Sramana 2015 07

Author(s): Sundarshanlal Jain, Ashokkumar Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525093/1

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zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXVI vidyApITha Cccccc pArzvanAtha ISSN 0972-1002 No. III yaH saMstutaH sakala-vAGmaya-tattva bodhAd udbhUta-buddhipaTubhiH suralokanAthaiH / stotrairjagattritaya citta-harairudAraiH stoSye kilAhamapi taM prathamaM jinendram / / 2 / / bhaktAmara stotra - 2 July-September, 2015 Parshwanath Vidyapeeth, Varanasi Established : 1937

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zramaNa SRAMANA Vol Quarterly RecSince 1 A Quarterly Research Journal of Jainology Vol. LXVI No. III July-September, 2015 Editor Dr. Shriprakash Pandey Associate Editors Dr. Rahul Kumar Singh Dr. Om Prakash Singh vArANa mA khupa 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 P ER 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 Theme of the Cover: Bhaktamara-stotra, verse-2 based picture, Yantra & Mantra With curtesy : Sacitra Bhaktamara-stotra by Shri Sushil Suri NOTE: The facts and views expressed in the Journal are those of authors only. (YFT Shifera 727 sit faar dan STY I) Printed by- Mahaveer Press, Bhelupur, Varanasi

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sampAdakIya Ajakala deza meM saMlekhanA para kAphI carcAyeM cala rahI haiN| kAraNa hai- rAjasthAna ucca nyAyAlaya kA 10 agasta 2015 ko diyA gayA vaha nirNaya jisameM mAnanIya ucca nyAyAlaya ne jaina dharma meM bahupracalita saMlekhanA yA saMthArA kI prathA ko jIne ke mUla adhikAra ke tahata mAnane se inakAra kara diyaa| itanA hI nahIM, nyAyAlaya ne saMlekhanA yA saMthArA karanevAloM para AtmahatyA tathA aisA karane ke liye prerita karanevAloM para AtmahatyA ke liye ukasAne ke liye bhAratIya daNDa saMhitA kI dhArA 306 va 309 ke tahata kesa darja kara kAryavAhI karane kA Adeza diyaa| nyAyAlaya ne apane nirNaya meM kahA ki jIne ke adhikAra meM marane kA adhikAra zAmila nahIM hai| mukhya nyAyAdhIza sunIla ambavAnI tathA nyAyAdhIza vIrendra siMha sirAdhanA kI saMyukta pITha ne yaha nirNaya adhivaktA nikhila sonI kI janahita yAcikA nistArita karate huyeM diyA / nyAyAlaya ne saMlekhanA ko AtmahatyA ke samAna aparAdha maanaa| nyAyAdhIzadvaya ne apane nirNaya meM kahA ki saMlekhanA yA saMthArA ko dhArmika AsthA batAnevAle dharmagrantha, pravacana, lekha yA jaina muniyoM kI mAnyatA kA dastAveja peza nahIM kara paaye| ve aisA koI pramANa bhI nahIM de sake jisase spaSTa hotA ho ki bhAratIya saMvidhAna lAgU hone se pUrva saMthArA yA saMlekhanA ko apanAyA jAtA rahA ho| saMvidhAna ne hameM kaI svatantratA dI hai, kintu jIne ke mUla adhikAra tahata kisI kA jIvana lenA zAmila nahIM hai aura na hI aisA adhikAra dhArmika svatantratA ke tahata diyA gayA hai| dhArmika svatantratA ke tahata aisI koI prathA yA bAdhyatA nahIM hai, jo jAna lene kA adhikAra detI ho| isaliye isakI maMjUrI nahIM dI jA sktii| rAjasthAna ucca nyAyAlaya ke isa nirNaya ke khilApha jaina samAja kI tIkhI pratikriyA huii| yahAM taka ki ajaina saMgaThanoM ne bhI nyAyAlaya ke isa nirNaya ko barre ke chatte meM hAtha DAlane kI saMjJA dii| isa nirNaya se jaina jana bhAvanA Ahata huI hai| saMlekhanA kI atyanta prAcIna aura pavitra prathA jo jaina dharma meM sadiyoM se calI A rahI hai, use eka nirNaya ke dvArA AtmahatyA ke samakakSa lA khar3A karanA, eka prakAra ke bauddhika dIvAliyApana ke alAvA kucha nahIM hai| isaprakAra kA nirNaya dene ke pahale usa vyakti athavA saMsthA ko usa vizeSa paramparA ke itihAsa aura dharma-darzana kA pUrA jJAna apekSita hai / mAnanIya nyAyAlaya ne yadi jaina sAhitya, itihAsa evaM paramparA kA adhyayana kiyA hotA to zAyada isaprakAra kA phaisalA nahIM AyA hotaa| kisI bhI rUpa meM saMlekhanA ko AtmahatyA se samIkRta nahIM kiyA jA sktaa| yaha ThIka hai ki saMlekhanA aura AtmahatyA donoM meM svecchApUrvaka zarIrara-tyAga kiyA jAtA hai aura isIliye sAmAnyatayA yaha samajha liyA jAtA hai ki donoM eka haiM, kintu jaina darzana meM zarIra tyAga kA samarthana naitika dRSTi se ucita mAnA gayA hai| saMlekhanA kI bhAvanA eka atyanta udAtta bhAvanA hai| jabaki AtmahatyA kI bhAvanA eka atyanta nikRSTa bhAvanA hai|

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vyakti AtmahatyA yA to krodha, Aveza, Avega meM Akara yA sammAna athavA AtmahitoM para gaharI coTa pahuMcane athavA jIvana se pUrNatayA nirAza ho jAne para karatA hai| ye sabhI citta kI sAMvegika avasthAyeM haiN| jabaki saMlekhanA citta ke samatva kI avasthA hai| saMlekhanA meM sAdhaka mRtyu kA varaNa svecchA se mana kI sabhI sAMvegika avasthAoM se mukta hone ke bAda hI karatA hai| jaina dArzanikoM ne AtmahatyA ko jaghanya pApa mAnA hai| AtmahatyA yA balidAna meM mRtyu ko nimantraNa diyA jAtA hai| vyakti jAnatA hai ki use maranA hai, vaha marane kI icchA karatA hai, jabaki saMlekhanA meM maraNAkAMkSA kA sarvathA abhAva hotA hai| saMlekhanA yA samAdhimaraNa ke pratijJAsUtra meM hI sAdhaka yaha pratijJA karatA hai ki "kAla akaMkhamANaM viharAmi'' arthAt maiM mRtyu kI AkAMkSA se rahita hokara AtmamaraNa kruuNgaa| ata: saMlekhanA ko AtmahatyA nahIM kahA jA sktaa| jaina vicArakoM ne isIliye sAmAnya sthiti meM zastravadha, agnipraveza yA giripatana Adi sAdhanoM dvArA tAtkAlika mRtyuvaraNa ko anucita mAnA hai kyoMki unake pIche kahIM na kahIM marane kI icchA rahatI hai| saMlekhanA meM AhArAdi ke tyAga meM mRtyu kI cAha nahIM hotI, mAtra deha-poSaNa kA visarjana kiyA jAtA hai| mRtyu usakA pariNAma avazya hai kintu usakI AkAMkSA nhiiN| AtmahatyA ke mUla meM kAyaratA kA azubha. bhAva hai| AtmahatyA vahI karatA hai jo jIvana ke jhaMjhAvAtoM se jUjhate huye hArakara, jIvana se Ubakara, kiMkartavyavimUr3ha hokara anta meM zarIra tyAga kA nirNaya letA hai, jabaki saMlekhanA meM sAdhaka jIvana se bhAgatA nahIM balki svecchA aura prasannatA se jIvana kI antima belA meM dahalIja para khar3I mRtyu kA varaNa karatA hai| vaha AtmabalidAna bhI nahIM hai kyoMki AtmabalidAna meM bhAvanA kA atireka hotA hai| jaise kisI strI ke pati kI mRtyu ho jAne para usakI citA ke sAtha usakA satI ho jAnA athavA apane ArAdhya ko prasanna karane hetu Atmabali denA, isaprakAra kI ghaTanAoM meM bhAvanA kA prabala atireka hotA hai| isaliye vaha naitika nahIM hai jabaki saMlekhanA eka naitika kRtya hai| sarvArthasiddhi aura rAjavArtika jaise jaina granthoM meM AtmahatyA aura saMlekhanA yA samAdhimaraNa kA antara spaSTa karate huye kahA gayA hai ki jahAM AtmahatyA vyakti balapUrvaka apanI Antarika icchA ke viruddha karatA hai, vahIM saMlekhanA ke liye vyakti svataH prerita hotA hai| pUrva nyAyAdhIza TI. ke Tukola ne bhI AtmahatyA meM vyakti ke Aveza yA Avega ko hI pramukha kAraNa mAnA hai| unhoMne likhA hai ki saMlekhanA vyakti jIvana-maraNa ke cakra se dUra rahane athavA mokSa-prApti ke uddezya se anazana vrata kA sahArA lekara athavA annajala ko kramaza: chor3akara karatA hai, vahIM AtmahatyA meM vyakti usake sAmane prastuta paristhitiyoM yathA- apamAna, aparAdhabodha, asaphalatA, bhAvanAtmaka lagAva Adi se

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bacane ke liye bAhyavidhiyoM kI sahAyatA jaise- Aga lagAkara, pAnI meM DUbakara, paMkhe se laTakakara, viSapAna Adi kA sahArA lekara zarIra tyAga karatA hai| nyAyAlaya ne jo dalIla dI ki saMlekhanA yA saMthArA ko dhArmika AsthA batAnevAle dharmagrantha, pravacana, lekha yA jaina muniyoM kI mAnyatA kA dastAveja peza nahIM kara paaye| zAyada nyAyAlaya ne jaina dharma granthoM meM pAye jAnevAle saMlekhanA ke vivaraNa ko par3hane kI jahamata na uThAI ho varanA jaina AgamoM aura Agametara sAhitya aise sAdhakoM kI jIvana gAthAoM se bhare-paTe haiM jinhoMne saMlekhanA yA samAdhimaraNa vrata liyA thaa| antakRtdazAMga, anuttaropapAtikadazAMga tathA upAsakadazAMga meM Ananda Adi una gRhastha sAdhakoM kA jIvana darzana upalabdha hai jinhoMne apane jIvana ke antima samaya meM saMlekhanAvrata liyA thaa| isake atirikta AcArAMga, sUtrakRtAMga, sthAnAMga, uttarAdhyayana, paMcAzaka, ratnakaraNDazrAvakAcAra, sAgAradharmAmRta, tathA mahApratyAkhyAna, samAdhimaraNa jaise aneka prakIrNaka granthoM meM saMlekhanA kI gahana carcA hai| aise meM nyAyAlaya kA yaha kahanA ki ise pramANita karanevAle granthoM kA purAvA nahIM diyA gayA, hAsyAspada lagatA hai| isa sandarbha meM aneka jaina abhilekha milate haiM jinase yaha spaSTa hotA hai ki aneka AcAryoM, muniyoM, rAjAoM, zreSThiyoM tathA zrAvakoM ne prazAntabhAva se apane jIvana ke antima samaya meM prasannatA pUrvaka saMlekhanAvrata grahaNa kiyA thaa| zravaNabelagola kI pahAr3iyoM para aneka AcAryoM ne saMthArA pUrvaka apanA zarIra tyAga kiyA thaa| abhilekhoM se patA calatA hai ki candragupta ne jaina zramaNa dIkSA lekara apane jIvana ke antima samaya meM saMthArA liyA thaa| ata: prAcIna kAla se lekara Aja taka yaha paramparA nirbAdha rUpa se astitva meM hai aura Age. bhI rhegii| AcArya vinovAbhAve ne apane jIvana ke antima samaya meM 155 ghaMTe kA saMthArA liyA thaa| kyA use AtmahatyA kahA jAyegA? ataH AtmahatyA aura saMlekhanA meM bahuta bar3A antara hai aura kisI bhI rUpa meM saMlekhanA ko AtmahatyA nahIM kahA jA sktaa| 'zramaNa' ke isa aMka meM hamaneM sAmAnya lekhoM ke atirikta samasAmayika viSaya 'saMlekhanA' para kucha AdhikArika vidvAnoM ke lekhoM kA samAveza kiyA hai jo isakI paramparA para visada prakAza ddaaleNge| ina vidvAnoM ne bar3I gambhIratA se isa prathA aura vartamAna meM isake pracalana ke guNa-doSoM kI bhI ucita samIkSA kI hai| ina lekhoM para ApakI pratikriyA kI apekSA rhegii| - sampAdaka

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Our Contributors f. 5. Prof. Sagarmal Jain Founder Director : Pracya Vidyapitha, Shajapur, (MP) Agama-jnana Ratnakara Shri Jaymuniji Maharaj Desciple of Sthanakavasi Jaina Sangha Sasta Pujya Shri Sudarshanlalji Maharaj, S. S. Jaina Sabha, Gannaur, (Sonipat) Dr. Samani Malliprajna Principal, Acharya Kalu Kanya Mahavidyalaya, J.V.B. Sansthan, Ladnun Dr. Rahul Kumar Singh Research Associate, Parshwanath Vidyapeeth, Varanasi Dr. Anil Kumar Singh Principal, Maharana Pratap Degree College, Mohaniya (Bihar) Dr. Samani Shashiprajna Associate Professor, Dept. of Jainology and Comparative Religion and Philosophy, Jaina Vishva Bharati, Ladnun Dr. Shanti Swaroop Sinha Assistant Professor, Dept. of Visual Arts, Banaras Hindu University Dr. P. M. Upadhye Former Head, Dept. of Sanskrit & Prakrit, Parle College, Mumbai Dr. Shriprakash Pandey Joint Director, Parshwanath Vidyapeeth, Varanasi 8. 9.

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1. 3. 4. 6. 7. 8. 9. Contents jaina dharma-darzana meM samAdhimaraNa AtmahatyA nahIM pro0 sAgaramala jaina pavitra paramparA saMthArA : eka saMkSipta carcA Agama jJAna ratnAkara zrI jaya munijI mahArAja saMvega ke mUla rahasya kI jaina dRSTi DaoN0 samaNI malliprajJA jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya DaoN0 rAhula kumAra siMha jaina AcAra kA svarUpa evaM lakSya DaoN. anila kumAra siMha CONCEPT OF SANTHARA (SAMADHIMARANA) IN JAINISM Dr. Samani Shashiprajna UNIQUE JAINA SITE DEOGARH AND ITS PARSVANATHA IMAGES: SOME FEATURES Dr. Shanti Swaroop Sinha 1-12 13-29 30-41 42-53 54-60 61-82 83-90 PRAVACANASARA AND VEDANTA THOUGHT Dr. P. M. Upadhye PROBLEM OF SIMULTANEOUS OCCURRENCE OF JNANA AND DARSANA IN JAINISM Dr. Shriprakash Pandey vidyApITha ke prAMgaNa meM jaina jagat pustaka samIkSA 91-93 94-99 100-102 102 103-104

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jaina dharma-darzana meM samAdhimaraNa AtmahatyA nahIM pro0 sAgaramala jaina jaina-paramparA ke sAmAnya AcAra-niyamoM meM saMlekhanA (svecchApUrvaka mRtyuvaraNa) eka mahattvapUrNa tathya hai| jaina gRhastha upAsakoM evaM zramaNa sAdhakoM, donoM ke lie svecchApUrvaka mRtyuvaraNa kA vidhAna jaina AgamoM meM upalabdha hai| jainAgama-sAhitya aise sAdhakoM kI jIvana-gAthAoM se bharA par3A hai, jinhoMne svecchayA maraNa kA vrata aMgIkAra kiyA thaa| antakRtadazAMga evaM anuttaropapAtika sUtroM meM una zramaNa sAdhakoM kA aura upAsakadazAMgasUtra meM Ananda Adi una gRhastha sAdhakoM kA jIvana-darzana varNita hai, jinhoMne jIvana kI sAMdhya-velA meM svecchA-maraNa kA vrata svIkArA thaa| uttarAdhyayana sUtra ke anusAra mRtyu ke do rUpa haiM- 1. svecchAmaraNa yA nirbhayatApUrvaka mRtyuvaraNa aura 2. anicchAmaraNa yA bhayapUrvaka mRtyu se grasita honA / svecchA-maraNa meM manuSya kA mRtyu para zAsana hotA hai, jabaki anicchApUrvaka maraNa meM mRtyu manuSya para zAsana karatI hai| pahale ko paNDitamaraNa yA samAdhimaraNa bhI kahA gayA hai aura dUsare ko bAla (ajJAnI) maraNa yA asamAdhimaraNa kahA gayA hai| eka jJAnIjana kI mauta hai aura dUsarI ajJAnI kI, ajJAnI viSayAsakta hotA hai aura isalie vaha eka hI bAra maratA hai| jo mRtyu se bhaya khAtA hai, usase bacane ke lie bhAgA-bhAgA phiratA hai, mRtyu bhI usakA barAbara pIchA karatI rahatI hai, lekina jo nirbhaya hokara mRtyu kA svAgat karatA hai aura usakA AliMgana karatA hai, mRtyu bhI usakA pIchA nahIM krtii| joM mRtyu se bhaya khAtA hai vahI mRtyu kA zikAra hotA hai, lekina jo mRtyu se nirbhaya ho jAtA hai vaha amaratA kI dizA meM Age bar3ha jAtA hai| sAdhakoM ke prati mahAvIra kA sandeza yahI thA ki mRtyu ke upasthita hone para zarIrAdi se anAsakta hokara usakA AliMgana kro| mahAvIra ke darzana meM anAsakta jIvana-zailI kI yahI mahattvapUrNa kasauTI hai| jo sAdhaka mRtyu se bhAgatA hai vaha sacce artha meM anAsakta jIvana jIne kI kalA se anabhijJa hai| jise anAsakta mRtyu kI kalA nahIM AtI, use anAsakta jIvana kI kalA bhI nahIM A sktii| isI anAsakta mRtyu kI kalA ko saMlekhanA vrata kahA gayA hai| jaina-paramparA meM saMthArA, saMlekhanA, samAdhi-maraNa, paNDita-maraNa aura sakAma-maraNa Adi svecchApUrvaka mRtyuvaraNa ke hI paryAyavAcI nAma haiN| AcArya samantabhadra saMlekhanA kI paribhASA karate hae likhate haiM ki 'ApattiyoM, akAloM, ativRddhAvasthA evaM asAdhya rogoM meM zarIra tyAga karanA saMlekhanA hai|' arthAt jaba mRtyu anivArya-sI ho gayI ho una sthitiyoM meM nirbhaya hokara dehAsakti kA visarjana kara mRtyu kA svAgata karanA hI saMlekhanA-vrata hai|

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2 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 samAdhimaMraNa ke bheda jainAgamoM meM mRtyuvaraNa ke avasaroM kI apekSA ke AdhAra para samAdhimaraNa ke do prakAra kahe gaye haiM- 1. sAgArI saMthArA aura 2. sAmAnya sNthaaraa| sAgArI saMthArA - akasmAt jaba koI aisI vipatti upasthita ho jAya ki jisameM se jIvita baca nikalanA sambhava na ho, jaise Aga meM ghira jAnA, jala meM DUbane jaisI sthiti ho jAnA athavA hiMsaka pazu yA kisI aise duSTa vyakti ke adhikAra meM pha~sa jAnA, jahA~ sadAcAra se patita hone kI saMbhAvanA ho- aise saMkaTapUrNa avasaroM para jo saMthArA grahaNa kiyA jAtA hai use sAgArI saMthArA kahate haiN| yadi vyakti usa vipatti yA saMkaTapUrNa sthiti se bAhara ho jAtA hai to vaha punaH deharakSaNa tathA jIvana ke sAmAnya krama ko cAlU rakha sakatA hai| sAgArI saMthArA mRtyu paryanta ke lie nahIM, varan paristhiti-vizeSa ke lie hotA hai, ataH paristhiti vizeSa ke samApta ho jAne para usa vrata kI maryAdA bhI samApta ho jAtI hai| sAmAnya saMthArA - jaba svAbhAvika jarAvasthA athavA asAdhya roga ke kAraNaM puna: svastha hokara jIvita rahane kI samasta AzAe~ dhUmila ho gayI hoM, taba yAvajjIvana taka jo dehAsakti evaM zarIra-poSaNa ke prayatnoM kA tyAga kiyA jAtA hai vaha sAmAnya saMthArA hai| yaha yAvajjIvana ke lie hotA hai arthAt dehapAta para hI pUrNa hotA hai| sAmAnya saMthArA grahaNa karane ke lie jainAgamoM meM nimna sthitiyA~ Avazyaka mAnI gayI haiM- jaba saMbhI indriyA~ apane kAryoM kA sampAdana karane meM akSama ho gayI hoM, jaba zarIra sUkha kara asthipaMjara raha gayA ho, pacana-pAcana, AhAra-vihAra Adi zArIrika kriyAe~ zithila ho gayI hoM aura inake kAraNa sAdhanA aura saMyama kA paripAlana samyak rIti se honA sambhava na rahA ho, tabhI arthAt mRtyu ke upasthita ho jAne para hI sAmAnya saMthArA grahaNa kiyA jA sakatA hai| sAmAnya saMthArA ke tIna prakAra haiM- (a) bhaktapratyAkhyAna- AhAra Adi kA tyAga kara denA (ba) iMginimaraNa- eka nizcita bhUbhAga para halana-calana Adi zarIrika kriyAe~ karate hue AhAra Adi kA tyAga karanA, (sa) pAdopagamana- AhAra Adi ke tyAga ke sAtha-sAtha zarIrika kriyAoM kA nirodha karate hue mRtyuparyanta nizcala rUpa se lakar3I ke takhte ke samAne sthira par3e rhnaa| uparyukta sabhI prakAra ke samAdhimaraNoM meM mana kA samabhAva meM sthita honA anivArya hai| samAdhimaraNa grahaNa karane kI vidhi jainAgamoM meM samAdhimaraNa grahaNa karane kI vidhi bhI batAyI gayI hai| sarvaprathama malamUtrAdi azuci visarjana ke sthAna kA avalokana kara narama tRNoM kI zayyA taiyAra kara

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jainadharmadarzana meM samAdhimaraNa AtmahatyA nahIM : 3 lI jAtI hai| tatpazcAt siddha, arahanta aura dharmAcAryoM ko vinayapUrvaka namaskAra kara. pUrvagRhIta pratijJAoM meM lage hue doSoM kI AlocanA aura unakA prAyazcitta grahaNa kiyA jAtA hai| isake bAda samasta prANiyoM se kSamA-yAcanA kI jAtI hai aura anta meM aThAraha pApasthAnoM, annAdi caturvidha AhAroM kA tyAga karake zarIra ke mamatva evaM poSaNa-kriyA kA visarjana kiyA jAtA hai| sAdhaka pratijJA karatA hai ki maiM pUrNata: hiMsA, jhUTha, corI, abrahma, parigraha, krodha, mAna, mAyA, lobha yAvat mithyAdarzana zalya se virata hotA hU~, anna Adi cAroM prakAra ke AhAra kA yAvajjIvana ke lie tyAga karatA huuN| merA yaha zarIra jo mujhe atyanta priya thA, maiMne isakI bahuta rakSA kI thI, kRpaNa ke dhana ke samAna ise saMbhAlatA rahA thA, isa para merA pUrNa vizvAsa thA (ki yaha mujhe kabhI nahIM chor3egA), isake samAna mujhe anya koI priya nahIM thA, isalie maiMne ise zIta, garmI, kSudhA, tRSA Adi aneka kaSToM evaM vividha rogoM se bacAyA, aura sAvadhAnIpUrvaka isakI rakSA karatA rahA, aba maiM isa deha kA visarjana karatA hU~ aura isake poSaNa evaM rakSaNa ke prayAsoM kA parityAga karatA huuN| bauddha paramparA meM mRtyuvaraNa yadyapi buddha ne jaina paramparA ke samAna hI dhArmika AtmahatyAoM ko anucita mAnA hai, tathApi bauddha vAGmaya meM kucha aise sandarbha avazya haiM jo svecchApUrvaka mRtyuvaraNa kA samarthana karate haiN| saMyuttanikAya meM asAdhya roga se pIr3ita bhikSu vakkali kulaputra tathA bhikSu channa' dvArA kI gayI AtmahatyA kA samarthana buddha ne kiyA thA aura unheM nirdoSa kahakara donoM hI bhikSuoM ko parinirvANa prApta karanevAlA batAyA thA / jApAnI bauddhoM meM to Aja bhI 'harIkarI' kI prathA mRtyuvaraNa kI sUcaka hai| phira bhI jaina aura bauddha paramparAoM meM mRtyuvaraNa ke prazna ko lekara kucha antara bhI hai| jaina paramparA ke viparIta bauddha paramparA meM zastravadha se tatkAla hI mRtyuvaraNa kara liyA jAtA hai| jaina AcAryoM ne zastravadha Adi ke dvArA tAtkAlika mRtyuvaraNa kA virodha isalie kiyA thA ki unheM usameM maraNAkAMkSA kI sambhAvanA pratIta huii| yadi maraNAkAMkSA nahIM hai, to phira maraNa ke lie itanI AturatA kyoM ? ata: jahA~ bauddha paramparA zastra ke dvArA kI gayI AtmahatyA kA samarthana karatI hai, vahA~ jaina paramparA use asvIkAra karatI hai| isa sandarbha meM bauddha paramparA vaidika paramparA ke adhika nikaTa hai| vaidika paramparA meM mRtyu- varaNa sAmAnyatayA hindU dharma-zAstroM meM AtmahatyA ko mahApApa mAnA gayA hai| pArAzarasmRti meM kahA gayA hai ki jo kleza, bhaya, ghamaNDa aura krodha ke vazIbhUta hokara AtmahatyA

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4 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 karatA hai, vaha sATha hajAra varSa taka narakavAsa karatA hai| mahAbhArata ke Adiparva ke anusAra bhI AtmahatyA karanevAlA kalyANaprada lokoM meM nahIM jA sakatA hai| lekina inake atirikta hindU dharma-zAstroM meM aise bhI aneka ullekha haiM jo svecchA-pUrvaka mRtyuvaraNa kA samarthana karate haiN| prAyazcitta ke nimitta se mRtyuvaraNa kA samarthana manusmRti (11.90-91), yAjJavalkyasmRti (3.253), gautamasmRti (23.1), vAsiSTha dharmasUtra (20.22, 13.14) aura ApastambasUtra (1.9.25.1-3,6) meM bhI hai| itanA hI nahIM, hindU dharma-zAstroM meM aise aneka sthala haiM jahA~ mRtyuvaraNa ko pavitra evaM dhArmika AcaraNa ke rUpa meM dekhA gayA hai| mahAbhArata ke anuzAsanaparva (25.62-64), vanaparva (85.83) evaM matsyapurANa (186.34,35) meM agnipraveza, jalapraveza, giripatana, viSaprayoga yA upavAsa Adi ke dvArA deha tyAga karane para brahmaloka yA mukti prApta hotI hai, aisA mAnA gayA hai| aparArka ne prAcIna AcAryoM ke mata ko uddhRta karate hue likhA hai ki yadi koI gRhastha asAdhya roga se pIr3ita ho, ativRddha ho, kisI indriya se utpana Ananda kA abhilASI na ho, jisane apane kartavya pUrNa kara liye hoM, vaha mahAprasthAna, agni yA jala' meM praveza karake athavA parvata-zikhara se girakara apane prANoM kA visarjana kara sakatA hai| aisA karake vaha koI pApa nahIM krtaa| usakI mRtyu to tapoM se bhI bar3hakara hai| zAstrAnumodita karttavyoM ke pAlana meM azakta hone para jIne kI icchA rakhanA vyartha hai| zrImadbhAgavata ke 11veM skandha ke 18veM adhyAya meM bhI svecchApUrvaka mRtyuvaraNa ko svIkAra kiyA gayA hai| vaidika paramparA meM svecchA-mRtyuvaraNa kA samarthana na kevala zAstrIya AdhAroM para huA hai, varan vyAvahArika jIvana meM bhI isake aneka udAharaNa vaidika paramparA meM upalabdha haiN| mahAbhArata meM pANDavoM ke dvArA himAlaya-yAtrA meM kiyA gayA dehapAta mRtyuvaraNa kA hI udAharaNa hai| DaoN0 pANDuraMga vAmana kANe ne vAlmIki rAmAyaNa evaM anya vaidika dharmagranthoM tathA zilAlekhoM ke AdhAra para zarabhaMga, mahArAjA raghu, kalacurI ke rAjA gAMgeya, candelakula ke rAjA gaMgadeva, cAlukyarAja somezvara Adi ke svecchA-mRtyuvaraNa kA ullekha kiyA hai|12 prayAga meM akSayavaTa se kUdakara gaMgA meM prANAnta karane kI prathA tathA kAzI meM karIta lene kI prathA vaidika paramparA meM madhya yuga taka pracalita thii| yadyapi ye prathAe~ Aja nAmazeSa ho gayI haiM, tathApi vaidika saMnyAsiyoM dvArA jIvita samAdhi lene kI prathA Aja bhI janamAnasa meM zraddhA kA kendra hai|13 isa prakAra hama dekhate haiM ki na kevala jaina aura bauddha paramparAoM meM, balki vaidika paramparA meM bhI mRtyuvaraNa kA samarthana hai| lekina jaina aura vaidika paramparAoM meM pramukha antara yaha hai ki jahA~ vaidika paramparA meM jala evaM agni meM praveza, giri-zikhara.se

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jainadharmadarzana meM samAdhimaraNa AtmahatyA nahIM : 5 giranA, viSa yA zastra prayoga Adi vividha sAdhanoM se mRtyuvaraNa kA vidhAna hai, vahA~ jaina paramparA meM sAmAnyatayA kevala upavAsa dvArA hI dehatyAga kA vidhAna hai| jaina paramparA zastra Adi se hone vAlI tAtkAlika mRtyu kI apekSA upavAsa dvArA hone vAlI kramika mRtyu ko hI adhika prazasta mAnatI hai| yadyapi brahmacarya kI rakSA Adi kucha prasaMgoM meM tAtkAlika mRtyuvaraNa ko svIkAra kiyA gayA hai, tathApi sAmAnyatayA jaina AcAryoM ne mRtyuvaraNa jise prakArAntara se AtmahatyA bhI kahA jA sakatA hai, kI AlocanA kI hai| AcArya samantabhadra ne giripatana yA agnipraveza ke dvArA kiye jAne vAle mRtyuvaraNa ko lokamUr3hatA kahA hai| jaina AcAryoM kI dRSTi meM samAbhimaraNa kA artha mRtyu kI kAmanA nahIM, varan dehAsakti kA parityAga hai| jisa prakAra jIvana kI AkAMkSA dUSita hai, usI prakAra mRtyu kI AkAMkSA bhI dUSita kahI gayI hai| samAdhimaraNa ke doSa jaina AcAryoM ne samAdhimaraNa ke lie nimna pA~ca doSoM se bacane kA nirdeza kiyA hai1. jIvana kI AkAMkSA, 2. mRtyu kI AkAMkSA, 3. aihika sukhoM kI kAmanA, 4. pAralaukika sukhoM kI kAmanA aura 5. indriya viSayoM ke bhogoM kI AkAMkSA / buddha ne bhI jIvana kI tRSNA aura mRtyu kI tRSNA donoM ko hI anaitika mAnA hai| buddha ke anusAra bhavatRSNA aura vibhava tRSNA kramaza: jIvitAzA aura maraNAzA kI pratIka haiM aura jaba taka ye AzAe~ yA tRSNAe~ upasthita haiM, taba taka naitika pUrNatA sambhava nahIM hai| ata: sAdhaka ko inase bacake hI rahanA caahie| phira bhI yaha pUchA jA sakatA hai ki kyA samAdhimaraNa mRtyu kI AkAMkSA nahIM hai? samAdhimaraNa aura AtmahatyA jaina, bauddha aura vaidika tInoM paramparAoM meM jIvitAzA aura maraNAzA donoM ko hI anucita kahA gayA hai| yahAM yaha prazna sahaja hI uThatA hai ki kyA samAdhimaraNa maraNAkAMkSA yA AtmahatyA nahIM hai? vastutaH samAdhimaraNa na to maraNAkAMkSA hai aura na AtmahatyA hii| vyakti AtmahatyA yA to krodha ke vazIbhUta hokara karatA hai yA phira sammAna yA hitoM para gaharI coTa pahu~cane athavA jIvanaM se nirAza ho jAne para karatA hai, lekina yaha sabhI citta kI sAMvegika avasthAe~ haiM, jabaki samAdhimaraNa to citta kI samatva avasthA hai| ataH use AtmahatyA nahIM kaha skte| dUsare, AtmahatyA yA Atma-balidAna meM mRtyu ko nimantraNa diyA jAtA hai| vyakti ke antas meM marane kI icchA chipI rahatI hai, lekina samAdhimaraNa meM maraNAkAMkSA kA na rahanA hI apekSita hai, kyoMki samAdhimaraNa ke pratijJAsUtra meM hI sAdhaka yaha pratijJA karatA hai ki mRtyu

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6 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 kI AkAMkSA se rahita hokara AtmaramaNa karU~gA (kAla akaMkhamANe vihraami)| yadi samAdhimaraNa meM marane kI icchA hI pramukha hotI to usake pratijJAsUtra meM ina zabdoM ke rakhane kI koI AvazyakatA hI nahIM thii| jaina vicArakoM ne to maraNAzaMsA ko samAdhimaraNa kA doSa hI kahA hai| ataH samAdhimaraNa ko AtmahatyA nahIM kaha skte| jaina vicArakoM ne isIlie sAmAnya sthiti meM zastravadha, agnipraveza yA giripatana Adi ke dvArA tAtkAlika mRtyuvaraNa ko anucita hI mAnA hai, kyoMki aisA karane meM maraNAkAMkSA kI sambhAvanA hai| samAdhimaraNa meM AhArAdi ke tyAga meM mRtyu kI cAha nahIM hotI, mAtra deha poSaNa kA visarjana kiyA jAtA hai| mRtyu usakA pariNAma avazya hai, lekina usakI AkAMkSA nhiiN| jaise phor3e kI cIraphAr3a se vedanA avazya hotI hai, lekina usameM vedanA kI AkAMkSA nahIM hotI hai| eka jaina AcArya kA kahanA hai ki samAdhimaraNa kI kriyA, karaNa ke nimitta nahIM hokara usake pratikAra ke lie hai| jaise vraNa kA cIranA vedanA ke lie na hokara vedanA ke pratikAra ke lie hotA hai| yadi Aparezana kI kriyA meM ho jAne vAlI mRtyu hatyA nahIM hai, to phira samAdhimaraNa meM hone jAne vAlI mRtyu bhI AtmahatyA kaise ho sakatI hai? eka daihika jIvana kI rakSA ke lie hai to dUsarI AdhyAtmika jIvana kI rakSA ke lie hai, yahI samAdhimaraNa aura AtmahatyA meM maulika antara hai| AtmahatyA meM vyakti jIvana ke saMgharSoM se Ubakara jIvana se bhAganA cAhatA hai, usake mUla meM kAyaratA hai, jabaki samAdhimaraNa meM deha aura saMyama kI rakSA ke anivArya vikalpoM meM se saMyama kI rakSA ke vikalpa ko cunakara mRtyu kA sAhasapUrvaka sAmanA kiyA jAtA hai| samAdhimaraNa meM jIvana se bhAgane kA prayAsa nahIM varan jIvana kI saMdhyAvelA meM dvAra para khar3I mRtyu kA svAgata hai| AtmahatyA meM jIvana se bhaya hotA hai, jabaki samAdhimaraNa meM mRtyu se nirbhayatA hotI hai| AtmahatyA asamaya meM mRtyu kA AmantraNa hai, jabaki saMthArA yA samAdhimaraNa mAtra mRtyu ke upasthita hone para usakA saharSa AliMgana haiN| AtmahatyA ke mUla meM yA to bhaya hotA hai yA kAmanA hotI hai, jabaki samAdhimaraNa meM bhaya aura kAmanA donoM kI. anupasthiti Avazyaka hotI hai| samAdhimaraNa Atma-balidAna bhI nahIM hai| zaiva aura zAkta sampradAyoM meM pazubali ke samAna Atmabali kI prathA rahI hai, lekina samAdhimaraNa Atma-balidAna nahIM hai kyoMki Atma-balidAna bhI bhAvanA kA atireka hai| bhAvAtireka Atma-balidAna kI anivAryatA hai jabaki samAdhimaraNa meM viveka kA prakaTana Avazyaka hai| samAdhimaraNa ke pratyaya ke AdhAra para AlocakoM ne yaha kahane kA prayAsa bhI kiyA hai ki jaina-darzana jIvana se ikarAra nahIM karatA, varan jIvana se inakAra karatA hai,

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jainadharmadarzana meM samAdhimaraNa AtmahatyA nahIM : 7 lekina gambhIratApUrvaka vicAra karane para yaha dhAraNA prAnta siddha hotI hai| upAdhyAya amara munijI likhate haiM, "vaha (jainadarzana) jIvana se inakAra nahIM karatA, apitu jIvana ke mithyA moha se inakAra karatA hai| jIvana jIne meM yadi koI mahattvapUrNa lAbha hai aura vaha sva-para kI hita-sAdhanA meM upayogI hai to jIvana sarvatobhAvena saMrakSaNIya hai|' 17 AcArya bhadrabAha kahate haiM- "sAdhaka kI deha saMyama kI sAdhanA ke lie hai| yadi deha hI nahIM rahI to saMyama kaise rahegA, ata: saMyama kI sAdhanA ke liye deha kA paripAlana iSTa hai| deha kA paripAlana saMyama ke nimitta hai, ata: deha kA aisA paripAlana jisameM saMyama hI samApta ho jAya, kisa kAma kaa"|" sAdhaka kA jIvana na to jIne ke lie hai, na maraNa ke lie hai| vaha to jJAna, darzana aura cAritra kI siddhi ke lie hai| yadi jIvana se jJAnAdi kI siddhi evaM vRddhi ho to jIvana kI rakSA karate hue vaisA karanA cAhie, kintu yadi jIvana se bhI jJAnAdi kI abhISTa siddhi nahIM hotI ho to vaha maraNa bhI sAdhaka ke lie zirasA zlAghanIya hai|9 samAdhimaraNa kA mUlyAMkana svecchAmaraNa ke viSaya meM pahalA prazna yaha hai ki kyA manuSya ko prANAnta karane kA naitika adhikAra hai? paM. sukhalAlajI ne jaina dRSTi se isa prazna kA jo uttara diyA hai usakA saMkSipta sAra yaha hai ki jainadharma sAmAnya sthitiyoM meM cAhe vaha laukika ho yA dhArmika, prANAnta karane kA adhikAra nahIM detA hai, lekina jaba deha aura AdhyAtmika sadguNa, inameM se kisI eka ko cunane kA samaya A gayA ho to deha kA tyAga karake bhI apane vizuddha AdhyAtmika sthiti ko bacAnA cAhie; jaise satI strI dUsarA mArga na dekhakara dehanAza ke dvArA bhI apane satItva kI rakSA karatI hai| deha aura saMyama donoM kI samAna bhAva se rakSA ho sake to donoM kI hI rakSA kartavya hai, para jaba eka kI rakSA kA prazna Aye to sAmAnya vyakti deha kI rakSA pasanda kareMge aura saMyama kI upekSA kareMge, jabaki samAdhimaraNa kA adhikArI saMyama kI rakSA ko mahattva degaa| jIvana to donoM hI haiM- daihika aura aadhyaatmik| AdhyAtmika jIvana jIne ke lie sAdhaka ko prANAnta yA anazana kI ijAjata hai, pAmaroM, bhayabhItoM aura lAlaciyoM ke lie nhiiN| bhayaMkara duSkAla Adi ApattiyoM meM deha-rakSA ke nimitta se saMyama se patita hone kA avasara yadi A jAye athavA anivArya rUpa se maraNa lAne vAlI bImAriyoM ke kAraNa khuda ko aura dUsaroM ko nirarthaka parezAnI hotI ho aura saMyama aura sadguNa kI rakSA sambhava na ho, taba mAtra samabhAva kI dRSTi se saMthAre yA svecchAmaraNa kA vidhAna hai| yadi sadguNoM kI rakSA ke nimitta deha kA visarjana kiyA jAtA hai to vaha anaitika nahIM hai| naitikatA kI rakSA ke lie kiyA gayA deha-visarjana anaitika kaise hogA?

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8 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 jaina darzana ke isa dRSTikoNa kA samarthana gItA bhI karatI hai| usameM kahA gayA hai ki yadi jIvita rahakara (AdhyAtmika sadguNoM ke vinAza ke kAraNa) apakIrti kI sambhAvanA ho to usa jIvana se maraNa hI zreSTha hai|21 kAkA kAlelakara likhate haiM, "mRtyu zikArI ke samAna hamAre pIche par3e aura hama bacane ke lie bhAgate jAyeM, yaha dRzya manuSya ko zobhA nahIM detaa| jIvana kA prayojana samApta huA, aisA dekhate hI mRtyu ko AdaraNIya atithi samajhakara use AmantraNa denA, usakA svAgata karanA aura isa taraha se svecchA-svIkRta maraNa ke dvArA jIvana ko kRtArtha karanA eka sundara Adarza hai| AtmahatyA ko naitika dRSTi se ucita mAnate hae ve kahate haiM ki ise hama AtmahatyA na kheN| nirAza hokara, kAyara hokara yA Dara ke mAre zarIra chor3a denA eka kisma kI hAra hI hai| use hama jIvana-droha bhI kaha sakate haiN| saba dharmoM ne AtmahatyA kI nindA kI hai, lekina jaba manuSya socatA hai ki usake jIvana kA prayojana pUrNa huA, jyAdA jIne kI AvazyakatA nahIM rahI, taba vaha AtmasAdhanA ke antima rUpa ke taura para agara zarIra chor3a de to vaha usakA haka hai| maiM svayaM vyaktizaH isa adhikAra kA samarthana karatA huuN|"222 samakAlIna vicArakoM meM dharmAnanda kosambI aura mahAtmA gA~dhI ne bhI manuSya ko prANAnta karane ke adhikAra kA samarthana naitika dRSTi se kiyA thaa| mahAtmAjI kA kathana hai ki jaba manuSya pApAcAra kA vega balavattara huA dekhatA hai aura AtmahatyA ke binA apane ko pApa se nahIM bacA sakatA, taba hone vAle pApa se bacane ke lie use AtmahatyA karane kA adhikAra hai|23 kosambIjI ne bhI svecchAmaraNa kA samarthana kiyA thA aura usakI bhUmikA meM paM0 sukhalAlajI ne kosambIjI kI icchA ko bhI abhivyakta kiyA thaa|24 kAkA kAlelakara svecchAmaraNa ko mahattvapUrNa mAnate hue jaina paramparA ke samAna hI kahate haiM, "jaba taka yaha zarIra mukti kA sAdhana ho sakatA hai taba taka aparihArya hiMsA ko sahana karake bhI ise calAnA caahie| jaba hama yaha dekheM ki AtmA ke apane vikAsa ke prayatna meM zarIra bAdhArUpa hI hai taba hameM use chor3anA hI caahie| jo kisI bhI hAlata meM jInA cAhatA hai usakI zarIraniSThA to spaSTa hai hI, lekina jo jIvana se Ubakara athavA kevala marane ke lie maranA cAhatA hai, to usameM bhI vikRta zarIraniSThA hai| jo maraNa se DaratA hai aura jo maraNa hI cAhatA hai, ve donoM jIvana kA rahasya nahIM jaante| vyApaka jIvana meM jInA aura maranA donoM kA antarbhAva hotA hai| jisa taraha unmeSa aura nimeSa donoM kriyAoM ke milane se hI dekhane kI eka kriyA pUrI hotI hai|"25

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jainadharmadarzana meM samAdhimaraNa AtmahatyA nahIM : 9 bhAratIya naitika cintana meM kevala jIvana jIne kI kalA para hI nahIM, varan usameM jIvana kI kalA ke sAtha-sAtha maraNa kI kalA para bhI vicAra huA hai| naitika cintana kI dRSTi se jIvana ko kaise jInA cAhie, yahI mahattvapUrNa nahIM hai, varan kaise maranA cAhie yaha bhI mahattvapUrNa hai| mRtyu kI kalA jIvana kI kalA se bhI mahattvapUrNa hai| Adarza mRtyu hI naitika jIvana kI kasauTI hai| jInA to vidyArthI ke satrakAlIna adhyayana ke samAna hai, jabaki mRtyu parIkSA kA avasara hai| hama jIvana kI kamAI kA antima saudA mRtyu ke samaya karate haiN| yahA~ cUke to phira pachatAnA hotA hai aura isI apekSA se kahA jA sakatA hai ki jIvana kI kalA kI apekSA mRtyu kI kalA adhika mUlyavAn hai| bhAratIya naitika cintana ke anusAra mRtyu kA avasara aisA avasara hai jaba adhikAMza jana apane bhAvI jIvana kA cunAva karate haiN| gItA kA kathana hai ki mRtyu ke samaya jaisI bhAvanA hotI hai, jIva vaisI hI yoni prApta karatA hai| jaina-paramparA meM khandhaka muni kI kathA yahI batAtI hai ki jIvana bhara kaThora sAdhanA karane vAlA mahAn sAdhaka jisane apanI preraNA evaM udbodhana se apane sahacArI pAMca sau sAdhaka ziSyoM ko upasthita mRtyu kI viSama paristhiti meM samatva kI sAdhanA ke dvArA nirvANa kA amRta pAna karAyA, vahI sAdhaka svayaM kI mRtyu ke avasara para krodha ke vazIbhUta hokara kisa prakAra apane sAdhanA patha se vicalita ho gyaa| vaidika paramparA meM jar3abharata kA kathAnaka bhI yahI batAtA hai ki itane mahAn sAdhaka ko bhI maraNavelA meM hiraNa para Asakti rakhane ke kAraNa pazu-yoni meM jAnA pdd'aa| ye kathAnaka hamAre sAmane mRtyu kA mUlya upasthita karate haiN| mRtyu jIvana kI sAdhanA kA parIkSAkAla hai, vaha isa jIvana meM lakSopalabdhi kA antima avasara aura bhAvI jIvana kI sAdhanA kA Arambha bindu hai| isa prakAra vaha apane meM do jIvanoM kA mUlya saMjoe hue hai| maraNa jIvana kA avazyambhAvI aMga hai, usakI avahelanA nahIM kI jA sktii| vaha jIvana kA upasaMhAra hai, jise sundara banAnA eka Avazyaka karttavya hai| isa prakAra hama dekhate haiM ki samprati yuga ke prabuddha vicAraka bhI samAdhimaraNa ko anaitika nahIM mAnate haiN| ata: jaina dharma para lagAyA jAne vAlA yaha AkSepa ki vaha jIvana ke mUlya ko asvIkAra karatA hai, ucita nahIM hai| vastutaH samAdhimaraNa para jo AkSepa lagAye jAte haiM, unakA sambandha samAdhimaraNa se na hokara AtmahatyA se hai| kucha vicArakoM ne samAdhimaraNa aura AtmahatyA ke vAstavika antara ko nahIM samajhA aura isI AdhAra para samAdhimaraNa ko anaitika kahane kA prayAsa kiyA, lekina samAdhimaraNa yA svecchAmaraNa AtmahatyA nahIM hai aura isalie use anaitika bhI nahIM kaha skte| jaina AcAryoM ne svayaM hI AtmahatyA ko anaitika mAnA hai lekina unake anusAra AtmahatyA samAdhimaraNa se bhinna hai| DaoN0 Izvaracandra ne jIvanmukta vyakti ke

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10 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 svecchAmaraNa ko to AtmahatyA nahIM mAnA hai, lekina unhoMne saMthAre ko AtmahatyA kI koTi meM rakhakara use anaitika bhI batAyA hai| isa sambandha meM unake tarka kA pahalA bhAga yaha hai ki svecchAmaraNa kA vrata lene vAle sAmAnya jaina muni jIvanmukta evaM alaukika zakti se yukta nahIM hote aura apUrNatA kI dazA meM liyA gayA AmaraNa vrata (saMthArA) naitika nahIM ho sktaa| apane tarka ke dUsare bhAga meM ve kahate haiM ki jaina paramparA meM svecchayA mRtyuvaraNa (saMthArA) karane meM yathArthatA kI apekSA ADambara adhika hotA hai, isalie vaha anaitika bhI hai| jahA~ taka unake isa dRSTikoNa kA prazna hai ki jIvanmukta evaM alaukika zakti-sampanna vyakti hI svecchAmaraNa kA adhikArI hai, hama sahamata nahIM haiN| vastutaH svecchAmaraNa usa vyakti ke lie Avazyaka nahIM hai jo jIvanmukta hai aura jisakI dehAsakti samApta ho gayI hai, varan usa vyakti ke lie hai jisameM dehAsakti zeSa hai, kyoMki samAdhimaraNa to isI dehAsakti ko samApta karane ke lie hai| samAdhimaraNa eka sAdhanA hai, isalie vaha jIvanmukta (siddha) ke lie Avazyaka nahIM hai| jIvanmukta ko to samAdhimaraNa sahaja hI prApta hotA hai| jahA~ taka unake isa AkSepa kI bAta hai ki samAdhimaraNa meM yathArthatA kI apekSA ADambara hI adhika parilakSita hotA hai, usameM AMzika satyatA avazya ho sakatI hai lekina isakA sambandha saMthAre yA samAdhimaraNa ke siddhAnta se nahIM, varan usake vartamAna meM pracalita vikRta rUpa se hai, isa AdhAra para usake saiddhAntika mUlya meM koI kamI nahIM AtI hai| yadi vyAvahArika jIvana meM aneka vyakti asatya bolate haiM to kyA usase satya ke mUlya para koI A~ca AtI hai? vastutaH svecchA-maraNa ke saiddhAntika mUlya ko asvIkAra nahIM kiyA jA sktaa| svecchAmaraNa to mRtyu kI vaha kalA hai, jisameM na kevala jIvana hI sArthaka hotA hai, varan maraNa bhI sArthaka ho jAtA hai| kAkA sAhaba kAlelakara ne khalIla jibrAna kA yaha vacana uddhRta kiyA hai, "eka AdamI ne AtmarakSA ke hetu khudakuzI kI, AtmahatyA kI, yaha vacana sunane meM vicitra-sA lagatA hai|"28 AtmahatyA se AtmarakSA kA kyA sambandha ho sakatA hai? vastutaH yahA~ AtmarakSA kA artha AdhyAtmika evaM naitika mUlyoM kA saMrakSaNa hai aura AtmahatyA kA matalaba hai zarIra kA visrjn| jaba naitika evaM AdhyAtmika mUlyoM ke saMrakSaNa ke lie zArIrika mUlyoM kA visarjana Avazyaka ho, to usa sthiti meM deha-visarjana yA svecchA-mRtyuvaraNa hI ucita hai| AdhyAtmika mUlyoM kI rakSA prANa-rakSA se zreSTha hai| gItA ne svayaM akIrtikara jIvana kI apekSA maraNa ko zreSTha mAnakara aisA hI saMketa diyA hai|29 kAkA sAhaba kAlelakara ke zabdoM meM 'jaba manuSya dekhatA hai ki viziSTa paristhiti meM yadi jInA

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jainadharmadarzana meM samAdhimaraNa AtmahatyA nahIM : 11 hai to hIna sthiti aura hIna vicAra yA hIna siddhAnta mAnya rakhanA hI jarUrI hai, taba zreSTha puruSa kahatA hai ki jIne se nahIM, marakara hI AtmarakSA hotI hai| vastutaH samAdhimaraNa kA vrata hamAre AdhyAtmika evaM naitika mUlyoM ke saMrakSaNa ke lie hI liyA jAtA hai aura isalie yaha pUrNata: naitika bhI hai| yaha kisI bhI rUpa meM AtmahatyA nahIM hai| sandarbha : 1. utarAdhyayana,5.2 2. vahI, 5.3 3. vahI,5.32 4. sakAma kA artha svecchApUrvaka hai, na ki kAmavAsanAyukta 5. ratnakaraNDakazrAvakAcAra, adhyAya 5 6. pratikramaNasUtra-saMlekhanA pATha 7. saMyuttanikAya, 21.2.4.5 8. vahI, 34.2.4.4 9. pArAzarasmRti, 4.1.2 10. mahAbhArata, Adiparva, 179.20 11. aparArka, pR0 5536 uddhRta- dharmazAstra kA itihAsa, pR0 488 12. dharmazAstra kA itihAsa pR0 487 13. vahI, pR0 489 14. ratnakaraNDakazrAvakAcAra, zloka 22 15. darzana aura cintana, pR0 536 tathA paramasakhA mRtyu, pR0 24 16. vahI, khaNDa 2. pR0 36 para uddhRta 17. amarabhAratI, mArca, 1965, pR0 26 18. oghaniyukti, 47 19. amarabhAratI, mArca, 1965, pR0 26 tulanIya visuddhimagga, 1.133 20. darzana aura cintana, khaNDa 2, pR0533-34 21. gItA, 2.34 22. paramasakhA mRtyu. pR031 23. vahI, pR0 26

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12 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 24. pAzvarnanAtha kA cAturyAma dharma 'bhUmikA' 25. paramasakhA mRtyu, pR0 19 26. gItA, 18.5-6 27. pazcimIya AcAra vijJAna kA AlocanAtmaka adhyayana, pR0273 28. paramasakhA mRtyu, pR0 43 29. gItA,2.34 30. paramasakhA mRtyu, pR0 43 *****

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pavitra paramparA saMthArA : eka saMkSipta carcA Agama jJAna ratnAkara zrI jaya muni jI mahArAja sUcanA-prasAraNa ke sAdhanoM kI adhikatA ke bAda eka tathya spaSTatayA ubhara kara A rahA hai ki anadhikArI vyakti mahattvapUrNa viSayoM meM hastakSepa karane lage haiN| ise 'avyApAreSu vyApAra' bhI kahA jA sakatA hai| saMthAre ke sambandha meM jo TippaNiyA~ priMTa mIDiyA aura ilekTrAnika mIDiyA meM AtI haiM ve itanI starahIna aura nimnakoTi kI hotI haiM ki kabhI-kabhI to TippaNI kartAoM kI buddhi para tarasa AtA hai| patrakAroM kI AcAra saMhitA meM eka niyama avazya sammilita kiyA jAnA cAhie ki dhArmika mAmaloM meM vahI patrakAra likhane kA adhikArI ho jo sabhI dharmoM kA vizeSajJa ho| jisa taraha suprIma korTa yA hAI korTa ke phaisaloM ke sambandha meM vidhi vizeSajJa patrakAra hI TippaNI karate haiM, arthavyavasthA ke sambandha meM arthazAstra ke jJAtA, videza nIti ke sambandha meM usa viSaya ke vijJa tathA senA se sambandhita mAmaloM meM senA vizeSajJa hI likhane ke lie adhikRta hote haiN| aise hI dhArmika mAmaloM meM bhI kucha eka ko hI bolane aura likhane kA adhikAra honA caahie| anadhikRta vaktAoM kI meharabAnI se hI saMlekhanA athavA saMthAre jaisA mahAnatama viSaya kaI daphA bAjArU carcAoM meM A jAtA hai| kabhI ise AtmahatyA ke sAtha jor3a diyA jAtA hai to kitanI hI bAra ise 'marsI kiliMga' yA 'ithyunIsiyA' kahakara upahAsa kA pAtra banA diyA jAtA hai| sarvaprathama hara prabuddha vyakti ko yaha samajha lenA jarUrI hai ki jaina dharma meM AtmahatyA ko bahuta adhika nindanIya kRtya mAnA gayA hai| isake lie jaina dharma meM koI sthAna nahIM hai| AtmahatyA karane kA cintana bhI jaina dharma meM varjita hai, isake lie prayAsa karanA to aura bhI adhika nidanIya hai| uttarAdhyayana sUtra meM likhA hai "satthagahaNaM visabhakkhaNaM ca, jalaNaM ca jala paveso ya, aNAyAra bhaNDasevA jammaNamaraNANi baMdhanti' arthAt zastra-prayoga, viSa-bhakSaNa, agni-praveza, jala-praveza Adi anAcaraNIya sAdhanoM kA sevana karate hue jo vyakti apanI jIvana lIlA kA samApana karate haiM, ve janma aura maraNa ke baMdhanoM ko bAMdha lete haiN| jaina dharma meM usa pratyeka kArya ko pApa kahA gayA hai jisake pIche tIvra vairabhAva, bhaya, zoka, Asakti, krodha, lobha Adi bhAva chipe hote haiM aura AtmahatyA ke pIche yahI kucha bhAva preraka rUpa meM chipe rahate hai| ata: AtmahatyA ko jaina dharma meM sAmAnya pApa na kahakara mahApApa kahA gayA hai, kisI bhI navAgantuka yA bAlaka ko jaba jaina sAdhusAdhvI dharma kA pahalA pATha (gurudhAraNA yA samyaktva) par3hAte haiM to mAMsAhAra, madirApAna, dyUtakrIr3A, paranArI-gamana jaise bar3e-bar3e pApoM ke sAtha AtmahatyA jaise pApa se bhI vista

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14 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 hone kA vrata karavAte haiN| jaina dharma meM to AtmahatyA ke lie itanA ghRNita sthAna hai ki jaba kabhI kisI ucca sAdhanA ke sAtha AtmahatyA kI tulanA sunane meM AtI hai, taba mana vidrohI sA hone lagatA hai| jaina dharma meM tyAga aura tapasyA ke lie sadaiva preraNA dI jAtI hai| saMsAra se, parikara se, zarIra se, moha, AkarSaNa tathA lagAva kama karanA UMcA dharma mAnA jAtA hai kyoMki isI moha ke kAraNa manuSya rAga-dveSamaya pravRtti karatA hai| Aja saMsAra meM jitanI bhI viSamatAe~ dRSTigocara ho rahI haiM unakA mukhya kAraNa moha hai, cAhe vaha moha parivAra se ho, apane zarIra se ho athavA apane manobhAvoM se ho| jaina sAdhanA paddhati meM isI moha ko kama karane kA prayatna kiyA jAtA hai tathA sAdhu jIvana meM ise naSTa karane kA saMkalpa liyA jAtA hai| jaba koI sAdhaka saMnyAsa dharma meM praveza karatA hai taba vaha nAnA prakAra ke niyamoMpaniyamoM kA pAlana karane kI pratijJA karatA hai| jaina sAdhanA meM brahmacarya pAlana, rAtri bhojana kA tyAga, naMge pairoM se vihAra, keza loca, atyalpa vastra yA avastra avasthA Adi Avazyaka niyama hote haiN| ina sabakA mukhya uddezya yahI hai ki zarIra se atyadhika Asakti na rahe aura yaha mana nirdvandva aura nizcinta rhe| isa nirmoha avasthA ko puSTa karane ke lie nAnA prakAra ke vidhi vidhAna jaina zAstroM meM prarUpita kie gaye haiN| tIna manoratha isI nirmohatA ke lie vihita kie gae haiN| pratyeka gRhastha pratidina prAta: uThate hI bhAvanA bhAtA hai ki 1. maiM Arambha parigraha nyUna karU~, 2. maiM gRhastha jIvana chor3akara sAdhu banU~, 3. maiM aMtima samaya meM zarIra kI mamatA chor3akara saMlekhanA saMthArA kruuN| pratyeka sAdhu yaha bhAvanA bhAtA hai ki 1. maiM adhikAdhika zAstroM kA adhyayana karU~, 2. maiM sabhI AzrayoM ko chor3akara ekAkI vicaraNa karU~, 3. maiM aMtima samaya meM zarIra kI mamatA chor3akara saMlekhanA saMthArA kruuN| saMlekhanA-saMthArA zrAvaka aura sAdhu kA aMtima lakSya to hai para usake lie vaha jIvana kI upekSA nahIM krtaa| jaina dharma meM saMyamI jIvana ko hI adhimAna diyA jAtA hai| aisA koI vidhAna nahIM hai ki muni dIkSA lete hI saMthArA grahaNa kara le| sAdhaka kA adhikAdhika yaha prayAsa hotA hai ki jahA~ taka saMbhava ho vahA~ taka jIvana kI rakSA kI jaae| manuSya janma kI upalabdhi ko anya sabhI dharma-granthoM kI taraha jaina AgamoM meM bhI ati durlabha mAnA gayA hai - "kammANaM tu pahANAe ANupuvvI kayAi vi| jIvA sohimaNuppattA AyayaMti mnnussyN''|

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pavitra paramparA saMthArAH eka saMkSipta carcA : 15 arthAt jaba karma kramaza: kSINa hote jAte haiM aura antara meM zuddhi kI vRddhi hotI jAtI hai, taba jIvAtmA manuSya zarIra ko prApta karatI hai| yaha manuSya zarIra durlabha aura bahumUlya hai, yaha gaMvAne ke lie nahIM hai, apitu bacAne ke lie hai| isI kAraNa rogAdi kI sthiti meM muniyoM ke lie cikitsA karavAne kI anumati hai| svayaM tIrthaMkara mahAvIra svAmI ne bhI muniyoM kI bhAvanA kA sammAna rakhane ke lie prAsaka nirdoSa auSadhi kA sevana kiyA thaa| yaha eka ni:saMdigdha tathya hai ki jaina dharma jIvana kA samarthaka hai: mRtyu kA pujArI nahIM hai| yaha ThIka hai ki yahA~ sAmAnya jIvana kI bajAya saMyamI jIvana kI pUjA kI jAtI hai| kucha logoM ke mastiSka meM yaha bhrAnti ghara kara gaI hai ki jaina dharma jIvana rakSA ke prati sAvadhAna na hokara maraNonmukhatA ko prazraya detA hai| unakI yaha dhAraNA nitAnta nirmUla hai kyoMki jaina dharma to sadA hI 'jIo aura jIne do' kA nArA detA rahA hai| hA~! yadi kabhI deza, dharma aura AtmA kI rakSA ke lie jIvana Ahuti dene kA prasaMga AyA hai to isameM bhI jainoM ne apanI vIratA kA pradarzana kiyA hai| jaina dharma kI mAnyatA rahI hai ki jIvana ko zAna se jiio| saMyama, sAdhanA aura tapasyA se ise camakAo aura jaba isase vidA hone kA avasara Ae taba bhI haMsate-haMsate isa duniyA~ se kUca kara jaao| jIvana ke sAtha mRtyu kA avinAbhAva sambandha hai| mRtyu ko bhI jIvanta banAne kI kalA jaina dharma meM batAI gayI hai| jIte-jI muni tapasyA kA abhyAsa karatA rahatA hai, rAtri ko AhAra pAnI grahaNa na karane kA usakA AjIvana kA niyama hotA hai| vaha yathA zakti eka upavAsa, do upavAsa; tIna upavAsa tathA bar3hate-bar3hate chaha mAsa taka ke tapa kA bhI abhyAsa kara letA hai| hara tapasyA ke bAda pAranA karane kI anumati yA icchA isa bAta kA spaSTa pramANa hai ki jaina dharma jIvana kI Dora ko eka jhaTake se tor3ane kI ijAjata nahIM detA hai| vaha to jIvana ko adhikAdhika lambA karane kI preraNA detA hai| jaina dharma kI yaha eka ahama mAnyatA hai ki kisI bhI manuSyetara gati meM AtmA pUrNatA ko prApta nahIM kara sktii| manuSya yadi mRtyu prApta karake naraka, tiryaJca yA devagati meM se kisI bhI gati yA yoni meM jAtA hai to vaha adhyAtma kI dRSTi se ghATe meM jAtA hai na ki munAphe meN| ata: manuSya zarIra ko chor3ane kI kabhI bhI jaldI nahIM karanI caahie| lekina koI bhI sAdhaka isa saccAI se bhI apanI AMkheM nahIM mUMda sakatA ki antataH jIvana kA anta AegA hii| isa aMtima samaya ko jaldI to nahIM bulAnA para vaha Ae, isase pUrva usakI taiyArI to avazya kara lenI caahie| aisA na ho ki jIvana

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16 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 kA AkhirI vakta A jAe aura hama bebhAna hAlata meM par3e raha jAeM aura usa kSaNa kA Ananda bhI na le skeN| hara dhArmika vyakti kI dilI tamannA hotI hai ki jaba maiM apanI AkhirI sAMsa le rahA hoUM taba prabhu ke caraNoM meM dhyAna banA rhe| jaina dharma meM usa samaya ke lie eka pUrI vaijJAnika AdhyAtmika vyavasthA pradAna kI gayI hai| jIvana kA adhikAMza bhAga saMyama pUrvaka vyatIta ho jAne ke bAda sAdhaka eka nirNaya letA hai ki mujhe isa zarIra se kucha-kucha moha ghaMTAnA cAhie aura taba vaha 12 varSa kI saMlekhanA prArambha kara detA hai| uttarAdhyayana sUtra ke 36 veM adhyayana kI 251 se 255vIM gAthA taka isa prakriyA ko spaSTa kiyA gayA hai bAraseva u vAsAiM saMlehukkosiyA bhave / saMvaccharamajjhamiyA, chammAsA ya jahanniyA / / arthAt sabase bar3I saMlekhanA 12 varSa kI, madhyama saMlekhanA eka varSa kI tathA sabase choTI saMlekhanA 6 mahIne kI hotI hai / 12 varSa kI saMlekhanA meM bhI ekadama AhAra kA tyAga nahIM kiyA jAtA, kevala zarIra kI jarUrateM ghaTAI jAtI haiM jaise ki pahale cAra sAla taka dUdha, dahI, ghI Adi gariSTha yA duSpAcya viggaiyoM (vikRtiyoM) kA sevana nahIM kiyA jaataa| agale cAra varSa taka vrata, bele, tele Adi kI vividha tapasyA kI jAtI hai| phira do varSa taka eka-eka dina ke antarAla se Ayambila (rukSAhAra) kiyA jAtA hai, phira 11 veM varSa ke prathama 6 mahIne taka koI bhI vizeSa tapa (telA, colA Adi) karane para pUrNa niSedha hai| agale 6 mahIne utkaTa yA kaThora tapa kA vidhAna hai| phira aMtima varSa meM nirantara kramabaddha Ayambila tapa karane kA prAvadhAna hai aura jaba yaha pratIta hone lage ki zarIra bilkula aMtima chora se gujarane jA rahA hai, taba 15 dina yA eka mahIne ke lie pUrNataH AhAra kA tyAga kara de| yadi 12veM varSa ke madhya meM bhI yaha ehasAsa ho jAe ki mRtyu nikaTa hai to pUrNa AhAra tyAga kiyA jA sakatA hai| kyA saMthAre kI itanI vistRta bhUmikA ke bAda bhI koI saMdeha zeSa raha jAtA hai ki jaina dharma meM AtmahatyA ko kyoM niMdanIya tathA saMthAre ko kyoM ati vaMdanIya mAnA gayA hai ? 12 varSIya, eka varSIya yA SANmAsika saMthAre ke alAvA bhI tatkAlIna saMthAre ke lie jaina zAstroM meM anumati dI gaI hai upasarge durbhikSe jarasi rujAyAM ca nissprtiikaare| dharmAya tanuvimocanamAhuH sallekhanAmAryAH / / ' 5

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pavitra paramparA saMthArAH eka saMkSipta carcA : 17. bhayaMkara kaSTa kI sthiti meM, durbhikSa ke samaya, ghora bur3hApA Ane para tathA lAilAja bimArI kI hAlata meM sAdhaka ko cAhie ki vaha zarIra ke prati apanA mohabhAva ghaTA de tathA saMlekhanA svIkAra kara le| uparyukta sabhI sthitiyoM meM zarIra kA anta to honA hI hai, anya koI jIne kA vikalpa zeSa nahIM hai, phira kyoM rote-bilakhate prANoM ko chor3e? usa samaya to vaha zAntipUrvaka deha kA svayaM hI visarjana kara de to jIvana kI pUrNatA hI kahalAegI nahIM to mauta ko to AnA hI hai| vaise to islAma aura IsAI mata ko chor3akara sabhI dharmoM meM yA yUM kaheM ki sabhI bhAratIya paramparAoM meM saMthAre kI vyavasthA hai, para jaina dharma meM to isakA dIrgha evaM prAcIna itihAsa hai| jaina dharma ke prAcInatama AgamoM meM jina bhI sAdhakoM kA (sAdhuoM kA yA zrAvakoM kA) jIvana caritra ullikhita hai, sabake sambandha meM yaha avazya sUcita kiyA gayA hai ki unhoMne kitane dina kA saMthArA kiyaa| ata: antakRtdazAMga meM 90 mahApuruSoM kA, anuttaropapAtika sUtra meM 33 sAdhuoM kA, jJAtAdharmakathAMga, bhagavatI Adi AgamoM meM bhI zataza: AtmAoM kA, upAsakadazAMga meM 10 zrAvakoM kA, aupapAtika sUtra meM ambar3a parivrAjaka aura usake ziSyoM kA, nirayAvalikA paMcaka meM rAjA ceTaka, varuNa (nAga pautra) kA tathA jJAtAdharmakathA meM nandana durdura kA jIvana-caritra varNita hai aura una-una AtmAoM ko aMtima samaya meM saMthArA udaya meM AyA thA, yaha bhI varNita hai| anyatra bhI AgamakAra yaha batAnA nahIM bhUlate haiM ki kina-kina AtmAoM ne kitane-kitane dina kA saMthArA kiyaa| svayaM bhagavAn mahAvIra svAmI ke jIvanakAla meM hI unake mAtA-pitA ne saMthArA grahaNa kiyA thaa| itihAsakAroM ne jaina mAnyatA kI puSTi kI hai ki prathama bhArata samrATa candragupta maurya ne apane dharma guru bhadrabAhu svAmI ke sAnnidhya meM saMlekhanA vrata svIkAra kiyA thaa| AcArya cANakya ke sambandha meM bhI jaina paramparA meM ullekha milatA hai ki unhoMne aMtima samaya meM samAdhimaraNa apanAyA thaa| sAhityika sAkSyoM ke atirikta zilAlekhIya pramANoM kI vizAla saMkhyA yaha siddha karatI hai ki saMlekhanA-saMthArA bahuta prAcIna kAla se jaina dharma meM kiyA jAtA rahA hai| jasTisa TI. ke. Tukola ne apanI pustaka 'Sallekhana is not Suicide' meM aise zatAdhika zilAlekhoM ko uddhRta kiyA hai| prAcIna kAla se Aja taka lAkhoM karor3oM buddhijIvI, arthazAstrI vidhi-vizeSajJa, zAsaka evaM dharma puruSa jisa saMthAre ko bar3I pavitra bhAvanA se dekhate Ae haiM, usI saMthAre kI yadi kucha chuTa bhaiye patrakAra AtmahatyA se tulanA kareM to hairata hotI hai| kyA itane manISI AtmahatyA ko bhI nahIM pahacAna

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18 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 sakate the? kyA unakI pratibhA zakti itanI avikasita thI ki saMthAre aura AtmahatyA kA antara bhI nahIM samajha ske| ina donoM ghaTanAoM meM (AtmahatyA va saMthAre meM) samAnatA hai to kevala itanI hI ki donoM kA pariNAma yA uttarakAla mRtyu hotI hai anyathA ye donoM kisI bhI artha meM samAna nahIM haiN| AtmahatyA aura saMthAre ke bIca mUlabhUta antara nimna bAtoM kA hai1. mAnasika bhAva 2. sAdhanoM kA prayoga 3. samaya kI avadhi 4. parivAra aura samAja kA prabhAva 1. mAnasika bhAva - AtmahatyA karane vAlA vyakti tIvra kaSAya ke vazIbhUta hotA hai| vaha kisI vastu kI prApti ke lie itanA adhika Akula aura Atura ho jAtA hai ki vaha na mile to jIvana ko gaMvAne ke lie udyata ho jAtA hai| vaha vastu patnI, premikA, dhana, naukarI, pratiSThA kisI bhI rUpa meM ho sakatI hai| bImArI se parezAna hokara, apamAna se vyathita hokara, pratizodha se grasta hokara yA jIvana kI nirarthakatA kA ehasAsa hone para vaha isa dussAhasika kadama ko uThAtA hai jabaki saMthArA karane vAlA vyakti kisI se bhI khinna yA nArAja nahIM hotaa| jaba sAdhaka apane jIvana ko kRta-kRtya evaM saphala mAna letA hai, apanI dharma sAdhanA ko adhika ucca zikharoM para le jAnA cAhatA hai, moha, krodha, pratizodha, lobha Adi ko bilkula jar3a se miTAnA cAhatA hai, taba vaha saMthArA karane kA mana banAtA hai| saMthArA svIkAra karane se pUrva apane manobhAvoM ko aura bhI nirmala banAne kA prayAsa karatA hai| samagra jIvana meM kisI se manamuTAva, nArAjagI yA kalaha Adi ke prasaMga bane bhI hoM to saMthAre se pUrva una saba vyaktiyoM se hArdika kSamA yAcanA karanI hotI hai| mAnasika saMkleza kA aMza mAtra bhI mana para avaziSTa na rahe, yaha zarta pUrI karanI hotI hai| isake alAvA sampUrNa jIvana meM apanI svIkRta pratijJAoM, vratoM meM koI doSa laga gayA ho, apane naitika, cAritrika, AdhyAtmika mUlyoM kA irAdatana-gairairAdatana ullaMghana kiyA ho, unheM acchI taraha yAda karake apane zraddheya guruoM ke caraNoM meM unakI AlocanA karanA bhI jarUrI hotA hai| apane aparAdhoM ko spaSTatayA svIkAra karake inake lie daNDa yA prAyazcitta liyA jAtA hai tathA bhaviSya ke lie saba prakAra ke pApoM kA mana, vacana kAya se na karane kA, na karavAne kA tathA na samarthana karane kA praNa liyA jAtA hai|

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pavitra paramparA saMthArAH eka saMkSipta carcA : 19 samagra jIva rAzi se kSamA yAcanA kI jAtI hai| kyA AtmahatyA tathA saMthAre ke manobhAvoM meM kahIM samAnatA pratIta hotI hai? AtmahatyA yadi kAlA koyalA hai to saMlekhanA tarAzA huA hiiraa| 2. sAdhanoM kA prayoga - AtmahatyA meM agni, viSa, zastra, jala Adi sAdhanoM kA prayoga anivArya hotA hai| AtmahatyA ke vizva meM jitane bhI mAmale sAmane Ae haiM una saba meM kisI na kisI bAhya sAdhana ko apanAkara jabaradastI zarIra kA anta kiyA gayA hai| cAhe kisI ne phAMsI kA phaMdA laTakAyA, jahara yA nIMda kI goliyAM khAI, parvata, vRkSa, UMce bhavanoM se chalAMga lagAI, nadI, kueM meM DUbe, miTTI ke tela, peTrola chir3akakara Aga lagAI, rivAlvara apanI kanapaTI para rakhakara Trigara dabAyA, yA plAsTika ke thaile se apanI sAMsa ghoTa liyaa| kucha bhI kiyA ho para itanA spaSTa hai ki koI bhI AtmahatyA sAdhana ke prayoga ke binA sambhava hI nahIM ho sktii| jabaki saMthAre ke lie kisI bhI ghAtaka sAdhana kA prayoga na karanA pUrva zarta hai| yadi aisA kiyA to vaha dhArmika kriyA na hokara atyanta pApamaya kriyA ho jaaegii| yadi zuddha bhAvoM ke sAtha bhI azuddha sAdhana kA prayoga ho jAe to jaina dharma ne use saMthArA nahIM mAnA hai, na hI isakI anumati dI hai| ratnakaraNDazrAvakAcAra Adi granthoM meM agnipraveza, jala- praveza, vRkSa patana Adi se marane vAle sAdhakoM ko mUr3ha kahA gayA hai| saMthAreM meM zuddha manobhAvoM vAlA sAdhaka sirpha AhAra kA hI tyAga karatA hai| kyoMki vaha anubhava karane lagatA hai ki aba isa zarIra ko AhAra-pAnI-davA Adi dUMgA to AhAra pAnI zarIra ke lie sahAyaka na hokara pIDAvarddhaka hI hoNge| pIr3A bar3hane se kahIM mAnasika asamAdhi na ho jAe, usa asamAdhi se bacane ke lie bhojana kA tyAga kara denA hI ucita hai| jaba taka bhojana karane se jIvana yAtrA, saMyama-sAdhanA nirbAdha gati se calatI rahI, taba taka AhAra kA sahArA liyA, kintu jaba yaha lagA ki AhAra sahAyaka na hokara bAdhaka bana rahA hai, taba AhAra ko chor3a dene kA nirNaya le liyaa| yaha nirNaya bhI koI eka jhaTake ke sAtha nahIM liyA jAtA, apitu pUrvApara kA vicAra karake hI liyA jAtA hai| saMthAre kI ora bar3hane vAlA vyakti apane pUrva jIvana meM bhI samaya-samaya para AhAra chor3akara tapa karatA hai, kabhI eka dina, kabhI do dina, kabhI 4,5,9,10 dina, kabhI mahIne yA chaha mahIne bhii| saMyama aura tapa usakI khurAka hotI hai| pahale jitanA bhI tapa kiyA jAtA thA, vaha alpakAlika tapa hotA thA, lekina aba usakA saMkalpa sArvakAlika tapa ho gyaa| jaina paribhASA meM pahale tapa ko itvarika tathA dUsare tapa ko yAvatkathika nAma diyA gayA hai| saMthArA grahaNa karane vAlA kaI bAra yaha bhI dekhatA hai ki yadyapi AhAra-davA Adi zarIra ke pratikUla to nahIM par3a rahe para unake sevana se mere lie hue niyama aura dUsarI pratijJAeM bhaMga

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20 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 ho rahI haiM; maiM apane mahAvratoM kA yA aNuvratoM kA sahI DhaMga se nirvAha nahIM kara pA rahA hU~, taba apane niyamoM kI surakSA ke lie bhI vaha AhAra, davA kA parityAga kara sakatA hai| use apena svIkRta dharma meM svalpa skhalanA yA truTi bhI sahana nahIM hotii| kalpanA kIjiye ki koI zuddha zAkAhArI manuSya kisI aise sthAna para pahu~ca gayA jahA~ mAMsAhAra ke alAvA kucha nahIM miltaa| usa samaya yadi vaha tatropalabdha AhAra nahIM karatA to pApa kI bajAya dharma kA hI bhAgI mAnA jAtA hai| aise hI vRddha tathA rugNa avasthA meM sadoSa AhAra lenA par3e, rAtri Adi ke samaya lene kI majabUrI banane lage, to aisI sthiti meM saMthArA grahaNa karanA eka uttama rAstA hai| bhojana aura davA kA svecchika tyAga to sAmAnya mAnava bhI kara lete haiM, jaise ki aspatAloM se marIja yaha kahakara chuTTI le lete haiM ki hameM aba upacAra nahIM lenaa| yaha unakA nijI adhikAra hai| ata: svata: bhojana yA auSadhi ko chor3anA AtmahatyA nahIM apitu saMthAre kI sthiti hai, donoM eka nahIM haiN| hajAroM lAkhoM meM ekAdha mAmale hI aise sunane meM Ate haiM ki kisI dharmAtmA ne bAhya sAdhanoM kA bhI prayoga karake apanI lIlA sameTa lI, jaise candanabAlA kI mA~ ne apane zIla kI rakSA ke lie apanI jIbha khIMca lI tathA koI sAdhu-sAdhvI apane samaya kI surakSA ke lie phaMdA laTakAkara samApta ho gyaa| una sthitiyoM meM jaina dharma ne unake usa prayAsa ko nindanIya to nahIM kahA para use saMthArA bhI nahIM khaa| saMthArA to vahI hai jo sahaja.bhAva se apanAyA jaae| sAdhanoM kA anivArya prayoga aura nitAnta aprayoga AtmahatyA tathA saMthAre ko pUrNata: bhinna siddha karatA hai| 3. samaya kI avadhi : jahA~ taka samaya kI avadhi kA prazna hai vahA~ AtmahatyA to kucha kSaNoM kA hI khela hai| use kSaNika unmAda, Aveza, Avega aura pAgalapana kahA jA sakatA hai| jaba koI mAnava nakArAtmaka soca kA zikAra ho jAtA hai to vaha tatkAla. marane para utArU ho jAtA hai| usake pAsa dhairya nahIM hotaa| use mRtyu cAhie, vaha bhI phaurn| zat pratizata kesa aise mileMge ki koI vyakti AtmahatyA ke lie nadI Adi meM kUdatA hai aura use bacA liyA jAtA hai to vaha bacAne vAle kA dhanyavAda karatA hai| vaha turanta mara jAtA to bAta alaga thii| varnA vaha dera taka mRtyu kA sAmanA nahIM kara sktaa| jo loga krodha meM Aga lagA lete haiM yA salphAsa (jaharIle padArtha) khA lete haiM, ve bhI bacAo-bacAo kahane lagate haiM arthAt AtmahatyA kA kAla atyalpa hotA hai jabaki saMthArA lenevAlA to ananta dhairyadhArI vyakti hotA hai| vaha bhojana kA tyAga karake zarIra se nirapekSa (zarIra kA duzmana nahIM) hokara Atma cintana, prabhu bhajana, dharmazravaNa meM lIna ho jAtA hai| use na jIne kI

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pavitra paramparA saMthArAH eka saMkSipta carcA : 21 tamannA rahatI hai aura na hI mRtyu kI aakaaNkssaa| usake lie jIne aura marane kI donoM hI ghaTanAe~ barAbara haiN| upAsakadazAMga, AvazyakasUtra tathA tattvArthasUtra meM saMthAre meM AsIna vyakti ke lie pA~ca prakAra kI abhilASAoM se mukta hone ko kahA gayA hai- 'ihalogAsaMsappaoge', 'paralogAsaMsappaoge', 'jIviyAsaMsappaoge', 'maraNAsaMsappaoge', 'kAmabhogAsaMsappaoge', arthAt isa janma meM sukha pratiSThA mile yaha kAmanA nahIM karanI, agale janma meM svarga, apsarAe~, cakravartI Adi pada prApta ho jAeM, yaha kAmanA bhI nahIM karanI, cAroM ora sammAna bar3ha rahA hai isalie maiM aura adhika dera taka jItA rahU~, yaha bhAvanA bhI nahIM karanI tathA bar3hatI huI zArIrika vedanA yA pArivArika upekSA se jaldI marane kI icchA bhI nahIM karanI tathA kisI bhI prakAra ke laukika kAma-bhoga kI lAlasA nahIM krnii| mahAn Azcarya hai ki yadyapi saMthArA mRtyu meM pariNata hone vAlI ghaTanA hai para mRtyu kI kAmanA phira bhI nahIM hai| yaha hai saMthAre kA dhIraja, anantaM pratIkSA, beintahA sabra aura asIma shaanti| yahI kAraNa hai ki saMthAre eka pala, eka ghaNTA, eka dina, eka saptAha, eka mahIne se bar3hate-bar3hate tIna-cAra mahIne bhI calate haiM, phira bhI sAdhakoM ke mana meM koI becainI nahIM aatii| ve ArAma se apanI jiMdagI kA AkhirI vakta gujArate rahe haiN| kyA aisI pAvana, udAtta saMthAre kI dhairya vRtti ke sAtha AtmahatyA kI becainI, tAtkAlikatA ko upamita kiyA jA sakatA hai? kadApi nhiiN| vastuta: donoM ghaTanAe~ alaga-alaga dhruvoM kI saMketaka haiN| 4. parivAra aura samAja para prabhAva : AtmahatyA ke bAda samAja aura parivAra kA DhAMcA ekadama caramarA jAtA hai, eka sannATA-sA chA jAtA hai, hara vyakti aparAdha bodha se grasta ho jAtA hai tathA mRta vyakti ke pIche tadAzrita bAla, bacce, bujurga, mAtA-pitA sadA-sadA ke lie asahAya aura nirAzrita ho jAte haiN| unake pIche bAlaka dara-dara kI Thokara khAte haiM, nAriyoM ke lie jindagI dUbhara ho jAtI hai, vRddha mAtApitA sevA ke lie tarasa jAte haiM, kyoMki AtmahatyA karane vAlA vyakti dAyitvahIna hokara saMsAra se vidA ho gyaa| usakA yaha maraNa ghora palAyanavAda hai, kAyaratA hai aura parivAra aura samAja ke prati eka gaharA vizvAsaghAta hai| jo usake karttavya the unheM pUrA kie binA hI vaha jindagI ko samApta kara gyaa| jabaki saMthArA usI vyakti ke lie vihita hai jisane apane dAyitva ko pUrI taraha nibhAyA, kabhI sevA, karttavyapAlana se jI nahIM curAyA tathA jaba vaha pratyeka jimmedArI se mukta ho gayA, pUrNakAma ho gayA, taba parama dhanyatA kA anubhava karatA huA vaha sAdhaka, 'zarIra va AtmA' ke pArthakya ko samajhane ke lie kaThora kadama uThA letA hai| cUMki saMlekhanA-saMthArA

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22 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 grahaNa karanevAloM ke mana meM kisI ke prati Akroza yA asaMtoSa nahIM hotA, na hI usakI vANI meM kisI se gilA-zikavA hotA hai, na kisI ke prati duvyarvahAra hotA hai, isI kAraNa parivAra aura samAja meM bhI usa mahAn AtmA ke prati atizaya zraddhAM evaM Adara kA bhAva hotA hai| bhale hI ve mohavaza usa vyakti ko saMthArA svIkAra karane se rokeM para usake usa phaisale se ve apane ko Thage, prapIr3ita yA vaMcita mahasUsa nahIM krte| ve usakI antima ghar3iyoM meM adhikAdhika zAnti aura samAdhi kA yogadAna dene ko utsuka rahate haiN| apane zoka ke Aveza ko bhI rokane kA prayAsa karate haiM tAki saMthArAlIna vyakti apane sambandhiyoM ke duHkha se Akula-vyAkula na ho / pArivArika jana viyujyamAna AtmA kI bhAva sthiratA ke lie bhagavad-bhakti ke gIta gAte haiM, Agama pATha sunAte haiM, namaskAra maMtra par3hate haiM tathA nirantara adhyAtmamaya vAtAvaraNa banAne ko samudyata rahate haiN| unake mana meM ye bhAva umar3ate haiM ki isa AtmA ko apanA dhyeya prApta ho tathA kabhI avasara Ae to hama bhI isakA anusaraNa kara apanI jIvanalIlA ko aise hI smetteN| parivAra aura samAja usa vyakti ke usa mahAn parAkrama se svayaM ko lAMchita nahIM, garvita anubhava karatA hai| unake mana meM usake prati koI zikAyata, bagAvata, vikSobha, vidroha yA asaMtoSa kA bhAva nahIM rahatA, kevala ahobhAva hI unake mana meM tairatA hai| saMthAre se samAja upakRta hotA hai aura AtmahatyA se samAja apakRta evaM tiraskRta hotA hai isalie ina donoM meM koI sAmya nahIM hai / saMthArA sRSTi kA saundarya hai to AtmaghAta isakA raurava rUpa hai| saMthAre kI zRMkhalA jaina dharma meM to avicchinna rUpa se calatI hI rahI hai, anya dharmoM meM bhI saMthAre kA prAvadhAna hai| vaidika graMthoM meM manusmRti meM prAyopavezana kA vidhAna hai| jaina dharma unake bhAvoM ko mAnya karate hue bhI tattat vidhi se sahamata nahIM rahA hai, kyoMki pahale to una prAyopavezanoM ke pIche svargAdi kI abhilASA chipI rahatI hai, dUsare unameM jala, agni, viSa Adi jIvana nAzaka sAdhanoM kA prayoga kiyA jAtA hai jo ki saMthAre meM bilakula niSiddha hai| jainetara sAdhakoM meM zrI vinobA bhAve kA saMthArA eka Adarza ke rUpa meM peza kiyA jA sakatA hai / unhoMne isa saMthAre kI sthiti taka pahu~cane se pahale varSoM taka isa viSaya meM adhyayana, manana aura cintana kiyA, jaina muniyoM ke saMthAre ko dekhA, tapasvI muni zrI jagajIvana rAma jI mahArAja, zrI jinendra varNIjI jaise prabuddha jaina sAdhakoM se mArgadarzana liyaa| phira unhoMne 9 navambara 1982 ko jIvana paryanta ke lie AhAra pAnI kA parityAga kara diyaa| tatkAlIna pradhAna maMtrI zrImatI indirA gAMdhI sahita tamAma rASTranetAoM ne vinobAjI se pAnI, glUkoja yA phaloM kA rasa lene kI vinatI kI, phira bhI unhoMne usa para dhyAna nahIM diyaa| prastuta prasaMga ke saMdarbha meM Adhunika saMthArA - virodhiyoM se eka prazna pUchA jA sakatA hai ki

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pavitra paramparA saMthArAH eka saMkSipta carcA : 23 kyA zrImatI gAMdhI sahita samasta rASTra netA itane jar3a - mUr3ha the ki unhoMne vinobA bhAve para AtmahatyA kA Aropa nahIM lagAyA, unheM jabaradastI glUkoja nahIM diyA aura na una para AtmahatyA ke prayAsa kA mukadamA claayaa| yaha to sUraja kI taraha sApha hai ki saMthArA karane vAle hamAre lie praNamya aura anugamya hI hote haiM, na ki upahAsa yA dayA ke paatr| hameM socanA cAhiye ki Upara se samAna dikhane vAlI do kriyAe~ yathArtha meM sarvadA bhinna bhI ho sakatI haiN| deza kI surakSA ke lie saikar3oM hajAroM yuvakoM ne apanA balidAna kara diyA, kyA unake balidAna ko AtmahatyA kI nimna koTi meM rakhA jAegA? kitane hI vaijJAnikoM ne naI khojoM ke lie, mAnavatA ke bhale ke lie jIvanAntaka prayoga kie haiM, kyA unakI isa kurbAnI ko AtmahatyA jaisA chichalA aura nindanIya nAma diyA jA sakatA hai? nahIM bilkula nhiiN| bhArata-pAkistAna prathama yuddha meM jaba pAkistAnI paiTana TaiMkoM ko bhAratIya javAna dhvasta karane meM asamartha ho rahe the taba kucha balidAnI kisma ke sainikoM ne apane zarIra para bama bAMdhakara unake TaikoM meM ghusa kara unheM naSTa kiyA thaa| una mahAn vIroM ke Atma balidAna se samUcA bhAratavarSa gauravAnvita ho uThA thaa| usa samaya kisI siraphire ne yaha mAmalA uThAne kA dussAhasa nahIM kiyA ki una sainikoM ne AtmahatyA kI hai| itane dakiyAnUsI vicAradhArA ke loga taba isa deza meM nahIM the| unakI vIratA ke liye una jAMbAja bahAdura sainikoM ko vIracakra, mahAvIracakra, paramavIracakroM se navAz2A gayA thA / dezarakSA ke lie kiyA gayA Atma-balidAna jisa prakAra puraskRta kiyA jAtA hai, usI prakAra AdhyAtmika uccatA kI prApti ke lie grahaNa kiyA saMthArA bhI saMstuta kiyA jAtA hai| saMthAre meM to kisI ke vadha kA prayAsa yA cintana bhI nahIM hotA / satI prathA evaM saMthArAH eka pUraba eka pazcima mugalakAla meM rAjasthAna meM rAnI padminI Adi hajAroM nAriyoM ne apane zIla kI rakSA ke lie Atma balidAnI jauhara khele the| jinheM Aja bhI mahimAmaMDita kiyA jAtA hai| jaina dharma meM isa prathA ko apanAyA to nahIM gayA, kyoMki jauhara meM agni meM apane ko bhasma kiyA jAtA hai aura saMthAre meM agni Adi kA prayoga varjita hai, para ApAtkAlIna upAya ke rUpa meM isakA sarvathA khaNDana bhI nahIM kiyA gyaa| jaina dharma bhArata meM prAcIna kAla meM hone vAlI satI prathA ke viruddha rahA hai kyoMki satI prathA DhalatI umra meM maraNa kI sannikaTatA kI hAlata meM mRtyu kA AliMgana na hokara, pati viyogajanya zoka se prabhAvita hokara uThAyA huA moha vihvala AcaraNa hai| agale janma meM pati- milana kI eka sAMsArika kAmanA bhI isake bhItara chipI huI rahatI hai| isake atirikta satI hone ke lie parivAra aura samAja kA dabAva bhI hotA hai| jabaki,

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24 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 saMthArA kisI ke dabAva se kiyA hI nahIM jA sktaa| cU~ki yuvAvasthA meM citA para jIvita sonA sarala kArya nahIM hotA, ata: satI kriyA ke daurAna U~cI-U~cI AvAja meM Dhola bajAe jAte the tAki agni lagane para tar3apatI cIkhatI 'trAhi mAm' pukAratI nArI ke karuNa svara kisI ko sunAI na deN| aisI vIbhatsa prathA se kabhI bhI saMthAre kI pavitra kriyA ko upamita nahIM kiyA sktaa| saMlekhanA tapa saMthArA se pUrva saMlekhanA tapa kI ArAdhanA kI jAtI hai| saMlekhanA tapa kA artha hai aisI tapa praNAlI jisase sAdhaka apane kaSAyoM ko samyak prakAreNa kRza kre| 'sam' kA artha utkRSTatA se, samyak rIti se tathA lekhanA kA artha dekhanA tathA peMsila ko chIlane kI taraha patalA krnaa| yahA~ saMlekhanA tapa meM donoM taraha ke artha ghaTita hote haiN| kyoMki yaha saMlekhanA do bhedoM vAlI hotI hai- eka kaSAya saMlekhanA aura dUsarI kAya sNlekhnaa| 1. kaSAya-saMlekhanA tapa - AdhyAtmika doSa jo cAra prakAra ke batAe gae haiMkrodha-mAna-mAyA-lobha, ina kaSAyoM kA samyak nirIkSaNa karanA, apane bhItara rahe kaSAyoM ke kAraNoM ko khojanA, unakA vijJAna jAnanA, unakI pariNati ko pahacAnanA, unakI bhinna-bhinna prakRtiyoM kA AMtarika rUpa se vizleSaNa karanA aura unakA vosiraNa (visarjana) karanA kaSAya-saMlekhanA tapa hai| isa tapa meM sAdhaka yathA saMbhava nirantara SaDAvazyaka kI ArAdhanA meM upasthita rahatA hai| apane jIvana bhara meM kie gae samasta pApoM evaM doSoM kA pratikramaNa-nirIkSaNa, garhA evaM 'appANaM vosirAmi' (Atma visarjana) karatA hai| isa tapa-prakriyA meM sAdhaka AtmavilocanA karatA huA apane guru athavA AcAryAdi ke sammukha binA kucha bhI chipAe apane aparAdhoM evaM doSoM ko prakaTa karatA hai, garhA (confession) karatA hai| guru se prAyazcitta vidhi grahaNa karatA hai aura taba bhAvazuddhi ke dvArA kaSAya saMlekhanA tapa ke sAtha-sAtha kAya saMlekhanA tapa bhI grahaNa karatA hai| kaSAya saMlekhanA tapa dvArA sAdhaka jIvana-maraNa, lAbha-alAbha, saMyoga-viyoga, sukhaduHkha, rAga-dveSa Adi samasta dvandvoM kA nirAkaraNa karatA huA samatvayoga ko dhAraNa karatA hai| samatA kI ArAdhanA se kaSAya kRza hote haiM aura kaSAya kSINa hone se cetanA karmabhAra se halkI hokara UrdhvagAmI hone lagatI hai| isa prakAra kaSAyoM kA pratikramaNa, nirIkSaNa,gardA evaM visarjana ye (pratyAkhyAna evaM prabhupAsanA sahita) SaDAvazyaka, kaSAya saMlekhanA tapa hai| kaSAya pratisaMlInatA rUpa karma nirjarA kA upakrama hai|

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: 25 kaSAya saMlekhanA, kAya-saMlekhanA kI anivArya pUrvAvasthA hai kyoMki jaba taka rAgadveSa kSINa nahIM hote, taba taka kAya-saMlekhanA kI koI sArthakatA nahIM hai| kAma kA kRzapanA to rAgI, daridra, parAdhInatAgata mithyAdRSTi ko bhI ho jAtA hai| deha ko kRza karane ke sAtha rAga-dveSa mohAdi ko kRza karake ihaloka-paraloka sambandhita samasta vAMchA kA abhAva karake, deha ke maraNa meM, kuTuMba-parigraha Adi samasta paradravyoM se mamatA chor3akara parama vItarAgatA se saMyama sahita maraNa karanA, kaSAya saMlekhanA hai| jo viSaya kaSAyoM ko jAnakara unakA vosiraNa (visarjana) karegA, usI meM samAdhimaraNa ghaTita hogA, jo viSaya kaSAyoM ke AdhIna hai, unameM hI gRddha hai, usako samAdhimaraNa nahIM hotA hai| 2. kAya-saMlekhanA - kAya saMlekhanA kA artha hai- kAyA ko samyak prakAra se kRza krnaa| jaba sAdhaka ke kaSAya kSINa hote haiM taba vaha zarIra se taporata rahane ke kAraNa kAya saMlekhanA tapa kI ArAdhanA karatA hai| nija kRta aticAroM evaM anAcAroM ke prAyazcitta kA sAdhaka jo tapa aMgIkAra karatA hai, vaha kAya-saMlekhanA tapa hai| yaha tapa bhI do prakAra kA hai| 1. addhAnazana - isameM kAla maryAdA ke aMtargata upavAsa rakhate hue maryAdApUrvaka bhojana kA tyAga kiyA jAtA hai| 2. sarvAnazana - isameM maraNaparyaMta samasta AhAra kA tyAga kiyA jAtA hai| kAya-saMlekhanA tapa kI vidhi - kAya-saMlekhanA tapa meM sAdhaka jaghanya cha: mAsa, madhyama eka varSa aura utkRSTa bAraha varSa taka tapArAdhanA karatA hai| apanI mRtyu ko nikaTa jAnakara sAdhaka isa (nimnokta) krama meM saMlekhanA tapa kI ArAdhanA karatA hai| uttarAdhyayana sUtra ke 36 veM adhyAya ke anusAra saMlekhanA tapa kA sAdhaka prathama cAra varSoM meM dUdha, ghRta Adi viggaiyoM kA tyAga kareM tathA dUsare cAra varSoM meM vividha prakAra kA tapa kre| tadanantara do varSoM taka ekAMtara upavAsa aura pAraNe meM AyaMbila kre| isake pazcAt . 11 veM varSa ke prathama cha: mahInoM taka koI viziSTa tapa (telA, colA Adi) na kre| isake pazcAt cha: mAha taka utkRSTa tapa (belA, telA Adi) kre| isa pUre varSa meM pAraNe meM AyaMbila kre|

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26 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 vaha saMlekhanAdhArI bArahaveM varSa meM koTi sahita arthAt niraMtara AyaMbila tapa karake eka pakSa yA eka mAsa kA AhAra tyAga rUpa tapa kre| isa prakAra niraMtara kAya-saMlekhanA tapa ke dvArA sAdhaka kSINakAya aura kSINakaSAya hone para samAdhipUrvaka maraNa ko prApta hotA hai aura aisA samAdhivaMta, zIlavAna sAdhaka sulabha bodhi hokara apane saMsAra ko sImita kara letA hai| jyAdA se jyAdA 15 bhava, madhyama 3 bhava aura utkRSTa usI bhava meM vaha AtmA isa saMsAra cakra se mukta ho jAtA hai aura parinirvANa ko prApta karatA hai| saMthArA koI bAhya AcAra-sAdhanA nahIM varan bhItarI apUrva ghaTanA hai| aksara aise logoM ko dekhA gayA hai jo jIvana bhara se sunate Ae haiM ki saMthArA Ae tabhI jIvana saphala hotA hai, saMthArA Ae tabhI kalyANa hotA hai, saMthArA Ae tabhI mokSa hotA hai, ve loga apane parijanoM ko kahakara rakhate haiM ki jaba bhI merI mRtyu kA samaya Ae, mujhe saMthArA pacakkhA (pratyAkhyAna karavA denA) denaa| maiM jIvana se yU~ hI khAlI hAtha na lauTa jaauuN| ata: maiM hozo havAsa meM rahU~ yA nA rahU~ kintu Apa loga mere mRtyu evaM bImArI ko jAnakara saMthArA pacakkhA denaa| aksara aise karuNAzIla sahRdaya loga rAta sone se pahale bhI saMthArA pATha bolakara sote haiM aura jaba mRtyu kA samaya AyA huA sA pratIta hotA hai, taba yA to ve svayaM, athavA hozo havAsa meM na ho to unake parijana unheM saMthArA pacakkhA dete haiM aura AhArAdi ke tyAgapUrvaka ve loga mRtyu ko prApta bhI ho jAte haiN| ye sArI bhAvanAe~ acchI bAteM haiM, lekina koI bAharI paccakkhAna (pratyAkhyAna) grahaNa mAtra ko hI saMthArA samajha rahA hai, to vaha usakI bhUla hI hogii| ThIka vaise hI jaise veza parivartana ko koI sAdhutva samajha leN| hA~ loga mahimAmaNDita kara deMge, bar3e jora-zora se pracAra-prasAra bhI hogA, janatA darzanoM ko AyA karegI, akhabAroM meM phoTo chapane lagegI aura yadi vaha jIvAtmA bhAva pUrvaka samyak saMthArA meM upasthita nahIM hai to dravya kriyA kA dravya phala (yaza lAbha) prApta kara phira Atma pravaMcanA kA hI zikAra banA rhegaa| aisI bhramapUrNa ghaTanAyeM aksara isa samAja meM ghaTita hotI hI rahatI haiN| ghaTanAoM ko yathArUpa upasthita karanA acchI bAta hai, kintu use sAmane vAle ko mAnane aura svIkAra karane ke lie bAdhya karanA, yA vaisA Agraha karanA apane Apa meM AraMbha hai, ahaM ceSTA hai| saMthArA AhAra - zarIra - upadhi kA tyAga mAtra hI ho, aisA nahIM hai| yaha to upalakSaNa haiM, bAIproDakTa haiM, mUla bAta to yaha hai ki sAdhaka apanI mRtyu kA samabhAva meM sAkSAtkAra kre| apanI prANadhArA ko urdhvagamita kare aura apane samagra atIta se nirlepa - ni:saMga ho jaae|

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: 27 jaba taka koI sAdhaka apanA maraNAntika pratikramaNa nahIM kara letA taba taka vaha saMthAre ko upalabdha nahIM ho sktaa| jIvana bhara ke kie samasta atikramaNoM kA Alocana, pratikramaNa saMthArA sAdhanA kA abhinna evaM aparihArya ghaTaka hai| jaba taka koI sAdhaka nijakRta doSoM kI guru athavA bhagavAn ke samakSa AtmasvIkArokti (confession) nahIM kara letA, mana kI gAMThoM ko khola kara halkA nahIM ho jAtA, taba taka saMthArA saMbhava nhiiN| jaba taka koI sAdhaka sarva bhUtoM se kSamA yAcanA nahIM kara letA, prAyazcitta evaM kSamApanA (khamata - khAmanA) nahIM karatA taba taka saMthArA saMbhava nahIM hogaa| jaba taka kisI prakAra kA vaira - virodha, zikavA - zikAyata ko dila se bhulAkara, parijanoM se rAga-bhAva, mamatva-bhAva ko haTAkara deha para se mamatA nahIM ghaTatI, paraloka kI vAMchA se rahita nahIM ho jAtA, taba taka saMthArA nahIM hotA / mana meM kisI prakAra kA nidAna, pritibandha ho to saMthArA siddhi nahIM hotii| pakar3a (possession) chUTanA Avazyaka hai| jaba taka prANadhArA UrdhvagAmI nahIM hotI taba taka saMthArA nahIM hotaa| jaba sarvaprakAreNa kaSAyAtmA kA visarjana hotA hai, tabhI sAdhaka saMthAre meM upasthita hotA hai| saMthArA mRtyu meM jIvita rahane kI kalA hai, jo ise upalabdha ho gayA hai vaha samasta jIvana ke sAra ko upalabdha hai| ataH ise bAhya AcAra se nahIM, dravya paccakkhANa se nahIM, varan bhAvapUrvaka bhedajJAna se jAno aura jiio| isa apUrva ghaTanA se eka bAra bhI jo sAdhaka gujara gayA, usane saMsAra cakravyUha kA bhedana kara liyaa| aba vaha dubArA cakravyUha meM kabhI nahIM phaMsatA / yadi jJAnavAn, cAritra - saMpanna, zAnta - dAnta - kSAnta sAdhakoM ke saMthAre ke bAre meM soceM to yaha saMsAra kI sarvocca upalabdhi hai| hAM saMthAre jaisI pAvanatama kriyA ko una logoM se bacAnA bhI jarUrI hai jo kevala eka jhaTake meM AhAra- pAnI kA tyAga karake svayaM ko mukti kA adhikArI mAna lete haiN| saMthAre kA atyadhika guNagAna sunakara kucha bholebhAle zrAvaka yA santa yaha dhAraNA banA lete haiM ki hama bhI AhAra- pAnI tyAga kara : mreNge| cAhe unakI zArIrika sthiti jIne ke lie anukUla ho to bhI ve saMthAre kA Agraha kara baiThate haiN| kucha kSamA yAcanA, AlocanA Adi zartoM ko pUrA kie binA hI saMthAre meM ArUr3ha ho jAte haiN| aise bhadra prANI na to saMthAre kI bhAvanA para khare utarate haiM aura na hI saMthAre ko upahAsa kA pAtra banane se roka pAte haiN| kucha anabhijJa vyakti isa eka hI dhAraNA meM jIte haiM ki jinhoMne aMtima samaya meM AhAra kA tyAga kara diyA vahI saccA sAdhaka hai, zeSa to janma hI gaMvAte haiN| unheM

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28 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 yaha jJAta honA cAhie ki mana kI zuddhi, kSamA-yAcanA kA bhAva, doSoM kI AlocanA ke sAtha nirdoSa vratArAdhanA jisane kI hai, vaha bhale hI aMta meM AhAra kA tyAga kara pAyA ho, vaha ArAdhaka hI hai| 'saMthArA' zabda jaina dharma meM itanA mahimAmaNDita ho gayA hai ki hara kisI kI bhAvanA rahatI hai ki hama apane priya mRta vyakti ke sAtha 'saMthArA sAdhaka' vizeSaNa avazya lgaaeN| isI kAraNa bar3e upahAsa pUrNa ghaTanA cakra ghUmate rahe haiN| koI sAdhu-sAdhvI kaI dinoM se behoza hai, komA kI sthiti meM hai, saMta aura samAja sevA se ukatA gae haiM, piNDa chur3Ane ke lie use bhI saMthAre kA pratyAkhyAna karavA diyA jAtA hai| koI sAdhu, sAdhvI aspatAla ke vAtAnukUlita kamare meM glUkoja kI Dripa para hai, rAtri ko injekzana laga rahe haiM, zarIra pUrA ho rahA hai, taba ziSyavRnda 'vosirAmi-vosirAmi' kahakara apanA kartavya pUrA kara lete haiN| mana meM eka sAMtvanA hai ki hamane aMtima pAtheya de diyA aura phira khulakara pracAra kara diyA ki gurujI yA sAdhvIjI saMthAre meM gaI haiN| ziSya becAre lAcAra haiM, ve satya ko svIkAra nahIM kara sakate ki guru mahArAja ne saMthArA nahIM kiyaa| ataH eka kapaTapUrNa asatya kA sahArA lekara ghoSaNA kI jAtI hai ki saMthArA karavA diyA gayA thaa| yaha bhI saMthAre ke sambandha meM atiraMjita dhAraNA kA duSpariNAma hai| jaina dharmAnuyAyiyoM ko to isa viSaya meM vizeSa satarka rahanA caahie| hameM sahI saMthAre kA virodha karane vAloM ko uttara to denA hI hogA sAtha hI azuddha saMthAre kI paripATI ko bhI nahIM panapane denA hogaa| Aiye! isa yuga ke kucha mahAnatama saMthArA sAdhakoM ko smaraNa karake namana kreN| 1. 1949 meM mUnaka meM zrI banavArIlAla ma0 ne 10 dina kA saMthArA kiyaa| 2. 1961 meM saurASTra ke pIja gAMva meM zrI caturalAla jI ma0 ne 42 dina kA saMthArA kiyaa| 3. 1986 meM rAjagRha meM tapasvI muni zrI jagajIvanarAmajI ma0 ne 45 dina kA saMthArA kiyaa| 4. 1987 meM sonIpata meM tapasvI zrI badrI prasAda jI ma0 ne 72 dina kA saMthArA kiyaa| 5. 1991 meM pIpAr3a meM zrI hastImala jI ma0 ne 10 dina kA saMthArA kiyaa|

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pavitra paramparA saMthArAH eka saMkSipta carcA : 29 6. 2004 meM uttama nagara meM zrAvikA anAro devI ne 54 dina kA saMthArA kiyaa| vartamAna meM jayapura, ajamera, nauhAra ke saMthAre mIDiyA meM carcita hue hI haiN| jainoM kI cAroM sampradAyoM meM saMthAroM kI eka sudIrgha sUcI upalabdha hai kyoMki saMthArA pratyeka sAdhaka kI zuddha, udAtta bhAvanAoM kA paripAka hai, aMtima manoratha hai, sAdhanA ke maMdira kA kalaza hai| Ao isakI garimA ko akSaNNa rkheN| sandarbhaH 1. uttarAdhyayana sUtra, 36/267 2. vahI, 3/7 3. vahI, 3/1 4. vahI, 36/251 5. ratnakaraNDazrAvakAcAra, 122 6. vahI, 22 7. upAsakadazAMgasUtra, 1/54 8. AvazyakasUtra, caturtha adhyayana, pratikramaNa, bar3I saMlekhanA pATha, Agama prakAzana samiti, vyAvara, 1985, pR. 85 9. tattvArthasUtra, 7/32 10. uttarAdhyayanasUtra, 36/252 *****

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saMvega ke mUla rahasya kI jaina dRSTi DaoN0 samaNI malliprajJA saMvega kI avadhAraNA meM usakI saMkhyA nirdhAraNa meM jaTilatA rahI hai| AdhArabhUta saMvega kA prazna carcita hai| AdhArabhUta saMvega haiM to kitane haiM yA nahIM to kyoM nahIM, aise bindu bhI vicAraNIya haiN| saMvegoM ke bheda, prabheda, prakAra aura vargIkaraNa meM bhI aneka dRSTiyoM meM mata vaividhya dekhA jAtA hai| koI eka tattva jise sabhI saMvegoM kA utsa, srota kahA jA sake, yaha prazna bhI vimarzanIya hai| pUrvI aura pAzcAtya cintakoM ne ina sabhI ghaTakoM para gaharAI se cintana-manana kiyA hai| prastuta prasaMga meM jaina-dRSTi, vaidika-dRSTi, bauddhadRSTi, Ayurvedika-dRSTi sAhitya-dRSTi, manovaijJAnika pariprekSya tathA zarIrazAstrIya sandarbha meM saMvega kI saMkhyA-nirdhAraNa sambandhita pahaluoM para savistAra prakAza DAlA gayA hai| saMvega kA astitva pratyeka kAlakhaNDa meM rahA hai| bhUta, bhaviSya aura vartamAna Adi ina tInoM samayAvadhi meM saMvega kA pravAha nirantara hai yA phira yUM kahA jA sakatA hai ki saMvega tattva utanA hI purAnA hai, jitanA purAnA Atma tattva hai| Atma tattva ko zAzvata mAnA gayA hai, usakA traikAlika astitva hai| AtmA kI amaratA kA eka hetu hai- zarIra aura AtmA kI abheda buddhi jo ki karmAzrita hai tathA jaina AcAra dRSTi se AtmA aura karma kA sambandha bhI anAdikAlIna hai| AtmA ke sAtha karma baMdhana meM mUla hetu banatA hai- moh| moha tattva ko anyAnya bhAratIya darzanoM meM mAyA, avidyA Adi zabdoM se kahA gayA hai| moha kA bhI paricAyaka mUla zabda jaina zabdakoza meM mithyAtva arthAt ayathArtha ko yathArtha tathA yathArtha ko ayathArtha mAnanA rahA hai, jise manovijJAna aura vijJAna meM deluded perception kahA gayA hai| hamAre sAre AcAra, vyavahAra kI tIvratA, maMdatA, zubhatA aura azubhatA Adi kA nirdhAraka ghaTaka banatA hai moha kA taartmy| saMvega ke sandarbha meM jainadRSTi aura bhAratIya dRSTi se 'moha' zabda kI vyAkhyA sarvAdhika mahattvapUrNa siddha ho sakatI hai| saMvega ke svarUpa, hetu aura prakAra Adi ke vizleSaNa meM eka pramukha muddA rahA haisaMvega kA mUla kise mAne yA mUla saMvega kyA ho sakatA hai, jisake AdhAra para usake anya sabhI pahaluoM kA vistAra hotA hai, jaise bIja se per3a kA pUrA vistAra jur3A haA hai| isI taraha saMvega kA vargIkaraNa karate samaya mUla saMvega, AdhArabhUta saMvega tathA usake bheda-prabheda ko lekara abhI taka koI nirNAyaka sthiti taka nahIM pahuMcA jA sakA hai, na hI pahu~cane kI saMbhAvanA najara AtI hai| kyoMki saMvega eka yAtrA hai

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saMvega ke mUla rahasya kI jaina dRSTi : 31 maMjila nahIM haiM, pravAha hai, kinArA nhiiN| pratyeka cintanazIla vyakti ne ise samajhanesamajhAne kA prayAsa kiyA tAki saMvega kI jaTilatA kama ho| usakI saralatA hI use samajhane meM madada kara sakatI hai| mAnava mastiSka kI eka mahattvapUrNa jijJAsA rahI hai ki vaha kisI bhI vastu ke mUla ko khojanA cAhatA hai| saMvega ke sandarbha meM bhI yaha prazna sadaiva uThatA rahA hai ki mUla saMvega kise mAnA jAe, yA saMvega kA mUla yA srota kyA ho sakatA hai? jaina dharmadarzana Atma-pradhAna rahA hai| AtmA kI do avasthAe~ batAI gaI haiM- baddha aura mukt| baddha kA tAtparya AtmA kA karmayukta honA, duHkhI honA hai tathA mukta kA tAtparya karmamukta hone se hai| karma vyavasthA ko AcArya mahAprajJa ne Adhunika bhASA meM prastuta karate huye kahA hai ki AtmA svayaM svarUpata: to zuddha hai, asaMvegI hai, lekina usakI anAdikAlIna karma saMgati ke kAraNa Antarika paristhiti ke rUpa meM rAgAtmaka pariNati hotI hai, jisase maiM aura merApana paidA hotA hai| zarIra Adi sAMsArika padArthoM meM abheda buddhi kA nirmANa mithyAtva, mAyA yA avidyA kahalAtA hai| yaha AMtarika paristhiti bAhya jagat se jur3akara hamAre sAre AcAra, vyavahAra ko niyaMtrita karatI hai| jaina manovijJAna kA kendra bindu rahA hai moha ko samajhanA tathA usase apanI samasyAoM kA samAdhAna krnaa| mohakarma hI sahI artha meM zatru hai, kyoMki sampUrNa duHkhoM kI prApti meM moha hI nimitta banatA hai| moha ke samApta hone para zeSa sabhI karmoM kA vyApAra prAyaH viphala ho jAtA haiN| kucha karma jo vartamAna jIvana ko TikAne bhara kA kArya karate haiN| unakA astitva honA, na hone jaisA kahA jA sakatA hai isalie moha gayA to duHkha gyaa| sabhI saMvegoM kI jar3a moha meM khojI jA sakatI hai| 'moha' zabda kA aneka sandarbha meM prayoga huA hai| usake vibhinna rUpa batAye gae haiM- rAga-dveSa, mUrchA, Asakti, tRSNA, icchA, lobha, kAma, krodha, mAna, mAyA, sukha-duHkha, puNya-pApa, mithyAtva, pramAda, AkAMkSA, kaSAya aura yoga Adi arthoM meM moha zabda kA vizleSaNa saMvega ke talasparzI adhyayana meM sahAyaka siddha ho sakatA hai| samavAo meM moha zabda ke 52 nAmoM kA ullekha milatA hai| ve mUlata: isakI vibhinna pariNatiyAM haiM yA unako saMvega ke prakAra Adi kahA jA sakatA hai|' DaoN0 baladeva upAdhyAya ke anusAra jaina dharma AcAra para vizeSa bala detA hai| jaba vyakti kA AcAra-vyavahAra ucita nahIM hotA taba use duHkha honA svAbhAvika hai| jainadharma aura darzana meM karma kI atyanta sUkSma vyAkhyA kI gaI hai aura sAra rUpa meM yaha kahA gayA hai ki samagra karmoM ke Atyantika kSaya hone se mukti milatI hai| yahAM

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32 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 para Atyantika kSaya kA artha hai prAcIna karmoM ke nAza ke sAtha-sAtha navIna karmoM kA na bNdhnaa| yahAM karma ke pariprekSya meM mUla saMketa mohakarma kI ora hI hai, vahI duHkha kA kAraNa banatA hai tathA usake samApta hone para hI sadA sukha prApta hotA hai, jo ki AtmA kA apanA svarUpa hai| bhautika sukha-duHkha se pare samatAbhAva kI pariNati arthAt gItA kI sthitaprajJatA, mahAvIra kI samatA aura Adhunika bhASA meM saMvega se pare kI sthiti, jo ki uccatara cetanA kA stara (higher consciousness) kahA jAtA hai, jahA~ saMvega paripakva (matter) ho jAte haiN| paripakva avasthA meM saMtulana kAyama ho jAtA hai| saMvega kI uttejaka sthiti samApta ho jAtI hai| gItA meM bhI isI moha kI ora saMketa kiyA gayA hai tathA arjuna ke mukha se usakA citraNa bahuta hI hRdayasparzI karavAyA gayA hai| viSAdamaya aham AtmavizleSaNa kI ora pravRtta hotA hai| eka ora to nimna starIya manovaijJAnika pravRttiyAM khIMcatI haiM aura dUsarI aura AdhyAtmika prvRttiyaaN| isa prakAra arjuna ke mana meM jo dvandvAtmaka sthiti hai, vaha vyakti ke mana meM virodhI bhAvoM ke saMgharSa ke kAraNa upasthita manodazA kA pratIka hai| yaha sthiti pratyeka manuSya ke mana meM utpanna hotI hai| isalie yaha jIvana kI pramukha samasyA hai, jisake samAdhAna kA prayAsa gItA karatI hai| isa prakAra gItA ke prathama adhyAya meM viSAda, nirAzA aura du:kha ke kAraNoM kI bhUmikA prastuta kI gaI haiN| gItA eka AdhyAtmika grantha hai tathA isameM bhAratIya manovijJAna ke aneka tathya ujAgara hue haiN| yadi vartamAna zikSA meM aise yoga granthoM kA adhyApana, prazikSaNa kArya ho to na kevala zikSaka varga hI lAbhAnvita hogaa| apitu pUrI mAnava jAti ko lAbha hogA tathA una cintakoM ko nayA Aloka milegA jo mAnava ke AdhyAtmika AdhAra se prAyaH aparicita haiN| AdhyAtmikatA kA mUla AdhAra hai karma siddhAnta ko smjhnaa| moha tathA moha ke vyApAra ko samajhanA tAki mAnava mana kI gutthiyoM ko sulajhAyA jA ske| moha vaha hai jo mohita karatA hai| isase cetanA prabhAvita ho jAtI hai aura tadanusAra kArya karane ko majabUra ho jAtI hai| jaise madyapAna karane vAle kA viveka kho jAtA hai, vaise hI moha eka nazA hai, jisase vyakti ko heya aura upAdeya kI pahacAna nahIM raha pAtI hai| Adhunika manovijJAna meM aisA kahA gayA hai ki saMvega kI sthiti meM mastiSka usase prabhAvita hokara pratikriyA karatA hai| usa samaya viveka cetanA arthAt karaNIya aura

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saMvega ke mUla rahasya kI jaina dRSTi : 33 akaraNIya kA bheda nahIM raha pAtA hai| yaha tathya moha kI dazA ko hI puSTa kara rahA hai| mohita vyakti ke vyavahAra kI vicitratA kA varNana karate hue sAhitya darpaNa meM aneka saMvega prakAroM kA ullekha kiyA gayA hai| moha kI dazA meM bhaya, duHkha, Aveza Adi ke vyavahAra meM vicitratA paidA hotI hai tathA usa sthiti meM ajJAna, bhrama. ghAta, cakkara AnA Adi AcAra, vyavahAra bhI ghaTita hote haiN| moha tattva ke kAryoM ke AdhAra para pramukha do bheda kiye gae haiM - 1. darzana moha jo vyakti kI dRSTi ko ayathArtha banAtA hai, jisase vaha zarIra Adi anitya ko nityarUpa, anAtmA meM Atmabuddhi tathA duHkha rUpa indriya viSayoM meM sukha kI kalpanA karatA hai| unake saMyoga aura viyoga meM saMvegagrasta hotA rahatA hai / 2. cAritra moha jisakA sIdhA sambandha saMvega cetanA se hai| darzana yA dRSTi moha jahAM saMvega cetanA kA kAraNa kahA jA sakatA hai, vahAM cAritra moha usakA abhivyakta rUpa ho sakatA hai| cAritra moha tIna bhUmikAeM grahaNa karatA hai - 1. moha 2. rAga 3. dvess| inameM moha bIjarUpa tathA rAgadveSa aMkura rUpa meM kArya karate haiM / cAritra moha kA mUla artha hai- AtmA ko rAga bhAva se kaluSita krnaa| usameM avidyA to dRSTi moha meM vidyamAna thI hI sAtha meM rAga bhAva ke jur3ane se AtmA ke guNa vikRta ho jAte haiM / dravya AtmA jo zuddha svarUpa hai, vaha kaSAya AtmA tathA yoga AtmA meM pariNata ho jAtI hai| inake nyUnAdhika ke AdhAra para cAritra moha ke do prakAra batAye gae haiM - kaSAya aura nokaSAya / kaSAya arthAt jo AtmA ke guNoM kI hiMsA karane vAle krodha Adi pariNAma haiN| kaSAya ko ukasAne meM IMdhana kA kArya karane vAle nokaSAya yAni alpa kaSAya se hAsya Adi paidA hote haiN| " nATyazAstra meM moha ko eka saMcArI bhAva mAnA gayA hai tathA isako puSTa karane vAle aneka saMvegoM kA bhI varNana kiyA gayA hai| una manobhAvoM se citta meM vikSepa paidA hotA hai| sthUla pariNAma hI bAhya saMvegoM ke sahAre sthUla moha meM hotA hai| isa sthiti meM manuSya ko yathArthajJAnaM nahIM rahatA hai| saMvega kA mUla kyA ? jaina dRSTi se zeSa sAre saMvegoM kA mUla moha ko mAnA gayA hai| yaha bIja kI bhUmikA nibhAtA hai tathA isakA pahalA aMkura rAga hai jise mUla saMvega kahA jA sakatA hai| sabhI prakAra ke saMvegoM kA utsa, srota yA mUla moha ko mAnA jA sakatA hai| pUre bhAratIya darzanoM meM prAyaH sabhI saMvegoM kA mUla kAraNa mithyA dRSTikoNa tadanurUpa mithyA AcaraNa rahA hai| bauddha dharma meM moha ko mahAkleza bhUmi kahA gayA hai|' maharSi pataMjali ke

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34 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 yogazAstra meM varNita pAMca kleza jo duHkha rUpa haiM, ve sabhI avidyAmUlaka hI haiN| ye unake saMvAdI kahe jA sakate haiN| ina pAMca klezoM meM klezamUla arthAt mukhya saMvega avidyA ko hI mAnA gayA hai -avidyA kleshmuulaa|' mUla saMvega kyA hai? saMvega ke mUla kI carcA meM mithyAdRSTi aura mithyA AcaraNa rUpa moha kA vivecana kiyA gayA hai| moha rAga kA janaka hai| rAga ko jainadRSTi meM mUla saMvega siddha kiyA gayA hai, kyoMki moha to sUkSmatam tattva hai| usase AtmA ke rAgAtmaka pariNAma banate haiM, ve bAda meM kaSAya, lezyA, bhAva, AcAra, vyavahAra Adi rUpa dhAraNa karate haiN| rAga se hamAre vyavahAra taka kI eka zrRMkhalAbaddha prakriyA hai, jise Adhunika manovijJAna ke pariprekSya meM manozarIra ke sambandha ko sAre vyavahAra kA nirdhAraka mAnA gayA hai| zarIra vijJAna ke antargata jaina-rAsAyanika saMracanA, mAnava-jIna vijJAna, mastiSka aura snAyu-graMthi-taMtra Adi ghaTakoM ko vyavahAra ke lie jimmedAra batAyA jA rahA hai| sAMvegika vyavahAra kA bhI kAraNa inake AsapAsa hI khojane kA prayAsa cala rahA hai| vAstava meM jIna vAtAvaraNa, prakRti aura pAlana-poSaNa ke anusAra hamAre AcAra, vyavahAra ko prabhAvita karane ke lie tadanurUpa saMvegotpatti meM hetubhUtaM banate haiN| jIna ko unseen cognitive strategies kahA jA sakatA hai| yaha vicAra kArmaNa zarIra kI rahasyAtmaka lipi kA anuvAda-sA lagatA hai| isIlie pAzvika vRttiyoM ke rahate hue bhI hama avAMchita vyavahAra ko aniyaMtrita nahIM hone dete haiN| hamAre mastiSka meM banda karane ke svica haiM, jo niyaMtraNa kI rekhA ko pAra nahIM karane dete| eka sUcanA bhItara se AtI hai- itanA gussA mata karo, itanI hiMsA mata karo, itane AkrAmaka mata bano Adi saMketa svAyatta niyaMtraNa vyavasthA ke vAcaka haiN| rAga kI tIvratA aura mandatA hamAre AcAra, vyavahAra ko prabhAvita karatI hai isalie rAga tattva ko gaharAI se jAnanA Avazyaka hai| isakI utpatti kA mUla kAraNa uparyukta varNita cAritra moha hai| vaha do phala detA hai| cAritra moha ke kAraNa jIva iSTa padArthoM ke prati prItibhAva tathA aniSTa padArthoM ke prati aprItibhAva anubhava karatA hai| yahI prIti-aprIti bhAva kramaza: rAga-dveSa kahalAte haiN|11 ye hI rAga-dveSa cAritra moha zabda ke pratipAdaka haiM, kyoMki ye do tattva isakI hI pariNati rUpa haiN| cAritra kA artha hai rAga kA abhAva, kaSAya kA abhAva aura cAritra

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saMvega ke mUla rahasya kI jaina dRSTi : 35 moha kA artha hai AtmA meM rAga kA bhAva, kaSAya kA bhaav| isalie mUla tattva rAga hai, jo ki hamAre sAre saMvegoM ko prabhAvita aura prastuta karane meM sakSama hai| jaba taka rAga hai tabhI taka saMvega hai| rAga chUTate hI saMvega chUTa jAtA hai| vItarAga asaMvegI yA samatA meM sthita avasthA ko parama saMvega kahA jAtA hai| maharSi pataMjali ne cittavRtti ke vizleSaNa meM spaSTa kiyA hai ki citta rUpI samudra meM rAgadveSa rUpI taraMgeM, UrmiyAM uThatI rahatI haiN| unase kabhI sakha, kabhI daHkha, kabhI krodha, kabhI prema, kabhI harSa to kabhI zoka Adi upataraMgeM paidA hotI rahatI haiN| ye hI vRtti kA vartRla yA Avarta hai| ise niruddha karane ke lie rAga-bhAva ko hI puruSa se alaga karane kA nirdeza diyA hai| use hI yoga kahA hai| prakRti aura puruSa meM abheda kA mUla kAraNa avidyA hI hai tathA viveka khyAtirUpa bhedajJAna se puruSa ajJAnamukta svasvarUpa meM sthita ho jAtA hai| usa sthiti meM rAga ke abhAva meM vRttirUpa sAre saMvega thama jAte haiN| zuddhatama avasthA prApta ho jAtI hai| jaina sAhitya ke pratinidhi grantha AcArAMga meM kahA gayA hai "aNege citte khalu ayaM purise' arthAt AtmA aneka citta vAlI hai arthAt AtmA meM rAga kI taratamatA se aneka vRttiyA~ janmatI rahatI haiN| isase AtmA kA svabhAva, vibhAva meM badala jAtA hai tathA yogatraya (mana, vacana, kAyA) kI caMcalatA bhI paidA ho jAtI hai| citta kI geMda ko uchAlane vAlA rAga hai| hamArA sArA badalatA vyavahAra, saMvega paramparA Adi ke mUla meM rAga rahatA hai|12 dveSa to vAstava meM rAga kA hI upajIvI hai| rAga meM jaba bAdhA AtI hai taba dveSa prakaTa hotA hai|11 'dveSa' zabda dviS dhAtu aura ghaJ pratyaya se banA hai jisakA artha hai ghRNA, aruci, vIbhatsa, anicchA aura jugupsaa| manuSya kA svabhAva vastuoM kI ora AkRSTa hone kA hai, isalie una cIjoM ke prati vaha jyAdA jAgarUka rahatA hai, jisase maiM aura merApana bddh'e| una cIjoM ke prati jAgarUka nahIM rahatA jo ghRNAspada haiN| isa tathya meM bhI rAga mUla saMvega hai, aisA siddha ho rahA hai| priya vyakti yA vastu ke cale jAne para vyakti zoka saMtApa karatA hai, usake lie parezAna rahatA hai| ina sabake mUla meM to usakA sneha yA rAga hI kArya kara rahA hai| zoka kA mUla hai sneh|5| rAga zabda vibhinna sandarbho meM prayukta hotA rahA hai| rAga kI utpatti aneka kAraNoM se hotI hai| una hetuoM se prakaTa rAga ke bhI vividha prakAra bana jAte haiN| jaise mata ke prati ruci hai, vaisA rAga paidA hotA hai| dRSTiraMbhA, kAmarAga tathA snehabhAva se sneha rAga paidA ho jAtA hai| 'rAga' zabda ra ja bhAve ghaJ pratyaya se banA hai jisakA artha hai varNa, lAla rNg| bhAvArtha hai prema, praNayonmAda, sneha, kAma bhAvanA aadi|16 rAga ko bandha bhI kahA gayA hai, jaise bhaMvarA phUloM ke parAga se rAga karatA hai, usakI Asakti ke

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36 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 kAraNa zAma ko phUla meM hI banda ho jAtA hai| usa phUla ko hAthI khA jAtA hai| bhaMvare ke lie yaha rAga na kevala usake baMdhana kA kAraNa hI banatA hai, balki usakA jIvana bhI naSTa kara detA hai| rAga eka taraha kA rezamI dhAgA hai jo TUTatA nahIM apitu punaH -puna: rAga bhAva se puSTa hotA rahatA hai| rAga se rAga bar3hatA hai| usake sAtha usake sahayogI saMvega tathA pratikUlatA meM nakArAtmaka saMvega bhI bar3hate jAte haiN| kahA gayA hai ki "bhAvo bhAvaM nudati viSayAdrAga: baMdhaH sa ev|" yahI rAga anyAnya saMvegoM kI abhivyakti kA kAraNa banatA hai| nATyazAstra meM vaise to rasa ko pradhAna saMvega mAnA gayA hai| sthAyI bhAva jinakI saMkhyA nau hai, unheM bhI pradhAna saMvega kahA gayA hai tathA kAma ko bhI mUla saMvega siddha karane kA prayAsa kiyA gayA hai| jaina dRSTi meM bhI pradhAna saMvegoM ke antargata lobha ko atirikta pradhAnatA dI gaI hai| anya bhAratIya sAhitya meM tRSNA ko bhI mUla saMvega mAnA gayA hai| ina sabameM kahIMna-kahIM rAga kA astitva spaSTa dikhAI de rahA hai| isa dRSTi se rAga ko mUla saMvega kahA jA sakatA hai| jaina dRSTi ne karma siddhAnta para sarvAdhika sUkSma aura gambhIra cintana prastuta kiyA hai, vahA~ sabhI prakAra ke moha ke bheda, prabheda, prakAra, vargIkaraNa rAga kI parikramA karate hue pratIta ho rahe haiM, isalie bhI rAga kA mUla sthAna surakSita hI nahIM, puSTa bhI hotA hai| thaoNmasa haoNbsa ke anusAra sAre saMvega (passions) rAga-dveSa ke hI prakAra haiM - All passions are forms of appetite and aversion arthAt iSTa vastu ke bhaviSya meM milane para usake prati icchA paidA hotI hai| aniSTa ke prati bhaya tathA milane para duHkha hotA hai tathA usakI nivRtti ke lie krodha bhI AtA hai| jainAgamoM meM dhyAna ke cAra prakAra batalAye gae haiM, unameM se prathama dhyAna kA nAma hai ArtadhyAna jo rAga-dveSa ke kAraNa hI hotA hai| usameM vyakti sadaiva priya ke saMyoga aura apriya ke viyoga kA cintana karatA rahatA hai tathA usake viparIta ghaTita yA hone kI AzaMkA meM duHkhI banA rahatA hai isalie Arta zabda kA artha kiyA gayA- jo manodazA vyakti ko duHkha de yA pIr3A de vaha ArtadhyAna hai|" isakA eka artha bImArI bhI kiyA gayA hai / yaha dhyAna eka taraha kI mAnasika bImArI hai jo zArIrika bImAriyAM bhI paidA karatI hai| isa manodazA vAle vyakti ke bAhya lakSaNa bhI usakI saMvega kI sthiti ko darzAte haiN| usameM zaMkA, zoka, bhaya, pramAda, kalaha, cittabhrama, uddhAnta, viSayoM ke prati utsukatA, nirantara nidrA, aMgoM meM jar3atA, mUrchA Adi manodaihika tathA mAnasika aura zarIrika lakSaNa prAya: saMvegagrasta vyaktiyoM meM dekhe jAte haiN|20

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saMvega ke mUla rahasya kI jaina dRSTi : 37 jahA~ rAga hotA hai, vahA~ dveSa kI niyamA arthAt anivAryatA rahatI hai| ina donoM ke kAraNa mana atyadhika vikAroM ko prApta hotA hai| ?? yahA~ bhI anya sAre saMvegoM kA mUla rAga-dveSAtmaka Atma-pariNAma hI siddha ho rahA hai| 21 bauddha dharma meM karma ke do prakAra batAye gaye haiM- cetanAparaka jo ki mAnasa karma hai tathA cetayitvA karma arthAt kAyika aura vAcika karma / hamAre AcAra, vyavahAra ko mana, vacana, kAya tInoM hI ghaTaka prabhAvita karate haiN| unameM cetanA kA bhI yoga rahatA hai| saMvega meM bhI jJAna aura abhivyakti donoM mAnya rahe haiN| jJAna kI dRSTi se mAnasa karma tathA abhivyakti meM vacana aura kAya karma kA samAveza sahaja ho jAtA hai| bhagavadgItA meM bhI citta se sAre karmoM ke hone kI bAta kahI gaI hai - cetasA sarvakarmANi / 22 23 uparyukta citta yA cetanA kA tAtparya avidyA aura tRSNA se mukta avasthA se hai, kyoMki avidyA aura tRSNA sAre karmoM kA preraka bala hai| tRSNA ko duHkha mUla kahA gayA hai arthAt saMvegoM kI jananI tRSNA banatI hai jo moha aura rAga se upajI eka lAlasAvRtti hai| tRSNA ko AyurvedopaniSad meM sukha-dukha kA kAraNabhUta mAnA gayA hai- tRSNA ca sukhaduHkhAnAM kAraNam / 4 eka tRSNA hI dIrgha duHkha dene vAlI tathA antaHkaraNa ko atisaMkaTa meM yojita karatI hai / 25 kAma-tattva kAvya aura nATyazAstroM meM kAma tattva ko mUla saMvega ke rUpa meM svIkAra kiyA gayA hai / isa tattva meM bhI moha aura rAga kA astitva to rahatA hI hai, rAga kI eka abhivyakti kAmasvarUpa bhI hotI hai / bharatamuni ne bhAvoM ko kAmasaMbhava mAnA hai / 26 vyakti apanI icchAnusAra kAma ko madanakAma ke rUpa meM strI kI abhilASA Adi ke dvArA isa manovRtti ko pUrA karatA hai| yaha kAma saMvega bahuta bar3A saMvega hai| isake apane anantarUpa haiN| phrAyaDa ne bhI libiDo kI manovRtti ko mUla mAnA hai tathA ise anya pravRttiyoM kA preraka bala svIkAra kiyA hai| kAma ke parivezAnusAra prazasta aura aprazasta aneka rUpa hote rahate haiN| kAma kA dUsarA bar3A prakAra icchA kAma kahalAtA hai| bhagavAna mahAvIra ne icchA ko AkAza ke samAna ananta batAyA hai| icchA ke anurUpa saMvegoM kI abhivyakti hamAre pratyakSa anubhava meM AtI hai| kAma se kAma kabhI zAnta nahIM hotA hai, jaise IMdhana se agni kabhI zAnta nahIM hotI hai apitu vRddhigata hotI hai, vaise hI kAma bhoga se kAma puSTa hotA hai, kAma zRMkhalA bar3hatI jAtI hai| kAma kA vega bahuta tIvra hotA hai / usakA sahaja zamana kaThina hai isake lie bhagavAna ne AhAra - saMyama, indriya- saMyama, manosaMyama, vANI- saMyama Adi para

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38 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 kAphI bala diyA hai| ina upAyoM se kAma saMvega ko niyaMtrita kiyA jA sakatA hai| kAmakSaya ke lie parama sAdhanA Avazyaka hai| brahmacarya kI sAdhanA kA sArA vikAsa kAma saMvega ke prabaMdhana ke lie huA hai| kAma eka zakti hai jo vyakti ko arthopArjana tathA bhoga bhogane kA pradhAna preraka banatI hai| puruSArtha catuSTaya meM yaha prathama puruSArtha hai| isakA sthAna hRdaya batAyA gayA hai., ise mana kI jyoti mAnA hai jo ki saMkalpa se paidA hotI hai| kAma pUrti para kAma bar3hatA hai tathA apUrti meM kadama-kadama para vyakti viSAda prApta karatA hai| bRhadAraNyakopaniSad meM kAma kA sthAna hRdaya batAyA gayA hai, manojyoti kahA gayA hai| hRdaya kA tAtparya kendrIya yA nAbhikIya saMvega se bhI liyA jAtA hai- jaise-jaise hRdaya pUre zarIra ko rakta saMcAra karatA hai vaise hI kAma sAre bhautika vikAsa meM prANa saMcAra karatA hai| sArI sAMsArika pravRttiyoM meM kAma tattva kI preraNA prAya: pAI jAtI hai| kAma, krodha, lobha, moha, mada, mAtsarya, puNya aura pApa brahmA kI adRSTa zaktiyA~ batAI gayI haiN| ye adRSTa zaktiyA~ hamArI bhAvanAoM aura saMvegotpatti meM nimittabhUta banatI haiM, abhiprareNA kA kArya karatI haiN|28 saMkalpajA sRSTi tathA brahmA se saMsArotpatti kI avadhAraNA ke anusAra uparyukta saMvegotpatti kI saMgati baiTha sakatI hai| bhAratIya sAhitya meM kAma Adi saMvegoM kA mukhya sthAna rUpa zarIra ke aMgoM kA bhI pratipAdana kiyA gayA hai| kAma hRdaya meM, krodha bhRkuTi meM tathA lobha adhobhAga meM nivAsa karatA hai arthAt ina bhAgoM ko jyAdA prabhAvita karate haiM, aisA tAtparya ghaTita hotA hai|29 kAma ko jahA~ taka mUla saMvega mAnane kI bAta hai vahA~ isakA vyApaka kSetra ghaTita hotA hai aura ise kAmavRtti jo maithunAbhilASA taka sImita hai, ke artha meM strImato'bhilASA rUpa kahA gayA hai| yaha saMvega bhI mAnava jIvana meM mahattvapUrNa sthAna rakhatA hai| isakI badaulata janasaMkhyA ghaTatI bar3hatI hai tathA isakI tIvratA vizva samAja meM nAnAvidha samasyAe~ paidA kara rahI hai| upAdhi, Adhi aura vyAdhijanita bImAriyoM meM bhI yaha eka pramukha ghaTaka banatA hai| kAma saMvega kA saMyama bhI use samajhe binA asaMbhava hai| isalie kAmatattva ke vyApaka aura sImita donoM svarUpoM ko gaMbhIratA se jAnanA Avazyaka hai tAki paridhigata samasyAoM kA sthAyI samAdhAna kiyA jA ske| niyaMtrita avasthA se vizva mAnava kI racanAtmaka vikAsa kI dara bar3ha sake, vyakti, parivAra, samAja ke svAsthya ko kAyama rakhA jA ske| vAMchita mUlyoM ke vikAsa se amana-caina paraka jIvana zailI kA prAdurbhAva ho ske|

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saMvega ke mUla rahasya kI jaina dRSTi : 39 lobha tattva rAga kA eka rUpa lobha kahalAtA hai| lobha ko bhI mUla saMvega kA sthAna diyA gayA hai| kyoMki yaha lobhavega anya vegotpatti meM mukhya bhUmikA adA karatA hai| lobha ko sabhI anarthoM kI khAna kahA gayA hai| lobhapUrti ke lie mAyA vega kA sahArA, lobha pradarzana ke lie mAna vega paidA hotA hai tathA lobhapUrti meM bAdhA krodha ko janma detI hai| isa taraha lobhavaza vyakti nAnA prakAra ke zArIrika, mAnasika, vAcika tathA bhAvAtmaka saMvegoM kA zikAra ho jAtA hai| usakA AcaraNa, vyavahAra prabhAvita hotA hai| lobha kA Aveza jaba tIvratama hotA hai to mAnavIya mUlyoM kI bhI kImata cukAnI par3atI hai| jAnalevA hiMsaka saMvegoM kA prAdurbhAva ho jAtA hai| lobha kI tIvratA saMvegoM kI tvarA aura tIvratA meM kAraNa banatI hai| lobha hI vyakti meM yaha merA hai, yaha mamatva buddhi jagAtA hai| parigraha kI cetanA paidA karatA hai| usase Asakti, mUrchA, gRddha pariNAma Adi bhAvoM kA nirmANa hotA hai|31 kahA bhI gayA hai- rAga, lobha aura moha jaba mana meM utpanna hote haiM taba isa AtmA meM bAhya parigraha grahaNa karane kI buddhi hotI hai|32 karmazAstrIya dRSTi se sabhI jIvana ke kendra meM lobha hai|33 lobha prANimAtra meM pAyA jAtA hai| isI se svAmitva aura adhikAra ke vega paidA hote haiN| sAdhanA ke kSetra meM bhI lobha ko jItanA duSkara batAyA hai kyoMki bahuta sAdhanA karane ke bAda bhI usakA astitva banA rahatA hai| moha kI isa pravRtti kI samApti sAdhanA kI carama sthiti meM hotI hai| lobha tattva kI nirakuMzatA vizva mAnava meM krUratA kA bhAva ubhAratI hai| svArtha paidA karatI hai| aparAdha cetanA kA bhI nirmANa karatI hai| isakA saMvega itanA tIvra hotA hai ki vyakti aMdhe jaisA ho jAtA hai| usakI viveka cetanA prAyaH lupta ho jAtI hai| vaha svapara kA apUraNIya nukasAna kara sakatA hai|" lobha bar3hatA hai to sAre aparAdha bar3ha jAte haiN| lobha saba aparAdhoM kA mUla hai| bhAvAtmaka bImAriyoM kA kAraNa bhI lobha banatA hai| Ayurveda meM lobha ke do pariNAma batAe haiMjitanA lobha bar3hegA utanA-utanA pAcana taMtra kharAba hotA calA jaaegaa| lobha kA dUsarA pariNAma hai- hRdaya kI durbltaa| isa bAta para dhyAna deM jaba lobha bar3hegA taba pAcanataMtra bigdd'egaa| pAcanataMtra bigar3ane se mastiSka kA taMtra prabhAvita hogaa| pariNAmataH AdamI aparAdhI bana jaayegaa| lobha se hiMsA tathA AkrAmakatA ko bar3hAne vAle rasAyana banate haiN| vyakti nakArAtmaka saMvegoM ke vazIbhUta hokara vinAzakArI pravRttiyoM meM bhAga legaa| usakA vyavahAra niSedhAtmaka bana jaayegaa|35

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40 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 saMdarbhaH 1. mohaNijjassa NaM kammassa bAvannaM nAmadhejjA paNNatA taM jahA kohe....raage| samavAo; 52/1, pR0 26 2. bhAratIya manovijJAna, DaoN0 sItArAma, pR0 33 3. vahI, pR0 24 4. vahI pR0 28 5. sarvArthasiddhi, 8/4-738 6. dazakarUpaka, dhanaMjaya, 4/26; sAhitya darpaNa, 3/150 7. SaTkhaNDAgama, 6/1, 9-11, sUtra 22-24/40-45, jainendra siddhAnta koza, 3/344 8. abhidharmakoza, 26/127 9. yogasUtra 2/3,4 10. Genes are not just passive repositories of ancestral knowledge but dynamically reponsive information stores. The Nature of Emotion, Paul Ekman, Rechard J Davidson, Oxford University Press 1994, p. 20 11. paMcAstikAya (tattvapradIpikA) 131, jainendra siddhAntakoza, 3/394 12. appANaM saraNaM gacchAmi, AcArya mahAprajJa, jaina vizvabhAratI prakAzana, 2003, pR0177 83. Encyclopeadia of Philosophy, Vol. I, p. 480 14. saMskRta-hindI koza, pR0 485 15. maiM hU~ apane bhAgya kA nirmAtA, AcArya mahAprajJa, Adarza sAhitya saMgha prakAzana, curu, 2000, pR0134 16. vAcaspatyam 6/4800 17. mAlavikAgnimitram, 219, saMskRta-hindI koza, pR0 851 18. sarvArthasiddhi 9/33-874-87 19. saMskRta zabdakoza, ApTe, pR0 159 20. jJAtAdharmakathA 25/43, jainendra siddhAnta koza, 1/264 21. jJAtAdharmakathA, 3/25 22. bauddha dharma darzana, baladeva upAdhyAya, caukhambA prakAzana, vArANasI, pR0 330 23. bhagavadgItA, 18/57, upaniSadvAkyamahAkoza, zrI gajAnana zambhU sAdhale, caukhambhA vidyA bhavana, 1996, vArANasI, pR.186

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saMvega ke mUla rahasya kI jaina dRSTi : 41 24. AyurvedopaniSad, 6 25. upaniSadvAkyamahAkoza, 325 26. nATyazAstra, bharatamuni 22/95 27. upaniSadvAkyamahAkoza, pR. 146 28. bhAvanopaniSad 54, upaniSadvAkyamahAkoza, pR0 146 29. halAyudha koza, pR0 219 30. nyAyavArtika, pR0 230 31. sarvArthasiddhi. 7/17-694 32. bhagavatIArAdhanA, 1121/1915 33. avacetana mana se saMparka, AcArya mahAprajJa, jaina vizvabhAratI prakAzana, 1992 pR0 54 34. vahI, pR0 54 35. The contribution of Mahapragya to Indian Culture p. 480, (Unpublished) * ** **

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya ___DaoN0 rAhula kumAra siMha 'Ayurveda' zabda 'Ayu' aura 'veda' ina do zabdoM ke yoga se banA hai| Ayu kA artha hai jIvana aura veda kA artha hai jnyaan| arthAt jIvana-prANa yA jIvita zarIra ke sambandha meM samagra jJAna Ayurveda se abhihita kiyA jAtA hai| caraka saMhitA meM varNita hai ki Ayu ke hita-ahita evaM sukha-duHkha kA jJAna tathA Ayu kA jJAna jisa sAdhana se ho use Ayurveda kahate haiN| isa sandarbha meM yaha jJAtavya hai ki jisa zAstra meM Aya kA svarUpa pratipAdita kiyA gayA ho, jisa zAstra kA adhyayana karane se Ayu sambandhI vistRta jJAna prApta hotA hai athavA jisa zAstra ke viSaya meM vicAra karane se hitakara Ayu, ahitakara Ayu, sukhakara Ayu aura duHkhakara Ayu ke viSaya meM jAnakArI prApta hotI hai athavA jisa zAstra ke batalAe hue niyamoM kA pAlana karane se dIrghAyu prApta kI jA sakatI hai tathA Ayu ko bAdhita karane vAle rogoM kA nidAna aura unakA pratikAra karane ke upAyoM kA varNana jisa zAstra meM kiyA gayA hai, use Ayurveda kI saMjJA se abhihita kiyA gayA hai| Ayurveda sAhitya ko jisa prakAra vaidika vicAradhArA aura vaidika tattvoM ne prabhAvita kiyA hai usI prakAra jaina dharma aura jaina vicAradhArA ne bhI paryApta rUpa se prabhAvita kara apane aneka siddhAntoM se anuprANita kiyA hai| yahI kAraNa hai ki jaina vAGmaya meM bhI Ayurveda zAstra kA svatantra sthAna hai| jaina-Ayurveda ko prANAvAya kahA jAtA hai| jainAcAryoM ne prANAvAya kI vivecanA hetu likhA hai, 'jisameM kAya-cikitsA Adi aSTAGga Ayurveda, bhUtazAnti ke upAya, viSa-cikitsA tathA prANa-apAna vAyu kA vibhAga vistArapUrvaka varNita ho use prANAvAya kahate haiN|2 dRSTivAda nAmaka bArahavA~ aGga-Agama parikarma, sUtra, prathamAnuyoga, pUrvagata aura cUlikA ke bheda se paJcavidha hai| isameM se pUrvagata yA pUrva nAmaka bheda caudaha vibhAgoM meM vibhakta hai| inameM se bArahaveM pUrva kA nAma prANAvAda yA prANAvAya hai| isI ke antargata aSTAGga Ayurveda kA kathana vistAra-pUrvaka kiyA gayA hai| jainAcAryoM dvArA vibhinna vaidyaka granthoM ke praNayana kA AdhAra bhI yahI 'prANAvAya pUrva' hI rahA hai| saMskRta-sAhitya ke praNayana saMvarddhana samunnati evaM vikAsa hetu jainAcAryoM ne atyanta hI mahattvapUrNa bhUmikA kA nirvahana kiyA hai| unhoMne isa sAhitya kI lagabhaga pratyeka vidhA para lekhanI calAyI hai tathA sAhitya-sarjana karate samaya lokaruci kA vizeSa dhyAna rakhA hai| jainAcAryoM ne adhyAtmavidyA ke sAtha-sAtha dharma, darzana, nyAya,

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 43 vyAkaraNa, koza, kAvya-chanda, alaGkAra, nItizAstra, jyotiSa aura Ayurveda viSayoM para vividha utkRSTa granthoM kA sAdhikAra praNayana kara apane caramajJAna aura adbhuta buddhikauzala kA paricaya diyA hai| yaha spaSTa hai ki jainAcAryoM ne pracura mAtrA meM svatantra rUpeNa AyurvedIya granthoM kA nirmANa kara na kevala Ayurveda-sAhitya kI abhivRddhi meM apanA yogadAna kiyA hai apitu jaina-vAGmaya ko bhI eka laukika viSaya ke rUpa meM sAhityika vidhA se alaMkRta kiyA hai| ata: yaha kahanA sarvathA nyAyasaGgata hai ki Ayurveda-sAhitya ke prati jainAcAryoM dvArA kI gayI sevA bhI utanI hI mahattvapUrNa hai jitanI anya sAhitya ke prti| isa sAhitya meM katipaya maulika vizeSatAe~ vidyamAna haiM jo anya sAhitya meM upalabdha nahIM haiN| vAstava meM saMskRta kA jaina-vAGmaya vizAla evaM mahattvapUrNa hai| vibhinna grantha bhaNDAroM meM saMskRta pANDulipiyA~ bar3I saMkhyA meM saMgrahIta haiN| abhI taka jainAcAryoM dvArA racita jo grantha prakAzita haiM ve unake dvArA racita usa vizAla sAhitya kA aMza-mAtra hI haiN| isake atirikta aneka anupalabdha granthoM kI jAnakArI AcAryoM kI anyAnya kRtiyoM evaM vibhinna mAdhyamoM se prApta hotI hai| katipaya jainAcAryoM ne svatantra rUpeNa AyurvedIya granthoM ke nirmANa ke sthAna para apane anya viSayaka granthoM meM yathA prasaGga Ayurveda sambandhI anyAnya viSayoM kA pratipAdana kiyA hai| udAharaNArtha - somadeva sUri kA 'yazastilakacampU' tathA 'nItivAkyAmRtam' paM0 AzAdhara dvArA aSTAGgahRdaya para TIkA lekhana ityaadi| AcArya rAjakumAra jaina ne Ayurveda ke prati jainAcAryoM ke yogadAna ko tIna prakAra se vibhAjita kiyA hai- svatantra grantha racanA ke rUpa meM, apane anya viSaya vAle granthoM meM prasaMgopAtta varNana ke rUpa meM tathA Ayurveda ke granthoM ke TIkA ke rUpa meN| prANAvAya-paramparA kA sAhitya prANAvAya kI paramparA ke janasAmAnya taka pahu~cane kA spaSTa varNana AcArya ugrAditya ke grantha kalyANakAraka kI 'prastAvanA' meM prApta hotA hai jo isa prakAra hai- "bhagavAna AdinAtha ke samavasaraNa meM upasthita hokara bharata cakravartI Adi bhavyoM ne mAnavoM ke vyAdhirUpI duHkhoM kA varNana kara unase chuTakArA prApti kA upAya puuchaa| isa para bhagavAna ne apanI vANI meM upadeza diyaa| isa prakAra prANAvAya kA jJAna tIrthaMkaroM se gaNadharoM ne, unase pratigaNadharoM ne, unase zrutakevaliyoM ne aura unase bAda meM hone vAle anya muniyoM ne kramaza: prApta kiyaa|" aisA pratIta hotA hai ki prANAvAya kA vipula sAhitya prAcIna kAla meM avazya vidyamAna rahA hogA kintu yaha prAcIna paramparA madhyayuga se pUrva hI lupta ho cukI thii|

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44: zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 kAraNa ki AThavIM zatI ke anta meM AcArya ugrAditya dvArA racita 'kalyANakAraka' hI prANAvAya sambandhI ekamAtra upalabdha grantha hai|' isa grantha meM prANAvAya sambandhI pUrvAcAryoM dvArA praNIta aneka granthoM kA nAmollekha huA hai| usameM likhA hai- pUjyapAda ne zAlAkya para, pAtrasvAmI ne zalyatantra para, siddhasena ne viSa aura ugragrahazamana vidhi para, dazaratha guru ne kAyacikitsA para, meghanAda ne bAlarogoM para aura siMhanAda ne vAjIkaraNa aura rasAyana para vaidyaka granthoM kI racanA kI thii| isI grantha meM Age yaha bhI kahA gayA hai ki- samantabhadra ne vistArapUrvaka Ayurveda ke AThoM aMgoM para grantha racanA kI thii| samantabhadra ke aSTAMga vivecana pUrNa grantha ke AdhAra para hI ugrAditya ne saMkSepa meM aSTAGgayukta 'kalyANakAraka' nAmaka grantha kI racanA kI / prANAvAya kI paramparA aura zAstra granthoM kA paricaya dene vAle isa grantha ke alAvA kisI bhI AcArya yA vidvAn ne prANAvAya kA ullekha apane grantha meM nahIM kiyA hai| madhyayuga meM prANAvAya ke lupta hone ke kaI saMbhAvita kAraNa ho sakate haiN| taduparAnta IzA kI terahavIM zatI se hameM jaina zrAvakoM aura yati-muniyoM dvArA nirmita svatantra AyurvedIya grantha prApta hote haiN| yadyapi isa daurAna katipaya jainAcAryoM dvArA racita anya viSayaka granthoM meM yathA prasaMga Ayurveda kI carcA prApta hotI hai jisakA varNana Age kiyA jaaegaa| ye grantha prANAvAya- paramparA ke nahIM kahe jA sakate, kyoMki inameM kahIM para bhI prANAvAya kA ullekha nahIM hai| inameM pAye jAne vAle roga nidAna, lakSaNa, cikitsA Adi kA varNana Ayurveda ke anya granthoM ke samAna hai| ye grantha saMkalanAtmaka aura maulika donoM prakAra ke haiN| prAcIna AyurvedIya granthoM para dezIbhASA yA saMskRta meM racita kucha TIkA grantha bhI prApta hote haiN| kucha padyamaya bhASAnuvAda mAtra haiN| vartamAna meM pAye jAne vAle adhikAMza grantha uparokta koTi ke haiN| jaina paramparA meM isa prakAra kA sAhitya yatiyoM aura bhaTTArakoM ke AvirbhAva ke bAda prakAza meM AyA hai| jainAcAryoM dvArA praNIta AyurvedIya grantha Ayurveda ke svatantra (maulika) grantha, granthoM para TIkAe~, saMgraha grantha aura yoga granthoM kI racanA kara jainAcAryoM ne bhAratIya vaidyaka ke itihAsa meM svayaM ko amara banA diyA hai| vartamAna meM jina granthoM kI jAnakArI prApta hotI hai unake anusAra jainAcAryoM ne Ayurveda ke granthoM kA praNayana prAkRta, saMskRta, kannar3a aura hindI, ina cAra bhASAoM meM kiyA hai| 7 uparokta sandarbha meM zrI agaracanda nAhaTA, paM0 ke0 bhujabali zAstrI, paM0 nAthUrAma premI evaM AcArya rAjakumAra jaina ne kaI tAlikAe~ taiyAra kI haiM, jinake dvArA aneka

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 45 kRtiyoM kI jAnakArI prApta hotI hai| ina tAlikAoM ke AdhAra para jainAcAryoM dvArA racita saMskRta ke Ayurveda granthoM kI eka saMkSipta jAnakArI pradAna karane kA prayAsa kiyA jA rahA hai| siddha nAgArjuna : (dUsarI evaM tIsarI zatI) ye AcArya pAdalipta sUri ke ziSya the| inako siddha isalie kahA jAtA thA ki inhoMne tantra-mantra aura rasavidyA meM siddhiyA~ prApta kI thiiN| ye bauddha nAgArjana se bhinna haiN| inakI mahattvapUrNa kRti 'yogaratnamAlA' nAmaka vaidyaka grantha hai| isa kRti para jaina vidvAn guNAkara sUri dvArA vi0 saM0 1296 meM saMskRta meM hI eka vRtti kI racanA huI hai| isakI jAnakArI piTarsana ke riporTa se hotI hai| AcArya samantabhadra : (cauthI-pAcavIM zatI) inake dvArA racita 'siddhAnta rasAyana kalpa' nAmaka anupalabdha grantha kA patA 'kalyANakAraka' (ugrAdityAcArya) ke AdhAra para calatA hai jisake avataraNa yatra-tatra prApta hote haiN| inheM yadi ekatrita kara diyA jAya to yaha do-tIna hajAra zloka-pramANa ho sakatA , hai| kucha vidvAn ise aThAraha hajAra zloka-pramANa mAnate haiN| 'kalyANakAraka' (ugrAdityAcArya) meM isake avataraNa saMskRta meM prApta hote haiN| parantu paM0 ke0 bhujabali zAstrI ne jo sUcI dI hai usameM ise prAkRta bhASA kA batalAyA hai| isake atirikta unakI eka anya anupalabdha kRti 'aSTAMgasaMgraha' kA patA calatA hai jisakA anusaraNa karake 'kalyANakAraka' grantha saMkSepa meM racA gyaa| isakI bhASA kA patA nahIM cala pAyA hai| inake dvArA isa viSaya para kanar3a lipi meM racita eka anya grantha 'puSpAyurveda' kA bhI patA calatA hai| AcArya pUjyapAda : (464 - 524 I0) inake dvArA racita 'kalyANakAraka' nAmaka saMskRta vaidyaka grantha kA ullekha prApta hotA hai jo anupalabdha hai, kintu troTaka prakaraNa kahIM-kahIM upalabdha hote haiN| isameM prANiyoM ke dehaja doSoM ko naSTa karane kI vidhi batAI gayI hai| isameM jaina prakriyA kA anusaraNa karate hue jaina tIrthaMkaroM ke bhinna-bhinna cihnoM ke AdhAra para paribhASAe~ batAI gayI haiN| jaisa- mRga se 16 kA artha liyA gayA hai kyoMki solahaveM tIrthaMkara kA lAMchana mRga hai|" inhIM ke dvArA racita 'pUjyapAdIya' nAmaka grantha kA patA 'vasavarAjIyam' nAmaka grantha ke AdhAra para calatA hai, isameM adhikAMza rasayoga kA varNana hai|12 inake dvArA saMskRta meM racita anya anupalabdha grantha haiM- 'vaidyaka yogasaMgraha' evaM 'rstntr'|

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46 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 'pUjyapAdavaidyaka' evaM 'vaidyakazAstra' nAmaka do granthoM kA ullekha upalabdha granthoM kI sUcI meM prApta hotA hai| rAjakIya hastalikhita granthAgAra, madrAsa meM upalabdha pUjyapAda dvArA racita anya graMthoM3 meM eka graMtha 'madanakAmaratnam' hai jisako kAmazAstra kA grantha bhI kaha sakate haiM kyoMki hastalikhita prati ke causaTha patroM meM se kevala bAraha patra taka hI mahattvapUrNa candrodaya, loha, agnikumAra, jvarabala phaNigaruDa, kAlakUTa, ratnAkara, udayamArtaNDa, suvarNamAlya pratApalaMkezvara, bAla sUryodaya aura anya jvarAdi rogoM ke vinAzaka rasoM kA tathA karpUra-guNa, mRgahAra bheda, kastUrI bheda, kastUrIguNa, kastUrI parIkSA Adi kA varNana hai| zeSa patroM meM vAjIkaraNa, auSadha, tela, liGgavardhana lepa, puruSavazyakArI auSadha, strI-vazya bhaiSaja, madhura svarakArI auSadha ke nirmANa kI vidhi batAI gayI hai|" yaha grantha padyabaddha evaM apUrNa hai| isake atirikta 'nidAnamuktAvalI' tathA isapara svopajJa bhASya 'siddhAnti-bhASyam, 'samAdhizataka', 'rasaratnAkara', 'rUdanvyAdikalpa', 'auSadhayoga' grantha evaM 'madasnuhIrasAyanam' nAmaka grantha bhI inake dvArA racita haiN| isa dRSTi se Ayurveda jagat meM AcArya pUjyapAda ne atyanta mahattvapUrNa yogadAna diyA hai| ve isa vibhAga ke camakate hue sUrya siddha hue haiN| unakI upakRti ke lie jaina samAja cira-RNI rhegaa| gommaTadeva muni ye 'merutantra' yA 'merudaNDatantra' nAmaka anupalabdha grantha ke racayitA mAne jAte haiN|25 inhoMne isa grantha ke pratyeka pariccheda ke anta meM pUjyapAda svAmI kA bahuta hI Adara ke sAtha smaraNa kiyA hai| parantu paM0 ke0 bhujabali zAstrI dvArA pradatta sUcI meM merutantra kA kartA merutuMga ko mAnA gayA hai|16|| akalaGgaH (8vIM zatI) paM0 ke0 bhujabali zAstrI dvArA pradatta sUcI meM Ayurveda zAstra para inakI do saMskRta racanAoM kA ullekha prApta hotA hai jo anupalabdha haiM, ye haiM - 'vidyAvinoda' evaM 'akalaGka saMhitA uprAdityAcArya : (9 vIM zatI) tadanantara Ayurveda granthakAroM kI zreNI meM ugrAdityAcArya kA nAma atyanta hI Adara ke sAtha liyA jA sakatA hai| inake dvArA saMskRta meM 'kanaka pradIpa', 'bhikSuprakAza' 'rAmavinoda', 'jagatsuMdarI' evaM 'kalyANakAraka' nAmaka granthoM kA sRjana huA hai|

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 47 pUrvokta granthoM meM se kevala kalyANakAraka hI upalabdha ho pAtA hai| yaha grantha hI prANAvAya kI paramparA ke jJAna kA pramukha AdhAra hai| AThavIM zatI meM racita yaha aSTAGga grantha paccIsa paricchedoM meM vibhakta hone ke sAtha-sAtha ariSTAdhyAya evaM saMhitAdhyAya nAmaka do pariziSToM se paripUrNa hai| yaha lagabhaga pA~ca hajAra zloka pramANa hai| Ayurveda kI dRSTi se yaha grantha atyanta hI upayogI evaM mahattvapUrNa hai| isa grantha meM auSadha meM mAMsa kI nirupayogitA ko siddha kiyA gayA hai| yaha parisaMvAda granthakAra ke dvArA rAjA amoghavarSa ke darabAra meM saikar3oM vidvAnoM va vaidyoM kI upasthiti meM siddha kiyA gayA thaa| yaha parisaMvAda grantha ke anta meM hitAhita nAmaka pariziSTa rUpa meM saMskRta gadya meM diyA gayA hai|19 mahAkavi dhanaJjayaH (vi0 saM0 960) ye digambara zrAvaka vidvAn the| Ayurveda para inake dvArA racita mukhya grantha haiM - 'dhanaJjaya nighaNTu' (nAmamAlA) aura 'viSApahAra stotr'|20 'dhanaJjaya nighaNTu' vaidyaka ke sAthasAtha koza grantha bhI hai| 'viSApahAra stotra' ke sandarbha meM pracalita hai ki kavi ke putra ko sarpa ne Dasa liyA thA ata: sarpa viSa ko dUra karane ke lie hI isa stotra kI racanA kI gyii| isa grantha meM cAlIsa indravajrA chanda haiM, antima padya kA chanda bhinna hai jisameM granthakartA ne apanA nAma diyA hai| gantha kA nAmakaraNa caudahaveM padya meM Aye 'viSApahAra' zabda se huA hai| isa stotra para nAgacandra sUri aura pArzvanAtha gommaTa kRta TIkAe~ prApta haiN|21 isake atirikta paM0 ke0 bhujabali zAstrI kI sUcI meM "vaidyaka nighaNTu' nAmaka anupalabdha grantha inake dvArA racita batAyA gayA hai| AcArya rAjakumAra jaina ne inake dvArA racita do anya granthoM - 'nighaNTu samaya' aura 'nighaNTu zeSa' kA ullekha kiyA hai parantu inakI upalabdhatA para praznacihna lagAyA huA hai|23 guNabhadra : (zak saM0 737) inhoMne 'AsmAnuzAsana' kI racanA kI hai, jisameM AdhopAnta Ayurveda ke zAstrIya zabdoM kA prayoga kiyA gayA hai tathA zarIra ke mAdhyama se AdhyAtmika viSaya ko samajhAyA gayA hai| inakA vaidyakajJAna kisI bhI vaidya se kama nahIM thaa| somadeva sUri : (10vIM zatI) inake dvArA racita 'yazastilakacampU' meM svasthavRtta kA acchA varNana prApta hotA hai jisase inake Ayurveda jJAna kA patA calatA hai| inheM vanaspati zAstra kA bhI acchA /

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48 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 jJAna thA kyoMki inhoMne zikhaNDI tANDava vana kI auSadhiyoM kA varNana kiyA hai| ye rasazAstra ke jJAtA the| AcArya hemacandra : (12vIM zatI) inakI vilakSaNatA sarvavidita hai| inheM isI kAraNa 'kalikAlasarvajJa' kI upAdhi pradAna kI gayI thii| mAnava jIvana kI lagabhaga pratyeka vidhA para inakI racanAe~ prApta hotI haiN| jaina Ayurveda-sAhitya ko inhoMne apanI kRti 'nighaNTuzeSa' se upakRta kiyA hai| yaha AyurvedIya auSadhi-vRkSoM aura paudhoM para eka uttama racanA hai jo koza grantha ke rUpa meM hai| isameM vanauSadhiyoM ke nAma-paryAya diye gaye haiM jo cha: kANDa meM haiM- vRkSa kANDa (1832 zloka), gulmakANDa (104 zloka), latAkANDa (45 zloka), zAka kANDa (34 zloka), tRNa kANDa (17 zloka) aura dhAnyakANDa (15 shlok)| isake atirikta isameM rudrAkSa, putrajIva, cANakyamUlaka, yAvanAla Adi dravyoM kA bhI ullekha huA hai| guNAkara sUriH (13vIM zatI) inhoMne saM0 1296 meM nAgArjuna kRta 'yogaratnamAlA' (Azcarya yogamAlA) para vivRtti yA laghuvRtti nAmaka TIkA likhI hai| inheM AcArya hemacandra kA praziSya kahA jAtA hai| ye vanaspatizAstra aura tantra vidyA ke prakANDa vidvAn the| isa TIkA meM aneka tAntrika zabdoM aura prayogoM kA spaSTIkaraNa bahuta kuzalatA se kiyA gayA hai| isase unakA isa vidyA meM pratyakSa anubhava siddha hotA hai|25 paM0 AzAdhara : (1240 I0) jaina-sAhitya ke kSetra meM yaha apane samaya ke digambara sampradAya ke bahuzruta pratibhA sampanna aura mahAna graMthakartA ke rUpa meM prakaTa hue haiN| dharma aura sAhitya ke atirikta nyAya, vyAkaraNa, kAvya, alaGkAra. yoga, vaidyaka Adi aneka viSayoM para inakA adhikAra thA aura inake dvArA racita vizAla sAhitya bhI prApta hotA hai| inhoMne vAgbhaTTa ke prasiddha grantha 'aSTAGga hRdaya' para 'udyotinI' yA 'aSTAGgahRdayodyotinI' nAmaka saMskRta TIkA likhI thI jo aprApya hai| isakA ullekha harizAstrI parAr3akA aura pI0 ke0 gor3e ne kiyA hai| yaha TIkA bahuta mahattvapUrNa thii| AzAdhara kI grantha prazasti meM isakA ullekha hai- "AyurvedavidAmiSTaM tyaktu vAgbhaTTa sNhitaa| aSTAGgahRdayodyotaM nibandhamasejacca yH||26inke vaidyaka jJAna kA pramANa inake 'sAgAradharmAmRta' meM milatA hai, jo inheM eka vidvAn vaidya kI zreNI meM lAtA hai|

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 49 vIrasiMha deva : (13vIM zatI) inhoMne cikitsA kI dRSTi se jyotiSa kA mahattva likhA hai| jaina-graMthAvalI meM inake dvArA racita 'vIra siMhAvaloka' kA ullekha hai|28 campaka : (13vIM zatI) inake dvArA racita 'rasAdhyAya' yA 'kaMkAlayarasAdhyAya' nAmaka grantha milatA hai| isakA racanAkAla evaM sthAna ajJAta hai| isa grantha kI prazasti se jJAta hotA hai ki campaka rasavidyAnipuNa, ujjvala kIrtivAna, yazasvI aura nityaparopakAra meM tallIna rahane vAle haiN| yaha svatantra racanA na hokara graMthakAra ke anusAra 'kaMkAlAdhyAya' kA vArtika hai| isa grantha meM kula 380 padya haiN| yaha grantha paM0 rAmakRSNa zarmA kRta saMskRta TIkA sahita kAzI saMskRta sirIja, caukhambA, banArasa se saM0 1986 meM prakAzita ho cukA hai|29 merutuGga : (san 1386 I0) inhoMne campaka ke 'kaMkAlayarasAdhyAya' para TIkA likhI hai| yaha grantha bhI kAzI saMskRta sirIja meM chapa cukA hai| anantadeva sUri : (14vIM-15vIM zatI) inake dvArA racita 'rasacintAmaNi' nAmaka 900 zlokoM vAlA rasazAstra se sambandhita grantha kA patA calatA hai| isakI do hastalikhita pratiyA~ bhaNDArakara insTITyUTa, pUnA (granthAMka-192,193) meM surakSita haiN|21 mANikya candra jaina : (14vIM-15vIM zatI) inake dvArA racita 'rasAvatAra" nAmaka rasa sambandhI grantha prApta hotA hai| isakI hastalikhita prati kisI vaidya yAdavajI vikramajI AcArya ke pAsa hai| bhaNDArakara insTITyUTa, pUnA meM (prathAMka 373/1882-83) yaha maujUda hai|32 . pUrNasena : (16vIM zatI) inhoMne vararuci kRta 'yogazataka' para saMskRta TIkA likhI hai| isakI bhI hastalikhita prati bhaNDArakara insTITyUTa, pUnA meM (granthAMka 185, 1073/1886-92) vidyamAna hai| anUpa saMskRta lAibrerI, bIkAnera meM bhI isakI hastalikhita prati upalabdha

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50 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 zrIkaNTha sUri : (16vIM zatI) jaina Ayurveda para inakI 'hitopadeza' yA 'vaidyaka sAra - saMgraha' nAmaka kRti hai jo veMkaTezvara presa, bambaI se chapa cukI hai| " 34 bhiSak ziromaNi harSakIrti sUri inakA samaya ThIka-ThIka jJAta nahIM hai| yadyapi inheM 1600 I0 ke AsapAsa kA mAnA jAtA hai| 35ye nAgapurIya tapAgacchIya candrakIrti ke ziSya the aura mAnakIrti bhI inake guru the| inhoMne 'yogacintAmaNi' aura 'vyAdhinigraha' grantha kI racanA kI hai| donoM upalabdha evaM prakAzita haiN| inake sAhitya meM caraka, suzruta evaM vAgbhaTTa kA sAra hai| donoM hI grantha cikitsA ke lie upayogI haiN| inameM kucha navIna yogoM kA mizraNa hai jo inake svayaM ke cikitsAjJAna kI mahimA kA dyotaka hai| yaha grantha jainAcArya kI rakSA hetu likhA gayA hai| 36 hastiruci gaNi: ( 17vIM zatI) ye tapAgaccha ke prAjJodayaruci ke ziSya hitaruci ke ziSya the| inhoMne apane grantha 'vaidyavallabha' kI racanA I0 san 1670 meM kii| yaha cikitsA sambandhI grantha ATha adhyAyoM meM vibhakta hai| isameM striyoM ke lie garbhapAta tathA garbha nivAraNa ke aneka yoga tathA striyoM se sambandhita aneka rogoM kA bhI varNana hai / viSazAnti ke upAya bhI batAe gaye haiN| vi. saM. 1729 meM meghabhadra dvArA isa para saMskRta TIkA bhI likhI gayI hai| hai| Ayurveda ke kSetra meM inakA yogadAna atyanta mahattvapUrNa mAnA jAtA hai| haMsarAja muni: ( 17vIM zatI) ye kharataragacchIya varddhamAna sUri ke ziSya the| inakA 'bhiSakvakacittotsava' jise 'haMsarAjanidAna' bhI kahate haiM, cikitsA viSayaka grantha hai jo prakAzita ho cukA hai| 38 mahendra jaina : ( 17vIM zatI) ye kRSNa vaidya putra the| inhoMne vi. saM. 1709 meM 'dhanvantari nighaNTu' ke AdhAra para udayapura meM 'dravyAvalI samuccaya' nAmaka grantha kI racanA kI thii| inakA nAma mahendra bhogika bhI milatA hai|" AnandAzrama presa, pUnA (1925) se prakAzita 'dhanvantari nighaNTu' meM dravyAvalI bhI samanvita hai / bhaNDArakara insTITyUTa meM 'dravyAvalI' kI ATha pratiyA~ maujUda haiN|

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 51 rAmalAla mahopAdhyAya : (20 vIM zatI) ye bIkAnera ke nivAsI aura dharmazIla ke ziSya the| ye jaina kharataragaccha ke jinadattasUri zAkhA ke anuyAyI the| inakA eka vaidyaka grantha 'rAmanidAnam' yA 'rAmaRddhisAra' nAma se saMskRta meM padyabaddha prApta hotA hai| isake atirikta pUrvollikhita sUciyoM ke AdhAra para saMskRta meM racita AyurvedazAstrIya anya anupalabdha granthoM kA bhI patA calatA hai| jaise- nArAyaNa zekhara jaina dvArA racita'yoga-ratnAkara vaidyavRnda', 'vaidyAmRta', 'jvara nirNaya', 'jvara trizatI' kI TIkA aura 'ratnAkara auSadhayoga' grantha tathA dhana mitra kA 'vaidyaka nighaNTu', vAgbhaTTAcArya kA 'prayoga-saMgraha' evaM rAmacandra kI 'prayoga cndrikaa'| . isa prakAra prastuta lekha meM jaina vidvAnoM dvArA Ayurveda sambandhI jo racanAe~ racI gayI haiM unapara saMkSepa meM prakAza DAlA gayA hai| yadi vizeSa zodhakArya kiyA jAya to isa para bahuta sAmagrI upalabdha ho sakatI hai| uparyukta vivecita granthoM ke vyAvahArika pakSa ko dekheM to spaSTa hai ki jaina vidvAnoM ne apane dhArmika siddhAntoM ke AdhAra para hI mukhya rUpa se cikitsAzAstra kA pratipAdana kiyA hai| jaise- ahiMsA ke Adarza para unhoMne madya, mAMsa aura madhu ke prayoga kA sarvadhA niSedha kiyA hai| kyoMki isameM pratyakSa yA parokSa rUpa se aneka prANiyoM kI hiMsA hotI hai| 'kalyANakAraka' meM isakA yuktiyukta vivecana prApta hotA hai| kintu isake pratiphala svarUpa zalyacikitsA jaina Ayurveda meM apracalita sI ho gayI aura rasayogoM evaM siddhiyogoM kA bAhulyena upayoga hone lgaa| bhAratIya vaidyaka zAstra kI paramparAoM ke AdhAra para roga-nidAna ke lie nAr3I-parIkSA, mUtra-parIkSA Adi ko jaina vidvAnoM ne vizeSa mAnyatA pradAna kii| vanaspati evaM khanija dravyoM se nirmita yogoM kA jaina vidvAnoM dvArA vizeSa pracalana kiyA gyaa| hama dekhate haiM ki dharma aura darzanazAstra ne jisaprakAra jaina saMskRti ke svarUpa ko akSuNNa banAyA hai, AcAra aura nItizAstra ne jisaprakAra isakI upayogitA ko udbhASita kiyA hai, usI prakAra Ayurveda zAstra ne bhI svAstha pratipAdaka siddhAntoM evaM saMyamapUrvaka AhAracaryA Adi ke dvArA jaina dharma evaM saMskRti ko vyApaka evaM lokopayogI banAne meM apanA apUrNa yogadAna diyA hai| jaina AcAryoM ne Ayurveda sAhitya kA lekhana tathA vyavahAra samAjahita ke lie kiyA hai| yaha eka nirvivAda tathya hai ki Ayurveda-vAGmaya ke prati jainAcAryoM dvArA kI gayI sevA utanI hI mahattvapUrNa hai jitanI anya sAhitya ke prti| kintu kSobhaprada yaha hai ki jainAcAryoM dvArA

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52 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 racita granthoM kA zatAMza bhI abhI taka prakAza meM nahIM AyA hai| isakA eka kAraNa to yaha hai ki unake dvArA racita aneka grantha yA to lupta ho gaye haiM yA khaNDita rUpa meM hone se apUrNa haiN| kAla-kavalita hue aneka vaidyaka granthoM kA ullekha vibhinna AcAryoM kI vartamAna meM upalabdha anyAnya kRtiyoM meM milatA hai| vibhinna grantha bhaNDAroM tathA jaina-maMdiroM meM khojane para aneka vaidyaka granthoM ke prApta hone kI sambhAvanA hai| ata: jaina samAja tathA vidvAnoM ko isa bhAratIya jJAna ke vikAsa hetu Avazyaka prayatna karanA caahie| sandarbha : 1. hitAhiMta sukhaM duHkhamAyustasya hitaahitm| mAnaM ca tacca yuttoktamAyurvedaH sa ucyte|| carakasaMhitA, 1/41 2. kAyacikitsAdyaSTAGga Ayurveda: bhuutikrmjaaNguliprkrmH| prANApAna vibhAgo'pi yatra vistareNa varNitastat prANAvAyam / / tattvArtharAjavArtika, 1/20 3. AcAryaratna zrI dezabhUSaNa jI mahArAja abhinandana grantha, pR0 178 uddhRta- jaina I lAibrerI.oArajI 4. jaina Ayurveda kA itihAsa, DaoN0 rAjendra prasAda bhaTanAgara, sUrya prakAzana saMsthAna, udayapura, 1984, pR0 15-16 5. vahI, pR0 17 6. kalyANakAraka, 20/85-86 7. jaina siddhAnta bhAskara, bhAga-4, kiraNa-2 8. AcAryaratna zrI dezabhUSaNa jI mahArAja abhinandana grantha, pR0 181-82 9. jaina sAhitya kA bRhad itihAsa, bhAga-5, paM. ambAlAla pre0 zAha, pArzvanAtha zodhapITha, vArANasI, 1993, pR0 228 10. vahI, pR0 226 11. vahI, pR0 228 12. jaina Ayurveda kA itihAsa, pUrvokta, pR0 46-48 13. vahI pR0 49-51 14. jaina sAhitya kA vRhad itihAsa bhAga-5, pUrvokta, pR0 227 / 15. vahI pR0 228, kalyANakAraka, prastAvanA, pR0 38 uddhRta-jaina Ayurveda kA itihAsa, pUrvokta, pR0 53 16. AcAryaratna zrI dezabhUSaNa jI mahArAja abhinandana grantha, pUrvokta, pR0 181 17. vahI, pR0 181

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jainAcAryoM dvArA saMskRta meM praNIta Ayurveda-sAhitya : 53 18. isakA prakAzana solApura se seTha govinda jI rAvajI dozI ne san 1940 meM kiyA hai| isameM mUla saMskRta pATha ke atirikta hindI anuvAda bhI prakAzita hai| 19. jaina Ayurveda kA itihAsa, pUrvokta, pR0 53-71 20. vahI, pR0 87-88 21. vahIM 22. AcAryaratna zrI dezabhUSaNa jI mahArAja abhinandana grantha, pUrvokta, pR0 181 23. vahI, pR0 182 24. vahI, pR0 92 25. jaina Ayurveda kA itihAsa, pUrvokta, pR0 94-95 26. paM0 cainasukha dAsa smRtigrantha, pR0 279-81 27. jaina jagat, navambara 1975, pR0 51 28. Ayurveda kA vaijJAnika itihAsa, AcArya priyavrata zarmA, pR0 360 29. jaina Ayurveda kA itihAsa, pUrvokta, pR0 100-02 30. vahI, pR0 104 31. vahI, pR0 105 32. vahI, pR0 106 vahI, pR0 107-08 34. vahI, pR0 107 35. vahI, pR0 113 36. jaina jagat, navambara, 1975, pR0 52 / / 38. jaina Ayurveda kA itihAsa, pUrvokta, pR0 123 39. vahI, pR0 89 40. vahIM, pR0 174 *****

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jaina AcAra kA svarUpa evaM lakSya DaoN. anila kumAra siMha jainazAstra se tAtparya usa zAstra se hai jisakA praNayana vidvAn-muniyoM ne jaina paramparAgata caubIsa tIrthaMkaroM ke upadeza unake sAkSAt ziSya gaNadharoM se grahaNa kara kiyA hai| isa bAta meM kisI saMdeha kI guMjAiza nahIM hai ki RSabha Adi caubIsa tIrthakara aitihAsika puruSa haiN| mohanajodar3o tathA har3appA kI sindhu sabhyatA jaina saMskRti kI prAcInatA para paryApta prakAza DAlatI hai| sindhu sabhyatA kA samaya I.pU. 3000 mAnA jAtA hai| mohanajodar3o ke gharoM meM vedikA kA abhAva dikhAI detA hai| sAtha hI vahA~ para bahuta se nagna citra tathA nagna mUrtiyA~ bhI milI haiM jinheM tapasvI yogiyoM ke citra athavA mUrtiyA~ mAnA jA sakatA hai| mUrttivAda aura nagnatA jaina saMskRti kI pramukha vizeSatAe~ caubIsa jaina tIrthaMkaroM ne kaThoratama tapasyA ke dvArA Atma-kalyANArtha kevalajJAna prApta kara mAnava jIvana kA lakSya nirUpita kiyA tathA usakI jAnakArI jana-jana taka phuNcaayii| bAda meM anya vidvAn muniyoM dvArA unake upadezoM ko subodha bhASA meM lipibaddha kara saMkalita kiyA gayA aura unakI vyAkhyAyeM bhI prastuta kI gyiiN| jaina-AcAra kA AdhAra jaina paramparA kI AcAra-saMhitA kA AdhAra AtmA hai| jabataka Atma-sAkSAtkAra nahIM hotA tabataka zraddhApUrvaka AtmA ke astitva kI svIkRti AcAra ke kSetra meM mahattvapUrNa yogadAna detI hai| AtmA ke traikAlika astitva kI svIkRti ho jAne evaM saMsArAvasthA meM karma ke kAraNa usakA paribhramaNa ho rahA hai, jaba yaha tathya avagata ho jAtA hai, taba sAdhanA kA prArambha ho jAtA hai| jainAcAra kI vizeSatA jainAcAra kI pramukha vizeSatA samatA hai- 'samiyAe dhmme| jo samatAvAna hotA hai, vaha pApakArI pravRti nahIM karatA hai| vastuta: rAga-dveSa rahita karma hI AcAra hai| samatA do prakAra kI hai- svanizrita aura prnishrit| rAga aura dveSa ke upazamana ke dvArA anukUla-pratikUla paristhitiyoM meM saMtulita anubhUti karanA svanizrita samatA hai| saba prANI sukha ke icchuka aura duHkha ke virodhI haiM, isalie koI bhI vadha ke yogya nahIM hai, yaha AtmatulA paranizrita samatA hai| svanizrita samatA kI siddhi ke lie mahAvIra ne kaSAya ke upazamana kA upadeza diyA hai, paranizrita samatA kI siddhi ke liye

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jaina AcAra kA svarUpa evaM lakSya : 55 prANAtipAta Adi pApoM se virata hone kA upadeza diyA hai| * 4 jainAcAra kI pUrva bhUmikA jJAna hai| jJAna zUnya AcAra ko yahA~ koI mahattva prApta nahIM hai| ahiMsA kI anupAlanA jJAnapUrvaka hI sambhava hai| 'jJAnakriyAbhyAM mokSa : ' jJAna evaM kriyA kA samanvaya hI parama lakSya ko prApta kara sakatA hai| mokSa kI prApti na kevala jJAna se ho sakatI hai aura na hI kore AcaraNa se| donoM kI yuti atyanta apekSita hai| 5 AcAra ke prakAra jaina paramparA meM AcAra kI avadhAraNA para vyApaka vicAra kiyA gayA hai aura usakA sambandha jJAna, darzana, cAritra, tapa evaM vIrya ke sAtha bhI sthApita kiyA gayA hai| isake pA~ca prakAra batAye gaye haiM- 1. jJAnAcAra, 2. darzanAcAra, 3. cAritrAcAra, 4. tapAcAra aura 5. vIryAcAra | 6 1. jJAnAcAra :- jJAnAcAra kA tAtparya zrutajJAna viSayaka AcaraNa hai| yadyapi mati, zruta, Adi pAMca jJAna haiM, kintu vyavahArAtmaka jJAna kevala zrutajJAna hI hai| mati, avadhi, manaHparyAya evaM kevalajJAna ye cAra jJAna asaMvyavahArya hai| " hamArA sArA vyavahAra zrutajJAna ke AdhAra para hI calatA hai| zrutajJAna ke atirikta zeSa jJAna zabdAtIta haiM, ataH ve apane svarUpa kA vizleSaNa karane meM asamartha haiN| asamarthatA ke kAraNa hI anuyogadvAra meM inako sthApya kahA hai| cUrNikAra evaM TIkAkAra ke | anusAra sthApya kA artha asaMvyavahArya hai|' jisakA dUsaroM ke lie upayoga ho sake, `vaha vyavahArya hotA hai| zrutajJAna zabdAtmaka hai, isalie vaha saMvyavahArya aura lokopakAraka hai| zrutajJAna kA AdAna-pradAna ho sakatA hai, ataH jJAnAcAra zrutajJAna se hI sambandhita hai| isake ATha prakAra haiM- kAla, vinaya, bahumAna, upadhana, anihnavana, vyaMjana, artha aura sUtrArtha | " 10 AcAra kA ullaMghana aticAra hotA hai aura aticAra kA varjana AcAra / jo anuSThAna, jisa vidhi se karanA hotA hai, usako anyathA prakAra se karanA athavA na karanA, usa anuSThAna kA aticAra hotA hai| jJAna Adi paMcAcAroM ke bhI aticAra kA varNana jaina sAhitya meM upalabdha hotA hai| " Avazyaka meM jJAna ke caudaha aticAroM ke ullekha milate haiN| 1- vyaviddha, 2- vyatyAmreDita, 3 - hInAkSara, 4- atyakSara, 5padahIna, 6 - vinayahIna, 7- ghoSahIna, 8- yogahIna, 9- suSThudatta, 10- duSThupratIcchita, 11- akAla meM svAdhyAya karanA, 12 - svAdhyAyakAla meM svAdhyAya na karanA, 13- asvAdhyAya kI sthiti meM svAdhyAya karanA aura 14 - svAdhyAya kI -

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56 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 sthiti meM svAdhyAya na karanA / 12 2. darzanAcAra 13 samyaktva viSayaka AcaraNa ko darzanAcAra kahA jAtA hai| samyagdarzana kA artha hai tattvoM ke pratizraddhA rkhnaa| yaha do prakAra kA hotA hai - 1. naizcayika aura 2. vyaavhaarik| naizcayika samyagdarzana kA sambandha kevala AtmA kI Antarika zuci yA satya kI AsthA se hotA hai| vyAvahArika samyagdarzana kA sambandha saMgha, gaNa yA sampradAya se bhI hotA hai|" isake ATha guNa haiM-ni:zaMkita, niSkAMkSita, nirvicikitsA, amUDhadRSTi, upagUhana, sthitikaraNa, vAtsalya aura prabhAvanA / 15 sthairya, prabhAvanA, bhakti, jinazAsana meM kauzala aura tIrthasevA - ye pA~ca samyaktva ke bhUSaNa kahe jAte haiM / " samyagdarzana ke ATho aMga satya kI AsthA ke parama aMga hai| koI bhI vyakti zaMkA, saMdeha yA bhaya, kAMkSA, Asakti yA vaicArika asthiratA, vicikitsA, ghRNA yA niMdA, mUr3hadRSTi apanI nIti ke virodhI vicAroM ke prati sahamati se mukta hue binA satya kI ArAdhanA nahIM kara sakatA aura usake prati AsthAvAn bhI nahIM raha sktaa| 'sva-sammata' dharma yA sAdharmikoM kA upabRMhaNa, sthitikaraNa, vAtsalya aura prabhAvanA kie binA koI vyakti satya kI ArAdhanA karane meM dUsaroM kA sahAyaka nahIM bana sktaa| 17 3. cAritrAcAra 18 cAritra kA lakSaNa hai - sat AcaraNa meM pravRtti aura asat AcaraNa se nivRtti / ' prANiyoM kI hiMsA, jhUTha bolanA, corI, maithuna aura parigraha kA tyAga karanA - pA~ca prakAra kA cAritrAcAra hai| yaha pariNAma ke saMyoga se, pA~ca samiti aura tIna guptiyoM meM akaSAya rUpa pravRtti se ATha bheda vAlA hai / 19 21 samiti kA artha hai- samyak prvrtn| samyak aura asamyak kA mApadaNDa ahiMsA hai, jo pravRtti ahiMsA se saMvalita hai, vaha samiti hai| samitiyA~ pA~ca hai - IrSyA, bhASA, eSaNA, AdAna-nikSepaNa aura utsrg| " jisa prakAra dRr3ha kavacadhArI yoddhA bANoM kI varSA hone para bhI nahIM bIMdhA jA sakatA, usI prakAra samitiyoM kA samyak pAlana karane vAlA muni sAdhu jIvana ke vividha kAryoM meM pravartamAna hotA huA bhI pApoM meM lipta nahIM hotaa| 22 .23 gupti kA artha hai - nivrtn| yaha tIna prakAra kI hai- mana, vacana aura kAya / jisa prakAra kSetra kI rakSA ke lie bAr3a, nagara kI rakSA ke lie khAIM yA prAkAra hotA hai,

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jaina AcAra kA svarUpa evaM lakSya : 57 usI prakAra zrAmaNya kI surakSA ke lie, pApa ke nirodha ke lie gupti hotI hai| ' 24 4. tapAcAra 'tavo NAma tAvayati aTThavihaM kammaMgaMThi nAseti tti vuttaM bhavai 25 arthAt karma zarIra ko tapAne vAlA anuSThAna tathA karmakSaya kA asAdhAraNa hetu tapa kahalAtA hai| jo ATha prakAra kI karma granthiyoM ko tapAtA hai, usakA nAza karatA hai, vaha tapa hai| jaina paramparA ke anusAra tapasyA kA artha kAya-kleza yA upavAsa hI nahIM hai| svAdhyAya, dhyAna, vinaya Adi saba tapasyA ke hI prakAra haiM / kAya- kleza aura upavAsa akaraNIya nahIM haiM aura unakI sabake lie koI samAna maryAdA bhI nahIM hai / apanI ruci aura zakti ke anusAra jo jitanA kara sake, usake lie utanA hI vihita hai / 26 tapAcAra ke do bheda haiM - bAhya aura Abhyantara / anazana, avamaudarya, rasaparityAga, vRtti -parisaMkhyAna, kAya-kleza aura chaThA viviktazayyAsana, ye bAhya tapa ke chaH bheda hai| prAyazcitta, vinaya, vaiyAvRtya, svAdhyAya, dhyAna aura vyutsarga- ye cha: bheda antaraMga tapa ke haiN| 27 5. vIryAcAra jJAna, darzana, cAritra evaM tapa meM apanI zakti ko niyojita karanA hI vIryAcAra hai|" dazavaikAlika niyukti meM kahA gayA hai ki apanI zakti kA gopana na karate hue jJAna, darzana, cAritra evaM tapa kI ArAdhanA meM parAkrama karanA vIryAcAra hai| 19 vIryAcAra ke chattIsa prakAra batAye gaye haiN| jJAna, darzana, cAritra evaM tapa ke sAre bheda milAne se chattIsa hote haiM tathA ve hI vIryAcAra ke prakAra haiN| vIryAcAra kA artha hai - jo zakti prApta huI hai, usakA upayoga krnaa| usako kAryakArI banAnA / jo zakti ko prApta karake bhI Alasya yA pramAda ke kAraNa usakA sahI upayoga nahIM karatA, vaha vIryAcAra ke pAlana se skhalita ho jAtA hai| phalasvarUpa apane mArga se cyuta ho jAne ke kAraNa apane iSTa lakSya ko prApta nahIM kara sktaa| jo zakti kA saMgopana nahIM karatA, vaha vIryAcAra kA pAlana samyak prakAra se karatA hai| dhyAna, svAdhyAya, tapa Adi se saMlagna zakti sAdhaka ko ucca Adarza kI ora prasthita karatI hai| samaNI maMgalaprajJA ke anusAra isa saMdarbha meM yaha smaraNIya hai ki zakti ke abhAva meM jJAna Adi kA Asevana nahIM ho sktaa| jJAnAvaraNIya karma kA kSayopazama hai, kintu antarAya karma kA kSayopazama nahIM hai, to jJAnAvaraNIya. kA kSayopazama kAryakArI nahIM bana sktaa| usakA upayoga tabhI ho sakatA hai, jaba

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58 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 sAtha meM antarAya kA bhI kSayopazama ho| jainAcAra kA lakSya jaina-AcAra kA parama lakSya athavA zreya nirvANa yA mokSa kI upalabdhi hI mAnA gayA hai| bhAratIya paramparA meM mokSa, nirvANa, paramAtmA kI prApti Adi jIvana ke carama lakSya yA paramazreya ke hI paryAyavAcI, haiN| padArthoM kA zraddhAn karane vAlA yadi asaMyata ho to vaha nirvANa arthAt mokSa ko prApta nahIM hotaa|" samyagdarzana, samyagjJAna aura samyagcAritra-ina tInoM kI ekatA hI mokSamArga hai| jo AtmA ina tInoM dvArA samAhita hotA huA (arthAt nijAtmA meM ekAgra hotA huA) anya kucha bhI na karatA hai aura na chor3atA hai (arthAt karane va chor3ane ke vikalpoM se atIta ho jAtA hai), vaha AtmA hI nizcaya naya se mokSamArga kA pathika kahA gayA hai|32 jo AtmA apane se apane ko dekhatA hai, jAnatA hai, vaha AcaraNa karatA hai, vahI vivekI darzana, jJAna, cAritra rUpa pariNata jIva mokSa kA kAraNa hai|" vyavahAranaya se AcAroM ko jAnanAH jJAma, tattvoM meM ruci rakhanA, samyaktva aura tapoM kA AcaraNa karanA samyak cAritra hai| parantu nizcaya se to, jo AtmA rAga-dveSa rahita hone ke kAraNa svayaM samyagdarzana, jJAna va cAritra svabhAva svarUpa hai, vahI nirdoSa mokSamArga hai| jabataka jIva ko nija parama svabhAva (pAriNAmika bhAva) meM zraddhAna, jJAna aura AcaraNa nahIM hotA tabataka vaha ajJAnI tathA mUr3ha rahatA huA saMsAra mahAsAgara meM bhramaNa karatA hai| AtmA ke samasta karmabandhanoM se chUTa jAne ko mokSa kahate haiN| isa avasthA meM AtmA ke anantajJAna, anantadarzana, anantasukha, anantavIrya Adi svAbhAvika guNa vikasita ho jAte haiN| AtmA jInA, maranA, bur3hApA, roga, zoka, duHkha, bhaya vagairaha se rahita ho jAtA hai| uttarAdhyayana sUtra meM mokSa aura nirvANa zabdoM kA do bhinna-bhinna arthoM meM prayoga huA hai| unameM mokSa ko kAraNa aura nirvANa ko usakA kArya batAyA gayA hai| isa saMdarbha meM DaoN. sAgaramala jaina kA kathana hai ki mokSa kA artha bhAva-mokSa yA rAgadveSa se mukti hai aura dravyamokSa kA artha nirvANa yA maraNottara mukti kI prApti hai| isa prakAra jainAcAra kA mUla lakSya mokSa hI hai| samyagdarzana pUrvaka jJAna prApta kara tadanusAra AcaraNa karanA mokSa prApti kA sopAna hai| jainAcAra kA nirUpaNa mokSa prApti ke uddezya se hI kiyA gayA hai| jainAcAra kA paripAlana vyakti ko mokSa taka pahu~cAtA hai, jo pratyeka jIva kA antima lakSya mAnA gayA hai| mAnava isa lakSya ko prApta kara saMsAra meM AvAgamana ke bandhana se mukta ho jAtA hai tathA anantasukha kA anubhava

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jaina AcAra kA svarUpa evaM lakSya : 59 karatA hai| saMdarbha: 1. jaina dharma-darzana, DaoN. mohanalAla mehatA, pR.4. 2. jaina Agama meM darzana, samaNI maMgalaprajJA, pR. 247. 3. AyAro, 5.40 4. samattadaMsI Na karei pAvaM, vahI, 3.28, uddhRta- jaina Agama meM darzana, pR. 278 5. jaina Agama meM darzana, pR. 278-279. 6. paMcavihe AyAre paNNatte, taM jahA-NANAyAre, daMsaNAyAre, carittAyAre, tavAyAre, viiriyaayaare| ThANaM-5.147 7. aNuogadArAiM, sUtra 2 8. (ka.) anuyogadvAra cUrNi, pR.2, 'ThappAI ti asaMvavahAriyAI ti vuttaM bhvi| (kha) anuyogadvAra maladhArIyAvRtti, patra 3, 'ThappAI ti sthaapyaani-asNvyvhaaryaani| 9. jaina Agama meM darzana, pR. 251 10. dazavaikAlika niyukti, gA. 88-kAle viNaye bahumANe uvahANe tahA aninnhvnne| vaMjaNa-attha-tadubhae aTThaviho naannmaayaaro|| 11. Avazyaka, navasuttANi 4.8 ...vAi (vaccAmeliyaM, hINakkharaM ....) / 12. jaina Agama meM darzana, pR. 252 para 'uddhRt| 13. tattvArthasUtra - 1.1.2. 14. uttarajjhayaNANi-2.28/31 TippaNa, pR.159, uddhRta- jaina Agama meM darzana, pR.253 15. paramAtmaprakAza TIkA-7.13 16. yogazAstra, 2/16. 17. jaina Agama meM darzana, pR. 256. 18. uttarAdhyayana, vRhavRtti patra 556, vahI, pR. 256 para uddhRt| 19. jainendra siddhAnta koza, bhAga-1, pR. 240. 20. jaina Agama meM darzana, pR. 256 21. paMceva ya smiiio| uttarajjhayaNANi, 2.4.1 22. saravAse vi paDate jaha daDhakavaco Na vijjhadi srehi| . taha samidIhiM Na lippaI, sAdhUkAesu iriyNto|| mUlArAdhanA, zivArya, solApura, 1995, 6.1202 23. tao guttIo aahiyaa| uttarajjhayaNANi, 2.4.1

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60 : zramaNa, varSa 66, aMke 3, julAI-sitambara, 2015 24. chettassa vadI Nayarassa, khAiyA ahava hoi pAyAro / taha pAvassa Niroho, tAo guttIo sAhussa || Agama meM darzana, pR. 25 25. dazavaikAlika cUrNi, jinadAsagaNi mahattara, pR. 15. 26. jaina Agama meM darzana, samaNI maMgalaprajJA, pR. 258. 27. jainendra siddhAnta koza, bhAga-1, pR. 240. 32. pravacanasAra 3.37 33. tattvArthasUtra - 1.1 34. paMcAstikAya - 161. - 28. vIryAcArastu jJAnAdiSveva zaktegopanaM tadanatikramazceti / - sthAnAMgavRtti, pR. 64. 29. aNigUhitabala - virio parakkamati jo jahuttamAutto / juMjai ya jahAthAmaM NAyavvo vIriyAyAro / / dazavaikAlika niyukti, gAthA 11. 30. jaina Agama meM darzana, pR. 260 31. vahI, pR. 260. 35. paramAtmaprakAza - 2.13. 36. yogasAra, amitagati - 1.4.41-42. 37. uttarAdhyayanasUtra, 28.30. mUlArAdhanA-6/1189, uddhRta- jaina *****

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CONCEPT OF SANTHARA (SAMADHIMARANA) IN JAINISM Dr. Samani Shashiprajna Santhara is a Jaina technical word which means the voluntary, step by step termination of body with full awareness, wisdom and insight. The 24th Tirthankara Mahavira was great religious preacher who not only paved the path of leading an artistic life by implementing the great and small vows but also showed us the path of ending the life journey very artistically through the process of Santhara. The basic concept underlying the vow of Santhara is that a man who is the master of his own destiny should resolve himself/herself to follow the best method of leaving the body. Santhara is considered as the king of all the vows and it is the highest spiritual vow rather than the ritual. On 10.8.2015 the Rajasthan High Court banned Santhara and declared that it is illegal like suicide, Sati-pratha and euthanasia. The research paper is an attempt to do a comparative study of Santhara and Suicide. The paper is divided into three sections. The first section deals with the introduction of Santhara, its procedure and how it is a pure spiritual practice of dispassionate state of mind and soul, is discussed in brief. The second section deals with the concept of Suicide and Sati-pratha and Euthanasia in brief and the third section deals with the comparative study between the Jaina concept of Santhara and the Suicide in general parlance. Section I Meaning and Definition of Samlekhana The term Samlekhana is derived from the two words- Sam and lekhana. Sam means praiseworthy, lekhana means emasculation of the body and passions, so Samlekhana means a praiseworthy process of emasculating the body and passions, appears to have been at the root of the meaning of Santhara.' Santhara (Peaceful death through fasting ) is facing death (by an ascetic or a householder) voluntarily when he/she is nearing his/her end and when normal life according

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62 : Sramana, Vol 66, No. 3, July-September 2015 to religion seems to be impossible due to old age, incurable disease, severe famine etc. Santhara is nothing but the subjugation of all passions and abandonment of all worldly attachments, by observance of austerities and by gradual withdrawal of food and water, and by simultaneous meditation on the real nature of the self until the soul parts from the body. The basic concept underlying this vow of Santhara is that man who is the master of his own destiny should face death in such a way as to prevent the influx of new karmas even at the last moment of his life and at the same time liberate the soul from the bondage of new karmas that may be clinging to it from beginningless past. Ancient Evidences of Practice of Santhara by Ascetics and Householders It is a well experienced fact that the last thought in our mind before falling asleep will be the first thought when we awaken, so also will the last impression in our mind come to us in the next life as the first impression. There are so many agamic and ancient evidences of practice of Santhara undertaken by ascetics and householders in this regard as asked by the High Court Authority. Jainism is known for many a unique spiritual practice and accomplishment since it is propounded by the first Lord Prophet Rsabhadeva, centuries ago at the beginning of time cycle. The antiquity of Jaina religion and Santhara is unquestionably proven by its mention in the ancient scriptures. It is equally modern and rational in its philosophy and approach. It is modern in the sense that spiritual aspirants, in the pursuit of immortality, undertake this practice. It is rational in the sense that the very purpose of human existence in its spiritual evolution to perfection and to overcome all impediments that hinder its progress towards this noble goal. Here it is relevant to quote the reference of the book entitled 'Sallekhana is not Suicide' by Justice T.K.Tukol. In this book, his studies on the relevant inscriptions on Samlekhana undertaken by Visakha Muni, by Candragupta Maurya so on and so forth. Numerous ascetics both monks and nuns and lay

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Concept of Santhara (Samadhimarana) in Jainism: 63 followers who adopted the vow of Samlekhana is mentioned by him in his book and in the same inscriptions comprising of 8 volumes." Tirthankara Kunthunatha, Aranatha, Malli Prabhu, Munisuvrata, Neminatha, Parsva and Aristanemi undertook the vow of Santhara and realized nirvana after a month long period of Santhara." The Antakrddasa canonical text highlights the several instances of monks and nuns who observed Santhara and attained the realm of heaven and after three to nine births, they achieved the ultimate goal of liberation. Among those instances, few persons are Gajasukuiala, Atimuktaka Kumara, Mudgarapani, eight queens of Lord Krsna etc.? The canonical text, Uvasagadasao cites the life history of ten house holders who culminated their life by undertaking Santhara." In Uttaradhyayanasutra, also we find the essence of Santhara in the fifth chapter i.e. Arahiyaduveloye i.e., 'the one who undertakes Santhara enjoys life here and hereafter in the next birth also." "Along with that then prevailing Santhara practice can be seen in many manuscripts of Jaina Vishva Bharati Institute library. Seventeen volumes of Sasana Samudra book of Muni Navaratanmalji highlights the brief life sketch of Santhara observed by monks and nuns of Terapantha Sect from the past near about 200 years. Thus the canonical evidences and the stories highlighting the Santhara being undertaken is the living proof of traditional ancient religious practice of the vow of Santhara in vogue. Canonical Reasons for undertaking Santhara 10 According to Samantabhadra, Santhara is a vow to be adopted for seeking liberation of soul from the body as a religious duty during a calamity, severe famine, old age or illness from which there is no escape or against which there is no remedy. Akalanka in his Tattvartha-rajavartika, suggests the conditions that are required to undertake Santhara, is,old age, disease, deterioration of power of sense organs, loss of physical strength and six essential duties (Sadavasyaka) seems to be in-observable, Santhara can be undertaken." This signifies that the process of Santhara is to be

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64 : Sramana, Vol 66; No. 3, July-September 2015 adopted cither in special circumstances when the religious observances are being endangered on account of unavoidable bodily infirmities and the like, or on the occasion when the time of natural death has been known in all probability. No doubt, the body which is the medium of the upliftment of the soul is to be properly nourished and cared for and the diseases are to he seriously met with, without any treat. But if the body refused to respond to our earnest endeavours, we should not falter to forsake it like a villain in the interest of saving the peace of mind. 2 Thus if one is encountered with the causes of the termination of duration of the present life, one should resort to the performance of the process of Santhara which is not only other than the spiritual welcome to death, but a way of meeting the challenge of death undauntedly. This happy embracement of death has been calculated to carry the spiritual dispositions to the next birth. Now, it is essential to explain various types of Samadhimarana. Types of Samadhimarana in Jainism Santhara is of two kinds; internal and external. Internal Santhara consists in emaciating the passions while the external one consists in emaciating the body." The eighth chapter of Acaranga-sutra has explained three forms of death. They are bhaktapratyakhyana-marana, ingini-marana and padopagamana-marana." The last two are distinguished by restriction of the movement of the person and the motion of his limbs. 1. Bhaktapratyakhyana-marana The first one is prescribed for a well-controlled and instructed monk. We should desist from doing, causing or allowing to be done any movement of the body, speech and mind. This type of marana permits attendance and service of both kinds, i.e. by oneself and by others. 2. Ingini-marana The second one which is still more difficult requires the monk not to stir from ones place and check all motions of the body. It admits

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Concept of Santhara (Samadhimarana) in Jainism : 65 of one's attending on one's self but forbids receiving help or assistance from others. 3. Padopagamana-marana The third one is still more difficult. In this sort of marana, the person neither attends his own body nor insists others to look after him. The monk should examine the ground most carefully and lie down wholly unmindful of his body, putting up with all kinds of mortification of the flesh. He should seek the enlightenment in the soul without any delusions of life. A monk or a pious layman should reach the end of his life without any attraction to external objects after having patiently chosen any one of the three methods of death for attainment of liberation. 15 Acarya Kundakunda has referred to this vow of Santhara and stated that death is of three kinds: Balamarana, Balapanditamarana and Panditamarana. Balamarana is the death of an individual who has right faith but does not possess full self-control. The second is a kind of death which is faced by a householder who has reached the fifth stage of his spiritual progress and who is unable to abstain from the himsa/violence of one-sensed being and is still indecisive in the matter of self-restraint. Panditamarana is the death of an ascetic who has attained pure knowledge about his own self. The death of Tirthankaras or Ganadharas or of monks is of this kind. The procedure of Santhara Santhara is to be performed at the last phase of a regular religious career. Both the levels of persons householders and houseless monks/ nuns may perform this vow according to one's capacity. A householder is advised to first perform eleven pratimas (special kind of advance spiritual practices), in which he practically leads the life like an ascetic. At the end of this practice, he is to give up food and drink and wait for death. The procedure of abstinence from food for fasting unto death is explained in detail in Acaranga-sutra." "Having abstained from food, he should lay peacefully, and untouched by

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66 : Sramana, Vol 66, No. 3, July-September 2015 hardships like hunger, oppressed by the favourable and unfavourable man made troubles, he should not transgress his undertaking.' A Jaina monk is required to prepare himself to pursue a course of gradual fasting which may last for years together. In Pravacalasaroddhara there is a specific methodology of observing Santhara on the basis of difference of time limitation. Minimum time limit of Santhara is six months. The medium time limit of it is twelve months and the maximum time limit of it is twelve years which ends with death."7 It is very often seen that the self has more attachment with one's own body; he cares for it with all hooks and crooks. But during Santhara period, the practitioner realizes that body and passions are the main causes of inflow of karmas. So prior to the adoption of the vow, one is required to give up all feelings of love, hatred companionship and worldly attachments with a pure and calm mind. He should obtain forgiveness of one's kinsmen and of others with all humanity at the same time forgiving them sincerely. Only when he has confessed without any concealment all his transgressions, klta, karita or anumata, he is fit to assume the mahavratas in their entirety for as long as his life lasts. The Dravya Santhara last for twelve years. According to the Uttaradhyayana-sutra (36.25. 255), the order in which food can be curtailed is as follows: The first four years are done by either vikstiparityaga (i.e. abandonment of rich foods) or acamla (i.e. eating only a single item of food). The next four years - special penance such as fasting for a day, for two days, for three days etc. and taking appropriate breakfast. During the 9th and 10th year fasting on alternate days is practiced and acamla in breakfast. The first half of the 11th year fasting for one day and two days is practiced. Then in the second half of the 11th year severe penance of fasting is increased to three or more days. During the whole of the 11th year, the acamla in breakfast is practiced. In the first six months reduced diet on the day of acamla

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Concept of Santhara (Samadhimarana) in Jainism: 67 and a full diet on such occasions is permissible during the next six months of the 11th year. During the 12th year, acamla coupled with another penance, i.e. either continuous acamla with another penance alternately. At the end of the 12th year fasting for a fortnight or a whole month or bhaktapratyakhyana etc. is taken. In thc Ratnakaranda-sravakacara, we get the order of curtailment in diet as follows. First, cereals are given up, one practices to take only mild. Then, mild is also given up and only buttermilk or hot water is taken. Then, according to one's capacity, gradually fasting is taken up and water is also given up." According to the Nisithacurni taking food is reduced in such a way that complete abandonment of food and death coincide. During the last four months of this year, the mouth is kept oiled so that the speech organs do not cease to function and there is no difficulty in reciting the namaskaramantra etc.20 These are the different methods for undertaking Santhara according to ones capacity. Spiritual Activities undertaken during the Santhara A Jaina resolving to undergo Santhara knows it well that he has eaten a lot of food to sustain his body during this life and voluntarily gives up the food. It is very essential for a man who drives a car to have knowledge of giving break to the car. If he learns merely driving but never learns to give a break, this driving will be very harmful for the driver if he meets with a severe accident, likewise the person having the knowledge of how to lead an artistic life must have the knowledge of giving up the body artistically, happily through the gradual process of Santhara. The mental attitude of the person who has adopted the vow of Santhara should be pure in thoughts and must have severed all connections, having forgiven everybody and asked everybody's pardon in sweet words. A person with Right-faith and Right-knowledge would always believe that being born as a human being is itself a rare chance for

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68 : Sramana, Vol 66, No. 3, July-September 2015 annihilation of all karmas and that increased attachments to relatives and friends, business and occupations, and accumulation of property of any kind would only entangle the soul with new karmas of different kinds of varying intensity. These ties are all due to the karinas. Every kind of relationship and attachment perishes with the body. Such thought will create a sense of detachment and free the mind from passions of every kind like love, anger, pride, deceit and greed. The person concerned should make a frank and full confession of his actions and thoughts before his preceptor. He should discuss with his spiritual guru whatever sins he might have committed by himself and by others consent till that date without hesitation or sense of secrecy. One should be aware while undergoing Santhara that he/she should remain free from the five transgressions. Five Aticaras (Transgressions) of Samlekhana (Santhara) 1. Ihalokakanksa: undertaken with the desire or motive to acquire wealth, family etc., i.e. pleasures of this world. 2. Paralokakarksa: here the motive is to acquire pleasures of heaven etc. in the next birth. 3. Jivitakaiksa : undertaken with the desire for life. 4. Maranakarksa : To desire instant death because of unbearable pain or miseries. 5. Kamabhogasamsa : undertaken for acquiring desired but unfulfilled sexual and other-worldly pleasures. Aticara or transgression means committing any blunder or mistake due to carelessness or ignorance even after observing reasonable vigilance during Santhara. A sadhaka should try to protect himself from these blemishes otherwise may again bind new more karmas. Section II Concept of the Suicide Human nature being the same everywhere, the causes of suicide have been universally identical all over the world. Suicide is killing oneself by means employed by oneself. The corresponding word in

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Concept of Santhara (Samadhimarana) in Jainism : 69 Sanskrit is atmaghata or atmahatya (self-destruction). It is normally a misfortune of one's own making. A victim of suicide is either a victim of his/her mental weaknesses or of external circumstances, which he is not able to circumvent. In modern times mental and ethical strength has been deteriorating fast , whether it be an individual or in any social group. Present scenario has brought with it a large number of psychological problems which an individual without courage can hardly solve. Sociologists have put forward numerous explanations in their suicide notes, abnormal grief accruing from the loss of the loved one, mutual jealousy, mental difficulties, infidelity, family discord, anger, pride, remorse and shame are all symptoms of difficulty in personal adjustment. The forces of fear and anxiety, feeling of inferiority, hatred, aggressiveness, revenge, guilt, and other mental disorders are such that they prevent people from attaining emotional maturity. This emotional immaturity has been the most powerful factor compelling a man to choose suicide as the only solution to seemingly insurmountable difficulties.21 The main psychological and physical features of suicide are: (1) the victim is under an emotional stress; (2) he or she is overpowered with a feeling of disgrace, fear, disgust or hatred at the time when suicide is resorted to; (3) the main intention of committing suicide is to escape from the consequences of certain acts or events; disgrace, agony, punishment, social stigma or tyranny of treatment elc. (4) the kind is far away from religious or spiritual considerations; (5) the means employed to bring about the death are weapons of offence or death; (6) the death is sudden in most cases unless the victim is rescued earlier; (7) the act is committed in secrecy (8) it causes misery or bereavement to the kith and kin. In Samavayanga-sutra and Bhagavati-aradhana 22 text seventeen types of deaths are discussed in brief. Here we find the references of deaths occurring due to common methods adopted for committing suicide like jumping from heights, jumping into wells, having poison

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70 : sramana, Vol 66, No. 3, July-September 2015 etc. In Purusaratha-siddhyupaya text of Amstacandra has given reasons for atmahatya like a person out of passions, calls death by stopping one's breath or by hanging oneself, by falling in water, poisoning by use of drugs, burning oneself with the use of fuel and by using weapons etc.?' and on the other hand three types of pious and peaceful ways of attaining death is adopted in the Santhara. Sati-pratha The practice of Sati, that is, self-immolation by the wife on the funeral pyre of the husband in the ancient history. The Mahabharata, the Ramayana, and the Visnu Purana contain examples of such immolation. Dr. Thakur quotes from Mitaksara on Yajnavalkya (1.86) to show that the object behind the practice was religious merit. She who follows her husband in death dwells in Heaven' for many years as there are hairs' on the human body, viz. three and half-acrotes of years. According to Harita: 'that a women who follows her husband in death purifies three families, viz. of her mother, of her father, of her husband.' But there are old commentators who are opposed to this custom.24 The opposition seems to have been voiced from time to time to such practices on the ground that self-destruction was most horrible. Another practice which was glorified in India is the practice of Jauhara. Whenever the Rajputas lost in a battle or their city was captured by their enemies, every female in a family or the whole tribe as necessary, had recourse to immolation by burning themselves in fire in order to escape from the threatened dishonour. It is difficult to assess at this distance of time whether all such deaths were voluntary or were forced on unwilling women by fear of social stigma or fear of religious punishment. We have records of cases where * women running back from the pyres were driven back or subjected to tyranny of horrible character.25 The Santhara is no different and it is also a process to commit suicide in the name of religion as in the case of Sati. There is absolutely no need to protect the practice of Santhara by the State. This is the statement made by the Rajasthan state government.

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Concept of Santhara (Samadhimarana) in Jainism : 71 This is not the case in Jaina concept of Santhara. In Sati-pratha, the women has attachment towards his husband and she cannot imagine the life without him. In such a condition, she voluntarily or out of respect for their cultural tradition, jumps on to the funeral pyre of the husband and ends her life. On the other hand, a person abide by the vow of Santhara, dispassionately gives up body for attaining the higher purpose, i.e. emancipation from the cycle of birth and death whereas the women dying out of emotional attachment wanders in the world. Moreover, in Sati-pratha, only women are indulged, no men are bothered to ever follow such type of social culture. But in Santhara, both men and women voluntarily participate in this spiritual vow for shedding off one's karmas and thereby purifying the self. It seems that due to cognition of one-sided truth, the court has arrived at such a judgment, so it needs further verification as both the practices are radically different in nature and the purpose behind the actual undertaking such action. Concept of Euthanasia This modern concept is a debatable issue, as few consider it as a kind of murder, few consider it as physician assisted suicide, and for few, it is a merciful method of death. The problem of euthanasia is related with both the animals and human beings. Herc point of consideration is for human euthanasia. The euthanasia is of two types; active and passive. The active euthanasia entails the use of lethal substances or forces to kill a person. The passive euthanasia entails withholding of medical treatment for continuance of life, withholding of antibiotics where without giving it, a patient is likely to die, or removing the heart lung machine, from a patient in coma. It entails the withholding of. common treatments (such as antibiotics, pain relief medications, morphine or surgery) knowing that it may also result in death (principle of double effect). Both the methods are illegal without legislature, provided certain conditions and safeguards are maintained. Passive euthanasia is the most accepted form and it is a common practice in most hospitals.

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72 : Sramana, Vol 66, No. 3, July-September 2015 Generally, the euthanasia may be voluntary and non-voluntary. The voluntary euthanasia is, where the consent is taken from the patient, whereas non-voluntary euthanasia is conducted without an individual's specifically given acquiescence and relatives give their consent to take lifesaving treatment and in the opinion of some this equates to murder. It is not a crime, but whether not taking food consciously and voluntarily with the aim of ending one's life is a crime under section 309 IPC is a question, which need not be decide here. After considering the question of non-voluntary, passive euthanasia, the Supreme Court laid down certain guidelines for the procedure for permitting death, under certain conditions. The Supreme Court laid down a procedure detailing the conditions for such action till the Act is enacted by the Parliament. The procedure provides for a decision to be taken by the patients to discontinue life support or the spouse or other close relatives and in their absence by a person next or by the doctors attending the patient. The Committee of three reputed doctors after consulting such medical authorities/ medical practitioners, preferably comprising of a Neurologist, Psychiatrist and Physician passive euthanasia can be permitted. Voluntary euthanasia has often been rejected as a violation of the sanctity of human life. Specifically, some Christians argue that human life ultimately belongs to God, so that humans should not be the one to make the choice to end life. Christians view as quoted in Bible, "The god giveth and the god taketh'; no one else has a right to intervene in the divine process of life and death. The man cannot give life, so he must not take life, voluntarily or otherwise. Orthodox Judaism takes basically the same approach. Even Jains would never allow this kind of act of euthanasia, as Jaina aphorisms of canons claim that life is dear to everyone, no one wants to die.26 In such a ation, euthanasia is an immoral act, inhuman behaviour as per Jaina view. It is also illegal in most of the countries. Jainism, as it is basically a non-violent religion, is in opposition with this kind of mercy killing or death through euthanasia.

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Concept of Santhara (Samadhimarana) in Jainism : 73 Section III Santhara is not a Suicide: Those who have not understood the correct meaning of the Santhira misinterpret it as suicide. But in depth study proves that both are entirely different. In the Acarargasutra, we find an aphorism, kasaye payanue kicca appaharo titikkhaye.? In this sutra, the thinning of the passion and the reduction of the diet have been propounded as a twofold austerity. The mere reduction of diet without thinning the passions cannot achieve the end. Therefore the internal austerity of thinning the passions and the external austerity of reducing the diet, both are accepted as penance by the followers of the Jina. So such an auspicious way of achieving death can never be compared with the irreligious act of suicide. A Jaina resolving to undergo Santhara knows it well that he has eaten a lot of food to sustain his body during his life. Now, when the body does not cooperate to help in living meaningfully any more, the person should resolve for Santhara. As per the Jaina religion, the body is called a boat, the soul is a boats man, the worldly existence is an ocean which the great sages cross over through the pious practice of Santhara.28 But in suicide, the body is healthy, all the organs of the body are well functional and some unfovorable situation which he/she feels to be incapable of facing it courageously, ends one's life merely to elope from the life situations. Santhara is undertaken with positive thinking and perfect understanding of the purpose of human life. During the period of Santhara, all the relatives, if available, monk or nun try to sing inspirational songs and motivate the observer to stay in equanimity and embrace the death happily. While suicide is the result of negative thinking and deluded world view towards the purpose of human life. In many cases of Santhara, many mysterious incidents occur. The observer achieves extra sensory knowledge and foretells that I am

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74 : Sramana, Vol 66, No. 3, July-September 2015 going to take birth in a particular realm. Moreover a shower of incense of saffron (kesaravarsa) is experienced in many cases as the soul becomes pure by confessing one's sins frankly and honestly and repents for all the misdeeds performed in the present life Whereas in suicide due to absence of such purity, neither any mysticism takes place nor confession and repentance of one's deeds takes place. Santhara is a Jaina technical word which means the voluntary, step by step termination of body with full awareness, wisdom and insight. whereas suicide is committed in laxity, and without insight. Any act committed in laxity is violence, so suicide is violence to self as per Acarangasutra. The agent of Santharadoes not adopt any external weapons/aids for self-killing , whereas suicide is killing oneself by means employed by oneself. The common methods adopted for committing suicide are jumping from heights, jumping in wells or deep water, jumping or lying down before a running train, shooting, Sanging, poisoning by use insecticides or other drugs, burning oneself with the use of kerosene or petrol or the use of electrical wires (live) etc. out of emotional immaturity and in psychological depression, It is very clear that the vow of Santhara is a spiritual practice and it is done patiently and by minimizing the attachment and aversion towards all the nearest and dearest family members and towards one's possession. Whereas in suicide, both the reasons are available and it is done in impatience. Man of Santhara has an eye on his upward journey (liberation) and does not think of the external objects i.e. worldly pleasures. He should protect his body for annihilating the past karmas.29 But it is not the case with the suicide, as it is done when the person is unable to enjoy the worldly pleasures and such an act leads to the bondage of new karmas. Santhara is undertaken voluntarily without any sort of pressure, out of one's own will and with full awareness for the purpose of having

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Concept of Santhara (Samadhimarana) in Jainism : 75 religious holy death. It is not suicide because it is undertaken with awareness. An injury to life motivated by passions is violence."'To commit suicide is to kill oneself out of anger, agony, malice or frustration, whereas fasting to death purges the soul of its passions and perversities by conquering the fear of death. Santhara is adopted by monks and nuns after the due permission of guru before the huge audience with the open mind of forgiveness and compassion towards all. Lay persons have to acquire permission from their guru and as well as from relatives. The acarya in a Jaina sect is the responsible authority who decides when and under which situations one should be allowed for such a great vow whereas suicide is committed without such permission, consent and is done with lot of passion, emotional excitements and in isolation. There is a systematic methodology of Santhara in canonical literature which takes the life span of twelve years of gradual limitation of food, water etc. and minimization of passions. It is done with the due permission of the parents or husband /wife and from spiritual mentor, in the presence of huge public. While suicide is committed in secrecy and by adoption of questionable devices at once. The seven conditions under which a person can adopt Santhara are1. incurable disease, 2. old age, 3. if human, infernal, animals cause upasarga (hardships), 4. when a favourable situation are present before the monk for deviation from conduct, 5. due to calamity if pure means of acquiring alms becomes impossible, 6. in furious forest if monks seeks no secured place, 7: the visual power, hearing power decreases and legs do not help in walking, Santhara can be adopted. Whereas suicide is committed instantly due to the disappointment and frustration in personal life, emotional or sentimental breakdown in married life or love affairs, unexpected and unbearable economic loss in trade or business, sudden and heart breaking grief brought on by the death of the nearest and dearest, appearance of some disease which is incurable or socially reprehensible, sudden development of melancholia or depression

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76 Sramana, Vol 66, No. 3, July-September 2015 either due to heredity or other hidden causes, public disgrace or dishonour of one's self or the family, an unexpected shock due to failure to realize an ambition and many other unusual factors may be regarded, either individually or cumulatively, are causes driving an individual to commit suicide. Practice of Santhara is based on the Double-effect theory. The death is exactly an incidental product that accompanies the spiritual purity through the elimination of karmas exactly as chaff is an incidental growth accompanying the corn which is the essential product of the seed. But suicide is not based on such theory but it is a sort of pessimistic thought process leading towards the painful death. This dreadful act of human being is condemned by each and every religions and not only by Jains. In Isavasyopanisad, it is clearly written that one who commits suicide goes to the dreadful infernal realm.32 It is said that the person who commits suicide out of anger, fear, pride, klesa have to take the next birth in infernal realm for 60,000 years and have to repent for the misdeed committed by oneself." Even in the Jaina canonical literature of Uttaradhyayanasutra, it is said that the person who commits suicide spoils this life and the next life where as Santhara is nothing but a way of facing death artistically, it is considered that if a monk leaves his body in Samadhimarana, he surely attains the heaven. It is said in Samana Suttam text that a wise person who is free from anxiety dies a peaceful death once; by such a death, he immediately puts an end to an infinite number of deaths.34 Suicide is the cause of worldly wanderings whereas Samadhimarana is the cause of eliminating karmas, and thereby limiting the circle of life and death. Justice T. K. Tukol says, in his book, 'Santhara is not Suicide' that Jaina philosophy is a philosophy of non-violence. In the case of suicide, a death with passion is nothing but violence whereas Jaina Santhara is observed thoughtfully in an impassionate state without craving for materialistic pleasures and takes the oath of abstaining from food, water entirely willingly and even resolves not to harm

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Concept of Santhara (Samadhimarana) in Jainism : 77 oneself or any other member of the society at large. So it is incomparable with the suicide which is committed in a passionate and abnormal state. In the text, The History of Suicide in India, p. 107 Upendranath Thakur writes that why Jaina samlekhana is considered as suicide is that very crude methods have been employed in it, like complete giving up of all kinds of food and water. So it should be clearly kept in mind, that since the milk of a cow and milk taken out of the particular plant 'dhatura cactus' seems equal, but one is nectar i.e. nourishes the body, the other is poison which destroys the body i.e. takes away the life. Likewise there is a great difference between suicide and salekhana. Amotacandra Suri has defined suicide with such precision that his definition can stand the scrutiny for any modern Jurist: He, who actuated by passions, puts an end to his life by stopping breath or by water, fire, poison or weapons is certainly guilty of suicide. In Santhara, all desires and passions are subjugated and mind remains in bliss and peace. 35 Importance of Santhara It is a religious fast unto death on the pretext that when all purpose of life has been served, or when the body is unable to serve any purpose of lifc. Motyu-Mahotsava, a book from unknown author having Hindi commentary by Sada Sukha Das highlights the essence of Santhara with the following sutra: taptasya tapascapi palitasya vratasya ca/ pathitasya srutasyapi phalammstyur samadhina//** It means all religious observances, fastings and austerities would be unavailing, if at the last moment of life, at the time of approaching death, if one does not undertake Santhara. It is not only the spiritual welcome to death, but also a way of meeting the challenge of death undauntedly. This happy embracement of death has been calculated to carry the spiritual dispositions to the next birth. Such a kind of

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78 : Sramana, Vol 66, No. 3, July-September 2015 peaceful spiritual death cannot be regarded as the suicide at any cost because here we have a logic and spiritual reason behind the acceptance of Santhara. It is very often seen that the self has more attachment with one's own body; he cares for it with all hooks and crooks. But during Santhara period, the practitioner realizes that body and passions are the main causes of inflow of karmas. So prior to the acceptance of the vow, one is required to give up all feelings of hatred, companionship and worldly attachments with a pure and calm mind. He/she should obtain permission from the guru and householders from their nearest relatives and ask forgiveness from one's kinsmen and from others with all humanity at the same time forgiving them sincerely. Death by Santhara according to scriptural rules is the victory of the soul over karmas and other infirmities of the mind and body. This systematic process of Samadhimarana influenced even Vinoba Bhave to such an extent that once he commented, I wish to die according to the Jaina system of peaceful death. So Santhara is a Jaina religious injunction essential for shedding off karmas and purification of soul. So such an auspicious death can never be compared with suicide. Sri Ravi Shankar comments that those people who are not familiar to Jaina vows, views, various practices and rituals claim that Santhara is suicide. A man of less intellect only commits suicide to get rid of one's physical diseases, mental disorders and other unfavourable situation that is why, it is rightly said that "Suicide is the temporary solution to the permanent problem." While a man of intellect observes Santhara to get rid of bhavavyadhi i.e. wandering disease which is material cause of all the problems. There is thus difference between suicide and Santhara as regards intention, situation, means adopted and the consequences of death. Conclusion Thus the basic concept of undertaking the vow of Santhara as Samadhimarana is that a man who is the master of his own destiny

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Concept of Santhara (Samadhimarana) in Jainism : 79 should resolve himself to follow the best method of leaving the body happily, peacefully and artistically. It is a well-planned spiritual death inspired by the highest ideal of self-realization to ward off further entanglement in the bondage of karmas. Hundreds of instances of Santhara have been recorded in the inscriptions found in different parts of the State of Karnataka and collected in twelve volumes of Ephigraphia Carnatica published by the state government and many scriptural and documental evidences are authentic to prove logically the age old ancient tradition of Santhara being practiced. It is emphatically denied that Santhara is a voluntary suicide. Samlekhana (Santhara) is arbitrarily equated with the offence of suicide or Sati or euthanasia by IPC. It is submitted that a voluntary fast unto death is an act of self-destruction, which amounts to "suicide", which is a criminal offence and is punishable under section 309 by Rajasthan Court. But there is a radical difference between the Santhara and suicide, Sati-pratha and Euthanasia, so it cannot be equated in any way with the above mentioned concepts philosophically, conceptually and conventionally. Moreover, the tradition of Sati-pratha is radically different from Santhara from all angles of human understanding. The emerging concept of euthanasia needs to be further studied as few Western and Eastern scholars both relate it with the passive euthanasia but it is not so because the intention behind the vow of Santhara, the situation, means adopted and the consequences of death everything must be taken into the consideration before arriving at final judgment. So the need of the hour is to reinvestigate the entire procedure of pious death of Santharacomprehensively. Moreover the case history study of the persons who have undergone such a practice of pure meditation and self-introspection with Supreme forgiveness towards one and all must be taken into consideration for better clarification of the fact. Samlekhana is a retreat to peace in true sense, to be yourself entirely free from all distractions for pure contemplation and introspection. It can be finally concluded that it is a noblest way to die in the pursuit of immortality.

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80 : Sramana, Vol 66, No. 3, July-September 2015 Bibliography Original Texts Acaranga Bhasya, Ed. Acharya Mahaprajna.With text, Sanskrit commentary, Hindi translation, Comparative notes, Topic in text and! commentary and Various appendices. Ladnun : Jain Vishva Bharati Institute. 1994. Antakytdasanga Sutra, Ed., Madhukar Muni, Agam Prakashan Samiti, Beawar, 2011. Bhagvatisutra, Ed. Mishrimalji Maharaj, Agam Prakashan Samiti. Beawar, 1991. Bhagavati-aradhana, Acarya Sivarya, Ed. Kailash Chandra Siddhanta Shastri, Jaina Samskriti Sanraksi Snastri, Jaina Samskriti Sanrakshak Sangha, Sholapur, 1978. Dasvaikalika Sutra, Ed. Mishrimalji Maharaj, Agam Prakashana Samiti, Beawar, 1991. Sagara Dharmamrta of Asadhara, Ed. Kailash Chandra Shastri. Delhi: Bharatiya Jnanapitha, Prakashana, 1978. Epigraphia Carnatica, Vol. II, Inscription.l. Jacobi, Hermann M, Sacred Books of the East. Ed. F. Max Muller, Jaina Sutras. Delhi : M.L.B.D. Part-II, vol.-45. 1994. Mulacara of Vattakera, Ed. Kailash Chandra Shastri, New Delhi: Bharatiya Jnanapitha, 2000. Purusartha-siddhyupaya of Amstacandra, Ed. Pt. Ajita Prasad, Lucknow : The Central Jaina Publishing House, 1933. Ratnakaranda-sravakacara of Samantabhadra, Ed. Manik Chanda, Bombay: Digambara Jaina Granthamala, 1982. Sarvarthasiddhi of Pujyapada, Ed. & trans. by Phoolchand Siddhant Shastri, Murtidevi Jaina Granthamala, Sanskrit Series-13, Delhi : Bharatiya Jnanapitha, 13th edn. 2005. Samana Suttam, Ed. Sagarmal Jain, Trans. T. K. Tukol and K. K. Dixit, Bhagavan Mahavira Memorial Samiti, Bhagavan Mahavira Kendra, Delhi, Isl Edn. 1993, II Edn. 1999. Tattvartha Sutra of Umasvati, Ed. Nathmal Tatia, "That Which Is" English Translation with the Combined Commentaries of Umasvati, Pujyapada and Siddhasena Gani, America : Collins Publications, 1994.

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Concept of Santhari (Samadhimarana) in Jainism : 81 Uttaradhyayana Sutra, Ed. Muni Mishrimalji Maharaj, Trans. Muni Rajendra, Agam Prakashan Samiti. Beawar, 1991. Uttarajjhayanani. Ed. Yuvacharya Mahaprajna with Prakrit Text, Sanskrit rendering, Hindi translation, Comparative notes and Various appendices, Ladnun : Jain Vishva Bharati Institute. Vol.-I, 1990, Vol.II, 1993 Secondary Books: Upendranath Thakur, The History of Suicide in India, Delhi: Munshiram Manoharlal Oriental Publishers, 1963. T.K.Tukol, Sallekhana is Not Suicide, L.D. Institute of Indology, L.D. Series-55, Ahmedabad, 1976. References: 1. Sarvarathasiddhi (commentary on Tattvartha Sutra of Pujyapada,7. 22..363.1; Jainendra Siddhanta Kosa, p.382 2. Ratnakaranda Sravakacara, See commentary on p.517 3. Epigraphia Carnatica, Vol. II, Inscription.1. 4. Ibiu, Vol. II, Ins. 17 5. Sallekhana is Not Suicide, T. K.Tukol, L. D. Institute of Indology, L.D. Series-55, Ahmedabad, 1976 6. Trisastisalakapurusacarita Mahakavyar, Ed. Ramanik Vijayji and Vijayshila Chandrasuri, Kalikal, S.N.J.S.S.S. Amdavad, 2001.,vth, vith, viith vol., p, 74, p.87.p104. p.112, P241.. 7. Antakytdasanga Sutra, Ed. Madhukar Muni, Shri Agam Prakashan Samiti, Beawar, 2011, Introduction, pp.24-31 8. Uvasagadasao; Text. Hindi Version with Notes, Pramukha Vachaka Acharya Tulsi, Ed. by Muni Dulharaj, Jain Vishva Bharati, Ladnun, 2019, Introduction, p.X. 9. Uttaradhyayana Sutra, 8.20 10. Ratnakaranda-sravakacara of Samantabhadra, verse, 122-129. 11. Reality, Canto, vii, Sutra, 22. 12. Sagaradharmamsta of Pt. Asadhara, viii. 20. Acarargasutra, 8.6.105.

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82 : Sramana, Vol 66, No. 3, July-September 2015 13. Samana Suttam, Ed. Sagarmal Jain, Trans. T. K. Tukol and K. K. Dixit, Bhagavan Mahavira Memorial Samiti, Bhagavan Mahavira Kendra, Delhi, Ist edn. 1993, Ilnd edn. 1999, verse, 574 14. Acarangasutra-bhasya, Madhukar Muni, Agam Prakashan Samiti, Beawar, 2011, 8.8.1; p.395. 15. Mulacara of Kundakunda, Canto x, verse, 31. 16. Jacobi, Sacred Books of the East, Jaina Sutras, Part-I, (Acarangasutra), Atlantic Publications and Distributors, New Delhi, 1990, p 76-77. 17. Uttarajjhayanani, 36.251 18. Acarangasutra, 30.12.13.25, Uttarajjhayanani, 8.11, 19. Ratnakaranda-sravakacara, verse, 127,128. 20. Uttarajjhayanani, Vol. II, notes, pp 263-264. 21. History of Suicide in India, Upendranath Thakur, p.19. 22. Bhagavati-aradhana, sivarya, Ed., Kailash Chandra Siddhanta Shastri, Jaina Samskriti Sanrakshak Sangha, Sholapur, 1978, Part I, p.49, verse, 25. 23. Purusarthasiddhyupaya of Amstacandra, verse, 178 24. Encyclopeadia of Religion and Ethics, Vol. XII, p.30. 25. History of Suicide in India, 183-184. 26. Dasvaikalika Sutra, 6.10. 27. Acarangasutra, 8. 8.3 28. Uttarajjhayanani, Vol. II, 23.73 29. Ibid, 6.13. 30. Tattvarthasutra of Umasvati,7.8. 31. Mularadhana, verse 7. 32. Isavasyopanisad, verse 3. 33. Parasara Smrti, verse 4.1.2 34. Samana Sutta, Ed. Sagarmal Jain, p.209, verse,571. 35. Purusarthasiddhyupaya of Amstacandra,verse, 178 36. Mityumahotsava, verse 16, Commentary by Pt. Sada Sukha Dasji, Trans. Viressra Prasad Jain, Shri Akhil Vishva Jaina Mission, Aliganj, Eta, UP. IInd, 1958, p. 18 * ****

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UNIQUE JAINA SITE DEOGARH AND ITS PARSVANATHA IMAGES: SOME FEATURES Dr. Shanti Swaroop Sinha Deogarh in Lalitpur district of Uttar Pradesh was known in past mainly for the Gupta period Visnu temple (earliest Pancayatana temple), popularly known as Dasavatara temple. But on the basis of researches and field works done by A. Cunnignham,' Klaus Bruhn? and M. N. P. Tiwari' during the last 30 years, Deogarh came to be known also as an important, rather one of the most prolific, centre of Jaina Art and Culture in India. Deogarh has yielded about 40 Jaina temples of varying dimensions (none of them is huge), 10 manastambhas (free standing pillars crowned by the figures of Jinas, Acaryas and Upadhyayas and showing at its base the figures of yaksis like Cakresvari, Rohini, Ambika, Padmavati) and more than two thousand independent Jaina images of Tirthankaras (or Jina), Yaksas and Yaksis, Sarasvati, Laksami, Ksetrapala and, above all, the Jaina Acaryas, Upadhyayas and Sadhus. The Jaina sites usually developed under collective patronage of Jaina Sarigha and mercantile community, which is true also about Deogarh and Khajuraho. The Svetambara Jaina sites of Osina, Mt. Abu, Kumbhariya and Satrunjaya during gth - 18th century CE in Rajasthan and Gujarat also developed under such collective patronage. However, we have some inscriptional evidences at Deogarh as well to show some indirect association of Pratihara, Chandella and Kalachuri rulers with the site during 8th and 13th century CE. This is indicated also by two inscriptions datable to samvat 919 (862 CE, in earliest Jaina temple of Deogarh, dedicated to Jina Santinatha) and samvat 1154 (1097 CE), which refer respectively to the reign of Gurjara-Pratihara ruler Bhojadeva and Vatsaraja, the minister of Chandella king Kirtivarman. The first inscription of samvat 919 (862 CE) found in Santinatha temple (Temple no. 12, fig. 01) provides the earliest date for the architectural and art activity at Deogarh in Jaina context."

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84 : Sramana, Vol 66, No. 3, July-September 2015 But architectural and sculptural examples stylistically suggest that the art activity in Jaina context commenced even before in 7h-gth century CE and continued up to at least 16th-17h century CE. fig. 01- santinatha temple (Temple no. 12), Deogarh (Lalitpur, U.P.), CE 862. Deogarh was very important centre of Sarasvata Sadhana (education and religious learning) and existence of strong Jaina Sangha, evidenced by the profuse number of images of Jaina Acaryas, Upadhyayas, Bhattarakas, Sadhus and Sadhvis who were living together at Deogarh for meditation, study and Sastra-carca (disputation). The figures of Sarasvati and in one example (Temple no. 01) her rendering with the Jinas in Tritirthi (fig. 02) image also reinforce the point.? Sarasvati is the personification of Jina-vini (preaching of Jinas). 58. Tritirthi Jina image with Sarasvati, Temple no. 210th-14th cent. A.D. fig. 02- Tritirthi image, showing two Jinas and Sarasvati (as SrutaDevata), Temple no. 02, Deogarh, 12h century CE.

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Unique Jaina Site Deogarh and its ... : 85 The site was associated with Digambara sect which is usually believed to be non-liberal so far as endorsement of changes and innovations in traditional framework are concerned. But on the contrary Jaina vestiges of Deogarh distinctly reveal the manifold innovations, mainly in respect of creation of new concepts and their transformation into visual forms as icons suggestive of assimilation and fusion. It was done without violating the tradition or injunction of texts. Such innovations include rendering of Bharata, Bahubali, Jaina Acaryas or Upadhyayas and Sarasvati in the Tritirthi and Caumukhi Jina images. In the images of Bharata Muni and Bahubali (fig. 03) the features of Jina iconography (trichatra and other pratiharyas) are also shown to suggest their elevation to equal the Jinas.' This was something unique of Jaina art of Deogarh. 56. Tritirth Jina image with Bahubak Temple no. 2, Deogarh, 10th-14th cent, AD fig. 03- Bahubali in Tritirthi image, Temple no.2, Deogarh, 11h century CE. After making a brief observation on the uniqueness of Deogarh as one of the most prolific Jaina sites in India, I shall now discuss about Parsvanatha, 23rd Jina and also the real promoter of Jainism, lo who propounded the four main principles of Jainism known as Caturyama- Satya (truth), Ahimsa (non-violence), Asteya (nonstealing) and Aparigraha (non-acquisition). Parsvanatha lived in c. eight century BCE and by the way of his association with snakecult folk tradition was imbibed into the main stream of Jaina worship. He is provided mainly with seven hooded snake-canopy and rarely as per textual prescriptions, snake cognizance is shown on the throne,

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86 : Sramana, Vol 66, No. 3, July-September 2015 the rendering of which however was regular feature with all other 23 Jinas. However sometimes the texts also provide three or eleven hooded snake canopy with Parsvanatha, which is rarely shown in the images. In the images datable between second century BCE and sixth century CE Parsvanatha was shown both with five and seven hooded snake canopy." It may be noted that mostly the seven-hooded snake canopy is shown with Parsvanatha. The yaksa and yaksi associated with Parsvanatha, according to texts, are respectively Dharanendra (or Parsva) and Padmavati, who are again related to Naga-cult. Both the Svetambara and Digambara texts refer to previous existence of Parsvanatha in which he tried to save the lives of the snakes from the wood-fire. After death these snakes (naga-nagis) became the serpent king Dharanendra and serpent queen Padmavati, and remembering the help and compassion of previous existence became the Sasanadevatas of Parsvanatha, when he attained Jina-hood. Both the yaksa and yaksi are shown on two sides of the pedestal of Parsvanatha images, and are provided with snake-canopy overhead and snake in one or two hands. Thus the entire conception and iconography of Parsvanatha developed in the background of folk worship of Nagas to bring the masses closer to Jainism. Perhaps this was the reason that Parsvanatha was accorded an exalted position both in north and south India. We also find in Svetambara'and Digambaral texts the detailed mention of upsargas (inflictions) caused to Parsvanatha during the course of his tapas (penance), in which Parsvanatha remained unshaken. However in the images from Deogarh, we do not find the renderings of upasargas, which is surprising. At Digambara Jaina site like Deogarh, Parsvanatha with seven-hooded snake-canopy (figs. 05 &06) is mostly depicted as standing with the flanking figures of Dharanendra and Padmavati having either three or five hooded snake-canopy. Dharanendra is shown with folded hands while Padmavati holds a long parasol, the top of which is shown above the snake hoods of Parsvanatha. In such cases

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Unique Jaina Site Deogarh and its ... : 87 Dharanendra is present both in the form of snake with seven-hoods spread over the head of Jina and also as a yaksa in human form with folded hands. Surprisingly in few instances at Deogarh, Khajuraho and some other Digambara Jaina sites, in addition to above figures we also come across the figures of two-or-four-armed Dharanendra and Padmavati at throne ends holding different attributes like snake, goad and noose. fig. 06- Seated Jina with flanking figures of Parsvanatha and Suparsvanatha (in kayotsarga-mudra respectively with seven and five hooded snake-canopy), sikhara, Temple no. 13, Deogarh, 11th century CE Deogarh has yielded more than 50 images of Parsvanatha, datable between ninth and 13th century CE. The number comes only next to the images of Rsabhanatha. Several colossal images of 9h-10h century depict Parsvanatha as usual with seven-hooded snake-canopy and as standing in kayotsarga but on simple pedestal without Pratiharya like- Simhasana and even Trichatra. May be that these images represent Parsvanatha a little before attaining Jina-hood. In most of examples sky-clad Parsvanatha is shown in kayotsarga-mudra. On the modern boundary wall of the Temple no. 12 (Santinatha temple), maximum number of such images could be seen.' In these examples on both the sides of Parsvanatha, the flywhisk bearing attendants are shown who are provided with snake-canopy to establish their association with Parsvanatha. In few examples the male attendant holds a flywhisk, while the female attendant on the other side is shown with chatra with its top over the head of Parsvanatha.

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88: Sramana, Vol 66, No. 3, July-September 2015 Apparently these figures represent respectively Dharanendra yaksa and Padamavati yaksi. Another uniqueness is the beautiful and artistic delineation of the snake-coils all along the body of Parsvanatha on the back, extending either up to knees or the feet. In two examples from Temple no. 06 and 09, the hanging hair-locks (jata) are also shown on the shoulders of Parsvanatha, which was exclusive feature of Rsabhanatha images. It appears that the artist here has shown jatas to project the long passage of time of tapas of Parsvanatha." In six examples of 10th - 12th century CE, the two-armed yaksa and yaksi are also shown on the pedestals, who do not exhibit the features of Dharanendra and Padmavati as mentioned in the texts. However in two rare examples of 10th and 12th century (sabhamandapa and enclosure wall of Temple no. 12) the yaksi with Parsvanatha, standing in kayotsarga is Ambika in place of Padmavati, who holds bunch of mangoes (amralumbi) and child (Ambika is the yaksi of 22nd Jina Neminatha). In another rare example of 10th century (Temple no. 22) over the head of Parsvanatha, even snake-canopy is not shown, but on both the sides three-hooded snakes are shown, on the basis of which the identification with Parsvanatha is certain. One more unique example of the 11th century (Temple no. 22) shows Parsvanatha with sevenhooded snake-canopy and chatra, but in place of snake cognizance cock (Kukkuta) is shown on pedestal (fig. 04), which, according to Jaina texts, is the mount of Padmavati yaksi. 16 fig. 04- Parsvanatha (with unusual kukkuta cognizance), enclosure wall (west), Temple no. 12, Deogarh, 10th cent. CE.

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Unique Jaina Site Deogarh and its ... : 89 To conclude it may be observed that the earliest collective representation of 24 yaksis is found in the rathikas of the facade of Santinatha temple (Temple no. 12, 862 CE).'/ Equally unique is the mention of the names of yaksis under the respective figurers, which according to M. N. P. Tiwari, fully correspond with the list of the eighth century Digambara text Tiloyapannatti. Further in the images of Bahubali several innovations such as of associating yaksa and yakss with him and showing Bahubali with Jinas in the Tritirthi image (fig. 03) are also confined only to Deogarh." In Parsvanatha images also several types of rendering are noticed in which mostly yaksa and yaksi figures and snake cognizance are not shown. Besides the independent images of Parsvanatha several Dvitirthi Jina images are also represented in Deogarh, wherein either two figures of Parsvanatha, standing in kayotsarga-mudra are carved. Parsvanatha with some other Jinas like Rsabhanatha and Suparsvanatha (fig. 05) are also shown on same pedestal in same example of Dvitirthi images. fig. 05- Parsva sarga-mudra), verandah, Temple no. 11, Deogarh, 12degh century CE. Likewise in a unique Tritirthi Jina image, carved on enclosure wall of Temple no. 12 (10h century CE), the figures of Neminatha (with conch cognizance), Parsvanatha (with seven-hooded snake-canopy) and Mahavira (lion conizance) are carved together, who are the last three Jinas of the present Avasarpini (aeon). In such examples where two or three Jinas were put together on single pedestal is suggestive of the equality of the all the three Jinas in terms of devotion and cultic worship.

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90 : Sramana, Vol 66, No. 3, July-September 2015 References: 1. A. Cunningham, Archaeological Survey of India Report, 1862-64, Vol. 1-2. 2. Klaus Bruhn, The Jina Images of Deogarh, Leiden, 1969. 3. M.N.P. Tiwari, Jaina Pratimavijnana, Parshwanath Vidyapeeth, Varanasi, 1981. 4. M. N. P. Tiwari and S.S. Sinha, Jaina Art and Aesthetics, New Delhi, 2012, p. 34 5. M. N. P. Tiwari and S.S. Sinha, Jaina Kala Tirtha: Deogarh, Lalitpur, 2012 (3rd Edition), pp. 4-5 6. M. N. P. Tiwari and S.S. Sinha, Jaina Art and Aesthetics, p. 37 7. M. N. P. Tiwari and S.S. Sinha, op.cit., p. 34 8. M. N. P. Tiwari and S.S. Sinha, Jaina Kala Tirtha: Deogarh, pp. 2-3 9. M. N. P. Tiwari and S.S. Sinha, op.cit., pp. 105-112 10. M. N. P. Tiwari, Jaina Pratimavijnana, pp. 124-125 11. Up to at least c. sixth century CE, he was shown both with five, (bronze image in the Prince of Wales Museum, Mumbai and the figures at Badami and Aihole) and seven-hooded snake canopy (Mathura, since first century BCE, Jaina ayagapatta in the State Museum, Lucknow, Acc. No. J.253). 12. Pasanahacariu of Padmakirti, CE 1077, 14.4-30; Trisastisalakapurusacaritra of Hemacandra Suri, 12 century CE 13. Uttara Purana of Puspadanta, 73.139-40. 14. M. N. P. Tiwari and.S.S. Sinha- Jaina Kala Tirtha: Deogarh, pp. 64-65 15. M. N. P. Tiwari- Jaina Pratimavijnana, p. 129 16. M. N. P. Tiwari and S.S. Sinha- Jaina Kala Tirtha: Deogarh, p. 65 17. M. N. P. Tiwari- Jaina Pratimavijnana, p. 67. 18. Tiloyapannati (of Yativosabha, c. Eighth century CE) - 4.937. 39; M. N. P. Tiwari, op.cit., pp. 67-68. 19. M. N. P. Tiwari-"A Note on Some Bahubali images from North India," East & West, Vol. 23, pt. 3-4, Sept.-Dec. 1973, pp. 347-53. *****

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PRAVACANASARA AND VEDANTA THOUGHT Dr. P. M. Upadhye In the history of Jaina philosophy, Pravacanasara of Kundakunda is considered to be one of the important Jaina Philosophical works especially among the Digambara School. It is equally true that Kundakunda who is the author of Pravacanasara is looked upon as one next to the prophet Mahavira and a great Ganadhara Gautama. The contents of the work point out that the work is divided into 3 books, giving important lessons to a novice who is advised to maintain an undisturbed spiritual mood and to raise individual spirit to the level of universal self who is completely free form karmas and who is full of knowledge and happiness. This work is full of Jaina tenets which can be compared with Sarkhya and Vedanta thought. In this article an attempt is made in brief to study this aspect viz. Vedanta thought therein. Vedanta is a wider term in its application to Indian philosophy but for our purpose it may be confined to the Upanisadic thought, which is also called the Vedanta throughout. In the major Upanisads like isa', Katha, Brhadaranyaka,' etc. There are topics on the Jiva and Atman, nature of Brahman and world etc. And it is firmly stated in all Upanisads that Brahman alone is omnipotent and omniscient where as Jiva is not so. The Jivais not able to realise its identity with Atman due to ignorance or illusion or wrong notion often termed as avidya (ignorance) in the Upanisadic language with this philosophical aspect of the Upanisads in mind, if we study the Pravacanasara, we find therein the very echo of Upanisadic thought. It is stated in the Upanisad that Brahman is Satyam, Joanam and Aanantam,' and it is through knowledge one can achieve liberation. Pravacanasara' says that Jiva can attain Moksa with the help of Darsana, Jnana, and Caritra. Sankaracarya also says "jnanadeva tu kevalar. * Pravacanasara' states that equilibrium is the state of Atman

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92 Sramana, Vol 66, No. 3, July-September 2015 10 139 bereft of attachment and distress. In the Pravacanasara it is stated that Jiva is affected by good or bad results. Yajnavalkya says 'Punyo vai punyena karmana bhavati papah papena iti.'" This is quite identical thought in the Upanisad and Pravacanasara. Pravacanasara speaks of atma as 'Sayambhu.''2 Sankaracarya says 'tatraivam sati brahmajnanamapi vastutantrameva; bhutavastu visayatvat. According to Pravacanasara there is no physical pain or pleasure to a kevalajnanin since he is beyond all sense organs 'sokkham va puna dukkham kevalananissa natthi dehagadam'.'" The Upanisad salso speak of jnanin in the same manner. Pravacanasara states that jnana is the soul and there is no jnana (knowledge) without soul- 'nanam appa tti madam vattadi nanam vina na appanam. 'Satyam jnanam anantam'17 this sentence of the Upanisad states that 'the infinite (ananta) soul is of the very nature of Truth (satya), and knowledge (Jnana). 916 15 Such examples can be multiplied to show comparative philosophical thought in the Pravacanasara and Upanisads or Vedanta. There are other aspects like nature of matter etc. but to cover them all in a short article is not possible. It will need an independent study by itself. As stated earlier there are comparative thoughts on soul etc. In the Vedanta and Pravacanasara, this does not mean that Jaina view is not different, it is obvious that Kundakunda will follow Jaina philosophical thoughts, on such matters." 18 In Vedanta Brahman who is one without second is alone omniscient (Chandogya Upanisad 6/2/1) while in Jainism many spirits might function as omnipotent mutually inter depending without conflict, in all this, the realistic tone of Jainism is quite apparent. It is true that the Vedanta is idealistic in its philosophical approach. It is generally believed that Kundakunda lived in the beginning of Christian era, as such, in that case, he could not be expected to know the full fledged developed Vedanta thought as found in the works of Sankaracarya and Ramanujacarya and other stalwarts in the field of Vedanta thought, who belonged to posterior period to

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Pravacanasara and Vedanta Thought : 93 Kundakunda. It is a matter of wonder that Pravacanasara echoed many Vedanta thoughts like identity of Atman and knowledge, nature of a jnanin or of a Jiva. This fact reveals Kundakunda's penetrating insight in the field of Indian Philosophy in general and Jaina philosophy in particular. This would also indicate how great philosophers of the Vedanta school and Kundakunda echoed true pertinent thought on philosophical matters. This does not mean that there is a copying of each other, mystical thought is quite universal. Kundakunda is a Jaina sage and also a mystic, there is no wonder that his thoughts echoed some Upanisadic thought as seen earlier. This is indeed a great contribution of Kundakunda to Vedanta thought earlier to Sankaracarya and other acaryas in the history of Indian Philosophy References: 1. Isavasyopanisad, 1.6 Kathopanisad, 1/16-25 3. Bsihadaranyakopanisad, 4/8-17, 2/4/5, 174/10, 2/5/19 Nrsinhopansad, 5/6 Brahmasutra-Sarkara-bhasya, 1/4/6/22 6. Tuttiriya Upa. 2/1/1 Jivassa carittado darisana-nanappahanado, Pravacanasara- Kundakunda, 1/6 8. Sarvavedanta-siddhanta-sarasangraha, 170 9. Mohakkhohavihino parinamo appano hu samo, Pravacanasara 177 10. Jivo parinamadi jada suhena asuhena va suho asuho, Ibid, 1/9 11. Brhadaranyaka Upanisad, 3/2/13 12. Bhudo sayamevada havadi sayambhu tti nidittho, Pravacanasara, 1/16 13. Brahmasutra-Sarkara-bhasya-WIZI 14. Pravacanasara, 1.20 15. Kathopanisad, 1/1/12, Mundakopanisad.. 3/2/9 16. Pravacanasara, 1-27 17. Taittiriya Upanisad, 2/1/1 18. Dr. A. N. Upadhye, 'Introduction' to Pravacanasara'p. 3 *****

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PROBLEM OF SIMULTANEOUS OCCURRENCE OF JNANA AND DARSANA IN JAINISM Dr. Shriprakash Pandey The relation of jnana and darsana has been a matter of great dispute among the Jaina scholars. Attributed to Dravyarthika and Paryayarthika, two view-points dealing with cognition in general and particular, these two types of cognition are technically called in Jaina philosophy- Jnana and Darsana respectively. In Indian philosophy, the word 'Darsana' is generally used in three senses i.e. (I) visual perception (e.g. ghata-darsana) (ii) direct cognition (e.g. atma-darsana), (iii) a system of philosophy following a particular tradition (e.g. Nyaya-darsana, Vedanta-darsana etc.) However, two meanings of this word are peculiar to the Jaina tradition and are to be found in no other system; they are (i) faith (sraddhan) and (ii) cognition of the general (samanya-bodha) or bare cognition (alocanamatra). Thus in Jaina scriptures faith-in-faith (tattvasraddha) is called darsana; for example, Tattvartha-sraddhanam samyagdarsanam.' Knowledge is the main feature that distinguishes two classes of Reality i.e. Soul and Non-soul. Accordingly it has been divided into Empirical and Transcendental knowledge. The question of knowledge apart from its logical or its epistemological considerations has three aspects: The first aspect is whether there is any permanent entity as the abode of knowledge, the second is related with knowledge as a faculty and the third is concerned with knowledge as cognition or function. Here this paper will deal with the occurrence of Darsana and Jnana whether it comes in succession or simultaneously. In Jainism, there has been three theories prevalent explaining the relation of Jnana and Darsana- 1. Kramavada, 2. Yugapadvada and Abhedavada. kei bhananti jugavam janai pasati ya kevali niyama/ anne egantariyam icchanti sutovadesena// According to Kramavada theory, Darsana and Jnana both come into existence one after another, hence the occurrence of both will

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Problem of Simultaneous Occurrence of... : 95 always be in succession. They maintain that both are conscious activities, and it is an Agamic principle that two conscious activities cannot occur simultaneously. The Avasyaka-niryukti says that the even kevalins (omniscient being) cannot have two conscious activities simultaneously-jugava do natthi uvaoga." The Agamas, therefore, unanimously admit the impossibility of the simultaneous occurrence of jnana and darsana. The later Jaina scholars also admit the same in case of chadmastha (non-omniscient) but there is a controversy among them regarding the case of kevalin. Jinabhdragani Ksamasramana and some others have been follower of this view." Yugapadvadis hold that these two types of cognition come into existence simultaneously, therefore there is no problem in occurrence of both simultaneously. As the light and heat of the Sun come into existence simultaneously, so as the jnana and darsana both can occur simultaneously. The Digambara scholars" unanimously, hold that the jnana and darsana of a kevalin occur simultaneously. Whereas the Abhedavadis, the third one, hold that a kevalin's jnana and darsana are simultaneous or even that they are mutually identical and have no separate entity.' Both Jnana and Darsana are identical, hence there is no difference between the two. Siddhasena Divakara is the upholder of this view. Unlike the Avasyaka-niryukti, * Umasvati admits that the conscious activities manifesting themselves as mati, sruta, avadhi and manahparyaya occur in succession and not simultaneously. The conscious activity of the omniscient, possessed of integrated jnana and darsana, however, in respect of 'pure knowledge' and 'pure intuition' which comprehend all objects and are independent, occur simultaneously'in every point of time. Svopajna-bhasya of Umasvati maintains that knowledge (jnana) as well as intuition (darsana), both of which are pure and perfect, are simultaneously present in the Jinas."' It means that Umasvati admit the simultaneous occurrence of jnana and darsana. Siddhasena Gani,"commentator of Tattvarthasutra, gives a different interpretation in accordance with Agamas, although he refutes the concept of some old commentators interpreting the statement of Agamas otherwise and denying succession of

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96 :: Sramana, Vol 66, No. 3, July-September 2015 conscious activities of a kevalin. The great Digambara Acarya Kundakunda' clearly admits the simultaneous occurrence of jnana and darsana of a kevalin and mentions that the jnana and darsana of a kevalin occur simultaneously as the light and heat of the sun occurs. Pujyapada Devanandi'? follows to Kundakunda. He, interpreting jnana as sakara (determinate) and darsana as anakara (indeterminate) says that they occur in succession in chadmastha (a person under the influence of obstructive karmas) and simultaneously in the niravarana (a person completely free from the obstructive karmas). The great logician Siddhasena Divakara for the first time refused to admit the separate entity of jnana and darsana because of logical difficulty. Siddhasena Divakara, defining the two- jnana and dasana says that: 'Darsana' is the cognition of the general and jnana means the cognition of particular. jam samannagahanam dansanameyam visesiyam donaham vinayana eso padekkam atthapajjavo//'4 In Jainism the term darsana as used in the Jaina scriptures is a technical one. It has got two special meanings. One meaning of it, is Indistinct consciousness (nirakara-upayoga) and the other is faith (sraddha). As regards the first meaning, the meaning of darsana is not Nirakara-upayoga which is totally different from distinct knowledge (sakara-upayoga). But the knowledge (jnana) can be from another point of view also styled as darsana." Siddhasena syas that we can distinguish between jnana and darsana up to the stage of manahparyaya. In Kevala-jnana, however, jnana and darsana are identical. manapajjavanananto nanassa ya darisanassa ya veseso/ kevalananam puna dansanas ti nanam ti ya samanam//"6 According to Siddhasena Divakara, those who believe in the authority of the scriptures, maintain that the Jina does not know and intuit simultaneously, make their Tirtharkara flout or subject of mockery. He argues that if kevala-jnana dawns on the complete destruction of the relevant obscuring karmas, it stands to reason that kevala-darsana

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Problem of Simultaneous Occurrence of... : 97 also should dawn immediately upon the destruction of the relevant obscuring karmas. And as both the destructions are simultaneous, it logically follows that the dawning of kevala-jnana and kevala-darsana comes together. Haribhadra who wrote a commentary on Nandisutra on the lines of curnis, Abhayadeva, the commentator of nine Angas and Malayagiri who followed him, ascribe sahavada (simultaneity of darsana and jnana) to Siddhasena Divakara and attribute Abhedavada to Vlddhacarya. The commentator.of Sanmati-tarka, Abhayadeva Suri however, regards Siddhasena Divakara as the advocate of Abhedavada. Upadhyaya Yasovijaya is also seems to be quite definite on this point Siddhasena Divakara says that in the scriptures, kevala-jnana has been said to have beginning but no end. Those who have any regard for the commandment of the sutra, must pause and ponder over it.'? He asserts that admission of succession in the occurrence of jnana and darsana implies the break of the continuity of both, which goes against the scriptures advocating continuity of jnana and darsana. If the destruction of both is possible simultaneously, theirs emergence also must follow but it is already established that two conscious activities cannot occur simultaneously. If an omniscient soul knows all in one instant, he should continue to know all forever or otherwise he does not know all. Siddhasena says, 'granted that jnana is distinct, and deferminate while darsana is indistinct and indeterminate but in the case of person whose knowledge abstructions are absolutely removed there is no such thing as distinct and indistinct'. parisuddham sayaram aviyattarii dansanam anayaram/ na ya khinavaranijje handi vayanaviyappo na sambhavaill '* These differences apply to the knowledge of imperfect beings, and not to that of liberated ones. And, hence there can be no distinction between jnana and darsana. He examines both the theories of succession and simultaneity. If we go with the first one, the kevalin could not be held to speak out complete reality, because his statement, being in strict conformity with his awareness, would exclude the

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98 Sramana, Vol 66, No. 3, July-September 2015 object of darsana when it would synchronize with knowledge, and would exclude the object of jnana when synchronizing with darsana. So for as the case of simultaneity of both is concerned, the difficulty of simultaneous statement of the contents of both would still remain. Omniscience would be only all conceived notion if it were admitted that the omniscient intuits the unknown and knows the un-intuited. The conception of separate entity of jnana and darsana implies that the object of darsana remains forever untouched by jnana and the object of jnana remains forever untouched by darsana and consequently it follows that the whole reality ever remains unknown even to kevalin. Siddhasena hold that darsana is the cognition of external objects untouched by sense organs, provided the cognition does not cognize the past and future events by means of a linga (probans). The scripture do not recognize darsana in the case of manahparyaya, inasmuch as the manahparyaya cognizes only particular features of the mind-substance of others, and not its universal form. Mati and sruta have no corresponding darsana. In ethical field the term darsana is related with the manifestation of the natural quality of the soul. It is samyak (right) if the soul leans towards spiritual progress and believes in liberation as the highest aim of the life. It is mithya (wrong) if the soul is engrossed in worldly pleasure goes astray from the ultimate goal. According to Siddhasena Divakara, darsana in the sense of attitude is to be included into mati-jnana. If we conclude the above discussion, Siddhasena Divakara seems to be more logical in dealing with this dispute on Jnana and Darsana by establishing his theory of temporal identity between the two. References: 1. 2. Tattvartha-sutra, Umasvati, 1.2. Nandisutram with curni by Devavacaka, Prakrit Text Society, Varanasi, 1966, 40.1, p. 28 3. (i) Nandisutra, Madhukar Muni, APS, Vyawar, 1982, p.65 (ii) Avasyaka-niryukti, Samayikadhyanam, Harsh Pushpamrita Granthmala, Lakhabaval, 1989, p. 96

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Problem of Simultaneous Occurrence of...: 99 4. Nandisutra, Madhukar Muni, p.65; Visesanavati, Jinabhadragani Ksamasramana, verse 153-154, 193-195, 202, 203-6, 215-20. p. 65 5. Ibid. 6. Jnana varana darsanavarana antarayatrayam yugapauena samayena... Dravya Sangrha, Nemicandra, Comm. on 13/35, Pravacanasara, Param Shruta Prabhavaka Mandal, Agas, 1984, verse, 160. 7. Sanmati-tarka, Siddhasena Divakara, Chapter II. 8. Avasyaka-niryukti, p. 96, 9. Tattvartha-sutra, commentary by Siddhasena Gani. verse1.30-31. 10. Svopajna-bhasya of Umasvati, Ed. Pt. Khubchanda Siddhanta Shastri, Shrimad Rajchandra Jaina Shastramala, Bombay-1932, verse-30-31. 11. Matijnadisu catursu paryayencpayogo bhavati, na yugapat/ Tattvarthaddhigamsutram, Siddhasena Gani, Ed. Vijay Muni. Shripal Nagar Jaina Shvetambara Murtipujaka Derasar Trust, Walkeshwar, Mumbai, VS. 2049, commenrary on verse 1/31, p.110. 12. (i) jugavam vattai nananm kevalananissa dansanam ca taha. Niyamasara, Kundakunda, Hindi Trans. Gyanmati Mataji, Digamabar Jaina Trilok Sansthan, Hastinapur, verse, 158, 160. pp. 430-434. (ii) jo na vijanadi jugavam atthe tikkalige tihunavatthe/ ravacanasara, 1/48, p.55. (iii) janadi jugavam samamtado savvam// Ibid, 1/47, p.54 13. sakaram jnanamakaram darsanamiti tacchadmasthesu kramena vartate/niravaranesu yugapat// Sarvarthasiddhi, Pujyapada, Ed. Phoolchand Shastri, Bharatiya Jnanapith, 1991, 2/8, p.118 14. Sanmati-tarka, II,1, Siddhasena Divakara, Ed. Trans. Pt. Sukhlal Sanghvi, Gyanodaya Trust, Ahmedabad II. 1 15.. English translation of Sanmatitarka by A. S Gopani, published by L. D. Institute of Indology, Ahmedabad-9, 2000 AD, p.72 16. Ibid, II,III 17. Ibid, II.7 18. Ibid, II.11, Also English Trans. of Sanmati Tarka, p. 52 *****

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| vidyApITha ke prAMgaNa meM pArzvanAtha saMgrahAlaya ke uccIkaraNa kA kArya prArambha pArzvanAtha vidyApITha sthita pArzvanAtha saMgrahAlaya ke uccIkaraNa kA kArya prArambha ho gayA hai| AdaraNIya zrI sudeva barAra, sadasya, prabandha samiti evaM zrI satIza canda jaina, vitta niyantraka, pArzvanAtha vidyApITha ne dinAMka 22 sitambara 2015 ko navakAra mahAmantra kA pATha kara saMgrahAlaya ke vistAra bhavana kI AdhArazilA rkhii| isa avasara para saMsthAna ke saMyukta nidezaka DaoN. zrIprakAza pANDeya, zodha adhyetAdvaya DaoN. rAhula kumAra siMha aura DaoN. zrInetra pANDeya, pustakAlayAdhyakSa DaoN. omaprakAza siMha, prazAsanika adhikArI zrI rAjeza caube ke sAtha saMsthAna ke anya karmacArIgaNa tathA indirA gAMdhI rASTrIya kalAkendra ke sammAnita sadasyagaNa upasthiti the| dhyAtavya hai ki pArzvanAtha saMgrahAlaya ke uccIkaraNa hetu saMskRti 'mantrAlaya, bhArata sarakAra se anudAna prApta huA hai| lAlA harajasarAya jaina smRti vyAkhyAnamAlA ke antargata pro. nalinI balabIra kA vyAkhyAna dinAMka 30 sitambara 2015 ko pArzvanAtha vidyApITha kI lAlA harajasarAya jaina smRti vyAkhyAnamAlA kA punaH prArambha kiyA gyaa| vyAkhyAnamAlA ke prathama puSpa ke rUpa meM DaoN. nalinI balabIra, prakhyAta jarmana iNDolAjisTa evaM jaina-bauddha darzana, saMskRta, pAli kI viziSTa vidvAn, sorabona yUnivarsiTI, perisa, kA vyAkhyAna Aesthetics and Peacefulness:Jaina views on the Jina's Beauty and its Representations: viSaya para Ayojita kiyA gyaa| vyAkhyAnamAlA satra kI adhyakSatA prophesara mArutinandana tivArI, prakhyAta pratimAvijJAnI evaM prophesara imarITasa, kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya ne kii| mukhya atithi the prasiddha samAjasevI zrI dhanapata rAjajI bhNsaalii| vyAkhyAnamAlA ke sabhI pramukha atithigaNa evaM upasthita sabhI vidvajjanoM kA svAgat saMsthAna ke saMyukta nidezaka DaoN. zrIprakAza pANDeya ne kiyaa| saMsthAna kA paricaya pustakAlayAdhyakSa DaoN. omaprakAza siMha ne diyaa| apane vyAkhyAna meM DaoN. nalinI balabIra ne kahA ki tIrthaMkara mahAvIra sahita sabhI jina athavA tIrthaMkaroM kI zarIra racanA uccakoTi kI thii| jina zarIra sAdhAraNa zarIra se viziSTa hotA hai| jina ke hoThoM kI tulanA sAhitya meM bimba phala se kI gayI hai| vaha naisargika rUpa se sundara hotA hai| saundarya aura Atmazuddhi kA ghaniSTha sambandha hai|

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vidyApITha ke prAMgaNa meM : 101 dharma ke abhyAsa se saundarya AtA hai| tIrthaMkara ke 34 atizayoM meM sundara zarIra prathama hai| Apane batAyA ki jina mUrtiyAM adhikatara dhyAnastha aura kAyotsarga mudrA meM milatI haiN| unake cehare para prazAnta rasa kA sadbhAva hotA hai jisase dekhanevAlA zAnti kA anubhava karatA hai| apane kathana ko puSTa karane ke liye Apane aneka sAhityika aura purAtAttvika sAkSya diye| maMcastha pro0 nalinI balabIra evaM anya mukhya atithi zrI dhanapata rAja bhaMsAlI ne apane udbodhana meM batAyA ki bhAratIya saMskRti cauMsaTha kalAoM ke mAdhyama se dainika jIvana meM Ananda kI upAsanA karatI rahI hai| mAnava jIvana meM kalA kA sadaiva ghaniSThatama sambandha rahA hai| satyaM, zivaM, sandaram kI saundaryamayI abhivyakti hI kalA hai| saundarya to zilpa kA apanA hotA hI hai, aura vaha sabhI jina mUrtiyoM meM hai, kintu jina mUrtiyoM ko dekhakara hama jisa zAnti kA anubhava karate haiM vaha apane Apa meM advitIya hai| usakA kAraNa hai ki hamAre jina vItarAga, kAma, krodha Adi kaSAyoM se sarvathA mukta haiN| apane adhyakSIya udbodhana meM prophesara mAruti nandana tivArI ne batAyA kiM 24 jinoM kI kalpanA jaina dharma kI dhurI hai| jaina kalA meM 24 tIrthaMkaroM evaM unake yakSa-yakSiyoM kA prabhUta aMkana huA hai| jina mUrtiyAM ko apane saundarya ke liye bAhya alaMkaraNa kI AvazyakatA nahIM hotI kyoMki unakA zarIra koI sAmAnya zarIra nahIM hotaa| alaMkaraNa kI AvazyakatA to hama chadmastha jIvoM ko hotI hai, jo vItarAga hai, AptakAma hai, jisane kAma, krodha, lobha, moha jaise kaSAyoM ko jIta liyA hai ve AdhyAtmika zarIra vAle hote haiN| unhoMne DaoN. balabIra ko unake sundara vyAkhyAna ke liye dhanyavAda diyaa| isa avasara jo vidvajjana upasthita the unameM mukhya the- pro. kamaleza kumAra jaina, pro. sItArAma dube, pro. aravinda rAya, DaoN. zAntisvarUpa sinhA, DaoN. rajanIkAnta tripAThI, DaoN. praNati ghoSAla, DaoN. malaya jhA, DaoN. sujIta caube aadi| inake atirikta zodhachAtra tathA chAtrAyeM adhika saMkhyA meM upasthita the| kAryakrama kA saMcAlana DaoN. zrInetra pANDeya ne kiyA tathA dhanyavAda jJApana DaoN. rAhula kumAra siMha ne kiyaa|

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102 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 15 Day National Workshop on Sources and Fundamentals of Sramana Tradition (26th November - 10th December, 2015) Parshwanath Vidyapeeth is going to organizing a 15 day National Workshop on Sources and Fundamentals of Sramana Tradition from 26th November to 10th December, 2015. Eligibility for Registration: MA/Acharya in Philosophy, Sanskrit, Culture, Prakrit, Pali, Linguistics, History, History of Arts, Hindi, Sociology and Political Science. Candidates with Ph.D., teaching and working in Jaina and Bauddha studies will be given preference. Number of Participants 50 Eligibility for certificate : 80% attendance is essential. Last date of the registration : 10th November, 2015 Registration fee: Rs. 1000.00/ Contact: All communications in this regard should be addressed to Dr. S. P. Pandey Dr. Shrinetra Pandey Director of the Workshop Coordinator of the Workshop Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, BHU, Varanasi221005. Mob. +91 9936179817, 8874000084, Ph: 0542-2575890 E-mail: pvpvaranasi@gmail.com, dr.snpandey 1981@gmail.com ***** jaina jagat kundakunda jJAnapITha dvArA saMgoSThI kA saphala Ayojana dinAMka 02-08-2015 ko kundakunda jJAnapITha, indaura dvArA ' vizAla mUrti nirmANa paramparA evaM mAMgI tuMgI ke RSabhadeva' viSaya para eka saMgoSThI kA Ayojana kiyA gyaa| prAstAvika vaktavya meM DaoN0 anupama jaina, mAnada saciva, kundakunda jJApITha ne duniyAM bhara meM banI vibhinna vizAla jaina mUrtiyoM kI carcA kii| isa saMgoSThI ke mukhya atithi the zrI sUrajamala bobarA, nidezaka, jJAnodaya phaaunnddeshn| isa kAryakrama meM prasiddha itihAsavid pro0 je0 sI0 upAdhyAya, paM0 jayasena jaina, saMpAdaka sanmativANI, DaoN0 surekhA mizrA, pustakAlayAdhyakSa ityAdi ne apane vicAra vyakta kiye| kAryakrama kA saMcAlana DaoN. anupama jaina ne kiyaa| isa avasara para aneka vidvAna evaM viduSI mahilAyeM upasthita rhe| ***** -

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| pustaka samIkSA ppustaka : prAkRta kI puruSArtha kathAe~, pro0 premasumana jaina, prAkRta bhAratI akAdamI jayapura evaM rASTrIya prAkRta adhyayana evaM saMzodhana saMsthAnaM, zravaNabelagolA, prathama saMskaraNa, 2015, pR0 159, mUlya 120 / jaina Agama sAhitya meM vidyamAna aneka kathAbIjoM kA vikAsa paravartI kathAkAroM dvArA svatantra kathAoM ke rUpa meM kiyA gayA hai| aneka kathAe~ loka jIvana se grahaNa kI gayI haiN| AThavIM sadI meM rAjasthAna ke prAkRta kathAkAra udyotana sUri dvArA vinita prAkRta sAhitya kI anupama kRti 'kuvalayamAlAkahA' deza-videza ke prAcya bhASAvidoM ke bIca bahuta samAdRta racanA hai| isa grantha meM sAhasa, dhairya, sadAcaraNa aura puruSArtha kI anupama kathAe~ haiM jo vyaktitva nirmANa meM preraNAspada bhUmikA nibhAtI haiN|. pro0 premasumana jaina ne 'prAkRta kI puruSArtha kathAe~' nAmaka apanI kRti meM kuvalayamAlA se una AkhyAnoM ko cunakara Adhunika janasAdhAraNa kI bhASA meM prastuta karane kA saphala prayAsa kiyA hai, jo sAhasa, sAdhanA aura puruSArtha ko jagAne vAle kathAnaka haiN| isa pustaka meM varNita chabbIsa kathAe~ isaprakAra haiM- rAjA dRr3havarmana kA vAtsalya, 2. kuvalayacandra kA puruSArtha, 3. rAjA purandadatta kA vairAgya, 4. caNDasoma kI vedanA, 5. mAnabhaTa kA daMbha, 6. mAyAditya kI kuTilatA, 7. lobha deva kI tRSNA, 8. mohadatta kA anurAga, 9. sArthavAha ke sukha, 10. mUSaka ke janmAntara, 11. sAgaradatta kI pratijJA, 12. siMha kA pratibodha, 13. yakSakanyA kanaka prabhA, 14. vana sundarI aiNikA, 15. zabaradampatI kI sAdhanA, 16. rAjA darpaphalika kA anubhava, 17. kumArI kuvalayamAlA se milana, 18. vivAha evaM svadeza gamana, 19. rAjarSi bhAnu ke citraphalaka, 20. dhAtuvAdiyoM se bheMTa, 21. pA~co kI punaH svargayAtrA, 22. maNikumAra kA bhavabhramaNa, 23. kAmagajendra kA kautUhala, 24. vajragupta dvArA nArI-mukti, 25. svayaMbhUdeva aura pakSI jagat evaM 26. mahapatha kA svpn| sAtha hI pariziSTa ke rUpa meM kuvalayamAlA ke anuccheda 1-12 kA mUlapATha hindI anuvAda ke sAtha diyA gayA hai| isa grantha kI saMkSipta kintu preraNAspada kathAe~, krodha, mAna, mAyA, lobha evaM moha ke kaluSita AvegoM se trasta saMsArI jana ko puruSArtha se Alokita patha para Age bar3hane kA mArga prazasta karatI haiN| pustaka pAThakoM meM naitika AdarzoM aura prAkRta ke adhyayana meM abhiruci utpanna karegA, aisA abhISTa hai| DaoN. rAhula kumAra siMha

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104 : zramaNa, varSa 66, aMka 3, julAI-sitambara, 2015 pustaka: vizeSAvazyaka bhASya ke gaNadharavAda aura nihnavavAda kI dArzanika samasyAe~ aura samAdhAna, lekhikA - sAdhvI vicakSaNazrIjI, prakAzaka - prAcya vidyApITha, zAjApura evaM tAraka guru granthAlaya udayapura, mArca 2015, pepara baika, pRSTha 454, mUlya - ru0 400 /jinabhadragaNi kSamAzramaNa dvArA racita 'vizeSAvazyakabhASya' jaina darzana kA mahattvapUrNa grantha hai| yaha grantha tIna khaNDoM meM vibhakta hai| prathama khaNDa meM paJcavidha jJAna, dvitIya khaNDa meM gaNadharavAda evaM tRtIya khaNDa meM nihnava kI carcA hai| antima do khaNDoM kI viSayavastu ko hI AdhAra banAkara prastuta grantha kA praNayana kiyA gayA hai| yaha grantha gyAraha adhyAyoM meM vibhakta hai| prathama adhyAya paricayAtmaka hai| isake antargata jaina Agama sAhitya aura Agamika vyAkhyA sAhitya kA paricaya dete hue Agamika vyAkhyA sAhitya meM vizeSAvazyaka bhASya ke sthAna evaM mahattva ko spaSTa kiyA gayA hai| dvitIya adhyAya meM prathama gaNadhara gautama kI AtmA ke astitva sambandhI zaMkA evaM usakA samAdhAna prastuta hai| tRtIya adhyAya meM mukhyarUpa se AtmA ke bandhana ke hetu ke rUpa meM karma ke astitva ko siddha karane kA prayatna kiyA gayA hai| caturtha adhyAya meM lekhikA ne AtmA aura zarIra kI bhinnatAabhinnatA para vicAra karate hue anekAnta-dRSTi ke AdhAra para donoM ke bIca kathaJcit bhinnatA aura kathaJcit abhinnatA ko siddha kiyA hai| paJcam adhyAya meM bauddha vijJAnavAda evaM zUnyavAda kI samIkSA karate hue bAhya jagat ke astitva ko siddha kiyA gayA hai| lekhikA ne pustaka ke chaThe adhyAya meM paraloka evaM punarjanma ke astitva ko siddha karane kA prayatna kiyA hai| isI prakAra sAtaveM adhyAya meM bandhana aura mokSa ke svarUpa ko spaSTa kiyA gayA hai| aSTam adhyAya meM puNya aura pApa kI avadhAraNA ko vyAkhyAyita karate hue Azrava evaM bandha ke rUpa meM puNya aura pApa ko spaSTa kiyA gayA hai| nauveM adhyAya meM paraloka, svarga, naraka tathA punarjanma kI avadhAraNA ko spaSTa karate hue AtmA kI pariNAmI nityatA ko rekhAMkita kiyA gayA hai| dasaveM adhyAya meM nihnava kA svarUpa, jamAli kA bahutaravAda, ASAr3habhUti kA avyaktavAda, tiSyagupta kA carama pradezIya jIvavAda, azvamitra kA samucchedavAda, Arya gaMga kA dvikriyAupayogavAda, rohagupta kA trairAzikavAda, evaM goSThAmahila ke abaddhikavAda kI sthApanA evaM samIkSA kI gayI hai| antima evaM gyArahaveM adhyAya meM grantha ke vivecya viSaya kA saMkSipta niSkarSa diyA gayA hai| sAdhvI zrI vicakSaNazrI jI ne ina pramukha dArzanika samasyAoM evaM unakA samAdhAna prastuta kara darzana ke kSetra meM apratima yogadAna diyA hai| AzA hai yaha kRti darzana jagat ke adhyetAoM ke lie lAbhaprada siddha hogii| DaoN. zrInetra pANDeya *****

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bhaktAmara yaMtra - 2 Bhaktamara Yantra - 2 yaH saMstutaH sakalavAGmayatattva bodhA 'jaika naka naka naka neka naka naka jaka naka neka naka nk| na hI arha Namo zrI zrI zrI zrI | stoSye kilAhamapi taM prathamaM jinendram // 2 // 'naka neka baiMka ke naka naka naka naka uka nuka naka naka | sakalArthasiddhINaM zrI zrI zrI hai zrI zrI zrI ohijiNANaM 'naka ka ka naka DhaMka ka naka neka neka neka naka neka dudbhUtabuddhipaTubhiH suralokanAthaiH / LEDIA Zhu Zuo Zuo Zuo Zuo Zuo Zuo Zuo Zuo Zuo Zuo Zuo , :12yaerajeokena Rddhi - U~ hIM aha~ Namo ohijinnaannN| maMtra - OM hIM thIM klIM blU~ nmH| prabhAva - sAre roga, zatru zAnta hote haiM tathA siradarda dUra hotA hai| Curing of diseases, especially headache and overcoming of enemies. Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5