Sramana 2014 07 10

Author(s): Ashokkumar Singh, Rahulkumar Singh, Omprakash Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525089/1

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OM zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXV No.III & IV vidyApITha Lell-palh sAvijjAjA vArANasI dukkhamoyaNI ISSN 0972-1002 sacca khu bhagavaM July-December-2014 Parshwanath Vidyapeeth, Varanasi Established : 1937

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXV No. III & IV July-December 2014 Editor Dr. Ashok Kumar Singh Associate Editors Dr. Rahul Kumar Singh Dr. Om Prakash Singh IRIUTAT WIVO khubhagavaM 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 Chairman, ISJS, New Delhi Prof. Cromwell Crawford Univ. of Hawaii Prof. Anne Vallely Univ. of Ottawa, Canada Prof. Peter Flugel SOAS, London Prof. Christopher Key Chapple Univ. of Loyola, USA Prof. Ramjee Singh Bheekhampur, Bhagalpur Prof. Sagarmal Jain Prachya Vidyapeeth, Shajapur Prof. K.C. Sogani Chittaranjan Marg, Jaipur Prof. D.N. Bhargava Bani Park, Jaipur Prof. Prakash C. Jain JNU, Delh EDITORIAL BOARD Prof. M.N.P. Tiwari Prof. Gary L. Francione B.H.U., Varanasi New York, USA Prof. K. K. Jain Prof. Viney Jain, Gurgaon B.H.U., Varanasi Dr. S. P. Pandey Dr. A.P. Singh, Ballia PV, Varanasi ISSN: 0972-1002 SUBSCRIPTION Annual Membership Life Membership For Institutions : Rs. 500.00, $ 50 For Institutions : Rs. 5000.00, $ 250 For Individuals : Rs. 150.00, $ 30 For Individuals : Rs. 2000.00, $ 150 Per Issue Price : Rs. 50.00, $ 10 Membership fee & articles can be sent in favour of Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5 PUBLISHED BY Shri Indrabhooti Barar, for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi 221005, Ph. 0542-2575890 Email: pvpvaranasi @gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (FC A yhlfera 7271 Bit faar stoof 3743 I) Printed by- Mahaveer Press, Bhelupur, Varanasi

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Contents IV 1-5 6-13 14-18 19-29 Our Contributors sarvodaya tIrthamidaM tavaiva : AcArya samantabhadra evaM mahAtmA gA~dhI-eka tulanAtmaka dRSTi pro0 rAmajI siMha tattvArthazlokavArtika meM sAmAnya, vizeSa tathA samavAya kA kathaMcida mUrtatva evaM amUrttatva DaoN dharmacanda jaina prAcIna bhArata meM siMcAI vyavasthA (jaina sAhitya ke vizeSa saMdarbha meM) DaoN. anurAdhA siMha lezyA svarUpa evaM vimarza DaoN. yogeza kumAra jaina DaoN. zvetA jaina saMskRtakAvyazAstra evaM prAkRtakAvyasAhityakAvyaprakAzagrantha ke vizeSa sandarbha meM DaoN sumana kumAra jhA jaina zramaNI-saMgha aura nArI utthAna DaoN0 zIlA siMha 'zramaNa paramparA, ahiMsA evaM zAnti' viSayaka rASTrIya kAryazAlA meM pradatta vyAkhyAnoM kA saMkSipta vivaraNa DaoN0 zrInetra pANDeya Self-restraint: A Must for World Peace Samani Aagam Prajna Virchand Raghavaji Gandhi : Assessment of a Jaina Scholar and Spokesman of India Abroad Dr. Satish K Kapoor 30-44 45-52 53-78 79-86 87-103 sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat 104-108 109-110 111-114 sAhitya satkAra

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Our Contributors pro0 rAmajI siMha pUrva kulapati jaina vizvabhAratI, lADanUM evaM pUrva rAjya sabhA sadasya DaoN0 dharma candra jaina AcArya, saMskRta vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura DaoN. anurAdhA siMha asisTeMTa prophesara, itihAsa vibhAga, bI.eca.yU., vArANasI DaoN0 yogeza jaina asisTeMTa prophesara, jaina vizva bhAratI, lADanUM DaoN0 zvetA jaina zodha-chAtrA, jaina vizva bhAratI, lADanUM DaoN0 sumana kumAra jhA variSTha sahAyakAcArya, sAhityavibhAga, zrI. lA. ba. zA. rA. saM. vidyApITh, naI dillI DaoN0 zIlA siMha zodha pravaktA, rAjya hindI saMsthAna, ardalI bAjAra, vArANasI, u0pra0 DaoN0 zrInetra pANDeya risarca esosieTa, pArzvanAtha vidyApITha, vArANasI Samani Aagam Prajna Assistant Professor, Dept. of Jainology, Jain Vishva Bharati University, Ladnun. Dr. Satish K Kapoor Ex- British Council Scholar, Registrar, DAV University, Jalandhar (Punjab), India

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sarvodaya tIrthamidaM tavaiva AcArya samantabhadra evaM mahAtmA gA~dhI : eka tulanAtmaka dRSTi pro0 rAmajI siMha 'sarvodaya' zabda bhale hI saMskRta sAhitya evaM isake prAmANika zabdakozoM meM nahIM hai lekina sarvodaya kI bhAvanA prAcIna vaidika Arya evaM nIti graMthoM meM paryApta rUpa se vyApta hai| aisA kyoM huA, yahA~ maiM eka uttara to yahI de sakatA hU~ ki sarvodaya eka sAmAsika zabda hai jo sarva-udaya, ina do zabdoM ke yoga se banA hai| ataH alaga se inako saMyukta kara svataMtra rUpa se zabdakoza meM dene kI AvazyakatA nahIM thii| isa zabda kI bhAvanA suramya aura prakhara hote hue bhI yaha "vAcaspatyam" aura "zabdakalpadruma" Adi vRhad saMskRta zabdakozoM meM prApta nahIM hai| phira sampUrNa veda, upaniSada, gItA aura vAlmIkIya rAmAyaNa meM bhI isakA prayoga nahIM milanA eka saMyoga yA kusaMyoga ho sakatA hai| jabaki vaidika saMskRti meM sarvodaya kI bhAvanA prabhUta rUpa se vidyamAna hai| Azcarya taba hotA hai jaba jaina AcArya samantabhadra kI pustaka "yuktyAnuzAsana" meM "sarvodaya" zabda ko sarvodaya tIrtha ke rUpa meM prayukta kiyA gayA hai| "sarvodaya" meM "sarva" zabda bahuvacana meM "saba" kA bodhaka hai| 'saba' kA dUsarA artha "saba prakAra se yA sarvaprakAreNa mAnA jaayegaa| saba prakAra kA artha bhautika-AdhyAtmika, abhyudaya-niH zreyasa, preya-zreya ke alAvA Arthika, rAjanaitika, sAmAjika, sAMskRtika Adi saboM ko bhI samAhita karatA hai| mahAtmA gA~dhI ne sarvodaya kA uparokta artha mAnate hue eka nayA artha bhI pradAna karane kA prayAsa kiyA hai, jisakI preraNA saMbhavataH unheM bAibila evaM jAna raskina kI pustaka "Unto this Last" se milI hai| yahI kAraNa hai ki isa pustaka kA jaba gujarAtI bhASA meM gA~dhIjI ne chAyAnuvAda kiyA to usakA nAma gujarAtI meM 'antyodaya' huA, bhale hI hindI meM "sarvodaya" rakhA gyaa| bAIbila meM eka atyanta manorama evaM hRdayasparzI AkhyAna hai ki sarvodaya kI bhAvanA aMtima vyakti ke

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2 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 kAraNa se hI Arambha honI caahie| isako dhyAna meM rakhakara gA~dhI jI ne apanI AkhirI prasiddha tAvIja kI vyAkhyA meM kahA thA ki jaba hameM koI asamaMjasa ho yA nirNaya lene meM duvidhA ho to usakA nirNaya karate samaya hameM cAhie ki yadi hamAre kAma se hamase adhika aMtima vyakti lAbhAnvita hotA hai to vaha kAma karanA caahie| isake pIche mAnavatA kA parama utkarSa to hai hI, eka AdhyAtmika vicAra yaha hai ki bhagavAna daridra nArAyaNa haiN| jo vyakti dIna-hIna, dukhI-daridra, akiMcana hai, usameM bhagavAna kA darzana karanA hI sArthaka hai| gItA meM kahA gayA hai- "daridrAn bhara- kaunteya / ravindranAtha ne bhI gItAMjali meM kahA hai ki bhagavAna kA carama sthAna aMtima, padadalita evaM pIr3ita vyakti ke pAsa hai| rAmakRSNa ne to "jeI jIva, teI ziva" kaha kara jIva ko hI Izvara maanaa| gA~dhIjI ke AdhyAtmika ziSya saMta vinobA bhAve ne apanI pustaka "svarAjya-zAstra" meM rAjya ke vikAsa ko cAra zreNiyoM meM kramazaH ekAyatana, alpAyatana, bahuAyatana ke sAtha sarvAyatana mAnate hue sarvodaya-darzana ke anusAra rAjya vyavasthA meM sarvAyatana yAni jo rAjya- vyavasthA "sabhI kA, sabhI ke" dvArA evaM sabhI ke liye ho" mAnA thaa| asala meM yaha zabdAMtara isalie kiyA gayA ki pAzcAtya nItizAstrajJoM meM sijavika, beMthama, mila Adi ne upayogitAvAda kA nayA darzana khar3A kara use "adhikatama logoM kA adhikatama sukha' kA AkarSaka nArA diyA thaa| kintu cU~ki isakA mUlAdhAra bhautikavAdI jIvana-darzana thA, vaha sarvodaya-vicAra kA maMtra nahIM svIkAra kiyA gyaa| isake bAda se vaidika vAGmaya se "sarvebhavantu sukhinaH sarvesantu niraamyaa| sarve bhadrANi pazyantu mA kazciduHkha bhAgbhavet" kA adhika vyApaka Adarza svIkArya huaa| bahusaMkhyaka yA bahumata kA AdhAra alpamata ko khArija karatA hai| yahI kAraNa hai ki pAzcAtya rAjataMtra meM saMsadIya prajAtantra meM bahumata kA AdhAra lokataMtra kA adhiSThAna bana gayA jisake kAraNa unake vikRtiyoM kA janma huaa| bahusaMkhyaka kA gaNitIya samIkaraNa 51/49

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sarvodaya tIrthamidaM tavaiva : 3 bhI ho sakatA hai evaM yadi 99/100 lekara 51/49 bhI ho sakatA hai| bhAratIya saMsada meM hAla hI meM mAtra 1 voTa se aTalajI kI sarakAra apadastha ho gyii| eka rAjya sarakAra Aja bhI alpamata meM rahakara zAsana kara rahI hai| lekina bahumata alpamata ke alAve upayogitAvAda kA AdhAra sarvatobhadra nahIM hai aura usakI dRSTi mAtra bhautikavAdI hai| hameM socanA hogA ki sarvodaya meM 'udaya' zabda kevala bhautika udaya kI apekSA nahIM rakhatA hai, upaniSad meM jisa prakAra preya evaM zreya tathA dhammapada meM piya-siya vagago kA aura nyAya vaizeSika meM abhyudaya niHzreyasa hai| sAmyasUtra meM abhidheyama paramasAmya meM sabakA samanvaya hai, usI prakAra kA antara upayogitAvAda evaM sarvodaya meM hai| vinobA jI ne sAmyasutra meM 'abhidheya parama sAmyam' kI jaba upAsthApanA kI to samatA meM kevala Arthika samatA kA hI nahIM balki rAjanaitika, sAmAjika, naitika evaM AdhyAtmika samatva kI bAta rakhate haiN| isa artha meM samantabhadra ke sarvodaya kI avadhAraNA mUlarUpa se AdhyAtmika hai, jabaki gA~dhIjI dvArA pratipAdita sarvodaya AdhyAtmika ke sAtha-sAtha laukika bhI hai jisameM jIvana kA samasta pakSa samAhita hai| jise hama saMracanAtmaka sarvodaya kaha sakate haiN| AcArya samantabhadra kI bhAvanA anya saMtoM kI taraha vyaktigata sAdhanA aura vyaktigata samAdhi kI pratIta hotI hai| vyaktigata karma ke dvArA manuSya bandhana meM par3atA hai aura karma ke kSaya hone se hI mokSa kI siddhi hotI hai| gA~dhI ne vyaktigata sadAcAra ko kama mahattva nahIM diyA aura jainAcAryoM ne paMcamahAvrata ko, bauddhoM ne paMcazIla tathA sAMkhya-yoga-vedAnta ne paMcayam ke rUpa meM vyaktigata cAritrika sAdhanA ko apanAte hue ekAdaza vrata kA vidhAna rakhA hai| kintu jahA~ saMta Adi aMtarmakhatA ke kAraNa kevala vyaktigata jIvana zuddhi para jora dete haiM, vahA~ gA~dhI unake vicAra ko mAnate hue deza-kAla aura paristhiti ke anusAra vyakti ke sAtha samAja ko bhI dhyAna meM rakhate hue vyavasthA kI pavitratA para bhI dhyAna dete haiN| bhAgavata mahApurANa meM prahlAda ne bhagavAna dvArA paramapada prApta karane ke lie svarga jAnA chor3a diyA thA aura kahA thA jaba taka

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4 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 samAja ke sAre loga mukta nahIM hote haiM to unheM vaha mukti bhI nahIM caahie| "prAyena deva munayaH svavimukta kAmA" yahI kAraNa hai ki gA~dhI ne samAja sAdhanA ko bhI sarvodaya meM sthAna diyaa| jIvana sATa nA ke lie ekAdaza vrata aura samAja sAdhanA ke lie aTThAraha racanAtmaka kAryakrama btaaye| yahI nahIM anyAya ke pratikAra ke lie unhoMne satyAgraha kA ahiMsaka astra bhI diyA isa taraha jahA~ AcArya samantabhadra uccatama koTi ke saMta the, vahIM gA~dhI saMta aura yoddhA donoM the| unake yuddha meM bhI ahiMsA kA hI prayoga thaa| gA~dhI ke anusAra jIvana eka samagratA hai, jisameM samAjanIti, rAjanIti, dharmanIti saba paraspara eka-dUsare ko prabhAvita karate haiN| jaisI hamArI samAjanIti hogI, vaisI hI hamArI rAjanIti hogii| lekina gA~dhI ne vyaktigata zuddhatA ko sabakA AdhAra mAnA aura isIlie sAdhana zuddhi para bhI atyAdhika bala diyaa| AinsTIna ne bhI adhyAtma aura vijJAna kA samanvaya karate hue kahA thA ki yadi adhyAtma binA vijJAna aMdhA hai, to vijJAna ke binA bhI adhyAtma paMgu hai| gA~dhI jI ke ziSya vinobA jI ne vedAnta ko mAnate hue bhI zaMkarAcArya kI ukti 'brahma satyam jaganmithyA' ke badale 'brahma satyam jagatsphUrtiH jIvanam satya zodhanam' kahakara mAyAvAda kA khaMDana kiyaa| Adhunika yuga meM yogIrAja zrI aravinda ne bhI bhautikavAda kA isalie niSedha kiyA ki bhautikavAdI Atmatattva kA niSedha karate haiM aura adhyAtmavAdiyoM kI isalie AlocanA ki ve bhautika jagat kA niSedha karate haiN| isIlie gA~dhI jI ne rAjanIti aura arthanIti ke AdhyAtmIkaraNa aura zikSA tathA vijJAna ko bhI adhyAtma se jor3akara sarvodaya vicAra ko paripUrNa aura gatizIla bnaayaa| unhoMne jainadarzana ke anekAMta aura syAdvAda ko isalie svIkAra kiyA ki ve satya ko apanI vyaktigata dharohara nahIM maante| satya sApekSa hotA hai isalie apane vicAra ko hI satya aura dUsare ko galata kahanA eka prakAra kI hiMsA hai| isIlie jaina paramparA meM bhI bhikSu aura gRhastha do prakAra ke vidhAna haiM aura donoM ke lie alaga-alaga sadAcAra ke niyama haiN| bauddha paramparA meM bhI paMcazIla aura dazazIla kA bheda hai| bhikSu banane ke lie kaThora sAdhanA kI AvazyakatA

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sarvodaya tIrthamidaM tavaiva : 5 hai, lekina gRhastha sAMsArika jIvana meM hai, phira bhI ahiMsA ke sAtha aparigraha kI sAdhanA gRhasthoM ke lie bhI Avazyaka hai, bhale usakI kucha maryAdA ho| aparigraha ke binA ahiMsA saMbhava hI nahIM tathA vinamratA aura sadAcAra ke binA satya dharma kA pAlana hI nahIM ho sktaa| isalie gA~dhI ne jaina dharma ke sarvodaya vicAra ko yugAnukUla aura vyAvahArika banAne ke lie use vyaktigata utkarSa ke sAtha-sAtha sAmAjika aura sAMskRtika utkarSa ko bhI sAdhana bnaayaa| niSkarSa meM hama kaha sakate haiM ki samantabhadra aura gA~dhI donoM yaha mAnate haiM ki vyaktigata jIvana zuddhi ke binA hama samAjazuddhi kI kalpanA nahIM kara sakate haiM, isalie donoM meM kisI prakAra kA virodha nahIM hai| AcAryazrI sarvodaya vicAra kI nIMva haiN| gA~dhI sarvodaya rUpI bhavya bhavana-kalaza haiN| samantabhadra ke anusAra sarvodaya tIrtha vyakti ko tAratA huA mokSa pradAna karatA hai| gA~dhI kA sarvodaya vyakti ko to mukti detA hI hai sAtha-sAtha samAja ko bhI sarvatobhadra rUpa se vikasita karatA hai| jaina paramparA ne Age calakara janmanA jAti prathA aura hiMsA ke vikRtatam rUpa dharma ke nAma para pazubali kA virodha kiyA thaa| vahIM gA~dhI ne samUce vizva meM ahiMsA kA pracAra kiyaa| AcArya samantabhadra ne jaina zAstroM ke anukUla hI sarvodaya tIrtha kA pratipAdana kiyaa| vahA~ gA~dhI ne kevala apane sAmpradAyika dharma ke prati zraddhA aura niSThA vyakta karate hue sarvadharmasamabhAva kI bhAvanA ko Age bddh'aayaa| anekAMta vicAra ke anusAra yaha kahanA ki kevala hamArA dharma hI sarvazreSTha hai zAyada samIcIna nahIM hogaa| isIlie Aja AcArya gA~dhI ne ahiMsA ko vaizvika aura sarvadharmAvalambI banAkara anekAntavAda ko hI sazakta kiyA hai| anekAnta kevala zabda nahIM bhAvanA kA nAma hai| *****

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tattvArthazlokavArtika meM sAmAnya, vizeSa tathA samavAya kA kathaMcid mUrttatva evaM amUrttatva DaoN0 dharmacanda jaina bhAratIya dArzanika paramparA meM vaizeSika darzana chaha bhAva padArthoM meM dravya, guNa evaM karma ke sAtha sAmAnya, vizeSa evaM samavAya kI bhI gaNanA karatA hai| Age calakara vaizeSika darzana meM abhAva ko bhI pRthak padArtha ke rUpa meM sthApita kiyA gayA hai| ina padArthoM meM sAmAnya, vizeSa evaM samavAya aise padArtha haiM, jinake pRthak astitva kA bauddha evaM jaina dArzanikoM ne prabala khaNDana kiyA hai| jainadarzana meM pratyeka padArtha sAmAnya-vizeSAtmaka hotA hai, kiMtu sAmAnya evaM vizeSa nAmaka svataMtra pRthak padArthoM kA koI astitva aMgIkRta nahIM hai| vaizeSika darzana meM sAmAnya, vizeSa evaM samavAya ko amUrta svIkAra kiyA gayA hai, jabaki AcArya vidyAnanda ne tattvArthazlokavArtika meM inheM kathaMcid mUrta evaM amUrta siddha kiyA hai| prazna yaha hai ki sAmAnya, vizeSa evaM samavAya padArtha mUrta hote haiM yA amUrta? vaizeSika darzana ke anusAra dravya ke aMtargata hI mUrttatva evaM amUrttatva kI carcA kI jAtI hai| jina padArthoM kA parimANa paricchinna arthAt sImita hotA hai ve mUrta kahalAte haiM tathA jinakA parimANa aparicchinna (asImita) hotA hai ve amUrta kahalAte haiN| isa lakSaNa ke anusAra pRthvI, apa, teja, vAyu evaM mana dravya hI mUrta ke aMtargata Ate haiM, zeSa dravya AkAza, kAla, dik aura AtmA vaizeSika darzana meM amUrta haiM, kyoMki inakA parimANa paricchinna nahIM hai, apitu, param mahat hai| param mahatparimANa vAle dravya amUrta hote haiM, kiMtu sImita parimANa vAle dravya mUrta hote haiN| isa dRSTi se aNu parimANa vAle, dvayuNaka evaM mana ko bhI mUrta svIkAra kiyA jAtA hai| guNa, karma, sAmAnya, vizeSa evaM samavAya meM amUrta kI carcA nahIM kI gaI hai, kyoMki vaizeSika darzana meM mUrttatva eka guNa hai jo dravya meM hI raha sakatA hai| parimANa nAmaka guNa kA hI eka svarUpa mUrttatva hai|

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tattvArthazlokavArtika meM sAmAnya, vizeSa ... : 7 vaizeSika darzana kI yaha mAnyatA hai ki guNa meM guNa nahIM rahatA', isIlie rUpAdi kisI bhI guNa meM vaizeSika darzana mUrttatva guNa ko aMgIkAra nahIM krtaa| karma padArtha meM koI guNa nahIM rahatA, kyoMki karma ko bhI guNa evaM karma se rahita svIkAra kiyA gayA hai| mUrttatva ke svarUpa ko lekara jainadarzana evaM vaizeSika darzana meM matabheda hai| vaizeSika darzana jahA~ paricchinna, avacchinna yA avyApI parimANavAle dravyoM ko mUrta kahatA hai vahA~ jainadarzana meM rUpI arthAt pudgala padArthoM ko mUrta svIkAra kiyA gayA hai| jaina dArzanikoM dvArA aisA svIkAra karane se deha parimANa ke rUpa meM paricchinna AtmA kA bhI amUrttatva surakSita raha jAtA hai, anyathA vaizeSikoM ke lakSaNa ke AdhAra para AtmA bhI mUrta kI koTi meM praveza kara sakatI thI, kintu rUpI nahIM hone se vaha amUrta hai| jainadarzana meM pudgala kA hI sUkSmatama svataMtra khaNDa hone ke kAraNa paramANu bhI mUrta hai, kyoMki vaha rUpa, rasa, gaMdha evaM sparza se yukta hai| vaizeSika darzana meM bhI paricchinna parimANa vAlA hone se use mUrta svIkAra kiyA gayA hai| vaizeSika darzana meM pRthvI, apa, vAyu, evaM mana ina pA~ca dravyoM ko hI mUrta mAnA gayA hai, AkAza, kAla, dizA evaM AtmA pUrNataH vyApaka haiM, param mahatparimANa vAle haiM, ataH unheM amUrta svIkAra kiyA gayA hai| jainadarzana meM pRthvI, ap Adi rUpI hone se pudgala ke antargata A jAte haiN| jainadarzana meM mUrta kA kSetra vaizeSika darzana se bhI adhika hai, kyoMki isameM zabda, baMdha, sUkSmatA, sthUlatA, saMsthAna, bheda, tama, chAyA, Atapa, udyota Adi se yukta ko bhI mUrta mAnA gayA hai| vaizeSika darzana meM zabda mUrta nahIM ho sakatA, kyoMki vaha guNa hai| guNa meM guNa nahIM rahatA, isa niyama se zabda guNa meM parimANa guNa nahIM rhtaa| jainadarzana meM zabda pudgala dravya hai ataH vaha rUpI hone se mUrta hai| aSTavidha, karma, evaM aSTavidha vargaNAe~ bhI jaina darzana meM mUrta ke antargata hI samAviSTa hotI haiN| tattvArthazlokavArtika meM mUrtta ke cAra lakSaNa prApta hote haiM 1. eka lakSaNa hai 'rUpaM mUrtiyeSAM tAni mUrtAni' arthAt rUpa ko mUrti ___ kahate haiM tathA mUrti vAle rUpI dravya mUrta haiN|10

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8 : zramaNa, varSa 65, aMka 3 - 4 / julAI - disambara 2014 2. dvitIya lakSaNa ke anusAra jo paricchinna, sImita athavA asarvagata parimANa vAle dravya haiM, ve mUrtta haiM / " 3. tRtIya lakSaNa meM kahA gayA hai ki jo sparzAdi saMsthAna parimANa vAlA hotA hai vaha mUrta hotA hai / 12 4. caturtha lakSaNa ke anusAra jo kriyAvAn hai vaha mUrta hai / 13 inameM se jainadarzana dvArA prathama lakSaNa mAnya hai, anya lakSaNoM kI carcA vaizeSika dvArA kI jAtI hai| jainadarzana meM pudgala dravya ke atirikta kisI dravya ko mUrtta kI koTi meM nahIM rakhA gayA hai| ataH dharmAstikAya, adharmAstikAya, AkAzAstikAya, jIvAstikAya evaM kAladravya amUrta haiM tathA eka mAtra pudgala dravya mUrtta hai / jainoM kI isa mAnyatA para AkSepa karate hue vaizeSika kahate haiM ki dharma, adharma, kAlANu, evaM jIva amUrta nahIM ho sakate kyoMki ve asarvagata dravya haiM / jo asarvagata dravya hotA hai vaha amUrta nahIM hotA hai, pudgala ke samAna / asarvagata hone kA artha hai - sarvavyApaka na honA / dharma, adharma, kAlANu evaM jIva utane vyApaka nahIM haiM, jitanA ki AkAza vyApaka hai, kyoMki AkAza aloka meM bhI rahatA hai evaM ye dravya loka paryanta rahate haiM / ataH AkAza kI apekSA avyApitva hone se inheM vaizeSika mUrtta siddha kara rahe haiM / kiMtu AcArya vidyAnanda uttara dete haiM ki hama jaina bhI dharma, adharma Adi ko sarvagata parimANa svIkAra nahIM karate, ataH Apa vaizeSika kA kathana siddhasAdhana hai| 14 jainadarzana meM rUpI ko hI mUrta svIkAra kiyA gayA hai| ataH vaizeSikoM kI ora se punaH AkSepa kiyA gayA hai ki sparzAdi saMsthAna parimANa mUrti hai tathA isake sadbhAva vAlA dravya mUrta hotA hai, aura dharmAstikAyAdi dravya sparzAdisaMsthAna vAle haiM, ataH ve amUrta nahIM ho skte| vaizeSikoM ke isa tarka kA khaNDana karate hue tattvArthazlokavArtika meM AcArya vidyAnanda kahate haiM ki Apake dvArA jise pakSa banAyA gayA hai vaha anumAna se bAdhita hai tathA jo hetu diyA gayA hai vaha kAlAtyayAdiSTa (bAdhita viSaya ) hai / 15 yahA~ yaha spaSTa karanA Avazyaka hai ki jainadarzana meM dharma, adharma, AkAzAdi meM sparzAdi

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tattvArthazlokavArtika meM sAmAnya, vizeSa ... : 1 saMsthAna parimANa svIkRta nahIM haiN| ataH vaizeSikoM kI pratijJA hI bAdhita hai| dUsarI bAta yaha hai ki unakA hetu hetvAbhAsa hai| vidyAnanda dUsarA sadhetu prastuta karate hue kahate haiM ki dharma, adharma Adi dravya mUrtimAna nahIM haiM, pudgala se bhinna dravya hone ke kAraNa, AkAza ke sAmAna / yaha anumAna vAkya vivAdAdhyAsita dharma, adharma Adi dravyoM kA amUrtatva siddha karatA hai| yadi kahA jAe ki sukhAdi paryAyoM meM hetu ke nahIM jAne se yaha hetu bhAgAsiddha hai to yaha kahanA ucita nahIM, kyoMki unako yahA~ pakSa hI nahIM banAyA gayA hai| arthAt unakI yahA~ carcA hI nahIM hai| yadi yaha prazna kiyA jAe ki sukha, jJAna Adi paryAyoM meM amUrttatA kisa prakAra siddha hai to kahanA hogA ki isake lie anya hetu kahA jA rahA hai| sukhAdi amUrtadravya AtmA ke paryAya haiM ataH mUrta nahIM, amUrta dravya ke paryAya hone se, AkAza kI paryAya ke smaan| yahA~ prazna uThAyA gayA ki sukha, jJAna Adi ko bhale hI amUrta mAna liyA jAe, kintu mUrtimAn dravyoM kI rUpAdi paryAyoM ko amUrta kaise kahA jAegA? isa prazna ke uttara meM AcArya vidyAnanda kahate haiM ki 'unameM amUrttatva kisI bhI prakAra svIkAra nahIM kiyA jA sakatA, kyoMki ve pudgala dravya svayaM mUrtimAn haiN| mUrta pudgaloM kI rUpAdi paryAya bhI mUrta hI haiN| hA~ eka niyama hai ki guNa meM anya koI guNa nahIM hone se vaha nirguNa kahalAtA hai| isI prakAra rUpAdi mUrta haiM, kintu unameM anya mUrtatva Adi guNa nahIM rahane kI apekSA se unheM amUrta kahA jA sakatA hai' / " tAtparya yaha hai ki yadyapi rUpAdi guNa mUrta dravyoM meM rahane se bhale hI mUrta kahe jAeM, kintu inameM mUtatva guNa nahIM rahane se ye amUrta mAne jA sakate haiN| vaizeSikoM dvArA mAnya sAmAnya, vizeSa evaM samavAya ko lekara bhI AcArya vidyAnanda ne mUrttatva kA vicAra kiyA hai| ve sAmAnya, vizeSa evaM samavAya kA svarUpa pratipAdita karate hue kahate haiM ki sadRza pariNAma lakSaNa vAlA sAmAnya, visadRza pariNAma lakSaNa vAlA vizeSa tathA apRthagbhAva lakSaNa vAlA samavAya kahalAtA hai| ye sAmAnya jaba mUrtta

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10 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 dravyoM meM rahate haiM to mUrta kahe jAte haiM tathA jaba amUrta dravyoM meM rahate haiM to amUrta kahalAte haiN| vaizeSikoM ke dvArA unheM mAtra amUrta mAnane kA usI prakAra khaNDana ho jAtA hai, jisa prakAra rUpAdi guNoM ko ekamAtra mUrta mAnane kA khaNDana hotA hai| ataH vaizeSikoM dvArA guNa, karma, sAmAnya, vizeSa, evaM samavAya ko mAtra amUrta mAnanA ucita nahIM hai, kyoMki aisA svIkAra karanA pratItiviruddha hai|18 vaizeSika darzana meM sAmAnya eka pRthak padArtha hai jo nitya hai tathA anekoM meM samavAya saMbandha se rahatA hai| yaha apane viSaya meM sarvagata hotA hai tathA anuvRtti pratyaya kA kAraNa hotA hai| jainadarzana meM ise pRthak padArtha nahIM mAnakara sadRzatA kA vAcaka mAnA gayA hai| 'sAmAnAnAM bhAvaH sAmAnyam' ke anusAra jainadarzana meM samAna padArtho meM samAnatA kA bhAva hI sAmAnya hai| udAharaNa ke lie vibhinna gAyoM meM rahI samAnatA yA sadRzatA hI sAmAnya hai| vaizeSika ne ise 'gotva' sAmAnya se abhihita kiyA hai, jo aneka gAyoM meM rahane ke sAtha nitya bhI hai| jaina dArzanika ise anugata AkAra meM kAraNa to mAnate haiM, kintu nitya nahIM maante| ve ise vastu yA padArtha kA svarUpa svIkAra karate haiN| sAmAnya ko do prakAra kA bhI mAnA gayA hai- tiryak sAmAnya evaM UrdhvatA sAmAnya / inameM eka vastu kI vibhinna pUrvApara paryAyoM meM sadRzatA UrdhvatA sAmAnya hai tathA vibhinna vastuoM meM rahI huI samAnatA tiryak sAmAnya hai| yaha donoM prakAra kA sAmAnya vastu kA apanA svarUpa hai, ise pRthak padArtha mAnane kI AvazyakatA nahIM hai| yaha sAmAnya yadi mUrta padArtha meM rahatA hai to use mUrta kahanA cAhie tathA amUrta padArtha meM rahatA hai to use amUrta kahanA caahie| 'vizeSa' nAmaka padArtha jo vaizeSika darzana meM pRthak padArtha ke rUpa meM pratipAdita hai vaha aNu, AkAzAdi nitya dravyoM meM rahatA hai tathA unakI atyantavyAvRtti kA kAraNa hotA hai| ye vizeSa ananta hote haiN| jainadarzana meM vizeSa ko do dravyoM yA do paryAyoM kI vyAvRtti kA hetu mAnA gayA hai| sAmAnya jahA~ samAnatA kA dyotaka hai vahA~ vizeSa vyAvRtti yA bheda ko iMgita karatA hai| jainadarzana meM vastu kA svarUpa

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... 11 tattvArthazlokavArtika meM sAmAnya, vizeSa sAmAnya-vizeSAtmaka svIkAra kiyA gayA hai| vizeSa ke kAraNa eka vastu kA dUsarI vastu se bheda siddha hotA hai| eka anya apekSA se paryAya ko jainadarzana meM vizeSa evaM dravya ko sAmAnya svIkAra kiyA gayA hai| isIlie jaba vastu ko dravyaparyAyAtmaka kahate haiM to eka prakAra se vaha sAmAnyavizeSAtmaka hI hotI hai| vaizeSika darzana meM yaha vizeSa bhI amUrta svIkAra kiyA gayA haiM / jainadArzanika isa vizeSa ko bhI kathaMcit amUrtta evaM kathaMcit mUrta aMgIkAra karate haiN| AcArya vidyAnanda ke anusAra mUrta padArthoM kI paryAya mUrtta evaM amUrta padArthoM kI paryAya amUrta hotI haiM, ataH vizeSa bhI mUrtta evaM amUrta hotA hai| ayutasiddha padArthoM kA jo AdhAra - Adheya saMbandha hotA hai use samavAya kahA jAtA hai / 22 dravya meM guNa, dravya meM karma, dravyAdi meM sAmAnya isa samavAya saMbandha se hI rahate haiM / 23 yaha samavAya jainadarzana meM pRthak padArtha ke rUpa meM aMgIkRta nahIM hai| ise yahA~ apRthagbhAva arthAt kathaMcit tAdAtmya ke rUpa meM svIkAra kiyA gayA hai / ataH tAdAtmya ke kAraNa eka vastu kA dUsarI vastu para prabhAva parilakSita hotA hai / ataH mUrtta dravyoM ke sAtha apRthagbhAva se jo rahatA hai vaha mUrta hotA hai tathA amUrta dravyoM ke sAtha jo apRthagbhAva se rahatA hai, vaha amUrta hotA hai / prazastapAdabhASya meM mUrtta evaM amUrta dravyoM ke guNoM kA kathana isa prakAra kiyA gayA hai, rUparasagandhasparzaparatvAparatvagurutvadravatvasnehavegA mUrttaguNAH / buddhisukhaduHkhecchAprayatnadharmAdharmabhAvanAzabdA amUrttaguNAH / saMkhyAparimANapRthaktvasaMyogavibhAgA ubhayaguNAH / / 24 rUpAdi guNoM ke isa vibhAjana se vaizeSika evaM jaina darzana meM yaha sAmya dRSTigocara hotA hai ki vaizeSika darzana meM jisa prakAra rUpa, rasa, gaMdha evaM sparza ko mUrta padArthoM kA guNa svIkAra kiyA gayA hai usI prakAra jainadarzana bhI inheM dravyoM ke guNa mAnatA hai / paratva to kAla meM bhI pAye jAte haiM evaM kAla amUrta hotA hai, ataH usake paratva - aparatva guNa mUrta kI koTi meM nahIM A skte| jainadarzana meM sukha ko amUrta evaM mUrta |

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12 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 donoM prakAra kA mAnA jA sakatA hai, kyoMki paudgalika vedanIya karma ke nimitta se utpanna hone vAle sukha-duHkha kathaMcit rUpI hone se mUrta haiM, kiMtu avyAbAdha Atmika sukha amUrta hI hotA hai, mUrta nahIM ho sktaa| niSkarSataH kahA jA sakatA hai ki AcArya vidyAnanda ne mUrttatva evaM amUrttatva para paryApta vicAra kiyA hai| vaizeSika darzana kI mAnyatAeM unheM AtmasAta haiM, kintu jainadarzana kI anekAntadRSTi se vastusat kI parIkSA karane meM ve dakSa haiM, ataH sAmAnya vizeSa evaM samavAya kI pRthaka padArthatA kA bhI nirasana karate haiM evaM unameM mUrtatva, amUrttatva bhI siddha kara dete haiN| saMdarbha : 1. (ka) bauddhoM dvArA khaNDana ke lie draSTavya, dharmakIrti evaM zAntarakSita ke graMtha / (kha) jainoM dvArA khaNDana ke lie draSTavya prabhAcandra evaM vAdidevasUri Adi ke grNth| mUrttatvamavacchinnaparimANayogitvam / - zrIdhara racita nyAyakandalI, gaMgAnAtha jhA graMthamAlA, prazastapAdabhASya (nyAyakandalI sahita), sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, dvitIya saMskaraNa, 1977 pR0 57 kSitijalajyotiranilamanasAM kriyAvatvamUrttatvaparatvAparatvavegavattvAni |prshstpaadbhaassy, sAdharmyavaidharmya prakaraNa, pR0 56 . nyAyasiddhAntamuktAvalI, pratyakSa pariccheda, DaoN0 dharmendranAtha zAstrI kRta hindI vyAkhyA, motIlAla banArasIdAsa, dillI, prathama saMskaraNa, punarmudraNa 1977, pR0 152-153 rUpAdInAM guNAnAM sarveSAM guNatvAbhisambandho dravyAzritvaM nirguNatvaM niSkrayatvam |prshstpaadbhaassy, guNapadArthanirUpaNa, pR0 227 utkSepaNAdInAM paMcAnApi karmatvasambandhaH ekadravyatvaM, kSaNikatvaM mUrtadravyavRttitvamaguNavatvaM prazastapAdabhASya, karmapadArtha nirUpaNa prakaraNa, pR0 697 (ka) rUpiNaH pudglaaH|- tattvArthasUtra, 5/5 (kha) rUpazabdasyAnekArthatve'pi mUrtivatparyAyagrahaNaM, shaastrsaamrthyaat| tato rUpaM mUrtiriti gRhyate rUpAdisaMsthAnaparimANo mUrtiriti vacanAt |tttvaarthshlokvaartikaalNkaar, zrI jaina saMskRti saMrakSaka saMgha, solApura, pustaka 6 adhyAya 5 sUtra 5 para ttiikaa| paramANu meM varNa, gandha rasa evaM sparza svIkRta haiN| bhagavatI sUtra evaM anya graMthoM se yaha tathya puSTa hai| zabdabandhasaumyasthaulyasaMsthAnabhedatamazchAyA''tapoddyotavantazca / - tattvArthasUtra 5/24

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tattvArthazlokavArtika meM sAmAnya, vizeSa ... : 13 tattvArthazlokavArtikAlaMkAra, pustaka 6, pR0 29 asarvagatadravyaparimANo muurtiriti|- vahI, pR0 29 sparzAdisaMsthAnaparimANo muurtiH|- vahI, pR0 30 nanu pudgalAH kriyAvattayopalabhyamAnAH kriyAvaMta iti yuktam / - vahI pR0 46 kazcidAha dharmAdharmakAlaNavo jIvAzca nAmUrtayo asarvagatadravyatvAt pudgalavat, syAdvAdibhisteSAmasarvagatadravyatvAbhyupagamAnnAtrA'siddho hetu.....so'tra praSTavyaH kA punariyaM mUrtiriti? asarvagatadravyaparimANo mUrtiriti cettarhi na sarvagatadravyaparimANavanto dharmAdaya iti sAdhyamAyAtaM tathA ca siddhasAdhanam / tattvArthazlokavArtikAlaMkAra, pustaka 6, pR0 29 atha sparzAdisaMsthAnapariNAmo mUrtistadbhAvAnnAmUrtayo dharmAdaya iti sAdhyaM tadAnumAnabAdhitaH pakSaH kAlAtyayApadiSTazca hetuH|- tattvArthazlokavArtikAlaMkAra, pusta ka 6, pR0 30 tathAhi dharmAdayo na mUrtimantaH pudgalAdanyatve sati dravyatvAdAkAzavadityanumAnaM vivAdAdhyAsitadravyANAmamUrtitvasAdhayatyeva / sukhAdiparyAyeSvabhAvAd bhAgAsiddhatvaM hetoriti cet tessaampkssiikRttvaat|- vahI, pR0 30 kutasteSAmamUrtitvasiddhiH? saadhnaantraaditybhidhiiyte| sukhAdayoda'pyamUrtadravyaparyAyAH na mUrtimantaH amUrtadravyaparyAyatvAdAkAzaparyAyavat / mUrtimadravyaparyAyANAM rUpAdInAM kathamamUrtitvasiddhiriti cenna kathamapi teSAM svayaM muurtittvaat| mUrttatyantarAbhAvAt teSAmamUrtitvaM guNatvAdeH siddhayati guNAnAM nirgunntvaat|- vahI, pR0 30 etena sAmAnyavizeSasamavAyAnAM sadRzetarapariNAmAvizvagabhAvalakSaNAnAM mUrtidadravyAzrayANAM karmaNAM ca mUrttatvamamUrtitvaM cintitaM boddhavyam / teSAmamUrtitvamevetyapi pratyAkhyAtaM, tena yaduktaM guNakarmasAmAnyavizeSasamavAyA amUrtaya eveti tadayuktaM, pratItivirodhAt / - vahI, pR0 31 tallakSaNaM tu nityatve satyanekasamavetatvam- nyAyasiddhAntamuktAvalI, pratyakSa khaNDa, motIlAla banArasIdAsa, dillI, pR0 33 sAmAnya dviprakAraM tiryksaamaanymuurdhvtaasaamaanyNc| prativyakti tulyA pariNatistiryaksAmAnyaM, zabalazAbaleyAdipiNDeSu gotvaM ythaa| pUrvAparapariNAmasAdhAraNaM dravyamUrdhvatAsAmAnyaM, kaTakakaMkaNAdyanugAmi kAJcanavat |prmaannnytttvaalok, vAdidevasUri, paMcama pariccheda, sUtra 3-5 nityadravye SvAkAzakAlAdigAtmamanassu pratidravyame kaizo vartamAnA atyntvyaavRttibuddhihetvH|- prazastapAdabhASya, vizeSa nirUpaNa prakaraNa, pR0 766 ayutasiddhAnAmAdhAryAdhArabhUtAnAM yaH sambandha ihapratyayahetuH sa samavAya |prshstpaadbhaassy, samavAya prakaraNa, pR0 733 ghaTAdInAM kapAlAdau dravyeSu gunnkrmnnoH| teSu jAtezca sambandhaH samavAyaH prakIrtitaH / / - kArikAvalI, 11 prazastapAdabhASya, guNaprakaraNa, pR0 229 *****

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prAcIna bhArata meM siMcAI vyavasthA (jaina sAhitya ke vizeSa saMdarbha meM) DaoN. anurAdhA siMha bhArata kI arthavyavasthA meM kRSi kA mahattvapUrNa sthAna hai| bhAratIya kRSi lagabhaga pUrNa rUpa se mAnasUna para nirbhara karatI hai, parantu mAnasUna ke Ane kA koI nizcita samaya nahIM hai tathA vyavahAra atyadhika parivartanazIla hai| ataH bhAratIya kRSi ko siMcAI para nirbhara rahanA par3atA hai tAki utpAdana para koI viparIta prabhAva na pdd'e| bhArata meM siMcAI ke lie jala saMsAdhana prAcInakAla se hI upalabdha rahe haiM, jinakA siMcAI meM upayoga kiyA jAtA hai| prAcInakAla meM pUrva aitihAsika kAla meM loga kRSi se anabhijJa the, isalie siMcAI kI AvazyakatA nahIM thI, navapASANakAla meM mAnava kRSi ke lie varSA para nirbhara rahatA thaa| har3appA sabhyatA ke nagaroM meM nAliyoM kI vyavasthA ke jJAna se siMcAI ke lie naharoM kI vyavasthA kA anumAna lagAyA jAtA hai, parantu yahA~ utkhanana se abhI taka kisI purAsthala se nahara dvArA siMcAI kA sAkSya nahIM milA hai| vahIM gharoM meM ku~oM kA milanA, ku~oM dvArA siMcAI kiye jAne kA saMketa detA hai| Rgvaidika kAla meM ku~oM tathA carakhI dvArA pAnI nikAlane kA ullekha siMcAI ke zuruAta kA sUcaka hai| e.bI. kItha' ke anusAra Rgveda meM siMcAI kI kRtrima praNAlI kA pramANa kulpA tathA ApAha se prApta hotA hai| atharvaveda meM naharoM kI khudAI aura usase siMcAI kA jJAna milatA hai| mahAkAvyoM meM sarvaprathama rAjakIya siMcAI vyavasthA kA jJAna prApta hotA hai| rAmAyaNa meM rAma ne kozala ke kRSakoM ko varSA nahIM apitu siMcAI para nirbhara btaayaa| mahAbhArata meM varNita hai ki rAjA ko naharoM ke dvAra para hone vAle khataroM se sAvadhAna rahanA caahie| ku~e, tAlAba, jala-saMcayagAra aura anya siMcAI ke sAdhanoM kA upayoga rAjA tathA janatA samAna rUpa se karatI thii| dharmazAstroM meM jalAzayoM kI kSati ke lie kaThora daNDa kA vidhAna

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prAcIna bhArata meM siMcAI vyavasthA : 15 kiyA gayA hai| viSNu ne taTabaMdha ko tor3ane vAle ko mArane yA DubAne kA daMDa nirdhArita kiyA hai| para yadi vaha apanA doSa mAna kara usakI marammata kara de to usa para 100 paNa daNDa lagAnA caahie| jaina sAhitya meM bhI prAcIna kAlIna siMcAI ke viSaya meM mahattvapUrNa sUcanAeM prApta hotI haiN| bIjoM ko bone ke bAda acchI paidAvAra prApta karane hetu khetoM ko sIMcanA Avazyaka thaa| yadyapi kisAna siMcAI ke lie varSA para nirbhara the, phira bhI siMcAI ke lie puSkariNI, bAvar3I, kuA~, tAlAba, sarovara Adi nirmita kie jAte the| loga tAlAba khudavAnA dharma mAnate the| kauTilya ne maurya kAla meM siMcAI ke lie cAra prakAra ke sAdhanoM kI carcA kI hai- hAtha se, kaMdhoM para jala Dhokara, nadI yA tAlAba dvArA tathA kRtrima vidhi se| rAjya kI ora se naharoM kI vyavasthA thii| naharoM se siMcAI karane vAloM se kara vasUlA jAtA thaa| kauTilya ke anusAra jo hAtha se siMcAI karatA thA use utpAdana kA 1/5 bhAga siMcAI kara denA par3atA thA, jo kaMdhe para jala Dhokara siMcAI karatA use 1/4 bhAga, vahIM tAlAba, ku~oM aura naharoM se siMcAI karane vAle ko utpAdana kA 1/3 bhAga siMcAI kara denA par3atA thaa|12 aSTAdhyAyI meM nahara tathA ku~oM se dhAna ke kheta sIMcane kA ullekha hai| siMcAI ke lie prAkRtika tathA aprAkRtika donoM sAdhanoM kA prayoga kiyA jAtA thaa| 'rahaTa' Adi kRtrima sAdhanoM se sIMce jAne vAle khetoM ko setu kahA jAtA thaa| kevala varSA ke pAnI se sIMce jAne vAle khetoM ko ketu kahA jAtA thaa| nadiyoM para yaMtroM kI sahAyatA se bAMdha bA~dhe jAte the, jisase AvazyakatAnusAra pAnI roka diyA jAtA thaa|15 bauddha graMthoM meM bhI nadiyoM para bAMdha banAkara siMcAI karane kA ullekha hai| zAkya aura koliya jAtiyoM ne milakara rohiNI nadI para bAMdha banAyA thA aura usa jala se donoM kheta sIMcate the| khAravela ke hAthIguMphA . abhilekha meM ullikhita hai ki nandarAjA dvArA kaliMga kI sImA para 'tanasulIya' nAmaka nahara banavAI gaI thI, jaba kaliMgAdhipati khAravela gaddI para baiThA to usane usa nahara ko janahita ke lie punaH nagara meM praveza karAyA thaa|16 guptakAla ke vizvavarmana ke gaMdhAra prastara lekha se

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16 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 jJAta hotA hai ki vizvavarmana ne nadI taTa para base nagara se siMcAI ke lie kUpoM aura tar3AgoM kA nirmANa krvaayaa| nadiyoM se choTI-choTI nahareM nikAlI jAtI thiiN| tosali nivAsI varSA ke abhAva meM nadiyoM aura naharoM ke pAnI se kheta sIMcate the| jaina sAdhuoM ke lie pAnI ke udgama sthaloM, tAlAboM, khetoM kI ora jAne vAlI pAnI kI nAliyoM para malamUtra tyAga karanA varjita thaa|18 prAyaH kRSaka siMcAI hetu pAnI kI corI bhI kara lete the| nizIthacUrNi meM eka aise kisAna kA varNana hai, jo cupake se dUsare kisAna kI bArI para apane kheta meM pAnI le letA thaa| vasudevahiNDI ke anusAra ugrasena kA kuTumbI puruSa rAta meM khetoM para meMr3a bAMdhakara pAnI detA thaa| merUgrAmINa ne usakI mer3a tor3akara apane khetoM meM pAnI le liyaa| ugrasena ne rAjyAdhikArI se isakI zikAyata kii| aparAdha siddha hone para rAjA ne merUgrAmINa ko daNDita kiyaa| pAnI kI corI rAjakIya aparAdha thA isalie grAmINa hone para bhI merU ko apane aparAdha ke lie daNDa bhugatAna pdd'aa| bhinna-bhinna dezoM meM bhinna-bhinna prakAra ke siMcAI ke sAdhanoM kA prayoga kiyA jAtA thaa| vRhatkalpa bhASya ke vRttikAra ke anusAra lATa deza meM pramukha rUpa se varSA ke jala se siMcAI hotI thii| siMdhu deza meM nadI ke jala se, dravir3a meM tAlAba se tathA uttara bhArata meM ku~e ke jala se siMcAI hotI thii| isI prakAra nadiyoM kI bAr3ha ke pAnI se bhI siMcAI karane ke ullekha prApta hote haiN| kAnana dvIpa meM pAnI kI adhikatA ke kAraNa nAvoM para khetI hotI thii| Aja bhI kazmIra meM DalajhIla meM lakar3I ke pAToM para miTTI DAlakara khetI kI jAtI hai, aise khetoM ko calate-phirate kheta kahA jAtA hai| . rAjya dvArA kI gaI siMcAI vyavasthA kA svarUpa kyA thA, isakA koI vizeSa ullekha jaina granthoM meM prApta nahIM hotA hai| vahIM anya srotoM se jJAta hotA hai ki rAjya kI ora se siMcAI kA samucita prabandha kiyA jAtA thaa| prAcIna abhilekhoM aura prazastiyoM meM rAjAoM dvArA nirmita jalAzaya, kUpa, vApI, prapA (pyAU), sarovara, tar3Aga, Adi jala srotoM

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prAcIna bhArata meM siMcAI vyavasthA : 17 kA ullekha hai| lagabhaga 150 I. ke rUdradAmana ke giranAra zilAlekha se jJAta hotA hai ki maurya kAlIna saurASTra ke prazAsaka puSyamitra ne sudarzana sarovara banavAyA thaa| isake jala kA upayoga siMcAI ke lie hotA thaa| eka bAra adhika varSA hone ke kAraNa bAMdha TUTa gyaa| rUdradAmana ne usa bAMdha ko punaH bNdhvaayaa|23 skandagupta ne bhI isa bAMdha kA jIrNoddhAra karavAyA thA 24 kaliMga ke rAjA khAravela ne prabhUta . dhana vyaya karake tanasulI se nahara nikalavAyI thI, jo siMcAI aura AvAgamana kI dRSTi se bahuta upayogI siddha huii| kauTilya ke arthazAstra ke anusAra siMcAI prabandha karane vAle kRSakoM ko rAjya protsAhana detA thaa| agara koI kRSaka siMcAI ke liye naye sImA baMdha banAtA thA, to pA~ca sAla ke lie use karamukta kara diyA jAtA thA aura yadi TUTe-phUTe kI marammata karake use siMcAI yogya banAtA thA, to cAra sAla ke lie karamukta kara diyA jAtA thaa|25 isase pratIta hotA hai ki rAjya siMcAI kara bhI letA thA para jaina graMthoM meM siMcAI-kara kA ullekha nahIM huA hai| sandarbha : kItha, e.bI. 'hisTrI oNpha saMskRta liTarecara' / Rgveda- 7, 49-2 vahI-7, 49-2 vAlmIki rAmAyaNa, baalkaanndd| mahAbhArata-12, 128-28 / vahI, 1, 31 dharmakoza, pArTa-1, 9, 2791 vahI, 5, 151 Avazyaka cUrNi 1/556 | praznavyAkaraNa 1/14 | arthazAstra 2, 24 / mukharjI, Ara.ke., candragupta maurya eNDa hija TAimsa, pR. 145 | aSTAdhyAyI, 1/1/24 | vRhatkalpa bhASya, bhAga-2, gAthA 826 | vimalasUri- paumacariyaM, 10/35, 49 / DaoN. sahAya, pUrvokta, khAravela kA hAthI guMphA, abhilekha / - laM o o - o o P F

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18 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 vizvavarmana kA gaMdhAra prastara abhilekha, jAna pheyaphula, prAcIna bhAratIya abhilekha saMgraha, pR0 9611 vRhatkalpa bhASya, bhAga-2, gAthA 1061 / saMghadAsagaNi, basudevahiNDI, 1/295 | vRhatkalpa bhASya, bhAga-2, gAthA 1239/ vahI vizvavarmana kA gaMdhAra prastara lekha, jAna pheyaphula, bhAratIya abhilekhoM kA saMgraha, pR0 961 rudradAmana junAgar3ha zilAlekha, paMkti 15, nArAyaNa e.ke., prAcIna bhAratIya abhilekha saMgraha, pR0 431 skandagupta kA junAgar3ha zilAlekha, vahI, pR0 43 / khAravela kA hAthIgumphA abhilekha, paMkti 6, vahI, pR0 43 / kauTilIya arthazAstra, 3/9/51 *****

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lezyA svarUpa evaM vimarza DaoN. yogeza kumAra jaina DaoN. zvetA jaina prAkRta paMcasaMgraha meM lezyA ko pratipAdita karate huye AcArya kahate haiM ki lippai appIkIrai eyAe Niyaya puNNa pAvaM c| jIvo tti hoi lesA lesA gunnjaannykkhaayaa|| jaha geruveNa kuDDo lippai leveNa aampittttenn| taha pariNAmoM lippai suhAsuhayatti levvenn|' arthAt jisake dvArA jIva puNya-pApa se apane ko lipta karatA hai, unake AdhIna karatA hai usako lezyA kahate haiN| jisa prakAra AmapiSTa se mizrita gerU-miTTI ke lepa dvArA dIvAla lIpI yA raMgI jAtI hai, usI prakAra zubha aura azubha bhAva rUpa lepa ke dvArA jo AtmA kA pariNAma lipta kiyA jAtA hai, usako lezyA kahate haiN| dhavalAkAra kahate haiM ki- "limpatIti leshyaa| karmamirAtmAnamityadhyAhArApekSitvAt / athavAtmapravRtti saMzleSaNakArI leshyaa| pravRtti bhAbdasya karma pryaaytvaat|"2 arthAt jo limpana karatI hai usako lezyA kahate haiN| jo karmoM se AtmA ko lipta karatI hai usako lezyA kahate haiN| athavA jo AtmA aura karma kA sambandha karane vAlI hai usako lezyA kahate haiN| yahA~ para 'pravRtti' zabda karma kA paryAyavAcI hai| bhAvale yA aura dravyale yA kaSAya se anuraMjita jIva kI mana, vacana, kAya kI pravRtti bhAvalezyA hai| Agama meM inakA varNana kRSNAdi chaha raMgoM dvArA nirdezita kiyA gayA hai| inameM se tIna zubha va tIna azubha hotI haiN| rAga va kaSAya kA abhAva ho jAne se mukta jIvoM ko lezyA nahIM hotii| zarIra ke raMga ko dravyalezyA kahate haiN| deva va nArakiyoM meM dravya va bhAva lezyA samAna

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20 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 hotI hai, para anya jIvoM meM inakI samAnatA kA niyama nahIM hai| dravya lezyA Ayuparyanta eka hI rahatI hai para bhAva lezyA jIvoM ke pariNAmoM ke anusAra barAbara badalatI rahatI hai| kaSAya ke. udaya se anuraMjita moha aura yoga kI pravRtti ko bhAvalezyA aura zarIra ke pIta-padmAdi varNoM ko dravyalezyA kahate haiN| dravyalezyA pudgala vipAkI zarIra nAmakarma ke udaya se hotI hai| ataH AtmabhAvoM ke prakaraNa meM usakA yahA~ grahaNa nahIM kiyA hai| bhAvalezyA kaSAya ke udaya se anuraMjita yogavRtti kA nimitta pAkara hotI hai, isalie kaSAya audayikI kahI jAtI hai| lezyAoM kA svarUpakaSAya se anuraMjita moha aura yoga ke pariNAma ko lezyA kahate haiN| lezyA mukhyarUpa se dravya aura bhAva ke bheda se do prakAra kI hai| bhAvalezyA chaha prakAra kI hai| lezyA ke bhedoM kA varNana karate hue paMcATa yAyIkAra kahate haiM ki - lezyA SaDeva vikhyAtA bhAvA audayikAH smRtAH / yasmAdyogakazAyAmyAM dvAbhyAmevo dayodbhavAH / / ' lezyAoM ke chaha bheda haiM-1. kRSNa 2. nIla 3. kApota 4. pIta 5. padma 6. zukla / inhIM chaha bhedoM se lezyAyeM prasiddha haiN| lezyAyeM bhI jIva ke audayika bhAva haiM, kyoMki lezyAyeM yoga aura kaSAyoM ke udaya se hotI haiN| karmoM ke udaya se hone vAle AtmA ke bhAvoM kA nAma hI audayikabhAva hai| yoga aura kaSAya ke samudAya kA nAma lezyA hai tathA yaha lezyA hI prakRti, pradeza, sthiti aura anubhAga ina cAroM prakAra ke bandha kA kAraNa hai| (i) kRSNalezyA : caMDo Na mucaiveraM, bhaMDaNasIlo ya dhmmdyrhio| duTTho Na ya edi vasaM, lakkhaNameyaM tu kinnhss||'

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lezyA svarUpa evaM vimarza : 21 kRSNalezyA vAle jIva ke bhAva azubhatam arthAt mUla se nAza karane vAle bhAva hote haiN| kRSNa lezyA vAlA jIva tIvra krodha karatA hai, baira ko nahIM chor3atA hai, yuddha ke lie sadA tatpara rahatA hai, dayA-dharma se rahita hotA hai, duSTa hotA hai aura kisI ke vaza meM nahIM AtA hai| (ii) nIlalezyA : maMdobuddhivihINo, NiviNANI ya visayalolo y| mANI mAyI ya tahA, Alasso ceva bhejjo y|| NiddAvaMcaNa bahulo, dhaNadhaNNe hodi tivvasaNNA y| lakkhaNameyaM bhaNiyaM, samAsado nniillessss| jo jIva maMda arthAt svacchanda hotA hai, vartamAna kArya karane meM viveka rahita hotA hai, kalA-cAturya se rahita hotA hai, paMcendriya ke viSayoM meM lampaTa hotA hai, mAnI, mAyAvI, AlasI, bhIru tathA dUsaroM kA abhiprAya sahasA na jAnane vAlA, ati nidrAlu, dUsaroM ko Thagane meM atidakSa ho aura dhana-dhAnya ke viSaya meM jisakI atitIvra lAlasA ho, vaha nIla lezyA vAle pariNAma se yukta hotA hai| aisA Asakta jIva nIlalezyA ke sAtha dhUma-prabhA naraka pRthvI taka jAtA hai| (iii) kApotalezyA : rUsai jiMdai aNNe, dUsai bahuso ya soya bhaya bhulo| asuyai paribhavai paraM, pasaMsaye appayaM bhuso|| Na ya pattiyai paraM so appANaM yiva paraM pi bhnnnnNto| thUsai abhitthuvaMto, Na ya jANai hANi-vaD ivaa|| maraNaM patthei raNe, dei subahugaM vi thuvvamANo du| Na gaNai kajjAkajjaM, lakkhaNameyaM tu kaauss||" arthAt dUsare ke Upara krodha karanA, dUsaroM kI nindA karanA, aneka prakAra se dUsaroM ko duHkha denA athavA dUsaroM se baira karanA, adhikatara zokAkulita rahanA tathA bhayagrasta rahanA yA ho jAnA, dUsaroM ke aizvaryAdi ko sahana na kara sakanA, dUsare kA tiraskAra karanA, apanI

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22 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 nAnA prakAra se prazaMsA karanA, dUsaroM ke Upara vizvAsa na karanA, apane samAna dUsaroM ko bhI mAnanA, stuti karane vAle para saMtuSTa ho jAnA, apanI hAni - vRddhi ko kucha bhI na samajhanA, raNa meM marane kI prArthanA karanA, stuti karane vAle ko khUba dhana denA, apane kArya-akArya kI kucha bhI gaNanA na karanA, ye saba kApota lezyA vAle ke cihna haiM / mAtsarya, paizUnya, paraparibhava, AtmaprazaMsA paraparivAda, jIvana nairAzya, prazaMsaka ko dhanadenA, yuddha maraNodyama Adi kApotalezyA ke kAraNa haiM / (iv) pItalezyA : jANai kajjAkajjaM seyamasayaM ca savvasamapAsI / dayAdANarado ya midU lakkhaNameyaM tu teussa / / arthAt apane kArya-akArya, sevya - asevya ko samajhane vAlA ho, sabake viSaya meM samadarzI ho, dayA- dAna meM tatpara ho, mana-vacana - kAya ke viSaya meM komala pariNAmI honA, pItalezyA vAle ke cihna haiM / (v) padmalezyA :- (Padma, pink leshya) cAgI bhaddo cokkho, ujjavakammo ya khamadi bahugaM pi / sAhugurupUjaNarado, lakkhaNameyaM tu pammassa / / jo dAna dene vAlA ho, bhadrapariNAmI ho jisakA uttama kArya karane kA svabhAva ho, kaSTarUpa tathA aniSTarUpa upadravoM ko sahana karane vAlA ho, munijana gurujana Adi kI pUjA meM prItiyukta ho, ye saba padmalezyA vAle ke lakSaNa haiM | (vi) bhAklalezyA : Na ya kuNai pakkhavAyaM, Na vi ya NidANaM samo ye savvesiM / Natthi ya rAyaddosA, Neho vi ya sukkale ssassa / / arthAt pakSapAta na karanA, nidAna ko na bAMdhanA, saba jIvoM meM samadarzI honA, iSTa meM rAga aura aniSTa meM dveSa na karanA, strI- putra - mitra Adi meM sneharahita honA, ye saba zuklalezyA vAle ke lakSaNa haiM /

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lezyA svarUpa evaM vimarza : 23 ina chahoM lezyAoM vAle jIvoM ke vicAroM ke viSaya meM eka dRSTAnta bhI prasiddha hai-chaha pathika jaMgala ke mArga meM jA rahe the| mArga bhUlakara ve ghUmate hue eka Ama ke vRkSa ke pAsa pahu~ca gye| usa vRkSa ko phaloM se bharA huA dekhakara kRSNalezyA vAle ne apane vicAroM ke anusAra kahA ki maiM isa vRkSa ko jar3a se ukhAr3akara isake Ama khaauuNgaa| nIlalezyA vAle ne apane vicAroM ke anusAra kahA ki maiM jar3a se to ise ukhAr3anA nahIM cAhatA, kintu skandha (jar3a ke Upara kA bhAga) se kATakara isake Ama khaauuNgaa| kApotalezyA vAle ne apane vicAra ke anusAra kahA ki maiM bar3I-bar3I zAkhAoM ko girAkara Ama khaauuNgaa| pItalezyA vAle ne apane pariNAma anusAra kahA ki maiM bar3I-bar3I zAkhAoM ko tor3akara samagra vRkSa kI hariyAlI ko kyoM naSTa karU~, kevala isakI choTI-choTI DAliyoM ko tor3akara hI Ama khaauuNgaa| padamalezyA vAle ne apane vicAroM ke anusAra kahA ki maiM to isake phaloM ko hI tor3akara khaauuNgaa| zuklalezyA vAle ne apane vicAroM ke anusAra kahA ki tuma to phaloM ke khAne kI icchA se itanA bar3A Arambha (pApa) karane ke lie udyata ho| maiM to kevala vRkSa se svayaM TUTakara gire hue phaloM ko hI bInakara khaauuNgaa| bheda-prabhedaisa prakAra chahoM lezyAoM ke svarUpa varNana ke uparAnta lezyAoM ke aMzoM (bhedoM) kA kathana isa prakAra hai : lessANaM khalu aMsA, chabbIsA hoMti tattha mjjhimyaa| AugabaMdhaNa jogA, atttthtttthvgriskaalbhvaa||10 arthAt lezyAoM ke kula chabbIsa aMza haiM, inameM se ATha aMza jo ki ATha apakarSa kAla meM hote haiM, ve hI Ayukarma ke bandha ke yogya hote haiN| chahoM lezyAoM ke jaghanya, madhyama, utkRSTa bheda kI apekSA aThAraha bheda hote haiN| inameM ATha apakarSakAla sambandhI aMzoM ke milAne para chabbIsa bheda ho jAte haiN| jaise kisI karmabhUmi ke manuSya yA tiryaMca kI

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24 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 bhujyamAna Ayu kA pramANa chaha hajAra pAMca sau ikasaTha varSa hai| isake tIna bhAga meM se do bhAga bItane para aura eka bhAga zeSa rahane para, isa eka bhAga ke prathama samaya se lekara antarmuhUrtaparyanta prathama apakarSa kA kAla kahA jAtA hai| isa apakarSa kAla meM parabhava sambandhI Ayu kA bandha hotA hai| yadi yahA~ para bandha na ho to avaziSTa eka bhAga ke tIna bhAga meM se do bhAga bItane para aura eka bhAga zeSa rahane para usake prathama samaya se lekara antarmuhUrtaparyanta dvitIya apakarSa kAla meM parabhava sambandhI Ayu kA bandha hotA hai| yadi yahAM para bhI bandha na ho to isI prakAra se tIsare apakarSa meM hotA hai aura tIsare meM bhI na ho to cauthe, pAMcaveM, chaThe, sAtaveM, AThaveM apakarSa meM se kisI bhI apakarSa meM parabhava sambandhI Ayu kA bandha hotA hai| parantu phira bhI yaha niyama nahIM hai ki ina ATha apakarSoM meM se kisI bhI apakarSa meM Ayu kA bandha ho hI jaaye| kevala ina apakarSoM meM Ayukarma ke bandha kI yogyatA mAtra batAI gaI hai| isalie yadi kisI bhI apakarSa meM bandha na ho to asaMkSepAddhA (bhujyamAna Ayu kA antima AvalI ke asaMkhyAtaveM bhAga pramANakAla) se pUrva ke antarmuhUrta meM avazya hI Ayu kA bandha hotA hai, yaha niyama hai| bhujyamAna Ayu ke tIna bhAgoM meM se do bhAga bItane para avaziSTa eka bhAga ke prathama antarmuhUrta pramANa kAla ko apakarSa kahate haiN| isa apakarSa kAla meM lezyAoM ke ATha madhyamAMzoM meM se jo aMza hogA usake anusAra AyuzoM meM se jo koI aMza jisa apakarSa meM hogA usa hI apakarSa meM Ayu kA bandha hogA, dUsare kAla meM nhiiN| jIvoM ke do bheda haiM-eka sopakramAyuSka dUsarA anupkrmaayussk| jinakA viSabhakSaNAdi nimitta ke dvArA maraNa saMbhava ho unako sopakramAyuSka kahate haiM aura jo isase rahita haiM unako anupakramAyuSka kahate haiN| jo sopakramAyuSka haiM unake to ukta rIti se hI parabhava sambandhI Ayu kA bandha hotA hai| kintu anupakramAyuSkoM meM kucha bheda hai, vaha yaha hai ki anupakramAyuSyoM meM jo deva aura nArakI haiM ve apanI Ayu ke antima chaha mAha zeSa rahane para Ayu ke bandha karane ke yogya hote haiN| isameM

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lezyA svarUpa evaM vimarza : 25 bhI chaha mahInA ke ATha apakarSa kAla meM hI Ayu kA bandha karate haiM, dUsare kAla meM nhiiN| jo bhogabhUmi ke manuSya yA tithaMca haiM, usakI Ayu kA pramANa ekakoTipUrva varSa aura eka samaya se lekara tIna palyopama paryanta hai| isameM se ve apanI-apanI yathAyogya Ayu ke antima nau mahInA zeSa rahane para unhIM nau mahInA ke ATha apakarSoM meM se kisI bhI apakarSa meM Ayu kA bandha karate haiN| isa prakAra ye lezyAoM ke ATha aMza Ayu bandha ke kAraNa haiN| jisa apakarSa meM jaisA jo bandha ho usake anusAra Ayu kA bandha hotA hai| lezyAoM ke zeSa aThAraha bhedoM kA svarUpa nimna hai :apakarSa kAla meM hone vAle lezyAoM ke ATha madhyamAMzoM ko chor3akara bAkI ke aThAraha aMza cAroM gatiyoM ke gamana ke kAraNa hote haiM yaha sAmAnya niyama hai| parantu vizeSa niyama yaha hai ki zuklalezyA ke utkRSTa aMza se saMyukta jIva marakara niyama se sarvArthasiddhi jAtA hai tathA zuklalezyA ke jaghanya aMzoM se saMyukta jIva marakara zatAra-sahasrAra svargaparyanta jAte haiM aura madhyamAMzoM sahita marA huA jIva sarvArthasiddhi se pUrva ke tathA Anata svarga se lekara Upara ke samasta vimAnoM meM se yathA-sambhava kisI bhI vimAna meM utpanna hotA hai aura Anata svarga meM bhI utpanna hotA hai| pammukkassaMsamudA jIvA uvajAMti khalu shssaarN| avaraMsamudA jIvA, saNakkumAraM ca mAhidaM / / " padmalezyA ke utkRSTa aMzoM ke sAtha mare hue jIva niyama se sahasrAra svarga ko prApta hote haiM aura padmalezyA ke jaghanya aMzoM ke sAtha mare hue jIva sanatkumAra aura mAhendra svarga ko prApta hote haiN| padmalezyA ke madhyama aMzoM ke sAtha mare hue jIva sanatkumAra mAhendra svarga ke Upara aura sahasrAra svarga ke nIce-nIce taka vimAnoM meM utpanna hote haiN| pItalezyA ke utkRSTa aMzoM ke sAtha mare hue jIva sanatkumAra-mAhendra svarga ke antima paTaloM meM jo cakranAma kA indraka sambandhI zreNIbaddha vimAna hai, usameM utpanna hote haiN| pItalezyA ke jaghanya aMzoM ke sAtha

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26 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 marA huA jIva saudharma IzAna svarga ke Rtu (Rju) nAmaka indraka vimAna meM athavA zreNIbaddha vimAna meM utpanna hotA hai| pItalezyA ke madhyama aMzoM ke sAtha marA huA jIva saudharma- IzAna svarga ke dUsare paTala ke vimala nAmaka indraka vimAna se lekara sanatkumAra-mAhendra svarga ke dvicarama paTala ke (antima paTala ke pUrva paTala ke) balabhadra nAmaka indraka vimAna paryanta utpanna hotA hai| kiNhavaraMseNa mudA avadhiTThANammi avaraaMsa mudaa| paMcama carimatimisse, majjhe majjheNa jAyate / / 12 arthAt kRSNa lezyA ke utkRSTa aMzoM ke sAtha mare hue jIva sAtavIM pRthvI ke avadhisthAna nAmaka indraka bila meM utpanna hote haiN| jaghanya aMzoM ke sAtha mare hue jIva pAMcavI pRthvI ke antima paTala ke timizranAmaka indraka bila meM utpanna hote haiN| kRSNa lezyA ke madhyama aMzo ke sAtha mare hue jIva donoM ke (sAtavIM aura pA~cavIM naraka pRthvI ke) madhya sthAnoM meM yathA sambhava yogyatAnusAra utpanna hote haiN| nIlukkassasamudA paMcama adhiMdayammi avrmudaa| bAluka saMpajjalide majjhe majjheNa jaayte||13 nIlalezyA ke utkRSTa aMzoM ke sAtha mare hue jIva pA~cavIM pRthvI ke dvicarama paTala sambandhI andhranAmaka indrakabila meM utpanna hote haiN| koI-koI pA~caveM paTala meM bhI utpanna hote haiN| itanA vizeSa aura bhI hai ki kRSNalezyA ke jaghanya aMzavAle jIva bhI marakara pA~cavIM pRthvI ke antima paTala meM utpanna hote haiN| nIlalezyA ke jaghanya aMza vAle jIva marakara tIsarI pRthvI ke antima paTala sambandhI saMprajvalita nAmaka indraka bila meM utpanna hote haiN| nIlalezyA ke madhyama aMzavAle jIva marakara tIsarI pRthvI ke saMprajvalita nAmaka indraka bila ke Age aura pA~cavI pRthvI ke andhranAmaka indrakabila ke pahale-pahale jitane paTala aura indraka haiM inameM yathAyogya utpanna hote haiN| varakAodaM samudA saMjalidaM jAMti tdiynniryss| sImaMtaM avaramudA majjhe majjheNa jaayte||

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lezyA svarUpa evaM vimarza : 27 kApotalezyA ke utkRSTa aMzoM ke sAtha mare hue jIva tIsarI pRthvI ke nau paTaloM meM se dvicarama-AThaveM paTala sambandhI saMjvalita nAmaka indrakabila meM utpanna hote haiN| koI-koI antima paTala sambandhI saMprajvalita nAmaka indrakabila meM bhI utpanna hote haiN| kApotalezyA ke jaghanya aMzoM ke sAtha mare hue jIva prathama pRthvI ke sImanta nAmaka indrakabila meM utpanna hote haiN| aura madhyama aMzoM ke sAtha mare hue jIva prathama pRthvI ke sImanta nAmaka indrakabila se Age aura tIsarI pRthvI ke dvicarama paTala sambandhI saMjvalita nAmaka indrakabila ke pahale tIsarI pRthvI ke sAta paTala, dUsarI pRthvI ke gyAraha paTala aura prathama pRthvI ke bAraha paTaloM meM yA dhammAbhUmi ke teraha paTaloM meM se pahale sImAntaka bila ke Age sabhI biloM meM yathAyogya utpanna hote haiN| isa prakAra chahoM lezyAoM meM se unake jaghanya madhyama utkRSTa aMzoM ke dvArA jIvoM kA cAra gatiyoM meM kahA~-kahA~ taka gamana hotA hai yaha btaayaa| uparokta chahoM lezyAoM ke svAmI kauna-kauna haiM yaha carcA bhI prasaMga prApta hai| ataH isakA varNana bhI yahA~ kiyA jA rahA hai : kAUkAUkAU, NIlA ya NIla kiNhA y| kiNhA ya paramakiNhA, lessA paDhamAdipuDhavINaM / / 15 pahalI dhammA yA ratnaprabhA pRthvI meM kApotalezyA kA jaghanya aMza hai| dUsarI vaMza yA zarkarA prabhA pRthvI meM kApotalezyA kA madhyama aMza hai| tIsarI meghA bAlukA prabhA pRthvI meM kApotalezyA kA utkRSTa aMza aura nIla lezyA kA jaghanya aMza hai| cauthI aMjanA yA paMkaprabhA pRthvI meM nIlalezyA kA madhyama aMza hai| pA~cavIM ariSTA yA dhUmaprabhA meM nIlalezyA kA utkRSTa aMza aura kRSNalezyA kA jaghanya aMza haiN| chaThI madhvI yA tamaprabhA pRthvI meM kRSNalezyA kA madhyama aMza hai| sAtavIM mAdhavI yA mahAtamaprabhA pRthvI meM kRSNalezyA kA utkRSTa aMza hai| NaratiriyANaM Adyo igivigaletiNNi cau asnnnniss| saNNiapuNNa gamicche sAsaMNa samme asuhatiyaM / / 16

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28 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 manuSya aura tiryaMcoM ke sAmAnya se chahoM lezyAe~ hotI haiN| parantu vizeSa rUpa meM ekendriya aura vikalatraya (dvIndriya, trIndriya aura caturindriya) jIvoM ke kRSNa Adi tIna azubha lezyAe~ hI hotI haiN| asaMjJI paMcendriya paryApta jIvoM ke kRSNa Adi cAra lezyAe~ hotI haiM, kyoMki asaMjJI paMcendriya kApotalezyA vAlA jIva marakara pahale naraka meM jAtA hai tathA tejolezyA sahita marane se bhavanavAsI aura vyantara devoM meM utpanna hotA hai| kRSNa Adi tIna azubha lezyA sahita marane se yathAyogya manuSya yA tiryaMcoM meM utpanna hotA hai| saMjJI labdhyaparyAptaka mithyAdRSTi manuSya aura tiryaMca tathA api zabda se asaMjJI labdhyaparyAptaka aura sAsAdana guNasthAnavartI nirvRtyaparyApta tiryaMca manuSya tathA bhavanatrika itane jIvoM meM kRSNa Adi tIna azubha lezyAe~ hI hotI haiN| tiryaca aura manuSya upazama samyagdRSTi jIvoM ke samyaktva kAla ke bhItara viziSTa saMkleza ke ho jAne para bhI ye tIna azubha lezyAe~ nahIM huA krtiiN| kintu usakI virAdhanA karake sAsAdana banane vAloM ke aparyApta avasthA meM tIna azubha lezyAe~ hI huA karatI haiN| bhogApuNNagasamme kAussajahaNNiya have nniymaa| samme vA micche vA pajjatte tiNNi suhlessaa||" bhogabhUmi meM utpanna hone vAle nirvRtyaparyAptaka samyagdRSTi jIvoM meM kApotalezyA kA jaghanya aMza hotA hai tathA samyagdRSTi yA mithyAdRSTi jIvoM ke paryApta avasthA meM pIta Adi tIna zubha lezyAe~ hI hotI haiN| ayado tti cha lessAo suhtiylessaahudesvirdtiye| tatto sukkAlessA ajogiThANaM alessa tu||" arthAt caturtha guNasthAna paryanta chahoM lezyAe~ hotI haiM tathA dezavirata, pramattavirata aura apramattavirata ina tIna guNasthAnoM meM tIna zubha lezyAeM hI hotI haiN| kintu isake Age apUrvakaraNa se lekara sayogakevalI paryanta eka zuklalezyA hI hotI hai aura ayogakevalI guNasthAna lezyA rahita hai arthAt samasta siddha rAzi alezyA-lezyArahita hai|

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lezyA svarUpa evaM vimarza : 29 sandarbha : ci & + o o - F paMcasaMgraha, prAkRta, gAthA 1/142-43 | dhavalA, 1/1.1.4, 149/6/ paMcAdhyAyI, gAthA 11451 gommaTasAra, jIvakANDa, gAthA 509 | vahI, gAthA 5101 vahI, gAthA 512-141 vahI, gAthA 5151 vahI, gAthA 516 / vahI, gAthA 517| vahI, gAthA 5181 vahI, gAthA 5211 vahI, gAthA 5241 vahI, gAthA 5251 vahI, gAthA 5261 vahI, gAthA 5291 vahI, gAthA 5301 vahI, gAthA 5311 vahI, gAthA 5321 ++ ++ F *****

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhityakAvyaprakAza ke vizeSa sandarbha meM DaoN0 sumana kumAra jhA saMskRta-kAvyazAstra kI vikAsa yAtrA meM prAkRta-kAvyasAhitya kA mahattvapUrNa yogadAna rahA hai| prAkRta janasAmAnya kI bhASA evaM prAkRta-sAhitya lokasAhitya ke rUpa meM prasiddha hai| sAhityazAstra vizeSakara nATaka evaM nATakazAstra loka evaM lokaparamparA kA saMvAhaka hai| prAcIna saMskRta nATakagranthoM meM prayukta prAkRtabhASA ke vividha-rUpa isa tathya ke pramANa haiN| ataH prAkRta kAvyasAhitya evaM saMskRta sAhityazAstra kA antaHsambandha sahaja evaM svAbhAvika hai| ardhamAgadhI, mahArASTrI, zaurasenI, paizAcI evaM apabhraMza bhASAoM meM racita prAkRta kAvyasAhitya vividhatA evaM vizAlatA ko liye hue hai| usameM bhI mahArASTrI prAkRta kA vaiziSTya sarvathA prathita hai| yathA mahArASTrAzrayAM bhASAM prakRSTaM prAkRtaM viduH / sAgaraH sUktiratnAnAM setubandhAdi ynmym||' mahArASTrI prAkRta meM racita prAkRta kAvyagranthoM se aneka gAthAeM udAharaNa ke rUpa meM saMskRta sAhityazAstrIya granthoM meM vibhinna sandarbho, vidhAnoM evaM tattvoM ke nirUpaNa ke prasaMga meM prApta hotI haiN| saMskRta sAhityazAstra saMskRta evaM prAkRta donoM bhASAoM meM racita samagra-sAhitya kA samAnarUpa se niyamana, vidhi-vidhAna evaM mUlyAMkana kI sampUrNa pravidhi prastuta karatA hai| prAcIna kAla ke AcAryoM, samIkSakoM, mahAkaviyoM evaM AlaMkArikoM ke dvArA samAna rUpa se donoM bhASAoM meM sAhitya kA sRjana kiyA gayA hai| udAharaNArtha- Anandavardhana, abhinavagupta, rudraTa, rAjazekhara, bhojarAja, mANikyacandra, hemacandra evaM AcArya vizvanAtha ke dvArA racita sAhitya ko dekhA jA sakatA hai|

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya... : 31 viSamabANalIlA, paMcabANalIlA, karpUramaMjarI, kuvalayAzvacarita evaM candrakalAnATikA isakA pramANa hai| rUpakasAhitya ke sandarbha meM nATakazAstra kA satrahavAM adhyAya, dazarUpaka kA dvitIya prakAza evaM sAhityadarpaNa kA SaSTha pariccheda prAkRtarUpakasAhitya ke vidhi-vidhAna kI pUrNamImAMsA prastuta karatA hai| loka ke mahattva ko saMskRta ke AlaMkArikoM ne eka svara se svIkAra kiyA hai| bharatamuni ne nATyazAstra meM trividha pramANoM ke antargata loka ko sabase mahattvapUrNa pramANa mAnA hai| loko vedastathAdhyAtma pramANaM trividhaM smRtm| bharatamuni ne lokasiddhatA ko nATya ke lie Avazyaka mAnate hue kaviyoM, racanAkAroM evaM nATaka-prayoktAoM ke lie spaSTarUpa se lokagrAhyatA kA nirdeza pradAna kiyA hai|' lokasAhitya kI sarvajanagamyatA ke kAraNa AlaMkArikoM ne svAbhAvika rUpa se adhikAMza kAvyazAstrIya tattvoM, padArthoM evaM bhedopabhedoM ke nirdhAraNa meM prAkRta-kAvyasAhitya kI gAthAoM ko udAharaNa ke rUpa meM prastuta kiyA hai| sarvaprathama AcArya bhAmaha ne bhASA ke AdhAra para kAvya kA vargIkaraNa prastuta kiyaa| yathA saMskRtaM prAkRtaM cAnyadapabhrazaM iti tridhaa| 4 usa yuga meM kAvyaracanA kI tIna bhASAeM pracalita thIM- saMskRta, prAkRta, evaM apabhraMza / kavi inameM se kisI ko bhI apanI abhivyakti kA mAdhyama banA sakatA thaa| kAvyabhASA ke rUpa meM prAkRta evaM apabhraMza kA saMskRta ke samAna samAdara thaa| AcArya daNDI ne kAvyAdarza nAmaka svagrantha meM bhASA bheda se kAvya ko cAra prakAra kA batAyA hai| yadyapi prArambhika kAvyazAstrIya granthoM jaise- kAvyAlaMkAra, kAvyAdarza, kAvyAlaMkArasArasaMgraha, Adi meM prAkRta kAvyasAhitya ke udAharaNa nahIM milate, lekina ina granthoM meM prAkRta kAvya ko saMskRta evaM

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32 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 apabhraMza ke sAtha rakhA gayA hai| rudraTa racita grantha kAvyAlaMkAra meM kucha prAkRta kI gAthAe~ udAharaNa ke rUpa meM milatI haiM jo unakI sva-racita pratIta hotI haiN| paravartI AlaMkArikoM para prAkRtakAvya-sAhitya kA pracura prabhAva dikhatA hai| Anandavardhana ke dhvanisiddhAnta para setubandha, gauDavaho, haravijaya, madhumathanavijaya, gAthAsaptazatI evaM lIlAvaI jaise kAvyagranthoM kA prabhAva sahaja rUpa se dekhA jA sakatA hai| dhvanyAloka meM pratipAdita dhvanisiddhAnta evaM prAkRtakAvyasAhitya ke antaHsambandha ko maiMne apane zodhapatra- 'dhvanyAloka meM prarUpita prAkRtavidhAna kA vaiziSTya' ('vAkovAkyam antArASTriya- saMskRtapatrikA meM prakAzita) meM vistAra se varNana kiyA hai| kAvyaprakAza evaM prAkRta kAvyasAhitya : Anandavardhana ke anuyAyI evaM dhvanisiddhAnta ke pratiSThApaka AcArya mammaTabhaTTa viracita prauDhakAvyazAstrIyagrantha kAvyaprakAza ke vibhinna sandarbho, prasaMgoM evaM kAvyazAstrIya tattvoM ke nirUpaNa meM prAkRta kAvyasAhitya se kula causaTha gAthAe~ uddhRta haiN| kisI eka grantha meM causaTha gAthAoM kA udAharaNa ke rUpa meM uddharaNa, usa grantha ke sAtha prAkRta kAvyasAhitya ke sambandha ko svataH pramANita karatA hai| ina gAthAoM meM se taiMtAlisa gAthAe~ gAhAsattasaI (gAthAsaptazatI) muktakakAvya se, pA~ca viSamabANalIlA prAkRtakAvya se, cAra rAjazekhara viracita saTTaka karpUramaMjarI se, eka gauDavaho kAvya se, do paMcabANalIlA kAvya se evaM eka devIzataka kAvya se udAhRta haiN| kAvyaprakAza ke dvitIyollAsa meM vAcya-lakSya evaM vyaMgyArtha kI vyaMjakatA ke prasaMga meM 'gAhAsattasaI' kI tIna gAthAe~ udAhRta haiM, yathA vAcya mAe gharobaaraNaM ajja hu Nasthiti sAhiaM tume| tA bhaNa kiM karaNijjaM emea Na vAsaro. tthaai||

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lakSya saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya ... : 33 sAhentI sahi suhaaM khaNe khaNe dUmmiAsi majjhakae / sabbhAvaNekara NijjasarisaaM dAva viraiaM tumae / / vyaGgya ua NiccalaNippaMdAbhisiNI patammi rehai balAA / NimmalamaragaabhAaNapariTThiA saMkhasutti vva / / " uparyukta gAthoM kA kAvyazAstrIya vaiziSTya sahRdayoM ke dvArA sarvathA bodhagamya hai, sAtha hI pratIyamAna- artha vyaMjanA vyApAra ke dvArA dhvanita ho rahA hai| mammaTAcArya ne tRtIya ullAsa meM ArthIvyaMjanA nirUpaNa ke krama meM vaktRvaiziSTyAt, boddhavyavazAt vAkyavaiziSTyAt, anyasannidhivazAt, prastAvavaiziSTyAt, dezavaiziSTyAt evaM kAlavaiziSTyAt niSpanna hone vAle vyaGgyArtha hetu 'gAhAsattasaI' se chaH gAthAe~ uddhRta kI haiN| yathA aipihulaM jalakuMbhaM ghettUNa samAgadahi sahi turiaM / samasea salilaNIsAsaNI sahA vIsamAmi khaNaM / / oNNiddaM dovvallaM ciMtA........... ahaha parihavai || taiA maha gaMDatthalaNimiaM diTThiNaM Na Nesi aNNatto / ehiM saccea ahaM te a kavAlA Na sA diTThi / / Nollei aNollamaNA.. Na va hoi vIsAmo / / suvvai samAgamissadi tujjha pio ajja paharametteNa / eme a kitti ciTThasi tA sahi sajjesu karaNijjaM / / guruaNaparavasa pia kiM bhaNAmi tuha maMdabhAiNI ahakaM / ajja pavAsaM vaccasi vacca saaM jevvasuNasi karaNijjaM / / uparyukta gAthAoM meM arthagata - vyaMjakatA vidyamAna hai / ina gAthAoM ke AdhAra para kahA jA sakatA hai ki gAhAsattasaI dhvani-pradhAna kAvya hai, ataeva dhvani-siddhAnta ke pratipAdaka AcArya Anandavardhana neM kAvyAtma ..........

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34 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 ke rUpa meM dhvanitattva kI sthApanA hetu sArI udAhRta gAthAe~ 'gAhAsattasaI' se grahaNa kI haiN| kAvyaprakAza ke caturtha ullAsa meM dhvani ke bhedanirUpaNa prasaMga ke antargata- saMlakSyakramavyaGgyadhvani ke zabdazaktyudbhava, arthazaktyudbhava evaM vastudhvani tathA alaMkAradhvani ke vibhinna bhedoM ke udAharaNArtha prAkRta-sAhitya se aThAraha gAthAe~ udAhRta haiM, jinameM se sAta gAhAsattasaI se evaM do karpUramaMjarI saTTaka se gRhIta haiN| yathA paMthia Na ettha sattharamatthi maNaM pattharatthala gAme / uNNaapaoharaM pekkhiUNa jai vasasi tA vasasu / / alasasiromaNi dhuttANaM aggimo putti dhaNasamiddhimao / ia bhaNieNa NaaGgI papphullaviloaNA jAA / / yahA~ prathama gAthA ko saMlakSyakramavyaGgyadhvani ke zabdazaktyudbhava bheda ke vastudhvani bheda hetu upasthApita kiyA hai| yahA~ satthara, patthara, paoharaM ityAdi zabda vastudhvani ke vyaMjaka haiN| ataH vAcyArtha evaM vyaGgyArtha bhinna-bhinna haiM, vyaGgyArtha kA saundarya kAvya ko uttamakAvya ke rUpa meM sthApita karatA hai / dvitIya gAthA ko arthazaktyutthadhvani ke svataHsambhavI bheda ke antargata vastu se vasturUpa artha kI vyaMjanA meM prastuta kiyA gayA hai| yahA~ papphullaviloaNA Adi zabdoM se niSpanna artha ke dvArA vasturUpa vyaGgya udbhAsita hotA hai| uparyukta donoM hI gAhAsattasaI prAkRta kAvya se gRhIta haiM / isI prakAra kaviprauDhoktisiddhavastu se alaMkAravyaGgya ke udAharaNArtha 'gAhAsattasaI' se gRhIta gAthA, yathA kesesu balA moDia teNa a samarammi jaasirI gahiA / ha kandarAhiM vihurA tassa daDhaM kaMThaammi saMThaviA / / ' yahA~ kaviprauDhauktisiddha kezagrahaNarUpa vastu se utprekSA, kAvyaliMga tathA apahnuti tIna alaMkAra vyaGgyarUpa meM haiN| tatra kaviprauDhoktisiddha - alaMkAra se vastu vyaGgya ke udAharaNAya 'gAhAsattasaI' se gRhIta gAthA, yathA

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya ... : 35 gADhAliMgaNarahasujju ammi daie lahuM samosarai / mANaM siNINa mANo pIlaNabhIa vva hiaAhi / / " yahAM utprekSA alaMkAra se pratyAliMkana Adi vastu vyaGgya ke rUpa meM vyakta ho rahI hai| vahI jA TheraM va hasantI kaivaaNaM buruhabaddhaviNivesA / dAvei bhuaNamaMDalamaNNaM via jaai sA vANI / / 11 gAhAsattasaI se gRhIta isa gAthA ko mammaTAcArya ne arthazaktyudbhava- kaviprauDhoktisiddha alaMkAra se alaMkAradhvani ke udAharaNa ke rUpa meM upasthApita kiyA hai| yahAM sthaviramiva hasanti (TheraM va hasantI) isa utprekSA alaMkAra se vyatirekAlaMkAra vyaGgya hai| jar3a kamala para baiThe hue aura nIrasa jagat ko utpanna karane vAle bUr3he brahmA kI apekSA kavivANI utkRSTa hai| isIprakAra mammaTAcArya ne arthazaktyudbhavadhvani ke kavinibaddhavaktRprauDhoktisiddha bheda ke udAharaNAya prAkRta-sAhitya se cAra gAthAe~ gRhIta kI haiM, jisameM se eka karpUramaMjarI saTTaka se evaM tIna gAhA sattasaI se upasthApita haiM, yathA je laMkA girimehalAsu khaliA saMbhogakhiNNoraIphArupphullaphaNAvalIkavalaNe pattA dariddataNaM / te ehinaM malaANilA virahaNINI sAsasaMpakkiNojAdA jhatti sisuttaNe vi vahalA tAruNNapuNNA via / / 12 sahi viraiUNa mANassa.. .. teNa osariaM / / 13 ollollakara araaNakkhaehiM .... imeNa akkamiA / / 14 mahilAsahassabharie tuha..... ..taNuaM vi taNuei / / " uparyukta cAroM gAthAoM meM vyaGgyArtha kavinibaddhavaktA kI prauDhokti mAtra se siddha hai| prAkRta gAthAoM kI ramaNIyatA evaM dhvanyamAnatA ina gAthAoM se sarvathA spaSTa hai| vahI gAthAdyotya lakSaNAmUladhvani ke atyanta tiraskRta vAcyadhvani ke udAharaNa ke lie 'gAhAsattasaI kI gAthA, yathA

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36 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 khalavavahArA dIsanti dAruNA jahavi tahavi dhiiraannaaN| hiaavaassabahumaA Na hu vavasAA vimujjhaMti / / 16 yahA~ vimujhaMti yaha pada atyanta tiraskRtavAcya hai| gAthAdyotya saMlakSyakrama arthazaktyuttha svataHsambhavI dhvani ke udAharaNArtha eka prAkRta gAthA evaM arthazaktyuttha kaviprauDhoktisiddha padadyotyadhvani ke udAharaNArtha tIna gAthAe~ tathA kavinibaddha vaktRprauDhoktisiddha padadyotya dhvani ke udAharaNa hetu pA~ca prAkRta gAthAe~ kAvyaprakAzakAra ne upasthApita kiyA hai| isIprakAra rasAdidhvani ke padaikadezaracanAvarNeSvapi rasAdayaH ke udAharaNArtha 'gAhAsattasaI se tIna prAkRta gAthAe~ uddhRta haiM, yathA raikeli hiaNiasaNakarakisalaaruddhaNa annjualss| ruddassa taiaNa aNaM pavvaI paricuMbiaM jai||" 'jaai' (jayati) isa tiGnta pada kI prakRti se rasa kI vyaMjakatA pradarzita kI gaI hai| sambandhakAraka arthAt SaSThI vibhakti ke rasavyaMjakatva kA udAharaNa, yathA gAmAruhammi gAme vasAmi NaaraTThiI Na jaannaami| NAariANaM paiNo haremi jA homi sA homi|| yahAM NAariANaM (nAgarikANA) isa SaSThI vibhakti kI rasavyaMjakatA hai| yahAM 'NAariANaM paiNo' (nAgarikANAM patIn) isa sambandha se nAgarikAoM se unake patiyoM ke cAturya kA aura unako bhI apane vaza meM kara lene se apane cAturyAtizaya kA bodhana vyaGagya hai| "SaSThI cAnAdare sUtra se anAdarArtha meM SaSThI hone se tumhArI sarIkhI nAgarikatA kA dama bharanevAliyoM ke sAmane unake dekhate-dekhate unake patiyoM ko apane vaza meM kara letI hU~ isa prakAra apanA utkarSa vyaGgya hai| isI prakAra vacana kI vyaMjakatA ke udAharaNa hetu- 'gAhAsattasaI se udAhRta gAthA, yathA tANaM guNaggahaNANaM tANukkaMThANaM tassa pemmss| tANaM bhaNiANaM sundara! erisiaMjAamavasANaM / /

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya... : 37 yahA~ guNagrahaNa Adi kA bahutva (nAnAvidhatva) aura prema kA (sadA samAna rUpa meM rahane se) ekavidhatva (kramazaH bahuvacana tathA ekavacana se) dyotya hai| paMcamollAsa meM guNIbhUtavyaGgyanirUpaNAvasare- asundara nAmaka guNIbhUtavyaGgya ke bheda hetu gAhAsattasaI se udAhRta gAthA, yathA vANIrakuMDaguDDINasauNikolAhalaM....sIanti aNgaaii|| paMcamollAsa meM hI vAcyArtha aura vyaGgyArtha ke bIca pArthakyanirUpaNa hetu gAhAsattasaI se udAhRta gAthA, yathA kasya vA Na hoi roso daThUNa piAi savvaNaM ahrN| sabhamarapaDamagghAiNi variavAme sahasu eNhiM / / / isa gAthA meM vAcyArtha sakhI viSayaka evaM vyaGgyArtha ke usake pati se sambaddha rUpa hone se vAcyArtha-vyaGgyArtha ke madhya bheda ko pradarzita karatA hai| vahI lakSyArtha se vyaGgyArtha ke bheda nirUpaNa hetu prAkRta gAthA, yathA attA ettha Nimajjai ettha ahaM diahae ploehi| mA pahia! rattiandhaa! sejjAe maha nnimjjhisi||| yahA~ binA lakSaNA ke hI vyaGgyArtha kI pratIti ho rahI hai| paMcamollAsa meM hI mahimabhaTTa ke mata khaNDana ke prasaMga meM gAhAsattasaI se udAhRta prasiddha gAthA, yathA bhama dhammia vIsaddho so suNao ajja mArio tenn| golANaIkacchakuMDagavAsiNA driasiihenn||23 isa gAthA kI prasiddhi evaM dhvanisiddhAnta ke sAtha isake sambandha ko sahaja rUpa meM dekhA jA sakatA hai| saptamollAsa meM vAkyagatadoSa ke antargata 'hatavRttatA' doSa ke nirUpaNa hetu 'viSamabANalIlA' se udAhRta gAthA, yathA

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38 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 jaM parihariuM tIrai maNaaM pi Na sundrttnngunnenn| aha NavaraM jassa doso paDipakkhehiM pi pddivnnnno|| saptama ullAsa meM hI adhama prakRti ke pAtroM kI uktiyoM meM grAmyatvadoSa guNa ho jAtA hai isa tathya hetu 'karpUramaMjarI' nAmaka nATikA se udAhRta prAkRta gAthA, yathAphullukkaraM kalamakUraNihaM vahati je sindhuvAraviDvA maha vallahA de| je gAlidassa mahisI dahiNo saricchA de kiM ca muddhviaillpsuunnpuNjaa|| yahA~ kalamabhakta mahiSIdadhizabdA grAmya hone para bhI vidUSaka kI ukti hone se doSa nahIM hai| punaruktatva (kathitapadatva) kahIM guNa ho jAtA hai, isa prasaMga meM 'viSamabANalIlA' se udAhRta gAthA, yathA - tAlA jAaMti guNA jAlA de sahiaehi gheppnti| raikiraNANuggahiAI honti kamalAiM kmlaaiN|| yahA~ kamalAiM kamalAiM meM dUsarA kamala pada saurabhasaundaryAdiviziSTa kamala kA vAcaka hone se arthAntarasaMkramitavAcya hai| isI prakAra garbhitattva doSa bhI kahIM guNa ho jAtA hai isa prasaMga hetu 'viSamabANalIlA' prAkRtakAvya se udAhRta gAthA, yathA humi avhitth........psumraami||" rasadoSa ke antargata pratikUla anubhAva grahaNa ke prasaMga hetu 'gAhAsattasaI se udAhRta gAthA, yathA NihuaramaNammi loaNapahammi........evva mahai vhuu||" yahA~ sakalaparihAravanagamane zAntAnubhAvau zRGgAra rasa ke virodhI haiN| aSTamollAsa meM alaGkAra kI kAvya meM sthiti ko nirUpita karate hue 'karpUramaMjarI' saTTaka se udAhRta gAthA, yathA citte vihaTTadi Na TuTTadi sA guNesu sajjAsu loTaTdi visttttdidinmuhe|

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya... : 39 bolammi baTTadi pavaTTadi kavvabandhe jhANe Na TuTTadiciraM trunnii-trttttii|| isa gAthA meM anuprAsAlaMkAra hone para bhI vaha rasa kA utkarSAdhayaka nahIM hai| vipralambhazrRGgAra meM Tavarga kA prayoga rasa kA apakarSaka hai| dazamollAsa meM vAkyagAArthI upamAnaluptA ke udAharaNa hetu gAhAsattasaI se udAhRta prAkRta gAthA, yathA saalakaraNa paravIsAmasi.....sarisaM aNsNsmettenn||30 vahIM TuNTuNNanto marihasi......bhamanto Na .paavihisi||" mAlatIkusumasariccha, yaha samastapada hone se samAsagA upamAlaMkAra hai| dazama ullAsa meM hI ekadezavivartirUpaka ke udAharaNa hetu 'gAhAsattasaI' se uddhRta gAthA, yathA jasya raNanteue.....hoi riusennaa|| samAsokti alaMkAra ke udAharaNArtha 'gAhAsattasaI se uddhRta gAthA, yathA lahiuphaNa tujjha bAhuppaphaMsaM jIe sa ko bi ullaaso| jaalacchI tuha virahe Na hUjjalA dubalA NaM saa|| 33 yahA~ jayalakSmI zabda kevala kAntA kA hI vAcaka nahIM hai| atizayokti alaMkAra ke udAharaNArtha - aNNaM laDahattaNa aNNA via......ccia Na hoii|| yahA~ aNNa zabda se atizayokti kI vyaMjanA kI gaI hai| dIpakAlaMkAra ke prasaMga meM kivaNANaM dhaNaM NAANaM phaNamaNI kesarAI siihaannN| kulavAliANaM tthaNaA kutto chippanti amuANaM / / yahA~ 'chippanti' pada se kriyAdIpakAlaMkAra vyakta hotA hai| vahIM AkSepAlaMkAra ke prasaMga meM, yathA

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40 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 e ehi kipi kIevi.......marau Na bhaNisaM / / vahI sahokti alaMkAra ke udAharaNArtha 'karpUramaMjarI' saTTaka se udAhRta gAthA, yathA saha diahaNisAhiM dIharA sAsadaNDA saha maNivalayehiM vAppadharA glnti| ...... duvvalA jiividaasaa||" paryAyAlaMkAra ke udAharaNArtha- 'viSamabANalIlA' se uddhRta gAthA taM tANa sirishoar........kusumbaannen||38 prAkRtabhASA meM dvi vacana kA niyama nahIM hotA, isalie eka hI mohinI ke lie 'piANaM' (priyANAM) yaha bahuvacana prayukta kiyA gayA hai| tatraiva anyonya alaMkAra ke udAharaNArtha 'gAhAsattasaI se uddhRta gAthA, yathA haMsANaM sarehiM sirI sArijjai aha sarANa hNsehiN| aNNoNNaM via ee appANaM Navara guruuanti||" yahA~ eka-dUsare kI zrIvRddhi ke dvArA donoM eka dUsare ke kAraNa (janaka) haiN| 'uttarAlaMkAra' ke udAharaNArtha 'gAhAsattasaI' se udAhRta gAthA, yathA kA visamA devagaI kiM laddhaM jaM jaNo gunnggaahii| kiM saukhaM sukalattaM kiM dukkhaM jaM khalo loo||" vahI asaMgati alaMkAra ke udAharaNArtha 'gAhAsattasaI' se uddhRta gAthA jassea vaNo tassea veaNA bhaNai taM jaNo aliaN| dantakkhaaM kavolaM vahUe veaNA svttiinnN|| smaraNAlaMkAra ke udAharaNArtha prAkRta gAthA, yathA karajuagahiajasoAtthaNa.....romAMcaM / /

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya ... : 41 pratIpAlaMkAra ke udAharaNArtha prAkRta gAthA, yathA e ehi dAva sundari ..... cando uamijjaha jaNeNa / / 43 vizeSAlaMkAra ke udAharaNa prasaMga meM prAkRta gAthA, yathAsA vasai tujjha....... kattha pAvANaM / / " atadguNa alaMkAranirUpaNaprasaMga meM udAhRta prAkRta gAthA, yathAdhvalosi jahavi sundara .. .. Nihitto Na rattosi / / 45 saMsRSTi alaMkAra nirUpaNa ke prasaMga meM sINatthi ettha gAme jo eaM.. .. NivArei / 146 uparyukta vivecana ke AdhAra para niSkarSataH kahA jA sakatA hai ki mahArASTrI prAkRta meM likhita sAhitya kA viziSTa evaM ucca sthAna hai, jo ise saMskRta sAhitya ke samAna pratiSThApita karatA hai / isalie AlaMkArikoM ne saMskRta evaM prAkRta sAhitya kI samAna rUpa se prazaMsA evaM sarAhanA kI hai| prAkRta ke sAhityika gAthAoM meM alaMkAroM kI bar3I sundara evaM sarasa vicchitti pAI jAtI hai, phalataH saMskRta ke AlaMkArikoM ne alaMkAroM evaM dhvani ke bhedopabhedoM ke lakSaNoM meM lakSya kI saMgati ke lie prAkRta sAhitya ke gAthAoM ko * pracuratA se udAhRta kiyA hai| saMskRta ke prAcIna kaviyoM, nATakakAroM, kathAkAroM, AlocakoM evaM AlaMkArikoM kI eka lambI sUcI prApta hotI hai jinhoMne prAkRta ke prati yA to svayaM prAkRta meM racanA karake yA anyaracita gAthAoM ko udAhRta karake prAkRta sAhitya ke prati apAra zraddhA prakaTa kiyA hai sAtha hI prAkRta sAhitya ke kAvyazAstrIya vaiziSTya evaM sAhityika saundarya ke kAraNa uttamakAvya ke rUpa meM aMgIkAra kiyA hai / sandarbha : 1. 2. 3. 4. kAvyAdarza, daNDI, 1-34 nATyazAstra, 25-122 vahI, 25-121, 123, 127 / a. 5-165 kAvyAlaGkAra, 1-16

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42 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 kAvyAdarza, 1-32 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. (ka) kAvyaprakAza, dvitIyollAsa, udA. saM. 6,7,8, (kha) gAthAsaptazatI, gA., 389, 640, 1-4 (ka) kAvyaprakAza, tRtIyollAsa, udA. saM. 13,14,16,18,19,21 (kha) gAthAsaptazatI, gA., 989, 956, 939, 875,162, 851 (ka) gAthAsaptazatI, gA., 879,970 (kha) kAvyaprakAza, caturthollAsa, udA. saM. 58,60 (ka) gAthAsaptazatI, 979 (kha) kAvyaprakAza, 4, udA. saM. 65 (ka) gAthAsaptazatI, 934 (kha) kAvyaprakAza, 4, udA. saM. 66 (ka) gAthAsaptazatI, 982 (kha) kAvyaprakAza, 4, udA. saM. 67 (ka) karpUramaMjarI, 1-19, (kha) kAvyaprakAza, 4, udA. saM. 68 (ka) gAthAsaptazatI, 936, (kha) kAvyaprakAza, 4, udA. saM. 69 (ka) gAthAsaptazatI, 971 (kha) kAvyaprakAza, 4, udA. saM. 70 (ka) gAthAsaptazatI, 2-82, (kha) kAvyaprakAza, 4, udA. saM. 71 (ka) gAthAsaptazatI, 978, (kha) kAvyaprakAza, 4, udA. saM. 74 (ka) gAthAsaptazatI, 5-53, (kha) kAvyaprakAza, 4, udA. saM. 97 (ka) gAthAsaptazatI, 705, (kha) kAvyaprakAza, 4, udA. saM. 101 (ka) gAthAsaptazatI, 940, (kha) kAvyaprakAza, 4, udA. saM. 102 (ka) gAthAsaptazatI, 876, (kha) kAvyaprakAza, 5, udA. saM. 132 (ka) gAthAsaptazatI, 886 (kha) kAvyaprakAza, 5, udA. saM. 135 kAvyaprakAza, 5, udA. saM. 136 (ka) gAthAsaptazatI, 2-75, (kha) kAvyaprakAza, 5, udA. saM. 138 kAvyaprakAza, 7, udA. saM. 217

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saMskRtakAvyazAstra evaM prAkRtakAvyasAhitya... : 43 (ka) karpUramaMjarI, 1-19, (kha) kAvyaprakAza, 7, udA. saM. 310 kAvyaprakAza, 7, udA. saM. 316 kAvyaprakAza, 7, udA. saM. 321 (ka) gAthAsaptazatI, 9-87 (kha) kAvyaprakAza, 7, udA. saM. 329 (ka) karpUramaMjarI, 2-4 (kha) kAvyaprakAza, 8, udA. saM. 343 (ka) gAthAsaptazatI, 995 (kha) kAvyaprakAza, 10, udA. saM. 401 (ka) gAthAsaptazatI, 985 (kha) kAvyaprakAza, 10, udA. saM. 408 (ka) gAthAsaptazatI, 980 (kha) kAvyaprakAza, 10, udA. saM. 423 (ka) gAthAsaptazatI, 428 (kha) kAvyaprakAza, 10-udA. saM.-428 (ka) gAthAsaptazatI, 969, (kha) kAvyaprakAza, 10, udA. saM. 451 (ka) gAthAsaptazatI, 976 (kha) kAvyaprakAza, 10, udA. saM. 458 (ka) gAthAsaptazatI, 472 (kha) kAvyaprakAza, 10, udA. saM. 472 (ka) karpUramaMjarI, 2-9 (kha) kAvyaprakAza, 10, udA. saM. 496 kAvyaprakAza, 10, udA. saM. 516 (ka) gAthAsaptazatI, 953 (kha) kAvyaprakAza, 10, udA. saM. 428 (ka) gAthAsaptazatI, 975 (kha) kAvyaprakAza, 10, udA. saM. 530 (ka) gAthAsaptazatI, 981 (kha) kAvyaprakAza, 10, udA. saM. 534 (ka) gAthAsaptazatI, 974 (kha) kAvyaprakAza, 10, udA. saM. 552 (ka) gAthAsaptazatI, 972 (kha) kAvyaprakAza, 10, udA. saM. 555 (ka) gAthAsaptazatI, 947 (kha) kAvyaprakAza, 10, udA. saM. 561

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45. 44 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 (ka) gAthAsaptazatI, 6-75, (kha) kAvyaprakAza, 10, udA. saM. 565 (ka) gAthAsaptazatI, 917 (kha) kAvyaprakAza, 10, udA. saM. 570 *****

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jaina zramaNI-saMgha aura nArI utthAna DaoN0 zIlA siMha vartamAna samaya me hama mahilAoM kI sthiti para vicAra karate haiM to pAte haiM ki tamAma prayAsoM ke bAda bhI Aja nArI apanI svatatraMtA ke lie jUjha hI rahI hai| parantu AMkar3oM para dRSTi DAleM to sthiti kAphI saMtoSajanaka dikhatI hai| vaha nirantara saphalatA kI nayI sIr3hiyA~ car3ha rahI hai| vizva-paTala para vibhinna kSetroM meM vaha sazakta hastAkSara banakara ubharI hai| cunautiyoM kA vaha saphalatApUrvaka sAmanA kara rahI hai| kAnUna ne use bahuta se adhikAra bhI de rakhe haiN| lekina kyA saca meM aisI sthiti hai! kacha pratizata mahilAoM kI bAta chor3a deM to sAmAnya mahilA ko samAja meM kitanI svAyattatA hai? mahilAeM Aja bhI daheja kI bali car3ha rahI haiM / Aja bhI balAtkAra kI zikAra mahilAoM kI saMkhyA kama nahIM ho rahI hai| bAta cAhe pArivArika utpIr3ana kI ho yA parivAra kI pratiSThA bacAne ke nAma para Anara kiliMga kI; zikAra mahilAeM hI ho rahI haiN| aisI sthiti meM, dRSTi svataH hI jainadharma kI ora calI jAtI hai, jahA~ zramaNI-saMgha ke mAdhyama se nArI-utthAna aura nArI-sazaktIkaraNa kA kArya hajAroM varSoM se saphalatApUrvaka kiyA jA rahA hai| uttara vaidika kAla meM ADambara aura pAkhaMDa se UbI janatA ko bauddha aura jaina dharma ke udaya se mAno nayI UrjA milii| samAnAntara vikasita hue ina donoM dharmoM meM kAphI samAnatA thii| donoM ne hI ahiMsA ke zItala jala se dahakatI dharA ko punarjIvita karane kA kArya kiyaa| jainadharma ke udaya se eka aura samAja phira se jI uThA, jo ghora durdazA ke daura se gujara rahA thA, vaha thA naarii-smaaj| zramaNI-saMgha aura zrAvikA-saMgha ke rUpa meM una mahilAoM ko aisA sudRr3ha Azraya milA, jisane unake jIvana ko eka nayI dizA dii| zramaNa-paramparA ke nirvAhaka ina donoM dharmoM meM bauddha kI apekSA jainadharma meM mahilAoM kI sthiti adhika acchI thii| jainadharma meM zramaNI-saMgha kI sthApanA zramaNa-saMgha ke sAtha hI huI thii| uttarAdhyayana' ke anusAra pArzva kI

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46 : zramaNa, varSa 65, aMka 3-4 / julAI-disambara 2014 paramparA ke bhikSu evaM bhikSuNiyoM ko vidhivata rUpa se paMcamahAvrata grahaNa karavAkara mahAvIra dvArA saMgha meM sammilita karane kA ullekha hai / ataH mahAvIra svAmI ke pUrva hI zramaNI - saMgha kI sthApanA siddha hotI hai / jaina - saMgha meM zramaNiyoM ko bahuta mahattva diyA gayA hai / aMga sAhitya meM bhikkhu vA - bhikkhuNI vA' tathA 'niggantha vA nigganthI vA kA udghoSa nArI kI mahattA ko siddha karatA hai| yahI kAraNa rahA hai ki Arambha se hI zramaNiyoM aura zrAvikAoM kI saMkhyA kramazaH zramaNoM aura zrAvakoM se adhika rahI hai| mahAvIra svAmI ke samaya zrAvakoM kI saMkhyA 1,59,000 tathA zrAvikAoM kI 3,18,000 thI / kevala jainadharma hI aisA rahA, jahA~ na kevala nArI - mukti aura nArI - dIkSA ko svIkAra kiyA gayA, apitu 'malli' ko strI - tIrthaMkara jaise sarvocca pada se vibhUSita kiyA gyaa| yaha jainadharma kI nArI ke prati sammAna evaM Adara - bhAvanA ko sUcita karatA hai| sthAnAMgara tathA usakI TIkA meM aise dasa sAmAnya kAraNoM kA ullekha hai, jinase loga dIkSA grahaNa karate the 1. chandA ( svecchA se) 2. rosA ( Aveza se) 3. parijuNNA ( daridratA se ) 4. suviNA ( svapna se ) 5. paDissuyA (pratijJA lene se ) 6. sAraNiyA (smaraNa se ) 7. rogiNiyA (roga hone se ) 8. aNADhiyA (anAdara se) 9. devasaNNattI (devatA ke upadeza se ) 10. vocchANubaMdhiyA (putra - sneha se ) isake atirikta pravrajyA - grahaNa karane ke anya kAraNa bhI the, jaisebinA mehanata kiye uttama bhojanAdi kI prApti ( ihalogaparibaddhA),

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jaina zramaNI-saMgha aura nArI utthAna : 47 svargaloka meM sukha kI icchA, sadguruoM kI sevA ke lie (uvAyapavajjA), RNa se mukti pAne ke lie (moyAvaittA) tathA kabhI-kabhI eka-dUsare kI dekhA-dekhI (saMgArapavvajjA) ke kAraNa bhI pravrajyA le lI jAtI thii| ina sAmAnya kAraNoM ke atirikta aura bhI kucha kAraNa the, jinase prerita hokara mahilAoM ne zramaNI-saMgha meM praveza liyA thaa| pati kI mRtyu ho jAne para yA pati dvArA pravrajyA grahaNa kara lene para patniyA~ bhI pravrajyA grahaNa kara letI thiiN| uttarAdhyayana sUtra meM rAjImatI kA udAharaNa milatA hai, jisake anusAra usane yaha samAcAra pAkara ki usake bhAvI pati zramaNa ho gaye haiM, zramaNI banane kA nizcaya kara liyaa| isI prakAra vAziSThI kA ullekha milatA hai, jisane pati aura putroM ko pravrajyA grahaNa karate hue dekhakara saMsAra kA tyAga kiyA thaa| uttarAdhyayana niyukti ke anusAra madana-rekhA jaba garbhavatI thI, usake pati kI hatyA kara dI gayI, isa kAraNa usane saMnyAsa grahaNa kara liyaa| yazabhadrA ke pati ke Upara bhI AkramaNa huA, jisake phalasvarUpa bhayabhIta hokara usane pravrajyA grahaNa kara liyaa| uttarA ne apane bhAI AcArya zivabhUti kA anusaraNa karate hue pravrajyA grahaNa kiyaa| isI prakAra bAla vidhavA dhanazrI ne bhI bhAI ke sAtha hI saMnyAsa liyaa|' sthUlabhadra kI sAtoM bahanoM ne bhI bhAI kA anusaraNa karate hue saMnyAsa grahaNa kiyA thaa| jJAtAdharmakathA meM poTTilA tathA sukumAlikA ke pravrajyA lene kA kAraNa pati kA prema na mila pAnA thaa| isa prakAra ke aneka udAharaNa milate haiM, jinameM mahilAoM ne kabhI dUsaroM se prabhAvita hokara tathA kabhI svayaM hI prerita hokara zramaNI-saMgha svIkAra kiyaa| saMgha meM praveza lene vAlI mahilAeM samAja ke pratyeka varga se thiiN| saMgha meM praveza lene hetu nArI ke umra kI antima sImA nirdhArita nahIM thii| hA~, ATha varSa se kama umra kI kanyA ko dIkSA grahaNa kA adhikAra nahIM thaa|12 saMgha meM praveza ke lie varNa yA jAtigata bhedabhAva nahIM thaa| kSatriya, brAhmaNa, vaizyA tathA zUdra jAti kI mahilAoM ke dIkSAgrahaNa karane ke ullekha milate haiN|

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48 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 aise bhI ullekha milate haiM ki zramaNI-saMgha meM praveza lene vAlI mahilAeM prAyaH ve thIM, jinakI sthiti samAja meM kAphI dayanIya thI, jisakA vivAha kisI kAraNavaza nahIM ho pA rahA thaa| kintu isapara jaina vidvAna sahamata nahIM haiN| vaidhavya kA jIvana vyatIta kara rahI mahilAoM aura pati ke prema se vaMcita mahilAoM ke lie bhI zramaNI saMgha kI sthApanA kisI varadAna se kama nahIM thaa| kucha aisI bhI mahilAeM thIM, jo AdhyAtmika kAraNoM se adhyayana ke prati atyadhika ruci rakhane ke kAraNa saMgha meM zAmila huI thiiN| saMgha ne nArI ke lie eka jo bar3A kAma kiyA, vaha thA- unheM zikSA prApti kA avasara denaa| zikSA prApta karane se nAriyoM ke jIvana meM naye yuga kA sUtrapAta huaa| saMgha meM praviSTa hone ke pazcAt zramaNI sabhI cintAoM se mukta hokara bhayarahita jIvana vyatIta karatI thii| yahI nahIM pUrNataH surakSita zramaNI ko saMgha meM vidyAdhyayana ke lie samasta suvidhAeM aura paristhitiyA~ sulabha karAyI gayI thIM, jinakA pariNAma yaha rahA ki zramaNiyoM ne aneka graMthoM kA adhyayana, praNayana kiyA aura apane jJAna kI patAkA phhraaii| antakRdazA Adi AgamagranthoM meM aise aneka ullekha prApta hote haiM, jisameM bhikSuNiyoM ke dvArA sAmAyika Adi gyAraha aMgoM kA adhyayana kiyA gayA thA, kevala 'dRSTivAda' kA adhyayana unake lie niSiddha mAnA gayA thaa| zramaNiyoM ke zikSita hone para zikSA kA prasAra sAmAnya nAriyoM taka pahuMcA hai| zramaNiyoM dvArA gRhastha mahilAoM ko zikSA evaM dharma ke upadeza diye jA rahe haiM, kyoMki isake pUrva zramaNoM ko striyoM ko zikSA dene kA adhikAra nahIM thaa|16 zramaNiyoM ne dUsare duHkhI evaM pIr3ita logoM ko kalyANa ke lie dharma kA Azraya lene hetu prerita kiyA hai| saMyamita evaM sammAnanIya jIvana vyatIta karatI ina zramaNiyoM ne deza aura videzoM meM dharmopadeza diye haiN| inake dvArA dikhAye gaye mArga aura diye gaye upadezoM ne pIr3ita mahilAoM ke jIvana meM saMjIvanI kA kAma kiyA hai| AtmavizvAsa se bharI mahilAoM ko zramaNI-saMgha ne apane jJAna evaM buddhi kA pUrA upayoga karane kA avasara diyA, jisase jainadharma kA prasAra hI nahIM,

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jaina zramaNI-saMgha aura nArI utthAna : 49 sampUrNa deza, antataH sampUrNa mAnavatA kA kalyANa ho rahA hai, ataH mahilA zikSA ke kSetra meM zramaNI-saMgha kI prAsaMgikatA spaSTa hai| yaha vidita hai ki jainadharma kA udaya aise samaya meM huA jaba samAja meM nArI kI sthiti acchI nahIM thI, pavitratA yA zuddhatA ko lekara unako vibhinna dhArmika kriyAoM se vaMcita kiyA jA rahA thaa| janma se mRtyu taka vaha puruSoM ke niyantraNa meM rahakara tamAma pIr3A saha rahI thii| sAmAjika paristhitiyoM ke kAraNa samAja meM sadA se hI putrI kI apekSA putra ko adhika mahattva diyA jAtA rahA hai, koI bhI kAla yA dharma isakA apavAda nahIM rahA, kintu zramaNI-saMgha kI sthApanA ne isa bhedadRSTi ko kAphI hada taka kama kiyaa| aba putrI pitA ke lie bhArasvarUpa nahIM hai, apitu saMgha meM praviSTa hokara unake lie gaurava kA kAraNa banI hai| zramaNI-saMgha nAriyoM kI svAbhimAna-rakSA ke lie aneka sarAhanIya kadama uThA rahA hai| yadyapi saMgha meM zramaNI kI zIlarakSA ke lie ucita vyavasthA kI jAtI thI, zramaNa-saMgha para bhI isakI jimmedArI thI, tathApi Agamika vyAkhyAoM meM aisI ghaTanAoM ke bhI ullekha Aye haiM, jaba mahilAoM evaM zramaNiyoM ke sAtha jabaradastI kI gyii| aisI sthiti meM bhI saMgha dvArA unake sAtha sahAnubhUtipUrvaka vyavahAra kiyA jAtA thA tathA garbhastha zizu kI surakSA kI jimmedArI vahana kI jAtI thii| bacce ko pAlane ke pazcAt zramaNa-saMgha ko sauMpakara zramaNI puna: saMgha meM praveza pA letI thii|" aisI zramaNI kI AlocanA yA tiraskAra kA adhikAra kisI ko nahIM thaa| aisA karane vAle ke lie daNDa kI vyavasthA thii| zramaNI-saMgha kI ukta vyavasthA se vartamAna samaya meM isa taraha ke utpIr3ana se trasta nArI samAja kA bar3A hI hita ho sakatA hai| tatkAlIna samAja meM satIprathA nArI utpIr3ana kA sabase vIbhatsa rUpa bana cukA thA, nizIthacUrNiI meM eka aisA ullekha milatA hai, jisake anusAra saupAraka ke pA~ca sau vyApAriyoM dvArA kara na dene ke kAraNa rAjA ne unheM jalA dene kA Adeza de diyA thaa| ukta ullekha ke

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50 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 anusAra una vyApAriyoM kI patniyA~ bhI unakI citAoM meM jala gayI thIM, yadyapi jainAcAryoM dvArA isakA samarthana nahIM kiyA jAtA hai| Agamika vyAkhyAoM meM dadhivAhana kI patnI evaM candanA kI mAtA dhAriNI Adi ke kucha aise ullekha haiM, jinameM brahmacarya kI rakSA ke lie deha-tyAga kiyA gyaa| zramaNI-saMgha ne isa kuprathA ko rokane meM kAphI ahama bhUmikA nibhaaii| AgamoM aura Agamika vyAkhyA sAhitya meM aneka aise ullekha hue haiM, jinameM pati kI mRtyu ke pazcAt virakta hokara nAriyoM ne zramaNI banane kA nirNaya liyaa| nizcita rUpa se eka bar3I kuprathA, jisameM kabhI dharma ke nAma para striyoM ko jIvita rUpa meM hI jalane para vivaza kiyA jAtA thA; jisa amAnavIya kRtya ko rokane hetu tamAma sAmAjika saMsthAoM, samAja sudhArakoM ne na jAne kitane prayAsa kiye, unako rokane meM zramaNI-saMgha pUrNataH saphala siddha huA hai| vidhavA, parityaktA athavA AzrayahIna nAriyoM ke lie zaraNadAtA bane isa saMgha ke kAraNa hI jainadharma meM satIprathA ko koI prazraya nahIM milaa| daheja jaisI kuprathA, jisameM Aja bhAratIya samAja jhulasa rahA hai; jainadharma meM phala-phUla nahIM pAI to usakA kAraNa yaha zramaNI-saMgha hI hai| pitA ke pAsa daheja dene kA sAmarthya na hone para nAriyoM ne avivAhita rahane ko zreyaskara smjhaa| jaina zramaNI-saMgha ne na kevala unheM samAja ke tAnoM se bacAyA hai, balki unako Azraya dekara unake Atma-sammAna aura satItva kI rakSA kI hai| kisI prakAra kI pratAr3anA, apamAna aura yAtanA ko sahana karane kI bajAya nArI ne apane duHkhoM kA nidAna saMgha meM khojaa| isa kAraNa tanAva aura kuMThA kI jo sthiti kI vartamAna pariNati Aja AtmahatyA ke rUpa meM pratidina samAcAroM meM dekhane sunane ko mila rahI hai; isakA jainadharma meM pUrI taraha abhAva hai| zramaNI-saMgha ne nArI ke paryAya ke rUpa

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jaina zramaNI-saMgha aura nArI utthAna : 51 meM mAnI jAtI rahI saMtrAsa, pIr3A kuNThA ko svataMtra evaM bahumukhI pratibhAyukta vyaktitva meM badala diyA hai| yahI nahIM, jainadharma ne to naitika maryAdAoM kA pAlana karane vAlI aneka vaizyAoM aura gaNikAoM, jinakA sthUlabhadra ityAdi ke saMdarbha meM ullekha hai, ko sviikaaraa| unheM saMgha meM praveza dekara zrAvikA bnaayaa| 'kozA' nAmaka eka vezyA kA ullekha milatA hai, jisakI zAlA meM jainamuni, AcArya se anumati lekara cAturmAsa vyatIta karate the| gaNikAoM dvArA jina-maMdira aura AyAbhaTTa (pUjAbhaTTa) banAne meM sahayoga karane kA ullekha mathurA ke abhilekhoM meM prApta hotA hai|2| yahA~ eka aura bAta kA ullekha karanA Avazyaka lagatA hai, jisakI Aja ke samaya meM bahuta prAsaMgikatA hai, vaha hai- durvyasanoM se yuvA pIr3hI ko dUra rakhane meM zramaNI-saMgha kI mahattvapUrNa bhUmikA! jaina samAja nizcita rUpa se badhAI kA pAtra hai ki yahA~ nazAkhorI jaisI samasyA nahIM hai aura yadi kahIM hai bhI to atylp| zramaNa-zramaNiyoM ke prati zraddhAbhAva tathA unake upadezoM ko apanAne ke kAraNa hI samAja kI tamAma burAiyoM se yaha abhI bacA huA hai| isa prakAra jaina zramaNI-saMgha dvArA samAja kI mahilAoM ke utthAna ke lie aneka kArya kiye jA rahe haiN| daheja, satIprathA jaisI kuprathAoM kA anta ho cukA hai tathA nArI-zikSA ke mAdhyama se unako jAgarUka evaM sazakta banAne kA prayAsa kiyA jA rahA hai| bAlaka-bAlikA kA bheda samAptaprAya hai| mahilAoM meM aneka kAraNoM se utpanna hone vAle tanAva, tatpazcAt AtmahatyA jaise kRtyoM ko AdhyAtmika upadezoM dvArA rokane meM jaina zramaNI-saMgha kI mahattvapUrNa bhUmikA hai| 21vIM zatI meM bhI vidhavA, parityaktA, balAtkAra kI zikAra evaM anya taraha se utpIr3ita mahilA ko ghRNita dRSTi se dekhane tathA tiraskRta karane vAle samAja ke lie jaina-zramaNI saMgha eka Adarza upasthita karatA hai tathA apanI prAsaMgikatA siddha karatA hai| vAstava meM utthAna ke paryAya punaH zramaNI saMgha kA bhAratIya nArI samAja sadA RNI hogaa|

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52 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 sandarbha : uttarAdhyayana, 23/87 sthAnAMga, 10/212, TIkA bhAga 5, pR0 365-66 sthAnAMga, 3/157 uttarAdhyayana, 22vAM adhyAya vahI, 14vAM adhyAya uttarAdhyayana niyukti, pR0 136-40 Avazyaka niyukti, 1283 evaM vRhatkalpabhASya, paMcama bhAga, 5099 uttarAdhyayana niyukti, pR0 181 Avazyaka cUrNi, prathama bhAga, pR0 526-27 jJAtAdharmakathA, 1/14 vahI, 1/16 sthAnAMga, 10/24 uttarAdhyayana sUtra, 14/53, antaHkRddazAMgasUtram, 5/118 vahI jJAtAdharmakathA, 2/1/3 tamhA u vajjae hatthI, visalittaM va kaMTagaM nnccaa| oe kulANi vasavattI, AghAe Na se vi nniggNthe| sUtrakRtAMga, saM madhukara muni,sUtrAMka 257 (1.1.4.11) nizIthacUrNi bhAga-1, pR0 129 vahI, bhAga-2, pR0 59-60 evaM bhAga-4 AvazyakacUrNi, bhAga-1, pR0 318 jJAtAdharmakathA-14/8 tathA 16/11 evaM uttarAdhyayana-13 AvazyakacUrNi, bhAga-1, pR0 554-55 jaina zilAlekha saMgraha, bhAga-2, abhilekha kramAMka-8

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'zramaNa paramparA, ahiMsA evaM zAnti' viSayaka rASTrIya kAryazAlA meM pradatta vyAkhyAnoM kA saMkSipta vivaraNa DaoN0 zrInetra pANDeya isa kAryazAlA kA udghATana 30 disambara 2014 dina maMgalavAra ko huaa| udghATana satra ke mukhya atithi sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI ke pratikulapati pro0 yudanAtha prasAda dUbe the evaM adhyakSa darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI ke pUrva vibhAgAdhyakSa tathA bhAratIya dArzanika anusaMdhAna pariSada, naI dillI ke lAipha TAima acIvameNTa avArDI pro0 azoka kumAra caTarjI the| mukhya atithi pada se sambodhita karate hue pro0 yadunAtha prasAda dUbe ne kahA ki bhAratIya saMskRti kI pramukha vizeSatA anekatA meM ekatA hai| hameM hamAre RSiyoM, arhatoM ke mUla vacanoM ko samagra pariveza meM samajhanA hogaa| vibhinna paramparAoM ke mUla granthoM meM koI vibhAjaka rekhA nahIM hai| jo visaMgatiyA~ paidA huI haiM, vaha kAlAntara meM usakI vyAkhyAoM evaM mUla ke hArdra ko na samajhane ke kAraNa huI haiN| vibhinna paramparAoM ke prAcIna granthoM meM vibhinna sampradAyoM ke pravartaka Adi kA nAma sammAna ke sAtha liyA gayA hai| ataH unakI dRSTi vibhedAtmaka nahIM ho sktii| pro0 dUbe ne kahA ki ahiMsA evaM zAnti koI bAjAra meM milane vAlI vastu nahIM hai, varan AtmAvalokana se prApta hotI hai| adhyakSatA karate hue pro0 azoka kumAra caTarjI ne zramaNa paramparA kI mahattA spaSTa karate hue kahA ki bhAratIya saMskRti kI paricarcA meM zramaNa evaM brAhmaNa paramparAoM kI carcA eka saMgama ke rUpa meM prApta hotI hai jabaki yaha saMgama nahIM apitu eka triveNI hai| isameM tAMtrika paramparA kA utanA hI mahattva hai jitanA ki sarasvatI kA gaMgA-yamunA saMgama meN| unhoMne batAyA ki vastutaH ahiMsA eka udAsIna zabda yA bhAva hai| hiMsA aura ahiMsA kI sImA kA paraspara nirdhAraNa vaiyaktika evaM paristhitijanya hai|

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54 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 isa avasara para kAryazAlA ke parAmarzadAtA pAli evaM bauddha sAhitya ke mUrdhanya vidvAn tathA pAli evaM bauddha adhyayana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI ke pUrva vibhAgAdhyakSa pro0 vimalendra kumAra ne kahA ki zramaNa paramparA kI jaina evaM bauddha donoM vidhAe~ jisa rUpa meM ahiMsA evaM zAMti kA mArga pradarzita karatI haiM, vaha anyatra dRSTigata nahIM hotA / pro0 kumAra ne ahiMsA evaM zAMti ke saMdarbha meM zramaNa paramparA kI bhUmikA para vistRta prakAza ddaalaa| isa avasara para kAryazAlA ke nidezaka DaoN0 azoka kumAra siMha ne kAryazAlA ke uddezya ko spaSTa karate hue kahA ki vartamAna paridRzya meM zramaNa paramparA kI donoM vidhAe~ ahiMsA, zAnti evaM vizvabandhutva ke saMdarbha meM atyanta hI prAsaMgika haiM / jaina va bauddha vidyA ke vividha AyAmoM ko hRdayaMgama kara vyAvahArika stara para samAja ko sadAcaraNa kI ora pravRtta karanA hI isa kAryazAlA kA uddezya hai / 31 disambara, 2014 se 11 janavarI 2015 taka kula 37 vyAkhyAna hue / sabhI vyAkhyAnoM kA saMkSipta vivaraNa nimnavat hai 1. bhAratIya darzana evaM saMskRti kI vizeSatAe~ : zramaNa paramparA ke vizeSa saMdarbha meM : yaha vyAkhyAna pro0 aravinda kumAra rAya, pUrva vibhAgAdhyakSa, darzana evaM dharma vibhAga, kA0hi0vi0vi0, vArANasI kA thA / pro0 rAya ne batAyA ki brAhmaNa evaM zramaNa paramparA meM bheda vizeSa kI dRSTi se hai / syAdvAda kevala jaina darzana ke lie hI nahIM apitu samasta cintana dhArAoM ke lie mahattvapUrNa hai| syAdvAda ke binA mUla cintana sambhava nahIM hai| koI bhI dRSTi pUrNataH asatya nahIM ho sakatI / isa dRSTi se bhAratIya paramparA ke samagra paTala para jaina paramparA kA mahattvapUrNa yogadAna hai| brAhmaNa evaM zramaNa donoM hI paramparAe~ tapa pradhAna haiN| tapa bhAratIya saMskRti kA prANa hai| jaina paramparA meM tapa se hI nirjarA hotI hai| brAhmaNa paramparA meM kAmanAoM kI pUrti ke lie bhI tapa kA vidhAna hai|

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'zramaNa paramparA, ahiMsA evaM zAnti' : 55 pro0 rAya ne batAyA ki brAhmaNa paramparA meM dharma pracAraka kA rAga-dveSa se mukta honA anivArya hai aura zramaNa paramparA meM jina yA arhat bhI rAga-dveSa se mukta hote haiN| avatAravAda donoM paramparAoM meM hai| jahA~ jaina aura bauddha avatAra manuSya haiM, vahIM brAhmaNa dharma meM matsya, zUkara, narasiMha, kacchapa ityAdi avatAra bhI haiN| ataH zramaNa paramparA ko samajhe binA sampUrNa bhAratIya saMskRti ko nahIM samajhA jA sktaa| 2. jaina sampradAya : yaha vyAkhAna mAnava saMskRti zodha saMsthAna ke saciva DaoN0 jhinakU yAdava kA thaa| DaoN0 yAdava ne apane vyAkhyAna meM tIrthaMkaroM kI caubIsI kA varNana karate hue kulakara paramparA ke bAre meM batAyA jo ki zvetAmbara mata meM sAta tathA digambara mata meM caudaha haiN| unhoMne batAyA ki aitihAsika sAkSya kevala pArzvanAtha evaM mahAvIra ke prApta hote haiN| 23veM tIrthaMkara pArzvanAtha cAturyAma sampradAya ke saMsthApaka mAne jAte haiN| cAturyAma sampradAya satya, ahiMsA, asteya evaM aparigraha - ina cAra mahAvratoM ko mAnatA hai| jabaki 24veM tIrthaMkara mahAvIra ne brahmacarya ko paMcam yAma ke rUpa meM svIkAra kara paMcamahAvrata kA pravartana kiyaa| DaoN0 yAdava ne batAyA ki kucha vidvAn mahAvIra ke samaya meM hI sampradAya bheda mAnate haiN| kucha loga svayaM ko pArzvanAtha kI paramparA kA mAnate the aura kucha loga mahAvIra kI paramparA ko| parantu vIra nirmANa se 609 taka jaina dharma meM kisI prakAra ke bheda kA aitihAsika ullekha nahIM prApta hotA hai| kalpasUtra meM mahAvIra ke pazcAt gaNadhara gautama, Arya sudharmA, Arya jambU, Arya bhadrabAhu, Arya sthUlabhadra, Arya rakSita ityAdi 19 AcAryoM kI paramparA prApta hotI hai| Arya bhadrabAhu candragupta maurya ke samakAlIna the| durbhikSa ke kAraNa apane 12000 ziSyoM ke sAtha samaNa belagola cale gye| durbhikSa kAla samApta hone para jaba vApasa Aye to unheM yahA~ ke jaina AcAra meM zithilatA pratIta huI aura isa prakAra matabheda ke kAraNa zvetAmbara va digambara do sampradAyoM kA udaya huaa| DaoN yAdava ne apane vyAkhyAna

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56 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 meM 84 caityavAsI muniyoM, unakI paramparA evaM saMskRti kA savistAra ullekha karate hue 63 zlAkA puruSoM- 24 tIrthakara, 12 cakravartI, 9 baladeva, 9 vAsudeva aura 9 prativAsudeva kA bhI ullekha kiyaa| isI krama meM DaoN0 jhinakU yAdava ne zvetAmbara evaM digambara sampradAya ke sthAnakavAsI, terApaMthI, tAraNapaMthI, bIsapaMthI ityAdi prabhedoM kA bhI ullekha kiyaa| 3. jaina dharma kA prArambhika itihAsa : yaha vyAkhyAna kAryazAlA nidezaka DaoN0 azoka kumAra siMha dvArA diyA gyaa| unhoMne batAyA ki jaina paramparA jagat ko anAdi aura ananta mAnatI hai| yaha dRzyamAna jagat kAlacakra ke rUpa meM sadaiva gatizIla hai| yaha kAlacakra do bhAgoM meM vibhakta hai- utsarpiNI aura avsrvinnii| vartamAna kAla avasarpiNI kA hai| sAta kulakara prathama zAsaka haiN| apane vyAkhyAna meM DaoN0 azoka kumAra siMha ne batAyA ki RSabhadeva isa saMskRti ke saMsthApaka haiN| ariSTanemi aura pArzvanAtha bhI mahAvIra ke pUrva tIrthakaroM meM paurANika aura aitihAsika dRSTi se mAnya haiN| 4. jaina paramparA meM yoga eMva dhyAna : / yaha vyAkhyAna bhI DaoN0 azoka kumAra siMha dvArA diyA gyaa| unhoneM batAyA ki upaniSadoM meM brahma kI prApti, bauddha paramparA meM bodhisatva kI prApti tathA jaina paramparA meM mokSa kI prApti lakSya kA hai| jaina paramparA meM yoga bandha kA kAraNa hai| mana, vacana va zarIra kI kriyAoM se utpanna Atma pradezoM kI pravRtti jisase paramANuoM kA vandha hotA hai, vaha yoga hai| isa krama meM unhoMne AcArya kundakunda, AcArya harabhidra, AcArya hemacandra ityAdi AcAryoM ke yoga sambandhI mAnyatAoM ko vivecita karate hue yogasAra, yogasamuccaya, yogabindu, yogazataka, yogaviMzikA, yoga SoDazaka evaM yogazAstra ityAdi yoga sambandhI jaina sAhityoM para prakAza ddaalaa| dhyAna ke sambandha meM DaoN0 siMha ne batAyA ki jaina-dhyAna dhyAna se adhika anuprekSA hai| vAstavika yoga sAdhanA hI dhyAna hai| Antarika

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'zramaNa paramparA, ahiMsA evaM zAnti' : 57 tapa meM dhyAna atyanta hI mahattvapUrNa hai| isa krama meM unhoMne ArttadhyAna, raudra dhyAna, dharma dhyAna, zukla dhyAna ityAdi kA vizad vivecana kiyaa| unhoMne AcArya kundakunda, pUjyapAda, yazovijaya, akalaMka, haribhadra Adi ke dhyAna sambandhI vicAroM para prakAza DAlate hue dhyAnazataka, dhyAna vicAra, samAdhitaMtra, mokSapAhar3a, svarUpa sambodhaka, brahmasiddhAnta samuccaya ityAdi dhyAna sambandhI jaina sAhityoM para prakAza ddaalaa| 5. bauddha sampradAya : yaha vyAkhyAna pro0 pradyumna dUbe, vibhAgAdhyakSa, pAli evaM bauddha adhyayana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| pro0 dUbe ne batAyA ki sarvaprathama saMgha eka thaa| kAlAntara meM sthaviravAda evaM mahAsAMghika do bheda hue| punaH sthavira ke 12 bheda hue aura kAlAntara meM kula 18 bheda hue| isI prakAra mahAsAMghika ke do bheda hueekavvohArika aura gokulik| isa prakAra pro0 dUbe ne bauddha sampradAya ke bhedoM-prabhedoM, unake saMsthApakoM tathA sambandhita sAhityoM kA vizad vivecana kiyaa| pro0 dUbe ne batAyA ki sthaviravAda hI mUla nikAya hai| sthaviravAda meM mUla buddha vacana milate haiN| piTaka sAhitya jo aTThakathAoM ke sAtha saMgrahIta haiM ve sthaviravAda se sambandhita haiN| sthaviravAdI buddha ko mAnavajanita kamajoriyoM se yukta mAnava mAnate haiN| inheM hI vibhajyavAdI kahate haiN| isI krama meM unhoMne sthaviravAda se sarvAstivAda kI utpatti kA ullekha kiyA jisakA saMsthApaka rAhulabhadra ko mAnA jAtA hai| sarvAstivAda ko hI vaibhAsika kahA gayA hai| 6. gautama buddha pUrva buddha paramparA : isa viSaya para saMsthAna ke pUrva nidezaka evaM rASTrIya prophesara mahezvarI prasAda dvArA vyAkhyAna diyA gyaa| unhoMne batAyA ki tripiTaka Adi bauddha sAhityoM meM gautama buddha pUrva buddha paramparA prApta hotI hai| azvaghoSa kI aTThakathAoM meM gautama buddha pUrva 24 buddhoM evaM unake jIvanI kI

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58 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 carcA hai| pro0 prasAda ne azoka ke abhilekhoM meM bhI buddha pUrva buddha . paramparA ke saMketa kA ullekha kiyaa| cInI yAtrI phAhyAna ne kAzyapa buddha jo gautama buddha ke ThIka pUrva hue kA ullekha kiyA hai| pro0 prasAda jI ne pratyeka aura samyaka do prakAra ke buddhoM kA ullekha karate hue gautama buddha ko samyaka sambuddha btaayaa| unhoMne jaina grantha RSibhAsita kA ullekha karate hue batAyA ki isameM 45 jainetara vyaktiyoM kI carcA hai| inako bhI buddha kahA gayA hai| antima cha: buddhoM kA nAma, janma sthAna aura inake vRkSa kA ullekha saMskRta evaM pAli sAhitya meM prApta hotA hai| inheM mAnuSI buddha kahA gayA hai| anta meM pro0 prasAda ne kahA ki gautama buddha ko bauddha dharma kA saMsthApaka nahIM mAnA jA sktaa| 7. jaina guphAe~ : yaha vyAkhyAna pro0 harihara siMha, prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga, kA0hi0vi0vi0, vArANasI kA thaa| pro0 siMha ne prAcIna bhArata meM banane vAlI saMracanAtmaka evaM zailIkRta do prakAra kI imAratoM kI vizeSatAoM evaM antara kA vivecana karate hue mAnava nirmita zailakRta jaina guphAoM kI vizad vivacenA kii| unhoMne candragupta maurya dvArA paTanA meM nirmita pattharoM ke mahaloM kI vizeSatAoM kI vivecanA ke krama meM isI kAla meM nirmita nAgArjuna evaM barAbara kI sarvaprAcIna sAta guphAoM kA ullekha karate hue inakI vizeSatAoM, nirmAtAoM evaM nirmANa ke uddezyoM para vidhivata prakAza ddaalaa| isI krama meM pro0 siMha ne rAjagaha meM prApta do jaina guphAoM ke sAtha-sAtha udayagiri tathA khaNDagiri meM khAravela ke parijanoM dvArA nirmita jaina guphAoM kI vizeSatAoM kA bhI vizad vivecana kiyaa| unhoMne ina guphAoM meM prApta abhilekhoM para bhI paryApta prakAza ddaalaa| pro0 siMha ne jUnAgar3ha kI zrRMkhalAbaddha guphAoM kA vivecana karate hue candraguphA kA vizeSa rUpa se citraNa kiyA jahA~ AcArya hariSeNa ke ziSyoM puSpadanta evaM bhUtabalI ne digambara jaina grantha SaTkhaNDAgama kI

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'zramaNa paramparA, ahiMsA evaM zAnti' : 59 racanA kiyaa| isa krama meM unhoMne karnATaka ke bAdAmI aura ahirolI kI guphAoM evaM elorA kI guphAoM kA bhI vizad vivecana kiyaa| 8. sAmAjika jIvana meM ahiMsA : bauddha darzana ke pariprekSya meM: yaha vyAkhyAna pro0 rameza kumAra dvivedI, bauddha darzana vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI kA thaa| unhoMne batAyA ki bauddha dharma kA uddezya bahujana hitAya bahujana sukhAya hai, jo ahiMsA kI AdhArazilA para avalambita hai| kSudra svArtha kI pUrti hI hiMsA kA pramukha kAraNa hai| yadi hama rAga-dveSa ko tyAgakara buddha vacanoM kA anusaraNa kareM tabhI ahiMsA kI sthApanA sambhava hai| isa sambandha meM unhoMne maitrI, muditA, karuNA aura upekSA- ina cAra brahma vihAroM kA vivecana karate hue Arya aSTAMgika mArga ko anukaraNIya btaayaa| 9. itihAsa ke jaina srota : yaha vyAkhyAna DaoN0 umeza candra siMha, itihAsa vibhAga, tibbatI adhyayana kendrIya vizvavidyAlaya, sAranAtha, vArANasI kA thaa| DaoN. siMha ne apane vyAkhyAna meM bhAratIya evaM pAzcAtya aitihAsika paramparA kI vizeSatAoM kA ullekha karate hue do prakAra ke jaina aitihAsika srotoM-sAhityika evaM abhilekhIya svarUpoM para vizad prakAza ddaalaa| unhoMne zvetAmbara paramparA ke 45 Agama sAhityoM- 12 aMga sAhitya, 12 upAMga sUtra, 10 prakIrNaka sAhitya, 6 chedasUtra, 4 mUlasUtra evaM 2 cUlikA sUtroM ko itihAsa ke jaina srota ke rUpa meM vivecita kiyaa| DaoN0 siMha ne do prakAra ke abhilekhIya srotoM - 1. rAjanaitika aura gaira rAjanaitika tathA 2. uttara tathA dakSiNa kSetra ke abhilekhoM ke vivecana ke krama meM udayagiri, khaNDagiri, karnATaka aura tamilanADu ke abhilekhoM ke sAtha-sAtha hAthI gumphA sahita 84 abhilekhoM ko itihAsa ke jaina srota ke rUpa meM vivecita kiyaa| vyAkhyAna ke anta meM unhoMne kahA ki yadi jaina abhilekha na hote to zAyada aitihAsika mUlyAkaMna vivAdita raha jaataa|

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60 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 10. jaina karma siddhAnta : yaha vyAkhyAna pro0 kamaleza kumAra jaina, vibhAgAdhyakSa, jaina-bauddha darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| pro0 jaina ne ATha prakAra kI karma prakRtiyoM 1. jJAnAvaraNa, 2. darzanAvaraNa, 3. vedanIya, 4. mohanIya, 5. Ayu, 6. nAma, 7. gotra aura 8 antarAya kA ullekha karate hue mati, zruta, avadhi, mana:paryaya aura kevalI paMcavidha jJAna kA vizad vivecana kiyaa| unhoMne batAyA ki jJAna aura darzana jIva kA guNa hai aura jo ina jJAnoM para AvaraNa DAla de use jJAnAvaraNa kahate haiM / isI krama meM pro0 jaina ne ghAtIya evaM aghAtIya dvividha karmoM tathA jJAnopayoga evaM darzanopayoga dvividha upayoga kA bhI vistRta vivecana kiyaa| karma vivecana ke krama meM pro0 jaina ne vedanIya, mohanIya Ayu, nAma, gotra aura antarAya ke vividha bheda-prabhedoM kA vistRta varNana karate hue bhavya evaM abhavya dvividha jIvoM kA bhI vivecana kiyA / 11. zramaNa paramparA evaM zAnti : prastuta vyAkhyAna pro0 sItArAma dUbe, pUrva vibhAgAdhyakSa, prAcIna bhAratIya itihAsa, saMskRti evaM purAtattva vibhAga, kAzI hindU vizvavidyAlaya, vArANasI dvArA diyA gyaa| unhoMne kahA ki paramparA kI sArthakatA isa tathya meM nihita hai ki purAnI paramparA se zakti saMcayana kara pAramparika saMskRti ke mAdhyama se nayI UrjA kA saMcAra kreN| jo vyApAra dUsaroM ke lie kaSTakAraka ho vaha hiMsA aura jo hitakara ho vaha ahiMsA hai| ahiMsA aura zAnti eka-dUsare ke pUraka haiN| unhoMne mahAbhArata tathA bauddhazAstroM kA uddharaNa dete hue yaha siddha karane kA prayAsa kiyA ki ati prAcIna kAla meM samAja dharmAnurUpa, samatA evaM samarasatA se cala rahA thA / loga tyAgI aura tapasvI the| hiMsA evaM lAlaca kI pravRtti kAlAntara meM bddh'ii| unhoMne aneka udAharaNoM dvArA yaha bhI siddha karane kA prayAsa kiyA ki daNDAtmaka hiMsA ke mAdhyama se zAnti sthApanA kI prAcIna paramparA hai /

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'zramaNa paramparA, ahiMsA evaM zAnti : 61 pro0 dUbe ne pravRttimArgI evaM nivRttimArgI do prakAra kI paramparAoM kA ullekha karate hue brAhmaNa paramparA ko pravRttimArgI tathA zramaNa paramparA ko nivRttimArgI btaayaa| unhoMne batAyA ki pravRttimArgI paramparA pUrNatayA ahiMsaka nahIM hai jabaki nivRttimArgI paramparA meM ahiMsA kA caramotkarSa prApta hotA hai| pro0 dUbe ne kahA ki gRhI jIvana se sAmaMjasya sthApita karane ke krama meM zramaNa paramparA meM bhI zithilatA AyI hai| vipannatA evaM asamAnatA saMgharSa evaM azAnti kA kAraNa hai / unhoMne jaina dRSTi se ahiMsA kA vivecana karate hue saMkalpajA, virodhajA, udyogajA evaM ArambhajA hiMsA ke caturvidha rUpoM ke varNana ke sAtha triyoga evaM trikaraNa rUpa navakoTika hiMsA evaM ahiMsA kA vizad vivecana kiyA aura saMkalpajA hiMsA ko sarvAdhika nindanIya btaayaa| 12. bauddha nyAya : yaha vyAkhyAna pro0 abhimanyu siMha, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI dvArA diyA gyaa| unhoMne kahA ki jJAna meM hI mAnava kI svataMtratA nihita hai / sAmAjika samasyAoM ke samAdhAna T hetu jJAna sarvAdhika AkarSaka mAdhyama hai| anubhava evaM buddhi jJAna ke do srota haiN| anubhava kA niSedha nahIM kiyA jA sakatA kyoMki isake niSedha kA AdhAra bhI anubhava hI hotA hai| anubhava ke binA koI vaicArika saMracanA saMbhava nahIM hai / buddhi ko bhI anubhava kI AvazyakatA hotI hai| pro0 siMha ne dArzanika matabhedoM ke sambandha meM kahA ki ye matabheda jJAnamImAMsIya nahIM apitu tattvamImAMsIya hote haiN| jJAnamImAMsA tattva-mImAMsA se baddha hotA hai aura matabheda tattvamImAMsA ke stara para hotA hai| unhoMne bauddha darzana meM pratyakSa aura anumAna dvividha pramANa btaayaa| isa saMdarbha meM svalakSaNa evaM sAmAnya lakSaNa kA vivecana karate hue svalakSaNa ko pratyakSa kA tathA sAmAnya lakSaNa ko anumAna kA viSaya btaayaa| unhoMne svalakSaNa ko bauddha darzana kA ekamAtra pramANa batAte hue anumAna ko kevala vyavahAra ke lie Avazyaka btaayaa| unhoMne pramANa vivecana ke krama meM diGnAga, dharmakIrti ityAdi dArzanikoM ke vicAroM kA vizad vivecana kiyA /

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62 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 13. SaDdravya paMcAstikAya evaM tattvavicAra : yaha vyAkhyAna DaoN0 rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha, vArANasI kA thaa| DaoN0 siMha ne batAyA ki jaina darzana nivRttimArgI hai| isake mUla meM vyakti ke Atmika unnayana kI bhAvanA kArya karatI hai jisakI prApti sAta yA nau sopAnoM meM hotI hai jinheM sapta yA nau tattva kI saMjJA dI jAtI hai| isa AdhyAtmika unnati ke lie sarvaprathama jagat ke svarUpa kA jJAna Avazyaka hai jo ki jIva evaM ajIva do dravyoM kA sammizraNa hai| ajIva bhI dharma, adharma, kAla, AkAza, pudagala ke bheda se paMcavidha haiM aura rUpI evaM arUpI meM vibhakta haiN| inakA vibhAjana astikAya evaM anastikAya rUpa meM bhI prApta hotA hai| DaoN0 siMha ne batAyA ki dravya vyavasthA ko samajhane ke pazcAt jIva ko Asrava aura usake phala bandhana kA jJAna ati Avazyaka hai kyoMki inake svarUpa ko samajhane ke bAda hI vaha saMvara evaM nirjarA kI ora agrasara hogaa| isa prakAra samyak jJAna, samyak darzana evaM samyaka cAritra dvArA Atmopalabdhi karatA hai| 14. jainAgama evaM Agamika vyAkhyA sAhitya : yaha vyAkhyAna kAryazAlA nidezaka DaoN0 azoka kumAra siMha dvArA diyA gyaa| unhoMne batAyA ki Agama sAmAnya rUpa se tIrthaMkaroM ke upadeza haiN| tIrthaMkaroM ke ziSya gaNadhara unake upadezoM ko AdhAra banAkara AgamoM kI racanA karate haiN| pratyeka avasarpiNI meM 24 tIrthakara hote haiM aura pratyeka tIrthaMkara ke zAsana meM apane Agama hote haiN| Agama artharUpa meM upadiSTa haiM aura upadezoM ko gaNadharoM ne sUtra rUpa meM grathita kiyA hai| DaoN. siMha ne batAyA ki Agama arthapradhAna hote haiM jabaki veda zabda pradhAna haiN| AgamoM kI bhASA ardhamAgadhI hai kyoMki mahAvIra ne isI bhASA meM upadeza diyA thaa| isa sambandha meM unhoMne samavAyAMga, bhagavatIsUtra, aupapAtika, rAjapraznIya, prajJApanA, AcArAMga Adi kA ullekha karate hue pATaliputra, mathurA evaM vallabhI kI vAcanAoM para vistRta prakAza ddaalaa|

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'zramaNa paramparA, ahiMsA evaM zAnti' : 63 vyAkhyAna ke krama meM DaoN0 siMha ne AgamoM ke prAcIna evaM vartamAna vargIkaraNa kA ullekha karate hue aMga, upAMga, mUlasUtra, chedasUtra, prakIrNaka aura cUlikA sUtroM kA vizad vivecana kiyaa| unhoMne vibhinna jaina sampradAyoM meM mAnya AgamoM kI saMkhyA kA vivecana karate hue AgamoM kI viSayavastu evaM unakI TIkAoM kA bhI ullekha kiyaa| 15. jaina pUjA paddhati : yaha vyAkhyAna pro0 azoka kumAra jaina, pUrva vibhAgAdhyakSa, jaina-bauddha darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| unhoMne batAyA ki jaina dharma nivRttimArgI hone ke sAtha pravRttimArgI bhI hai, hAlA~ki isa pravRtti kA lakSya bhI nivRtti hI hai| unhoMne 'vande tadguNa labdhaye' ko jaina pUjA paddhati kA uddezya btaayaa| isa krama meM pro0 jaina ne isa uddezya kI pUrti ke lie zramaNa evaM zrAvakoM ke lie vihita SaDAvazyaka karmoM kA savistAra vivecana karate hue dhyAna evaM adhyayana ko zramaNoM kA mukhya kArya btaayaa| zrAvakoM ke lie vihita SaDAvazyaka karmoM ke ullekha ke krama meM devapUjA evaM dAna kA vizad vivecana karate hue deva pUjA ke cha: bheda tathA bAhya evaM antaraMga zuddhi ke bheda-prabhedoM para vistRta prakAza ddaalaa| 16. jaina koza sAhitya : yaha vyAkhyAna DaoN0 oma prakAza siMha, pustakAlayAdhyakSa, pArzvanAtha vidyApITha, vArANasI dvArA diyA gyaa| unhoMne koza kI paribhASA evaM mahattva ko pradarzita karate hue zabda koza evaM viSaya koza rUpa dvividha kozoM kA vivacena kiyaa| punaH bhASA ke AdhAra para kozoM kA vargIkaraNa karate hue saMskRta bhASA ke koza evaM kozakAra ke antargata dhanaMjaya kI nAmamAlA, AcArya hemacandra kI abhidhAna cintAmaNi, anekArtha saMgraha evaM nighaNTuzeSa sahita saMskRta bhASA ke 20 anya kozoM, inake racanAkAroM, racanAkAla tathA viSaya vastu para vistRta prakAza ddaalaa| prAkRta bhASA ke kozoM ke antargata dhanapAla kI pAialacchInAmamAlA, vijayarAjendrasUri kI abhidhAna rAjendra koza,

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64 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 AcArya hemacandra kI dezInAmamAlA, zatAvadhAnI ratnacandra kA ardhamAgadhI koza evaM haragovindadAsa seTha kI pAiasaddamahaNNvo sahita 10 anya prAkRta bhASA ke kozoM kA vizad vivecana kiyaa| DaoN0 siMha ne hindI bhASA ke kozoM ke antargata mohanalAla bA~ThiyA kA lezyA koza evaM kriyA koza, jinendravarNI kA jainendra siddhAnta koza, bAlacanda zAstrI kA jainalakSaNAvalI tathA AcArya hemacandra ke jaina Agama vanaspati koza sahita hindI bhASA ke 25 anya kozoM ke racanAkAra, racanAkAla evaM viSayavastu kA vivecana karate hue anya bhASA ke kozoM kA bhI ullekha kiyaa| 17. bhAratIya cintana kI zramaNa paramparA : isa viSaya para darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI ke pro0 Ananda mizra dvArA vyAkhyAna diyA gyaa| pro0 mizra ne kahA ki bhAratIya paramparA kI do anAdi dhArAe~ haiM- vaidika evaM avaidik| vaidika paramparA brAhmaNa paramparA hai jabaki avaidika paramparA zramaNa paramparA hai| jaina aura bauddha zramaNa paramparA ke do pramukha aMga haiN| veda kA mUla svara jIvana ko sampUrNa rUpa se jInA hai jabaki zramaNa paramparA saMnyAsa evaM mokSa kA nirdezana karatI hai| apane vyAkhyAna meM pro0 mizra ne kahA ki zramaNa paramparA kA prArambha mahAvIra evaM gautama buddha ke pUrva hI ho gayA thaa| dIghanikAya meM buddha se pUrva chaH pramukha zramaNa AcAryoM ajIta kezakambala, makkhalI gozAla, bhikSu pUrNa kAzyapa, prakruddha kAtyAyana, saMjaya velaThThiputta evaM niggaMthanAtaputta kA ullekha prApta hotA hai| pro0 mizra ne ina sabhI AcAryoM ke siddhAntoM evaM jIvana paricaya para vizad prakAza ddaalaa| 18. jaina kathA evaM kAvya sAhitya : yaha vyAkhyAna DaoN0 arcanA zrIvAstava, saMskRta vibhAga, mahArAja balavanta siMha pI0jI0 kaoNleja, gaMgApura, vArANasI kA thaa| unhoMne batAyA ki dArzanika evaM dhArmika mAnyatAoM ko janamAnasa taka pahu~cAnA kathA kA

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'zramaNa paramparA, ahiMsA evaM zAnti' : 65 lakSya hai| DaoN0 zrIvAstava ne sthAnAMga, dazavaikAlika ityAdi jaina granthoM ke AdhAra para loka kathA, nItikathA, dantakathA, dRSTAnta, artha kathA, kAma kathA, dharma kathA, divya kathA, parihAsa kathA ityAdi kathA bhedoM kA savistAra varNana karate hue jaina kathA sAhitya ke rUpa meM vasudevahiNDI, samarAiccakahA, kuvalayamAlA, dhanapAlakathA, AkhyAnaka maNikoza, kahArayaNa kosa, nammayAsundarIkahA, mahivAlakahA ityAdi prakAzita/aprakAzita kathA sAhityoM ke viSayavastu, racanAkAra evaM racanAkAla ityAdi kA vizad vivecana kiyaa| jaina kAvya sAhitya ke saMdarbha meM DaoN0 zrIvAstava ne batAyA ki isakA prArambha dUsarI-tIsarI zatAbdI se huaa| purANa, gadya, khaNDa, nATaka, campU, upanyAsa, dRSTAnta, parikathA ityAdi kAvya sAhitya kI vidhAe~ haiN| inhoMne batAyA ki jaina kAvya sAhitya 24 tIrthaMkaroM ke caritra, rAjA-rAniyoM, seTha-seThAniyoM, juAriyoM, dharmI-adharmI ko udadezya karake likhe gaye haiN| isa krama meM unhoMne paumacariya, pANDavacariya, caupannamahApurisacariya, rAyamallabhyudaya, AdinAthacariya, sumaInAhacariya, paumapabhacariya, supArasanAhacariya, candapahacariya, seyAMsacariya, vasupujjacariya, anantanAhacariya, santinAhacariya, neminAhacariya, pArasanAhacariya, mahavIracariya ityAdi prakAzita/ aprakAzita kAvya sAhityoM ke viSayavastu, racanAkAra evaM racanAkAla kA vizad vivecana kiyaa| 19. jaina zramaNAcAra : yaha vyAkhyAna DaoN0 kAminI gogarI, darzana vibhAga, mumbaI vizvavidyAlaya, mumbaI kA thaa| unhoMne batAyA ki jaina dharma meM zramaNoM ke lie jina niyamoM kA vidhAna kiyA gayA hai ve zramaNAcAra kahalAte haiN| isake antargata gupti, samiti, anuprekSA, pariSaha jaya, dharma, anuprekSA evaM paMcamahAvratoM ityAdi ke pAlana kA vidhAna hai| mahAvratoM kA pAlana tIna yogoM evaM tIna karaNoM se karane kI bAta hai| isa krama meM unhoMne spaSTa kiyA ki krodha, moha, mAna, mAyA evaM lobha - ina paMcakaSAyoM kA jJAna atyanta Avazyaka hai kyoMki inake svarUpa ko jAnane ke bAda hI nivRtti kA prayAsa sambhava hai| DaoN0 gogarI ne manovaijJAnika evaM naitika AdhAra para ina AcAroM kI prAsaMgikatA evaM upAdeyatA ko spaSTa kiyaa|

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66 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 20. jaina jJAnamImAMsA evaM pramANa vicAra : yaha vyAkhyAna pArzvanAtha vidyApITha ke risarca esosieTa DaoN0 rAhula kumAra siMha dvArA diyA gyaa| unhoMne batAyA ki jaina darzana meM jJAna atyanta mahattvapUrNa sthAna rakhatA hai, ise jIva kA lakSaNa mAnA gayA hai| AgamoM meM paMcavidha jJAna mati, zruta, avadhi, manaH paryaya aura kevala jJAna kI carcA hai, jo vibhinna granthoM meM parokSa-aparokSa ke bheda se kucha antara ke sAtha vivecita hai| DaoN0 siMha ne batAyA ki jJAna sva- para prakAzaka mAnA gayA hai| AcArya umAsvAti ne samyakjJAna ko hI pramANa kahA hai / Agama meM pramANa ke pratyakSa, anumAna, upamAna evaM Agama rUpa caturvidha bheda kA nAma - nirdeza prApta hotA hai| mukhya rUpa se isake pratyakSa evaM parokSa do bheda hote haiN| unhoMne pramANamImAMsA ke vikAsa ke tIna staroM kA ullekha karate hue kahA ki pratyakSa jo ki vizad jJAna hai, mukhyataH do bhAgoM meM vibhakta hai- sAMvyavahArika evaM pAramArthika / avadhi, manaH paryaya evaM kevala pAramArthika haiM jabaki mati evaM zruta sAMvyavahArika haiN| parokSa ke antargata smRti, pratyabhijJAna, tarka, anumAna evaM Agama Ate haiN| DaoN0 siMha ne batAyA ki prAmANya ke viSaya meM jaina darzana utpatti dazA meM ise parataH mAnatA hai kintu jJapti dazA meM abhyAsa avasthA meM svataH evaM anabhyAsa avasthA meM parataH svIkAra karatA hai| 21. jaina zrAvakAcAra : yaha vyAkhyAna DaoN0 kAminI gogarI, mumbaI vizvavidyAlaya, mumbaI dvArA diyA gyaa| unhoMne batAyA ki AdhyAtmika unnati ke lie agrasara gRhasthoM ke lie jina niyamoM ke pAlana kA vidhAna jaina dharma meM kiyA gayA hai ve zrAvakAcAra kahalAte haiN| unhoMne zrAvakAcAra ke antargata paMcANuvrata, tIna guNavrata evaM cAra zikSAvratoM kA vizad vivecana kiyA / unhoMne batAyA ki cU~ki gRhastha triyogoM evaM trikaraNoM se pUrNarUpeNa jaina AcAra ke pAlana meM sakSama nahIM hote haiM isalie unheM kucha chUTa ke sAtha pAlana kI anumati hai kintu inake pAlana meM unakI dRSTi

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'zramaNa paramparA, ahiMsA evaM zAnti' : 67 samyak honI caahie| inake pAlana se eka naitika vyavasthA janma letI hai jo eka naitika evaM sahiSNu samAja ke nirmANa meM mahattvapUrNa bhUmikA adA karatI hai| unhoMne batAyA ki mukti kI ora agrasara zrAvaka zrAvikA zramaNa pratimA ke stara taka pahu~ca sakate haiN| 22. cAra Aryasatya evaM Arya aSTAMgika mArga : yaha vyAkhyAna pro0 urmilA caturvedI, mahilA mahAvidyAlaya, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| pro0 caturvedI ne duHkha se nivRtti ko bauddha darzana kA lakSya batAte hue kahA ki gautama buddha ke vicAra se duHkha saMsAra kA sAmAnya lakSaNa hai| duHkha kA kAraNa, isakA nirAkaraNa aura isake nirAkaraNa kA mArga prazasta karanA yahI bauddha dharma kA pratipAdya hai| ise hI cAra Aryasatya kI saMjJA dI gayI hai| pro0 caturvedI ne ina cAra AryasatyoM ke vivecana ke krama meM buddha dvArA upadiSTa duHkhanirodha mArga ko hI aSTAMgika mArga batAte hue samyak dRSTi, samyak saMkalpa, samyak vAk, samyak karmAnta, samyak AjIva, samyak vyAyAma, samyak smRti evaM samyak samAdhi kA vizada vivecana kara samAdhi ke cAra staroM kA ullekha kiyaa| unhoMne batAyA ki samAdhi ke prathama stara meM sAdhaka cAra AryasatyoM kA manana kara mana meM utpanna aneka prakAra ke saMzayoM kA nirAkaraNa karatA hai| dUsarI avasthA Ananda evaM zAMti kI avasthA hai aura tIsarI avasthA meM Ananda evaM zAMti ke prati udAsInatA kA bhAva utpanna ho jAtA hai jabaki caturtha avasthA meM kisI prakAra kA bhI bhAva citta meM vidyamAna nahIM hotA hai| yaha sukha-duHkha se pare cittavRttiyoM ke nirodha kI avasthA hai| pro0 caturvedI ne batAyA ki yaha avasthA hI nirvANa kI avasthA hai jo bauddhadharmadarzana kA pradhAna lakSya hai| 23. jaina dharma-darzana meM ahiMsA : yaha vyAkhyAna kAryazAlA ke saMyojaka DaoN0 zrInetra pANDeya dvArA diyA gyaa| 'ahiMsA paramo dharmaH' ke sarvamAnya udghoSa se apane vyAkhyAna kA prArambha karate hue bAhya evaM Antarika vyApAra kI dRSTi se ahiMsA ko

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68 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 paribhASita karane ke krama meM unhoMne batAyA ki bAhya vyApAra kI dRSTi se kisI bhI choTe yA bar3e jIva ko apane mana, vacana yA kAya se kisI bhI prakAra kI nyUnAdhika pIr3A na pahu~cAnA ahiMsA hai| jabaki Antarika vyApAra kI dRSTi se rAga-dveSa pariNAmoM se nivRtta hokara sAmya bhAva meM sthita honA ahiMsA hai| DaoN0 pANDeya ne AcArAMga kA uddharaNa dete hue kahA ki sabhI prANiyoM meM jijIviSA pradhAna hai, sabhI ko sukha anukUla evaM duHkha pratikUla hai / ahiMsA kA adhiSThAna yahI manovaijJAnika satya hai / vyAkhyAna ke krama meM 10 prakAra ke prANoM kA vivacena karate hu kisI bhI prANa kA ghAta karanA hiMsA kahA gyaa| 108 prakAra kI hiMsA kA vivacena karate hue puruSArtha siddhayupAya ke AdhAra para yaha bhI batAne kA prayAsa kiyA ki hiMsA kI prakriyA meM hiMsya kI hiMsA to hotI hI hai sarvaprathama hiMsaka kI AdhyAtmika hiMsA hotI hai| praznavyAkaraNa sUtra meM varNita ahiMsA ke 60 nAmoM ke AdhAra para yaha bhI batAne kA prayAsa kiyA ki ahiMsA kevala niSedhAtmaka pratyaya hI nahIM hai, apitu vidhyAtmaka bhI hai| DaoN0 pANDeya ne apane vyAkhyAna meM ahiMsA ke vidheyAtmaka pakSa ke rUpa meM dayA aura dAna ko paribhASita karate hue kSamA ke cAra prakAroM dravyadayA, bhAvadayA, svadayA evaM paradayA kA vizad vivacena kara dasa prakAra ke dAna - anukampA dAna, saMgraha dAna, bhaya dAna, karuNA dAna, lajjA dAna, gaurava dAna, adharma dAna, dharma dAna, kariSyati dAna tathA kRta dAna ko bhI sodAharaNa vivecita karane kA prayAsa kiyaa| 24. zIla, samAdhi evaM prajJA : yaha vyAkhyAna pro0 rameza prasAda, pAli evaM theravAda vibhAga, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI kA thA / pro0 prasAda ne viSaya bhoga ko duHkha kA kAraNa batAte hue cAra Arya satyoM kA savistAra vivacena kiyaa| isake uparAnta Arya aSTAMgika mArga ke vivecana meM antima

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'zramaNa paramparA, ahiMsA evaM zAnti' : 69 samyak samAdhi kA savistAra ullekha kara isakI cAra avasthAoM kA bhI vizada vivecana kiyaa| pro0 prasAda ne batAyA ki samAdhi kI prathama avasthA meM sAdhaka buddha ke cAra Arya satyoM kA manana evaM cintana karatA hai aura isase utpanna saMzayoM kA svayaM nirAkaraNa bhI karatA hai| dUsarI avasthA meM Ananda evaM zAMti kA anubhava karatA hai| tIsarI avasthA meM inake prati udAsIna ho jAtA hai jabaki antima evaM cauthI avasthA meM sabhI bhAva naSTa ho jAte haiN| yahI nirvANa kI avasthA hai| pro0 prasAda ne batAyA ki aSTAMgika mArga meM prathama do samyak dRSTi aura samyaka saMkalpa prajJA ke antargata Ate haiN| samyaka vAka, samyaka karmAnta, samyak AjIvikA evaM samyaka vyAyAma zIla ke antargata Ate haiM aura zeSa do samyak smRti aura samyak samAdhi-samAdhi ke antargata rakhe jAte haiN| 25. jaina kalA evaM pratimA vijJAna : yaha vyAkhyAna pro0 mArutinandana prasAda tivArI, pUrva vibhAgAdhyakSa, itihAsa-kalA vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| kalA ko paribhASita karate hue pro0 tivArI ne kahA ki kalA sAhitya kI vaiyaktika racanA hai| kisI bhI kAla kI kalA vartamAna meM bhI aparivartita rUpa meM hI prApta hotI hai| kalA pUrI saMskRti kI vistRta mauna abhivyakti hai| isa dRSTi se jaina kalA ke AdhAra para pUrI jaina saMskRti, darzana evaM dharma ko samajhA jA sakatA hai| pro0 tivArI ne batAyA ki jaina tIrthakara dhyAnamudrA evaM kAyotsarga mudrA meM hI pAye jAte haiN| dhyAnamudrA cintana ke zIrSa bindu ko vyakta karatI hai aura kAyotsarga mudrA jaina kalA kA vilakSaNa vaiziSTya hai| upasarga meM bhI jaina tIrthaMkara kAyotsarga mudrA kA parityAga nahIM krte| unhoMne batAyA ki jaina tIrthaMkaroM ke sAtha vRkSoM kA ullekha unake paryAvaraNa ke prati prema kA dyotaka hai| isa krama meM unhoMne khajurAho mandira, dilavAr3A kA mandira, candraprabha kI kuSANakAlIna mUrti, devagar3ha ke RSabhanAtha ityAdi mUrtiyoM ke kAla, sthAna evaM unakI vizeSatAoM ke saMdarbha meM

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70 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 vizad vivecana kiyaa| pro0 tivArI ne samaNa belagola kI bAhubalI kI mUrti ko dhyAna-sAdhanA kI gahanatA kA pratIka batAte hue kahA ki mUrtiyA~ hameM yaha sandeza pradAna karatI haiM ki ahiMsA, satya, asteya, brahmacarya aura aparigraha ke AdhAra para hama yazavAn evaM pUjya ho sakate haiN| 26. jaina dArzanika sAhitya : yaha vyAkhyAna kAryazAlA nidezaka DaoN0 azoka kumAra siMha dvArA diyA gyaa| DaoN0 siMha ne sampUrNa jaina dArzanika sAhitya ko do bhAgoM meM vibhAjita karate hue jJAnamImAMsA sambandhI jaina sAhitya ke antargata pramANa, jJAna, naya, nikSepa, anekAntavAda, syAdvAda evaM saptabhaMgI naya tathA tattvamImAMsA sambandhI jaina sAhitya ke antargata jIva, ajIva, pudgala, dharma, adharma, AkAza aura kAla ko pramukha pratipAdya viSaya btaayaa| pramANa ke rUpa meM pratyakSa aura parokSa rUpa dvividha pramANa ke bheda-prabhedoM kA vizad vivacena karate hue jJAna ke sAdhana ke rUpa meM naya kA savistAra vivecana kiyaa| vyAkhyAna ke krama meM DaoN0 siMha ne kAla krama ke anusAra IsApUrva pA~cavIM zatAbdI se lekara vartamAna taka ke dArzanika sAhitya ke yuga ko pA~ca pramukha bhAgoM meM vibhAjita karate hue sAhitya sarvekSaNa kI paddhati para vistRta prakAza ddaalaa| unhoMne jaina dArzanika sAhitya ke rUpa meM AcArAMga, sUtrakRtAMga, samavAyAMga, vyAkhyAprajJaptisUtra, rAjapraznIya sUtra, jIvAjIvAbhigama sUtra, prajJApanA sUtra, uttarAdhyayana sUtra, nandI sUtra, samayasAra, paMcAstikAya, tattvArthasUtra, nyAyAvatAra, sanmatitarka, dvAtriMzadvAtriMzikA, AtmAnuzAsana, yuktyAnuzAsana, vizeSAvazyakabhASya, sarvArthasiddhi, paramAtmaprakAza, laghIyastra, nyAyavinizcaya, siddhivinizcaya, anekAntajayapatAkA, zAstravArtAsamuccaya, SaDdarzanasamuccaya ityAdi ke viSayavastu evaM racanAkAra tathA racanAkAla ke viSaya meM bhI saMketa kiyaa| 27. bauddha kalA kA paricaya : yaha vyAkhyAna DaoN0 jyoti rohillA rANA, itihAsa-kalA vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| DaoN0 jyoti ne apane

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'zramaNa paramparA, ahiMsA evaM zAnti' : 71 vyAkhyAna meM mauryakAla ke bauddha stambhoM kA vizad vivecana karate hue bauddha mUrtikalA kI dRSTi se gandhAra evaM mathurA kI mUrtikalA kI vizeSatAoM kA varNana kara bauddha kalA, jaina kalA evaM brAhmaNa kalA kA tulanAtmaka vivacena prastuta kiyaa| vyAkhyAna ke krama meM bauddha kalA ke kSetra meM ajantA evaM elorA kI mahattA ko pradarzita karate hue bauddha dharma ke vikAsa meM inake yogadAna ke sAtha inake saMrakSaNa kI AvazyakatA para vizeSa bala diyaa| 28. anekAntavAda : yaha vyAkhyAna pro0 azoka kumAra jaina, pUrva vibhAgAdhyakSa, jaina-bauddha darzana vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| pro0 jaina ne kahA ki anekAntavada jaina darzana kA pramukha siddhAnta hai jo vastu ko ananta dharmAtmaka mAnatI hai| vastu ko kevala nitya yA kevala anitya kahanA anucita hai| vastu meM pratikSaNa pUrva AkAra kA tyAga, uttara AkAra kA grahaNa evaM sthiti rUpa dhrauvyatA banI rahatI hai| pro0 jaina ne batAyA ki vastu ko dravya-paryAyAtmaka mAnA gayA hai| dravya nityatA ko sUcita karatA hai jabaki paryAya usake badalate hue dharmoM ko| yaha usI prakAra hai jisa prakAra sonA dravya se kisI samaya kuNDala kA nirmANa to kisI samaya candrAhAra kA nirmaann| unhoMne batAyA ki anekAntika dRSTi virodhoM kA samanvaya hai| isa dRSTi se hama samAja meM vyApta vibhinna dharmoM kI paraspara asahiSNutA ko samApta kara sakate haiN| 29. apohavAda : yaha vyAkhyAna DaoN0 jayanta upAdhyAya, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| DaoN0 jayanta ne batAyA ki 'apoha' zabda bauddha darzana kA pAribhASika zabda hai jo anya darzanoM meM jAti yA sAmAnya ke rUpa meM svIkAra kiyA gayA hai| bauddha darzana kSaNikavAda ko mAnatA hai jisake anusAra pratyeka jJAna kA astitva

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72 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 eka hI kSaNa hotA hai| taba prazna uThatA hai ki jJAna kI pratIti kA kAraNa kyA hai? isI ke uttara ke lie bauddha dArzanika 'apohavAda' kA ullekha karate haiN| DaoN0 upAdhyAya ne apoha kA artha 'atadvyAvRtti yA tad bhinna-bhinnatva btaayaa| jaise- 'yaha pustaka hai'- isa jJAna meM 'tad' pada se pustaka liyA gayA hai aura 'atad pada se apustaka yA pustaka se bhinn| unhoMne vyAvRtti kA artha atirikta yA alaga' btaayaa| bauddha darzana ke anusAra jisa samaya 'yaha pustaka hai aisA jJAna hotA hai vaha jJAna apustaka vyAvRttirUpI pustakatva dharma ke kAraNa hotA hai| yahI pustakatva dharma sabhI pustakoM ke viSaya meM ekAkAra pratIti kA kAraNa hai| DaoN0 upAdhyAya ne batAyA ki bauddha darzana ke anusAra kisI bhI vastu ke viSaya meM jJAna kA kAraNa usa vastu kA viziSTa dharma hai na ki jaati| yaha viziSTa dharma hI bauddha darzana meM 'apoha' nAma se jAnA jAtA hai| 30. jaina abhilekha : yaha vyAkhyAna rASTrIya prophesara evaM pArzvanAtha vidyApITha ke pUrva nidezaka pro0 mahezvarI prasAda dvArA diyA gyaa| pro0 prasAda ne batAyA ki jaina abhilekha jaina dharma evaM saMskRti kI aitihAsikatA kI dRSTi se atyanta mahattvapUrNa haiN| isa krama meM azoka ke stambha sarvAdhika mahattvapUrNa haiN| nAgArjuna evaM barAbara kI guphAoM se prApta abhilekhoM se spaSTa hai ki ye guphAe~ AjIvakoM ko dAna meM prApta thIM jinakA jainoM se pRthak astitva mAtra 200-300 varSa taka rhaa| bAda meM inakA jaina sampradAya meM vilaya ho gyaa| pro0 prasAda ne khAravela ke abhilekhoM kA vivecana karate hue batAyA ki yaha jaina itihAsa kI dRSTi se atyanta mahattvapUrNa hai| isameM 84 kalAoM se yukta saMgItamaya utsava kA ullekha hone ke sAtha-sAtha nanda rAjA dvArA le jAyI gayI ratnajar3ita evaM kImatI mUrti ko khAravela dvArA vApasa lAye jAne kA bhI ullekha hai| unhoMne batAyA ki mAthurI abhilekhoM se patA calatA hai ki prArambha meM abhilekhoM kA

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'zramaNa paramparA, ahiMsA evaM zAnti' : 73 nirmANa puNya ke lie preraka AcAryoM ke nAma, kula, gotra evaM zAkhA ke ullekha ke sAtha hotA thaa| isa krama meM pro0 prasAda ne dakSiNa ke abhilekhoM, guptakAla ke abhilekhoM, rAjasthAna ke abhilekhoM evaM madhyakAla ke abhilekhoM para prakAza DAlate hue unake aitihAsika mahattva ko rekhAMkita kiyaa| 31. bhArata ke saMracanAtmaka jaina mandira : AbU ke vizeSa sandarbha meM : yaha vyAkhyAna pro0 harihara siMha, prAcIna bhAratIya itihAsa saMskRti evaM purAtattva vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| pro0 siMha ne jaina mandiroM kI sAmAnya vizeSatAoM ko vyAkhyAyita karate hue saMracanAtmaka jaina mandiroM kI viziSTatAoM ko prakAzita karane ke krama meM vizvavikhyAta AbU parvata ke jaina mandiroM kI sthApatya evaM kalA kA vizad vivecana kiyaa| isa krama meM gujarAta ke prathama solaMkI zAsaka bhImadeva prathama ke maMtrI vimalazAha dvArA nirmita mandira tathA solaMkI nareza bhImadave dvitIya ke maMtrI tejapAla dvArA nirmita mandiroM kA ullekha karate hue ina mandiroM ko jaina mandiroM meM prAcInatama evaM jaina dharma kI pUjana paddhati ke anukUla btaayaa| pro0 harihara siMha ne dilavAr3A ke mandiroM kI vizeSatAoM ko rekhAMkita karate hue batAyA ki isakA bAharI pakSa bilkula sAdA parantu Antarika bhAga alaMkaraNa yukta hai| 32. mahAyAna sampradAya meM mUrti kalA : yaha vyAkhyAna bhArata kalA bhavana, kAzI hindU vizvavidyAlaya, vArANasI ke pUrva nidezaka pro0 DI0pI0 zarmA kA thaa| pro0 zarmA ne batAyA ki buddha kI mUrti banAkara pUjana karane kI paramparA mahAyAna zAkhA dvArA zurU kiyA gyaa| usa samaya gaMdhAra kalA kendra mahAyAna zAkhA ke vicAroM ko mUrta rUpa se vyakta kara rahA thaa| gaMdhAra meM takSazilA, puSkalAvatI, nagarahAra, svAtadhArI, kapizA, bamiyAna Adi vizeSa rUpa se ullekhanIya haiN| pro0 zarmA ne batAyA ki sthAnIya bhaugolika prabhAva evaM lambe samaya taka grIka-roma ke

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74 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 Adhipatya kA prabhAva isa kalA paramparA para dRSTigata hotA hai| gandhAra kalA meM mukhyataH bauddha dharma sambandhI kathAnakoM ke dRzyAMkana evaM buddha tathA bodhisatvoM kI mUrtiyA~ hI AMkI gayI thiiN| jaina tathA brAhmaNa dharma sambandhI mUrtiyoM kA isa kalA meM paryApta abhAva hai| 33. pUrva madhyakAla meM bauddha dharma : pUrvI bhArata ke vizeSa saMdarbha meM : yaha vyAkhyAna DaoN0 anurAdhA siMha, itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vArANasI kA thaa| DaoN siMha ne apane vyAkhyAna meM bauddha dharma se sambandhita mahattvapUrNa pakSoM kA purAtattva aura sAhitya ke AdhAra para vivacena karane kA prayAsa kiyaa| rAjanItika rUpa se harSavardhana ke bAda pAla zAsakoM ne bauddha dharma ko saMrakSaNa pradAna kiyaa| unhoMne batAyA ki prArambhika madhya kAla meM bhArata ke pUrvI kSetroM meM bodhagayA, nAlandA, udantapurI, vikramazilA Adi mahattvapUrNa kendra the| ye kevala dhArmika gatividhiyoM ke kendra hI nahIM apitu zaikSaNika kendra bhI the| pAli ke sthAna para saMskRta bauddha bhikSuoM kI bhASA thI aura sahastraprajJApAramitA unakA pramukha dharmagrantha thaa| isI kAla meM bauddha dharma kA taMtra kI ora jhukAva bhI huaa| bauddha taMtravAda meM bauddha deviyoM kI pUjA ko mahattvapUrNa sthAna prApta hai| yaha kAla bauddha kalA kI dRSTi se bhI atyanta mahatvapUrNa thaa| nAlandA, kurmihAra, pahAr3apura Adi sthAnoM se prastara aura dhAtu kI banI bauddha mUrtiyA~ bahutAyata meM prApta huI haiN| DaoN0 siMha ne batAyA ki isI samaya bauddha dharma pUrvI bhAga se saTe dezoM jaise tibbata, nepAla, cIna, varmA aura dakSiNa pUrvI eziyAI dezoM meM phailA jisakA vyApaka prabhAva Aja taka banA huA hai| 34. naya evaM nikSepa : yaha vyAkhyAna DaoN0 rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha, vArANasI kA thaa| DaoN0 siMha ne batAyA ki jJAtA yA vaktA ke abhiprAyaH ko naya kahA jAtA hai| yaha pramANa dvArA gRhIta vastu kA AMzika jJAna hai| jo ki vaktA ke kathana kI vivakSA para AdhArita

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'zramaNa paramparA, ahiMsA evaM zAnti : 75 hai / pramANa evaM naya ke antara ko spaSTa karate hue unhoMne sAmAnya vizeSAtmaka vastu ke svarUpa ko spaSTa kiyaa| unhoMne naya ke vividha bheda-prabhedoM kI carcA karate hue sAta nayoM kA sodAharaNa vistRta vivecana kiyA | DaoN0 siMha ne nikSepa ke svarUpa ko spaSTa karate hue batAyA ki yaha jaina bhASA darzana kA anUThA siddhAnta hai jo ki nAma, sthApanA, dravya evaM bhAva rUpa se caturvidha hai| 35. jaina citrakalA : yaha vyAkhyAna jJAna pravAha, vArANasI kI nidezikA pro0 kamala giri jI kA thA / pro0 giri ne jaina citrakalA kI sAmAnya vizeSatAoM ko spaSTa karate hue elorA guphAoM kI citrakalA ko sarvaprAcIna jaina citrakalA batAyA jise 900-1000I0 ke bIca rakhA jA sakatA hai| isase pUrva jaina granthoM meM citroM ke sambandha meM jAnakArI to milatI hai parantu citraNa prApta nahIM hotaa| unhoMne batAyA ki citroM kA aMkana gyArahavIM sadI se prApta hone lagatA hai| ina citroM kI vizeSatAoM kA vivecana karate hue pro0 giri ne batAyA ki inameM kama se kama raMgoM kA prayoga hai| ina citroM para prApta abhilekhoM se inake samaya kA jJAna saralatA se ho jAtA hai| kucha aise bhI citra prApta hote haiM jinake AdhAra para yaha kahA jA sakatA hai ki pahale abhilekha aMkita karAyA jAtA thA usake bAda citraNa kiyA jAtA thaa| ina citroM meM jaina tIrthakaroM evaM unase jur3I ghaTanAoM ko mukhya kendra bindu banAyA gayA thaa| ina citroM kI pRSThabhUmi lAla raMga se nirmita kI jAtI thI parantu parantu bAda meM gahare nIle raMga ke prayoga kI bahulatA dikhane lgii| paravartI kAla meM ina citroM kA nirmANa kAgajoM para bhI dRSTigata hotA hai / 36. pratItya samutpAda : yaha vyAkhyAna pro0 abhimanyu siMha, darzana evaM dharma vibhAga, kAzI hindU vizvavidyAlaya, vArANasI dvArA diyA gyaa| pro0 siMha ne batAyA ki pratItyasamutpAda bauddha darzana kA kendrIyabhUta kAraNatA siddhAnta hai| pratItya

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varSa 65, 76 : zramaNa, aMka 3-4/julAI-disambara 2014 kA artha hai apekSA rakhakara tathA utpAda kA artha hai utpatti / unhoMne batAyA ki bauddha darzana meM kAraNa se kArya meM parivartana ko pUrNa parivartana mAnA jAtA hai| yahA~ kAraNa evaM kArya paraspara bhinna haiM / bauddho ke anusAra kAraNa evaM kArya meM bheda pAramArthika hai| pro0 siMha ne batAyA ki pratItyasamutpAda madhyama pratipadA hai| yaha zAzvatavAda aura ucchedavAda ke bIca kA mArga hai| zAzvatavAda ke anusAra vastue~ nitya haiM jabaki ucchedavAda ke anusAra vastu ke naSTa hone ke bAda kucha bhI apaziSTa nahIM bacatA arthAt vastue~ pUrNataH anitya haiN| bauddhoM ke anusAra donoM mata ekAntika tathA ativAdI dRSTikoNa ke paricAyaka haiN| donoM asatya evaM agrAhya haiM / satyatA ina donoM 'atiyoM ke madhya meM hai / yahI mAdhyamA sthiti pratItyasamutpAda hai| isa krama meM pro0 siMha ne pratItyasamutpAda ke vikAsa kA bhI vizad vivacena kiyA / 37. zramaNa paramparA aura dhArmika sahiSNutA : yaha vyAkhyAna kAryazAlA nidezaka DaoN0 azoka kumAra siMha kA thA / unhoMne dharma evaM dhArmika sahiSNutA ko paribhASita karate hue vartamAna pariveza meM zramaNa paramparA kI prAsaMgikatA ko vizad rUpa meM vivecita kiyaa| DaoN0 siMha ne sahiSNutA ke zAstrIya evaM abhilekhIya ullekhoM kA nirdeza karate hue jaina evaM bauddha paramparA ke sahiSNutA viSayaka tattvamImAMsIya AdhAroM kA vizad vivecana kiyaa| unhoMne apane vyAkhyAna meM sahiSNutA ke dRSTAntoM para vistRta prakAza DAlA / uparyukta vyAkhyAnoM ke bAda 12 janavarI 2015 ko kAryazAlA ke pratibhAgiyoM dvArA vibhinna viSayoM para zodha - patra prastuta kiyA gayA jisake AdhAra para DaoN0 jayanta kumAra ko prathama, zrI AzISa kumAra jaina ko dvitIya tathA DaoN0 lokanAtha ko tRtIya puraskAra diyA gayA / kAryazAlA kA samApana 13 janavarI 2015 ko huaa| samApana satra ke mukhya atithi suprasiddha kalAvid evaM pratimA vijJAnI tathA kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vArANasI ke pUrva vibhAgAdhyakSa pro0 mArutinandana prasAda tivArI ne kahA ki zAstra jJAna

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'zramaNa paramparA, ahiMsA evaM zAnti' : 77 ko AcaraNa meM badalanA hogA tabhI hameM zAnti prApta hogii| zramaNa paramparA kA sAhitya dayA, dAna, samatA, karuNA, sahiSNutA, ahiMsA, tapa, tyAga kI zikSA detA hai, para usakI sArthakatA tabhI hai jaba hama use apane AcaraNa meM utaareN| unhoMne kahA ki vizvabandhutva kA udghoSa hamArI bhAratIya saMskRti kI AtmA hai| vaidika paramparA kA yaha udghoSa 'vasudhaiva kuTumbakam' 'IzAvAsyamidaM sarva yatkiMca jagatyAMjagat to bauddha abhilekhoM meM utkIrNa 'bahujana hitAya bahujana sukhAya' aura jaina paramparA ke 'sarvajana hitAya sarvajana sukhAya' kI AtmA eka hI hai| 'parasparopagraho jIvAnAm' kA yahI sandeza hai ki eka dUsare kA upakAra karanA jIvoM kA dharma hai| ina siddhAntoM kA AcaraNa meM rUpAntaraNa hI ahiMsA kI vRtti ko janma detA hai| jaba vRtti sabake prati hitakara evaM prItikara bana jAtI hai taba hiMsA ke lie koI sthAna nahIM hotA aura pariNAmasvarUpa zAnti kA mArga prazasta hotA hai| pro0 tivArI ne kahA ki hama zAnti kI zuruAta apane parivAra se karate hue isakA vistAra kara samAja, rASTra aura vizva ko zAnti pradAna kara sakate haiN| AvazyakatA hai to basa eka dRr3ha saMkalpa evaM sArthaka prayatna kii| adhyakSa pada se bolate hue rASTrIya prophesara evaM pArzvanAtha vidyApITha, vArANasI ke pUrva nidezaka pro0 mahezvarI prasAda ne kAryazAlA meM Aye vibhinna viSayoM ke pratibhAgiyoM kI ora saMketa karate hue kahA ki aisI kAryazAlAe~ jJAna ke kSitija ko vyApaka banAne kA kArya karatI haiN| Aja AvazyakatA hai cikitsA evaM takanIki ke chAtroM kA mAnavikI viSayoM meM nihita bhAratIya saMskRti ke mUla tattvoM ko jAnane kI tathA mAnavikI ke chAtroM ko vijJAna evaM praudyogikI se paricita hone kii| pro0 prasAda ne kAryazAlA ke viSaya kSetra ko samAja meM prAsaMgika batAte hue kahA ki mAnava zAnti cAhatA hai aura zAnti ke lie ahiMsA kA vAtAvaraNa Avazyaka hai| ahiMsA zramaNa paramparA kA prANa hai| viziSTa atithi pada se bolate hue prasiddha udyogapati zrI dhanapatarAja bhaMsAlI ne kahA ki ahiMsA aura zAnti kA vAtAvaraNa kevala maukhika prayAsa ne nahIM balki apane AcaraNa meM badalAva se bnegaa|

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78 : zramaNa, varSa 65, aMka 3-4 / julAI - disambara 2014 kAryazAlA ke nidezaka DaoN0 azoka kumAra siMha ne kahA ki yadyapi sUcanA praudyogikI aura vijJAna ke sAdhanoM ne adhyayana sAmagrI kI upalabdhatA ko sahaja banAyA hai taba bhI jJAna prApti ke mUlabhUta upAdAnoM kI prAsaMgikatA utanI hI hai| isa avasara para kAryazAlA saMyojaka DaoN0 zrInetra pANDeya ne kAryazAlA ke vyAkhyAnoM kA saMkSipta vivaraNa prastuta kiyA / kAryazAlA meM kAzI hindU vizvavidyAlaya, vArANasI, sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI, mahAtmA gAMdhI kAzI vidyApITha, vArANasI, grAmyAMcala mahilA vidyApITha, vArANasI, gaMgAnAtha jhA rASTrIya saMskRta saMsthAna, ilAhAbAda evaM baliyA se kula 40 pratibhAgI sammilita hue / *****

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Self-restraint: A Must for World Peace Samani Aagam Prajna Individual and society or society and individual are interrelated. The status, conditions, power, and economy of an individual influences or is directly affected by status, conditions, power, and economy of a society. Economy is the most important factor which is connected with an individual, family, society and nation. Economics is defined as the study, how human beings allocate scarce resources to produce various commodities and how those commodities are distributed for consumption among the people in the society. Kenyes, the famous economist conceives that economy to be the best which satisfies everyone's desires. For this he has prepared a model of economic development on the basis of macro-economics. According to Acarya Mahaprajna, this one-sided view of economic development has raised many problems. My attempt in this paper would be to discuss the problems occurring due to one-sided view of economic development and how through self-restraint these problems can be minimized if not totally mitigated. The value of self-restraint is not only spiritually beneficial but it's a panacea to build the peaceful, moral and harmonious society and nation. Concept and problems of One-sided Economic Development The main objective of economics is human welfare through economic progress. For that, modern economics advocates the principles of increasing wants. In support of increasing wants the following arguments are advanced': 1. With increase in wants, man gets maximum happiness and satisfaction. 2. Increase in wants is helpful in the development of culture and improvement in the standard of living. 3. Increase in wants leads to creation of more wealth.

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80 : Sramana, Vol 65, No. 3 & 4, July-December 2014 4. With increase in wants economic position of the state becomes stronger, as a result of which states become militarily powerful and self-reliant in its own defense. In order to satisfy these demands of increasing wants Keynes propounded the theory of macro-economics. Consequently, many large-scale industries were established which led to the maximization of output. On the basis of this theory, economic transformation became sharp. So, on the one hand, the establishment of large-scale industries resulted into continual development but at the same time dark side of the scenario is that it has created a great danger for environment. With the large scale cutting of forests and excessive excavation of the earth, entire balance got disturbed. The species, vitally important for the survival into the third millennium are being destroyed. Drinking water is being contaminated by pesticides and chemical wastes, dangerous gases like carbon-dioxide, etc. released by chemical industries continue to widen holes in ozone layer contributing to rapidly increasing global warming. So, today, man is living in a dangerous environment. Secondly, many social problems like corruption, economic disparity, unemployment, poverty, etc. increas. Thirdly, this development has resulted into immoral activities like unhealthy competition, greediness, adulteration, jealousy, violence, etc. In view of all these problems the question arises what is the purpose of all these economic development? Is it only to fulfil our desires, earn profit and be happy without concern for the future generation? In this world each person is related with four P's. a) Person to Person b) Person to People c) Person to Planet d) Person to Profit

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Self-restraint: A Must for World Peace : 81 From the present scenario, it is evident that man is after personal profits. He has overlooked his duties and responsibilities towards person, people and planet. Hence, it resulted into all sorts of problems mentioned above. If each person would consider the rights or shares of fellow beings, the gulf between rich and poor would not happen. Today, one crore rich people have more than ten lakh dollars (450 lakhs) while half of the population (3.50 billion) earn two dollars a day. Though our land can fulfill the needs of 11.5 billion people yet 900 million people are living without enough food. The reason is improper distribution. Why unequal distribution of income and wealth, why imbalance in the nature, etc.? The root cause of all these conditions is possessiveness. Possession vs Possessiveness The two words- possession and possessiveness - are to be understood. Possession is the physical property in the form of cash, assets, animal beings, etc that which is tangible. On the other hand, possessiveness is the attachment towards or craving for the possession. As long as possession is considered it is not a great problem. Man needs possession for fulfilling the basic needs such as food, water and some other requirements. But possessiveness is a kind of emotional attitude in the form of greediness, attachment towards what is being possessed and may be for what is being unpossessed. Lord Mahavira defines it as muccha pariggaho vutto. Due to this carving man's desires are soaring once a single desire is satisfied many other desires rise. That's why it is said in Jaina canons that iccha u agasa sama anantia, that is, wants are endless like the sky. Possessiveness and Immorality According to Lord Mahavira possessiveness is the root cause of immorality, violence and other evil activities. It can be proved by the following references. 1. Instincts are the basic nature by which the living beings are motivated. In Jain scriptures we come across ten types of instincts

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82 : Sramana, Vol 65, No. 3 & 4, July-December 2014 i.e ahara, bhaya, maithuna, parigraha, etc. Among these, one is parigraha. There is no mention of himsa in these instincts. So, what I want to emphasize is that parigraha is the basic instinct which motivates man to commit certain violent activities. 2. Lord Mahavira says possessive man indulges in violence, get it done by others and also give consent to it. In this way he goes on binding karmas and falls into the cycle of miseries. That's why, Acarya Mahaprajna has a new perspective regarding dharma. He says instead of saying "ahimsa paramo dharmah" we should say "aparigrahah paramo dharmah". The most significant point which I want to focus is that it is not that always by fulfilling the desires man indulges in immoral activities. But even the unfulfillment of desires also leads to immoral actions. The following points will make it clear. There are four options - a) Possessiveness? more desires? fulfilled? immorality ? impurity. b) Possessiveness? more desires ? unfulfilled ?impurity in the form of jealousy, greed, etc. ? immoral actions. c) Self-restraint? control over desires? fulfilled ? more moral? more pure. d) Self-restraint? less desires? unfulfilled ? pure ? moral. Generally, it is seen that those persons who have possessive nature indulges in violent actions in order to fulfill their desires. And if their desires are not fulfilled they do immoral activities due to jealousy, greed, etc. On the other hand, persons who are self-restraint have less desire and to fulfill those desires they will not involve themselves in violent activities. And if desires are not fulfilled he will not have any kind of ill or evil feelings. Thus the fulfillment and unfulfillment supported by self-restraint leads to morality and purity. This shows that possessiveness does not only create social problems but also leads to spiritual degradation while self-restraint brings morality in the society and even spiritual upgradation. Hence,

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Self-restraint: A Must for World Peace : 83 the fulfillment and the unfilfillment of desires supported by possessiveness leads to immorality and impurity. Here I propose that the value of non-possession or self-restrain laid down by Lord Mahavira will be effective and efficient to resolve such above mentioned problems. Restrain over accumulation and restrain over desires - these are the two important factors which can help out to overcome these imbalances and in building a morally healthy and harmonious society and nation. Here I would like to mention few arguments which convince man to have control over desires. Before going into how we can have control over desires we will focus on why one should control desires. Arguments for Control our Desires 1. In Economics there are two important words - need and desire. Acarya Tulasi discussed three kinds of life-style based on these two factors by three equations. A) Desires > needs = viksti B) Desires = needs = praksti C) Desires < needs = samskrti. That is to say, when desires are more than needs it will result into vikrti (problematic) state. When desires are equal to needs it will result into prakrti (naturalistic) state. While when desires are less than needs it will result into samskrti (good) state. The fact is that man is the part of nature and not the master of nature. To live natural life he has to equalize his desires with needs if he couldn't minimize it. 2. Philosophically also we can prove that one cannot fulfill all the desires. Desires are infinite and materially one cannot fulfill infinite desires. Infinity is not the nature of materiality. It's the nature of spirituality. One can feel infinite happiness, infinite peace, etc. but cannot fulfill infinite desires. We all know that the things which do not possess the nature cannot be extracted from it. For example fire cannot quench the thirst and water cannot light the lamp. Similarly

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84 : Sramana, Vol 65, No. 3 & 4, July-December 2014 infinite desires can be fulfilled in the spiritual world and not in material world. Gandhi has rightly said "Earth can fulfill one's need but not one's greed." 3. There are two aspects of life A. Life of Peace and Well-being. B. Life of Wealth and Prosperity. According to HPI (Happy Planet Index,2009), which measures the well-being of the countries reports that the countries which are highly developed such as United Kingdom, United States, etc. are at 74th and 114th rank, respectively from 143 states. While the countries which are not so highly developed or are developing have better level of well-being. They are countries like Coast Rica (1), Dominican Republic (2), India (35), etc. Hence, even by less economic development too man can live a happy and satisfied life. Therefore, money is not the only source of all the standards. After discussing all the points emphasising non-possession, we will discuss how one can attain the goal of self-restraint/non-possession. Lord Mahavira propounded two kinds of vows - great vows and small vows. Great vows are for monks and nuns and small vows are for householders. The small vows are called anuvrata. Among twelve anuvratas one is iccha-parimana, that is, control over desires. To strengthen this vow - Lord Mahavira has given some complementary vows. They are- Upabhoga-paribhoga-parimana vrata and Atithisamvibhaga. The former vrata talks about control over personal consumption. Over consumption is the cause of immoral action. When one wants to consume more, he tries to possess more, he forgets about all values and virtues. It would not be wrong to say, mostly for more consumption and more accumulation man uses impure or immoral means as explained before. Even if wealth comes to him without using immoral means he should control over consumption. Morality says that man should share his wealth with those who are devoid of it. It will be a service to humanity. For the

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Self-restraint: A Must for World Peace : 85 upliftment of this act of sharing Lord Mahavira gave the vow of Atithisamvibhaga. It asks for sharing food to ascetic by laity but in this context it can be interpreted in the form of sharing things to the people devoid of it. Through this vow, the problem of poverty, unequal distribution of income and wealth can be mitigated. The modern economy is encouraging to increase desires, production, consumption and distribution. On the other hand spirituality and morality inspire to control all this. Now the question is how to fill the gap between these two thoughts. Here, I would like to introduce a new model of economy envisioned by Acarya Mahaprajna. While studying and editing the Jaina canons and texts Acarya Mahaprajna found some of the maxims of economics given by Lord Mahavira.? Analyzing all the current problems he prepared a new economic model called "Relative Economics". I would like to discuss some of the essential features of Relative economics. 1. The first consideration for a relative economics is coordination between human labour and machines. It is not only necessary that there is to be a increase in the utilization of human labour but the valuation of those labours should also be proper. They should not be exploited. 2. The second feature of relative economics is recognising the priorities and preferences of the society. Investment should essentially be increased in production of goods and services which form a part of the consumption of the common man. 3. The.third feature of relative economics is the coordination between the present and future needs. Ensuring adequate availability of resources which could meet the requirements of both today and tomorrow should be an essential ingredient of the economic system. Preservation of ecology is necessary for this assurance. 4. The fourth feature of relative economics is the encouragement of decentralization of wealth and production.

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86 : Sramana, Vol 65, No. 3 & 4, July-December 2014 Infact, the modern economy is money oriented while Relative economics is man and moral oriented. If this model is applied many of the problems can be overcome. Thus, these are the ways which can help to develop morality through self-restraint. In this world where we are talking about world peace and moral society, it is necessary to awaken the inner consciousness of self-restraint. This consciousness will definitely build a society that is, happy and peaceful. References: Mahavira Ka Arthasastra, Acarya Mahaprajna, Eng. tr. by S.R.Mohnot as Economics of Lord Mahavira, Vikas Publishing House Pvt. Ltd., In association with Adarsh Sahitya Sangha, New Delhi, 2004, p.103. Dasavaikalika sutra, 6.20. Uttaradhyayana sutra, 9.48. Thanam, 10.105. Sutrakrtanga, 1.3. Upasakadasa sutra, 1.11. Mahavira Ka Arthasastra, Acarya Mahaprajna, Eng. tr. by S.R.Mohnot as Economics of Lord Mahavira, Vikas Publishing House Pvt. Ltd., In association with Adarsh Sahitya Sangha, New Delhi, 2004. *****

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Virchand Raghavaji Gandhi : Assessment of a Jaina Scholar and Spokesman of India Abroad Dr. Satish K Kapoor Virchand Raghavji Gandhi (1864-1901) had many firsts to his credit. He was the first celebrated Jaina to have graduated with honours from Elphinstone College, Bombay (Mumbai) in 1880, the first authorized Jaina plenipotentiary to a global religious conclave in 1893 , the first to win admirers and adherents to his faith outside India, and the first non-Hindu to defend Hinduism in America and Europe. He was much ahead of his times and explained the fundamental articles of the Jaina faith in the living language of science and logic. His interpretation of Anekantavada - the philosophy which says that each assertion though seemingly contradictory, belongs to the domain of possibility - brought the quintessential element of Jaina metaphysics to the global fora . He could juxtapose, assimilate, and harmonise different religious standpoints on the praxis of deeper spirituality. His explanation of the gospel of Ahimsa - non-violence -in scientific idiom, appealed alike to the intellect, the heart and the soul, and in that respect, he was a precursor to Mahatma Gandhi(1869-1948). He was among the first few 19th century Indians to delineate the exploitative aspects of the British Raj marked by racial discrimination, destruction of Indian agriculture and handicraft industries, impoverishment of the subaltern classes, misuse and drainage of India's wealth to Britain, and the abolition of import duties to help the traders of Liverpool and Manchester. He spoke against the imposition of 200% tax on the manufacture of salt 'to maintain a costly government', a somber presage of the Salt Satyagraha of Mahatma Gandhi in 1930. He had the courage to point out that the British Raj had legitimized the vice of drinking and raised revenue from the liquor trade, which the native rulers never did. He resented that the government spent lavishly to assert its political hegemony by declaring Queen Victoria as the Empress

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88 Sramana, Vol 65, No. 3 & 4, July-December 2014 of India in 1877, but it did little to save more than five million people from starvation and epidemics during the famine of 189697. He described Englishmen as conquerors who laid claim to 'extraterritorial right throughout India.' Yet his patriotism was not insular as he stood for amity and cooperation among different nations at cultural and economic levels. Despite his reservations about the ethical dimensions of the British export, he praised the British manufacturers for understanding the Indian economic milieu and the requirements of people. He was the first Jaina to speak on trade relations between India and America and to guide the latter on what to export at an international meet organized by W.P.Wilson, Director of Philadelphia Commercial Museum.1 Born on August 25, 1864 in an affluent Jaina family of Mahuva, a small town on the Arabian sea coast, and educated at Bhavnagar (Gujarat) and in Bombay (Mumbai), Virchand Raghavji (V R) Gandhi became the youngest Honorary Secretary of Shri Jaina Association of India at the age of twenty one, due to his keen interest and involvement in the administration of charitable and religious trusts. A towering intellectual, visionary, orator, writer, and social reformer, he was a polyglot who knew fourteen languages and was conversant both with rational western thought and traditional Indian wisdom. He knew as much about Jainism in which he had been trained in a Jaina monastery by Shrimad Vijayanandsurishwar (Muni Atmarama ji) whom he represented at the Chicago Parliament, as with the fundamentals of Hinduism, Buddhism, Christianity and Islam. He was well versed in history, philosophy, psychology, science and mysticism, and quoted profusely from scholarly works. He could address large audiences with rare confidence and speak sometime for hours elaborating on a subject. Just as Swami Vivekananda founded the Vedanta Society of New York and Anagarika Dharmapala, the Maha Bodhi Society of America, Virchand Raghavji Gandhi founded three institutions in America - Gandhi Philosophical Society, School of Oriental Philosophy, and Society for the Education of Women of India.

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 89 VR Gandhi synergized in him, the erudition of Protap Chunder Mozoomdar ( 1840-1905), the sobriety of Hewavitarne Dharmapala (1864-1933), the philosophic outlook of G.N. Chakravarti, the sensitivity of Balwant Bhau Nagarkar (1858-1926) and the patriotic zeal and prophetic vision of Swami Vivekananda (1863-1902) - all of whom represented their respective faiths at the World's first Parliament of Religions held at Chicago in 1893. At Parliament of Religions Virchand Raghavji Gandhi created a great impression on the Chicago Parliament by his refined manners, vast learning, and command of the English language. Although, in physical appearance, he was not as handsome as Swami Vivekananda, his tranquil and austere figure in an immaculate Kurta - upper garment - white shawl -over the shoulders and traditional turban with golden border, his friendly disposition and gentle smile attracted one and all. His opening and closing addresses (September 11 and 27) presentation on Jainism (September 25) as well as his off-the-cuff observations during discussions, were greatly appreciated. He delineated the intricate philosophical points through metaphors, narratives, fables and quotes. In interactive and representational argument he was no less eloquent in the Parliament than Swami Vivekananda, Hewavitarne Dharmapala, Balwant Bhau Nagarkar or Narsimhachari, but he never used raw rhetoric to overawe his opponent. While presenting counterview or censuring the illiberal, he did not cross the limits of decency, and thereby won the respect of all. The American Press lauded his simplicity, scholarship, non-sectarian outlook and breadth of vision. The Boston Evening Transcript dated September 30, 1893, wrote : 'He has a refined and intellectual countenance, a bright eye and something in his manner that suggests cosmopolitan influences.' When evangelist George T. Pentecost of London concluded his address on September 24,1893 by saying that 'there were two or three oriental bubbles which have been floating over Chicago for

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90 : sramana, Vol 65, No. 3 & 4, July-December 2014 the last two or three weeks' alluding to Swami Vivekananda, H. Dharmapala, Narsimhachari and other delegates from India, it was Virchand Raghavji Gandhi who gave a befitting reply. "The oriental bubbles might yet be found heavier than certain bloated balloons of self conceit which were temporarily obscuring a large portion of the horizon.' 4 The Chicago Daily Tribune dated September 26, 1893 reported that the audience was sympathetic, and 'applauded loudly almost every point he scored.' Exponent of Jainism Jainism is an outlook of life, a mode of understanding the world, a way to the efflorescence of the soul, as well as a living faith. In its classical mould, the word "Jaina' is more of an adjective than a noun, as it derives from the word Jina which means he who has conquered himself. The history of Jainism goes back to the beginning of time. Its historical evolution, like that of other faiths, has been the result of interaction between a number of factors, forces, ideas and puissant souls, sometime between parallel or even rival schools of thought. Jainism is neither the heir or the rebel child of Hinduism as Christianity is of Judaism, nor a reactionary religious movement. The Supreme Truths in the Jaina faith were revealed to the twentyfour Tirthankaras - 'ford-finders' - those who help one to cross the ocean of worldly existence' - at different stages of man's evolution. Deriving from the Sramana tradition which is many millennia old, Jainism focuses on the purification, elevation and flowering of the human being - an idea which is close to the Mundaka Upanisad (I.1.5), which says that true knowledge comes not through pedagogy but through experience. While Hermann Jacobi (1850-1937) introduced Jainism to the West through his translation of a few Jaina classical texts both into German and English, V R Gandhi may be called the first able exponent of Jainism in America and Europe, who spread its aroma through his insightful talks, discourses and writings. He presented Jainism as an ethico-metaphysical system which lays down that moral power is

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 91 superior to physical power; renunciation is not escapism but the way to infinite purity and infinite bliss; self-sacrifice is better than self aggrandizement. He believed that Jainism is fit to be a world religion because it stands for spirituality and culture not dogma. Jaina ethics aim at the cultivation of the mind, the heart and the soul along with the lines of truth, non-violence and righteousness, so as to turn hatred into love, love into compassion and compassion into social service. The three jewels of Jainism, Tri-ratna, namely, Right faith(samyak sraddha), Right knowledge(samyag jnana) and Right conduct( samyak acarana), underline the need for the establishment of the moral law in society. Jainism rejects the atheistic and materialistic perceptions of the Carvaka school of Indian philosophy since it believes that the goal of human life is not to attain pleasure but to be perfect in every respect. At the Chicago Parliament (September 11) he described Jainism as a faith older than Buddhism, similar to it in ethics but different from it in psychology.' His paper on Jaina philosophy and ethics (September 25) delineated the cosmology, canon, science, logic, epistemology and moral codes of Jainism in a masterly way. He put forth two parallel but distinct views in the Jaina tradition namely, dravyarthika naya which holds that the universe is without beginning and end, and paryayarthika naya which holds that creation and destruction take place every moment. He divided the Jaina canon into two parts - Sruti dharma, revealed laws, and caritra dharma, moral laws, which elevate character. He referred to the nature of nine principles, six substances, six kinds of living beings and four states of existence in the Jaina philosophy, explaining some of them in detail. He described the soul as the divine element in all beings - the element which knows, thinks and feels, but is different from matter which is also eternal. As long as the soul is subject to transmigration, it undergoes the process of evolution and involution. Moksa, the state of final liberation, is achieved when the soul regains its purest form by relieving itself of the burden of karma and severing all connection with matter. The realized ones look

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92 : Sramana, Vol 65, No. 3 & 4, July-December 2014 upon all living beings as upon themselves. He explained the Jaina belief in eight types of karma - law of cause and effect - and in the theory of reincarnation, widely supported by philosophers, theologians, and prophets the world over, as it provides the raison d'etre of injustice and misery in the world. He asserted that the Jaina prophets could reveal the minutest divisions of living beings with their inner eye and envision" how many organs of sense minutest animalcule has', much before the discovery of microscope. He informed the audience that there were works on biology, zoology, botany, anatomy and physiology in the Jaina tradition, written centuries before the birth of modern sciences.? He rejected the common view upheld about the Jainas as atheists or agnostics. Although the existence of a First cause or that of a creatordeity is absent in the Jaina cosmological scheme, the Tirthankaras recognize the subtle essence underlying all substances, 'conscious as well as unconscious, which becomes an eternal cause of all modifications and is termed God.' While the Brahmins recommend devotion (bhakti) and action (karma), and the Vedantists emphasise the path of knowledge (jnana) to reach the Ultimate Reality, Jainism teaches that ' knowledge and religious observances' are the means to obtain the highest happiness. In conclusion, he spoke of the pancamahavrata or five great vows of ascetics, namely, 'not to kill; not to lie; not to take that which is not given; to abstain from sexual intercourse; to renounce all interest in worldly things or to call nothing one's own.'8 These vows which bear verisimilitude to the five yamasrestraints- in the Yoga Sutras of Patanjali, are regarded by the Jainas as means to attain the Supreme spiritual state of a Siddha Paramesthin. In his final address( September 27), V R Gandhi thanked the organizers of the Parliament for their hospitality, kindness," liberal spirit and patience with which they heard the views of delegates from the Orient. However, in view of occasional notes of disharmony, Christian claims to superiority over other religions, and some direct

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 93 attacks on Hinduism and Buddhism, he observed: 'If you will only permit a heathen to deliver his message of peace and love, I shall only ask you to look at the multifarious ideas presented to you in a liberal spirit and not with superstition and bigotry, as the seven blind men did in the elephant story." As per the said story the blind men had touched the different parts of an elephant's body and quarreled among themselves about its shape, size and features. He thus tried to establish that truth has various dimensions; religions are divided by ignorance and bigotry, and the good in all faiths need to be recognized. Jaina Contribution After the Chicago Parliament , VR Gandhi went on lecture tour in different parts of America and England on invitation, visiting India in between. In his various discourses and writings, he explained how Jainism has enriched various disciplines like philosophy, religion, literature and arts. The Jaina contribution to the domain of metaphysics includes its concept of the self existent and timeless Reality; its bheda-abheda doctrine which recognizes both different (bheda) and identical (abheda) perspectives, its nine categories namely, jiva (living being or soul), ajiva (non-living being), punya (good deeds), papa (evil deeds), asrava (influx of karma), bandha (bondage of karma), samvara (stoppage of inflow of karma), nirjara (eradication of karmic matter) and moksa (salvation); its six-fold division of dravyas (substances) namely jiva(soul), pudgala(matter), dharma (principle of motion), adharma (principle of rest), akasa (space) ( together called pancastikaya) and kala (time); its four-fold division of souls - deva (gods), jivas (living beings), tiryaks (lower animals) and the vegetable kingdom and narakas (lower region) - all subject to the law of karma, and so on. The atomic theory of Jainism which propounds that an atom (paramanu) is indivisible and indestructible and has colour, flavor

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94 : Sramana, Vol 65, No. 3 & 4, July-December 2014 ... and taste; that the aggregate of atoms (skandha) in various modes and combinations changes the quality and taxonomy of objects, comes closer to the scientific view. The Jaina theory of five kinds of knowledge namely, mati (ordinary cognition), sruta (testimony), avadhi (inner perception), manahparyaya (capability to read the mind of others) and kevala or pratyaksa jnana (perfect or direct knowledge), adds a new dimension to Epistemology The seven modes of predication (saptabhangi), called also seven nayas (standpoints) - syad asti (is), syad nasti (is not), syad astinasti (is and is not), syad avaktavya (inexpressible), syad asti avaktavya (is and is inexpressible), syad nasti avaktavya (is not and is inexpressible), syad asti-nasti avaktavya (is, is not and is inexpressible), have contributed to the study of Logic. The Jaina view of nonviolence as the highest ideal of life is a great contribution to Ethics. Its concept of moksa as a state of freedom which renders infinite joy, infinite freedom, and infinite bliss adds to the theology of salvation. The rejection of dogma in Jainism and the acceptance of different points of view are the salient features of Jaina ethos. Jaina art as seen through its iconography, sculptures, paintings, stupas - hemispherical structures - decorated manuscripts, mystic diagrams, and temples is aesthetic, meaningful, majestic and magnificent. Jainas have produced vast literature on philosophy, logic, history, comparative religion, grammar, prosody, mathematics, lexicography, astronomy, art and other subjects in Sanskrit, Tamil, Telugu, Kannada and Prakrit. Critique of Christianity and Missionary Activities Although many Christians attended the Chicago Parliament in a spirit of love and fellowship showing utmost courtesy and goodwill to delegates from the East, some of them spoke in derogatory terms about oriental religions. Christianity was presented as the only true

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 95 and universal religion, the only complete and god-given revelation'.10 The Code of Righteousness revealed by God to Moses, called the Ten Commandments, was described as superior to the ethical precepts of Orientals." It was argued that the idea of the unity of God and the brotherhood of man as suggested in Paul's great speech on Mars Hill was not found in the Hindu Buddhistic Bible'.12 Rev. Joseph Cook of Boston stated (September 14 ) that he regarded all faiths except Christianity as "a torso'. Except Christianity 'there is no religion known under heaven, or among men, that effectively provides for the soul this joyful deliverance from the love of sin and the guilt of it', he said. 13 As regards the antiquity of Christianity Pentecost pointed out that it does not date from the birth of Christ. ' Christ crucified 2000 years ago was only the culmination in time, and to our sense, of a revelation already ages old.' 14 Besides, no ideal character 'ever satisfied the demands of the mortal consciousness of the ancient world' as did Jesus Christ.15 Like many oriental delegates to the Chicago Parliament, like Kinza Riuge M. Hirai (Japan), Swami Vivekananda, Hewavitarne Dharmapala, and others, V R Gandhi was convinced that the Christian attitude towards other religions based on the interpretation of Saint Justin Martyr (c. 100-165 CE), Saint Clement of Alexandria (c. 150-215 CE), Tertullian (c. 160-220 CE), Tatian (c. 120-180 CE) and others, was that of hostility, condemnation and intolerance. Justin Martyr, for example, interpreted non-Christian religions as the work of demons and evil spirits, and dubbed them all as 'crude superstitions, demonic counterfeits and caricatures of the true religion. '16 Both in America and Europe, VR Gandhi pointed out the Christian bias against other faiths, based as it was on raw, tainted information from dubious quarters. He disapproved of proselytism rooted in such theological assumptions as, all-non-Christians were going to hell; there was no way to salvation except through Jesus Christ who is the central and culminating point of God's salvific plan for mankind; and that Christianity is the fulfillment of all religions.

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96 : Sramana, Vol 65, No. 3 & 4, July-December 2014 He rejected the view that some people are the chosen of god (Deutronomy 7:6) while others are pagan; that if Jesus Christ is true, all other prophets must be false. Without denying the purity of character of Jesus Christ and the nobility of his ethical teachings he observed that he had been preceded by many spiritual masters like him." 'I have to say that no Christian minister can point to a single moral truth or ethical statement in his new testament of Jesus the Christ that I cannot duplicate a thousand times with even greater emphasis from the sacred books and teachings of our religion antedating as they do the Christian era by thousands upon thousands of years.'18 In one of his historic lectures, 'Have Christian Missions to India been successful?' delivered at the Nineteenth Century Club in America, V R Gandhi presented a critique of Christianity and missionary methods. He argued that Christianity does not have fixed doctrines as it has grown through the ages - from the times of Christ to that of the Fathers of the Church to that of the Middle ages, to the Age of Reformation down to the present times. Christianity has not come 'direct through Christ' but through the layers of superstition and bigotry, of intolerance and persecution, of damnation and eternal hell-fire.' It has thus lost 'the standard of apostolic days.20 The fact that Christianity has borrowed its cosmogony, festivals, liturgies and sacred paraphernalia, from previous or older religious traditions, shows that it does not have a 'divine origin'.21 Its doctrines of Original Sin and of vicarious atonement are not convincing.22 The gullible are made to believe theological half-truths and miracles, like the immaculate conception of Mary and the resurrection of Jesus after crucifixion. The Church has been offering inducements to convert the poor with foreign money. It has used education and social work as means of proselytisation, something 'repulsive to our conscience.223 Instead of improving moral standards, or raising the position of women and the masses, Christianity has introduced social evils with its western lifestyle and values, which overemphasize the gratification

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 97 of the senses, its ideas of marriage and of social relations.24 He noted that Christians being non-vegetarians and wine-takers seem to the Hindus to represent a religion bereft of humanitarian or spiritual ideals. 25 He wondered how the 'dogmatic aggressiveness'26 of Christian preachers elevate the spiritual state of a nation. He argued that the missionaries were so trained as to detest other religions. They preached an insular creed, and spread 'a false theology', 'not only false but positively injurious to the best interests of mankind.'27 They were ignorant about Indian history, culture and philosophy, and saw nothing positive in non-Christian traditions.28 They were systematically spreading false information about other faiths to erode their credibility Like Swami Vivekananda, he goaded the Christian missionaries to put their theology into action - to live a virtuous life like that of Jesus Christ, and not indulge in calumny, hypocrisy, drinking and other vices. He felt that dogmatic Christianity cannot take root in India. Defender of Hinduism and Indian Culture VR Gandhi saw historical and cultural affinity between Hinduism and Jainism since both have emerged from the same soil. At the Chicago Parliament he had the honour to read Manilal N Dwivedi's detailed essay on Hinduism, in his absence. He defended the Hindu tradition against missionary attacks as can be seen from his response to George T. Pentecost's vitriolic observations (September 24). 29 Pentecost had spoken derisively about the Hindu deities by observing that to compare the peerless Christ' 'to any of the gods worshipped by the Hindus 'is to mock both them and him."30 He had lampooned the traditional Hindu History by saying that orientals were destitute of the historical sense and could easily manage millions of years as decades. He had dubbed the claim about the eternity of the Vedas and the antiquity of Puranic heroes antedating 'all other faiths' as

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98 : Sramana, Vol 65, No. 3 & 4, July-December 2014 irrational.32 Above all, he had cast aspersions on the chastity of women who served in the temples of India. 33 VR Gandhi explained why Christian missionaries painted a negative image of India: 'They go to India to convert the heathen in a mass but when they find their dreams melting away, as dreams always do, they return back to pass a whole life in abusing the Hindu. 34 He argued that the present abuses' in Hinduism, were not from religion, but in spite of it, as in every other country, Hindu society had been so virtuous in the past that a Greek historian remarked : 'No Hindu: was ever known to tell an untruth, no Hindu women ever known to be unchaste.' He gave the example of emperor Akbar (1542-1605) who showed utmost respect to the Bible when a ship of Christian traders was captured with the copies of their holy book, unlike the Portugese Christians who had defiled the Koran in a similar situation.35 In another lecture, VR Gandhi referred to ancient and medieval travelers and scholars like Hieun Tsang ( 602-664 CE): Marco Polo ( 1254-1324 CE) and Mohammad al-Idrisi (1099-1161), who showered rich encomiums on the Hindus for their high character, truthfulness and honesty. 36 As regards the superstitious nature of Hindus, he had this to say in a lampooning way : "These holy men talk of the Hindu superstitions. They had better examined their own religion. A religion whose beginning is in blood, whose salvation is in blood, whose purity is in innocent blood, whose hope of saintship is in a dream of a sea of blood, whose revivals are brought about by preaching and a vision of the sea of blood afresh, would do better by talking less of the superstitions of other nations. 37 It appears that the caustic observations of Rev. T. E. Slater of the London Missionary Society, Bangalore, made in his Paper, read at the Chicago Parliament by Frank M Bristol, were lurking in the mind of VR Gandhi when he uttered these words. The Paper stated inter alia that 'no literature, not even the Jewish, contains so many words relating to sacrifice as Sanskrit. The land has been saturated with blood. '38

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Virchand Raghavaji Gandhi : Assessment of a Jaina ... : 99 The concept of India as a unique, hoary civilization and vibrant culture, with multi-ethnic, multi-racial, multi-religious, and multilingual traits, finds articulation in the discourses and writings of VR Gandhi. To him India was not just a geographical entity but the land of gods and holy men. He regarded the quintessential Indian values as timeless and eternal. He saw the different schools of Indian philosophy as flowers of various hues, all emitting fragrance. He regretted that while India was 'the mother of religions and 'the cradle of civilization' it was dubbed as the land of heathens, 'both materially and spiritually' in Christendom due to ignorance.99 On the testimony of Greek writers like Strabo, Pliny, Arrian and Megasthenese he argued that India had become a familiar topic with the western people long before the birth of Jesus. He quoted from the writings of scholars like Max Mueller (1823-1900), Sir Thomas Munro (1761-1827), H.H. Wilson( 1786-1860) and others to show that India had a glorious past. Hinduism to him was not a religion in the western sense of the term but a way to achieve all-round perfection. He spoke of Hinduism's antiquity and its superiority to European knowledge in many spheres of activity. He rejected the view that Hindus have no history 'worth considering' prior to the Muslim invasion of India. The fact is that historical events were transmitted 'with particularity and exactness from generation to generation, from century to century.240 Like Swami Vivekananda, he provided the raison d'etre of caste, image worship, rites of marriage, and of religious symbols like AUM, swastika, forehead-marks, chakras (wheels or lotuses) in the subtle body, etc. He described Sanskrit - deva-vani - "language of the gods', 'the oldest language in the sisterhood of languages', 41 as essential for an understanding of Indian history, religion and culture, a fact vouchsafed by western philologists. Yet he was not a revivalist in the narrow sense of the term. He disagreed with Abbe Dubois's description of Hinduism as a pagan religion and argued that modern science has come to accept the value of some ancient rites and

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100 : Sramana, Vol 65, No. 3 & 4, July-December 2014 ceremonies. Contrary to the western belief that Hindu women were 'abject slaves' of their husbands, and enjoyed a lower status in society, he observed that the wife in India is regarded as the queen of the household and never kept in seclusion or subjection, denied education or excluded from holding a high position in society. 42 He quoted Sir Thomas Munro (1761-1827) who said that 'the Hindus are not inferior to the nations of Europe, and if civilization is to become an object of trade between England and India, I am convinced that England will gain by the import cargo.943 Conclusion VR Gandhi had a short but eventful life marked by prominent social, religious and legal activities, for which he was honoured by Jainas as well as non-Jainas, both in India and abroad. The triumph of his mission in the West raised the image of India and restored the confidence of the Jaina community in its ethos. He brought about an inner resurgence in Jainism by upholding its precepts against all odds, thereby saving its soul from the growing impact of the West. He was successful in stimulating interest in Jainism both as faith and as a way of life, which is evident from the fact that Herbert Warren and Mrs Howard adopted the culture of the Jaina community. While the former took notes of his lectures and expatiated on the Jaina faith, the latter served as Secretary of the Society for the Education of Women of India, founded by him. He showed that Jainism can provide answers to the ultimate existential questions, and help one to take a quantum jump from ignorance to supreme knowledge, from conflict to peace. His understanding of Buddhism, Indian mysticism which he regarded as synonymous with the Yoga School, the six systems of Indian philosophy, and comparative religion, was superb , and for this reason, he was invited to a number of religious, spiritual and philosophical societies in important American cities like Chicago, New York, Boston and Washington DC. He also made a mark in England by his insightful talks and his success in winning an appeal. His lectures on concentration, meditation, hypnotism, dietetics, the art and science

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Virchand Raghavaji Gandhi: Assessment of a Jaina..: 101 44 of breathing, and the occult, generated much interest, and continue to be meaningful. He taught how one can strengthen will, nullify negative propensities, expand consciousness, and awaken inner powers. His views on spirituality are well suited to this age of scientific enquiry and rationalistic criticism. As a crusader for the Jaina causes he succeeded in obtaining tax exemption for pilgrims( 1886) to the sacred Mount Satrunjaya (Gujarat), through a compromise with the ruler of Palitana, by using the good offices of Lord Reay, Governor of Bombay (Mumbai). He filed a case for the closure of tallow factory of Mr Boddam on Sammed-Shikhar (Shikharji ), the venerable peak of Jainas in Jharkhand, and won it after great effort. He was a great patriot, and his concern for the masses grew out of his sense of identity with humanity. While in the USA he could raise forty thousand rupees for the famine stricken people of India and arrange to send a steamer full of grains (1896). He remained a pure vegetarian throughout his life, sometime surviving on raw or boiled vegetables in the cold climate of America and Europe,45 thus becoming a living legend for the supporters of vegetarianism, in his time. Like Swami Vivekananda, he wanted a synthesis of tradition and modernity, of science and spirituality, so that mankind could have peace as well as prosperity. He left his mortal coil on August 7,1901, in Mumbai. References: 1 2 3 6456780 See The Jaina Philosophy. Speeches and Writings of Virchand R. Gandhi. Edited by Kumarpal Desai. Mumbai: World Jaina Confederation,2009, pp. 105-7, 271-76.(Hereafter cited as The Jaina Philosophy). Walter R. Houghton(ed.), Neely's History of the Parliament of religions and Religious Congresses at the World's Columbia Exposition. Chicago and New York: F. Tennyson Neely, 1894, pp.61-62,853-54,732-36. (Hereafter cited as Houghton). The Chicago Daily Tribune, September 26, 1893. Ibid. Houghton, pp.61-62. Ibid., pp, 732-36. Ibid. Ibid.

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102 : Sramana, Vol 65, No. 3 & 4, July-December 2014 9 Houghton, pp.853-54. Ibid., p.683. Ibid., pp.686-87. Ibid., p.689 Ibid., pp.,220-21. Ibid., pp.,p.684. Ibid., p. 686. M.V.Cyriac, Meeting of Religions. A Reappraisal of the Christian Vision (with a foreword by Prof. P. Fransen), Dialogue Series, Madras-Madurai, 1982, pp. 138-39. The Jaina Philosophy, p.111. Ibid., pp., 111-12. Ibid., pp.88-113. Ibid., pp. 90-91,101. Ibid., p.92. Ibid., pp.101,110. Ibid., p. 109. Ibid., p.101. Ibid., p.105. Ibid., p.110. Ibid., p.90. Ibid., p.95. Houghton, pp.,682-90. Ibid., p.685. Ibid., p.683. Ibid., pp.683-84. Ibid., pp., 701-2. Ibid. Ibid. The Jaina Philosophy, pp. 94-95. Ibid., p.108. Houghton, p.166. The Jaina Philosophy, pp.88-89. See also, The Unknown Life of Jesus Christ. From an ancient manuscript recently discovered in a Buddhist monastery in Thibet by Nicholos Notovitch. Translated from the French and edited with an introduction and illustrations by V. R. Gandhi. Revised by Prof G. L. Christe of the University of Paris. Edited by Kumarpal Desai. Mumbai: World Jain Confederation, 2009. p. 50. Ibid., pp.254-55. Ibid., p.255. Ibid., pp.261-63. Ibid., p.96.

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Virchand Raghavaji Gandhi: Assessment of a Jaina ... 103 See for these lectures, Virchand Gandhi, The Yoga Philosophy, Edited by Kumarpal Desai. Mumbai: World Jaina Confederation, 2009. In a communication to Diwanji (November 1894), Swami Vivekananda wrote thus: Now here is Virchand Gandhi, the Jaina whom you well know in Bombay. This man never takes anything but pure vegetables even in this terribly cold climate and, tooth and nail, tries to defend his countrymen and religion. The people of this country like him very well, but what are they doing who sent him over? They are trying to outcast him.' The Complete Works of Swami Vivekananda, Vol. VIII, Calcutta: Advaita Ashrama, 1964, pp.328-329. *****

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pArzvanAtha vidyApITha samAcAra 1. Fourth National Workshop on Prakrit Language & Literature (31st Oct.-14th Nov. 2014) Organized Successfully Parshwanath Vidyapeeth (PV), an eminent institute of Indology in general and Jainology in particular, is well known to the academic world both within and outside India. It is recognized by Banaras Hindu University for Ph. D. degree and also by Scientific & Industrial Research Organization, Deptt. of Science and Technology, Government of India for conducting research. With its objective to promote knowledge of Prakrit Language and Literature Vidyapeeth organized a fifteen days National Workshop on Prakrit Language and Literature from 31st October -14th November 2014. It was the fourth workshop organized on the subject. There were 50 participants from the different universities, i.e. Banaras Hindu University, Varanasi, Mahatma Gandhi Kashi Vidyapeeth, Varanasi, Sampurnanand Sanskrit University, Varanasi, Gramyanchal Vidyapeeth, Varanasi, Nandlal Bajoria Sanskrit Mahavidyalaya, Varanasi and Purvanchal University, Jaunpur, JNU, New Delhi, VKS University, Arrah, Hindu PG College Zamania, G.J. PG College, Ballia. About 40 lectures and 14 special lectures were delivered by the experts in this workshop. In fact the pattern of this school was to teach the Prakrit grammar through operational procedure employed in Sanskrit grammar. Sutras of Prakrit grammar used in the words were explained. The method adopted for teaching Prakrit language was drilling system. The formation of each word was analyzed and rules of grammar applied in a particular word, was also explained. Mostly classes were covered by Dr. Deenanath Sharma, Gujarat University, Ahmedabad, and Dr. Ashok Kumar Singh, PV, Varanasi. To provide a sound background of Prakrit Language and Literature, besides the regular three lectures as scheduled per day on grammar

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9790 PENUTO WHITR : 105 one special lecture every day by eminent scholars of the respective subjects were delivered. These special lectures are as follows: 'Sanskrit Natakom mem Prakrit' by Prof. K. D. Tripathi, Emeritus Professor, BHU, Varanasi, 'Abhilekhiya Prakrit'; 'Bharatiya Vidya evam Samskrti ke Adhyayana va Sodha mem Prakrit Bhasa ka Mahattva' by Prof. Maheshwari Prasad, National Professor, New Delhi, 'Pitaka Sahitya' by Prof. Bimalendra Kumar, Ex-Head, Deptt. of Pali and Buddhist Studies, BHU, Varanasi, 'Prakrit Katha Sahitya' by Prof. Ashok Kumar Jain, Ex-Head, Deptt. of Jain and Bauddh Darshan, BHU, Varanasi, Sauraseni Sahitya'by Prof. Kamalesh Kumar Jain, Head, Deptt. of Jain and Bauddh Darshan, BHU, Varanasi, 'Prakrit Adhyayan ki Avasyakata evam Sambhavanayem' by Prof. Hareeshwar Dikshit, Ex-Head, Deptt of Veda, BHU, Varanasi, 'Lipi' by Prof Suman Jain, Deptt of AIHC & Arch, BHU, Varanasi, 'Prakrit ke Upabheda: Misra Sanskrit ke Visesa Sandarbha mem by Prof. Satyadeva Kaushik, Ex-head Deptt. of Pali & Prakrit, Aligarh Muslim University, Aligarh, 'Prakrit ke Vividha Rupa' by Dr. Deenanath Sharma, Gujarat University, Ahmedabad, 'Agamika Vyakhya Sahitya'; "Prakrit Vyakarana Sahitya'; 'Vaidika Sanskrit mem Prakrit Tattva'; 'Bhojapuri mem Prakrit Tattva'by Dr. Ashok Kumar Singh, PV, Varanasi 'Avyaya-vicara' by Dr. Rahul Kumar Singh, PV, Varanasi. In this workshop an examination was held followed by a viva-voce. On the basis of the final result three participants were awarded certificate of merit with prize.

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106 : Sramana, Vol 65, No. 3 & 4, July-December 2014 The Inaugural function was held on 31st Oct. 2014. In this session Prof. K. D. Tripathi, Hony. Advisor IGNCA, Varanasi, Emeritus Professor BHU, Varanasi was the Chief- Guest of the session and Shri D R Bhansali, industrialist and philanthropist, Varanasi presided over this session. The Valedictory function was held on 14th Nov. 2014. In this session Prof. DR Patnayak, Deptt. of English, BHU, Varanasi, Ex-Dean School of languages, Ravenshaw University, Cuttack, presided over the session, Prof. Baliraj Pandey, Head deptt of Hindi, BHU, Varanasi, was the Chief Guest of this session and Dr. Deenanath Sharma, Gujarat University, Ahmedabad, was the guest of honour for this session. The Workshop was guided under the Directorship of Dr. Ashok Kumar Singh, Associate Professor, Parshwanath Vidyapeeth, Varanasi and Dr. Rahul Kumar Singh was the co-ordinator of the workshop. 2. National Workshop on Sramana Tradition, Non-violence and Peace (30th December 2014-13th January 2015) Organized Successfully Parshwanath Vidyapeeth, recognized by Banaras Hindu University for Ph. D. degree and also by Scientific & Industrial Research Organization, Deptt. of Science and Technology, Government of India for conducting research. PV is devoted to promote the study of Indian culture in general and Jainology in particular. Therefore, it aims to give the knowledge of various aspects of sramanic tradition, such as its scriptures, philosophy, ethics, history, language, literature, art, architecture etc. For this purpose we had organized a 15 days National Workshop on Sramana Tradition, Non-violence and Peace from 30th December 2014 to 13th January 2015. There were 40 participants from the different universities, i.e. Banaras Hindu University, Varanasi; Mahatma Gandhi Kashi Vidyapeeth, Varanasi; Sampurnanand Sanskrit University, Varanasi; Purvanchal University, Jaunpur; Gramyanchal Vidyapeeth, Varanasi; Ganganath

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pArzvanAtha vidyApITha samAcAra : 107 Jha Rashtriya Sanskrit Sansthan, Allahabad and G.J. PG College, Ballia. The Inaugural function was held on 30th December 2014, Prof. Yadunath Prasad Dubey, Pro- Vice-chancellor, Sampurnanand Sanskrit Univerity, was the Chief- Guest and Prof. Ashok Kumar Chatterjee, Life Time Achievement Awardee of Indian Council of Philosophical Research, New Delhi and Former Head, Deptt. of Philosophy and Religion, Banaras Hindu University, Varanasi presided over this session. 39 lectures were delivered by the experts in this workshop. Proceedings of these lectures is also being published in this issue. At the end of the workshop a presentation of research papers by participants was held. On the basis of the final result three participants were awarded Certificate of Merit with prize. The Valedictory function was held on the 13th January 2015. Prof. Maheshwari Prasad, National Professor and Former Director, Parshwanath Vidyapeeth, Varanasi, presided over the session. Prof. Marutinandan Prasad Tiwari, Former Head, Deptt. of History of Art, BHU, Varanasi, was the Chief Guest of this session and Sh Dhanapat Raj Bhansali, a prominent industrialist and philanthropist, Varanasi, was the Guest of Honour. The Workshop was conducted under the Directorship of Dr. Ashok Kumar Singh, Associate Professor, Parshwanath Vidyapeeth, Varanasi. Dr. Shrinetra Pandey was the Coordinator of the workshop. 3. badalate sAMskRtika evaM sAmAjika pariveza meM pustakAlaya evaM mIDiyA kI bhUmikA viSayaka saMgoSThI saMpanna / pArzvanAtha vidyApITha vArANasI dvArA "badalate sAMskRtika evaM sAmAjika pariveza meM pustakAlaya evaM mIDiyA kI bhUmikA' viSaya para eka divasIya rASTriya saMgoSThI kA Ayojana dinAMka 13 disambara 2014 ko kiyA gayA /

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108 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 isa saMgoSThI meM do satroM meM pratibhAgiyoM ne apane zodhapatra evaM vicAra prastuta kiye| isameM deza ke lagabhaga satraha vizvavidyAlayoM ke aThahattara vidvAnoM ne sahabhAgitA kI evaM bIsa zodhapatroM kA vAcana huaa| saMgoSThI ke udghATana satra kI adhyakSatA khyAtilabdha zikSAvid evaM kAzI hindU vizvavidyAlaya kAryakAriNI pariSada ke pUrva sadasya pro. esa. bI. siMha ne kI, mukhya atithi the AI. ema. esa. bI. eca. yU. ke nidezaka pro. rANA gopAla siMha tathA viziSTa atithi the rAmamanohara lohiyA vi.vi. phaijAbAda ke pustakAlayAdhyakSa DaoN. Ara. ke. siNh| samApana satra kI adhyakSatA nezanala prophesara pro. mahezvarI prasAda ne kI, isa satra ke mukhya atithi the kAzI hindU vizvavidyAlaya ke kulasaciva DaoN.ke. pI. upAdhyAya tathA viziSTa atithi the akAdamika sTApha kaoNleja kAzI hindU vizvavidyAlaya ke nidezaka pro. Ananda vardhana shrmaa| isa saMgoSThI ke saMyojaka the DaoN. azoka kumAra siMha, pArzvanAtha vidyApITha, nidezaka the DaoN. saMjIva sarApha upagraMthAlayI, kAzI hindU vizvavidyAlaya tathA saciva the DaoN. omaprakAza siMha, pustakAlayAdhyakSa pArzvanAtha vidyApITha, vaaraannsii| 4. zodhapatra-prastuti darzana evaM dharma vibhAga kAzI hindU vizvavidyAlaya tathA senTara phaoNra sTaDIja ina sivilAijezana, zimalA ke saMyukta tattvAvadhAna meM 22 evaM 23 navambara 2014 ko Ayojita rASTriya saMgoSThI meM DaoN. azoka kumAra siMha, esosieTa prophesara, pArzvanAtha vidyApITha, ne 'Jaina concept of Science of Discrimination (Bhedvijnana) : Excelence of Spirituality' zIrSaka para zodhapatra prastuta kiyA tathA DaoN. rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha ne 23 navambara ko 'yoga-bindu meM AdhyAtmika vikAsa' zIrSaka para apanA zodhapatra prastuta kiyaa| *****

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jaina-jagat 1. pro. premI ko jaina Agama - manISA sammAna jaina vizva bhAratI lADanUM kI ora se jaina zvetAmbara terApaMtha ke pUjya AcArya zrI mahAzramaNa ke vizAla saMgha ke sAnnidhya meM eka agasta 2014 ko adhyAtma sAdhanA kendra maharaulI, naI dillI meM Ayojita bhavya sammAna samAroha meM ema. jI. sarAvagI phAuMDezana kolakAtA dvArA prAyojita varSa 2012 kA mahAdeva lAla sarAvagI jaina Agama - manISA sammAna sampUrNAnanda saMskRta vizvavidyAlaya, vArANasI meM jaina darzana vibhAga ke pUrva prophesara evaM vibhAgAdhyakSa tathA vartamAna meM bI. ela. insTITyUTa oNpha iNDolaoNjI, dillI ke nidezaka (zaikSika) pro. phUlacanda jaina premI ko pradAna kiyA gyaa| akhila bhAratavarSIya digambara jaina vidvat pariSad ke pUrva adhyakSa pro. premI ko isa sammAna meM prazastipatra, aMgavastra evaM pratIka cihna ke sAtha hI eka lAkha rupaye kI sammAna dhanarAzi kA ceka jaina vizvabhAratI, lADanUM ke adhyakSa zrI tArAcanda rAmapuriyA, upAdhyakSa zrI dharmacanda luMkaDa, zrI baccharAja nAhaTA evaM nyAsI zrI pyAre lAla pitaliyA ne pradAna kiyA / 2. zoka samAcAra zrImatI kamalAbAI jaina dharmapatni DaoN. sAgaramalajI jaina kA saMthArApUrvaka dehatyAga jaina dharma-darzana ke antarrASTriya vidvAna, prAcya vidyApITha, zAjApura ke saMsthApaka evaM pArzvanAtha vidyApITha, ke pUrva nidezaka DaoN. sAgaramala jaina (zakkaravAlA) kI dharmapatni variSTha suzrAvikA zrImatI kamalAbAI jaina kA zAjApura nagara (ma.pra.) meM dinAka 8 akTUbara 2014 zarada pUrNimA vi. saM. 2071 ko prAtaH 4:45 baje saMthArApUrvaka deha tyAga huaa| Apa 81 varSa kI thiiN| ApakA janma bhI phAlguna pUrNimA mArca san 1934 ko hI --

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110 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 huA thaa| ApakI antima yAtrA meM zAjApura, zujAlapura, ujjaina, indaura tathA ratalAma nagara ke bar3I saMkhyA meM samAjajana, nAgarikagaNa tathA prabuddha varga ke loga sammilita hue aura divaMgata AtmA ke prati apane zraddhA-sumana arpita kiye| Apane pUrva meM dehatyAga ke pazcAt netra dAna kA saMkalpa liyA thA, jise parijanoM ne pUrNa kiyaa| isa duHkhada avasara para pArzvanAtha vidyApITha, vArANasI meM sva. kamalAbAI jaina ke AtmA kI zAnti hetu zoka sabhA Ayojita kI gyii| duHkha kI ghar3I meM inake parIvArajanoM ko duHkha sahana kI kSamatA evaM Atmabala pradAna karane hetu jinendra bhagavAna se prArthanA kI gyii| isa avasara para saMsthAna ke saciva zrI indrabhUti varar3a, upAdhyakSa zrI kuMvara vijayAnanda jI, DaoN. azoka ku. siMha, DaoN. rAhula siMha, DaoN. zrInetra pANDeya, DaoN. omaprakAza siMha evaM zrI rAjeza caube ityAdi upasthita the| *****

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sAhitya-satkAra grantha samIkSA 1. nimAr3I kA bhASA vijJAna, varNa aura vartanI, maNimohana cavare 'nimAr3I, miliMda prakAzana, haidarAbAda-2014, AkAra DimAI, pR0 140, mUlya, do sau rupaye mAtra, ISBN-8186907-97-1 madhya pradeza kA dakSiNa-pazcimI bhU-bhAga nimAr3a aMcala ke nAma se jAnA jAtA hai| yaha kSetra pradeza kI alIrAjapura, dhAra, iMdaura, hozaMgAbAda, baitUla tathA mahArASTra ke amarAvatI, bular3hAnA, jalagA~va, dhule aura naMdUrabAra jiloM se sImAbaddha hai| paccIsa hajAra varga kilomITara meM phaile nimAr3a kSetra meM lagabhaga ikatIsa lAkha nimAr3I bhASI loga nivAsa karate haiN| pichale paiMtIsa varSoM meM, vizva meM lagabhaga teraha hajAra boliyA~ vilupta ho cukI haiN| vartamAna meM, bhArata meM, Adhunika bhAratIya AryabhASA-kula kI lagabhaga 570 bhASAe~ bolI jAtI haiN| inameM 122 bhASAe~ aura 234 boliyA~ to abhI phala-phUla rahI haiM kiMtu bAkI 214 bhASAe~ maraNAsanna sthiti meM haiN| inake bolane vAloM kI saMkhyA tejI se ghaTa rahI hai| saMvidhAna kI AThavIM sUcI meM 22 bhASAe~ haiM jinameM kucha aisI bhASAe~ bhI haiM jinako bolane vAloM kI saMkhyA nimAr3I-bhASiyoM ke Adhe se bhI kama hai| sarakArI phAiloM meM nAma darja karA lene mAtra se bhASA kA bhalA nahIM hotaa| bhASA ko jIvita rakhanA hai to use kaMTha se kalama taka kAyama rakhanA hogaa| yahI soca, 'nimAr3I' kA bhASA vijJAna varNa aura vartanI' kI pUrva-pIThikA meM kAma kara rahI hai| prastuta graMtha nimAr3I lokabhASA kA anuprayukta bhASAvijJAna hai| isameM nimAr3I ke udbhava, vikAsa aura svarUpa kA varNana prastuta kiyA gayA hai| sAtha hI bhASA ke mAnaka tathA zuddha-azuddha rUpa ko samajhane kA prayatna kiyA hai| varNa-samUha, niSiddha dhvaniyA~, ayogavAhI vilaMbita 'a'' ke alAvA varNa aura vartanI para adhyayana ko keMdrita kiyA gayA hai| isameM nimAr3I kA samAja-bhASA-vaijJAnika adhyayana bhI sammilita

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112 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 hai jisake aMtargata mAnaka-amAnaka rUpa, vAgdoSa sudhAra tathA bhASA aura bolI ko nae mAnadaMDoM para parakhane kA prayatna kiyA gayA hai| isa grantha meM mukhya rUpa se-1. bhArata kI bhASAoM meM nimAr3I, 2. nimAr3I kA udabhava evaM vikAsa, 3. nimAr3I kA svarUpa, 4. nimADI kI sAmAnya vizeSatAe~, 5. nimAr3I meM vartanI kI samasyA, 6. nimAr3I varNamAlA, 7. niSiddha dhvaniyA~, 8. nimAr3I vargoM kA vargIkaraNa, 9. nimAr3I svara dhvaniyA~, 10.vicAraNIya azuddhiyA~,11. dezI-videzI bhASAoM ke Agata zabda ke atirikta bhASA vijJAna ke sAmAnya siddhAntoM ke AdhAra para nimAr3I bhASA kA adhyayana kiyA gayA hai| prastuta grantha bhASA vijJAna kI dRSTi se atyanta hI mahattvapUrNa evaM paThanIya hai| DaoN0 azoka kumAra siMha 2. mAnava dharma, AcArya zrI jJAnasAgara jI mahArAja, Agama prakAzana 5373 jainapurI, revADI (hariyANA), AzIrvAda : AcArya vidyAsAgara jI mahArAja, sampAdaka: pratiSThAcArya vinoda kumAra jaina (rajavAMsa), saMskaraNa-paMcama, 2014, mUlya, 60 rupaye, prApti sthAna : 1. zrI ajitaprasAda jaina, 5373, jainapurI, revADI, mo0 09896437271, 2. sAhitya sadana, zrI di. jaina lAla maMdira jI, cAMdanI cauka, dillI - 011-23253638 zramaNa aura zrAvaka jaina saMskRti rUpI ratha ke do pahiye haiN| jisa prakAra zramaNoM ke AcAra kA samagra nirdezana karane vAlA grantharAja mUlAcAra hai usI prakAra zrAvakoM ke AcAra ko batAne vAlA sarvocca grantha ratnakaraNDazrAvakAcAra hai| isameM AcArya samantabhadra ne sAta adhikAroM meM vibhakta 150 zlokoM ke mAdhyama se samyagdarzana, samyagjJAna aura samyakacAritra kA jo nirUpaNa kiyA hai vaha sarvAtizayI hai| alpa zabdoM meM kaheM to jaina zrAvakAcAra kA yaha Akara grantha hai| bIsavIM sadI meM zuSka hotI saMskRta kAvyadhArA ko punarujjivita karane vAle "jayodaya mahAkAvya" jaisI kAlajayI kRti likhakara saMskRta mahAkAvyoM kI vRhattrayI ko vRhaccatuSTayI banAne para AcArya jJAnasAgara

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sAhitya-satkAra : 113 jI mahArAja ne ratnakaraNDazrAvakAcAra para mAnavadharma nAma se hindI TIkA likhI thI bAda meM unhIM AcArya jJAnasAgara jI ke ziSya suvikhyAta digambara jainAcArya zrI vidyAsAgara jI mahArAja ne rayaNamaMjUSA nAma se ratnakaraNDazrAvakAcAra kA padyAnuvAda kiyaa| bairisTara campatarAya jI ne ratnakaraNDazrAvakAcAra kA aMgrejI anuvAda kiyA thA, jo aneka varSoM se aprApta thaa| pUjyA AryikA dRr3hamatI mAtA jI ke revADI cAturmAsa (1994) ke avasara para ratnakaraNDazrAvakAcAra para hue ukta kArya ko mUlazlokoM ke sAtha prakAzana kI yojanA banI tadanusAra yaha mAnavadharma kRti prakAzita kI gii| prathama saMskaraNa 1994 meM prakAzita huaa| isakI lokapriyatA kA anumAna isI se lagAyA jA sakatA hai ki 2014 meM 2200 pratiyoM kA paMcama saMskaraNa mere sAmane hai| grantha kA mudraNa, kAgaja, sAja sajjA sabhI AkarSaka haiN| isase pahale isa grantha ko pustakAkAra meM prakAzita kiyA gayA thA, aba yaha paMcama saMskaraNa granthAkAra meM kathAoM sahita prakAzita kiyA gayA hai| adhika se adhika pAThakagaNa lAbhAnvita hoM isaliye mUlya lAgata se bhI kama rakhA gayA hai| AzA hai anya saMskaraNoM kI taraha isakA bhI vidvajjagat tathA samAja meM svAgata hogaa| isake prakAzana meM aharniza zrama karane vAle zrI ajitaprasAda jaina badhAI aura dhanyavAda ke pAtra haiN| unake prayAsa se hI jaina samAja ke gaurava meM abhivRddhi karane vAlI hamArI kRti "jaina virAsata" prakAza meM AI thii| DaoN. kapUracaMda jaina, DaoN0 jyoti jaina, khataulI (uttara pradeza) 3. iSTopadeza, AcArya pUjyapAda svAmI, Agama prakAzana, 5373, jainapurI, revADI (hariyANA), saMskaraNa : dvitIya, 2014, mUlya : 150 rUpaye, prApti sthala : 1. zrI ajita prasAda jaina, revADI, mo. 09896437271, 2. sAhitya sadana, zrI di.jaina lAla maMdira jI, cAMdanI cauka, dillI, phona : 01123253638 satsAhitya, sadvicAra, sadAcAra kalyANakArI upadeza bhAratIya saMskRti kI vizeSatA rahI hai| santa kA pratyeka upadeza jIvanadAyI hotA hai|

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114 : zramaNa, varSa 65, aMka 3-4/julAI-disambara 2014 aise santoM meM AcArya pUjyapAda agragaNya haiN| unakI aneka racanAoM meM iSTopadeza apanI upadezAtmaka zailI ke kAraNa suvikhyAta hai| aneka sthAnoM se isakA prakAzana huA hai| aneka parIkSA borDoM ke pAThyakramoM meM bhI yaha par3hAI jAtI hai| svAdhyAyI bhI isakA svAdhyAya kara apanA kalyANa karate haiN| isakI bhASA aura bhAva donoM hI sarala aura hRdayagrAhI haiN| paramapUjya digambara jainAcArya vidyAsAgara jI mahArAja ne isakA padyAnuvAda karake ise rAmacarita mAnasa kI taraha ghara-ghara meM pahu~cA diyA hai| bairisTara campatarAya jI ne isakA aMgrejI anuvAda "The Discourse Divine" nAma se kiyA hai| aMgrejI anuvAda ke sAtha yaha kRti aba taka aprApta thii| zrI ajitaprasAda jaina, revADI ne athaka parizrama karake AcArya zrI vidyAsAgarajI kRta padyAnuvAda evaM vivecanA jo ki atyanta sarala evaM hRdayagrAhI zabdoM meM kI gaI hai aura bairisTara campatarAya jI kRta aMgrejI anuvAda samprati mUla ke sAtha prakAzita kiyA hai isake lie jaina samAja ko unakA AbhAra mAnanA caahie| grantha kA mudraNa, kAgaja aura seTiMga AkarSaka hai, jo prAyaH aise granthoM meM kama hI dekhane meM AtA hai| Agama prakAzana ke padAdhikAriyoM kI yaha gurubhakti stutya aura anukaraNIya hai| AzA hai pAThaka ise par3hakara apane kalyANa kA mArga prazasta kreNge| DaoN. kapUracaMda jaina, DaoN0 jyoti jaina, khataulI (uttara pradeza) *****

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