Sramana 2015 01

Author(s): Sundarshanlal Jain, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525091/1

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ISSN 0972-1021 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXVI No. I January-March-2015 Dedicated to Late Shri B. N. Jain pAzvanAtha vArANasI Parshwanath Vidyapeeth, Varanasi Established : 1937 pagavaM

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zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Nol. LXVI No. I January-March 2015 Dedicated to Late Shri B. N. Jain Former Secretary, Parshwanath Vidyapeeth Editor Dr. Shriprakash Pandey Associate Editors Dr. Rahul Kumar Singh Dr. Om Prakash Singh sadhApani M Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre) .

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ADVISORY BOARD Dr. Shugan C. Jain Prof. Ramjee Singh New Delhi Bheekhampur, Bhagalpur Prof. Cromwell Crawford Prof. Sagarmal Jain Univ. of Hawaii Prachya Vidyapeeth, Shajapur Prof. Anne Vallely Prof. K.C. Sogani Univ. of Ottawa, Canada Chittaranjan Marg, Jaipur Prof. Peter Flugel Prof. D.N. Bhargava SOAS, London Bani Park, Jaipur Prof. Christopher Key Chapple Prof. Prakash C. Jain Univ. of Loyola, USA JNU, Delhi EDITORIAL BOARD Prof. M.N.P. Tiwari Prof. Gary L. Francione B.H.U., Varanasi New York, USA Prof. K. K. Jain Prof. Viney Jain, Gurgaon B.H.U., Varanasi Dr. S. N. 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. (HFChT A Stahlfyra 3it foar 10% 374 ) Printed by- Mahaveer Press, Bhelupur, Varanasi

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sampAdakIya zrI bhUpendranAthajI jaina kA mahAprayANa pArzvanAtha vidyApITha ke pUrva mAnada mantrI zrI bhUpendranAthajI jaina nahIM rhe| unakA dinAMka 19 janavarI 2015 ko eka saMkSipta bImArI ke bAda nidhana ho gyaa| vaha pArzvanAtha vidyApITha ke vikAsa kI krozazilA the| vaha apane Apa meM eka saMsthA the| svabhAva se atyanta milanasAra zrI bhUpendranAthajI jaina eka saphala udyogapati tathA samAjasevI the| vastutaH pArzvanAtha vidyApITha kI saphalatA aura yaza: kIrti kI kuMjI prArambha se hI saMsthA ke saMsthApaka aura zrI bhUpendranAthajI jaina ke pitA lAlA zrI harajasarAya jaina aura svayaM inake hAthoM meM rhii| zrI bhUpendra nAthajI ne apane pUrvajoM dvArA sthApita evaM poSita pArzvanAtha vidyApITha ko apanI niSThA aura lagana ke bala para antarrASTrIya phalaka para lA khar3A kiyaa| bahumukhI pratibhA ke dhanI zrI bhUpendranAthajI kA vyaktitva atyanta sAdagI aura vilakSaNatA se bharA thaa| unameM gaharAI thI eka vidvAna kI, caturAI thI eka udyamI kI, sAdagI thI eka niHsvArtha samAjasevI kI, tathA zAlInatA aura saMskAra the eka dharmaniSTha, utsAhI aura kartavyaparAyaNa vyakti ke| paristhitiyoM se samajhautA karane kI apekSA ve satya ke nikaTa aDiga bhAva se khar3e rahane meM vizvAsa karate the| asAmpradAyika dRSTikoNa rakhanevAle zrI bhUpendranAthajI meM mAnavasevA kUTa-kUTa kara bharI thii| apanI isI pravRtti ke kAraNa Apa deza kI kaI saMsthAoM meM sammAnita padoM para the| Apa tana, mana, dhana se saMsthA ke uttarottara vikAsa hetu sadA prayatnazIla rhe| Apake ke netRtva meM pArzvanAtha vidyApITha kA cahuMora vikAsa huaa| Aja zaikSika jagat aura zodha ke kSetra meM pArzvanAtha vidyApITha kI jo asAmpradAyika chavi hai, usake mUla meM zrI bhUpendranAthajI kI hI preraNA hai| zrI bhUpendranAthajI kA vyaktitva indradhanuSI thaa| unake vyaktitva ke sAta

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raMga the- saralatA, mRdutA, dUradarzitA, nirabhimAnatA, vivekazIlatA, kArya-kuzalatA evaM dRr3ha sNklp| unhoMne jaina dharma-darzana ko siddhAnta ke sAtha-sAtha vyavahAra meM bhI apanAyA thaa| karuNA aura prANimAtra ke prati dayA ke ve pratimUrti the| unakA acAnaka hama sabake bIca se cale jAnA eka aisI apUraNIya kSati hai jisako kabhI bhI bharA nahIM jA sktaa| Aja vidyApITha kA kuzala netRtva zrI romeza candra barAra, zrI indrabhUti barar3a tathA zrI sudeva barAra ke yogya, karmaTha aura sabala hAthoM meM hai kinta zrI bhUpendranAthajI jaina kI kamI hamezA khlegii| vartamAna prabandha samiti zrI bhUpendranAthajI jaina dvArA chor3e adhUre kArya ko pUrNa karane hetu kRtasaMkalpa hai| zrI bhUpendranAthajI jaina ke anta ke sAtha hI pArzvanAtha vidyApITha ke eka svarNima yuga kA bhI anta ho gyaa| unakI yAdeM sadA hameM sanmArga para agrasara hone ke liye prerita karatI rheNgii| zramaNa kA yaha aMka sva. zrI bhUpendranAthajI jaina ko sAdara samarpita hai| DaoN0 zrIprakAza pANDeya

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Contents 1-17 18-26 27-44 svapna : eka manovaijJAnika cintana sAdhvI prazaMsAzrI 'mokSA' AdhyAtmika vikAsa kA rahasya (yogabindu ke pariprekSya meM) DaoN0 rAhula kumAra siMha "vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' zabdoM kA tAtparya DaoN0 pavana kumAra jaina madhya-pradeza meM vidizA se prApta aitihAsika mahattva kI jaina mUrtiyAM pro. mAruti nandana prasAda tivArI DaoN. zAntisvarUpa sinhA lIlAvAIkahA meM alaGkAra vyavasthA zrImatI sulekhA mogarA 45-50 51-67 69-80 World Peace and Pratikramana (Confession) Dr. Samani Shashi Prajna Sravakacara and Pancacara H. Khushalchand 7. 81-102 sthAyI stambha pArzvanAtha vidyApITha samAcAra jaina jagat sAhitya satkAra 103-106 107-108 109-110

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Our Contributors 1. sAdhvI prazaMsAzrI 'mokSA' ziSyA, guruNI pravartinI kezaradevIjI mahArAja, zramaNasaMgha 2. DaoN0 rAhula kumAra siMha risarca-esosieTa, pArzvanAtha vidyApITha 3. DaoN0 pavana kumAra jaina zodha-adhyetA, zrI akhila bhAratIya sudharma jaina saMskRti rakSaka saMgha jodhapura, rAjasthAna 4. pro0 mAruti nandana prasAda tivArI prophesara imarITasa, kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya DaoN. zAntisvarUpa sinhA asisTeNTa prophesara, dRzyakalA saMkAya, kAzI hindU vizvavidyAlaya 5. zrImatI sulekhA mogarA zodhachAtrA, jaina vidyA evaM prAkRta vibhAga, mo. su. vi.vi. udayapura 6. Dr. Samani Shashi Prajna Asst. Professor, Dept. of Jainology, Jain Vishva Bharati, Ladnun 7. H. Kushal Chand Dept. of Jainology, University of Madras, Chennai

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svapna : eka manovaijJAnika cintana sAdhvI prazaMsAzrI 'mokSA' cetana-acetana tattvoM para svapnoM kA prabhAvaH svapna kyA haiM? svapna kyA haiM? ye kyoM Ate haiM? inakA kyA pariNAma hotA hai? ye kisa prakAra ke saMketa dete haiM? sabhI ko bhinna-bhinna svapna kyoM Ate haiM? ye kAlpanika hote haiM, pratIkAtmaka hote haiM, sAMketika hote haiM athavA vAstavika? isakI sampUrNa khoja abhI taka nahIM ho pAI hai| isa para aba taka AdhyAtmika evaM manovijJAna jagat meM jitanI bhI khojeM huI haiM tathA vaijJAnika-manovaijJAnika jitane rahasyoM ko prakaTa kiyA gayA hai, ve apUrNa haiM phira bhI inake AdhAra para kaI mahattvapUrNa tathyoM kA patA calA hai| svapna vAstava meM mana kI kriyAoM, usakI vRttiyoM, bhAvanAoM evaM kriyA praNAlI kA hI eka aMga hai| yaha mana kI abhivyakti evaM usakI vRttiyoM kA prakSepaNa hI hai| jIvana kA saMpUrNa rahasya mana meM chipA hai, jisakI abhivyakti hI jIvana kI kriyAoM kA saMcAlana karatI hai| svapna mana kI hI eka avasthA hai, jisake mAdhyama se mana apanI abhivyakti detA hai| svapna kA artha evaM paribhASA - vyakti nidrAvasthA meM svapna dekhatA hai| nIMda TUTane para kucha svapna use yAda rahate haiM aura kucha vaha bhUla bhI jAtA hai| nidrAvasthA meM cetanA niSkriya ho jAtI hai, phira svapna Ate haiM, kyoMki cetanA ke niSkriya hone se usakI lagAma DhIlI par3a jAtI hai, phalasvarUpa acetana mana kriyAzIla ho jAtA hai aura svapna ke rUpa meM icchAoM kI pUrti hone lagatI hai| jaise hI hamArA cetana mana so jAtA hai, vaise hI acetana mana sakriya hokara apane sapanoM ke dala-bala sahita hamAre cetanA paTala para A dhamakatA hai| vyakti svapnoM meM apane Apako duHkha kI hAlata meM dekhatA hai, to kabhI AnaMda kI avasthA meN| svapnoM kI vibhinna prakAra kI anubhUtiyA~ hotI haiN| svapnoM kA artha jAnane ke liye prAyaH sabhI loga utsuka rahate haiN| svapnoM

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2 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 kA sambandha vyakti ke anubhavoM aura usake vyaktitva se hotA hai| bhagavatIsUtra kI TIkA meM bhI ullekha hai ki suSuptAvasthA meM kisI bhI artha ke vikalpa kA prANI ko jo anubhava hotA hai, svapna kahalAtA hai| vyakti ko supta jAgratAvasthA meM jisa kisI bhI padArtha sambandhI vikalpa kA anubhava hotA hai tathA calacitra ke dekhane jaisA pratyakSa hotA hai, use svapnadarzana kahate haiN| svapna kauna dekhatA hai? isakA uttara dete hue mahAvIra ne kahA- "suttajAgare suviNaM paasii|" arthAt jo supta-jAgrata hotA hai aisA vaha vyakti iMdriyAdi se uparata huA aura manomAtra vyApAravAlA banA huA hI svapna dekhatA hai| vibhinna manovaijJAnikoM ne svapna ko paribhASita karane ke lie alagaalaga paribhASAyeM dI haiM, jo nimnalikhita haiM : 1) phizara ke anusAra - "nidrAvasthA meM mAnasika kriyAe~ lagAtAra calatI rahatI haiM aura svapna ina lagAtAra hone vAlI mAnasika prakriyAoM kI eka avasthA vizeSa hai|" 2) brAUna ne svapna ko paribhASita karate hue likhA hai- "svapna ve vibhrama haiM, jinakA anubhava hama sabako prati rAta hotA hai aura jaba hama jAgate haiM, to unakA vibhramAtmaka svarUpa hameM spaSTa ho jAtA 3) phrAyaDa ke anusAra - "svapna vaha prakriyA hai, jisake dvArA acetana mana kI icchAyeM cetana mana meM badale hue rUpa meM praveza karatI haiN|" 4) jemsa Drevara ne kahA hai- "svapna vibhramAtmaka anubhavoM kI vaha gAr3I hai, jisameM kucha mAtrA meM sAmaMjasya svabhAva pAyA jAtA hai, lekina bahudhA svapna aspaSTa yA nidrAvasthA meM hote haiM athavA samAna paristhitiyoM meM hote haiN|" 5) Aijaneka evaM unake sahayogiyoM ke anusAra - "svapna nidrAvasthA ke anubhava haiM, jo vyakti ke kalpanAtmaka jIvana kA eka AMzika prakAra hai|"

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svapna : eka manovaijJAnika cintana : 3 6) sI0 jI0 yuMga ne svapna ko paribhASita karate hue kahA hai "svapna vyakti kI kevala atRpta damita icchAoM evaM atIta se hI sambandhita nahIM hote varan bhaviSya ke bhI dyotaka hote haiN| "5 uparokta paribhASAoM ke AdhAra para spaSTa hotA hai ki svapna dainika jIvana ke anubhavoM ke sambandha meM ho sakate haiM tathA damita icchAe~ bhI apanA rUpa badalakara acetana mana meM A sakatI haiN| svapnoM kA vizleSaNa kara vyakti kI mAnasika sthiti, vicAra, vyavahAra aura vyaktitva kA patA lagAyA jA sakatA hai| svapnoM kI vizeSatAe~ - uparokta vivecana ke AdhAra para svapnoM kI mukhya vizeSatAe~ nimnalikhita haiM: 1 - svapna sArthaka hote haiN| 2- svapna vibhramAtmaka hote haiN| 3- svapna pratIkAtmaka hote haiN| 4- svapnoM meM damita icchApUrti kA prayAsa rahatA hai / 5- svapna acetana mana se sambandhita hote haiN| 6- svapna Atmakendrita hote haiN| 7- svapna dRzyAtmaka pratimAoM se bane hote haiN| 8- svapna bhaviSya kI ghaTanAoM kA saMketa dete haiN| 9- svapna jAgrata avasthA kI punarAvRtti mAtra haiN| - y - vistAra bhaya se yahA~ mAtra svapnoM kI vizeSatAoM kA ullekha hI kiyA gayA hai| vizeSa "Adhunika asAmAnya manovijJAna" pustaka meM dekheM / svapna kA manovaijJAnika mahattva svapna nidrA meM sahAyaka haiN| loga kahate haiM ki svapnoM ke kAraNa nIMda nahIM aatii| kintu phrAyaDa ne siddha kiyA hai ki svapna na hoM to nIMda kA bane

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4 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 rahanA hI asambhava ho jaaye| svapna nIMda ko banAye rakhane meM sahAyaka haiN| udAharaNataH kabhI-kabhI nIMda meM hamako joroM kI pyAsa lagatI hai, aisI dazA meM yadi svapna na hoM, to tatkAla nIMda khula jAtI hai, kintu hameM svapna dikhAI detA hai ki hama pAnI pI rahe haiM, aura kucha samaya taka hamArI nIMda banI rahatI hai| isa prakAra mAnasika icchAe~ aura pravRttiyA~ bhI nIMda se abhivyakta hotI haiM aura nIMda ko banAye rakhatI haiN| udAharaNata: parIkSA ke bhaya evaM ciMtA se vyApta vidyArthI ko parIkSA sambandhI svapna dikhAI dete haiM, jinake dvArA bhaya evaM cintA kI abhivyakti hotI rahatI hai| isa prakAra svapna meM hamArI sukhada - duHkhada sabhI icchAoM aura kAmanAoM kI pUrti hotI hai aura isase mAnasika zAnti milatI hai / yadi inake nikalane kA yaha svAbhAvika mArga na ho aura ye icchAe~ aura kAmanAyeM kisI asAmAnya vyavahAra ke rUpa meM prakaTa hoM to vyakti kI anukUlatA meM aneka bAdhAyeM upasthita ho jAyeMgI / svapna inake nikalane kA sabase adhika sarala upAya hai| isameM na to divAsvapnoM ke samAna samaya vyartha hotA hai aura na bhUloM ke samAna hAni hotI hai aura na asAmAnya vyavahAra ke samAna anukUlatA meM bAdhA hotI hai / manovizleSaNa vijJAna meM svapnoM kA vizleSaNa karake manuSya kI aneka asAmAnya vyAdhiyoM ke kAraNoM kA patA lagAyA jAtA hai| isameM vyakti apanI buddhi dvArA svapna kI bhinna-bhinna vastuoM kI sAhacarya dvArA vyAkhyA karatA hai| isase usake acetana mana kI dazA jJAta hotI hai, jisase mAnasika vyAdhiyoM ke kAraNoM kA patA lagAne meM saphalatA milatI hai| hama svapna kyoM dekhate haiM? svapna to sabhI dekhate haiM, para adhikatara loga yaha jAnane ke lie utsuka rahate haiM ki svapna kyoM Ate haiM? hama pratidina svapna dekhate haiM, ataH svapna para vicAra karanA apane Apako jAnane ke lie Avazyaka hai| isake dvArA acetana mana kI kriyAoM kA patA calatA hai| manuSya meM svabhAvajanya aneka prakAra kI icchAe~ hotI haiN| inameM se adhikAMza icchAoM kI pUrti hamAre jAgrata avasthA meM ho jAtI hai aura ve zAnta ho ke mana

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svapna : eka manovaijJAnika cintana : 5 jAtI haiM, kintu jina icchAoM kI pUrti nahIM hotIM, ve zAnta nahIM hotI, balki aneka prakAra kI mAnasika uttejanAoM kA kAraNa banatI haiN| uttejanA manuSya ke acetana mana meM sthira rahatI hai aura avacetana avasthA (Sub-conscious State) meM prakAzita hone kI ceSTA karatI hai, jisake phalasvarUpa hama svapna dekhate haiN| "svapnasAra-samuccaya" meM svapna Ane ke pramukha nau kAraNa : 'svapnasAra-samuccaya' meM varNita hai ki- manuSyoM ko nau kAraNoM se svapna Ate haiM- 1. jAnI huI bAta, 2. dekhI huI bAta, 3. sunI huI bAta, 4. vAta, pitta aura kapha vikAra se, 5. mala-mUtra kI bAdhA rokane se, 6. cintA karane se, 7: deva ke viziSTa anuSThAna karane se 8. prabala (adhika) puNyodaya ke yoga se, 9. prabala (adhika) pApodaya ke kaarnn| prathama cha: kAraNoM se Aye hue svapnoM kA koI zubhAzubha phala nahIM miltaa| antima tIna kAraNoM se Aye hue svapna zubhAzubha phala dete haiN| - vAyu vikAra ke kAraNa vRkSa, parvata yA TIloM para car3hanA, AkAza meM ur3anA Adi svapna Ate haiN| pitta ke prakopa se manuSya suvarNa, ratna, sUrya, agni, Adi aneka prakAra ke svapna dekhatA hai| kapha kI prabalatA ke kAraNa azva, candramA, zukla pakSa, nadI, sarovara, samudra ityAdi lAMghanA dekhatA hai, ye saba nirarthaka aura niSphala hote haiN| 'svapnasAra-samuccaya' meM svapna Ane ke anya kAraNa : jaba hama kisI gande aura badabUdAra kamare meM sote haiM, athavA gande kapar3oM ko or3hakara sote haiM to apriya svapna dekhate haiN| mu~ha DhaMkakara sone se bare svapna Ate haiN| hamArI sA~sa se nikalI durgandha phira hamAre dimAga meM A jAtI hai aura bure svapnoM ko paidA karatI hai| zayana kakSa meM yadi bAhara kA zoragula sunAI detA hai to yaha eka vizeSa prakAra ke svapnoM kA kAraNa bana jAtA hai| zayana kakSa meM yadi bAhara se Ane vAlI AvAja karNapriya, mantramugdha karane vAlI ho to suMdara svapna Ate haiN| yadi AvAja arocaka aura duHkhadAyI ho, to du:khadAyI svapna Ate haiN| isa prakAra svapna hamArI zArIrika uttejanAoM ke kAraNa banate haiN|

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6 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 kabhI-kabhI svapna meM Ane vAlI bImArI bhI dikhAI detI hai| yaha bImArI sambhava hai ki usI rUpa meM na dikhAI de, jisa rUpa meM vaha Ane vAlI hai| svapna meM koI bar3A rAkSasa pIr3A detA huA dikhAI de yA koI bhUta hameM satA rahA ho, aise svapna Ane vAlI bImAriyoM ke sUcaka hote haiN| ina svapnoM kA kAraNa zArIrika uttejanAe~ hotI haiN| hamAre acetana mana kI zakti, cetana mana kI zaktiyoM se kahIM adhika haiN| hama mana kI acetana avasthA meM zarIra ke una aneka vikAroM ko jAna lete haiM, jinake bhaviSya meM bImArI ke rUpa meM pragaTa hone kI saMbhAvanA ho / 9 bhAratIya manovijJAna meM svapna ke kAraNa : bhAratIya manovaijJAnikoM ke anusAra svapna ke aneka kAraNa ho sakate haiM1- vAta, pitta tathA kapha dhAtuoM ke doSa ke kAraNa svapna utpanna hote haiM / 2- kisI tIvra icchA ke kAraNa svapna meM icchita vastu dikhalAI detI hai| 3-dharma aura adharma ke kAraNa bhI kucha svapna dikhalAI dete haiM / 4kucha svapnoM se bhaviSya kI sUcanA milatI hai| ye svapna adRSTa ke kAraNa hote haiN| Adhunika phrAyaDavAdI manovizleSaNa - zAstra kI taraha hI bhAratIya darzana meM mana ke avacetana bhAga kI kalpanA kI gaI hai, jise saMskAra kahate haiN| sAre svapna isI saMskAra kI dena haiM / 1deg kyA kahatA hai svapna manovijJAna ? manovaijJAnikoM ke anusAra svapna ke manodaihika siddhAnta svapna siddhAtoM ko mukhyarUpa se do bhAgoM meM vibhAjita kiyA gayA hai1- daihika siddhAnta, 2- manovaijJAnika siddhAnta 1- daihika siddhAnta daihika siddhAnta vaha siddhAnta hai jo svapna kI vyAkhyA daihika yA zArIrika prakriyAoM ke AdhAra para karatA hai| yaha siddhAnta yaha mAnatA hai ki svapna bAhya tathA Antarika uttejakoM ke prabhAva se hI utpanna hote

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svapna : eka manovaijJAnika cintana : 7 haiN| zayana karane para zArIrika mudrA bhI uttejaka ke rUpa meM A sakatI hai, jaise kaSTadAyaka mudrA meM sonA, sote samaya hAtha-paira phailAkara rakhanA aadi| sArjeNTa ne bhI kahA hai - "svapnadraSTA uttejakoM ko grahaNa karatA hai, parantu usakA soyA mana usake artha ko spaSTa nahIM kara pAtA hai|" Age unhoMne batAyA hai ki yadi vyakti rAtri meM bahuta adhika khAkara sotA hai aura usakI pAcana kriyA meM gar3abar3I ho jAtI hai, to usake hRdaya kI gati bhI tIvra ho jAtI aura isa avasthA meM U~cI jagaha se girane yA kisI bhayaMkara ghaTanA kA vaha svapna dekhatA hai| raoNbarTa ne bhI svapna ko eka zArIrika kriyA ke rUpa meM mAnA hai| unakA kathana hai ki jAgrata jIvana ke apUrNa vicAra tathA aindrika prabhAva hI svapna utpanna karate haiN| svapnoM kI upayogitA ke sambandha meM raoNbarTa kA kathana hai ki svapna manuSya ke jIvana ko saMtulita banAte haiN| jAgratAvasthA meM mastiSka para apUrNa vicAroM tathA aindrika prabhAvoM se jo bojha ekatra ho jAtA hai, vaha svapnAvasthA meM halkA ho jAtA hai| isa prakAra svapna mastiSka ko aiMdrika prabhAvoM ke bojha se bacAte haiN| phrAyaDa ne daihika siddhAnta kI mAnyatA ko asvIkAra kara svapna ke eka navIna manovaijJAnika siddhAnta kA pratipAdana kiyaa| usane apanI pustaka "svapna vizleSaNa" meM svapnoM kI vizada vyAkhyA prastuta kI aura batalAyA ki svapna kA sambandha manuSya kI vRttiyoM ke sAtha hotA hai| usane kahA ki "svapna nirarthaka tathA anupayogI nahIM hote, balki sArthaka evaM upayogI hote haiN|" isalie usane svapna siddhAnta ko icchApUrti kA siddhAnta kahA hai| phrAyaDa ne kahA ki svapna se vyakti kI atRpta acetana icchAe~ saMtuSTa hotI haiN| svapna ke svarUpa ko spaSTa karate hue usane kahA "svapna hamArI nidrAvasthA kI vaha acetana mAnasika prakriyA hai, jisake dvArA hamAre acetana mana meM damita icchAoM kI abhivyakti evaM saMtuSTi gupta rUpa se hotI hai|' svapna kI vyAkhyA ke lie usane mana ke tIna pahaluoM-cetana,arddhacetana tathA acetana para vizeSa jora diyA hai| usake anusAra, jAgratAvasthA meM acetana aura arddhacetana ke bIca Adarza bhAvanA pratirodha kA kArya karatI

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8 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 rahatI hai| isalie anaitika, asAmAjika tathA anucita vicAra evaM icchAe~ hamArI cetanA meM nahIM A pAte haiM aura unakA damana ho jAtA hai| ve damita hokara acetana meM sakriya aura prabalarUpa dhAraNa karake cetana meM Ane ke lie tatpara rahate haiM aura avasara pAkara ve apanA rUpa badalakara prakaTa ho jAte haiN| jaba nidrAvasthA meM pratirodha kI kSamatA zithila ho jAtI hai, taba bAharI paristhitiyoM tathA Antarika pratirodhoM ke anuzAsanahInatA se damita icchAe~ apanA rUpa badalakara svapna meM apanI saMtuSTi karatI haiN| isa prakAra phrAyaDa ne apane svapna siddhAnta meM icchAoM kI saMtuSTi tathA chadma rUpa para vizeSa bala diyA hai| kyoMki svapna meM vyakti kI apanI hI atRpta icchAe~ prakaTa hotI haiM, paraMtu una acetana icchAoM kI abhivyakti svapnoM meM vAstavika na hokara gupta hotI hai| isalie vyakti svapna dekhane ke bAda svayaM bhI yaha vizvAsa nahIM kara pAtA ki ve usI kI icchAe~ haiN| yuga kA svapna siddhAnta yaMga ke anasAra jIne kI icchA hI vyakti kI maulika icchA hai| isa icchA kI parti ke lie hI vyakti kriyAzIla rahatA hai| jaba taka icchA-pUrti meM kisI prakAra kI bAdhA utpanna nahIM hotI taba taka isameM unnati dekhI jAtI hai| kintu jaba isa icchA zakti meM rukAvaTa A jAtI hai to yaha Age bar3hane ke badale pIche kI ora mur3a jAtI hai, jise pratigamana kahate haiN| isa pratigamana ke kAraNa icchA zakti-cetana se acetana meM calI jAtI hai| svapna meM yahI icchA-zakti apanA rUpa badalakara abhivyakta hotI hai| yuMga ke anusAra svapna meM kisI bhI prakAra kI icchA-pUrti ho sakatI hai| phrAyaDa ke samAna yuMga bhI svapnoM para acetana ke prabhAva ko svIkAra karatA hai, parantu acetana ke sambandha meM usakA vicAra phrAyaDa se nahIM milatA hai| yaMga ne acetana ke do bhAga kiye haiM 1. vyaktigata acetana tathA 2. jAtIya yA sAmUhika acetn| yuMga kA kathana hai ki pratyeka vyakti kA vyaktigata acetana bhinna-bhinna hotA hai parantu sAmUhika acetana pUrI mAnava jAti meM eka samAna pAyA jAtA hai| vaha vyaktigata acetana ko acetana kA UparI bhAga mAnatA hai aura sAmUhika acetana ko isake bAda kI sataha mAnatA hai| vyaktigata acetana kA vikAsa janma ke bAda hotA

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svapna : eka manovaijJAnika cintana : 9 hai, lekina sAmUhika acetana vyakti ke janma ke sAtha AtA hai| vyaktigata acetana meM vyakti kI adhikatara damita icchAe~ rahatI haiM aura jAtIya yA sAmUhika acetana meM saMskAra ke rUpa meM pUrvajoM kI icchAe~ tathA anubhava Ate rahate haiN| ata: jAtIya acetana meM saMcita ye saMskAra prAyaH svapnoM ke rUpa meM prakaTa hote haiN| yuMga ne batAyA hai ki svapna kA sambandha vartamAna tathA bhaviSya meM hone vAlI ghaTanAoM se bhI rahatA hai aura cetAvanI ke rUpa meM bhI hotA hai| eDalara kA svapna siddhAnta eDalara ne batAyA hai ki svapna meM mAnasika saMgharSa evaM damana kA hAtha rahatA hai| eDalara ke anusAra- "svapna meM una samasyAoM ke samAdhAna kI ceSTA kI jAtI hai, jo Adhipatya kI bhAvanA aura hIna-bhAvanA ke saMgharSa se utpanna hotI haiN|" eka ora hama zreSTha tathA mahAna bananA cAhate haiM, dUsarI ora hama hIna bhAva ke kAraNa ina donoM pahaluoM meM sAmaMjasya paidA karane kI ceSTA karate haiN| eDalara kahatA hai ki svapnoM meM vyakti kI jIvana-zailI kI abhivyakti hotI hai tathA svapna vyakti kI jIvana-zailI tathA usakI vartamAna samasyA ke bIca eka setu banAne kA prayAsa hai| eDalara ne svapnoM kA sambandha vartamAna tathA bhaviSya donoM se mAnA hai| svapnoM meM eDalara apane bhAvI jIvana ke kAryoM kA pUrvAbhyAsa karatA hai| usake anusAra svapna meM vyakti aise kAryoM ko hote pAtA hai, jinakA sambandha usakI samasyAoM se rahatA hai aura jisake kAraNa vaha apane kisI prakAra ke hIna-bhAva ko dUra kara apanA Adhipatya sthApita karane meM samartha ho sakatA hai| phrAyaDa, yuMga aura eDalara tInoM ke siddhAntoM kI puSTi ke lie hama eka aise svapna kA vizleSaNa kareMge jo svapna eka navayuvaka kA hai, jo snAtaka thA, paratu naukarI ke lie lAkha koziza karane para bhI vaha bekAra baiThA thaa| eka rAta usane eka svapna dekhA - "maiM apanI mA~ aura bahana ke sAtha sIr3hiyoM para car3ha rahA hU~ jaise hI hama loga car3hate-car3hate Upara pahu~ce hameM patA calA ki merI bahana ko zIghra baccA hone vAlA hai|"

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10 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 phrAyaDa ke anusAra isa svapna kI vyAkhyA isa prakAra hai - isa svapna meM bacapana meM damita kAmecchA utpanna hotI hai| sIDhI car3hanA yauna saMbhoga kA pratIka hai| mA~ aura bahana kA sAtha honA bAlyakAla kI kAma vRtti kA pratIka hai| chata para pahu~cane para bacce kA janma honA yauna-saMbhoga kA pratiphala hai| yuMga ne isa svapna ko samajhane ke lie svataMtra sAhacarya kI vidhi kA sahArA liyaa| usane isa vidhi ke AdhAra para niSkarSa nikAlA ki yaha svapna usa yuvaka kI vartamAna paristhiti tathA bhAvI jIvana kI jhalaka ko abhivyakta karatA hai| mA~ karttavyahInatA kA bodhaka hai evaM bahana sacce prema kA dyotaka hai| sIr3hI para car3hanA bhaviSya meM unnati karane kA pratIka hai tathA bacce kA honA usa yuvaka ke bhAvI jIvana ke sukhamaya pahalU kA dyotaka hai| eDalara ke anusAra "sIr3hiyoM para car3hanA apanI kaThinAiyoM para vijaya prApta karane kA bodhaka hai| mA~ aura bahana kA sAtha meM honA yuvaka meM Atma-nirbharatA ke abhAva kA bodhaka hai arthAt vaha dUsaroM ke binA apanA kArya saphalatApUrvaka nahIM kara sktaa"| niSkarSaH tInoM manovaijJAnika siddhAntoM kI dhAraNAoM, saMghaTakoM tathA vyAkhyAoM meM antara hai, kintu ekAntarUpa se koI bhI siddhAnta svapna ke sabhI pakSoM kI samucita vyAkhyA karane meM samartha nahIM hai| isa saMdarbha meM kiskara kA kathana adhika yuktisaMgata lagatA hai ki ye sabhI siddhAMta ekadUsare ke pUraka haiN| jaina sAhitya meM svapna ke prakAra bhagavatIsUtra kI TIkA meM svapnoM ke pA~ca prakAra batAye gaye haiN| 1. yathAtathya 2. pratAnasvapna 3. cintAsvapna 4. tadviparIta svapna aura 5. avyaktadarzana svpn| 1. yathAtathya svapna - vyakti isa svapna meM jisa prakAra ke padArtha ko dekhatA hai vaisA hI honA yathAtathya svapna hai| jaise kisI puruSa ne svapna dekhA ki kisI ne use hAtha meM svarNamudrA dI hai aura vaha puruSa jAga jAtA

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svapna : eka manovaijJAnika cintana : 11 hai aura usakA svapna satya ho jAtA hai, vaha sacamuca apane hAtha meM svarNa mudrA dekhatA hai| aise svapna ko yathAtathya svapna kahate haiN| 2. pratAnasvapna - ye vistAra vAle svapna hote haiM, jo dIrghakAla taka sthira rahate haiN| ye satya bhI hote haiM aura asatya bhI hote haiN| 3. cintAsvapna - jAgrata avasthA meM jisa viSaya kA ciMtana kiyA gayA ho nidrA (suSuptAvasthA) meM usI kA dikhAI denA cintAsvapna hai| 4. tadviparIta svapna - svapna meM jaisI vastu dikhAI dI jAgratAvasthA meM usase viparIta vastu kI prApti honA tadviparIta svapna hai| 5. avyaktadarzana - jisameM svapnArtha kA aspaSTa anubhava hotA hai, aisA svapna avyakta aspaSTa-darzana svapna kahalAtA hai| arthAt svapnAvasthA meM dRSTa padArtha kA jAgrata avasthA meM bhUla jAnA avyaktadarzana svapna kahalAtA hai|12 svapnoM ke prakAra kalpasUtra, bhagavatIsUtra tathA svapnasArasamuccaya meM svapnoM ke asaMkhya prakAra batAye gaye haiM, kintu 72 prakAra ke svapnoM13 kA mukhya rUpa se ullekha milatA hai| unameM se 42 prakAra ke svapna jaghanya phala, 30 svapna madhyama phala tathA 14 svapna sarvottama phala dene vAle hote haiM, jo viziSTa mahApuruSoM (tIrthaMkaroM) kI mAtAe~ dekhatI haiN| vizeSa jAnakArI ke lie dekheM- 'svapnasAra-samuccaya' pustaka kI bhUmikA tathA 'klpsuutr'| vistAra bhaya ke kAraNa yahA~ kevala saMkSipta ullekha hI apekSita hai| Adhunika asAmAnya manovijJAna meM svapnoM ke prakAra - svapna vyaktigata anubhavoM se saMbandhita hote haiN| ye Atmagata aura Atmakendrita hote haiN| ataH svapnoM meM vividhatA evaM vicitratA bahuta adhika hotI hai| isalie svapnoM kA vargIkaraNa sarala nahIM hai| ve svapna jo vyaktiyoM ko adhikatara dikhAI dete haiM una svapnoM ke mukhya prakAroM kA saMkSipta vivaraNa nimna prakAra se hai

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12 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 1. icchApUrti svapna - vyakti bahuta se svapna dekhatA hai, jinase usakI atRpta icchAoM kI pUrti hotI hai| kucha manovaijJAnikoM kA mata hai ki sabhI prakAra ke svapna kisI na kisI rUpa meM icchApUrti ke sAdhana hote haiN| ata: jina svapnoM se svapnakartA kI icchAoM kI pUrti hotI hai, ve icchApUrti svapna kahalAte haiN| 2. cintAsvapna ina svapnoM ke mAdhyama se svapnadraSTA kI kisI na kisI cintA kI abhivyakti hotI hai, aise svapnoM ko cintAsvapna kahate haiN| aise svapnoM ko dekhakara svapnadraSTA pasIne-pasIne ho sakatA hai, usakI nIMda TUTa sakatI hai tathA baicenI anubhava kara sakatA hai| 3. pratirodha svapna - ina svapnoM meM vyakti sAmAjika niyamoM ke viruddha, apane duzmanoM ke viruddha athavA kisI niyama yA vyakti kA virodha karate hue svapna dekhatA hai, aise svapna pratirodha svapna kahalAte haiN| 4. daNDa svapna aise svapna jinameM vyakti apane Apako daNDa yA kaSTa pAtA huA dekhatA hai, ve daNDa svapna kahalAte haiN| inameM svapnadraSTA apane Apako piTatA yA dUsaroM dvArA parezAna hotA huA dekha sakatA hai| 5. bhaviSya svapna ina svapnoM kA sambandha svapnadraSTA ke anubhavoM se hotA hai| aise svapnoM meM vyakti yaha dekha sakatA hai ki usake ghara mehamAna Ane vAle haiM, baccA hone vAlA hai athavA usake vyApAra yA naukarI meM tarakkI ho rahI aura vaha bar3A AdamI banatA jA rahA hai| aise svapna bhaviSya svapna kahalAte haiN| 6. gati svapna jaba svapnoM meM vyakti apane Apako gati karatA huA dekhatA hai, to aise svapna gati svapna kahalAte haiN| aise svapnoM meM vyakti apane Apako khelatA, daur3atA, bhAgatA aura tairatA huA dekhatA hai|

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svapna : eka manovaijJAnika cintana : 13 7. lakavA mArane ke svapna aise svapnoM meM vyakti apane sambandha meM dekhatA hai ki usake kisI aMga vizeSa athavA saMpUrNa zarIra meM lakavA mAra gayA hai aura vaha hilane-Dulane ke kAbila nahIM hai| 9. mRta vyaktiyoM ke svapna ina svapnoM meM vyakti apane Apako marA huA dekhatA hai yA apane kisI priyajana ko marA huA dekhatA hai yA mare huai vyaktiyoM ko jIvita dekhatA hai| unase bAteM karatA hai aura unase AzIrvAda prApta karatA hai| 10. sAmUhika svapna aise svapna jo eka hI samaya meM samAnarUpa se kaI vyaktiyoM ko dikhAI dete haiM, sAmUhika svapna kahalAte haiN| jaba ina vyaktiyoM ko kisI ghaTanA yA kisI vyakti ke bAre meM samAna anubhava, samAna abhivRttiyA~ aura samAna bhAvanAe~ Adi hoM to aise svapna dikhAI dete haiN| aise svapna durlabha hote haiN|14 jaise "triSaSTizalAkApuruSacarita" meM varNana AtA hai ki bhagavAna RSabhadeva ko nirAhAra rahate hue eka varSa vyatIta ho gayA aura vicaraNa karate hue bhagavAn gajapura (hastinApura) pdhaare| usI rAtri ko arddhanidrita avasthA meM gajapura ke adhipati bAhubalI ke pautra tathA somaprabha rAjA ke putra zreyAMsa ne svapna dekhA ki sumeru parvata zyAmavarNa kA ho gayA hai aura use maiMne amRta-kalaza se abhiSikta kara puna: cmkaayaa| usI rAtri ko nagarazreSThi subuddhi ne svapna dekhA ki sUrya kI sahastra kiraNeM sva-sthAna se calita ho rahI thI tathA zreyAMsa ne una razmiyoM ko puna: sUrya meM saMsthApita kara diyaa| rAjA somaprabha ne bhI usI dina kI pazcima rAtri meM svapna dekhA ki eka mahAn puruSa zatruoM se yuddha kara rahA hai| zreyAMsa ne use sahAyatA pradAna kI jisase zatru kA bala naSTa ho gyaa| prAta:kAla sabhI svapna para ciMtana-manana karane lge| svapna kA phala nikalA ki zreyAMsa ko viziSTa lAbha kI prApti hone vAlI hai| svapna ke phalasvarUpa eka varSa se nirAharI

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14 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 tapasvI bhagavAna RSabhadeva ko zreyAMsa ne vaizAkha zukla tRtIyA (akSayatRtIyA) tithi para ikSa rasa kA AhAra dAna diyaa| bhagavAna ne varSItapa kA pAraNA kiyaa| 'ahodAnaM ahodAnaM', ke ghoSa se gagana guMjAyamAna huaa| devatAoM ne paMcavidha suvRSTi kii| isa sAmUhika svapna kA bar3A hI mahattva hai| zreyAMsa ko bhagavAn ke varSItapa ke pAraNe kA bahuta bar3A lAbha milaa| ata: isa prakAra ke svapna sAmUhika svapna hote haiN|15 bhAratIya manovijJAna meM svapna ke prakAra Ayurveda ne sAta prakAra ke svapna batalAye haiM draSTA, zruta, anubhUta, prArthita, kalpita, bhAvika tathA doj| cAkSuSa aura zrota anubhava tad indriyA~ tathA mana kA anubhava, mana ne jo apekSA kI hai vaha tathA mana ne jo kalpanA kI hai vaha- donoM hI svapna ke kAraNa hote haiN| bhAvika arthAt bhAvI ghaTanAoM kA vartamAna kAlika jJAna dene vAlA svpn| aise svapna ho sakate haiM, isa bAta ko pAzcAtya zAstrajJa bhI mAnane lage haiN|16 svapna phala kise aura kaba milatA hai jaina zAstrAnusAra jo vyakti sthiracitta, zAnta, dAnta, jitendriya, dharma meM ruci rakhanevAlA, dharmAnurAgI, prAmANika, satyavAdI, dayAlu, zraddhAlu aura gRhastha ke 21 uttama guNoM se yukta ho use jo svapna AtA hai, vaha nirarthaka nahIM jaataa| karmAnusAra yathAsamaya priya yA apriya phala zIghra milatA hai| svapnaphala prApti ke samaya ke sambandha meM 'svapnasAra-samuccaya' meM batAyA gayA hai ki 1. yadi rAta ke pahale prahara meM svapna dekhatA hai, to usakA phala eka varSa meM milatA hai| 2. dUsare prahara meM dekhe gaye svapna kA phala cha: mahIne meM milatA hai| 3. tIsare prahara meM svapna dekhA hai to eka mahIne meM usakA phala milatA hai| 4. rAtri ke cauthe prahara meM svapna dekhe to 15 dina meN| 5. rAtri kI aMtima do ghar3I meM svapna dekhatA hai to 10 dina meM aura sUrya udita hote-hote svapna dekhe to usakA tatkAla phala milatA hai| 6. burA svapna dekhane para soye rahanA cAhie tathA use kisI ke sAmane nahIM kahanA caahie| isase burA phala nahIM milatA hai| 7. uttama svapna

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svapna : eka manovaijJAnika cintana : 15 dekhane para zIghra jAgrata ho jAnA cAhie tathA use gurujanoM ke sammukha kahanA caahie| isase zubha phala kI prApti hotI hai| zubha svapna mUrkha vyakti ko kabhI na sunAe~ varanA vaha svapna kA jaisA phala batAegA vaise hI avyavasthita aura anicchita phala kI prApti hogii| svapna ko uttama svapnazAstrI ke sAmane kahane se uttama phala kI prApti hotI hai| ayogya ko batAne se acchA hai gau ke kAna meM kaha denA yA mana meM hI rakha lenaa| yadi pahale acchA svapna dekhakara bAda meM burA svapna dekhA hai to bure svapna kA hI phala milatA hai aura 9. yadi pahale burA svapna dekhakara bAda meM acchA svapna dekhatA hai, to acche svapna kA phala hI milatA hai| isa prakAra svapna hamArI cetana-acetana zaktiyoM para iSTakArI prabhAva chor3akara hamArI cetanA ko prasanna yA Ahata karate haiN|17|| upasaMhAra isa prakAra pAzcAtya manovaijJAnika phrAyaDa evaM yuMga ne svapnoM kI jo vyAkhyAyeM dI haiM, ve ekAMgI evaM apUrNa haiN| inase pUre svapna-vijJAna ko nahIM jAnA jA sakatA varan usake eka pakSa ko hI jAnA jA sakatA hai| ve saMkIrNa dRSTi mAtra haiM kyoMki eka phUla ko dekhakara mAtra yaha kaha denA ki isameM itanI paMkhur3iyA~ haiM, aisA raMga hai, isakA paudhA itanA bar3A hotA hai, usakI umra itanI hai, isameM sugaMdha hai, isase itra banAyA jA sakatA hai, Adi to ise phUla kI pUrNa vyAkhyA nahIM mAnA jA sktaa| isI prakAra phrAyaDa bhI apanI ekAMgI dRSTi se yaha nahIM jAna pAye ki rogI evaM svastha vyakti ke svapnoM meM kyA aMtara hotA hai? mahattvAkAMkSI ke svapna kisa prakAra ke hote haiM? kAmuka vyakti ke svapna kisa prakAra ke hote haiM? sainika, vyavasAyI Adi ke svapna kisa prakAra ke hote haiM? suSupti evaM samAdhi kI sthiti meM vyakti kisa prakAra kA anubhava karatA hai? kyA svapna bhaviSya kI sUcanAe~ bhI dete haiM?. yA ye mana kI korI kalpanA mAtra haiM yA inameM vAstavikatA bhI hai? Adi kA adhyayana phrAyaDa nahIM kara pAye tathA inhoMne mAtra inako damita icchAoM kA pariNAma batA diyaa| jabaki adhyAtmavAdiyoM ne svapna kA jitanA sUkSma evaM gaharA ciMtana

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16 : zramaNa, varSa 66, aMka 1 janavarI - mArca 2015 , kiyA hai usa sImA taka pAzcAtya manovijJAna abhI taka nahIM pahu~ca pAyA hai / mana ke gUr3ha rahasyoM ko kucha sthUla praznoM se nahIM jAnA jA sakatA / phrAyaDa eka manovaijJAnika the tathA adhyAtmavidyA se anabhijJa the| unakA sambandha manorogiyoM taka hI sImita thA / unhoMne aise hI rogiyoM ke svapnoM kA adhyayana kiyA jo mAnasika rUpa se rugNa the| ve pUre svapna vijJAna ko nahIM jAna sake jise koI adhyAtmavAdI hI jAna sakatA hai| jise zarIra racanA kA pUrNa jJAna hai, usa zarIra, mana, buddhi Adi ko svatantra ikAI mAna lenA hI sabase bar3A bhrama hai| AtmA (cetanA) ko saMyukta karake isake pUrNa svarUpa ko jAnA jA sakatA hai| jisa prakAra bhagavAn mahAvIra ne anekAntavAda siddhAnta kA pratipAdana kiyA hai usI prakAra svapnoM ke vAstavika svarUpa ko anekAntAtmaka dRSTi se hI samajhA jA sakatA hai| ekAMgI rUpa se svapna kI vyAkhyA sambhava nahIM hai| saMdarbha : 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. dazorAddha naMdalAla, mana kI adbhuta zaktiyA~, pR0 127-8 bhagavatIsUtra ( dvAdazobhAga), TIkAkAra, pU0 ghAsIlAlajI ma0 pR0 190-1, 195 sulemAna mohammada - manoroga vijJAna, pR0 118 varmA evaM zrIvAstava - Adhunika asAmAnya manovijJAna, pR0 174-75 makhIjA evaM makhIjA - asAmAnya manovijJAna, pR0 41 ka) varmA evaM zrIvAstava - Adhunika asAmAnya manovijJAna, pR0 175-6 kha) sulemAna mohammada - manoroga vijJAna, pR0 118-20 sAmAnya manovijJAna kI rUparekhA, pR0 89-90 zarmA rAmanAtha, anuvAdaka - durgAprasAda jaina svapnasAra - samuccaya ( bhUmikA pR0 15) pUrvokta, svapnasArasamuccaya, pR0 16-17, 24 vidyAlaMkAra jagadIza prasAda, bhAratIya manovijJAna, pR0 158 sulemAna mohammada - manoroga vijJAna pR0 124 - 26 bhagavatI, pUrvokta, (dvAdazo bhAga) pR0 191 - 94 -

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svapna : eka manovaijJAnika cintana : 17 13. (ka) kalpasUtra - saMpAdaka - mahopAdhyAya vinayasAgara, sU0 71 (kha) bhagavatIsUtra - madhukara muni, (bhAga - 3) pR0 80-81 (ga) svapnasAra-samuccaya, pUrvokta (bhUmikA pR0 25-6) (gha) bhagavatIsUtra meM svapracarcA meM 30 mahAsvapnoM tathA 42 sarva svapnoM kA ullekha kiyA gayA hai| tIrthaMkaroM kI mAtAoM dvArA dekhe jAne vAle 14 svapna 30 mahAsvapnoM ke hI aMtargata haiN| bhagavatIsUtra-madhukara muni, bhAga-3, pR. 81 14. Adhunika asAmAnya manovijJAna, pUrvokta, pR0 177 / (ka) RSabhadeva - eka parizIlana, AcArya devendra muni, pR0 167-8 (kha) triSaSTizalAkApuruSacarita (prathama parvagata), zrI gaNeza lalavAnI, pR0 149-52 16. vidyAlaMkAra jagadIza prasAda, bhAratIya manovijJAna, pUrvokta, pR0 160 17. svapnasAra-samuccaya, pUrvokta pR0 26-7 *****

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AdhyAtmika vikAsa kA rahasya (yogabindu ke pariprekSya meM) DaoN. rAhula kumAra siMha AcAra jainadharma kA eka mahattvapUrNa pakSa hai jisakA dvividha prayojana dRSTigata hotA hai- 1. AdhyAtmika zuddhi utpanna karanA evaM 2. vyakti ko yogya sAmAjika prANI bnaanaa| prathama prayojana anuzAsanAtmaka jIvanayApana ke mAdhyama se anAdi karma-cakra se mukti kA mArga prazasta karatA hai, jaba AtmA pUrNatayA karmoM se mukta ho jAtI hai to yahI AdhyAtmika mukti kahI jAtI hai| dvitIya prayojana sabhI prANiyoM ke prati samAnatA kA dRSTikoNa vikasita karane ke lie prerita karatA hai aura yaha eka vyakti aura usakI saMpatti ke prati bhI pavitra dRSTikoNa utpanna karatA hai| uparokta sandarbha meM pro0 rAnADe kA eka kathana atyanta hI mahattvapUrNa hai"jisa prakAra buddhi saMkalpa aura bhAva uccatama manovaijJAnika vikAsa meM eka dUsare se alaga nahIM kiye jA sakate usI prakAra tattvamImAMsA, AcAra aura rahasyavAda bhI uccatama AdhyAtmika vikAsa meM eka dUsare se alaga nahIM kiye jA skte| jaina dharma meM rahasyavAda, AtmAnubhUti, Atmadarzana, AtmasAkSAtkAra yA AtmalInatA kI vacana-agocara sthiti kA hI aparanAma hai jise AcAryoM ne samAdhi, yoga, tattvopalabdhi, nirvikalpa AtmadhyAna, zuddhopayoga Adi zabdoM se bhI kahA hai|''2 jaina vAGmaya Atmika athavA AdhyAtmika vikAsa ke lie nivRtti para vizeSa bala detA hai aura isake lie yoga nitAnta apekSita hai| prArambha meM evaM sAdhAraNatayA jaina paramparA meM mana, vacana evaM kAya kI pravRtti ko yoga kahA gayA hai, yaha Asrava rUpa hai| dhyAna, tapa, samAdhi, saMvara Adi zabda AtmasAdhanA ke artha meM prayukta hue haiN| AtmasAdhanA ke artha meM, jaina paramparA meM, 'yoga' zabda kA sarvaprathama prayoga AcArya haribhadra dvArA kiyA gayA hai| yoga ko paribhASita karate hue unhoMne kahA hai ki 'mokSaprApti ke lie jo dharma kriyA athavA vizuddha vyApAra kiyA jAtA hai, vaha dharma vyApAra yoga hai|'3 mUlata: yaha jIvana-zodhana kA mArga hai| yaha

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AtmavikAsa kA eka pramukha sAdhana hai| ityAdi vikRtiyA~ naSTa hotI haiM aura AvRtta haiM, ve anAvRtta ho jAtI haiN| AdhyAtmika vikAsa kA rahasya : 19 isase kAma, krodha, mada, moha AtmA kI jo ananta zaktiyA~ jaina zAstroM meM AcArya haribhadra ke pUrva AdhyAtmika vikAsa krama kA varNana caudaha guNasthAna, cAra dhyAna tathA bahirAtmA Adi tIna avasthAoM ke rUpa meM milatA hai| AcArya haribhadra hI jaina paramparA meM isakA yoga rUpa se varNana karate haiM tathA itara darzanoM meM varNita yoga prakriyA aura usakI vizeSa paribhASA ke sAtha jaina saMketoM kI tulanA karate haiN| samanvayavAdI AcArya haribhadra 'yogabindu' ke prArambha meM kahate haiM mokSaheturyato yogo bhidyate na tataH kvacit / sAdhyAbhedAt tathA bhAve tUktibhedo na kAraNam / / 4 arthAt yoga mokSa kA hetu hai, paramparAoM kI bhinnatA ke atirikta mUlataH usameM koI bheda nahIM hai| jaba yoga ke sAdhya yA lakSya meM koI bheda nahIM hai, vaha sabake lie eka samAna hai, taba uktibheda yA vivecana kI bhinnatA vastutaH yoga meM kisI prakAra kA bheda nahIM lA sktii| AdhyAtmika vikAsa ke mArga para agrasara vyakti ko sarvaprathama Atmonmukha honA par3atA hai| yogabindu meM varNita hai ki bhoga arthAt dhana, yauvana Adi kI prApti kI AkAMkSA meM AdamI kleza pAtA rahatA hai| use vAstavika sukha tabhI milatA hai jaba vaha Atmonmukha hotA hai| Atmonmukha vyakti zAnta hotA hai, use viziSTa guNa yukta buddhi prApta hotI hai / " vaha vyakti yA sAdhaka sAdhanA ke dvArA yogyatA prApta karake Izvara bana sakatA hai| AtmA ke prayatna dvArA AdhyAtmika vikAsa karane ke bAda use paramAtmA mAnane meM koI Apatti nahIM ho sakatI hai| mukto buddho'rhan vA'pi yadaizvaryeNa samanvitaH / / tadIzvaraH sa eva syAt saMjJAbhedo'tra kevalam //

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20 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 AcArya haribhadra ne yoga-sAdhanA karate samaya sAmAjika dharmoM (dAyitvoM) ke AcaraNa para bahuta bala diyA hai| AdhyAtmika mArga kI prathama zarta hai sAmAjika dharma tathA usakI maryAdAoM kA pAlana kara aneka sadguNoM ko jIvana meM AtmasAta krnaa| AdhyAtmikatA ke nAma para sAmAjika AcaraNa chUTa na jAyeM isalie yoga-sAdhanA meM praveza ke pUrva kI avasthA kA nAma unhoMne pUrvasevA rakhA hai| jisameM guru, mAtA-pitA, apane sambandhI, vRddha tathA apane Upara AzritoM- ina sabhI kI sevA kA vidhAna hai| pUrvasevA tu tntrjnyairgurudevaadipuujnm| sadAcArastapo muktyadveSazceha prkiirtitaa|| mAtA pitA kalAcArya eteSAM jnyaatystthaa| vRddhA dharmopadeSTAro guruvargaH satAM mtH|| isa prakAra AcArya haribhadra ne AdhyAtmikatA tathA sAmAjikatA donoM ke karttavyoM kA upadeza dekara nivRttiparaka jaina darzana ko eka nayA mor3a diyA hai| AdhyAtmika vikAsa ke lie udyata jIva ke sandarbha meM 'yogabindu' do prakAra ke yogAdhikAriyoM kI carcA karatA hai- prathama caramAvartI tathA dvitIya acrmaavrtii| caramAvartI yogI hI mokSa ke adhikArI haiN| vahA~ AdhyAtmika vikAsa ke pA~ca bhedoM athavA yoga sAdhanA ke vikAsa kI kramika pA~ca bhUmikAoM- adhyAtma, bhAvanA, dhyAna, samatA aura vRttisaMkSaya inakA nirdeza prApta hotA hai| isake samyaka pAlana se karmakSaya hotA hai tathA mukti hotI hai| isake sAtha sAMkhya-yoga paramparA kI tulanA karate hue AcArya ne kahA hai ki inameM se prathama cAra samprajJAta samAdhi tathA antima eka asamprajJAta samAdhi hai| ina pA~coM bhedoM kA saMkSipta varNana nIce diyA jA rahA hai1. adhyAtma yogyatAnusAra yathocita dharmapravRtti (tapa, japa, pUjA, arcanA, kAyotsarga, Adi) meM jo pravRtta hotA hai use AtmasaMprekSaNa, AtmahitavRddhi yA

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AdhyAtmika vikAsa kA rahasya : 21 AtmasvarUpa kA bodha hotA hai| kyoMki sAdhaka ko sanmArga kI ora gatizIla karAne vAlA paramatattva kA yathArtha jJAna darzAne vAlA adhyAtma hI eka mAtra upAya hai|11 adhyAtma ke bala se hI sAdhaka ko AtmA aura zarIra kA athavA jar3a yA cetana kA mahattvapUrNa bhedajJAna prApta hotA hai| isI hetu AcArya ne sarvaprathama adhyAtma kA nirdeza kiyA hai| ve 'yogabindu' meM uddhRta karate haiM aucityAd vRnayuktAya-vacanAt tttvcintaam| maitryAdisAramatyantamadhyAtmaM tadvido viduH||12 arthAt ucita pravRtti se aNuvrata-mahAvrata se yukta hokara maitrI Adi cAra bhAvanApUrvaka ziSTavacanAnusAra tattvaciMtana karanA adhyAtma hai| isa tattvacitaMna rUpa lakSaNa meM prayukta 'aucitya', 'vRttasamavetatva', 'AgamAnusAritva' aura maitrI Adi 'bhAvanAsaMyuktva' meM cAra vizeSaNa atyanta mahattvapUrNa haiN| ye adhyAtma ke vAstavika rahasya ko ujAgara karate haiN| maitrI Adi cAra (maitrI, karuNA, muditA aura upekSA) bhAvanAoM se bhAvita hone vAlA sAdhaka puruSa- 1. maitrI bhAva se sukhI jIvoM ke prati hone vAlI IrSyA kA tyAga karatA hai, 2. karuNA se dIna-duHkhI jIvoM ke prati upekSA nahIM karatA hai, 3. muditA se usakA puNyazAlI jIvoM para se rAga-dveSa haTa jAtA hai aura 4. upekSAbhAvanA se vaha pApI jIvoM para se rAga-dveSa donoM ko haTA letA hai| tAtparya ki ina ukta cAra bhAvanAoM ke anuzIlana se sAdhaka-AtmA meM IrSyA kA nAza, dayA kA saMcAra aura rAgadveSa kI nivRtti saMpanna hotI hai| isa prakAra adhyAtma ke svarUpa ko samajhakara use AtmasAta karane para pApoM kA nAza, vIrya kA utkarSa, citta kI prasannatA, vastutattva kA bodha aura anubhava kA udaya hotA hai| isakA vAstavika artha hai aatmsaakssaatkaar| isake atirikta 'yogabindu' meM hI yaha japa, devapUjA, pApanivRtti aura maitrI ityAdi ke artha meM bhI prayoga huA hai|13 isake adhikArI kI carcA ke prasaMga meM 'yogabindu' meM varNita hai "antima pudgala parAvarta meM sthita, mohanIya karma ke tIvra udaya se rahita bhinna granthi

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22 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 arthAt jisakI mohakarma granthi chUTa gayI hai, jo caritra ke paripAlana meM Age ho, vahI adhyAtma kA adhikArI hai|14 carame pudgalAvarte yato yaH zuklapAkSikaH bhinnagrAnthizcAritrI ca tsyaivaitdudaahRtm|| ata: yaha niSkarSa prApta hotA hai ki ucita pravRtti rUpa aNuvrata va mahAvrata se yukta hokara maitrI Adi bhAvanApUrvaka zAstrAnusAra cintana karanA adhyAtma hai| isase pApakSaya, vIryotkarSa aura cittasamAdhi Adi prApta ho sakate haiN| isa adhyAtma kA puna:-puna: abhyAsa bhAvanA hai| isase kAma, krodha Adi azubha bhAvoM kI nivRtti aura jJAnAdi jaise zubha bhAvoM kI puSTi hotI hai|15 bhAvanA : adhyAtma ke anantara bhAvanA kA varNana prApta hotA hai jisakA svarUpa nirvacana isa prakAra hai jinoditamiti tvAhurbhAvasAramadaH punH| saMvegagarbhamatyantamamRtaM munipunggvaa||16 arthAt adhyAtma kA bAra-bAra abhyAsa karane se yoga sAdhanA meM vRddhi hotI hai, yoga bhAvanA kA vikAsa hotA hai| 'yogbheda dvAtriMzikA' meM bhAvanA kA lakSaNa batAte hue kahA gayA hai- prApta hue adhyAtma yoga kA buddhisaMgata bAra-bAra abhyAsa karanA, cintana karanA bhAvanAyoga hai|17 yaha bhAvanA yoga adhyAtma kA dRr3ha saMskAra aura dhyAna kI pUrva bhUmikA hai arthAt yaha adhyAtma aura dhyAna ke madhya kA setu hai| jisa viSaya kA anucintana bAra-bAra kiyA jAtA hai, athavA jisa pravRtti kA bAra-bAra abhyAsa kiyA jAtA hai usase mana meM usake dRr3ha saMskAra jama jAte haiM, usa saMskAra yA cintana ko bhAvanA kahA jAtA hai| AgamoM meM bhAvanA ke lie anuprekSA (aNuvekkhA) zabda kA prayoga prApta hotA hai| adhyAtmayogI ke lie jJAna, darzana, cAritra, tapa aura vairAgya, ye pA~ca viSaya

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AdhyAtmika vikAsa kA rahasya : 23 bhAvanA ke haiN| ina viSayoM kI bhAvanA karane se vaibhAvika saMskAroM (karmajanya upAdhiyoM) kA vilaya, adhyAtmatattva kI sthiratA aura AtmaguNoM kA utkarSa hotA hai| anya jaina granthoM meM bAraha bhAvanAoM kA ullekha prApta hotA hai jinake nAma nimna haiM - anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Asrava, saMvara, nirjarA, loka, bodhidurlabha aura dhrm| 3. dhyAna : bhAvanA karate-karate citta ko sUkSma upayogapUrvaka kisI eka prazasta viSaya para ekAgra karanA dhyAna hai| isase cittasthairya tathA bhAva ke kAraNoM kA viccheda hotA hai| yogabindukAra isake svarUpa ko spaSTa karate hue likhate haiM - zubhaikAlambanaM cittaM dhyaanmaahurmniissinnH| sthira pradIpa sadRzaM sUkSmAbhoga smnvitm||18 arthAt sthira dIpazikhA ke samAna jyotirmAna kisI eka zubha pratIka meM Alambita aura prazasta sUkSma bodha vAlI citta kI sthiti ko manISiyoM ne dhyAna kahA hai| phalata: AtmaniyantraNa, mAnasika sthiratA tathA anubandhatyavaccheda arthAt janma-maraNa se unmukta bhAvoM kA vikAsa hotA hai|19 isa sthiti meM dhyeya vastu viSayaka ekAgratA itanI bar3ha jAtI hai ki sAdhaka ko usa samaya dhyeya ke atirikta anya kA AMzika vicAra bhI udbhava nahIM hotaa| yaha AtmA ko isake vAstavika svarUpa meM pratiSThita karane kA prabalatama sAdhana hai| AtmasvAtantrya, pariNAmoM kI nizcitatA aura janma-janmAntara ke Arambhaka karmoM kA viccheda, isake phala haiN| dhyAna ke bheda ke rUpa meM anya granthoM meM Atra, raudra, dharma aura zukla dhyAna kA ullekha prApta hotA hai| 4. samatA : avidyA kalpita iSTa evaM aniSTa vastuoM ke prati taTasthatA rakhanA samatA hai| isase labdhiyA~ prApta hotI haiM tathA sUkSma karma kA nAza hotA hai| 'yogabindu' meM varNita hai 'avidyAkalpiteSUccairiSTAniSTeSu vstussu|'

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24 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 saMjJAnAt tadvyudAsena samatA smtocyte||20 arthAt padArthoM meM kI jAne vAlI iSTa-aniSTa kI kalpanA ko kevala avidyA kA prabhAva samajhakara unameM upekSA dhAraNa karanA samatA hai| samatA kA bhAva Ane para yogI camatkArika zaktiyoM kA prayoga nahIM karatA hai| sakSma karmoM kA kSaya hone lagatA hai| icchA Adi kA nAza hone lagatA hai|21 / yahA~ dhyAtavya hai ki dhyAna aura samatA paraspara sApekSa haiN| dhyAna ke binA samatA kI prApti nahIM ho sakatI aura samatAbhAva kA prAdurbhAva hue binA dhyAna kI siddhi nahIM ho sktii| kyoMki dhyAna meM prApta citta kI ekAgratA samatA ke abhAva meM sthira nahIM raha sktii| 5. vRtti saMkSaya : vijAtIya dravya se utpanna citta kI vRttiyoM kA samUla nAza karanA vRtti saMkSaya hai| isakI siddhi se tatkSaNa kevalajJAna aura taduparAnta mukti hotI hai| yaha AdhyAtmika vikAsa ke krama meM antima sopAna hai| isakA svarUpa batAte hue kahA gayA hai anya saMyogavRttInAM yo nirodhastathA tthaa| apunarbhAvarUpeNa sa tu tatsaMkSayo mtH||22 arthAt AtmA meM mana aura zarIra ke sambandha se utpanna hone vAlI vikalpa rUpa tathA vRttiyoM kA apunarbhAva rUpa se jo nirodha (Atyantika kSaya) hotA hai, vaha vRtti saMkSaya hai| jaina mAnyatA meM AtmA svabhAva se nistaraMga sAgara ke samAna nizcala hai| jisa prakAra vAyu ke samparka se usameM taraMge uThatI haiM usI prakAra AtmA meM bhI mana aura zarIra ke saMyoga se saMkalpa-vikalpa tathA aneka prakAra kI ceSTA rUpa vRttiyA~ uThatI rahatI haiN| inameM vikalpa rUpa vRttiyA~ manodravya ke saMyoga se utpanna hotI haiM aura ceSTArUpa vRttiyA~ zarIra-sambandha se utpanna hotI haiN| inakA samUla nAza hI vRttisaMkSaya hai| isa sandarbha meM AcArya haribhadra eka dRSTAnta dete haiM ki jisa prakAra vRkSa ke tane ko kATane para bhI pallava Adi puna: A jAte haiM kintu jar3a kATane para nahIM A pAte usI taraha AtmA kA anya-saMyoga-yogyatA kA nAza karanA caahie|23

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AdhyAtmika vikAsa kA rahasya : 25 yaha vRttisaMkSaya bhAvanAdi ke abhyAsa ke phala ke rUpa meM varNita hai jo Atma-karma-saMyoga kI yogyatA ko naSTa karatA hai|24 vRttisaMkSaya AtmA ko kaivalya prApti ke samaya tathA nirvANa prApti ke samaya prApta hotA hai| yadyapi vRtti nirodha dhyAna Adi kI avasthA meM bhI hotA hai kintu vaha AMzika hotA hai; sampUrNa vRttisaMkSaya isI avasthA meM hotA hai| maharSi pataMjali ke saMprajJAta aura asaMprajJAta yoga kA antarbhAva ina cAra yogoM meM ho jAtA hai| adhyAtma, bhAvanA, dhyAna aura samatA inameM saMprajJAta yoga kA antarbhAva hotA hai aura vRtti saMkSaya meM asaMprajJAtayoga kA samAveza hotA hai| isa prakAra AdhyAtmika vikAsa dvArA sAdhaka zanaiH zanai AtmotkrAnti karatA haA mokSa athavA nirvANa pada athavA carama lakSya ko prApta kara letA hai| sandarbha grantha-sUcI: 1. AConstructive Survey of Upanisadic Philosophy,R.D.Ranade, Oriental Book Agency, 1926, p. 288 padmanandipaJcaviMzatikA, padmanandi, ekatvasaptati adhikAra, 64 mokkheNa joyaNAo jogo savvo vi dhmmvaavaaro| - yogaviMzikA-1 yogabindu, AcArya haribhadra, 3 vahI, 187-93 vahI, 302 . vahI, 109-10 adhyAtma bhAvanA dhyAnaM, samatA vRttisNkssyH| mokSeNa yojanAdyogaH, eSa zreSTho yathottam // vahI, 31 9. vahI, 419-21 / vahI, 389 vahI, 68 12. vahI, 358 >> 3 ; .

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26 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 13. vahI, 381, 397 14. vahI, 72 15. vahI, 361 vahI, 160 yogabhedadvAtriMzikA-9 yogabindu, 362 vahI, 363 vahI, 364 vahI, 365 vahI, 366 vahI, 408 24. vahI, 504 *****

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"vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsaI' zabdoM kA tAtparya DaoN0 pavana kumAra jaina bhAratIya saMskRti meM jainadarzana kA anUThA sthAna hai| sabhI bhAratIya darzanoM ne apanI mAnyatAoM ko puSTa karate hae anya darzanoM kI mAnyatAoM kA khaNDana kiyA hai| jainadarzana hI eka aisA darzana hai jisameM syAdvAda ke AdhAra para sabhI darzanoM kI mAnyatAoM ko eka apekSA se sahI mAnate hue unake samanvaya kA prayAsa kiyA gayA hai| jainadarzana meM jIva-ajIva se sambandhita sabhI mAnyatAoM kA sUkSmadRSTi se vivecana kiyA gayA hai, jo ki anya darzanoM meM upalabdha nahIM hotA hai| prAyaH sabhI bhAratIya darzanoM meM kisI na kisI rUpa meM jIva kI aMtima avasthA nirvANa, mokSa athavA mukti ko svIkAra kiyA gayA hai evaM usakI prApti hetu vibhinna upAyoM kA ullekha bhI kiyA gayA hai| jainadarzana bhI mokSa ko svIkAra karatA hai aura usako prApta karane ke lie tIna mukhya sAdhana pratipAdita karatA hai- samyagdarzana, samyagjJAna aura samyak caaritr| mokSa-prApti ke kAraNoM meM darzana (samyak zraddhA) ke bAda jJAna kA mahattvapUrNa sthAna hai| jJAna ke binA cAritra (kriyA) aMdhA hotA hai| binA cAritra ke jJAna laMgar3A hotA hai jo mokSa taka nahIM le jA sakatA hai| mokSa ke ina tIna hetuoM kA eka sAtha vistAra se varNana 'vizeSAvazyakabhASya' meM prApta hotA hai| vizeSAvazyakabhASya' AcArya jinabhadragaNi kSamAzramaNa (sAtavIM zatI) kI kRti hai| jinabhadragaNi ne 'AvazyakasUtra' para AcArya bhadrabAhu racita 'Avazyaka niyukti' ke viSaya ko AdhAra banAte hue niyukti meM jo viSaya chUTa gayA usako spaSTa karate hue 'vizeSAvazyakabhASya' kI racanA kI hai| 'AvazyakasUtra' ke chaha adhyayanoM meM se sAmAyika nAmaka prathama adhyayana para hI isa bhASya kI viSayavastu AdhArita hai| isa bhASya meM prAkRta bhASA kI 3603 gAthAe~ haiN| vizeSAvazyakabhASya' meM jaina AgamoM meM pratipAdita sabhI mahattvapUrNa viSayoM kA varNana kiyA gayA hai| isa bhASya kI eka mahattvapUrNa vizeSatA

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28 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 yaha hai ki inameM jainadharma kI mAnyatAoM kA varNana mAtra jainadarzana kI dRSTi se na karate hue anya darzanoM ke sAtha tulanA, khaNDana aura samarthana Adi karate hue kiyA gayA hai| ata: dArzanika dRSTikoNa se bhI yaha grantha mahattvapUrNa hai| yadi koI sampUrNa jainAgamoM kA adhyayana nahIM kara sake to bhI yadi vaha 'vizeSAvazyakabhASya' kA svAdhyAya kara le to use jainAgamoM meM varNita sabhI viSayoM kA parijJAna ho sakatA hai| 'vizeSAvazyakabhASya' meM anya viSayoM ke sAtha jJAnavAda kA bhI vistAra se varNana kiyA gayA hai evaM jinabhadragaNi ke bAda vAle sabhI AcAryoM ne sva-sva graMthoM meM jJAnavAda ke varNana meM aura jJAnavAda kI vyAkhyA karane meM 'vizeSAvazyakabhASya' ko hI AdhAra banAyA hai| isameM jJAnavAda kA pratipAdana itane vistRta aura vipula rUpa meM huA hai ki ise par3hakara jJAnavAda ke sambandha meM anya kisI grantha ko par3hane kI AvazyakatA nahIM rahatI hai| ata: AcArya jinabhadra ne 'vizeSAvazyakabhASya' likhakara jainAgamoM ke maMtavyoM ko tarka kI kasauTI para kasA hai aura isa kAla ke tArkikoM kI jijJAsA ko zAMta kiyA hai| unakI yuktiyA~ aura tarka zailI itanI adhika vyavasthita hai ki AThavIM zatAbdI meM hone vAle mahAn dArzanika haribhadra tathA bArahavIM zatAbdI meM hone vAle AgamoM ke samartha TIkAkAra malayagiri bhI jJAna-carcA meM AcArya jinabhadragaNi zramAzramaNa kI hI yaktiyoM kA Azraya lete haiN| itanA hI nahIM, apitu aThArahavIM zatAbdI meM hone vAle navyanyAya ke asAdhAraNa vidvAn upAdhyAya yazovijayajI bhI apane jainatarkabhASA, anekAntavyavasthA, jJAnabindu Adi granthoM meM unakI dalIloM ko kevala navIna bhASA meM upasthita kara santoSa mAnate haiM, una granthoM meM apanI ora se navIna vRddhi zAyada hI kI gaI hai| ata: hama kaha sakate haiM ki paMcajJAna ke sambandha meM 'vizeSAvazyakabhASya' meM jo kucha kahA gayA hai, vahI anyatra upalabdha hotA hai aura jo kucha nahIM kahA gayA, vaha anyatra bhI prApta nahIM hotA hai| jainadarzana meM pAMca jJAna svIkAra kiye gaye haiM, yathA AbhinibodhikajJAna (matijJAna), zrutajJAna, avadhijJAna, mana:paryavajJAna aura kevalajJAnA2 ina pAMca jJAnoM ko pratyakSa aura parokSa ke bheda meM vibhakta kiyA gayA hai| pratyakSa

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... 'vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 29 jJAna ke do bheda haiM- 1. indriya pratyakSa aura 2. no-indriya (sAMvyavahArika) prtykss| indriya (sAMvyavahArika) pratyakSa ke zrotrendriyAdi pAMca aura noindriya pratyakSa ke avadhijJAna, mana:paryavajJAna aura kevalajJAna ye tIna bheda haiN| tattvArthasUtra meM indriya evaM mana se hone vAle jJAna (mati, zruta) ko parokSa aura AtmA se hone vAle jJAna ko pratyakSa kahA hai| jinabhadragaNi ne bhI pAMca jJAnoM ko parokSa aura pratyakSa meM vibhakta kiyA hai| 'vizeSAvazyakabhASya' aura 'naMdIsUtra' Adi meM mati Adi pAMca jJAnoM kA viSaya saMpekSa meM cAra prakAra kA batAyA gayA hai- dravya, kSetra, kAla aura bhAva / isI prakAra kA varNana 'bhagavatIsUtra' meM bhI hai| 'jANai' evaM 'pAsai' kI utpatti ke saMbaMdha meM vividha mata dravya, kSetra, kAla aura bhAva kI apekSA se viSaya ke varNana ke sandarbha meM 'nandIsatra' meM 'jANaI' aura 'pAsaI' ina do kriyAoM kA prayoga haA hai| yahA~ 'jANai' artha jAnanA aura 'pAsaI' kA artha dekhanA kiyA gayA hai| vizeSa rUpa se inakA artha kareM to 'jANaI' kA artha hotA hai jJAna rUpa arthAt vastu ke vizeSa svarUpa ko jAnanA aura 'pAsaI' kA artha hotA hai darzana rUpa arthAt vastu ke sAmAnya svarUpa ko jaannaa| jaina darzana meM pAMca jJAna, tIna ajJAna aura cAra darzana-kula 12 upayogoM kA varNana upalabdha hotA hai| pAMca jJAna ke viSaya kA varNana karate hue AgamakAroM ne 'jANai' aura 'pAsaI' ina do kriyAoM kA prayoga kiyA hai| avadhijJAna aura vibhaMgajJAna se jAnanA, avadhidarzana se dekhanA tathA kevalajJAna se jAnanA aura kevaladarzana se dekhanA yaha to sabhI vidvAnoM meM nirvivAda hai| lekina matijJAna, zrutajJAna aura manaHparyavajJAna ke 'jANai' aura 'pAsai' meM matAntara milate haiN| ata: inake sambandha meM prApta matAntaroM kI prastuta zodha-patra meM samIkSA kI jA rahI hai| matijJAna kI apekSA 'jANai' evaM 'pAsai' 'naMdIsUtra' meM varNita hai- "tattha davvao NaM AbhiNibohiyaNANI AeseNaM savvAiM davvAiM jANai, Na paasi|" yahA~ yaha jo matijJAna kA viSaya batAyA gayA hai usako jinabhadragaNi spaSTa karate hue kahate haiM ki

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30 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 matijJAnI dravya kI apekSA se sAmAnya prakAra se jIva aura pudgaloM ke gati Azraya ke kAraNabhUta dharmAstikAya Adi saba dravyoM ko jAnatA hai, unakI saba paryAyoM ko nahIM jAnatA hai, kucha aMzoM meM vizeSa rUpa se bhI jAnatA hai, jaisA ki dharmAstikAya gati-sahAyaka dravya hai| vaha amUrta aura lokAkAzapramANa hai| kintu dharmAstikAya Adi ko sarvAtmanA nahIM dekhtaa| lekina ucita deza meM avasthita ghaTa Adi ko dekhatA bhI hai| isI prakAra kSetra se vaha lokAloka kSetra, kAla se atIta-vartamAnaanAgata kAla tathA bhAva se udaya Adi pAMca bhAvoM ko jAnatA hai| uparyukta varNana meM matijJAnI sarva dravya ko jAnate aura dekhate haiM, aisA ullekha kiyA gayA hai| kintu matijJAna aura zrutajJAna parokSajJAna hone se sUkSma, dUrastha aura vyavahita viSaya ko nahIM jAnatA hai, to phira kaise sabhI dravyoM ko jAnatA hai? yahA~ yaha zaMkA utpanna hotI hai| ata: isa samasyA ke samAdhAna ke lie yahA~ Adeza zabda kA prayoga kiyA gayA hai| Adeza vastu ko jAnane kA eka prakAra hai| ata: yahA~ sarva zabda Adeza kI apekSA se prayukta huA hai| Adeza sAmAnya aura vizeSa donoM prakAra se prayukta hotA hai| matijJAnI sUtrAdeza ke dvArA sarva dravyoM dharmAstikAya Adi ko jAnatA hai, yaha kathana dravya sAmAnya kI apekSA se hai| sUkSma pariNata dravyoM ko vaha nahIM jAnatA, yaha kathana vizeSa Adeza kI apekSA se hai| matijJAnI sarva dravya se nahIM dekhatA hai, yaha varNana bhI sApekSa hai| naMdIcUrNikAra isa sambandha meM kahate haiM ki yaha niSedha sAmAnya Adeza se hai, vizeSa Adeza kI apekSA se vaha dekhatA hai, jaise cakSu se rUpa ko dekhatA hai|10 'bhagavatIsUtra' meM "duvvao NaM abhiNibohiyanANI AeseNaM savva davvAiM jANai, paasi||11" jabaki 'naMdIsUtra' ke pATha meM "AeseNaM savvAiM davvAiM jANai, Na pAsaI" AtA hai| arthAt 'bhagavatI' meM 'pAsaI' aura 'naMdIsUtra' meM 'Na pAsaI' kriyA kA prayoga kiyA hai| 'bhagavatIsUtra' ke TIkAkAra abhayadevasUri12 isako vAcanAntara mAnate hue isa visaMgati kA samanvaya nimna prakAra se karate haiM ki yadyapi Adeza pada kA zruta artha karake zrutajJAna se upalabdha dharmAstikAya Adi dravyoM kA matijJAnI avAya aura dhAraNA kI apekSA se jAnatA aura avagraha tathA IhA kI

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"vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 31 apekSA se dekhatA hai, kyoMki avAya aura dhAraNA jJAna ke bodhaka haiM aura avagraha va IhA ye donoM darzana ke bodhaka haiN| abhayadevasUri ne yaha ullekha jinabhadragaNi kA Azraya lekara hI kiyA hai13| ataH 'pAsai' kriyA kA prayoga sahI hai| lekina 'naMdIsatra' ke TIkAkAroM ke anusAra 'Na pAsaI' ke prayoga kA kAraNa yaha hai ki yahA~ prayukta odaza kA artha do prakAra kA hai- sAmAnya aura vishess| unameM dravyajAti athavA sAmAnya prakAra se dharmAstikAya Adi saba dravyoM ko matijJAnI jAnatA hai aura dharmAstikAya, dharmAstikAya kA deza ise vizeSa rUpa se bhI jAnatA hai, kintu dharmAstikAya Adi saba dravyoM ko nahIM dekhatA hai, kevala yogya deza meM sthita zabda rUpa Adi ko dekhatA hai,14 isalie donoM kriyAoM kA prayoga sahI hai| AcArya mahAprajJa ke anusAra ukta samasyA kA samanvaya naMdI ke vyAkhyA granthoM ke AdhAra para isa prakAra kiyA jA sakatA hai ki matijJAnI saba dravyoM ko dekhatA hai| vidheya apekSA yaha hai ki vaha cakSadarzana aura acakSudarzana ke viSayabhUta saba dravyoM ko dekhatA hai| niSedha kI apekSA yaha hai ki matijJAna dharmAstikAya Adi amUrta dravyoM ko nahIM dekhatA isalie vaha saba dravyoM ko nahIM dekhatA hai|15 zrutajJAna kI apekSA 'jANai' 'pAsai' zrutajJAna ke viSaya rUpa dravya ke sambandha meM bhI 'jANai' aura 'pAsai' kriyA kA prayoga huA hai| isI prakAra kSetra, kAla aura bhAva ke sambandha meM bhI samajhanA caahie| zrutajJAna ke viSaya meM prayukta 'jANai' aura 'pAsai' kriyA kA prayoga vicAraNIya hai, kyoMki Agama-graMthoM ke jJAna ko jAna sakate haiM, lekina dekha nahIM sakate haiN|16 ata: 'pAsai' kriyA ke sambandha meM yahA~ virodhAbhAsa utpanna hotA hai| zrutajJAnI indriyoM ke viSaya se dUra rahe hue meruparvata Adi ko zratajJAna ke AdhAra se citrita karatA hai, lekina vaha adRSTa ko citrita nahIM kara sakatA hai|17 zrutajJAna saba dravyoM kA dekhatA hai, isako spaSTa karate hue abhayadeva kahate haiM ki jo abhilApya dravya hai, una saba dravyoM ko jAnatA hai| jAnane ke do sAdhana haiM- zrutAnuvartI mAnasajJAna aura ackssudrshn| sampUrNa dazapUrva

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32 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 yA usase adhika pUrvajJAnI sarva abhilApya dravyoM ko jAnatA hai- dekhatA hai, sampUrNa dazapUrva se nimna jJAnI ke lie bhajanA hai| zrutajJAnI ke dvArA anuttaravimAna Adi adRSTa devalokoM Adi kA kathana kiyA jAtA hai| sarvathA adRSTa kA kathana nahIM kiyA jA sakatA hai| yadyapi abhilApya bhAvoM kA anantavAM bhAga zrutanibaddha hai phira bhI sAmAnya rUpa se saba abhilApya bhAva zrutajJAna se jJeya haiM, aisA kahA jAtA hai| isa apekSA se zrutajJAnI saba bhAvoM ko jAnatA-dekhatA hai|18 vizeSAvazyakabhASya kA mata : bhASyakAra aura TIkAkAra ke anusAra jo zrutajJAnI upayogavAn hotA hai vaha paMcAstikAya rUpa sabhI dravya, lokAloka rUpa sabhI kSetra, atItAdi rUpa sabhI kAla aura audArika Adi sabhI bhAvoM ko spaSTa rUpa se yathArthata: jAnatA hai, parantu sAmAnyagrAhI darzana se nahIM dekhatA hai| kyoMki jaise manaHparyavajJAna spaSTArtha kA grAhaka hone se usakA darzana nahIM mAnA gayA hai, vaise hI zrutajJAna se bhI spaSTa (vizeSarUpa) jJAna hotA hai, isalie usakA bhI darzana nahIM hotA hai| 'naMdIsUtra' meM jo dravyAdi kI apekSA se zrutajJAna kA viSaya batAyA gayA hai, una dravyAdi kI apekSA se zrutajJAnI jAnatA hai, lekina dekhatA nahIM hai arthAt TIkAkAra ne bhASyakAra ke anusAra 'naMdIsUtra' meM 'jANai' 'pAsaI' ke sthAna para 'jANai' na 'pAsai' (jAnatA hai lekina dekhatA nahIM hai) prayoga honA cAhie, aisA kathana kiyA hai| bhASyakAra ne isa sambandha meM matAntara dete hue kahA ki kucha AcArya aisA mAnate haiM ki zrutajJAnI jJAna se jAnate haiM, aura acakSudarzana se dekhate haiN| kyoMki zrutajJAnI ko matijJAna avazya hotA hai aura matijJAna aura zrutajJAna meM cakSu tathA acakSu yaha do darzana batAye gaye haiN| matijJAnI cakSudarzana se aura zrutajJAnI acakSudarzana se dekhate haiN| lekina aisA mAnanA ayogya hai|9 kyoMki matijJAna aura zrutajJAna meM indriya manonimitta samAna hone se acakSudarzana bhI donoM meM samAna hai| to phira acakSudarzana se matijJAnI kyoM nahIM dekhatA hai arthAt donoM alaga-alaga darzana se kyoM dekhate haiM? isalie aisA kahanA kadAgraha hai| vAstava meM to yahI sahI hai ki zrutajJAnI jAnate haiM lekina dekhate nahIM haiN|20

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'vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 33 Agama kA mata : prajJApanAsUtra pada 30 meM pazyattA kA varNana hai| vahA~ pazyattA kA artha kiyA hai dekhane kA bhaav| upayoga ke samAna pazyattA ke bhI do bheda hote haiM- sAkAra aura anaakaar| donoM meM antara batAte hue AcArya abhayadevasUri kahate haiM ki yoM to pazyattA eka upayoga vizeSa hI hai, kintu upayoga aura pazyattA meM thor3A sA antara hai| jisa bodha (jJAna) meM traikAlika (dIrghakAlika) avabodha ho vaha pazyattA hai tathA jisa bodha (jJAna) meM vartamAna kAlika bodha ho, vaha upayoga hai| isa prakAra upayoga aura pazyattA meM antara hone se pazyattA ko upayoga se alaga batAyA gayA hai| sAkAra pazyattA ke chaha bheda haiM- zrutajJAna, avadhijJAna, mana:paryavajJAna, kevalajJAna, zruta ajJAna aura vibhaMga jnyaan| anAkAra pazyattA ke tIna bheda haiM- cakSudarzana, avadhidarzana aura kevldrshn| sAkAra pazyattA ke bhedoM meM matijJAna aura mati ajJAna, ina donoM ko nahIM liyA hai, kyoMki Abhinibodhika jJAna use kahate haiM jo avagrahAdi rUpa ho, indriya tathA mana ke nimitta se utpanna ho tathA vartamAna kAlika vastu kA grAhaka ho| isa dRSTi se matijJAna aura matyajJAna donoM meM sAkAra pazyattA nahIM hai jabaki zrutajJAna Adi jJAna-ajJAna atIta aura anAgata viSaya ke grAhaka hone se sAkAra pazyattA zabda ke vAcya hote haiN| zrutajJAna trikAla viSayaka hotA hai| avadhijJAna bhI asaMkhyAta atIta aura anAgata kAlika utsarpiNiyoM-avasarpiNiyoM ko jAnane ke kAraNa trikAla viSayaka hai| manaHparyavajJAna bhI palyopama ke asaMkhyAta bhAga pramANa atIta anAgata kAla kA paricchedaka hone se trikAla viSayaka hai| kevalajJAna kI trikAlaviSayatA to prasiddha hI hai| zruta ajJAna aura vibhaMgajJAna bhI trikAla viSayaka hote haiM, kyoMki ye donoM yathAyogya atIta aura anAgata bhAvoM ke paricchedaka hote haiN| anAkAra pazyattA meM acakSudarzana kA samAveza isalie nahIM kiyA gayA hai ki pazyattA eka prakAra kA prakRSTa IkSaNa (dekhanA) hai, jo cakSurindriya se hI saMbhava hai, anya dUsarI indriyoM se nhiiN| kyoMki anya indriyoM kI apekSA cakSurindriya kA upayoga alpakAlika aura drutatara hotA hai, yahI pazyattA kI prakRSTatA meM kAraNa hai, ata: anAkAra pazyattA kA lakSaNa hai

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34 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 jisameM viziSTa parisphuTa rUpa dekhA jaae| yaha lakSaNa cakSudarzana, avadhidarzana aura kevaladarzana meM hI ghaTita ho sakatA hai| vastuta: prAcIna vyAkhyAkAroM ke anusAra pazyattA aura upayoga ke bhedoM meM antara hI inakI vyAkhyA ko dhvanita kara dete haiN|21 uparyukta pazyattA ke varNana meM zrutajJAna ko pazyattA ke rUpa meM grahaNa kiyA gayA hai| isa apekSA se zrutajJAnI bhI jAnatA aura dekhatA hai, vaha zrutajJAna ke upayoga se nahIM varan zrutajJAna kI pazyattA se jAnatA aura dekhatA hai, aisA kaha sakate haiN|22 isalie yahA~ 'pAsaI' kriyA kA prayoga sahI hai| 'AvazyakacUrNi' meM kahA hai ki zrutajJAnI adRSTa dvIpasamudroM aura devakuruuttakuru ke bhavanoM kI AkRtiyoM (saMsthAnoM) kA isa rUpa meM Alekhana karatA hai ki mAnoM unheM sAkSAt dekhA ho| ata: zrutajJAnI jAnatA hai, dekhatA hai- yaha AlApaka viparIta nahIM hai|23 AcArya mahAprajJa ke anusAra pazyati kA artha cakSu se dekhanA athavA sAkSAtkAra karanA nahIM hai| yahA~ pAsai kA prayoga pazyattA ke artha meM hai| isakA tAtparya hai, dIrghakAlika upyog| zrutajJAna kA sambandha mana se hai| mAnasika jJAna dIrghakAlika athavA traikAlika hotA hai, isalie yahA~ 'pAsai' kA prayoga saMgata hai|24 manaHparyavajJAna kI apekSA 'jANai' evaM 'pAsai' manaHparyavajJAna se jAnanA to ho jAtA hai, lekina dekhane rUpa darzana nahIM hotA hai aura sUtrakAra ne mana:paryavajJAna ke sAtha 'jANai' aura 'pAsaI' ina donoM kriyAoM kA prayoga kiyA hai, to mana:paryavajJAna kA darzana bhI honA caahie| ata: yahA~ prayukta 'pAsai' kriyA ke sambandha meM 'vizeSAvazyakabhASya' meM vibhinna matAntara prApta hote haiM, unhIM kI yahA~ para samIkSA kI jA rahI hai| prazna - jaise avadhijJAnI, avadhijJAna se jAnate haiM aura avadhidarzana se dekhate haiM? usI prakAra mana:paryavajJAnI kyA mana:paryavajJAna se jAnate haiM aura manaHparyavadarzana se dekhate haiM?

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"vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 35 uttara - nahIM, kyoMki mana:paryavajJAna hI hotA hai, darzana nahIM hotA, kyoMki chadmastha jIvoM kA upayoga tathA svabhAva mana kI paryAyoM kI vizeSatAoM ko jAnane kI ora hI lagatA hai, mana kI paryAyoM ke astitva mAtra ko jAnane kI ora nahIM lgtaa| ataeva manaHparyavajJAna hI hotA hai, darzana nahIM hotaa| kyoMki mana:paryavajJAna viziSTa kSayopazama ke kAraNa utpanna hotA hai| isalie vastu ke vizeSa svarUpa ko jAnatA hai, sAmAnya svarUpa ko nhiiN| ata: yaha jJAnarUpa hI hotA hai, darzana rUpa nhiiN| yaha bhASyakAra jinabhadragaNi aura TIkAkAra maladhArI hemacandra kA mata hai|25 sAtha hI bhASyakAra ne 'vizeSAvazyakabhASya' meM isa sambandha meM binA nAmollekha ke kucha AcAryoM ke mata diye haiM aura unakA khaNDana bhI kiyA hai, jo nimna prakAra hai1. manaHparyavajJAnI acakSudarzana se dekhatA hai : prazna - 'vizeSAvazyakabhASya' gAthA 814 meM 'davvamaNopajjAe jANai pAsaI' meM 'pAsaI' zabda diyA hai, ata: mana:paryavajJAna kA darzana kahane meM kyA bAdhA hai? uttara - kucha AcAryoM ke mata se zrutajJAnI bhI acakSudarzana se dekhate haiN| isakA ullekha 'vizeSAvazyakabhASya' kI gAthA 553 meM kiyA gayA hai ki "upayoga yukta zrutajJAnI sabhI dravyAdi ko acakSudarzana se dekhate haiN|" (bhASyakAra ne gAthA 554 meM isa mata kA khaNDana kiyA hai|26) isI prakAra mana:paryavajJAnI bhI acakSudarzana se dekhatA hai| jaise ki ghaTa-paTAdi artha kA ciMtana karane vAle vyakti ke manodravya ko manaHparyavajJAnI pratyakSa se jAnatA hai aura usI dravya ko mana se (mana sambandhI) acakSudarzana se vicAra karatA hai| isalie manaHparyavajJAnI, mana:paryavajJAna se jAnatA hai aura acakSudarzana se dekhatA hai| isI apekSA se dekhatA hai, aisA kahA hai| prazna - matijJAna aura zrutajJAna parokSa jJAna haiN| isIlie zrutajJAnI parokSa se padArtha ko jAnatA hai| isI prakAra acakSudarzana bhI matijJAna kA bheda hone se parokSa se hI padArtha ko jAnatA hai| zrutajJAna ke viSayabhUta meruparvata-devaloka Adi parokSa padArthoM meM acakSudarzana hotA hai| ataH acakSudarzana ke bhI zrutajJAna kA Alambana hone se donoM samAna viSaya

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36 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 vAle haiN| lekina avadhijJAna, mana:paryavajJAna aura kevalajJAna pratyakSa jJAna ke bheda hote haiN| isalie mana:paryavajJAna pratyakSa ko viSaya karatA hai| lekina uparyukta prasaMga meM parokSa artha kA viSaya karane vAle acakSudarzana kI pratyakSa artha kA viSaya karane vAle mana:paryavajJAna meM kisa prakAra se pravRtti hogI, kyoMki donoM kA viSaya bhinna-bhinna hai? uttara - yadi parokSa artha meM acakSudarzana kI pravRtti mAna sakate haiM, to pratyakSa artha meM to vizeSa tarIke se mAnanI cAhie, kyoMki cakSudarzana se jAnane yogya ghaTa Adi rUpa pratyakSa artha usa (ghaTAdi) sambandhI acakSudarzana meM vizeSa anugrAhaka (grahaNa karane vAlA) hai| isa kAraNa yahA~ manodravya rUpa artha ko pratyakSa rUpa se grahaNa karate hue manaHparyavajJAna pratyakSa se yukta hai aura acakSadarzana to parokSa artha ko grahaNa karatA hai isalie usameM (acakSudarzana) pratyakSapanA nahIM hote hue bhI mana:paryavajJAna kA anugrAhaka hotA hai|27 prazna - yadi aisA svIkAra kareMge to manaHparyavajJAna ko pratyakSa mAnane meM virodha aaegaa| uttara - jisa prakAra avadhijJAna vAle cakSudarzana aura acakSudarzana se parokSa artha ko pratyakSa dekhate hue usake pratyakSapane meM koI virodha nahIM aataa| usI prakAra mana:paryavajJAnI mana:paryavajJAna se manodravya kI paryAyoM ko sAkSAt rUpa se jAnate haiM aura acakSudarzana se parokSa rUpa se dekhate haiN| naMdIhAribhadrIya vRtti meM bhI aisA ullekha milatA hai| mana:paryavadarzana svataMtra rUpa se nahIM batAyA gayA hai, taba 'pazyati' kA prayoga kyoM? acakSudarzana nAmaka manarUpa noindriya ke dvArA yaha darzana kA viSaya banatA hai, isalie darzana sambhava hai| koI vyakti ghaTa kA ciMtana kara rahA hai| mana:paryavajJAnI manodravyoM ko sAkSAt jAnatA hai aura mAnasa acakSadarzana se vaha dekhatA hai| isalie sUtrapATha meM 'pAsai' kA prayoga huA hai| eka hI mana:paryavajJAnI pramAtA ke mana:paryavajJAna ke bAda hI mAnasa acakSudarzana hotA hai| vaha manaHparyavajJAna se manodravya ko jAnatA hai tathA mAnasa acakSudarzana se unhIM ko dekhatA hai| yaha vizeSa upayoga kI apekSA se

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"vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 37 jAnatA hai, sAmAnya arthopayoga kI apekSA se dekhatA hai|28 lekina bhASyakAra ne isakA niSedha gAthA 815 meM isa prakAra kiyA hai, so ya kira acakkhuddasaNeNa pAsai jahA suynnaannii| juttaM sue parokkhe, na u paccakkhe mnnonaanne| 815 // manaHparyavajJAnI avadhidarzana se dekhatA hai : kucheka AcAryoM kA aisA mAnanA hai ki manaHparyavajJAnI mana:paryavajJAna se jAnatA hai aura avadhidarzana se dekhatA hai| lekina yaha ucita pratIta nahIM hotA hai, kyoMki manaHparyavajJAnI ke avadhidarzana hotA hai yA mana:paryavajJAnI ke niyama se avadhijJAna aura avadhidarzana hotA hai, aisA ullekha AgamoM meM kahIM bhI prApta nahIM hotA hai| isake viparIta AgamoM meM ullekha prApta hotA hai ki jIvoM meM avadhijJAna ke binA mati, zruta aura mana:paryavajJAna ye tIna jJAna bhI ho sakate haiN| jaise ki "he bhagavan ! mana:paryavajJAna labdhi vAle jIva jJAnI hote haiM ki ajJAnI? he gautama! ve jJAnI hote haiM, ajJAnI nahIM hote haiN| unameM se kucheka tIna jJAna vAle hote haiM, to kucheka cAra jJAna vAle hote haiN| jo tIna jJAna vAle hote haiM, unake mati, zruta aura mana:paryavajJAna hote haiM aura jo cAra jJAna vAle hote haiM, unake mati, zruta, avadhi aura mana:paryavajJAna hote haiN|29 isa pramANa se mana:paryavajJAnI ke avadhijJAna aura avadhidarzana nahIM hai| isalie jo aisA kahate haiM ki mana:paryavajJAnI avadhidarzana se dekhatA hai, unakA kathana ucita nahIM hai| prazna - yadi aisA mAnanA ayukta hai to usakI jagaha mana:paryavajJAna kA bhI darzana mAna liyA jAe, taba manaHparyavadarzana se hI manaHparyavajJAnI dekhatA hai, aisA samAdhAna mila jaayegaa| uttara - cakSu Adi cAra prakAra ke darzana ke alAvA pAMcavA~ mana:paryavadarzana AgamoM meM nirUpita nahIM haiN| Agama meM kahA hai ki "kaivihe NaM bhaMte ! daMsaNe paNNate? goyamA ! cauvvihe, taM jahA cakkhudaMsaNe, acakkhudaMsaNe, ohidaMsaNe, kevaladaMsaNe"30 arthAt he bhagavan kitane prakAra ke darzana kahe gaye haiM? he gautama! cAra prakAra ke darzana kahe gaye haiM- cakSu, acakSu, avadhi aura kevala drshn|" isa prakAra se mana:paryavajJAna ke darzana kA abhAva hone se manaHparyavajJAnI mana:paryavadarzana se dekhatA hai, aisA kahanA bhI ucita nahIM hai|

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38 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 3. vibhaMgadarzana kI taraha manaHparyavadarzana bhI avadhidarzana hai : kucheka AcAryoM kA mAnanA hai ki jisa prakAra mithyAdRSTi jIva ke vibhaMgajJAna hotA hai, usake vibhaMgadarzana bhI hotA hai, jisako avadhi darzana kahA jAtA hai| usI prakAra mana:paryavajJAnI kA mana:paryavadarzana, avadhidarzana hI hai arthAt manaHparyavadarzana kA dUsarA nAma avadhidarzana hai| jaise cAra darzanoM ke atarikta pAMcavA~ darzana vibhaMgadarzana nahIM batA kara usakA samAveza avadhidarzana meM kara liyA gayA hai vaise hI mana:paryavadarzana ko bhI avadhidarzana meM samAhita kara liyA gayA hai aura usI se mana:paryavajJAnI dekhatA hai| lekina aisA jo kahate haiM unakA kahanA bhI Agama ke viparIta hai| kyoMki 'bhagavatIsUtra' zataka 8 uddezaka (AzIviSa nAmaka uddezaka) meM mana:paryavajJAna meM do yA tIna darzana kahe gaye haiN| do darzana hoM to cakSuacakSu tathA tIna darzana hoM to cakSu-acakSu aura avadhidarzana pAye jAte haiM kyoMki jisameM mati-zruta aura mana:paryavajJAna ho, usake cakSu-acakSu do darzana hote haiM aura jisameM avadhi sahita cAra jJAna hoM, usake avadhi sahita tIna darzana hote haiN| isalie manaHparyavajJAna vAle ke niyama se avadhidarzana hotA hai, aisA kahanA Agama viruddha hai| yadi manaHparyavajJAna vAle ke avadhidarzana hotA hai, to mati-zruta aura mana:paryavajJAna ina tIna jJAna vAloM ke bhI nizcaya se tIna darzana honA cAhie, na ki do drshn| lekina inameM do hI darzana batAye gaye haiN| jabaki vibhaMgajJAnI ke niyama se tIna darzana batAye gaye haiN| isalie vibhaMgadarzana kI taraha mana:paryavadarzana kA avadhidarzana meM samAveza ho gayA hai, aisA mAnanA galata hai|31 sAtha hI AgamoM meM jahA~ bhI vibhaMgajJAna ke sAtha darzana kA varNana hai vahA~ use avadhidarzana batAyA gayA hai, na ki vibhNgdrshn| kyoMki darzana to sAmAnya rUpa hotA hai isalie isameM dRSTi (samyagdRSTi, mithyAdRSTi) kA pharka nahIM par3atA hai| dRSTi kA pharka jJAna meM par3atA hai| 4. avadhisahita manaHparyavajJAna vAlA jAnatA aura dekhatA hai, jabaki avadhirahita manaHparyavajJAna vAlA sirpha jAnatA hai : kucheka AcAryoM kA mAnanA hai ki jo manaHparyavajJAnI avadhijJAna sahita cAra jJAna vAle hote haiM, ve manaHparyavajJAna se jAnate haiM aura avadhidarzana se dekhate haiM aura jo mana:paryavajJAnI avadhijJAna rahita tIna jJAna vAle

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'vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 39 hote haiM, ve manaHparyavajJAna se mAtra jAnate haiM, lekina avadhidarzana nahIM hone se dekhate nahIM haiM, isalie mana:paryavajJAnI eka apekSA arthAt saMbhava mAtra se hI jAnate aura dekhate haiN| aisA 'naMdIsUtra' kI TIkA meM batAyA gayA hai|32 yadi aisA saMbhava hotA to AgamakAra mana:paryava ke sAtha 'jANai', 'pAsai' athavA 'jANai' isa prakAra vikalpa rUpa se ina donoM kriyAoM kA prayoga karate, lekina aisA varNana prApta nahIM hotA hai| jahA~ bhI prayoga huA hai vahA~ ina donoM kriyAoM kA sAtha meM hI prayoga huA hai| isalie yaha mata bhI ucita nahIM hai| 5. manaHparyavajJAna sAkAra upayoga hone se usameM darzana nahIM hotA hai : katipaya AcAryoM kA mAnanA hai ki mana:paryavajJAna kA ativiziSTa kSayopazama hone se vaha sAkAra (jJAna rUpa se hI yA vizeSa ko grahaNa karane vAlA hone se) upayoga rUpa meM hI utpanna hotA hai, jisase vaha mAtra jJAna hone se jAnatA hai, lekina avadhijJAna aura kevalajJAna kI taraha isakA darzana nahIM hone se yaha nahIM dekhatA hai| prazna : to mana:paryavajJAnI dekhatA hai, aisA kaise kaha sakate haiM? uttara : manaHparyavajJAnI pratyakSa hone se mana:paryavajJAna se dekhatA hai; kyoMki pratyakSa hone se vizeSa rUpa se dekhatA hai| Upara se (sAmAnya rUpa se) mana:paryavajJAnI dekhatA hai aura sAkAra hone se jAnatA hai| isalie darzana nahIM hone para bhI mana:paryavajJAnI dekhatA aura jAnatA hai, aisA kaha sakate haiN| isa kathana ko mala TIkAkAra33 ne sahI nahIM mAnA hai| mana:paryavajJAna sAkAra upayoga rUpa hone se usase darzana nahIM hotA hai aura pratyakSa hone se "jo vastu dekhI jAya, vaha darzana hai|" isa prakAra kI jo vacana yukti kahI hai vaha ucita nahIM hai, kyoMki yaha jJAna sAkAra hone se isameM darzana kA niSedha kiyA gayA hai| phira bhI "jisako dekhA jAya vaha darzana hai" isa vyutpati se darzana kI prApti hotI hai| phira bhI "jAnatA hai" isa pada se mana:paryavajJAna kA sAkArapanA hI siddha hotA hai aura "dekhatA hai" yaha zabda darzana meM rUr3ha hone se isakA anAkArapanA siddha kiyA gayA hai| isa prakAra paraspara virodha kI prApti hone se yaha abhiprAya ayogya hai|34

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40 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 yahI bAta malayagiri bhI kahate haiM ki "viziSTatara manodravya ke jJAna kI apekSA se hI sAmAnya rUpa manodravya ke jJAna ko vyavahAra meM darzana kahA gayA hai| vAstava meM vaha bhI jJAna hI hai| kyoMki sAmAnya rUpa hone para bhI vaha pratiniyata manodravya ko hI dekhatA hai| pratiniyata (vizeSa) ko grahaNa karane vAlA jJAna hI hotA hai, darzana nhiiN| isalie Agama meM bhI cAra hI darzana batAye gaye haiM, pAMca nahIM, isalie mana:paryavadarzana nahIM hotA hai / 35 6. AgamAnusAra mata : uparyukta mata Agama ke anusAra nahIM hone se ve grahaNa karane yogya nahIM haiN| 'prajJApanAsUtra' ke tIsaveM pazyattA ( isakA varNana pUrva meM zrutajJAna ke sAtha kara diyA gayA hai| ) pada meM manaH paryavajJAna ko acchI prakAra se dekhane vAlA hone se sAkAra upayoga viSayaka dekhane rUpa pazyattA kahA gayA hai| isase manaH paryavajJAnI 'dekhatA hai' aisA kahate haiM, kyoMki jaba mana:paryavajJAnI manaH paryavajJAna meM upayoga lagAtA hai, taba sAkAra upayoga hI hotA hai, anAkAra upayoga nhiiN| usa sAkAra upayoga ke hI yahA~ do bheda kie gaye haiM- sAmAnya aura vizeSa / ye donoM hI bheda Rjumati aura vipulamati ke hote haiN| yahA~ sAmAnya kA artha viziSTa sAkAra upayoga aura vizeSa kA artha hai viziSTatara sAkAra upyog| mana:paryavajJAna se jAnane aura dekhane kI dono kriyAe~ hotI haiM, yahI mata AgamAnusAra hai isalie nirdoSa hai|" Rjumati ko darzanopayoga aura vipulamati ko jJAnopayoga samajhanA bhI bhUla hai| kyoMki jise vipulamatijJAna hai, use Rjumati jJAna bhI ho, aisA honA nitAnta asaMbhava hai| kyoMki ina donoM ke svAmI eka nahIM, apitu bhinna-bhinna hote haiN| prazna yahA~ para jo Rjumati ko sAmAnya artha ko grahaNa karane vAlA aura vipulamati ko vizeSagrahaNa karane vAlA batAyA gayA hai usase to jaba Rjumati sAmAnyagrAhI hai taba to vaha darzana rUpa hI huA, kyoMki sAmAnya ko grahaNa karane vAlA darzana hotA hai, to phira Rjumati ko jJAna kyoM kahA? -

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'vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 41 uttara - yadyapi Rjumati sAmAnyagrAhI hai, parantu isakA tAtparya yaha nahIM hai ki kevala sAmAnyagrAhI hI hai arthAt darzana rUpa hai, aisA mAnanA ucita nhiiN| kyoMki yahA~ jJAna kA adhikAra cala rahA hai, isalie sAmAnyagrAhI kahane kA itanA hI Azaya hai ki vaha Rjumati vizeSoM ko to jAnatA hI hai, parantu vipulamati jitane vizeSoM ko jAnatA hai utane vizeSoM ko Rjumati nahIM jAnatA arthAt vipulamati, Rjumati se alpatara jAnatA aura dekhatA hai| isalie vipulamati kI apekSA se Rjumati sAmAnya arthAt alpavizeSatA vAlA jJAna hai, aisA samajhanA caahie| isako samajhAne ke lie ghar3e kA dRSTAnta diyA hai, yahI bAta TIkAkAra ne kahI hai- "yata: sAmAnyarUpamapi manodravyAkArapratiniyitameva pshyti|37" yahA~ pratiniyata ko dekhA hai, vaha jJAnarUpa hai darzanarUpa nahIM hai, isIlie darzanopayoga (cakSudarzana, acakSudarzana, avadhidarzana, kevaladarzana) cAra prakAra kA batAyA gayA hai| pAMca prakAra kA nahIM, kAraNa ki mana:paryavadarzana paramArthata: (siddhAnta meM) saMbhava nahIM hai, kyoMki Rjumati mana:paryavajJAnI manodravya se pariNamita manovargaNA ke anaMta skaMdhoM ko mana:paryavajJAnAvaraNa ke kSayopazama kI paTutA ke kAraNa sAkSAt jAnatAdekhatA hai, parantu jIvoM dvArA cintita ghaTAdi rUpa parimANoM ko anyathAnupapatti se jAnatA hai| isalie yahA~ 'pAsaI' (dekhatA hai) kA bhI prayoga kiyA hai| AvazyakavRtti meM malayagiri kahate haiM ki mana:paryavajJAna meM kSayopazama kI paTatA hotI hai, ata: manodravya ke paryAyoM ko hI grahaNa karatA huA utpanna hotA hai| paryAya vizeSa hote haiN| vizeSa kA grAhaka jJAna hai, isalie mana:paryavajJAna hI hotA hai, mana:paryavadarzana nahIM hotA hai|38 / upasaMhAra - uparyukta carcA kA sArAMza yaha hai ki matijJAna ke saMdarbha meM 'naMdI' aura 'bhagavatI' meM 'pAsai' kriyA kA vidhi aura niSedha ke rUpa meM prayoga apekSA vizeSa se hai| donoM meM siddhAnta rUpa se koI antara nahIM hai| ata: matijJAnI jJAna se jAnatA hai aura cakSu aura acakSu darzana se dekhatA hai| zrutajJAnI zrutajJAna se jAnatA hai aura pazyattA se dekhatA hai| manaHparyavajJAnI vizeSa (paryAyagrAhI hone se sAmAnya ko grahaNa karanA usakA viSaya nahIM hai, isIliye mana:paryavajJAna kA darzana nahIM batAyA hai| cAra indriyAM aura mana se jo avagraha, IhA Adi hote haiM, unase pahale

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>> 42 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 acakSudarzana mAnA gayA hai| ciMtana vAle ke mana kI acakSudarzana paryAyoM avyakta hone se unakA mana:paryavajJAna unheM grahaNa nahIM hotA hai| vyakta mana ko hI mana:paryavajJAna grahaNa karatA hai| darzana kI paryAyeM avyakta hone se manaHparyavajJAnI unheM grahaNa nahIM karatA hai| ata: manaHparyavajJAna kA darzana nahIM hotA hai| phira bhI manaHparyavajJAnI mana:paryavajJAna se jAnatA hai aura pazyattA se dekhatA bhI hai| saMdarbha sUcI 1. samyagdarzanajJAnacAritrANi mokssmaargH| - tattvArthasUtra, adhyAya 1 sUtra 1 (a) nANaM paMcavihaM paNNattaM, taMjahA - AbhiNibohiyANaM, suyanANaM, ohinANaM, maNa-pajjAvanANaM, kevlnaannN| - yuvAcArya madhukaramuni, naMdIsUtra, pR0 24, rAjapraznIyasUtra, sU0 241, pR0 160, bhagavatI sUtra, za0 8, u0 2 (ba) matizrutAvadhimanaH paryAyakevalAni jJAnam / - tattvArthasUtra, adhyAya 1, sUtra 9 tattvArthasUtra, adhyAya 1, sUtra 9,10,11,12 vizeSAvazyakabhASya, gAthA 88 (a) taM samAsao cauvvihaM paNNaMttaM, taM jahA - 1 davvao, 2. khittao, 3. kAlao, 4. bhaavo| tattha davvao NaM AbhiNibohiyaNANI AeseNaM savvAiM davvAiM jANai, Na paasi| (ba) tattha davvao NaM suyaNANI uvautte savvadavvAiM jaNai paasi|.................. (sa) tattha davvao NaM ujjumaI aNaMte aNaMtapaesie khaMdhe jANai pAsai, taM ceva viulamaI abbhahiyaMtarAe viulatarAe visuddhatarAe vitimiratarAe jANai paasi| pArasamuni, naMdIsUtra pR0 200, 275, 81 (da) vizeSAvazyakabhASya gAthA 402 - 405, 553, 812-814 bhagavatIsUtra, zataka 8, uddezaka 2 (a) tattha duvvao NaM ujjumaI aNaMte aNaMtapaesie khaMdhe jANai pAsai, taM ceva viulamaI abbhahiyaMtarAe viulatarAe visuddhatarAe vitimiratarAe jANai paasi| pArasamuni, naMdIsUtra, pR0 81 (ba) davvamaNojajjAe, jANai pAsai ya tggennNte| teNAvAsie uNa, jANai bjjheannumaannennN| - vizeSAvazyakabhASya, gAthA 814 taM puNa cauvvihaM, neyabheyao teNa jaM tduvutto| AdeseNaM savvadavvAiM cauvvihaM munni|| 3

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13. 14. "vizeSAvazyakabhASya' meM jJAna ke sambandha meM 'jANai' evaM 'pAsai' ... : 43 Aesotti pAgaro, ohAdeseNa savvadavvAiM / dhammatthi AiyAiM jANai na u svvbheenn|| khettaM logalogaM kAlaM savvaddhamahava tivihNti| paMcodayAi e bhAve jaM neyameva iyN|| AesI tti va suttaM suuvaladdhesu tassa minaannN| pasaraI tabbhAvaNayA viNA vi suttaanusaarenn|| vizeSAvazyakabhASya, gAthA 402-405 naMdIcUrNi pR0 68 hAribhadrIyAvRtti, pR0 68 malayagiri pR0 184-185 Na passai pR0 68, hAribhadrIyAvRtti, pR0 68 malagiri pR0 184-185 bhagavatIsUtra, zataka 8, uddezya 2 'davvao NaM ti' dravyAzritya AbhinibodhikajJAnaviSadravyaM vA''zritya yad AbhinibodhikajJAnaM tatra 'AeseNaM' ti AdezaH prakAra: sAmAnya-vizeSarUpatatra ca Adezena, oghato dravyamAtratayA, na tu tadgatasarvavizeSApekSayeti bhAva athavA 'Adezena' zrutaparikarmitatayA 'sarvadravyANi' dharmAstikAyAdIni 'jAnAti' avAya dhAraNApekSayA'vabudhyate, jJAnasyAvAya dhAraNArUpatvAt 'pAsaI' tti pazyati avagrahahApakSayA'vabudhyate, avgrhehyordrshntvaat| abhayadeva sUri, bhagavatI vRtti za. 8, u 2. nANamavAyadhiIo iMsaNamiTTha jahoggahehAo, vizeSAvazyakabhASya, gAthA 536 Adeza prakAraH, sa ca sAmAnyato vizeSatazca tatra dravyajAtisAmAnyAdezena sarvadravyANi dharmAstikAyAdIni jAnAti, vizeSatoapi yathA dharmAstikAyo dharmAstikAyasya deza ityAdi na pazyati sarvAn dharmastikAyAdIn zabdAdIstu yogyadezAvasthitAn pshytypiiti| haribhadrasUri naMdIvRtti, pR0 55, malayagiri naMdIvRtti pR0 184 AcArya mahAprajJa, bhagavaI, bhAga 3 pR0 62. tattha davvao NaM suyaNANI uvautte savvadavvAiM jANai paasi| pArasamuni, naMdIsUtra pR0 275 naMdIcUrNi pR0 120 abhayadeva sUri, bhagavatIvRtti, za0 8, u. 2 pR0 381-382 zrI akhila bhA0 sudharma, jaina saMskRti rakSaka saMgha, siTI pulisa ke sAmane jodhapura (rAja) vizeSAvazyakabhASya, gAthA 553 TIkA vahI, 554 TIkA yuvAcArya madhukaramuni, prajJApanAsUtra, bhAga 3, pada 30, pR0 163 vizeSAvazyakabhASya, gAthA 554 TIkA 15. 17. 18. 19. 20. 21. 22.

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44 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 23. Avazyaka cUrNi, bhAga 1, pR0 35-36 24. AcArya mahAprajJa, naMdIsUtra, pR0 189 vizeSAvazyakabhASya, gAthA 814 kI TIkA kA bhAvArtha uvautto suyanANI, saccaM davvAIM jANai jhtthN| pAsai ya kei so puNa, tamacakkhuddasaNeNaM ti|| tesimacakkhuddasaNasANNAo kahaM na mhnaannii| pAsai, pAsai va kahaM suyanANI kiMkao bheo|| - vizeSAvazyakabhASya, gAthA 553554 vizeSAvazyakabhASya, gAthA 815-816 kI TIkA kA bhAvArtha naMdIsUtram, prAkRta grantha pariSad, vArANasI 5, san 1966, pR0 122 29. yuvAcArya madhukaramuni, bhagavatIsUtra, zataka 8 u. 2, pR0 269 vizeSAvazyakabhASya, gAthA 817 31. vahI, gAthA 818-819 32. vahI, gAthA 820 kI TIkA kA bhAvArtha anye tvAhuH sAkAropayogAnta:pAtityAnna paddadarzanam, dRzyate cAnena prtyksstvaadvdhivditi| etadapi na darzanam dRzyate cAnena viruddhamubhayadharmAnvayAbhAvAdvA na kiNciditi|- vizeSAvazyakabhASya svopajJavRtti, gAthA 818, pR0 155 vizeSAvazyakabhASya, gAthA 821 kI TIkA 35. malayagiri, naMdIvRtti, pR0 109 36. vizeSAvazyakabhASya, gAthA 822 37. malayagiri, naMdIvRtti, pR0 109 38. malayagiri, AvazyakavRtti, pR0 82 *****

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madhya-pradeza meM vidizA se prApta aitihAsika mahattva kI jaina mUrtiyAM pro. mAruti nandana prasAda tivArI DaoN. zAntisvarUpa sinhA bhArata meM prAcIna kAla se dharma aura saMskRti kI tIna dhArAeM pravAhita rahI haiM- vaidika-paurANika (jise bhUlavaza hindU dharma kaha diyA jAtA hai), bauddha aura jain| jaina dharma niHsandeha bauddha dharma se prAcIna aura bhAratIya saMskRti ke mUla svara ke anurUpa udAra evaM parasparatA meM vizvAsa karane vAlA dharma rahA hai| yaha dharma zAsakoM ke sAtha hI vyApArI evaM vyavasAyI vargoM dvArA vizeSa rUpa se samarthita / poSita rahA hai| isI kAraNa jaina kalA kA vaidika paurANika paramparA ke samAnAntara mandiroM evaM deva mUrtiyoM tathA alaMkaraNoM ke sandarbha meM nirantaratA meM vikAsa huaa| jaina kalA evaM sthApatya kI dRSTi se mathurA (uttara-pradeza) ke bAda madhyapradeza kA vizeSa mahattva purAtAtvika sAkSyoM se pramANita hai| madhya-pradeza meM gupta kAla se hI jaina dharma ke pramukha ArAdhya deva yAnI tIrthaMkaroM kI mUrtiyoM ke udAharaNa milate haiM, jo mukhyataH udayagiri, vidizA aura nacanA se prApta haiN| inameM vidizA ke durjanapura nAmaka sthAna se milI gupta kAlIna tIna tIrthaMkara mUrtiyAM madhyapradeza kI prAcInatama jJAta jaina mUrtiyAM haiM jo aitihAsika mahattva kI dRSTi se apratima haiN| vartamAna meM tInoM tIrthaMkara mUrtiyAM sthAnIya vidizA saMgrahAlaya meM surakSita haiN| ina mUrtiyoM para guptakAlIna lipi meM tithirahita abhilekha haiM jinameM "mahArAjAdhirAja rAmagupta" kA nAmollekha huA hai| pUrva meM ina mUrtiyoM ke abhilekhoM ko jI. esa. gAI' ne niSkarSa sahita prakAzita kiyA thaa| ye niSkarSa gupta zAsaka rAmagupta kI aitihAsikatA kI dRSTi se atyanta mahattvapUrNa haiN| sAhityika sAkSyoM meM rAmagupta ko samudragupta kA putra evaM candragupta dvitIya kA agraja batalAyA gayA hai| paravartI sAhityika sAkSyoM (vizAkhadatta ke devIcandraguptam ke paravartI sandarbhoM) evaM rAmagupta kI mAlavA (madhyapradeza) se milI tAmra-mudrAoM ke AdhAra para rAmagupta ko gupta zAsaka ke

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46 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 rUpa meM svIkAra karane meM vidvAn kaThinAI kA anubhava kara rahe the, kyoMki gupta abhilekhoM meM varNita vaMzAvalI meM rAmagupta kA nAmollekha nahIM huA hai| sAtha hI usa samaya taka gupta zAsakoM dvArA tAmra mudrAeM jArI hI nahIM kI gayI thiiN| vidizA se prApta tIrthaMkara mUrtiyoM ne gupta rAjavaMza ke itihAsa kI uparyukta samasyA kA bhI pUrI taraha samAdhAna kara diyA hai| ina mUrti lekhoM meM 'mahArAjAdhirAja' kI upAdhi ke sAtha rAmagupta kA nAmollekha huA hai| mahArAjAdhirAja kI upAdhi sabhI mukhya guptazAsakoM jaise candragupta prathama, samudragupta, candragupta dvitIya, kumAragupta prathama Adi ne dhAraNa kI thI, phalataH sAhityika evaM mudrA-sAkSyoM ko ye tIrthaMkara mUrtiyAM puSTa karatI haiN| mUrtilekha ke atirikta lAkSaNika evaM zailIgata vizeSatAoM ke AdhAra para bhI ye tIrthaMkara mUrtiyA~ samudragupta evaM candragupta dvitIya ke zAsana ke madhya yAnI 375 se 380 I. ke bIca kI hI jAna par3atI haiN| yaha aisA saMkramaNa kAla thA jaba kuSANa kalA zailI kA prabhAva na to pUrI taraha samApta huA thA aura na hI gupta kAla kI sahaja-svAbhAvika kalA zailI pUrI taraha sthApita huI thii| isa prakAra vidizA kI ye jaina mUrtiyAM na kevala jainadharma, kalA aura AsthA kI dRSTi se mahattvapUrNa haiM, varan gupta zAsaka samudragupta ke jyeSTha putra rAmagupta kI aitihAsikatA kI dRSTi se bhI ekamAtra jJAta prAmANika purAtAtvika sAkSya haiN| vidizA kI tIna tIrthaMkara mUrtiyoM meM se do mUrtiyoM ke lekhoM meM tIrthaMkaroM ke nAma candraprabha (AThaveM tIrthaMkara) evaM puSpadanta (naveM tIrthaMkara) abhilikhita haiN| ina mUrtiyoM ke bAre meM Ara.sI. agravAla ne sarvaprathama lekha prakAzita kiyA aura bAda meM yU.pI. zAha ne bhI usapara apanA abhimata diyA hai|3 tInoM hI mUrtiyoM meM tIrthaMkaroM ke sAtha pahacAna ke lie koI lAMchana yA cihna nahIM utkIrNa kiyA gayA hai| lagabhaga 50 varSa bAda kI candragupta dvitIya ke samaya kI pAMcavIM zatI I. ke prAraMbha kI rAjagira (bihAra) se prApta tIrthaMkara mUrti meM hI pahalI bAra lAMchana (zaMkha) kA aMkana huA hai, jisake AdhAra para rAjagira kI mUrti kI pahacAna 22veM tIrthaMkara neminAtha se kI jA sakI hai| lAMchana na hote hue bhI vidizA kI mUrtiyoM meM

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madhya-pradeza meM vidizA se prApta aitihAsika mahattva kI jaina mUrtiyAM : 47 tIrthaMkaroM kA nAmollekha huA hai, jo pUrvavartI kuSANa mUrti paramparA kA anumAna hai| vidizA kI tIrthaMkara mUrtiyoM kI zarIra-racanA meM mAMsalatA evaM dhyAna-madrA meM hAthoM tathA pairoM kI racanA meM eka kar3Apana bhI kuSANa mUrti zailI kA smaraNa karAtI hai| dUsarI ora mUrti kI pIThikAoM para siMhAsana ke sUcaka do siMhoM aura dharmacakra kA aMkana kuSANa-gupta zailI ke saMkramaNa kAla kA sUcaka hai| prabhAmaNDala meM draSTavya nakha alaMkaraNa kuSANa zailI meM hai jabaki vikasita padma gupta zailI ke karIba haiN| pArzvavartI cAmaradhArI sevakoM ke alaMkaraNa, unake cAmara aura unheM dhAraNa karane kI zailI tathA AkRtiyoM kA sahaja rUpa meM khar3A honA pUrI taraha gupta zailI meM hai| vakSa meM zrIvatsa cihna kA aMkana aura mukha bhAga tathA hoThoM para (kevala eka udAharaNa meM mukhabhAga zeSa haiM) manda smita gupta zailI meM hai| dUsarI ora pUrI khulI huI A~kheM kuSANa zailI meM haiN| isa prakAra lakSaNa aura kalA zailI donoM hI dRSTiyoM se vidizA kI tIrthaMkara mUrtiyAM na kevala madhya-pradeza varan sampUrNa bhArata kI aisI vilakSaNa mUrtiyAM haiM, jinameM kuSANa-gupta kAla kI vizeSatAeM eka sAtha dekhI jA sakatI haiN| tIna meM se kevala do hI mUrtiyoM ke pIThikA lekhoM meM candraprabha aura puSpadaMta kI pratimAoM kI sthApanA se saMbaMdhita mahattvapUrNa sUcanAeM milatI haiN| ina lekhoM meM isa bAta kA ullekha huA hai ki gupta zAsaka rAmagupta ne 'celukSamaNa' (AcArya sarpasena kSamaNa ke ziSya aura candrakSamAcAryakSamaNa ke praziSya) ke parAmarza para tIna tIrthaMkara mUrtiyoM kA ukerana karAyA thaa| isase candragupta dvitIya ke agraja rAmagupta kI jainadharma ke prati vizeSa AsthA kI puSTi hotI hai| AcArya candra digambara yA yApanIya paramparA se sambaddha the| phalata: tInoM tIrthaMkara mUrtiyA~ digambara sampradAya se sambandhita thiiN| ina pratimAoM ke mUla lekha aura unakA hindI anuvAda isa prakAra haiMprathama pratimA (candraprabha) kI pIThikA para utkIrNa lekha (citra saM.-01)paMkti 1:- "bhgvto'rhtH| candraprabhasya pratimeyaM kAritA

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48 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 paMkti 2:- mahArAjAdhirAja-zrIrAmaguptena-upadezAt pANipApaMkti 3: trika candrakSamAcArya kSamaNa-zramaNa-praziSyAcAryapaMkti 4:- sarpasenakSamaNaziSyasya golakyAntyAsatputrasya celukssmnnsyeti|" anuvAda"mahArAjAdhirAja zrIrAmagupta ke dvArA bhagavat arhat (yAnI tIrthaMkara) candraprabha kI yaha pratimA utkIrNa karAyI gyii| unhoMne celukSamaNa ke upadeza ke kAraNa isakA nirmANa karAyA thaa| celakSamaNa, golakyAnti kA satputra evaM AcArya sarpasena kSamaNa kA ziSya thaa| pANipAtrika (arthAt pANi hI ho pAtra jisakA) candrakSamaNAcArya kSamaNa-zramaNa kA praziSya thaa|" dvitIya pratimA (puSpadanta) kI pIThikA para utkIrNa lekha - paMkti 1:- "bhgvto'rhtH| puSpadantasya pratimeyaM kaaritaa| paMkti 2:- mahArAjAdhirAjazrIrAmaguptena upadezAt pANipAtrika paMkti 3:- candrakSama (NA) cArya-(kSamaNa)-zramaNa prazi (Syasya) paMkti 4:anuvAda"mahArAjAdhirAja zrIrAmagupta dvArA bhagavat arhat puSpadanta kI yaha pratimA utkIrNa karAyI gyii| unhoMne pANipAtrika candrakSamaNAcArya ke praziSya ................ / " tRtIya pratimA (nAma spaSTa nahIM) kI pIThikA para utkIrNa lekhapaMkti 1:- . "bhagavato'rhataH (candraprabha?) sya pratimeyaM kAritA mahA(rAjA)dhirAjapaMkti 2:- zrI (rAmagupte) na u (padezAt) (pA)Ni-(pAtri)...... paMkti 3: paMkti 4:

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madhya-pradeza meM vidizA se prApta aitihAsika mahattva kI jaina mUrtiyAM : 49 anuvAda"mahArAjadhirAja zrIrAmagupta dvArA bhagavat arhat (candraprabha?) kI isa pratimA kI sthApanA kI gayI thii| unhoMne pANipAtrika.......ke upadeza se.........." vidizA ke durjanapura se milI uparyukta tIrthaMkaroM kI tInoM mUrtiyoM aura unake pIThikA lekhoM ke adhyayana se nimnalikhita niSkarSa nikAle jA sakate haiM1. tInoM hI tIrthaMkara mUrtiyoM kA ukerana guptazAsaka mahArAjAdhirAja rAmagupta dvArA karAyA gayA, jo samudragupta kA jyeSThaputra aura candragupta dvitIya kA agraja thaa| 2. tInoM hI mUrti lekhoM meM tIrthaMkara yA jina ke sthAna para "bhagavato arhataH" abhilikhita hai jo kuSANa kAlIna paramparA meM hai, kyoMki mathurA kI kuSANa kAlIna tIrthaMkara mUrtiyoM meM bhI lekha "bhagavato arhat" se prAraMbha hote haiN| 3. ye mUrtiyAM kuSANa kAla meM banI tIrthaMkaroM- RSabhanAtha, pArzvanAtha, neminAtha aura mahAvIra ke sthAna para candraprabha aura puSpadaMta tIrthaMkaroM kI haiN| jJAtavya hai ki kuSANa kAla yAnI dUsarI zatI I. ke anta taka candraprabha aura puSpadaMta jinoM kI mUrtiyAM nahIM banI thiiN| 4. tInoM hI mUrtiyoM kA nirmANa samrATa dvArA jainAcArya celukSamaNa ke upadeza ke phalasvarUpa karAyA gyaa| 5. kuSANa kAlIna tIrthaMkara mUrti paramparA meM hI durjanapura kI mUrtiyoM meM bhI lAMchana kA aMkana nahIM huA hai| kevala pIThikA lekhoM meM tIrthaMkaroM ke nAma ullikhita haiN| 6. zailI kI dRSTi se durjanapura kI ye pratimAeM kuSANa-gupta saMkramaNakAla kI haiM, jinakI tithi rAmagupta ke kAla 375 se 380 I. ke madhya kI 7. mUrti lekha meM jainAcArya ke lie 'pANipAtrika' zabda kA vyavahAra huA hai jo Aja bhI jaina digambara sAdhuoM kI jIvita paramparA hai|

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50 : zramaNa, varSa 66, aMka 1 janavarI - mArca 2015 vidizA kI tIrthaMkara mUrtiyoM meM unheM dhyAna - mudrA meM pUrI taraha zAnta nirUpita kiyA gayA haiM, jo jaina tIrthaMkaroM ke vItarAgI svarUpa kI saTIka abhivyakti hai aura unakI sAdhanA kI parAkASThA ko darzAtI hai| yahI jaina kalA kA vaiziSTya bhI rahA hai kyoMki jaina kalA meM tIrthaMkara mUrtiyoM ke mAdhyama se jaina dharma ke sAdhanA, aparigraha aura ahiMsA bhAva ko anubhUti ke stara para abhivyakta kiyA gayA jo kisI bhI sAdhaka ko jaina dharma ke ina siddhAntoM ko AtmasAta karane kI preraNA detA hai| mUrtikalA evaM mUrtipUjA kA yahI mUla abhISTa bhI hai| pAda-TippaNI 1. jI. esa. gAI- "thrI inskrIpsansa oNpha rAmagupta", jarnala Apha oriyaNTala insTITyUTa, bar3audA, (ja.o.i.ba.), khaNDa 18, 1969, pR. 247-51. ja.o.i.ba., 3. yU. pI. zAha - " senTrala iNDiyA (adhyAya 12) ", jaina ArTa aiNDa ArkiTekcara, (sampA. e. ghoSa), khaNDa eka, naI dillI, 1974, pR. 127-128. 4. udaya nArAyaNa rAya- gupta samrATa aura unakA kAla, ilAhAbAda, 1971, pR. 602-03. citra-sUcI : 1. candraprabha, durjanapura (vidizA, madhya pradeza), 375-80 I., vidizA saMgrahAlaya (kramAMka 246). 2. Ara.sI. agravAla - "nyUlI DiskavarDa skalpacarsa phraoNma vidizA", khaNDa 18, aM. 3, pR. 252-53. citra saMkhyA 01 *****

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lIlAvaIkahA meM alaGkAra vyavasthA zrImatI sulekhA mogarA kAvyakAroM ne zabda aura artha ko kAvya kA zarIra mAnA hai aura rasa ko kAvya kI AtmA mAnA hai|' kAvyazAstra ke AcAryoM ne kAvya saundarya ke lie alaGkAra tattva ko Avazyaka mAnA hai| AcArya vizvanAtha ne kahA hai ki alaGkAra zabda-artha-svarUpa kAvya ke asthira dharma haiM aura ye bhAvoM evaM rasoM kA utkarSa karate hue vaise hI kAvya kI zobhA bar3hAte haiM jaise hAra Adi AbhUSaNa nArI kI sundaratA meM cAra cA~da lagA dete haiN| " alaGkaroti bhUSayati yA kAvyaM so'laGkAraH / " jisake dvArA alaMkRta kiyA jAtA hai, suzobhita kiyA jAtA hai yA jo kAvya kI zobhA ko bar3hAtA hai vaha alaGkAra hai| "alam' kA artha AbhUSaNa hai aura "kAra" kA artha hai pradAna karanA arthAt jo alaMkRta yA abhibhUSita kare usa kAvyopAdAna kA nAma alaGkAra hai| daNDI, udbhaTa, vAmana, rudraTa, bhAmaha Adi ne apanI-apanI mAnyatAoM ke anusAra kAvya meM zobhAdAyaka dharma ko alaGkAra kI saMjJA dI hai| "kAvya" 'zobhAkarAn dharmAn alaGkArAn pracakSate' arthAt zobhA ko bar3hAne vAle dharmoM ko alaGkAra kAvya kahA jAtA hai| alaGkAra zabda aura artha ke ye asthira dharma haiM jo zabda aura artha kI zobhA bar3hAte haiM jo rasa Adi ke abhivyaMjana meM bhI sahAyaka haiN| zobhAvadharka dharma ke kAraNa alaGkAroM ko do bhAgoM meM vibhakta kiyA gayA hai| 1. zabdAlaGkAra, 2. arthAlaGkAra 1. zabdAlaGkAra : jahA~ kavitA meM camatkAra ( cArutA, sundaratA) zabda para nirbhara ho / 2. arthAlaGkAra :- jahA~ kavitA meM camatkAra ( cArutA, sundaratA) zabda para nirbhara na hokara zabda ke artha para nirbhara ho /

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52 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 alaMkAra zabdAlaMkAra arthAlaMkAra anuprAsa lATAnuprAsa punaruktiprakAza yamaka zleSa vakrokti punaruktivadAbhAsa vIpsA citrAlaMkAra upamA utprekSA rupaka dRSTAnta atizayokti vyatireka saMdeha smaraNa vibhAvanA parisaMkhyA Adi zabdAlaGkAra : zabdAlaGkAra ke kula 9 bheda haiM1. anuprAsa alaGkAra - tulyazrutsakSarAvRttiranuprAsaH sphurdgunnH| atatpadaH syAcchokAnAM lATAnAM tatpadazca sH| pad aura vAkya meM vargoM kI AvRtti kA nAma anuprAsa alaGkAra hai| jahA~ kathana meM eka varNa (akSara) yA aneka varNa jaba do yA do adhika bAra eka hI krama meM AeM, bhale hI una vargoM meM svara kI samAnatA na ho, jahA~ anuprAsa AvRtti ho aura mAdhurya Adi guNoM kI sphuraNA ho, vahA~ anuprAsa alaGkAra hotA hai| arthAt jahA~ zabdoM kI samAnatA hotI hai vahA~ anuprAsa alaMkAra hotA hai| kavi kautUhala ke lIlAvaI kAvya meM isa taraha kI pravRtti prApta hotI hai| yathA - aha evaM bahuso maMtiUNa gosammi nniyy-kuyaao| saMcalio paramesara parimiya-parivAra-pariyario // 164 // artha - he paramezvara isa prakAra bahuta maMtraNA karake prAta: kAla kucha logoM se ghirA huA apane sainya zivira se niklaa| anuprAsa alaGkAra ke prakAra kathana meM varNoM kI AvRtti ke AdhAra para anuprAsa ke cAra bheda hote haiM: 1. chekAnuprAsa - jaba varNa yA varNa samUha do bAra hI aae|

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yathA - - 2. vRtyAnuprAsa jaba varNa yA varNa samUha tIna yA tIna se adhika bAra aae| yathA - Nijjai NisAe~ caMdo NisA vi caMdeNa dohi mI aNaMgo / mayaNeNa vi se viraho dUraM teNAvi saMtAvo // 532 // lIlAvAI kahA meM alaMkAra vyavasthA : 53 - 3. zrutyAnuprAsa jaba eka sthAna se uccarita hone vAle bahuta se varNoM kA prayoga kiyA jaae| yathA kakkasa- - koppara - pUriyANaNo kaDhiNa-kara-bhuya - kayAveso / kesi-kisora-kayatthaNa-kaujjamo jayai mahumahaNo ||7|| - taM Namaha jassa taiyA taiya-vayaM tihuyaNaM tulaMtassa / sAyAra maNAyAre appaNamappa cciya NisaNaM // 2 // - 4. antyAnuprAsa jaba do yA do se adhika zabdoM yA vAkyoM athavA chandoM ke cAraNoM ke anta meM antima do svaroM kI bIca ke vyaMjana sahita, AvRtti ho / yathA - sarasAvarAha-parikuviya - kAmiNI mANa- moha-laMpikkaM / kalayaMThi-ulaM ciya kuNaI jattha doccaM piyANa sayA / / 58 / / 2. lATAnuprAsa : jaba koI zabda aneka (do yA do se adhika) bAra Ae aura artha aneka bAra eka hI ho, parantu anvaya pratyeka bAra bhinna ho| yathA to so siya-vAraNa-paTThi-saMThio seya-vAsa - siy-kusumo| seohaMsa-vilitto siyAyavatto samuccalio // 1291 // 3. punaruktiprakAza - jaba zabda kI AvRtti ho para pratyeka bAra artha vahI kA vahI rahe aura anvaya bhI pratyeka bAra vahI rahe / yathA bhaNiyaM ca piyayamAe piyayama kiM teNa sadda-ra -satyeNa / jeNa suhAsiya- maggo bhaggo amhArisa - jaNassa // 39 //

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54 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 4. yamaka alaMkAra : syAtpAdapadavarNAnAmAvRtti: saMyutAyutA / 1 / yamakaM bhitravAcyAnAmAdigadhyAnta gocaram / / bhinna artha vAle pAda, pada aura varNa kI saMyukta yA asaMyukta rUpa se AvRtti ko yamaka kahate haiN| yamaka padya ke Adi, madhya aura anta meM bhI ho sakatA hai| jaba koI zabda aneka bAra Ae aura artha pratyeka bAra bhinna ho use yamaka alaGkAra kahate haiN| yamaka ke bheda - 1. abhaMga yamaka - 2. sabhaMga yamaka, yathA - jayaMti te sajjaNa-bhANuNo sayA viyAriNo jANa suvaNNa-saMcayA / aiTTha-dosA viyasaMti saMgame kahANubaMdhA kamalAyarA iva // 12 // uparokta gAthA ke anta meM yamaka hai| yathA - sUro viNa sattAso somo vi kalaMka-vajjio NiccaM / bhoI vi Na dojIho tuMgo vi samIva-diNNa-phalo // 67 // 5. zleSa alaGkAra zleSo yatra padAni syuH syUtAnIva parasparam / ojaH samAsabhUyastvaM tadvagheSvatisundaram / jahA~ usI pada se yA bhinna pada se eka hI vAkya aneka arthoM ko vyakta karatA hai vahA~ zleSa alaGkAra hotA hai| yathA - ghippai kaNayamayaM piva pasAhaNaM jaNiya-tilaya-soheNa / abbhahiya-jaNiya-sohaM kaNiyAra-vaNaM vasaMteNa // 77 / / anya gAthA - 1,2,3,4,5,6,51 zleSa ke do bheda hote haiM- 1. abhaMga zleSa va 2. sabhaMga shless| abhaMga zleSa :- jahA~ zabda ke Tukar3e kie binA hI usase kaI artha nikale vahA~ abhaMga zleSa hotA hai|

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lIlAvAI kahA meM alaMkAra vyavasthA : 55 sabhaMga zleSa :- jahA~ zabda ke Tukar3e karane se kaI artha nikale, vahA~ sabhaMga zleSa hotA hai| 6. vakrokti alaGkAra : jaba uttara dene vAlA vyakti kisI pada ko bhaMga karake yA usa pada meM Aye zleSa ke Azraya se pUchane vAle ke dvArA prastAvita artha ke dyotaka vAkya kA Azraya lekara uttara detA hai to vaha vakrokti alaGkAra hai| arthAt jahA~ kisI ukti se vaktA ke abhipreta Azaya se bhinna artha kI kalpanA kI jAe vahA~ vakrokti alaGkAra hotA hai| yathA - prastutAdaparaM vAcyamupAdAyottara pradaH / bhaGgzleSamukhenAha yatra vakroktireva sA / / vakrokti alaGkAra ke do bheda hote haiM: 1. zleSaNa vakrokti :- jahA~ zleSaNa ke kAraNa anya artha kI kalpanA kI jAye vahA~ zleSaNa vakrokti alaGkAra mAnA jAtA hai| yathA ko hasai ko va gAyai ko Naccai ko savei mehuNayaM / sarayasirIe viutto viraso esamha vIvAho // 320 // 2. kAku vakrokti :- jaba zabda isa prakAra uccArita kiyA jAe ki sunane vAlA usakA koI dUsarA hI artha le le, vahA~ kAku vakrokti alaGkAra hotA hai| 7. punaruktivadAbhAsa : jaba artha kI punarukti dikhAI par3e parantu vAstava meM punarukti na ho use punaruktivadAbhAsa alaGkAra kahate haiN| - kIe vi mahA-saMmadda - seya-taNNAya - nniivi-bNdhaae| duvvojjho ujjhiya- mehalo vi jAo NiyaMba - bharo // 122 //

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56 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 8. vIpsA alaGkAra - Adara utsAha, Azcarya, zoka, ghRNA Adi mana ke vikAroM ko sUcita karane ke lie kucha zabdoM ko bAra-bAra doharAyA jAtA hai| isase manogata bhAvanA prakaTa hotI hai| jahA~ eka hI samAna, eka hI artha vAle zabda prayukta kiye jAte haiM vahA~ vIpsA alaGkAra hotA hai| yathA - emva-vihe vaya-vihave emva-vihAe vi ruya-sohAe / emva-vihaM tava-caraNaM emva-viho tavovaNe vAso // 269 / / artha - isa prakAra ke Ayu-vaibhava aura rUpa-saundarya ke hone para bhI tapa kA AcaraNa karanA aura isa tapovana meM rahanA, ye saba kyoM? 9. citrAlaGkAra : yatrADaMgasandhitadrUpairakSarairvastukalpanA / satyAM prasattau taccitraM taccitraM citrakRcca yat // jisa chaMda meM akSaroM se prAsAda guNa kI kalpanA kI jAtI hai use citrAlaGkAra kahate haiN| yathA - ekkekkm-vynn-munnaal-daann-vliyddh-kNdhraa-bNdhN| calaNa-kamalesu lihiyaM keNeyaM haMsa-mihuNa-juyaM // 99 // muMha meM rakhe hue kamalanAla dene ke lie AdhI gardana ko ghumAye hue haMsa ke jor3oM ko tumhAre caraNa kamaloM para kisane banA diyA hai| anya gAthA - 105 arthAlaGkAra :arthAlaGkAra meM alaGkAra kA camatkAra zabda yA zabdoM para nirbhara nahIM rahatA hai| isakA abhiprAya yaha hai ki zabdoM ke badala dene para bhI alaGkAra (kAvya saundarya) naSTa nahIM hotaa| arthAlaMkAra ke bheda :- arthAlaGkAra ke mukhya tIna bheda haiM - 1. sAdRzyamUlaka yA sAdharmyamUlaka arthAlaGkAra 2. virodhamUlaka arthAlaGkAra

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lIlAvAI kahA meM alaMkAra vyavasthA : 57 3. anya saMsargamUlaka arthAlaGkAra 1. sAdRzyamUlaka arthAlaGkAra - isa prakAra ke alaGkAroM meM do vastuoM meM vidyamAna samatA ko sAmane rakhakara koI bAta kahI jAtI hai| upamA, rUpaka, utprekSA, dRSTAnta, udAharaNa, anyokti Adi pramukha sAdRzyamUlaka arthAlaGkAra haiN| isa alaGkAra meM prAya: 4 bAteM pAyI jAtI haiN| upameya, upamAna, sAdhAraNa dharma aura vAcaka shbd| kisI meM bhI ye cAroM bAteM hotI haiM, kisI meM kevala tIna aura kisI meM do hI hotI haiN| 2. virodhamUlaka arthAlaGkAra :- isa prakAra ke alaGkAroM meM do vastuoM ke mUla meM kisI na kisI prakAra kA virodha rahatA hai| yaha virodha kaI prakAra kA ho sakatA hai, jaise vastu aura vastu kA virodha, guNa aura guNa kA virodha aadi| virodhAbhAsa, asaMgati, vibhAvanA, vizeSokti, Adi pramukha virodhamUlaka arthAlaGkAra haiN| 3. anya saMsargamUlaka arthAlaMkAra :- isa varga ke antargata nimnalikhita alaGkAra Ate haiM :1. zrRMkhalA mUlaka :- inameM do yA adhika padArthoM kA krama se varNana hotA hai aura ve eka-dUsare se zrRMkhalA ke samAna baMdhe rahate haiM, jaise - ekAvalI kAraNamAlA Adi alngkaar| 2. lokanyAya mUlaka - inameM tarka, loka-pramANa (dRSTAnta) se yukta vAkya ke dvArA rocakatA utpanna kI jAtI hai - kAvya liMga, anumAna alngkaar| 3. gUDhArtha pratItimUlaka - (vastumUlaka) isameM vyaMgya meM chipAkara athavA ulaTI bAteM kahI jAtI haiM jaise- sUkSma, vyAyokti alngkaar| 1. upamA : upamAnena sAdRzyamupameyasya yatra saa| pratyayAvyayatulyArthasamAsairUpamA matA //

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58 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 jahA~ "vati" Adi pratyaya, "iva" Adi avyaya, "tulya" Adi zabda aura "karmadhAraya" Adi samAsoM ke prayoga se jahA~ aprastuta (upamAna) ke sAtha prastuta (upameya) meM sAdRzya dikhalAyA jAtA hai vahA~ upamA alaGkAra hotA hai| isakI pahacAna iva tulya 'sama' Adi zabda aura karmadhAraya Adi samAsoM ke prayoga se hotI hai- upamA (upa+mA) kA zAbdika artha hai samIpa rakha kara maapnaa| isake cAra pramukha aMga mAne gaye haiM- upameya, upamAna, sAdhAraNa dharma evaM vAcaka zabda / upamA ke bheda :upamA ke pramukha do bheda hai- pUrNopamA aura luptopamA / 1. pUrNopamA - jaba upamA ke cAroM aMga maujUda rahate haiM, taba pUrNopamA hotI hai| 2. luptopamA - jaba ina cAroM aMga meM se koI bhI eka aMga nahIM rahatA, taba vahA~ "luptopamA" hotI hai| aMga lupta hone para dharma luptopamA aura vAcaka lupta hone para vAcaka luptopmaa| .. yathA - caMdu jyuyAvayaMsaM paviyaMbhiya-surahi-kuvalayAmoyaM / . Nimmala-tArAloyaM piyai va rayaNI-muhaM caMdo // 31 // anya gAthA - 8,12,51,69,70 2. rUpaka alaGkAra - rUpakaM yatra sAdhAdarzayorabhidA bhavet / samastaM vAsamastaM vA khaNDaM vAkhaNDameva vA // 1 // arthAlaGkAroM kI zreNI se sabase adhika upayoga isa alaGkAra kA kiyA jAtA hai| isa alaGkAra meM upameya, upamAna kA rUpa dhAraNa karatA hai| isase isakA nAma rUpaka par3A hai| rUpaka meM upameya aura upamAna do padArtha eka hI samAna mAlUma hone lagate haiN|

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lIlAvAI kahA meM alaMkAra vyavasthA : 59 jaba eka vastu para dUsarI vastu kA Aropa kiyA jAye arthAt jaba eka vastu ko dUsarI vastu kA rUpa diyA jAye yA eka vastu ko dUsarI vastu banA diyA jAye to vahA~ rUpaka alaGkAra hotA hai| rUpaka ke tIna bheda hote haiM: 1. sAMga (sAvayaka) rUpaka, 2. niraMga (niravayana) rUpaka 3. paraMparita ruupk| yathA - aNNaNNa-vaNa-layA-gahiya-parimaleNANileNa chippNtii| kusumaMsuehi ruyai va parammUhI taruNa-cUya-layA // 87 // anya gAthA - 4,20,23,34,70,91,166 3. utprekSAH kalpanA kAcidaucityAghatrArthasya satoanyathA / ghotitevAdibhi: zabdarUtprekSA sA samRtA yathA // utprekSA - 1,19,31,173,1308 4. samAsokti : ucyate vaktumiSTaya pratItijanane kSamam / sadharma yatra vastvanyatsamAsoktiriyaM yathA // vivakSita artha meM prIti utpanna karane ke liye jahAM prIti yogya samAna artha vAle kisI anya artha kI ukti kI jAtI hai vahAM samAsokti alaGkAra hotA hai| jahA~ prastuta artha ko aprastuta artha ke dvArA sUcita kiyA jAye, vahA~ anyokti alaGkAra hotA hai arthAt jise kucha kahanA ho, use spaSTa zabdoM meM na kaha kara anya ko saMbodhita karake aise tarIke se kahA jAye ki usase vAstavika bAta samajha meM A jaaye| samAsokti ko anyokti alaGkAra bhI kahA jAtA hai| yathA - caMdujyuyAvayaMsaM pviyNbhiy-surhi-kuvlyaamoyN| Nimmala-tArAloyaM piyai va rayaNI-muhaM caMdo // 31 // artha - kumuda ke karNAbhUSaNa ko dhAraNa karane vAlI aura kamala kI utkRSTa gandha se yukta anya gAthA - 24

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60 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 5. ananvaya : upmaanopmeytvmeksyaivtvnnvyH| jaba upameya kA upamAna na mila sakane ke kAraNa upameya ko hI upamAna banA diyA jAye arthAt jahA~ upameya kI upamA, upameya se hI dI jAye athavA jahA~ eka hI zabda upameya aura upamAna kA kAma karatA hai, vahA~ ananvaya alaGkAra hotA hai| yathA - jo so aviggaho vi hu savvaMgAvayava-suMdaro suho| duiMsaNo vi loyANa loyANANaMda-saMjaNaNo // 65 // jahA~ ke udyAna atyanta sukhapUrvaka surAdi pAna karake carcarI gIta gAte hue logoM kI madhura dhvani se vyApta rahate haiM aura jo samasta sukhoM kA nidhAna hai, aisA (mahArASTra) nAmaka deza prasiddha hai| 6. sandeha (saMzaya): idametadidaM veti sAmyAbuddhirhi sNshyH| hetubhirnizcayaH soDapi nizcayAntaH smRto yathA // jaba sAdRzya ke kAraNa eka vastu meM aneka vastuoM ke hone kI saMbhAvanA dikhAI par3e aura nizcaya na ho taba vahA~ sandeha alaGkAra hotA hai yathA - Namaha sarosa-suyarisaNa-saccaviyaM kararuhAvalI-juyalaM / hiraNakkasa-viyaDoratthalaTThidala-gambhiNaM hariNo // 1 // artha - roSa se yukta sudarzana cakra ke dvArA dekhI gaI, hiraNyakazyapu dAnavendra ke vizAla vakSasthala kI haDDI ke Tukar3oM se yukta viSNu bhagavAn ke donoM hAthoM kI nakhapaMktiyoM ko namaskAra kro| 7. bhrAMtimAna - vastunyanyatra kutrApi tattulyasyAnyavastunaH / nizcayo yatra jAyeta bhrAntimAnsa smRto yathA / /

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lIlAvAI kahA meM alaMkAra vyavasthA : 61 jaba sAdRzya ke kAraNa upameya meM upamAna kI bhrAMti ho jAye arthAt jaba upameya ko bhUla se upamAna samajha liyA jAye yathA ghara - sira-pasutta-kAmiNi kavola saMkaMta-sAsi - kalA - valayaM / haMsehi ahilasijjai muNAla - saddAluehi jahiM // 60 // artha jisa deza meM ghara kI chata para soyI huI kAminiyoM ke cAMdanI yukta kapoloM ko mRNAla kA lobhI haMsa AsvAdana karanA cAhatA hai| 8. dRSTAnta anvarUyApanaM yatra kiyayA svatadarzayoH / dRSTAntaM tamiti prAhuralaGkAra manISiNaH / jaba pahale eka bAta kaha kara phira usase milatI-julatI eka dUsarI bAta, pahalI bAta ke dRSTAnta ke rUpa meM kahI jaaye| yathA - sAsaNamiva puNNANaM jampuppatti vva suha-samUhANaM / Ayariso AyArANa sai suchettaM piva guNANaM // 48 // artha - yaha deza puNyakakSA kA kathana karane vAlI kI taraha, sukha-samUha kI utpatti ke sthAna kI taraha, AcAra ke Adarza svarUpa kI taraha aura guNoM ke lie suMdara kSetra kI taraha hai| anya gAthA 35, 115, 186 9. udAharaNa jaba eka bAta kaha kara usake udAharaNa ke rUpa meM koI dUsarI bAta kahI jAye aura donoM kathanoM kI samatA jaise, jyo, jimi Adi kisI vAcaka zabda ke dvArA dikhAI jAye / yathA - B - bahulaMta - diNesu sasi vva jeNa vocchiNNa-maMDala- nniveso| Thavio taNuyattaNa- dukkha - lakkhio riu jaNo savvo // 68 // artha amAvasyA ke candramA ke samAna durbalatA ke duHkha se duHkhI dikhalAI par3a rahe haiN| yathA - anya udAharaNa :- gathA naM 23, 24,69,119

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62 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 10. atizayokti - vastunovaktumutkarSamasambhAvyaM yducyte| vadantyatizayArUya tamalaGkAra budhA yathA // "atizaya kathana" atizayokti hai| jahA~ para kisI vastu kA varNana itanA bar3hA-car3hAkara kiyA jAye ki vaha loka-maryAdA kA ullaMghana kara jaaye| vahA~ atizayokti alaGkAra hotA hai| atizayokti ke bheda - 1. sambandhAtizayokti, 2. asambandhAtizayokti, 3. atikramaNAtizayokti, 4. capalAtizayokti 5. atyantAtizayokti, 6. bhedakAtizayokti, 7. ruupkaatishyokti| yathA - mrgy-kddy-vinniggy-jrddhttnn-nnivvddNt-tnn-nnivhN| phlih-silaayl-psriy-phNs-munnijjNt-nni-sottN||349|| artha - marakata maNiyoM ke pahAr3a ke madhya bhAga se nikale tathA jIrNatA ko prApta tRNa samUha alaga ho gayA hai| sphaTika ke zilAtala para phaile hue nadI ke jharane sparza se jAne jAte haiN| 11. pratIpa - jisa kathana meM upamAna ko upameya kI upamA ke liye ayogya batAyA jAye, upamAna kI hInatA sUcita kI jAye, upamAna ko upameya banAkara athavA upameya ko upamAna banAkara upamAna kA tiraskAra kiyA jAye vahA~ pratIpa alaGkAra hotA hai| yathA - iya keNa Niyaya-viNNANa-payaDaNuppaNNa-hiyaya-bhAveNa / avihAviya-guNa-doseNa-pAiyA sappiNI chIraM // 100 // artha - he citralekhe! apane vizeSa sthAna ke pradarzana kI hArdika icchA vAle kisane guNa-doSa kA vicAra kiye binA sarpiNI ko dUdha pilA diyA hai|

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lIlAvAI kahA meM alaMkAra vyavasthA : 63 12. apahnuti - netadedidaM hetIdatyapahavapUrvakam / uccateyatra sAdRzyAda pahutiriyaM yathA / jahA~ upameya kA niSedha karake upamAna kA honA batAyA jAye vahA~ apahnati alaGkAra hotA hai| yathA - ajja vi mahaggi-pasariya-dhUma-sihA-kalusiyaM va vcchylN| . uvvahai maya-kalaMkacchaleNa mayalaMchaNo jassa // 19 // jisake yakSa kI agni se utpanna hokara phaile hue dhUma kI zikSA se kaluSita candramA mRga kalaMka ke bahAne se Aja bhI apane kalaMkita vakSasthala ko dhAraNa kiye hue hai| anya gAthA :- 37 13. virodhAbhAsa - ApAte hi viruddhatvaM yatra vAkye na tttvtH| zabdArthakRtamAbhAti sa virodha: smRto yathA // jisa kathana meM vastuta: virodha na hone para bhI virodha dikhAI par3e vahA~ virodhAbhAsa alaGkAra hotA hai| yathA jiMtaccharo vi rAmANulaMghio Nivviso vi vismio| kari-turaya-vajjio vi hu paDirakkhiya-mahiharughAo // 169 / / artha - apsarAoM ke nikala jAne para bhI striyoM se anulaMghita thA arthAt rAmacandra ke dvArA lAMghA gayA thaa| viSahIna hone para bhI viSa se yukta thA arthAt pAnI se yukta thaa| hAthI aura ghor3oM se rahita hone para bhI airAvata hAthI aura uccaizravA ghor3A se rahita hone para bhI rAjAoM se parirakSita thA arthAt parvatoM se ghirA huA thaa| gAthA - 3,100,170 anya 14. vibhAvanA - binA kAraNasadbhAvaM yatra kAryasya darzanam / naisargikagaNotkarSabhAvanAtsA vibhAvanA //

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64 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 jisa alaGkAra meM kisI kAraNa vizeSa ke binA svAbhAvika guNoM ke utkarSa se hI kArya kA honA prakaTa hotA hai use vibhAvanA kahate haiN| jaba kAraNa na hone para bhI kArya ho jAye arthAt jalanA kArya ke lie agni rUpI kAraNa honA caahie| yahA~ agni rUpa kAraNa ke na hone para bhI jalanA rUpI kArya ho gayA hai| jaba apUrNa kAraNa se kArya ho, rukAvaTa hone para bhI kArya ho jAye, viparIta kAraNa se kArya ho tathA kArya se kAraNa utpanna ho jAye taba bhI vibhAvanA alaGkAra hotA hai| yathA - Naya-vikkamovahojjA savvANa vi patthivANa esa mhii| Na uNekka-vikkama-rasA havaMti siri-bhAiNo purisA // 151 // artha - isa pRthvI kA sabhI rAjA nIti aura parAkrama se upabhoga kara sakate haiN| kintu kevala parAkrama se puruSa lakSmI kA pAtra nahIM ho sakatA hai| 15. dIpaka - aadimdhyaantrtyekpdaarthesddNgtiH| vAkyastha yatra jAyate taduktaM dIpakaM tthaa|| upameya aura upamAna donoM ke kisI guNa-dharma kA kisI kriyA athavA vizeSaNa dvArA kevala eka bAra varNana kiyA jaaye| arthAt jisa sthAna para Adi, madhya athavA anta meM rahane vAlI eka kriyA se vAkya kA mAlAdIpaka sambandha utpanna hotA hai, vahA~ para dIpaka alaGkAra mAnA jAtA hai| yathA - imiNA saraeNa sasI sasiNA vi NisA NisAe kumuya vnnN| kumuya-vaveNa va puliNaM puliNeNa va sahai haMsa-ulaM // 25 / / artha - isa zarada Rtu se candramA, candramA se rAtri, rAtri se kumudavana, kumudavana se nadI kA taTa aura nadI ke taTa se haMsa samUha suzobhita ho rahA hai| anya gAthA 16 16. vyatireka - kenacidyatra dharmeNa drayoH sNsiddhsaamyyoH| bhavatyekatarAdhikyaM vyatirekaH sa ucyate //

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lIlAvAI kahA meM alaMkAra vyavasthA : 65 jisa alaGkAra meM upameya aura upamAna meM se koI eka bhI kisI dharma vizeSa ke kAraNa dUsare se utkRSTa prastuta kiyA jAtA hai usako vyatireka alaGkAra kahate haiN| upameya ko upamAna se bar3hAkara athavA upamAna ko upameya se ghaTAkara varNana karanA yathA - jassa piya-baMdhavehi va cauvayaNa-viNaggaehi veehi| ekka-vayaNArivaMda-TThiehiM bahu-maNNio appA // 21 // artha - jisa bhUSaNabhaTTa ke priya bandhujana cAra mukha vAle bahmA ke mukha se nikale hue cAroM vedoM ko apane eka hI mukharUpI kamala meM sthita hone se apane ko utkRSTa mAnate the| 17. nidarzanA - upameya aura upamAna ke asambhava saMbandhoM ko upamA banAnA nidarzanA alaGkAra kahalAtA hai| yathA - "iya keNa nniyy-vinnnnaay-pyddnnuppnnnn-hiyy-bhaavenn| avihAviya-guNa-doseNa pAiyA sappiNI chIraM // 100 // " artha - he citralekhe! apane vizeSajJAna ke pradarzana kI hArdika icchA vAle kisane guNa-doSa kA vicAra kiye binA sarpiNI ko dUdha pilA diyA hai| anya gAthA - 963 18. vizeSaNa viparyaya - bhAvoM meM tIvratA va artha meM lAkSaNikatA lAne ke lie vizeSaNa ko vyakti se haTAkara vastu yA padArtha ke sAtha rakha denaa| yathA-kAla-pariNAma kAla-pariNAma-siDhilassa sahai Naha-taru-phalassa dinnvinnaa| atthairi-silA-vaDaNucchalaMta-rasa-sacchahA saMjhA // 443 // artha - kAla ke pariNAma se zithila hue nabharUpI vRkSa ke phalasvarUpa sUrya ke astAcala kI zilA para girane se uchale rasa kI prabhA ke samAna saMdhyA suzobhita ho rahI thii| sapatha -

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66 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 19. mAnavIkaraNa - pAzcAtya alaGkAroM meM sabase adhika prayoga mAnavIkaraNa alaGkAra kA milatA hai| jahA~ mAnavetara jar3a prakRti ke padArthoM meM mAnava-guNoM kA Aropa karake unheM mAnava ke sadRza saprANa citrita kiyA jAtA hai yA mAnava bhAvoM ko vyakta kiyA jAtA hai vahA~ mAnavIkaraNa alaGkAra hotA hai| isa alaGkAra meM amUrta padArthoM aura amUrta bhAvoM ko mUrta rUpa meM citrita kiyA jAtA hai| yathA - tamamayamiva gayaNayalaM aMjaNa-NimmajjiyAo va disaao| kosiya-ruyANumeyaM jAyaM raNNaM va vaNa-gahaNaM // 453 / / artha - AkAza maNDala andhakAramaya ke samAna ho gyaa| dizAMe aMjana se prakSAlita hone ke samAna ho gyiiN| ulluoM ke rone se anumAna kiyA jAtA hai ki jIvaloka jaMgala kI taraha ho gayA hai| 20. arthAntaranyAsa - uktasiddhayarthamanyArthanyAso vyAptipura: srH| kathyatearthAntaranyAsaH zriSTouzriSTaca sa dvidhaa|| kisI ukti ko siddha karane ke lie jahA~ yuktipUrvaka kisI anya artha ko prastuta kiyA jAtA hai vahA~ arthAntaranyAsa nAmaka alaGkAra hotA hai| yaha arthAntaranyAsa alaGkAra do prakAra kA hotA hai1. zliSTa arthAntaranyAsa 2. azliSTa arthAntaranyAsa yathA - tattha vi go-bhUmi-suvaNNa-vattha-tila mIsiyAi~ dAUNa / dANAi~ diya-varANaM bhoyaNa-sAlaM samallINo // 128 // artha - vahA~ gAya, bhUmi suvarNa, vastra, tila mizrita dAna brAhmaNoM ko dekara bhojanazAlA meM gyaa| anya gAthA - 129, 292,293 kavi kI kalpanA zakti apUrva hotI hai vaha zabda aura artha donoM ke mUlyoM para calatA huA jo citraNa karatA hai usameM sahajarUpa se alaGkAra A

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lIlAvAI kahA meM alaMkAra vyavasthA : 67 jAte haiN| prakRti citraNa, yuddhavarNana, nArI saundarya Adi ke prasaMga meM vividha rasa apane Apa hI sthAna banA lete haiN| kAvya kI garimA meM chaMdoM kA bhI vizeSa sthAna hotA hai parantu mahAkavi kautUhala ne apane isa mahAkAvya meM prAyaH gAthA chaMda kA hI prayoga kiyA hai| chaMda se kavi kautUhala ke kAvya kI bhI pahacAna hotI hai aura unakI zabda sampadA kA bhI AbhAsa hotA hai| mahAkavi hone ke kAraNa kavi ne jo kucha bhI isa prema kathAnaka meM ramaNIya citraNa kiyA hai usameM rasa, chaMda aura alaGkAra honA svAbhAvika hai isI se kAvya kI zobhA bar3hatI hai| sAtha hI kavi ke hRdaya kA bhAva, yaza, kIrti Adi kA jJAna bhI hotA hai| sandarbha sUcI : 1. jaina mAyA, AcArya vidyAsAgara vyaktitva evaM kAvya kalA, pR0 193, AcArya jJAnasAgara, vAgartha vimarza kendra, byAvara (rAja) 1997 2. kAvyAlaMkAra, 3.1.2 3. vAgbhaTAlaMkAra, 4/17 *****

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English Section

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World Peace and Pratikramana (Confession) Dr. Samani Shashi Prajna Introduction to Pratikramana It is likely that the saint under the constraint of subtle passions may deviate from the minutest details of right conduct, so the saint is ought to purify them daily without any procrastination and deceit by resorting to self-criticism to censuring his faults in presence of the Guru and lastly confession by revealing his committed transgression to the Guru (Alocana).' Pratikramana is to be performed for wrong attitude, absence of self-control and inauspicious activities etc. Repenting the sins committed knowingly or unknowingly forms an essential part of the devotional practices of Jains. A great significance is given to confession i.e. (pratikramana). It is prominently seen in the fact that the totality of actions meant for the edification is also indicated as pratikramana. The transgressions committed in the past due to laxity, is purified through pratikramana.Substance, space, time and modes in four of this context, mentally, vocally, physically committed sins are confessed before the guru and expiations of sins is done to purify the self 3 In Uttaradhyayana Sutra, it is mentioned that by confession of sins (before the Guru), the soul gets rid of the thorns, as it were, of deceit, misapplied austerities, and wrong belief, which obstruct the way to final liberation and causes endless migration of the soul. The soul which is free from deceit doesn't acquire that karma which results in having a carnal desire for a woman or eunuch, and annihilates such karma that he had acquired before. Classification of Pratikramana In Mulacara, Vattakera has divided pratikramana under the two heads, namely dravya and bhava-pratikramana. 1. Bhava-pratikramana : One should confess before guru about ones perverted view, non-restraint, passion and inauspicious actions as these are causes of bondage and to take the resolution to try hard

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70 : Sramana, Vol 66, No. 1, January-March 2015 not to repeat the same is bhava-pratikramana. The person who does bhava-pratikramana recites the sutras of pratikramana and tries to shed off the karmas and at last destroys all the transgressions. In canonical literature, we find various illustrations of Sadhvi Mrgavati, Sadhvi Candanabala, Muni Kurgaduka, Muni Rathanemi, Elaciputra etc. perfomed bhava-pratikramana and attained omniscience. 2. Dravya-pratikramana : On the other hand, the person who does not follow the above mentioned method of confession, only verbally recites the sutras of pratikramana, performs dravya-pratikramana and does not attain the aim/objective of pratikramana.? That saint who merely pronounces the pratikramana-sutra is dravya pratikramana. Thus who pronounces the bhava-pratikramana opens the way to the shedding off the karmas in profusion. It is to be performed in day, and at night for negligence of movements, fortnightly, four-monthly, yearly and for the whole life. On the basis of time, pratikramana can be divided under seven heads. Various types of pratikramana, mainly based on the period of time to which the confession refers, are recognized as10 : 1. Daivasika : Performed at nightfall and referring to the past day. 2. Ratrika : Performed at dawn and referring to the past night. 3. Paksika : Covering the past paksa or half-month. 4. Caturmasika : Covering the past four months. 5. Varsika : Covering the past year. 6. Tryapathika : Referring to the unwitting harm caused by only a movement. 7. Uttamartha : Referring to lifelong giving up of four kinds of food and all the lifelong committed transgressions are confessed. All these seven categories of pratikramana, when put into critical analysis, cause many questions. One common question which is very logical is how regularly should one perform daivasika and

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World Peace and Pratikramana (Confession): 71 ratrika-pratikramana? Is it essential to perform half month, four month, and one year pratikramana? To this, it was answered although one performs confession every day, still some transgressions remain unconfessed. So it is important to examine his conscience still more scrupulously every fortnight, even more thoroughly at the four-monthly confession most important of all is the great yearly confession at samvatsari. Tirthankara Mahavira was a great psychiatrist and well aware of this fact, so he prescribed these further categories of pratikramana for selfpurification. Moreover, it is said that the person who doesn't confess ones transgressions due to tenacious attachment and aversion, confesses during the pratikramana of uttamartha, i.e. performed before the death which expiates the bound karmas. It will be convenient to deal first with the iryapathika-pratikramana, which has a special importance. The meaning of iryapathika-sutra runs as follows: "I want to make pratikramana for injury on the path of my movement, in coming and in going, in treading on living things, on seeds, on green plants, on beetles, on mould, on moist earth, and cobwebs. Whatever living organisms with one or two or three or four or five senses have been injured by me, or knocked over, or crushed, or squashed, or touched, or mangled, or hurt or affrighted, or removed from one place to another, or deprived of life-may all that evil have been done in vain." So apart from the recitation of the iryapathika sutra, the performance of pratikramana requires the presence of a guru, for reciting the pratikramana-bija-sutra. "I do pratikramana for all that I have done amiss this day in thought, in speech and in act may that evil have been done in vain."12 So non-violence is the heart of iryapathika-pratikramana. Now let us proceed for social significance of pratikramana. Social Significance of Pratikramana All the religions of the world, Jainism, Buddhism, Taoism, Sufism, Christianity, Islam accept the ritualistic practice of pratikramana

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72 : Sramana, Vol 66, No. 1, January-March 2015 i.e. self-confession. The main reason for doing pratikramana is to repent for all forbidden things done and all duties left undone, all infringements of the twelve vows and all actions motivated by passion and hate, and all wrong done in the course of one's daily business or ones house-hold duties. In pratikramana one repents for the misdeed committed in the past and in pratyakhyana, a person restrains himself from the repetition of the same sin in future. Confession of sin or pratikramana, is a essential part of Jain worship. The objective of this confession, the Jain says, is not to obtain forgiveness of sins and removal of the guilt, but by confessing and carrying out the penance imposed by the director or the Guru , to perform an austerity, in the fire of which it is hoped to burn up some of the karmas committing acquired by sing. It is illuminating to notice that the preceptor never imposes a penance, generally concerned with fasting in some way or other, and confessor performs it to the satisfaction of his own conscience. Now let us proceed one by one towards the socio-spiritual relevance of pratikramana. Attitude of Straight-forwardness and Liberation Confession is not an easy task. Without the attitude of straight forwardness, nobody can perform pratikramana in a real sense. Once the person commits any mistake knowingly or unknowingly at once resolves that he should confess for this guilt before the guru. During the confession time also he expresses his mistake as it is, without any attitude of deceit, such a person only can attain purification.13 The confessor should confess all the mistakes clearly without any deceit and pride, like an innocent child before the preceptor and take resolution not to repeat the very same transgression a second time. Repeatedly telling this again and again, he/she sheds ones karmas. 14 For a spiritual practitioner, it is essential to confess ones mistake before a Guru without any delay, even forty-eight minutes is not excusable if an aspirant remains with thorns as per Nisitha Bhasya.15 It is quoted in the Vyavahara Bhasya that the mendicant (monk) who dies with the three kinds of thorns without confessing, wanders in this empirical world endlessly.16 Moreover, it is said, whoever

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World Peace and Pratikramana (Confession) : 73 roved does deceitful confession, gets more repentance than the straightforward confessor.'' So this quality of straight-forwardness is not only necessary and beneficial for personal-cum-spiritual upliftment, at the same time it is also essential for solving the problems of crimes and external imposed punishments in the society. Pratikramana : Self Purification through Repentance Repenting the sins committed knowingly or unknowingly forms an essential part of the devotional practices of Jains. This form of confession is very unique. Confession consists in saying certain formula, in which the offences are systematically counted and a pious person expresses his repentance in this way. I come back from the sins committed earlier, I blame them, repent them, I absolve myself of them. One repents for the 84,00,000 different types of living beings, if one of these beings are hurt with his mind, speech or body, or one has allowed someone else to harm them or appro someone harming them. This form of expressing general apology for the offence committed against the commandments of ahimsa is the only possible one, for no one can know how many insects or elementary beings he has injured or killed while walking, even though as this is prescribed for the ascetics, he pays careful attention to the path.18 Another formula often used by Svetambaras enumerates eighteen sources of sin (atharaha papasthana), as they are the infringement of the small vows, passions, etc., and conclude with an affirmation of the repentance. Jains know, beside this general confession, an articular confession (alocana) in which special sins are enumerated. A layman makes this confession before his Guru or some other monk and an ascetic before his Guru or senior. Frequency of confession depends upon the piousness of an individual. It is recommended that one should confess ones sins as often as possible because there is no fix time of the completion of present life-span karma. Moreover through regular confession the binding up of the karma can be prevented." By expiation of sins (pratikramana), he obviates transgressions of the vows; thereby stops the Asrava, (inflow of karmas) preserves a

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74 : Sramana, Vol 66, No. 1, January-March 2015 pure conduct, practices the eight article (asta-pravacana-mata) and does not neglect the practice of control (gupti) and pays great attention to it.20 The Guru lays down certain expiations (prayascitta) to the one who is confessing to atone for the sins committed by him. The expiation consists usually in fulfillment of certain cult acts namely, recitation of scriptural verses, chanting of mantras, practices of meditation, doing special acts of penances. Expiations have a special significance in the order of the monks. Here punishments means for even the smallest offences and stricter punishments for a serious offence. In ten types of expiations, there is a kind of expiation in which even a reduction of spiritual seniority is made. 21 Jains give extra-ordinary importance to tapas. Its great value for the purification of soul and for the destruction of karmas is a special peculiarity of the Jains. Control over Crimes Such religious process of self-repentance can stop the crimes in the society. The buildup of immorality can be kept under check, as person who commits sin resolves not to continue the same illegal act in future. Pratikramana is a great vacuum cleaning system. It aids us in scanning out the past mistakes and thus alerts for future slips. It crushes various cyclones of thoughts and the emotional thunder, which is crucial for professionals to take the appropriate decision at right time. It is a very effective mechanism to wipe out the negativity and shape up the positive, pleasant and peaceful personality. "Sugar factory in tongue and ice factory in brain", this phrase comes in practice when pratikramana affects the life style. Through this repentance, he not only purifies and moulds his conduct but also creates the peaceful society on the earth. It is said in the canons that through free-hearted repentance for hurting others, a person sheds off his bound karmas. It is a special privilege of the human beings that they are competent enough to critically analyze ones actions and deserve the capacity to choose the right path through the decision power of self-discretion. No other living being possesses the potentiality to perform pratikramana except human beings. It works

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World Peace and Pratikramana (Confession) : 75 as an alarming wake up call to pull back the person from his own blind race in the world. It is the process of enlightenment that reveals the hidden capabilities of the practitioner himself. It is a holy ritual of self-purification through self imposed restraint from the sinful activities. Self-confession : Self-management Pratikramana or self-confession is a kind of self-introspection and a complete process of self-management. Today we experience the importance of pratikramana in all walks of life for better improvement in respective fields. All categories or fields of persons namely businessman, salesman, teacher, student, public administrator, spiritualist, scientists, they need to reflect on their deeds once done and put in critical analysis which will unfold the essence or truth as how far efficiently positive output has been accomplished. Through this process of self-analysis, selfconfession, one can faithfully look to one's plus points and minus points simultaneously. It further leads one to determined improvement of one's virtues and giving up of one's vices in their respective fields. So the great importance of pratikramana in Jainism is evident from the very fact that all edifying religious practices depend on pratikramana-sutras being very wide indeed. It not only enriches the spiritual life but grooms the professional part also. "Success on the outside begins within." Universal Amity and Pratikramana The keynote of the pratikramanais best expressed in the well known verse from the sutra : khamemi savva jive savve jivakhamantu me/ mitti me savva-bhuesa vera majjha nakenavi/12 I ask pardon from all living creatures, may all of them pardon me, may I have friendship with all beings and enmity with none. Through this kind of universal forgiveness, the virtue of universal amity develops within us, which is the cause of peaceful co-existence. King Udai defeated the King Candapradyotha in war but while coming

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76 Sramana, Vol 66, No. 1, January-March 2015 back after the victory the important festival of Jains, i.e. samvatsari came and he performed yearly pratikramana,confessed with 84 lakhs of beings, listening to this King Candapradyotha laughed at him. King, Udai knew the essence of pratikramana, he at once freed the King, forgot the hatred and open-heartedly asked forgiveness.23 It is likely that the saint, under the constraint of subtle passions may deviate from the minutest ethical conduct, such faults of commission and omission may not accumulate so as to devour the spirit of asceticism, however the saint ought to purify them daily without any procrastination and deceit by resorting to self-criticism (ninda), to censuring his faults in presence of the Guru (garha) and lastly to confess by revealing his committed transgression to the Guru (alocana).24 We find lots of illustrations in canonical literature who confessed for the five asravas (inflow of karmas). Acarya Asadhabhuti did confession of mithyatva, Muni Rathanemi 26and Muni Megha did confession of vowlessness,27 Goutama Svami confessed for his remissness before the Ananda Shravaka for negating the clairvoyance knowledge 28by asking forgiveness. The Candakausika Serpent confessed for his anger before Mahavira29, Bahubali, son of First conqueror Rsabha confessed for his pride before Sadhvi Brahmi and Sundari.30 Malli Kumari did not confess for censor, so she became women although she bound the karma of tirthankara.31 Kapila confessed for his greed and in the process of introspection, he attained the kevala-jnana.32 The Prasannachandra Rajarshi merely by thinking bound the lifespan of Hell, but at once confessed for his inauspicious actions and involved himself in auspicious action, karma began to shed off and ultimately he attained the omniscience.33 Even the Arjuna Malakar who killed 1144 persons and acquired demerits but later on he became a monk and tolerated kicks of laities, heard the abuse words calmly as a repentance, in this way by bearing all the hardships, he destroyed all the karmas through the (pratikramana) confession of the past deeds. On the other hand, who does not confess for their past demerits or inauspicious actions like the soul of King Srenika, Gajasukumala, Khandaka Muni, experienced the fruition of their bound karmas in manifold way.3 34

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World Peace and Pratikramana (Confession): 77 Thus confession is the gateway towards the spiritual growth and selfrealization. The Post-modern philosopher Jacque Lacan (1901-1981) speaks of self analysis and its importance in treating a mentally imbalanced subject. The entire treatment by the psycho-analyst is done on the basis of speaking subject. When the person is hypnotized, he speaks everything about his past and in this way he gets relaxed from mental tension and feels himself cured. It is a kind of pratikramana only which is utilized as an alternative therapy in present era. In a nutshell, it is clear that (pratikramana) self-confession is a kind of voluntary acceptance of one's guilt open-heartedly. It is a process of self-purification, self introspection and self-evaluation. This process of pratikramana is not only relevant in religious field for shedding off the karmas but in social life also it is essential for teachers, students, business men, leaders, and all cadres of man. Also if this self-confession technique is applied then : 1. There will be decrease in the graph of immorality rate. 2. Culture of self-discipline will emerge which will decrease the labour of police authorities. 3. All the Judiciary works, which are delayed due to mismanaged mind, where criminals are freed, and innocent people are punished, such immoral governance can be eradicated. 4. The quality of straight-forwardness can be developed which will give full stop to all kinds of vices and social evils. Moreover emotional diseases arising due to deceit-oriented activities can be controlled and a healthy moral society can be built. 5. Pratikramana is a self-regulating method which can mould the consciousness of the type of violence in kids which led to school shooting incidents and can bring about a citizen with self-discipline, the mother of success and a means of perfect society.

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ni tvoroo oo 78 : Sramana, Vol 66, No. 1, January-March 2015 6. It is a systematic process of spiritual-cum-social personality development through the technique of self-introspection and self-evaluation. 7. It is an unique method of controlling ones passions and achieving the universal amity and the world peace, which is the need of the hour. References : Mulacara, verse 26, 620, 622. Mulacara Vitti, 1.27. Mulacara.1.26. Uttaradhyayana Sutra.29.5. Mulacara of Vattakera.6.619. Ibid.6.627. Mulacara of Vattakera.6.626. Mularadhana, verse 623. Ibid, verse 625. Yogasastra of Hemacandra, III.130, p. 687. Yogasastra of Hemacandra, III, 124, pp. 605-7. Ibid, pp. 682-83. Vyavahara Bhasya, verse 585. Ibid.verse 4299, 4300. Niryukti Bhasya,verse 6309. Vyavahara Bhasya, verse 1022. Ibid, verse 1022. Glassenapp, Jainism, p. 418. Ibid, p. 418. Uttaradhyayana Sutra.29.12. Acharya Tulsi, , Jain Siddhanta Dipika, p. 117. Avasyaka Sutra, verse, 103. Acharya Tulsi, Candana Ki Cutaki Bhali, p.45. Anagaradharmamsta. VIII.62; Mulacara.620, 622, 626. Sadhvi Kanchan Kumari, Salavasyaka :Atma Suddi Ki Prakriya ,p.199.

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World Peace and Pratikramana (Confession) : 79 Dasvaikalika Sutra, 2.10,11. Jnatadharmakatha Sutra, 1.190-195. Upasakadasa Sutra, 1.79-81 Sadhvi Kanchan Kumari, Salavasyaka:Atma Suddhi Ki Prakriya ,p.200. Acharya Tulsi, Candana Ki Cutaki Bhali,p.30, Sadhvi Kanchan Kumari, Salavasyaka :Atma Suddhi Ki Prakriya, p. 201. Jnatadharmakatha Sutra, 8.18. Uttaradhyayana Sutra, 8.17-20. Sadhvi Kanchan Kumari, Salavasyaka: Atma Suddhi Ki Prakriya, p.201. Ibid, p. 197. 33. 34. Bibliography Primary Texts Acaranga-sutra, Ed. Yuvacharya Mishrimalji 'Madhukar', with original Text, Hindi version, Notes, Annotation and Appendices, Beawar : Shri Agam Prakashan Samiti,1998. Avasyaka Sutra, Ed. Yavacharya Mishrimalji 'Madhukar'. With original Text, Hindi version, Notes, Annotation and Appendices, Shri Agam Prakashan Samiti. Beawar, 2001. Bhagavati Sutra, Ed. Mishrimalji Maharaj, Beawar : Agam Prakashana Samiti.1991. Anagara Dharmamsta, Ed. Kailash Chandra Shastri, Delhi : Bharatiya Gyanpith Prakashan, 1977. Dharmamsta Sagara of Asadhara, Ed. Kailash Chandra Shastri, Delhi : Bharatiya Gyanpith Prakashan, 1978. Mulacara of Vattakera, Ed. Kailash Chandra Shastri, New Delhi : Bharatiya Gyanpitha Prakashan, 2000. Tulsi, Acharya, Jaina Siddhantadipika, Sardarsahar : Adarsha Sahitya Sangh, Churu, 1950. Uttaradhyayana Sutra, Ed. Muni Mishrimalji Maharaj, Trans. Muni Rajendra, Beawar : Agam Prakashan Samiti.1991.

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80 Sramana, Vol 66, No. 1, January-March 2015 Upasakadasanga-Sutra, Ed. Mishrimalji Maharaja Madhukara. With text, Hindi translation, Classified list of topics and various appendices, Shri Agama Prakashan Samiti, Beawar, 1980. Secondary Books Yogasutra of Hemacandracarya, Ed. Surendra Bothara and trans. S.Gopani, Jaipur : Prakrit Bharati Academy. 1st Edn. 1989. Glassenapp, Helmuth, Doctrine of Karma in Jain Philosophy. :P.V. Research Institute, Varanasi, 1991. Glassnapp, Helmuth, Jainism: An Indian Religion of Salvation, Delhi : Motilal Banarasidass, Delhi, 1984. Mahaprajna, Yuvacharya, Jaina Dharma Ke Sadhana Sutra, Delhi : Adarsh Sahitya Sangh, Churu, 2001. Sadhvi Kanchan Kumari, Sadavasyaka: Atma Suddhi Ki Prakriya, Jain Vishva Bharati, Ladnun, 2011. *****

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Sravakacara and Pancacara H. Khushalchand Introduction It is important to understand the significance of ancient wisdom. Our ancestors did not have access to the technology that we have today, but they surely led a more peaceful and stress-free life. They were not connected to the vast world through media, Internet, Facebook, etc., but the inner connectivity was vibrant and they led a more meaningful and harmless life. They were guided by inner wisdom which enabled them to lead a compassionate lifestyle and not a destructive lifestyle. They were aware that all life is interconnected. The sound system of ethics grounded in sound metaphysics inspired them to be non-violent, contented, respectful and spiritual. They did not live in a state of illusion that material progress alone can make mankind happy. The spiritual aspect, which held a foremost place in the ancient world, is relegated to an insignificant position today. Hence the problem of improving human nature is no doubt the most baffling of all modern problems'. The Acaryas, Upadhyayas and Siddhas follow the path of right living, self-realization, self-purification, self-conquer in order to be liberated like the Jinas and the dharma preached by them is that of non-violence, self-restraint and austerity. Dr. Vastupal Parekh remarks, "Right from its inception, since its revival in 600 BCE, by Lord Mahavira, Jainism has championed an all-inclusive spirituality. Development of human potential has no doubt been its main concern, but the welfare and happiness of all living forms have been equally important." He further says that, "Enabling human spirit to become free and blissful is Jain spirituality. The Jain spirituality blends an experience-based worldview of the universe as a reality, a rational cause and effect-based theory of karma, a soul based spirituality, a code of conduct that reveres all lifestyle that preserves our ecosystems, respects differing viewpoints and thus promotes personal and global peace.1

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82 : Sramana, Vol 66, No. 1, January-March 2015 Jainism encourages spiritual development through cultivation of one's own personal wisdom and reliance on self-control through vows. The five acaras (Pancacaras) of Jainism-- Jnanacara, Darsanacara, Caritracara, Tapacara, Viryacara - provide the path for attaining liberation from the cycles of birth and death. Just as in the life of a Sadhu such great vows as non- violence constitute the path of renunciation, the sadhu must pursue the path of the Pancacara in order to attain qualities like knowledge, development etc. and a sravaka can also follow this path to some extent. Sravakacara Jainism preached by the Jina, consists of Right Belief (samyagdisti or samyaktva), Right Knowledge (samyag-jnana), and Right Conduct (samyak-caritra), which together, in proper combination, lead to liberation or emancipation. Right Belief means perfect faith in the six substances (dravyas), seven principles (tattvas), etc., that mainly go to formulate the dogmas of this religion. Right Knowledge means accurate knowledge of all these substances, principles, etc; and Right Conduct, which is based on, or which is to be practised after the accomplishment of the first two. The ethical discipline or code of conduct is prescribed in two separate forms: The first, for the monk, known as yatyacara, and the other for the layman or sravaka, known as sravakacara. Jainism, originating from the Sramanic way of thought and life, must have had its followers in due course of time. What was the exact nature of the religion-spiritual and social life of the laity in the earliest period of its history? We have no means to ascertain. But this much is certain, that the Jina admitted the laity along with their natural inability to adopt a discipline of complete self-control and harder modes of spiritual pursuit; and, hence, the lay life was designed as a stage preparatory to the ascetic life for the realization of the highest goal, and at the same time, making it complementary to the monastic life. This is evident in the nature of the social organization, i.e., the Jaina-sangha with its prescribed two-fold code of conduct; one for the monastic life, and the other for the lay life, the outlines

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Sravakacara and Pancacara : 83 of the second of which came down in the Upasakadhyayana, the lost 7th anga according to the Digambara tradition" and the extant Uvasagadasao of the Ardhamagadhi canon of the Svetambaras, and further, given some place in the early works like the Caritra-prabhsta of Kundakunda and the Tattvartha-sutra of Umasvami. Thereafter, with the passage of a period, of about a thousand years after Lord Mahavira, the code of conduct for the laity i. e., the Sravakacara, assumed a shape of separate entity in independent treatises on the subject such as the Ratnakarandaka Sravakacara and the Savayapannatti. Then, meeting with the expedients of marching time and expanding regions influenced by some contents of the Puranic works, by authoritative sayings of great Acaryas, and by customs and manners prevalent among the neighbouring people with other religious traditions. 3 The term Sravaka is commonly used to designate a layman or Sravaka. Several etymologies, some quite elaborate, are given for this term. The aggregate of all such etymologies could be as follows: One, who sincerely and regularly listens to the teachings and preachings of the Jina through the monk for the good of one's own self, is a Sravaka. Other alternate terms found in usage are: Sramanopasaka, its abbreviation upasaka (one who adores the monk and his teachings), sagara, glhi, gshastha (one who practices the prescribed code of conduct by staying at home), desasarnyami(one who is partially self- restrained and indifferent to worldly attachments), sraddha(one having faith in the words of the Jina as taught by the monk) etc. In good old days, the Jain layman was known as Sravaka. A corrupt form of this word viz., saravaga or saravagi was in wide currency in later days. Today he is called a Jaina only. Similarly, Sravakacara is the commonly used term for the code of conduct prescribed for the layman or Sravaka. The other alternate terms found in usage are: upasakacara, Sravaka-dharma (savayadhamma in Prakrit), Sagara-dharma, glhastha-dharma, etc. Some of the terms used for the monastic code of conduct are: anagara-dharma,

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84 : Sramana, Vol 66, No. 1, January-March 2015 yati-dharma etc, besides others like yatyacara, muni-dharma, sadhudharma etc. Just as in the life of a sadhu such great vows as nonviolence constitute the path of renunciation, the sadhu must pursue the path of the Pancacara in order to attain qualities like knowledge, development etc. and a Sravaka can also follow this path to some extent. A Sravaka is one who listens (slnoti) teachings of the Jinas or one who has recourse faith (sraddhalutam srati) or one whose sins flow away from him (sravanti yasya papam). He is called a Sramanopasaka, sramana refers to the Jina and upasaka means one who adores the monks of their teachings with the nama, sthapana, dravya and bhava. The types are: i) Nama-sravaka: One who is a Jaina in name only, just as a poor slave may bear the appellation of god. ii) Sthapana-sravaka : The statue of a layman or sravaka. iii) Dravya-sravaka : One who carries out the rites obligatory for a Jaina but who is empty of spirituality iv) Bhava-sravaka : a believing Jaina In fact a person does not become a true Jaina unless and until he requires the minimum comprehension of the essential nature of soul and non-soul together with their mutual relationship, and develop a firm faith, based on his own transcendental experience of the reality, which equips him with a correct attitude and proper perspective. Three fold divisions of the Sravaka: Some acaryas such as Asadhara and Medhavin have a threefold division of the sravaka : i) Paksika: A layman or sravaka who has an inclination (paksa) towards ahimsa, possesses samyaktva and practice the mulagunas and the vratas and perform paja. ii) Naisthika : One who pursues his path upwards through the Pratimas till he reaches the eleventh. At his culminating point (nistha) he quits the household life and practices the tenfold dharma of the ascetic. It was seen that if he back slides, he is down-graded, the state of a paksika.

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Sravakacara and Pancacara: 85 iii) Sadhaka : One who concludes (sadhyati) his human incarnation in a final purification of the self-carrying out sallekhana. Asadhara gives a classification of the sravaka based on his progress through the Pratimas. i) Jaghanya (least satisfactory) : first to sixth pratimagra ii) Madhyama (next best) :Seventh to ninth Pratimas-varna iii) Uttama (best) :tenth and eleventh pratima-bhiksu? According to the Svetambara tradition, the basic requirement to be a Jaina sravaka is the renunciation of the seven kuvyasanas viz. gambling, meat eating, consuming alcohol, adultery, theft, hunting and visiting prostitutes. While according to Digambaras, sravaka has to follow eight mula-gunas i.e., to refrain from taking meat, wine, honey and five kinds of ficus. 8 Significance of Pancacara in Sravakacara Jainism encourages spiritual development through cultivation of one's own personal wisdom and reliance on self-control through vows. Just as in the life of a sadhu such great vows as non-violence constitute the path of renunciation, the sadhu must pursue the path of the Pancacara in order to attain qualities like knowledge, development etc. and a sravaka can also follow this path to some extent. They are: (1) Jnanacara - relating to knowledge. (2) Darsanacara - relating to faith. (3) Caritracara - relating to character. (4) Tapacara - relating to austerities. (5) Viryacara - relating to energy. By observing these acaras (practices) the soul develops knowledge, faith, character, austerities and energy within. (I) Jnanacara The eight types of jnanacara are:

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86 : Sramana, Vol 66, No. 1, January-March 2015 (1) Kala : This means studying the scriptures only at the right times, not other than that like noon, midnight etc. which are not proper for carrying out spiritual studies. Though nowadays sravakas have their own busy schedule but they should spare time for studying the scripture at right time. (2) Vinaya : Sravaka should show politeness to the Gurumaharaja, the enlightened one and to substances that bring knowledge. (3) Bahumana : Sravaka should have the highest reverence for the Gurumaharaja , scholars etc. (4) Upadhana : Carrying out Yogodvahana i.e. spiritual exercises for attaining authority over the sutras and their implications. (5) Anihnava : A sravaka should not condemn the giver of knowledge and knowledge, even though the giver is younger or not popular and also should not hide his name. (6) Vyanjana : Pronouncing proper sounds and uttering properly the meaning, the sutras, their words etc. and reading clearly and perfectly. (7) Artha Thus pronouncing sutras in accordance with their meaning, inner meaning, essence as they are and not giving any imaginative meaning or assumptions. (8)Tadubhaya : Remembering them; contemplating on them and assimilating them i.e. read the sutras clearly, listen and teach clearly.' (II) Darsanacara Darsana means to see but here it means faith. Darsana is of two types- Samyagdarsana and Mithyadarsana. Having a view of anything

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Sravakacara and Pancacara : 87 that which is as it is, is Samyagdarsana. There is no Mithyadarsana in acarya and they are full of Samyagdarsana. The sravaka should also follow eight types of Darshanacara which are as follows:(1) Nihsankita : A sravaka should believe in the words of the Jina and sastra without any doubts. Due to the little capacity of our mind if we are unable to understand the depth of the sastra, we should not have doubt on the sastra. (2) Nihkamksita : A sravaka should not be attracted towards false Tapa and false dharma and festivals at any time like animal sacrifices etc. (3) Nirvicikitsa : A sravaka should carry out dharma without entertaining even the slightest doubt in its efficacy. Good deeds will always give good results without any doubt. (4) Amudhadesti: A sravaka should not be fooled or stupefied by false theories, the miracles of false Gods. One must also think thus "What is the use of this when it does not have the basic Samyagdarsana. (5) Upabrhana : A sravaka should be encouraging the activities relating to Samyagdrsti like knowledge, tapa etc. (6) Sthirikarana : A sravaka should help those who cannot carry out spiritual activities on account of their sorrows and destitution. He should Render help to them with body and mind and funds. (7) Vatsalya : A sravaka should have a genuine affection for the fellow members of one's faith and treating them as one's dearest relatives. Helping the needy like sages, scholars and aged people with affection for their needs like the affection cow has for the calf.

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88 : Sramana, Vol 66, No. 1, January-March 2015 (8) Prabhavana : A sravaka should do such noble activities that will make popular the Jina Dharma among people and reduce Mithyatva''. (III) Caritracara A sravaka should escape from the defilement of caritra by following the gunas. This includes five samitis and three guptis, which are termed as asta-pravacana-mata. The monk has to strive a great deal for the protection and maintenance of Right-conduct. Five samitis i.e. modes of vigilance means right action, and three guptisi.e. mode of self-restraint means act of protecting are the main rules of conduct which a sravaka can also follow to some extent. Among samitis, the first is the Irya-samiti i.e. act of walking cautiously which implies that a monk has to place his feet very carefully. He should walk with an aim in mind to achieve knowledge, intuition and Right-conduct and not otherwise. He should walk at day and not at night. He should watch carefully and should look down and watch four steps ahead while walking. He should walk only out of necessity. Sravaka should avoid travelling and walking unnecessarily. Second is Vacana-samiti i.e. rules of right speaking. This rule prescribes that the monk has to speak very carefully. He must not speak with anger, proudly, cunningly, motivated with greed, with verbal tactics out of fear and also he must not brag. Moreover, it is ordained that a monk must never use abusive language. He should address every one with sweet word as "mahanubhava, devanupriya, etc. and a sravaka can also follow the same. Third is Esana-samiti i.e. proper search for food, which implies that, the monk should be very scrupulous to search for food in right manner. He has to avoid forty-two faults in this respect. Moreover, he cannot open and enter the closed door of a householder. He should not move out when it rains. In such state of affairs he would peacefully sit at his place and observe religious rites and penances and a sravaka can follow these virtues during gocari dana.

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Sravakacara and Pancacara : 89 Fourth is Adana-niksepa-samiti which consists in receiving and keeping of things necessary for religious exercises, after having carefully examined them. Fifth is Utsarga-samiti which requires performance of the operations of nature (that is nature's calls) in an unfrequented place. Nowadays we waste so much water by flushing the toilet. A new technique of washbasin connected over the flush tank will reduce the wastage of water. Gupti is defined as control, curbing well every kind of activity (samyag -yoganigraho -guptih). The guptis are three: mano gupti, vacana-gupti and kaya-gupti. The first relates to the control of mind by preventing it from wandering into the forest of sensual pleasures. A monk or sravaka ought to restrain his mind and should never entertain thoughts that would bring misfortunes to other beings. The second vacana-gupti requires to control one's speech from lying or telling mixed falsehood. A sravaka should not use abusive language or language that is likely to be harmful to others. He should observe silence and not say anything ill about others. In the use of his body, i.e. kaya-gupti, he ought to be careful while standing, moving or lying down so that he does not cause misery to or destruction of any creature. There should be no room for evil actions, thoughts or bodily activity all the activities of a monk or sravaka ought to be for the good of him and of others. 11 (IV) Tapacara In tapacara, nirjara (dissipation of karmas) is very important. Nirjara means destroying the karmas and trying to eradicate them from the soul. Just as a mango falls down when it is fully ripe or when it is made ripe, so also the dropping of the roots of karma is called nirjara. A sadhu or a sravaka has to follow Tapacara for destroying the karmas. It is of two types- Akama-nirjara and Sakama-nirjara. Akama-nirjara means experiencing and bearing with sorrows without violation and the karmas losing their roots naturally. Sakama-nirjara means the dropping of the roots of sins i.e. our desires by means of

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90 : Sramana, Vol 66, No. 1, January-March 2015 our Tapas and also to destroy them. When their condition is ripe, they emerge to the surface and exhaust themselves. Karmas losing its roots are called svatah or self-destruction. The destruction of karmas by means of Tapas is called Upayanirjara. Karmas have to be destroyed only by means of Tapas or austerities. It must be remembered that if you are bearing with hunger, thirst, violence, involuntarily, karmas end by exhausting themselves then it is Akamanirjara. If we destroy karmas by means of willed endurance, endeavours and austerities, with the idea of achieving spiritual purification by carrying out austerities like fasting etc. it is called Sakama-nirjara. Tapas or austerities are of two kinds: (A) External and (B) Internal. External austerities are those which are visible to the outside world and which cause hardship outwardly. The internal austerities are intended to shake and destroy the internal, impure propensities. The Jain dharma expounds six kinds of each of these two; so there are twelve kinds of austerities or Nirjaras. 12 (A) External: The six kinds of external austerities: Anasana, Unodari, Vtittisarksepa, Rasatyaga, Kayaklesa and Samlinata 1. Anasana : Discarding food. That means performing Upavasa, Ekasana, Biyasana, Cauvihara, Tivihara, Abhigraha, etc., which a sravaka should take vrata and follow it, even a single day should not go without any vrata. 2. Unodari Eating a little less than what one requires so that his austerities may achieve success. This is also a kind of austerity which a sravaka should have the intention to follow. 3. Vitti Sanksepa: Limiting the number of items to be eaten out of the items served. Taking a vow that one would not eat certain items other than some, like limitation of fruit and vegetable to the extent of 100 varieties instead of the total of 24 lakh varieties.

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Sravakacara and Pancacara : 91 4. Kayaklesa : Bearing with the severities of loch (removing hair with the hand), traversing on foot, impediments and difficulties. Upasarga here means the impediments caused by gods, human beings and animals. Sravaka should bear the pain of severities. 5. Rasatyaga : Sravaka should renounce the attachment for taste in food and drinks. 6. Samlinata : Preventing the body, organs, the voice, the senses and the mind from engaging themselves in evil propensities and restraining them. (B) Internal: The six kinds of internal austerities: Prayascitta, Vinaya, Vaiyavacca, Svadhyaya, Kayotsarga and Dhyana. Prayascitta means atonement for sins.. 1. Prayascitta: Sravaka can self scrutinize his spiritual purification; the purification of the citta and the destructions of karmas. There are 10 kinds of Prayascittas"3: (i) Alocana: Self criticism revealing to the Gurumaharaja the propensity that prompted one to commit sins. Sravaka has to make Alocana. (ii) Pratikramana: Discarding sins by means of genuine repentance (mityadusketa-may my sins be falsified). Sravaka can pray for his sins being falsified. (iii) Tadubhaya: It is combination of Alocana and Pratikramana. When an eardication of a defect needs both, there comes tadubhaya. (iv) Viveka: Discarding unnecessary and unacceptable food and other substances. Sravaka should not purchase unnecessary substances. (v) Vyutsarga: Carrying out a kayotsarga to avoid impediments to the study of sutras or pratikramana or the pursuit of knowledge. Sravaka can move forward towards pursuit of knowledge. (vi) Tapa: The austerities and penances suggested by the Gurumaharaja as atonement for sins. Sravaka can follow austerities.

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92 : Sramana, Vol 66, No. 1, January March 2015 (vii) Cheda: In order to purify the breaches reducing Caritraparyaya. (viii) Mula: After having acted ignobly eradicating all the Caritraparyayas and again taking the great vows. (vix) Anavasthapya: Discarding all relations, even conversations with a person who has gone wrong or keeping him beyond certain barriers. (x) Parancika: Outside the group without the dress of a muni, staying for only a certain time in disguise. 14 2. Vinaya (Politeness): (1) Devotion is the form of service. (2) internal love and honour. (3) adoration. (4) discarding culmination. (5) discarding unpleasantness and unhappiness. Thus there are these seven types of Vinaya (politeness) -1. Jnanavinaya, 2. Darsana-vinaya, 3. Caritra-vinaya, 4. Mana-vinaya, 5. Vacana-vinaya, 6. Kaya-vinaya and 7. Lokopacara-vinaya. These are different from the principles of jnana, darsana, caritra, manoyoga, vacanayoga, kayayog and lokopacara. The following are the special kinds of politeness which a sravaka should follow: (a) Jnana-vinaya: (1) Treating knowledge and those who have acquired knowledge with devotion. (2) Honouring them. (3) A noble contemplation on what the sarvajna has said. (4) Observing the principles like Yoga, Upadana, one must also acquire knowledge. (5) Putting the knowledge into practice. These are the five kinds of Jnana-vinaya. (b) Darsana-vinaya: Darsana-vinaya means being polite in rendering service etc. to those who possess the virtues of Samyagdarsana. It is of two kinds-(i) Susrusa-vinaya and (ii) Anasatana-vinaya. (i) Susrusa-vinaya: This is of 10 kinds (1) Satkara (salutation); (2) Abyutthana(getting up by way of honouring someone); (3) Sanmana (taking the things in their hands); (4) Asanabhigraha (arranging a seat etc.); (5) Asananupradana (taking his cloth used as asana and

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Sravakacara and Pancacara : 93 putting it as a seat); (6) Vandana (salutation); (7) Anjali-pragraha (Folding the hands); (8Svagatartha (After he comes, going to bring him near); (9) Paryupasana (If he is sitting, adoring him; (10) Bidding farewell. (ii) Anasatana-vinaya : The 45 kinds of Anasatana-vinaya(1) Tirtharkara; (2) Dharma; (3) Acarya; (4) Upadhyaya (Elderly in age and knowledge); (5) Sthavira (elder); (6) Kula (progeny of the same tradition); (7) Gaccha (a collection of many kulas); (8) Sangha (a collection of many gacchas);(9) Sambhogika (Sadhus with whom bhiksa etc. is taken); (10) Kriya (there is the other world; the soul exists stating such things); (11) to (15) the 5 kinds of knowledge like Matijnana, Sruta-jnana etc. (1) Asatana (displeasure); (2) devotion and honour for them; (3) adoring extraordinary virtues. Showing these 3 kinds of politeness to those, 15 kinds of Yogas: so, 15 x 3 = 45. (c) Caritra-vinaya: To have five kinds of faith in Caritra. Acting according to them and stating them. 5 x 3 = 15. A Sravaka should follow the 15 kinds of Caritra-vinaya. (d) Mana-vinaya, (e) Vacana-vinaya and (f) Kaya-vinaya displaying politeness to Gurumaharaja etc. by means of the 3 yogas namely the activities of the mind, body and speech. Avoiding inauspicious propensities and engaging in auspicious propensities. (g) Lokavyvahara-vinaya: This is of 7 kinds well known in the world to be shown to Gurumaharaja etc. (1) staying near him; (2) abiding by his wishes; (3) trying to repay his benefactions with gratitude; (4) showing devotion to him by giving food etc., because of his virtues like Jnana; (5) taking care of him and helping him in times of sorrow, sickness etc.; (6) thinking of the right time and place to serve him; (7) being obedient and helpful to him in all things. 95 3) Vaiyavstya:rendering service to the Acarya. The Sthaviras (elders) the tapasvis, the sick sadhus, the new sadhus, the fellow members of one's faith (kula, gaccha, sangha). A sravaka should give them food, dress and utensils whenever they are in need of it.

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94 : Sramana, Vol 66, No. 1, January-March 2015 4) SyAdhyaya: (scriptural studies): It means pursuing knowledge and meditation. It is of five kinds which should be strictly followed by cravaka : (1) Studying and explaining the sutras and their meanings Vacana. (2) Clarifying doubts regarding one who has not understood it Prechana. (3) Parivartana: repeating the sutra and the meaning one has learned. (4) Anupreksa: contemplating on the sutra and its meaning. (5) Listening to Dharmakathas engaging in spiritual discussions, enquiries, preaching etc. 5) Dhyana (meditation or contemplation): This is of four kinds Artra, Raudra, Dharma and Sukla. Dhyana means meditation on something with an absolute concentration of mind. It is of two kinds: auspicious meditation and inauspicious meditation. Inauspicious meditation is not an austerity. It does not destroy karma. It is an asrava by means of which new karmas enter the soul. An auspicious meditation is an austerity. It can destroy karmas. Incidentally, the inauspicious meditations will also be described so that sravaka may escape from them by keeping them off. The point is that meditations are tremendously efficacious. For example: Prasanna Chandra Rajarshi on account of his evil meditations gathered the sins that forced him to go to the seventh hell. But when he began auspicious meditations he could ascend straight up to the supreme level of Kevalajnana. The inauspicious meditation is of two kinds namely Artra-dhyana and Raudra-dhyana. Each of these two has four kinds which should be avoided by the sravaka. In Artra-dhyana (1) One meditates on these ideas. "How can I get things which I like? How can I remain with it?" (2) "How can I get rid of undesirable things? How can I avoid them?" To ponder over these things. (3) Thinking of getting rid of or remedying agony and malady.

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Sravakichra and Pancacara : 95 (4) Nidana: that means a painful fear regarding materialistic pleasures. In Raudradhyana:(four types- Himsanubandhi, Mrsanu-bandhi, Steyanubandhi and Sarraksananubandhi). Raudradhyana means carrying out cruel contemplations on violence, falsehood, stealing, robbery and such ignoble things. A sravaka should try to avoid Artradhyana and Raudradhyana. The auspicious meditations are of two kinds (1) Dharma-dhyana; (2) Sukladhyana, which a sravaka should follow. (1) Dharmadhyana is of four kinds namely- Ajna-vicaya, Apayavicaya, Vipaka-vicaya and Sansthana-vicaya. (1) Ajna-vicaya: "The commands of the Jina and the words of the Jina are extraordinary and beneficial to all jivas" this kind of thinking. (2) Apaya-vicaya: Terrible calamities can result from attachment, hatred, indifference, ignorance and vowlessness"; thinking of these things. (3) Vipaka-vicaya: "Happiness and sorrow are the result of the Vipaka or the ripening of our noble and ignoble karmas" thinking thus, (4) Samsthana-vicaya: Meditating with concentration on the 14 Rajalokas comprising the upper, the lower and the middle worlds. (II) Sukladhyana: The four kinds of Sukladhyana: (1) Pythaktva-vitarka-savicara: Prthaktva = means differencesmeditating on the various substances and their mental differences, vitarka = means 14 Purvas or Srutas, savicara= contemplation on minute-minute activities of substances, sounds and the three yogas. The Sukladhyana comprises these three contemplations. (2) Ekatva-vitarka-savicara : Ekatva = not mutual but depending only on one substance, avicara free from what is said already. These two kinds of meditations were carried out by masters of Agamas. (3) Suksma-kriya-apratipati: This is a spiritual reaction born out of subtle yoga of the body at the time of the jiva reaching moksa which

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96: Sramana, Vol 66, No. 1, January-March 2015 does not perish; which is Apratipati and which prevents at that time the activities and the propensities of body and mind. (4) Vyuchchinna-kriya-anivrtti: Suksmakriya Yoga is destroyed; it is the Mountain stage. On account of the destruction of all karmas, Moksa is attained.16 6) Vyutsarga: This is a great internal austerity. According to this, Sravaka should recite the Anasakta-sutra and fix firmly his body by means of a place, his speech by means of silence and his mind by means of a sublime meditation. After performing a perfect meditation by means of a vow one must remain without any activity of the body or the speech. This destroys all karmas like Antarayas. Kayotsarga is a kind of Vyutsarga. This is of two kinds: (1) of substances; (2) of thoughts. The Physical Vyutsarga is of four kinds: (1) Ganatyaga: Leaving one group with the permission of the Gurumaharaja and joining another group or going away leaving one's group for the attainment of such things as jnanakalpa. (2) Dehatyaga: This implies carrying out Kayotsarga, Anasana (antim padapopagamana) at the proper places discarding the conscious and the inert substances, (3) Upadhi: Discarding defective or excessive clothes, vessels etc. (4) Bhattapana: Discarding food gradually to complete according to prescriptions. Bhava-vyutsarga (Psychic Vyutsarga): Means discarding passions, karmas and Samsara. (V) Viryacara: This must be carried out with body, mind and speech concealing one's abilities with the greatest enthusiasm and awareness in order to attain spiritual energy and elevation. The 8 acaras of Jnana, 8 acaras of Darsana, 8 acaras of caritracara and 12 acaras of Tapa, all together comes to 36 acaras. Performing them all the energy obtained is called as virya. " Sravaka should always try to get more and more 17

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Sravakacara and Pancacara : 97 viraya from the acaras and follow the path explained by the Tirthankaras. Pancacara and Jain Lifestyle When the soul sheds its karmic bonds completely, it attains divine consciousness. Those who have attained moksa are called siddhas, while those attached to the world through their karma are called Samsarin. Every soul, may be a monk or sravaka has to follow the path, as explained by the Jinas and revived by the Tirthankaras to attain complete liberation or Nirvana. The commonly accepted definition of the term "God" is of a being who rules and created the universe. Jains do not believe in a creator deity that could be responsible for the manifestation, creation, or maintenance of this universe. The universe is self-regulated by the laws of nature. Jains believe that life exists in various forms in different parts of the universe including earth. Jainism has extensive classification of various living organisms including micro-organisms that live in mud, air and water. All living organisms have soul and have ability to perceive pain therefore, need to be interacted without causing much harm i.e. Ahimsa (non-violence). Just as in the life of a Sadhu such great vows as non-violence constitute the path of renunciation, the sadhu must pursue the path of the Pancacara in order to attain qualities like knowledge, development etc. and a sravaka can also follow the path of renunciation. By observing these acaras (practices) the soul develops knowledge, faith, conduct, austerities and energy. A sravaka should move towards the path of nirvana and not nirmana. Karmas have to be destroyed only by means of Tapas or austerities. When the karmas end by exhausting themselves then it is called Akamanirjara. If we destroy karmas by means of willed endurance and by means of endeavours and austerities, with the idea of achieving spiritual purification and development carrying out austerities like fasting etc, it is called Sakamanirjara. The significance of the virtues have been proved all along time and again. The key virtue of non-violence, as explained and taught by

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98 : Sramana, Vol 66, No. 1, January-March 2015 the great tradition of Jain acaryas through their sermons and writings, and as practiced by the laity for centuries together, has imperceptibly percolated in Indian thought and permeated the Indian social order. R. Williams observes 18 that 'Jainism has strived for centuries to permeate the Indian social order, without challenging it, with the spirit of compassion. The striking features of Indian culture, particularly with its humanity, higher level of kindliness and gentleness",19 could be, to a considerable-extent, owing to the Jaina contribution through its professed virtues of Ahimsa (non-violence) and Anekanta-drsti(non-absolutistic attitude) etc. The Indian History and particularly those of the History of Karnataka, Tamil Nadu, Gujarat and Rajasthan, are eloquent about the mode and magnitude of such contribution.20 Vegetarianism, attitude of charity, sense of accommodation and tolerance, which are prominently found among the peoples of these regions even today, hold evidence to this fact taking an peep into the way of living of the present day Jaina laity or sravaka, would very well encourage our approach. Behind Dr. Annie Besant's impression of the Jaina householder as "quiet, selfcontrolled, dignified, rather silent, rather reserved'21 etc., lies the effect of these virtues. What could be the reason behind the findings of Dr.V.A.Sangave22 that comparatively there is found a very small number of criminals among the Jainas and that the habitual criminals are not at all found among them? Moreover drinking habits, as we have observed, are found to the minimum degree among them. It is also interesting to note that recently, the Department of Social Anthropology at the university of Cambridge has organized an International Seminar on the Jainas as a Community, on a major consideration that Jaina community is the only community in the world today that practiced non-violence, to which there was an excellent response from social scientists, social anthropologists and social historians from all over the world.23 When we look at the Jaina householders from the point of view of the virtue of limited attachment to worldly possessions, some of the Jaina sterling qualities and business and trade ethics have no parallels in other business quarters in India. It is interesting to note that some

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Sravakacara and Paficacara: 99 of these qualities, like nyaya-sampanna-vibhava (possessed of honestly earned wealth), papa-bhiru (apprehensive of sin), sadacaraih krta-sanga (attached to good moral standards), vyayam-ayocita kurvan (spending after properly thinking) etc., are laid down as the constituent qualities of an illustrious householder,24 which must have influenced these merchants all along centuries of years. The explanation of the 35 Marganusari Gunas by Acharya Vijayrajji Maharaja in 2012 for four months during caturmasa in Kilpauk made a tremendous change in the practice of guna, vrata and dharma in all over Chennai. More over the Lay Doctrine, besides through the virtue of Parigraha - parimana (limited attachment to possessions), has also kept a fair amount of check on the layman's acquisitive infatuation through the virtue of dana (gift or charity);25 and the virtue of charity, as obtaining even today among the members of the Jaina community, needs no further elucidation. We may point out that through centuries the Jain acaryas have been almost and often imperative on the practice of charity by the laity. In this world, if anybody without dana could be called a grhastha-householder, then even a bird can be called so, for it too has a house a nest to live in. Jainism thus encourages and cultivates one's personal wisdom, self-reliance and self-control through five acaras i.e. Pancacara - Jnanacara, Darsanacara, Caritracara, Tapacara and Viryacara which provides the path for attaining liberation from the cycles of birth and death and also provides Social, Ecological and Economic justice. Conclusion When Mahavira reformed Jainism in 600 BCE, he organized the Jain community into a four-fold sangha of monks, nuns, laymen, and laywomen (sadhu, sadhvi, sravaka and sravika) and mandated ascetics to be always on the move helping the laity in their spiritual pursuits. He also endowed the acaryas- the heads of the ascetic orderswith the exclusive authority to interpret the scriptures from time to time. There is a close relationship and mutual dependency between the Jain ascetics and the laity. Whereas the laity depends heavily on

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100 : Sramana, Vol 66, No. 1, January-March 2015 the ascetics for spiritual guidance, the dependency of the ascetic orders on laity for survival is equally heavy. This arrangement is a highly effective mechanism not only of adopting scriptural interpretations to meet the demands of the evolving universe but also to carry the message of change to the masses. Consequently, Jain acaryas and their ascetic orders could become harbingers of the new spirituality, generate the critical mass of awareness needed for activism in ecological, social and economic justice. 26 The internal renunciation refers to the emasculation of the passions of anger and the like, while the external one, to the enervation of body. The saint renounces all Parigrahas except broom, and pot for water, attains all sorts of external and internal purity, and gives himself to the constant reflection on austerity, knowledge, fearlessness, loneliness and endurance. By abandoning all strengthening juices and accepting only unseasoned and simple meals and practicing the six kinds of external austerities, the saint gradually weakens his body, though he takes care that his internal peace is not disturbed. Of all these methods of depriving the body of strength, the practice of two days fast, three days to five days fast and then light meals have been appreciated. Along with this it is imperative for the saint to remove anger by forbearance, pride by modesty, deceit by simplicity, and greed by contentment and also the Sravaka in their caritra i.e. aravakacara should try to follow the Pancacara so that they can be liberated and nowadays we find more and more people engaged in following Pancacara where by practice of 8 days fast of 1008 people together, 10 days, 15 days and 30 days (Maskamanatapa) etc. are practiced by cravaka and cravika in India. Jainism encourages spiritual development through cultivation of one's own personal wisdom and reliance on self-control through vows. The five acaras (Pancacaras) of Jainism-Jnanacara, Darsanacara, Caritracara, Tapacara, Viryacara - provide the path for attaining liberation from the cycles of birth and death.

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Sravakacara and Pancacara 101 References and select Bibliography 1. Vastupal Parikh Ph.D, Jainism and the new Spirituality, p.157 2. Satkhandagama, Part I, p. 102. 3. R. Williams, Jaina Yoga, Motilal Banarsidass Publishers, 1998, Delhi, Introduction, p. xii 4. Pt. K C. Shastri, Introduction to Upasakadhyayana, p. 58. 5. R. Williams, Jaina Yoga, op.cit, intro, p. xii. 6. Ibid.,pp. xvi-xvii. 7. Ibid., Intro., p. xviii.. 8. Ibid., pp I-31. 9. Acharya Sri Amolak Rishiji Maharaj, Jain Tattvaprakasa. Sri Amol Jain Jnanalaya. Dhule, p.111-112 10. Ibid, p.113-114. 11. Meena Sakariya, A Study of Ratna -Traya, Department of Jainology, University of Madras, p. 216-217. 12. Acharya Sri Amolak Rishiji Maharaj, Jain Tattvaprakasa. Op.cit, p.120-125. 13. Jaina Dharma men Tapa, Svarupa aura Vislesana, Mishrimalji, Marudhar Keshari Prakashan Samiti, Jodhpur-Beawar, 1972, p 476 14. Acharya Sri Amolak Rishiji Maharaj, Jain Tattvaprakasa. Op.cit, p.120-125. 15. Ibid 16. Ibid 17. Ibid 18. Devasenacarya, Savayadhammadoha, 10th century, in verse 76 19. R. Williams, Jaina Yoga. Op. cit., Introduction p. xix. 20. Prof. A. L. Basham, The Wonder that was India, Golden Jubilee Pub. Introduction by Thomas Trautmann, p. 9 21. Dr. J. P. Jain, Bharatiya Samskrti, The Jaina Sources of the History of India. 22. Dr. V. A. Sangave, All India Conference of Prakrit and Jaina Studies, Varanasi, Jan. 1988. p. 29. 23. Jaina Community, pp. 340-341.

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102 : Sramana, Vol 66, No. 1, January-March 2015 24. (i) Dr. V. A. Sangave, All India Conference of Prakrit and Jaina Studies, Varanasi, Jan. 1988. 25. (i) Hemacandra, The Yogasastra, English translation by Prof. Dr Olle Qvarnstrum 56. (ii) Pt. Kailas Chandra Shastri, Jaina Dharma, Chaurasi Mathura, 1985, p. 192. 26. Vastupal Parikh Ph.D., Jainism and the new Spirituality, op.cit p.154 Select Bibliography 1. Jaina Yoga by R. Willams 2. Jain Tattvaprakasa by Acharya Sri Amolak Rishiji Maharaj 3. Jainism and the New Spirituality by Dr. Vastupal Parekh 4. A Study of Ratna-Traya Thesis by Meena Sakariya. 5. Upasagadasanga Sutra 6. Ratnakaranda-sravakacara 7. All India Conference of Prakrit and Jaina Studies by Dr. V. A. Sangave. *****

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| pArzvanAtha vidyApITha samAcAra | Demise of Shri B. N. Jain : A Great Loss to the Jain Community Shri B. N. Jain passed away on 19 January, 2015 at Faridabad. He was a person of rare caliber, a personality with literary sensitivity, and a social guide. Shri B. N. Jain was born on 8th November, 1918 to Lala Jagannath Ji Jain family in Gali Bhavadya near Bajar Dholandas of Amritsar. He was grand son of Shri Jagannath Jain and second son of Lala Harjas Rai Jain who were well known for their contribution in the service of Punjab Jain Samaj. After High School, he was admitted to Forman Christian College, Lohor. In 1936, he joined Banaras Hindu University for his Engineering education but due to weak health he returned to Mughalpura, Lohor. He did his graduation in Machanical Engineering with First Division in 1941 from Punjab University, Lohor. At the time of the establishment of P. V. Research Institute today known as Parshwanath Vidyapeeth, he was in B. H. U. He was married with Shakuntala Rani Jain beloved and eldest daughter of Sheth Mohanlalji Jain, Kasur. From the beginning Bhupendra Nathji used to be in regular touch with Jain a monks. Regular contact with monks nourished his spiritual urge. He served more than twelve Government and Private Institution in different capacities. In his noble guidance his family got great success in business community by establishing the companies like Nuchem Plastic, Ltd, Nuware India Ltd.; Barar Lions Button Pvt. Ltd. so on and so forth. He made an in-depth study of Jainism and played an instrumental role in the upliftment of Jain Society by establishing the Paramarth Trust. He was a great social worker. He was President of Faridabad Jain Sangh for several years. He was President of Faridabad Industries Association from 1975 to 1977. During his tenure an

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104 :: SHUT, af 66, 310 1, 54981-2015 International Conference was organized which was inaugurated by the then President of Indian Republic, Dr. Fakhruddin Ali Ahmed. He was President of National Association for the Blind and received the National Award for the outstanding contribution to the cause of Blinds. He was instrumental in setting up the Mahavira International Hospital in Faridabad in the property of Jain Sangh. He lived a full life and had the satisfaction of having one son Prathmesh Barar, two grandsons Akhil and Pranav and two great grandsons Advay and Arav. He was Hon. Secretary of Parshwanath Vidyapeeth from 1975 to 2000. In his leadership, Vidyapeeth witnessed all around development. Parshwanath Vidyapeeth family pays tribute to this great Jain personality. For Parshwanath Vidyapeeth, Shri B. N. Jain Sahab was an inspiration. Today when he is no more, his sweet memories are with us. Hearing the sad news of demise of Shri B. N. Jain every member of Parshwanath Vidyapeeth was stunned and grieved. A condolence meeting was called and Institute was closed after paying him homage for the day. Chaired the Session of National Seminar Dr. S.P. Pandey, Joint Director of Parshwanath Vidyapeeth, Chaired the second day session of National Seminar on 'The Role of Ethical Virture and Green Technology to Build a New Social Order' from 21st to 22nd March, 2015, organized by T.D.P.G. College Jaunpur, Under his Chairmanship more that six scholars presented their papers related to the main theme. Dr. Pandey also presented his paper in the seminar. The seminar was sponsored by University Grants Commission. zodha-patra vAcana DaoN0 rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha, ne 'saMskRta ke Ayurveda-sAhitya ke vikAsa meM jainAcAryoM kA yogadAna' viSayaka zodha-patra prastuta kiyaa| yaha zodha-patra bhogIlAla laheracanda

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pArzvanAtha vidyApITha samAcAraH 105 iMsTITyUTa oNpha iNDolAjI, naI dillI evaM dillI saMskRta akAdamI, dillI sarakAra ke saMyukta tattvAvadhAna meM 27-29 mArca 2015 taka Ayojita saMskRta vAGamaya ke vikAsa meM jaina paramparA kA avadAna viSayaka rASTrIya saMgoSThI meM prastuta kiyA gyaa| antardharmIya pariSad evaM maitrI bhavana dvArA Ayojita vizva dharma ke vividha AyAma: antardharmIya pariSad evaM maitrI bhavana dvArA Ayojita 'vizva dharma ke vividha AyAma' viSayaka saMgoSThI (vArANasI 15-16 pharavarI, 2015) ke 'jainadharma meM zAnti evaM maitrIpUrNa saMvAda' satra kA Ayojana pArzvanAtha vidyApITha meM 15 pharavarI 2015 ko prAta: kiyA gayA, jisameM DaoN0 azoka kumAra siMha ne apanA vaktavya prastuta kiyaa| AgAmI kAryazAlAe~ : 1. mAnavikI meM zodha-pravidhi viSayaka pandraha divasIya kAryazAlA : pArzvanAtha vidyApITha dvArA, zodhArthiyoM evaM vidvAnoM ko zodha ke kSetra meM pravINa banAne evaM vividha zodha-pravidhiyoM ke jJAna se unake zodha ko utkRSTa banAne ke uddezya se 11 se 25 apraila 2015 taka DaoN.zrIprakAza pANDeya ke nidezakatva tathA DaoN. zrInetra pANDeya ke saMyojakatva meM eka pandraha divasIya kAryazAlA kA Ayojana kiyA jA rahA hai| isa kAryazAlA meM zodha se sambandhita vibhinna AyAmoM yathA- zodha kI paribhASA, prakAra evaM uddezya, viSaya cayana, zodha-patra/zodha-prabandha lekhana, sandarbha pravidhiyA~, zodha naitikatA ityAdi viSayoM para vyAkhyAnoM dvArA pratibhAgiyoM ko prazikSita kiyA jaayegaa| 2. prAkRta bhASA evaM sAhitya viSayaka pandraha divasIya kAryazAlA : jaina vidyA ke kSetra meM kAryarata yA kArya karane ke icchuka vidvAnoM ke liye prAkRta bhASA kA jJAna atyAvazyaka hai| isa tathya ko dRSTigata rakhate hue pArzvanAtha vidyApITha, prAkRta bhASA ke prazikSaNa hetu kAryazAlAe~ Ayojita karatA rahatA hai| isI krama meM prAkRta bhASA evaM sAhitya para pA~cavIM

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106 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 kAryazAlA kA Ayojana 15 se 29 maI 2015 taka DaoN. zrIprakAza pANDeya ke nidezakatva tathA DaoN0 rAhula kumAra siMha ke saMyojakatva meM kiyA jA rahA hai| isa kAryazAlA meM hemacandra ke prAkRta vyAkaraNa ke sAtha-sAtha prAkRta kAvya evaM kathA sAhitya se sambandhita granthoM kA adhyApana DIliMga paddhati se kiyA jaaegaa| sAtha hI anya vidhAoM para bhI viziSTa vyAkhyAna hoNge| **

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jaina jagat 'saMskRta vAGmaya ke vikAsa meM jaina paramparA kA avadAna' viSayaka tridivasIya rASTrIya saMgoSThI kA saphala Ayojana saMskRta sAhitya kI samRddhi meM jaina paramparA ke bahumUlya yogadAna ke mUlyAMkana hetu dillI sthita bhogIlAla laheracanda iMsTITyUTa oNpha iNDolaoNjI evaM dillI saMskRta akAdamI, dillI sarakAra ke saMyukta tattvAvadhAna meM vijaya vallabha smAraka jaina mandira parisara meM sthita bhogIlAla laheracanda iMsTITyUTa oNpha iNDolaoNjI saMsthAna meM dinAMka 27 mArca se 29 mArca 2015 taka Ayojita tridivasIya rASTrIya saMgoSThI sampanna huI, jisameM sampUrNa deza tathA dillI pradeza se samAgata uccakoTi ke pacAsa vidvAnoM ne caudaha satroM meM apane maulika zodha Alekha prastuta kiye| rASTrIya saMgoSThI meM jaina AcAryoM evaM vidvAnoM dvArA racita vizAla saMskRta jaina vAGmaya ke kAvya, mahAkAvya, chanda, vyAkaraNa, koza, gaNita, jyotiSa, Ayurveda, adhyAtma, tattvajJAna, darzana, vAstu tathA jJAnavijJAna aura kalAoM kI vividha vidhAoM meM upalabdha samRddha saMskRta jaina sAhitya ke vibhinna pakSoM para gambhIra carcAe~ huI aura sabhI vidvAnoM ne yaha svIkAra kiyA ki saMskRta kA jaina sAhitya itanA samRddha hote hue bhI aba taka upekSita kyoM hai? isake yathArtha mUlyAMkana evaM vikAsa hetu sarakArI evaM sAmAjika stara para prayAsa honA Avazyaka hai| DaoN0 dilIpa dhIMga AcArya hastI ahiMsA avArDa se sammAnita : Ara0sI0 bAphanA phAuNDezana, jalagA~va (mahArASTra) kI ora se antarrASTrIya prAkRta adhyayana va zodha kendra, cennaI ke nidezaka sAhityakAra DaoN0 dilIpa dhIMga ko 'AcArya hastI ahiMsA avArDa' se navAjA gyaa| 1 mArca 2015 ko ahiMsA tIrtha meM Ayojita samAroha meM udyogapati mophatarAja

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108 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 maNota, phAuNDezana ke saMsthApaka adhyakSa ratanalAla sI0 bAphanA, rAjyasabhA sAMsada IzvaralAla lalavANI, ratnasaMgha ke adhyakSa jJAnendra bAphanA, dalubhAU jaina Adi mahAnubhAvoM ne unheM eka lAkha rupaye kI sammAna rAzi, smRti-cihna, prazAsti-patra, pagar3I, zaoNla aura mAlA se sammAnita kiyaa| ratanalAla sI. bAphanA ne batAyA ki ahiMsA aura zAkAhAra ke kSetra meM rASTrIya stara para pratiSThita, 1991 meM sthApita yaha puraskAra aba taka 29 vyaktiyoM aura 4 saMsthAoM ko diyA jA cukA hai| *****

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sAhitya-satkAra pustaka : pUrva madhyakAla meM zvetAmbara sampradAya kA vikAsa, lekhaka - DaoN0 ravizaMkara guptA, prakAzaka- manISa prakAzana, plATa naM0 - 26, rohita nagara kAlonI, bI0eca0yU0, vArANasI - 5, prathama saMskaraNa - 2014, hArDabAuNDa, pR0-304, mUlya - 900 rupye| ATha adhyAyoM meM vibhakta isa grantha meM jaina dharma ke zvetAmbara sampradAya ke vikAsa ko nirUpita kiyA gayA hai| kSetrIya dRSTi se sAtavIM se terahavIM zatI taka hue vikAsa ke nirUpaNa ko mukhyatA pradAna kI gayI hai| isa pustaka meM lekhaka ne yathA sthAna chaH mAnacitra tathA cAra sAraNiyA~ prastuta kara viSaya ko sugama banAne kA prazaMsanIya prayAsa kiyA hai| mAnacitroM ke mAdhyama se lekhaka ne uttara pradeza, bihAra, baMgAla, ur3IsA, madhyapradeza, rAjasthAna, gujarAta tathA mahArASTra ke zvetAmbara jaina tIrtha sthaloM ko rekhAMkita kiyA hai to sAraNiyoM ke mAdhyama se 'sAta nihnava, pravarttaka, siddhAnta kA nAma, samaya evaM sthAna', 'caubIsa yakSoM kA nAma, vAhana, bhujA se Ayudha evaM lakSaNa', 'caubIsa yakSiyoM ke nAma, vAhana, bhujA se Ayudha evaM lakSaNa' tathA caubIsa tIrthaMkaroM kA nAma varNa, lAMchana sambandhita yakSa-yakSI, janmasthala evaM nirmANa sthala ko prastuta kiyA hai| prathama adhyAya paricayAtmaka hai, jo do bhAgoM meM vibhAjita hai| prathama bhAga meM jaina dharma kI prAcInatA para prakAza DAlate hue kAlAntara meM hue vibhAjanoM kI carcA hai tathA dUsare bhAga meM zvetAmbara paramparA ke granthoM kA paricaya hai| lekhaka ne aMga sAhitya kA sAmAnya paricaya diyA hai jo viSaya ko samajhane meM sahAyaka hai| dvitIya adhyAya meM tIrthaMkara mahAvIra ke kAla (chaThI zatAbdI I0pU0 ) se harSavarddhana ke kAla (chaThI - sAtavIM zatAbdI I0) taka zvetAmbara paramparA ke vikAsa kA tithikramAnusAra vivaraNa prastuta kiyA gayA hai| tRtIya adhyAya meM pUrvavartI adhyAya ke viSaya ko Age bar3hAte hue pUrva madhyakAla ( terahavIM zatAbdI I0) ke

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110 : zramaNa, varSa 66, aMka 1, janavarI-mArca 2015 anta taka zvetAmbara paramaparA ke vikAsa ko darzAyA gayA hai| yaha adhyAya bhI do bhAgoM meM vibhakta hai| prathama bhAga meM pUrva evaM pUrvottara bhArata meM tathA dvitIya bhAga meM pazcima evaM pazcimottara bhArata meM zvetAmbara paramparA ke kramazaH vistAra ko batAyA gayA hai| caturtha adhyAya zvetAmbara paramparA ke pavitra tIrthasthaloM se sambandhita hai| lekhaka ne tIrthoM kI jaina avadhAraNA ko prastuta karate hue sabhI mahattvapUrNa tIrthoM kA paricaya diyA hai| isa sandarbha meM lekhaka ne abhilekhoM kA bhI sahArA liyA hai jo usakI prAmANikatA ko aura puSTa karatA hai| paJcam adhyAya meM zvetAmbara paramparA ke mahAna AcAryoM dvArA zikSA meM unake yogadAna ko darzAyA gayA hai| zikSA hI manuSya ko isa yogya banAtI hai ki vaha mokSarUpI amRta kA pAna kara ske| isI adhyAya meM zikSaka-zikSArthI ke pArasparika sambandhoM, zikSaNa-vidhi evaM kucha prasiddha AcAryoM ke jIvana-vRtta evaM unake kRtitva kA vivaraNa bhI hai| SaSTha adhyAya kalA evaM sthApatya kalA se sambandhita hai| isa adhyAya meM jaina kalA kI vizeSatAoM ko pradarzita karate hue unake prasiddha mandiroM kA vivaraNa diyA gayA hai| saptam adhyAya zvetAmbara paramparA ke una zAzvata mUlyoM se sambandhita hai jinake lie vaha prakhyAta rahA hai| yahA~ dharma kI bhAratIya vyAkhyA prastuta kI gayI hai tathA isI prasaMga meM dhArmika sAhiSNutA para prakAza DAlA gayA hai| aSTam adhyAya upasaMhAra hai jisameM pustaka ke sAra ko prastuta kiyA gayA hai| anta meM bahuupayogI sandarbha sUcI evaM zabdAnukramaNikA bhI dI gayI hai| isaprakAra zvetAmbara jaina saMpradAya ke vikAsa kI aitihAsika mahattA ko dhyAnagata rakhate hue isa para grantha praNayana ke lie DaoN0 guptA sAdhuvAda ke pAtra haiN| yaha AzA kI jAtI hai ki unakA yaha prayAsa aneka vidyArthiyoM evaM zodhArthiyoM ko mArgadarzana pradAna kregaa| DaoN0 rAhula kumAra siMha risarca-esosieTa, pArzvanAtha vidyApITha, vArANasI *****

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