory of Reality by explaining its problems and nature in the light of the original texts dealing with the theory. - The Editor Mahavira propounded that our conduct and behaviour are conditioned by our metaphysical speculation. The incentive to social change emerges from a deep and sound metaphysical theory, which requires proper application of logic to experience. Samantabhadra (6th cent. A.D.) an ardent follower of Mahavira argues that the conceptions of bondage and liberation, punya and papa (merits and demerits), heaven and hell, pleasure and pain and the like lose all their relevance and significance, if we exclusively recognize either permanence or momentariness as constituting the nature of substance.1 The affirmation that the momentary disintegration of all things renders impossible the financial transactions, the fact of memory, and the common-place relations of the husband and the wife, the teacher and the taught and the like also indicates the subservience of ethical problems to the nature of being. Mahavira differs from all absolutists in their approach to unfold the inner nature of reality. He weaves the fabric and structure of reality on the authority of indubitable experience and is not swayed in the least by the fascinations of a priori logic.2 Mahavira evaluates what

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JAIN PHILOSOPHY OF REALITY.... : 65 is given in experience, and consequently advocates change to be as much ontologically real as permanence. Both are separable but only in logical thought. Being implies becoming and vice versa. Inconsistent as it may appear at the inception, there is no doubt that experience enforces it and logic confirms it. Mahavira adhered to the common experience and found no contradiction between permanence and change and advocated doctrine free from all absolutism. Jain Concept of Reality Jain philosophy has an important place in the domain of Indian philosophies. The concept of reality occupies a foremost place in Jain metaphysics. It is reality which acts as a foundational stone in explaining the basic concepts of Jain ethics- Jain theory of karma, Jain epistemology and Jain theory of anekanta. The essence of threefold nature of reality, i.e., utpada, vyaya and dhrauvya will be dealt within brief and its contribution to the world of philosophy and the world of affairs. In my view, the concept of reality is very peculiar and unique in Jain philosophy. Now, let us see what actually Jain reality is. Definition of Sat In Jain philosophy, the doctrine of (sat) Reality is different from the rest of the other systems of philosophies. The definition of Reality as given by Umasvati (3rd cent. A.D.) is utpada-vyaya-dhrauvya-yuktar- sat. Existence is characterized by origination, destruction and permanence. This conception of reality'is peculiar to Jainism. An existing reality in order to maintain its. permanent and continued existence must necessarily undergo change in the form of origination and destruction. It seems to us a paradox at the beginning. But a closer analysis and minute observation will help us to appreciate the significance of this

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66 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 description of reality. Without being clear about the definition of utpada, vyaya etc. the definition of reality is incomplete. Definition of Utpada Umasvati did not define the definition of utpada, vyaya etc. so let me quote the definition of utpada. svajatyaparityagena bhavantaravaptirutpada. Acarya Akalanka (8th cent. A.D.), the commentator of TattvarthaRajavartika who explains utpada as the modification of a substance without giving up its own nature. With a slight difference Acarya Pujyapada Devanandi (9th cent. A.D.) defines utpada or origination as : cetanasyacetanasya va dravyasya svam jatimajahat ubhaya nimittavasad/bhavantaravaptirutpadanamutpadah matpindasya ghata paryayavat// The attainment of other modes by souls or other substances by means of external and internal causes, without giving up their essential characteristics is reality. For instance, the production of a pitcher from clay. The Definition of Vyaya As per Akalanka, vyaya is the disappearance of its form. Acarya Pujyapada defines vyaya as : Tatha purvabhavabhigamana vyayah yatha ghatotpattau pinadaksteh.? "The loss of the former mode is destruction. For instance the loss of the lump shape of clay in the production of the pitcher." The Definition of Dhrauvya Acarya Pujyapada defines dhrauvya, as there is neither annihilation nor origination of the inherent nature, it is permanent of quality. That is, it is permanent. For instance, clay continues to exist in the lump, the pitcher and in its broken parts. So, reality retains its

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JAIN PHILOSOPHY OF REALITY...: 67 lump, the pitcher and in its broken parts. So, reality retains its essential nature in the midst of series of changes, which take place in it. Anadiparinamikasvabhavena vyayodayabhagad dhruvati sthiribhavatiti dhruvah dhruvasya bhavah karma va dhruvyam. Yatha motpinda-ghatadyavasthadavasthasu medandyanvayah. Thus existence is accompanied by origination, disappearance and permanence. The three-fold nature of reality is so inter-related that we can't distinguish them from one another. Inter-relation of Utpada-vyaya-dhrauvya The nature of reality is characterized by origination, cessation and permanence. Acarya Kundakunda (2nd cent. A.D.) deals with this concept of tripadi (utpada-vyaya-dhrauvya) by dividing it into two parts as : (i) utpada and vyaya in relation to paryaya (mode) and (ii) dhrauvya to dravya (substance). Here Acarya Kundakunda is highlighting the identity and difference of dravya and paryaya by explaining it on the basis of the agamic view. There cannot be a substance without modes nor modes without a substance; they have a non-different state of relation. Here one objection can be raised as, in one and the same reality, there can't exist at a time two elements-permanence and impermanence, like cold and hot because of being opposite to each other, for this reason, here there is a need to explain the nature of the principle of permanence of Jain philosophy in order to avoid the self-contradictory statement. Umasvati defined permanence as indestructibility of the essential nature of reality.'' Acarya Pujyapada opines that the permanence of a substance should be taken from one point of view. If it is permanent from all points of view, then there can be no change at all. And in that case transmigration as well as way to salvation would become meaningless. So Tirthankara

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68 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 nature of the reality from different viewpoints. In the Bhagavati Sutra, it is explained that the non-permanent part (asthira) of a reality changes, but the permanent (sthira) does not change." Moreover, Tirthankara Mahavira elaborated this idea and said, "Souls may be eternal in a respect and may be non-eternal in other one. They are eternal from the substantial point of view and non-eternal from the modal point of view."? If we accept identity-in-difference in a reality from two different standpoints then no error can be traced by any other schools of philosophy. Varieties of Examples Highlighting Inter-relation of Trinity Acarya Kundakunda quotes the example of seed, sprout and treeness. Jain acaryas have cited different types of novel and living examples for showing the inter-relation of utpada-vyaya-dhrauvya nature of sat. The very common example of ancient time, i.e., pitcher, clay, and mud which is already mentioned is used by Kundakunda in Pravacanasara, by Akalanka in Tattvartharajavartika and Devanandi in Sarvarthasiddhi. Kundakunda in his text cites an example : paryayastupadavyayadhrauvyairalambyante utpada vyaya dhravyaname yesadharmatvat biejarikura padapvat. yatha kilansnah padapasya bijarkurapadapatvalaksanastrayonsa bhangotpadadhrauvya laksnairatmadharmairalamitah samameva pratibhanti." Let us look at the seed of a plant. When the seed is planted in the soil it must necessarily break the shell and sprout out. This is the first step in its attempt to grow. Then the sprouting seed further undergoes change and some portion of it comes out seeking the sunlight and the other goes down into the soil, will undergo enormous changes into the root system. Similarly, the portion that shoots up into the air and sunlight will also undergo enormous changes of sprouting out in tendrils and leaves, finally resulting in branches and stem of the plant all engaged in the task of producing

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JAIN PHILOSOPHY OF REALITY.... : 69 nourishment with the help of sunlight. At every stage thus we find change, the old leaves being shed off and the new sprouts coming in. This seems to be the general law of nature. The life of the seed does never die; it lives even though it is being constantly changed, and this is what reality is. In Pravacanasara Kundakunda quotes another example: Yathahi jatyajambunadasyangadaparyayenotpattirdesta, Purvavyavasthitanguliyakadi paryayana ca vinasah Pitatadiparyayenu bhayatraatyutpatti vinasavanasadayatah druvatvam.14 It means gold is substance; ornaments like ear-rings etc., made of gold are paryayas (modes) of it. "These may change", one ornament may be melted and a new one be made. The disappearance of the previous bangle ornament is vyaya and the appearance of the new omament is utpada, and yet all the while there is the same golddhrauvya (permanent). So, in a substance some modification originates and some other passes away, but the substantiality neither originates nor is destroyed. Yathaivchityadhimana panlubhavena vyayamanar haritbhavenavatisthamanam Sahakarphalatvenotpada vyayadhrauvyanyekavastuparyayadvarena sahakaraphalam..,15. It means, a mango in its unripened state is green in color. But, as the process of ripening continues it becomes yellow in color. This shows the destruction of green color and origination of yellow in the same (fruit called) mango, which also shows its permanency. Lord Mahavira never admitted the absolute nature of reality as permanent or impermanent only but cited an example of bala from vyavahara point of view a child and from spiritual point of view

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70 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 unrestrained being. He says: Sasaye balaye, baliyattam asasayam Sasaye pandiye, pandiyattam asasayam//16 A man is Pandita from vyavahara point of view, knower of scriptures and from spiritual point of view restrained being i.e. when the modes of bala originated, the modes of Pandita are destroyed. But soul remains permanent in both the modes. Umasvati explains the inter-relation of trinity through the verse as: Siddhatvenotpado vyayosya sansarbhavato jneyayh/ Jivatvena dhrauvyam tritayayutas sarvamevam tu//7 The mundane soul when attains the state of siddhahood, in this process there is origination of siddhahood mode and destruction of mundanehood but something permanent in both the stages is soulhood. Thus, Trinity is proved. Umasvati in his Bhasya cites an example of trinity. As elevation and depression of a balance occurs simultaneously, while one end of the beam of the balance rises, the other end falls at the same time; if one end falls, the other rises at the same moment; similarly, without cessation in the prior order, the posterior order cannot come into being. Therefore, both must be accepted to occur simultaneously. 18 Umasvati in his Tattvarthadhigama-sutra cites an example of a man in anger and forgiveness supervenes, his angry soul is replaced by a forgiving one, i.e., the forgiving condition comes into existence at the same time an anger goes out of existence; and all through the soul continues the same. In Vsesavasyaka-bhasya, Jinabhadragani (5th cent. A.D.) explains utpada, vyaya and dhrauvya as : Nanassavaranassa ya samyam tamha pagasa-tamaso va/ Uppaya-vyaya-dhamma, taha neya savvabhavanam//19 The destruction of darkness, precedes origination of light, but the atoms of both, darkness and light are permanent in both the stages.

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JAIN PHILOSOPHY OF REALITY....: 71 Likewise the destruction of knowledge obscuring karma and origination of omniscience is simultaneous, still the soulhood is permanent. In the same way even Jinadasagani (6th cent. A.D.) in his Dasavaikalika Curni cites two examples of soul and matter. The birth in the human realm is caused due to the death from the heavenly realm, still soulhood is eternal. Likewise the destruction of an atom and origination of dvipradesi skandha and aggregate, in both the cases, the matterhood remained as permanent.20 Siddhasena Divakara (6th cent. A.D.) in his 'Sanmati Tarka' text gave a very living example of trinity. He says, Jo aunacanakalo so ceva pasariyassa vina jutto. teim puna padivatti-vgame kalantaram natthi// Uppajjamanakalam uppanam ti vigayam vigacchatantam daviyam pannavayanto tikalavisayam visesei//21 Finger is a thing when bent cannot remain erect and vice-versa. Straightness and crookedness of a thing take place successively. The origination of 'Straightness' (saralata paryaya) means the destruction of crookendness (vakrata paryaya). They both are the results of one and the same action taking place at one and the same time. And at the same time 'finger' is permanent (sthiti) as a finger. This establishes the fact that trinity is samakalina, that is to say, it occurs at one and the same time. Now, contrary to that if we take only one paryaya, namely, crookedness (vakrata) or straightness (saralata) we are able to accomodate a different time limit for each of the three utpada, sthiti, nasa. When the finger ceases to be crooked and becomes straight, from that very moment saralata-paryaya begins. Vakrata paryaya * begins when the finger loses straight condition and assumes crookedness. And sthiti -samanya remains in force from the moment

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72 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 crookedness. And sthiti -samanyaremains in force from the moment it becomes straight upto the moment it loses straightness. Thus we are able to allot different moments for each of them. Utpada, sthiti and nasa (all these three) bhinnakalina (occurring at definite intervals) or ekakalina (occurring simultaneously),as we saw above, are themselves different from or one with the dravya of which they are the dharmas (properties). They are different because they are its constituents and they are not different also because they don't claim a separate existence begins all included in the dravya. Mallisena (10th cent. A.D.) says, we can experience the origination and cessation through an example of conch. When a white conch is perceived through defected eye as yellow and after the defect is removed, again we get knowledge of white conch and yellow conch knowledge disappears. In white conch origination of yellow colour and cessation of the same two, again origination of white colour knowledge of conch is prevailing in both the states of modes. 22 In our day-to-day affairs, we experience (see) change in the form of origination and cessation in a substance and its permanent nature at one and the same time. Samantabhadra cites an example : Ghatamaulisuvarnarthi nasotpadasthitisvayam/ Sokapramodamadhyasthyam jano yati sahetukam|123 Different psychological reactions are perceived in different individual persons at one and the same time on the breaking up of a gold kalasa (pot) and the making of a crown out of the same stuff; the man desiring the kalasa is sorry over its destruction, the other man desiring the crown is happy on its making, the third person desiring only gold appears to be neutral. Thus, origination, cessation and persistence are identical in this respect that they are in one and the same substance, but they are also different in the sense that they

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JAIN PHILOSOPHY OF REALITY....: 73 give rise to different cognition, so it is clear that the object is characterized by the three aspects origination, cessation and persistence. Kumarila Bhatta also has dealt with the problem of the three aspects of an entity by giving the same example. Samantabhadra tries to prove the triple nature of a reality through an example of milk. He says: Payovrato na dadhyatti na payotti dadhivratah/ Agorasavrato nobhe tasmat tattvam trayatmakam/PA It means one vowed to milk does (not) eat curds; one vowed to curds does not eat milk; one vowed to abstinence form cow products avoids both. Therefore, the entity is triple. Another example is given by Mallisena in his Sydvada-manjari that nails and hair although we cut still they grow every now and then, the nails are changing every moment. The origination of new nail and disappearance of the old nails occurs, still Mallisena accepts it as the same nail. This sort of pratyabhijna (recognition) can occur only in the triple nature of Reality.25 Likewise, we experience in our day-to-day like the various modes of human emotions, namely, pleasure, anger and sadness etc. So, these modes are seen logically undeniable and unobjectionable experienced in the same human being. Thus the three-fold nature of reality is proved. 26 Na ca jivadau vastuni harsamarsodasinyadi, Paryaya paramparanubhavah rasaladarupah, Kasyacid badhakasyabhavat. This theory of the Jains of identity and change has been compared to the chemical change. In 1789, Laworier, an eminent scientist, propounded the theory of conservation of matter. According to this

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74 : Sramana, Vol 63, No. 4, Oct.-Dec. 2012 theory, matter is constant. Its modifications are only expressions. The modifications do not destroy matter, nor do they add to the quantity of matter. Just as the coal when burnt becomes ash, the matter is not altogether destroyed. It is only converted into ash. The Jains have affirmed the same point when they say that in the modifications of dravya the quantum of dravya does not change, it is eternal. It expresses itself in different forms. Therefore, dravya is constant in all its modifications.27 The very same example is quoted by Pujyapada in his Sarvathasiddhi text.28 Thus, we see, the three-fold nature of reality meet together simultaneously in a single period of time. All the examples quoted above are very much related to our day-to-day life. Transgressions in acceptance of Absolute Origination of Reality Kundakunda says, those who assert mere origination, two-fold transgressions will occur in that case. Firstly, no origination of any sort of effect will take place and secondly there will be chance of origination of unreal. In brief, if only origination is accepted and no destruction, then there will be lack of cause of origination or the destruction of clay. As pot cannot originate as an effect likewise all the objects of the world also will cease to originate. This is first transgression. Secondly the possibility of origination of a reality will take place, which is impossible.29 The Transgressions occurring due to Absolute Destruction of Reality Kundakunda says that those who assert mere Reality's destruction, two fold transgressions may occur in that case. Firstly, there will be a lack of destruction at all because the pot originates due to destruction of clay, i.e., if we accept absolute destruction only, then lack of destruction will prove because destruction cannot take place bereft of origination. Secondly, when the reality will cease, due to this

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JAIN PHILOSOPHY OF REALITY.... : 75 destruction of reality, the knowledge, intuition etc. also will cease, in that case there will not be any retention at all.30 The Transgressions occurring due to Absolute Permanent Nature of Reality Kundakunda says, those who assert destruction of absolute permanence or dhrauvya nature of reality, two types of transgressions may occur. Firstly, modes will cease. If modes are destroyed, then reality bereft of modes cannot exist at all. So the occasion of destruction of reality may occur. Secondly the permanent nature of reality converts as impermanent if we accept the destruction of dhrauvya nature of reality.31 Devanandi (9th cent.) explains the same view with a slight difference. Tatra paryayarthikanayapeksaya parasparato, dravyacsarthantarabhavah, Dravyarthika nayapeksaya vyatireknanupalabdheranarthantarabhavah.32 It means from the point of view of modes, these three characteristics (origination) etc. are mutually different from one another and are also different from the substance. From the point of view of substance these three are not perceived separately from the substance. Mere origination does not exist; because that is without stability and departure; like the hair of a tortoise. Likewise, mere destruction does not exist, because it is without stability and origination, like the same. Likewise mere stability does not exist, because it is void of destruction and origination like just the same. So, an existence in the entity of mutually respective origination, etc., must be conceded.33 If it is said that origination, etc. are mutually distinct or not. If origination, etc., are different, how is there one thing triple or if origination, etc., are not different, how is there one thing triple?34

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76 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 Permanent Nature of Reality As per Umasvati's Sabhasya Tattvarthadhigama Sutra, if we accept absolute permanent nature of a reality like Vedanta philosophy, then soul will remain static in its own one inherent nature. No difference in his states will occur. In the absence of change in the states of soul, the difference of sarnsara and moksa will never occur. If we consider this difference of samsara and moksa as mere imaginary then we have to accept the soul bereft of any sort of inherent nature of its own. Because sarasara and moksa are also the nature of soul. When we consider the soul's nature samsara and moksa and its changing state as imaginary then we are compelled to agree to the natureless and imaginary existence of the soul also. If we deny any nature of soul, in the absence of its nature, we are bothered to accept non-existence of the soul itself. As quoted in the Sanmati Tarka of Siddhasena Divakara (6th cent. A.D.), from the point of view of those who hold that an entity is unchangeable, happiness and misery cannot stand. Moreover, Siddhasena continued to raise problems in the next stanzas that : Utpadadiyute khalu vastunyetadupapadyate sarvam Tadrahite tadabhavat sarvamapi na yujyatenityalis 'Action current' (yoga) attaches or binds a man through mind, speech and body. And it is through our passions (kasayas) that this actioncurrent binding of a man takes its firm stand. But if we think that a thing is eternally unchangeable or when we think the thing is born and in a moment decays, we can never account for the binding of an action or its continuance. If there is not binding by action current, then it will be a folly to desire the happiness of liberation. In fact, then there cannot be any such thing as liberation at all. Siddhasena Divakara also quoted the very same idea against

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JAIN PHILOSOPHY OF REALITY.... : 77 ekantavada in Sanmati Tarka: Sukha-dukkhasampaogona jujjaye piccavaya pakkhammi/ Eghantuccheyammi ya suha-dukkuhaviyappanamajuttam// Kammam joganimittam bajjhai bandha-tthie kasayavasa/ Aparinaucchinnesu ya baridha-ttthikranam natthi// Bandhammi apurante samsarabhavoghadarsanar mojjham Bardham va vina mokkhasuhapatthananatthi mokkho ya/36 It means that the person who accepts absolute eternal nature of a reality, there will be no possibility of virtuous or sinful acts. Then how can there be rebirth as fruits (of the same), O Lord! Whom you do not guide cannot establish bondage or liberation. Punyapapakriya na syat pretyabhavah phalam kutah) Bandhamoksau ca tesam na yesam tvam nasi nayakah/f7 Devanandi says, the dhrauvya nature or nitya is that which is the cause of recognition. The remembrance that 'this is the same thing I saw yesterday' is recognition. That does not occur accidentally. That which is the cause of such a statement is its intrinsic nature (tadbhava). Tadbhava is its existence, condition or mode. A thing is seen as having the same nature with which it was seen formerly. So it is recognized in the form, "This is the same as that'. If it be considered that the old thing has completely disappeared and that an entirely new thing came into existence, then there can be no remembrance. And worldly relations based on it would be disturbed. Therefore, the indestructibility of the essential nature of a substance is determined as permanence. But it should be taken from one point of view. If it be permanent from all points of view, then there can be no change at all. And, in that case, transmigration as well as the way to salvation, would become meaningless. Transmigration of the soul as a man, a hell-being and so on the liberation, the end of transmigration, is discussed by Arya Samantabhadra as transgressions occurring due to the acceptance of absolute momentary nature of Sat. He says,

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78 : sramana, Vol 63, Na. 4, Oct.-Dec. 2012 Ksnikaikantapaksepi pretyabhavadyasambhavah/ Pratyabhijnadyabhavanna karyarambhah kutah phalar/B9 In the view of those who accept ksanikaikanta (absolute momentaryness), existence after death etc. is impossible. As there will be no pratyabhijna ("This is that only' this kind of recognition or memory etc.), is impossible. There cannot be any beginning of any effect leading to any fruit. It means, if a man does not remember his previous experience, how can he act to satisfy his desire by doing necessary acts. One collects firewood, cooking pot, rice and water, wishing to cook food without pratyabhijna (memory); this action (karyarambha) can never take place, and the fruits of the act (phala) can consequently never happen. Another argument is preferred against the Buddhists in this verse. Na hetuphala bhavadiranyabhavadananvayat/ Santannantaravannaikah santanastadvatah prthak.40 In this verse, Samantabhadra refutes the view of the Buddhist ksanikavada recognizing different moments and unconnected with one another but taking rise one after the another is untenable. Being different and unconnected, relationship of cause and effect cannot exist, as one cannot be like another santana. Hemacandra (1088-1172) also raised many objections. He says: Naikantavade sukhadukhabhogau na punyapape na ca bandhamoksau/ Durnitivada-vyasanaksinaiva, parairviluptam jagadapyasesam/41 It means, if we accept the nature of Satas absolute, eternal or absolute non-eternal, then we can't explain the experiences of pleasure and pain, merit and sin, bondage and liberation. The triple nature of Sat can explain obviously above mentioned question or problems in a right perspective.

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JAIN PHILOSOPHY OF REALITY....: 79 The Transgressions in accepting Absolute Momentary Nature of Reality Hemacandra in his work Anyayogavachedika, describes that if we accept absolute momentary nature of Sat, then it will lead to the fault of loss of deeds, the fault of enjoyment of deeds not done, the fault of ruin of becoming, the fault of ruin of liberation, the fault of ruin of memory. These faults obviously occur as established by experience. krtapranasakrtakarmabhogah bhavapramoksa-smrtibhanga dosam/ upeksya saksat ksana bhanga-micchan-naho! mahasahasikah paraste." 42 The explicit order of the universe is fundamentally dependent upon the theory of change. If there would be no possibility or potency of change, then cause-effect relationship among the objects can never occur. All the schools of thought unanimously accept the essence of cause and effect in the universe. Most of the scientific researches and experiments are based on the cause-effect principle. The Vedantins who do not believe in the reality of modification or change have no answer to the question of how the universe originates out of absolute static reality. To answer this, they have accepted the concept of maya with the help of which change takes place. In brief, to deny the concept of change is tantamount to the denial of the existence of the entire world of being." 43 The denial of change will lead us to the unending question and problems regarding the concept of karma theory, concept of purusarthavada, the concept of inflow of karma (asrava) and shedding of karma will never occur. If everything in the world of affairs would be static bereft of any sort of change, then, every object, which is present will remain as it is, if we deny change. Then cloths, thing will remain new forever, which is

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80 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 contradictory to our experience. If we accept soul as permanent by its nature and any change in their nature accepted, then there will be no fluctuations in the human emotions, no feeling of joy or sorrow, no transmigration of soul from one realm to another can occur, no rebirth or pre-birth can take place, human efforts will not work at all, then entire human race will never try to attain emancipation, entire world religious beliefs and practices, God worship will prove to be of useless effort. Criterion of Reality After determination of the nature of reality, the question arises what is the criterion of reality in Jain philosophy? In Indian system of thought, the following four doctrines are found to determine the criterion of reality, viz. (i) the doctrine of absolute permanence (kevalanityata or kutasthanityata), (ii) the doctrine of absolute impermanence (kevala-anityata), (iii) the doctrine of absolute permanence and absolute change (nityanityata) and (iv) the doctrine of permanence-in-change (parinaminityata). As the advocate of the doctrine of permanence-in-change, Jain philosophy also speaks against the doctrine of absolute permanence and that of absolute impermanence and takes up the middle path of parinaminityata (permanence-in-change) in the following manner. It was quite natural that in the beginning of the rise of philosophy every school should speak in support of its own doctrine and against the invalidity of those of others, "in the name of these very doctrines of karma, etc." But in the age of Logic the Indian scholars advanced the argument that the entity which is capable of performing a function (arthakriyakarin) can be only Sat-real but nothing else. The credit of advancing this logical criterion of arthakriyakaritva (causal efficiency) goes to the Buddhist tradition. The word 'arthakriya occurs in the early Buddhist work Lalitavistara in the sense of being

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JAIN PHILOSOPHY OF REALITY.... : 81 useful to others without any metaphysical significance. What is Arthakriya ? Dr. S.N. Dasgupta explaining the meaning of arthakriyakaritva says, 'It is the power of performing actions and purposes of some kind', 44 Hemacandra defines the arthakriyakaritva as the criterion of existence or being in the performance of certain specific action, or rather, existence, means that a certain effect has been produced in some way (causal efficiency) is then called Reality. Arthakriya samarthyat, tallaksanatvad vastunah."S According to Jain metaphysics, substance and its modes are not absolutely different like substance and its qualities of the NyayaVaisesika Philosophy and they are also not absolutely identical, one merging into the other and thus giving rise to absolute eternalism of the Vedanta or absolute momentarism of the Buddhist system of thought. There exists a relation of identity-cum-difference between them. One mode cannot be different from another because of the continuity of the same substance through them. This makes the psychical phenomena of recognition and memory possible to occur.47 Acarya Hemacandra advanced the argument that a real entity as conceived by the Jains is alone capable of performing a function. This criterion of Reality can be applied only to the concept of substance (dravya) of Jain Philosophy in its defense. According to Acarya Hemacandra, arthakriyakaritva (causal efficiency) is the criterion of an entity. If an entity is as absolutely permanent or absolutely non-permanent, then this characteristic does not really occur because according to the Vaisesika view, that whose destruction never takes place, which is not produced and which always remains in the same form, is permanent. Now, if there is any permanent entity, there must be causal efficiency in it. This casual efficiency

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82 Sramana, Vol 63, No. 4, Oct.-Dec. 2012 takes place in this permanent entity in succession or all at once, i.e., simultaneously. There cannot occur causal efficiency in a permanent entity, because it is capable. For this reason it cannot perform a function, which is going to take place in the second moment, and which is capable does not make delay in performing a function, otherwise it cannot be called capable. If someone doubts that even being capable, an entity performs a function only on the association of its subsidiaries, then the incapability of a permanent entity is proved by this fact, because it is dependent on the assistance of others. The principle of the Nyaya is this, "that which depends on others is incapable".48 A permanent entity does not perform a function even simultaneously, for it is not found in experience that an entity performs at a time a function which is going to be performed in the entire time, or if a permanent entity performs it even simultaneously, then what will it do at the second moment? If it is said that it performs a function at the second moment also, then the defect, which comes in the case of performance of a function in succession will also come in this case. If it is argued that a permanent entity does not do anything at the second moment, then because of the absence of causal efficiency, a permanent entity will appear as a non-entity. Thus, there does not take place causal efficiency (arthakriyakaritva) in an absolutely permanent entity in succession and simultaneously (kramakrama). On the destruction of causal efficiency in an entity, the existence of it does not remain.49 Like an absolutely permanent entity, it is not rational to regard an entity absolutely momentary, because a momentary entity is destructible at every moment. For this reason it cannot perform a function either successively or simultaneously. Therefore, it is concluded by Acarya Hemacandra that arthakriyakaritva (causal efficiency) as the criterion of Reality is

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JAIN PHILOSOPHY OF REALITY.... : 83 only possible in the case of Reality, which is permanent-in-change as conceived in Jain Philosophy. In other words this criterion is only applicable to the concept of dravya (substance) of Jain metaphysics. So The real according to the Jain philosopher, is a variable constant. It is being and non-being (becoming included) unity and plurality (one and many) eternal and non-eternal, universal and the particular rolled into one as defined by Amotacandra in his Atmakhyati commentry on Samayasara. If causal efficiency is the test of reality, the real cannot be an absolute constant, nor can it be an absolute variable. It must be variable constant. So Tirthankara Mahavira established the permanence-cum change nature of reality. References: 1. Aptamimamsa of Samantabhadra. Ed. Saratchandra Ghoshal with introduction, translation, notes and original commentary in English. Delhi : Bharatiya Jnanpith 2002, verse 3.40. 2. K.C. Sogani. Ethical Doctrines in Jainism, p. 14. 3. Tattvarthasutra of Umasvati, English trans. Nathmal Tatia under the title 'That which is with the combined commentaries of Umasvati, Pujyapada and Siddasena Gani. America : Collins Publications. 1994, 5.30. 4. Tatvartharajavartika of Aklanka, Ed. Mahendra Kumar. Delhi : Bharatiya Jnanapith Prakashan. p. 495. 5. Sarvarthasiddhi of Pujyapada, Ed. Phool Chandra Shastri, Delhi : Bharatiya Jnanapith Prakashan. p. 495. 13th edn. 2005, p. 229. 6. Tattvartharajavartika of Akalanka, op. cit., p. 495. 7. Sarvarthasiddhi of Pujyapada, op. cit., p. 229. 8. Pravacanasara of Kundakunda. Ed. A. N. Upadhye, Paramshruta Prabhavak Mandal, Rajachandra Jain Shastramala Agasa, (1st edn., 1911) 4th edn. 1984, gatha-15. 9. Ibid, gatha-12. 10. Tattvarthasutra of Umasvati, op. cit., verse 5/31.

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84 Sramana, Vol 63, No. 4, Oct.-Dec. 2012 11. Sarvarthasiddhi of Pujyapada, op. cit., p. 302. 12. Bhagavai, Ed. Acarya Mahaprajna, Ladnun: Jain Vishva Bharati, Vol.-I, 2005, 7.2.273. 13. Pravacanasara of Kundakunda, Commentry by Amrtacandra op. cit., verse 2.9, p. 126. 14. Ibid, verse 2.11, p. 129. 15. Ibid, verse 2.12, p. 130-131. 16. Bhagavai. Ed. Acarya Mahaprajna, op. cit., p. 187. 17. Sabhasya Tattvarthadhigama Sutra of Umasvati, Ed. Khubachandra Shri, Paramshruta Prabhavaka Mandal, Agas, 3rd edn., 1992, 5.30. 18. Sabhasya Tattvarthadhigama Sutra, 5.30, p. 279. 19. Visesavasyaka-Bhasya of Jinabhadra Gani, Ed. Dalsukh Malvania and Bechardasji, Vol. 1, L. D. Institute of Indology, Ahmedabad, 1968, verse 1340. 20. Aptamimamsa of Samantabhadra, verse 3.60. 21. Sanmati Tarka of Siddhasena Divakara, Ed. Sukhalalji Sanghavi and Pandita Bechardasji, with a critical introduction and an original commentary, Ahmedabad, L.D. Institute of Indology(1st edn., 1939 A.D.), 2000.3.36, 37. 22. Syadvadamanjari of Mallisena Suri, Ed. Jagadish Chandra Jain, Paramshruta Prabhavak Mandal, Agasa, 1910, p. 198. 23. Aptamimamsa, 3.59 24. Ibid,3.60 25. Syadvadamanjari of Mallisena Suri, op. cit., p. 198. 26. Ibid, p. 198 27. Devendra Muni Shastri, A Source Book in Jain Philosophy, English trans. T.G. Kalghatgi, Udaipur : Sri Tarak Guru Jain Granthalaya, (1st edn.) 1983, p. 58. 28. Sarvarthasiddhi of Pujyapada, op. cit.,5.30, p. 230. 29. Pravacanasara of Kundakunda, Commentry by Amrtacandra op. cit. gatha-8, p. 125. 30. Ibid, p. 12.4 31. Pravacanasara of Kundakunda, op. cit., verse 125. 32. Sarvarthasiddhi of Pujyapada Op. cit. 5.30, p. 230. 33. Syadvadamanjari of Mallisena Suri, p. 130. 34. Quoted also in the comm. to Pramananaya-tattvalokalamkara, V.8, Sarvarthasiddhi 5/30. Op. cit., p. 230.

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JAIN PHILOSOPHY OF REALITY.... : 85 35. Sabhasya Tattvarthadhigama Sutra of Umasvati, Sutra-5/30, p. 278. 36. Sanmati Tarka of Siddhasena Divakara, verse 1.18-20. 37. Aptamimamsa of Samantabhadra Op. cit., p. 3.40. 38. Sarvarthasiddhi of Pujyapada, Op. cit., 5.31, p. 156. 39. Aptamimamsa of Samantabhadra, Op. cit., gatha-3.41. 40. Ibid, gatha 3.43. 41. Syadvad-manjari of Mallisena Suri, karika 27. 42. Anyayogavacchedika, karika-i8. 43. Pramana Mimamsa of Hemacandra.Ed. Sukhlalji Sanghavi and others, Ahmedabad : Saraswati Pustak Bhandar, Saraswati Oriental Series No.-1. Ilnd edn. 1989, 1.1.32. 44. History of Indian Philosophy. S. N. Dasgupta, vol. I, p. 155. 45. Pramana Mimamsa of Hemacandra, op. cit., sutra-31, 32, p. 25. 46. Dravyaparyayatmartho......, atyantabhedabhedau na tadvato, Akalanka's Granthatraya, p. 48. 47. Atyantabhedabhedau na tadvato, Akalanka's Granthatraya, p. 48. 48. Syadvada-Manjari of Mallisena Suri, Ed. Jagadish Chandra Jain, op. cit., p. 30. 49. Ibid, op. cit., p. 32. 50. Arthakriyasamarthyat, tallaksanatvad vastunah, Pramana Mimamsa, Hemacandra, 31, 32, p. 25. Bibliography: 1. Apta-mimamsa of Samantabhadra, edited with introduction, Translation, Notes and an original commentary in English by Saratchandra Ghoshal, Bharatiya Jnanapith, Delhi 1st edn. 2002. 2. Bhagavai, Vacana Pramukha Acarya Tulsi, ed. by Acarya Mahaprajna, Jaina Vishwa Bharati, Ladnun, Rajasthan, Vol. I, 1st edn. 2005. 3. Pancastikaya of Acarya Kundakunda, with Tattva-pradipika - Tatparyavitti, Paramshrut Prabhavak Mandal, Agas, Gujarat,

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86 : sramana, Vol 63, No. 4, Oct.-Dec. 2012 (1st edn. 1988), 4th edn. 1936. 4. Pancastikayasara of Kundakunda, Translated and ed. by A. Chakravarti with Prakrit text, Sanskrit chaya, English and historical introductions, Bharatiya Jnanapith Publication, Jnanapith Murtidevi Granthmala, Series no. 4, New Delhi, 1975. 5. Pravacanasara of Kundakunda, ed. by A.N. Upadhye, Paramshruta Prabhavak Mandal, Rajachandra Jain Shastramala, Agas, Gujarat (1st edn. 1911) 4th edn. 1984. 6. Pramana-Mimamsa of Hemacandra, ed. by Sukhlalji Sanghavi and others, Saraswati Pustak Bhandar, Saraswati Oriental Series no. 1, Ahmedabad, IInd edn., 1989. 7. Sabhasya Tattvarthadhigama Sutra of Umasvati, ed. by Khubachandra, Shri Paramshruta Prabhavak Mandal, Agas, 3rd edn. 1992. 8. Saddarsana Samuccaya of Haribhadra Suri ed. by Mahendra Kumar Jain, Bharatiya Jnanapith Publication, Delhi, 1981. 9. Sarvarthasiddhi of Pujyapada, a commentary on Tattvartha-sutra, edited and translated by Phoolchandra Shastri, Bharatiya Jnanapith, Murtidevi Jain Granthamala, Sanskrit Series-13, Delhi, 13th edn., 2005. 10. Sanmati Tarka of Siddhasena Divakara, ed. by Sukhlalji Sanghavi and Pandita Bechardasji, with a critical introduction and an original commentary, L.D. Institute of Indology, Ahmedabad, (Ist edn. 1939 A.D.) 2000. 11. Syadavad-Manjari of Mallisena Suri, with Hindi Translation by Jagadish Chandra Jain, Paramshruta Prabhavak Mandal, Agas, Gujarat, 1st edn., 1910 12. Tattvarthasutra of Umasvati /Umasvami, English translation by Nathmal Tatia under the title That which is' with the combined commentaries of Umasvati/Umasvami, Pujyapada and Siddhasena Gani, Collins Publications, America, 1994.

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JAIN PHILOSOPHY OF REALITY.... : 87 13. Tatvartharajavartika of Akalnka, ed. by Mahendra Kumar "Nyayacharya', Vol. II, Bhartiya Jnanapith Prakashan, Delhi, Ind edn., 1999. 14. Visesavasyaka-Bhasya of Jinabhadra Gani Ksamasramana, Ed. by Dalsukh Malvania and Bechardasji, Vol. 1, L. D. Institute of Indology, Ahmedabad, 1st edn. 1968. General Books : 15. Dasgupta, S. N., History of Indian Philosophy, Vol. I-IV, Cambridge University Press, Cambridge, 1952. 16. Jain, S.A., Reality, English translation of Shri Pujyapada's Sarvarthasiddhi, Vira Shasana Sangha, Calcutta, 1960. 17. Kalghatgi, T.G., A Source Book in Jaina Philosophy, translation from Devendra Shastris, Jaina Darsana Ka Svarupa, Sri Tarak Guru Jain Granthalaya, Udaipur, 1st edn. 1983. 18. Muni Nathmal, Jain Darsana Manana aura Mimamsa, Adarsha Sahitya Sangha, Churu, Rajasthan, (1st edn. 1969), 4th edn. 1995 19. Padmarajiah, Y.J., Jaina Theories of Reality and Knowledge, Jain Sahitya Vikas Mandal, Boinbay, 1963. 20. Sikdar, J.C., Jain Theory of Reality, ed. by Sagarmal Jain, P.V. Research Institute, Series no. 58,1st edn. 1991. 21. Satkari, Mookerjee, Illuminator of Jaina Tenets, Translation of Jain Siddhanta Dipika of Acarya Tulsi, Anekant Shodhapitha, JVB., 1995. 22. Shastri Devendra Muni, Jaina Darsana Ka Svarupa Aura Vislesana, text translated under the title,-A Source Book in Jain Philosophy, Sri Tarak Guru Jain Granthalaya, Udaipur, 1st edn. 1983. 23. Thomas, F.W., The Flower Spray of the Quodammodo Doctrine, translation from Mallisena Suri's Syadvada Manjari, Motilal Banarasidass, Delhi, 1968.

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pArzvanAtha vidyApITha samAcAra Advertisement ISJS-PV Global Centre for Research in Ahimsa & Indic Studies The Centre was set up in 2010 as a joint venture of International School for Jain Studies and Parshwanath Vidyapeeth. One of the objectives of the centre is to encourage research by eminent scholars (faculty members of their sabbatical or research projects or Holders of research grants/scholarship) from overseas and India to avail of the excellent facilities (board/lodge, library, internet access and proximity to world famous Banaras Hindu University, Holy shrines of all Indian religions) in conducting their research of Indology including Jainology and ahimsa. The facilities offered are extremely cost effective in a mango groove campus with modern living facilities. Further the academic staff of Parshwanath Vidyapeeth is easily accessible for any assistance in conducting research at the centre. For details of ISJS and Parshwanath Vidyapeeth, please visit www.isis.in and www.pv-edu.in Terms of offer for sue of these facilities have been made extremely cost-effective to encourage and promote research in the identified subjects. Details of the offer are as follows: Minimum period of stay: Three months Academic requirements: At least one paper will be submitted to ISJS-PV centre for publication in their house quarterly journal Sramana. Similarly the scholar will deliver at least one talk during his/her stay to the centre's monthly lecture series.

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Accommodation: 4 7er faento 4419R : 89 Single occupancy, western toilet attached room (without AC) and three meal (breakfast, lunch and dinner) per day: US$ 175 per month per person or INR 9000 per person per month for Indian scholars. Accommodation: Double occupancy, western toilet attached room (without AC) and three meals per day: US$ 125 per month per person or INR 6000 per person per month for Indian scholars. Accommodation: If air conditioned room is required, then an additional charge of US$ 100 per person per month or INR 5000 per person per month will be charged. Other facilities : Use of office Car: INR 12 per KM (from centre to centre) and additional INR 40 per hour for waiting if needed. Tea, coffee, mineral water, dhobi (washerman) for washing clothes, cleaning of the rooms, changing bed linen (more than twice a week) shall be levied as per the rates displayed at the centre. These services are offered on no profit no loss basis. Our Mission Inspired by the vision of Lord Mahavira, the Centre is established to propagate his teachings and their relationships with people of all religions, faiths, assisting them in understanding the context in which they live, and empower them to respond appropriately to the challenges of creating and nurturing a compassionate, just and inclusive society. We achieve our Mission by: * Conducting research on Jainism and its allied subjects and sharing the results of the research through written materials and educational programs; * Reflecting on how the Jainism should urge us to

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90 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 respond prime issues of society through dialogue and Jain art of living. * Raising awareness on current issues of concern like cruelty, violence, distress, religious intolerance in society. through workshops, seminars and public forums, and by disseminating relevant information; * Networking with individuals and organizations like ISJS that share similar objectives. Infrastructure: With lush greeneries surrounded by mango clusters Parshwanath Vidyapeeth has much potential and infrastructure necessary to organize such type of courses viz. computers, 24 hours Internet facility, Guest Houses (AC & Non-AC), Mess (for pure Vegetarian Food), a Library containing 35,000 Books and hundreds of periodicals and manuscripts and peaceful academic environment for study purposes. This learning environment exposes students to different cultures, and enables them to gain a new perspective and develop interpersonal skills and knowledge required to learn the philosophy of non-violence. Qualification: Affiliation to an accredited institution of higher learning. (Registration form can be downloaded from the website: www.pv-edu.in) 'rASTrIya mAnava-saMskRti sevA saMsthAna, vArANasI dvArA Ayojita pandraha divasIya kAryazAlA sampanna dinAMka 25 navambara se 9 disambara 2012 taka pArzvanAtha vidyApITha ke prAMgaNa meM DaoN. azoka kumAra siMha ke saMyojana meM rASTrIya mAnava-saMskRti zodha saMsthAna, vArANasI dvArA 'bauddha vidyA ke vividha AyAma, gA~dhI-vicAra evaM vizvazAMti' viSayaka 15 divasIya rASTrIya kAryazAlA kA Ayojana huaa| isa kAryazAlA. meM viSaya ke vidvAnoM dvArA bauddha dharma-darzana, gA~dhI-vicAra evaM vizvazAnti para vyAkhyAna evaM paricarcA huii| ****

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sAhitya-satkAra pustaka samIkSA 1. jaina AgamoM meM madhyaloka lekhaka evaM sampA.- zrI vimala kumAra navalakhA, jaina muni kanhaiyAlAla 'kamala' smRti TrasTa-AbU parvata (rAja.), 2010, sajilda pRSTha saM. 204, mUlya 100 rupaye maatr| jaina AgamoM meM bhUgola-khagola sambandhI viSayoM kA bRhad saMkalana gaNitAnuyoga nAmaka grantha meM huA hai| sarala bhASA meM isakA eka saMkSipta saMskaraNa zrI vimala kumAra navalakhA dvArA upayukta zIrSaka se kiyA gayA hai| gaNitAnuyoga ko mukhya AdhAra mAnakara prastuta grantha ko tulanAtmaka prANabhUta banAne ke lie anuyogadvAra, ThANAMga, samavAyAMga, vyAkhyAprajJapti, uttarAdhyayana, jIvAjIvAbhigama, rAjapraznIya, prajJApanA, jJAtAdharmakathA, sUryaprajJapti, candraprajJapti, jambUdvIpaprajJapti Adi Agama sUtroM tathA trilokasAra, tiloyapaNNattI, jainatattvaprakAza, gaNita sAra saMgraha, laghukSetra samAsa, gommaTasAra, SaTkhaNDAgama, lokaprakAza Adi pramANabhUta granthoM se sAmagrI saMgrahIta hai| isa grantha kI vizeSatA yaha hai ki 163 adhyAyoM evaM 151 citroM ke dvArA isameM AgamoM kA AdhAra lekara kramabaddha lekhana kiyA gayA hai| yaha bhaugolika grantha jaina samAja kA anamola khajAnA hai, yaha koI sAmAnya pustaka nahIM varan eka anamola kRti hai| isa dRSTi se yaha kRti paThanIya evaM saMgrahaNIya hai| DaoN. rAhula kumAra siMha risarca esosieTa, pArzvanAtha vidyApITha, vArANasI 2. sanmati-tarkaprakaraNama (bhAga-1) sUtrakAra- siddhasena divAkara, vRttikAra-tarkapaJcAnana abhayadevasUrI, hindI vivecanaAcArya jayasundarasUrI, prakA.- divyadarzana TrasTa, kalikuNDa, dholakA -387810, pR.-661, mU.-60 rupaye mAtra (pratyeka bhaag)| prastuta pustaka sanmatitarkaprakaraNam hindI vivecana samanvita, tattvabodhavidhAyinI

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92 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 TIkA se alaMkRta hai| mUla pustaka para vRttikAra tarkapaJcAnana abhayadevasUrIjI kI tattvabodhavidhAyinI TIkA prApta hotI hai| pU. haribhadrasUrI se lekara mahopAdhyAya yazovijaya jI, zrI vijayakAnta sUrI Adi aneka jaina vidvAnoM ne isakA adhyayana kiyA evaM apane granthoM meM isa grantha kI gAthAoM kA uddharaNa karake isa grantharatna kA gaurava bddh'aayaa| isa grantharatna ke adhyayana ke binA dravyAnuyoga meM gItArthatA apUrNa rahatI hai| isa grantha kI mahattA ko dekhate hue pUjyavara AcArya jayasundarasUrI jI ne tattvabodhavidhAyinI TIkA se alaMkRta karake sarvaprathama hindI vivecana sahita prathama bhAga ko jijJAsuoM ke samakSa prastuta kara eka mahanIya kArya kiyA hai| prastuta prathama khaNDa meM prAmANyavAda, vedapauruSeyavAda, zabdanityatvasiddhipUrvapakSa, sarvajJatAvAda, jJAnasvaprakAzavAda, IzvarakartRtvavAda, IzvarakartRtvavAda samAlocanA, samavAya samIkSA, Atmavibhutva sthApana, muktisvarUpa mImAMsA jaise guruttara viSayoM kA pratipAdana evaM anya bhAratIya darzanoM ke sAtha tarkapUrNa samIkSA prastuta kI gaI hai| prastuta pustaka anyAnya darzanoM kA bodha evaM jaina darzana ke tattvoM ke bAre meM sahI mAnyatA tathA vizva ko jaina dharma kI viziSTa dena anekAntavAda kA samyak bodha karAtI hai| pustaka ke aMta meM sudIrgha pariziSTa evaM zuddhipatraka isa grantha kI garimA ko bar3hA raheM haiN| grantha meM sarvatra samIkSAtmakatA dRSTigocara hotI hai| jaina darzana meM pratipAdita jJAnamImAMsA, anekAntavAda Adi ko samajhane ke lie yaha grantha atyanta upayogI tathA zodhArthiyoM ke lie paThanIya evaM saMgrahaNIya hai| DaoN. navIna kumAra zrIvAstava risarca esosieTa, pArzvanAtha vidyApITha, vArANasI ****

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sAbhAra prApti pArzvanAtha vidyApITha ko nimna pustakeM sAbhAra prApta huIM - labdhi vikrama gurukRpA prApta pratiSThAcArya pa.pU. AcArya rAjayazasUrIzvara jI ma. sA. dvArA pradatta 1. hama kitane zAkAhArI ??? prakA.- vizva prANI kalyANa maNDala, beNglor| 2. prabhAta kI prArthanA yAnI zrI bhaktAmara stotra sampA.-pU. A. deva zrImad vijaya rAjayazasUrIzvara jI ma. sA., prakA.- zrI labdhi vikrama saMskRti kendra, TI/7/e, zAMtinagara, vikramasUrIzvara jI mArga, Azrama roDa, ahamadAbAda, mUlya- 3 rupaye maatr| 3. vinaya prabhAvanA prakA.- zrI zvetAmbara sthAnakavAsI bAvIsa sampradAya jaina saMgha (ISTa), beNglor| 4. ahiMsA hI mAmRtam sampA. evaM lekhaka-zrI vijaya rAjayazasUrIzvara jI ma. sA. prakA.-sureza kAMkariyA, naM.-7 sembudosa mArga, cennaI / muni prazaramarati vijayajI maharAja sAhaba dvArA pradatta 5. zrI vyavahArasUtram pIThikA (bhAga-1-6) sampA.-AcArya vijaya municandrasUriH, prakA.- AcAryazrI OMkArasUrIjJAnamaMdira . subhASacauka, gopIpurA, suurt| 6. prasaMga raMga (gujarAtI) sampA.- municandrasUriH, prakA.- AcAryazrI OMkArasUrIjJAnamaMdira subhASacauka, gopIpurA, suurt| 7. upadeza saptati, bhASAntara (gujarAtI) lekhaka- zrI somadharmagaNi, sampA.-pU. munirArAjazrI puNyakIrti vI.ma.sA., . prakA.- sanmArga prakAzana, ahamadAbAda, mUlya- 115 rupaye maatr|

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94 : zramaNa, varSa 63, aMka 4 / akTUbara-disambara 2012 8. jaina parva-pravacana lekhaka- pR. paMnyAsapravara zrI ratnasenavijayajI gaNivarya, prakA.-divya saMdeza prakAzana, 47, kolabhATa lena, oN. naM. 5, DaoN. ema. bI. velkara lena, grAunDa phlora, mumbaI, mUlya- 60 rupaye maatr| 9. zrI navapada manjuSA (gujarAtI) sampA.- parama vidvAn svAdhyAyamagna zrI vI. khamitayaza sUrIzvarajI ma.sA. prakA.- sohanalAlajI AnandakumArajI tAlejA, mahendrA jvelarsa beMgalora, mUlya- 90 rupaye maatr| ****

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ADVERTISEMENT ISJS-PV Global Centre for Research in Ahimsa & Indic Studies Established in 2010, ISJS-PV Global Centre invites application from eminent scholars (faculty members of their sabbatical or research projects or Holders of research grants/scholarship) from overseas and India to avail of the excellent facilities (board/lodge, library, internet access and proximity to world famous Banaras Hindu University, Holy shrines of all Indian religions) in conducting their research of Indology including Jainology and ahimsa. Terms of offer for sue of these facilities have been made extremely cost-effective in a mango groove campus with modern living facilities. Details of the offer are as follows: Minimum period of stay: Three months Academic requirements: At least one paper will be submitted to ISIS-PV centre for publication in their house quarterly journal Sramana. Accommodation: Single occupancy, western toilet attached room (without AC) and three meal (breakfast, lunch and dinner) per day: US$175 per month per person or INR 9000 per person per month for Indian scholars. Double occupancy, western toilet attached room (without AC) and three meals per day:US$ 125 per month per person or INR 6000 per person per month for Indian scholars. For air conditioned room is required, then an additional charge of US$ 100 per person per month or INR 5000 per person per month will be charged. Infrastructure: Computers, 24 hours Internet facility, Guest Houses (AC & NonAC), Mess (for pure Vegetarian Food), a Library containing 35,000 Books and hundreds of periodicals and manuscripts and peaceful academic environment for study purposes. Qualification: Affiliation to an accredited institution of higher learning. For details of ISJS and Parshwanath Vidyapeeth, please visit www.isjs.in and www.pv-edu.in. (Registration form can be downloaded from the website: www.pvedu.in) Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5