Sramana 2016 01

Author(s): Shreeprakash Pandey, Rahulkumar Singh, Omprakash Singh
Publisher: Parshvanath Vidhyashram Varanasi
Catalog link: https://jainqq.org/explore/525095/1

Page #1
ISSN 0972-1002 zramaNa SRAMANA A Quarterly Research Journal of Jainology Vol. LXVII No. I January-March-2016 Dedicated to Late Shri Nripraj Jain Parshwanath Vidyapeeth, Varanasi Established : 1937

Page #2
zramaNa SRAMANA (Since 1949) A Quarterly Research Journal of Jainology Vol. LXVII No. I January-March, 2016 Dedicated to Late Shri Nripraj Jain Formar President, Parshwanath Vidyapeeth Editor Dr. Shriprakash Pandey Associate Editors Dr. Rahul Kumar Singh Dr. Om Prakash Singh vidhApati Elur: Parshwanath Vidyapeeth, Varanasi (Established: 1937) (Recognized by Banaras Hindu University as an External Research Centre)

Page #3
Dr. Shugan C. Jain New Delhi ADVISORY BOARD Prof. Cromwell Crawford Univ. of Hawaii Prof. Anne Vallely Univ. of Ottawa, Canada Prof. Peter Flugel SOAS, London Prof. Christopher Key Chapple Univ. of Loyola, USA Prof. M.N.P. Tiwari B.H.U., Varanasi Prof. K. K. Jain B.H.U., Varanasi Dr. A.P. Singh, Ballia Prof. Ramjee Singh Bheekhampur, Bhagalpur Prof. Sagarmal Jain Prachya Vidyapeeth, Shajapur Prof. K.C. Sogani Chittaranjan Marg, Jaipur Prof. D.N. Bhargava Bani Park, Jaipur Prof. Prakash C. Jain JNU, Delhi EDITORIAL BOARD Prof. Gary L. Francione New York, USA Prof. Viney Jain, Gurgaon Dr. S. N. Pandey PV, Varanasi ISSN: 0972-1002 SUBSCRIPTION Annual Membership Life Membership For Institutions: Rs. 500.00, $ 50 For Institutions: Rs. 5000.00, $ 250 For Individuals: Rs. 300.00, $ 30 For Individuals: Rs. 2000.00, $ 150 Per Issue Price: Rs. 150.00, $ 15 Membership fee & articles can be sent in favour of Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5 PUBLISHED BY Shri Indrabhooti Barar, for Parshwanath Vidyapeeth, I. T. I. Road, Karaundi, Varanasi 221005, Ph. 0542-2575890 Email: pvpvaranasi@gmail.com NOTE: The facts and views expressed in the Journal are those of authors only. (patrikA meM prakAzita tathya aura vicAra lekhaka ke apane haiM / ) Printed by- Mahaveer Press, Bhelupur, Varanasi

Page #4
samarpaNa pArzvanAtha vidyApITha ke pUrva adhyakSa zrI nRparAja jaina ko jo pArzvanAtha vidyApITha ke vikAsa ke lie apane jIvana ke antima kSaNoM taka samarpita rahe

Page #5
sampAdakIya zrI nRparAja jI jaina kA mahAprayANa pArzvanAtha vidyApITha ke pUrva adhyakSa (I.1996-2001) zrI nRparAjajI jaina nahIM rhe| unakA dinAMka 14 akTUbara 2015 ko eka saMkSipta bImArI ke bAda nidhana ho gyaa| zrI nRparAjajI sva. zrI ratanacanda jI ke prapautra aura mumbaI ke pUrva meyara suprasiddha samAjasevI sva. zrI lAlA zAdIlAlajI jaina ke jyeSTha suputra the| Apa lAlA zAdIlAlajI dvArA sthApita 'lAyana pensilsa' aura 'ceTansa' jaisI audyogika kampaniyoM ke prabandhaka rhe| sAtha hI Apa oNla iNDiyA mainuphaikcararsa esosiesana ke adhyakSa bhI rhe| zrI nRparAjajI jaina apane Apa meM eka saMsthA the| svabhAva se atyanta milanasAra zrI nRparAjajI jaina eka saphala udyogapati tathA samAjasevI the| unakA vyaktitva atyanta sAdagI aura vilakSaNatA se bharA thaa| unameM gaharAI thI eka udyamI kI, sAdagI thI eka ni:svArtha samAjasevI kI, tathA zAlInatA aura saMskAra the eka dharmaniSTha; utsAhI aura kartavyaparAyaNa vyakti ke| Apa tana, mana, dhana se pArzvanAtha vidyApITha ke uttarottara vikAsa hetu sadA prayatnazIla rhe| jaina samAja tathA sAdhu-samAja meM ApakI gaharI paiTha hone ke kAraNa Apake mAdhyama se pArzvanAtha vidyApITha ko vipula dAna prApta huye aura saMsthA kA cahuMora vikAsa huaa| Apa sthAnakavAsI jaina kAnpharensa ke varSoM taka upAdhyakSa rahe sAtha hI jainoM kI akhila bhAratIya saMsthA bhArata jaina mahAmaMDala ke bhI upAdhyakSa evaM adhyakSa rhe| zrI nRparAjajI jaina jIvana ke antima kSaNa taka isa saMsthA ke vikAsa hetu samarpita rhe| unakA acAnaka hama sabake bIca se cale jAnA eka aisI apUraNIya kSati hai jisako kabhI bhI bharA nahIM jA sktaa| Apake rUpa meM pArzvanAtha vidyApITha ne apanA eka saccA sAthI aura preraka kho diyA hai| Aja vidyApITha kA kuzala netRtva zrI romeza candra barAra, zrI indrabhUti barar3a tathA zrI sudeva barAra ke yogya, karmaTha aura sabala hAthoM meM hai kintu zrI nRparAjajI jaina kI kamI hamezA khlegii| ApakI yAdeM sadA hameM sanmArga para agrasara hone ke liye prerita karatI rheNgii| DaoN0 zrIprakAza pANDeya

Page #6
Contents bhAratIya dArzanika paramparA meM pAristhitikI : jaina paramparA ke vizeSa sandarbha meM 1-17 DaoN0 zrIprakAza pANDeya _ 'kAraka prakaraNa' kA tulanAtmaka adhyayanaH kaccAyana aura pANini vyAkaraNa ke Aloka meM 18-24 DaoN0 zvetA jaina zramaNa paramparA samanvita bhAratIya paramparA aura kalA meM nArI zikSA ke AyAma 25-37 DaoN0 zAnti svarUpa sinhA muni paramparA kA vikAsaH Rgveda se lekara mahAvIra taka 38-50 DaoN0 nirmalA guptA evaM zreyAMsa tripAThI CONCEPT OF HUMAN RIGHTS IN JAINA PHILOSOPHY 53-60 Dr. Samani Shashiprajna CONCEPT OF CONSCIOUSNESS IN JAINISM 61-71 Prof. Dharmchand Jain MANIFESTATION OF ETHICS IN JAINA ART 72-77 Prof. M. N. P. Tiwari SALLEKHANA : A WAY OF FACING DEATH ARTISTICALLY 78-84 Dr. Rahul Kumar Singh CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM 85-93 Dr. Navin Kumar Srivastav pArzvanAtha vidyApITha samAcAra 94-101 jaina jagat 102-103 sAhitya satkAra 104

Page #7
Our Contributors 1. DaoN0 zrIprakAza pANDeya saMyukta nidezaka, pArzvanAtha vidyApITha, vArANasI 2. DaoN0 zvetA jaina posTa DAkTorala phelo, saMskRta vibhAga, jayanArAyaNa vyAsa vizvavidyAlaya, jodhapura, rAjasthAna 3. DaoN0 zAnti svarUpa sinhA asisTeNTa prophesara, dRzyakalA saMkAya, kA. hi. vi. vi., vArANasI 4. DaoN. nirmalA guptA asisTeNTa prophesara, prA. i. vibhAga, pI. jI. kAleja, paTTI, pratApagar3ha zreyAMsa tripAThI zodhachAtra, prA. i. vibhAga, DA. rA. ma. lo. avadha vizvavidyAlaya, phaijAbAda 5. Dr. Samani Shashiprajna Assistant Professor, Dept. of Jainology, J.V.B., Ladnun 6. Prof. Dharmchand Jain Professor, Dept. of Sanskrit, Jay Narayan Vyas University, Jodhpur 7. Prof. M. N. P. Tiwari Professor Emeritus, Dept. of History of Art, B. H. U. Varanasi 8. Dr. Rahul Kumar Singh Research Associate, Parshwanath Vidyapeeth, Varanasi 9. Dr. Navin Kumar Srivastav Joint Director, International School for Jain Studies, New Delhi

Page #8
bhAratIya dArzanika paramparA meM pAristhitikI : jaina paramparA ke vizeSa sandarbha meM DaoN. zrIprakAza pANDeya bhAratIya saMskRti mUlataH do saMskRtiyoM kA samanvita rUpa hai - eka brAhmaNa yA vaidika saMskRti dUsarA zramaNa saMskRti / zramaNa saMskRti kA pratinidhi darzana jaina darzana kevala tarka para AdhArita saiddhAntika vivecana mAtra nahIM apitu eka jIvana zailI hai, vidhi hai, mArga hai| donoM hI paramparAoM ne prakRti ke sAtha mAnava kA anyonyAzrita sambandha mAnA hai| paryAvaraNa siddhAnta prakRti aura mAnava ke ina sambandhoM aura parasparatA kA adhyayana karatA hai| pAristhitikI paryAvaraNa aura jaivika ghaTaka ke antaH sambandhoM ko vyAkhyAyita karane vAlA siddhAnta / vijJAna hai / paryAvaraNa kyA hai-'parita: AvRNotIti paryAvaraNam' isake anusAra jo cAro ora se hameM AvRtta karatA hai - vaha paryAvaraNa hai| ataH hamAre caturdika jo kucha bhI hai vaha hamArA sampUrNa paryAvaraNa yA paristhiti hai| paryAvaraNa aMgrejI zabda 'Environment' kA hindI rUpAntara hai jo laiTina zabda 'Environ' se banA hai jisakA artha hai AsapAsa kI vastusthiti, paristhiti yA prabhAva / pAribhASika rUpa meM 'paryAvaraNa' zabda jIvoM kI anukriyAoM ko prabhAvita karanevAlI samasta ajaivIya tathA jaivIya paristhitiyoM kA yoga hai| dUsare zabdoM meM ise pAristhitikI bhI kahA jAtA hai / pari + sthA + ktin se paristhiti zabda vyutpanna hotA hai| isI se pAristhitikI zabda banA hai jise aMgrejI meM Ecology kahate haiN| Ecology jaivika ghaTaka aura paryAvaraNa ke antaH sambandhoM kA adhyayana karane vAlA vijJAna hai| Telara ke zabdoM meM pAristhitikI samasta jIvoM ke unake samasta paryAvaraNoM se samasta prakAra ke sambandhoM ke adhyayana kA vijJAna hai| paryAvaraNa 'jina ghaTakoM se banatA hai ve haiM- pRthvI, agni, jala, AkAza tathA vnspti| yaha eka avibhAjya samaSTi hai jisakA nirmANa ajaivika evaM jaivika ghaTakoM ke paraspara kriyAzIla tantroM se hotA hai| yadi ina donoM meM pArasparika kriyAzIlatA na ho to donoM pakSa jaivika aura ajaivika eka dUsare ke liye arthazUnya ho jaayeNge| manuSya ko prakRti aura saMskRti ke bIca meM hI jInA hai / jIvana eka prakAra kI virATa prakRti kI laghu pratikRti hai / prakRti pradatta hai aura saMskRti kA nirmAtA manuSya svayaM hai / ajaivika ghaTakoM ko hama sAmAnyataH tIna bhAgoM meM vibhAjita kara sakate haiM: - (1) sthala maNDala (Lithosphere), (2) jala maNDala (Hydrosphere) (3) vAyu maNDala (Atmosphere) / ata: paryAvaraNa vAtAvaraNa kA vaha bhAga hai jahA~ jIvadhArI

Page #9
2 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 rahate haiN| santulita vAtAvaraNa meM pratyeka ghaTaka lagabhaga eka nizcita mAtrA evaM anupAta meM upasthita rahatA hai| kabhI-kabhI vAtAvaraNa meM eka athavA aneka ghaTakoM kI mAtrA adhika bar3ha jAtI hai athavA vAtAvaraNa meM anya hAnikAraka ghaTakoM kA pravAha ho jAtA hai jisase vAtAvaraNa pradUSita ho jAtA hai jo ki kisI na kisI rUpa meM jIvadhAriyoM ke lie hAnikAraka siddha hotA hai, yahI pradUSaNa kahalAtA hai| pradUSaNa vAyu, jala evaM sthala kI bhautika, rAsAyanika aura jaivika vizeSatAoM kA vaha avAMchanIya parivartana hai, jo manuSya evaM anya jantuoM, paudhoM, bhavanoM tathA jIvadhAriyoM ke lie Avazyaka padArthoM aura hamArI vibhinna vastuoM ko kisI na kisI rUpa meM hAni pahu~cAtA hai| pRthvI para jIvana kA itihAsa lagabhaga cAra biliyana varSoM kA hai aura Der3ha karor3a varSa pUrva kA mAnava kA itihAsa hai| kintu mAnava ke itihAsa meM mAnava kI Aja jaisI dayanIya sthiti kabhI nahIM thii| 'sujalAm suphalAm malayaja-zItalAm zasya zyAmalAma' pRthvI ke bar3e hI manorama paryAvaraNa meM mAnava ne A~kheM kholI hoMgI jahA~ sarvatra santulana rahA hogaa| kintu Aja mAnava kI ghora bhautikavAdI pravRtti, tIvra audyogIkaraNa, AdhunikIkaraNa, pAzcAtya sabhyatA kA anukaraNa, prAkRtika saMsAdhanoM kA krUratApUrvaka dohana, janasaMkhyA vRddhi tathA upabhoktAvAdI saMskRti ke vikAsa ne prakRti kI mUla saMracanA aura vyavasthA meM asantulana paidA kara diyA hai| pariNAmata: 'pAristhitikI asantulana' eka vaizvika saMkaTa bana gayA hai| Aja samUcI mAnavatA vinAza ke kagAra para khar3I hai aura usakA kAraNa hai hamAre dvArA pradatta paryAvaraNIya sNktt| vartamAna meM jo paryAvaraNIya samasyAyeM hamAre sAmane haiM unameM globala vArmiga, grIna hAusa prabhAva, ojona parta kA vighaTana, amlIya varSA, bar3hatI janasaMkhyA pradUSaNa Adi pramukha haiN| Aja pRthvI para mAnava-jAti ko sabase jyAdA khatarA tApamAna meM ho rahI vRddhi se hai jisakA mukhya kAraNa hai 'grIna-hAusa gaisoM kI bar3hatI mAtrA aura 'ojona' (pRthvI ke vAyumaNDalIya parata ke ThIka Upara samatApa maNDala hai jisake bIcoM-bIca ojona gaisa kI eka 25 kimI lambI parata maujUda rahatI hai jo sUrya se Ane vAlI ghAtaka parAbaiganI vikiraNa ko pRthvI taka pahu~cane se rokatI hai) kI TUTatI yA jhInI hotI prt| donoM hI samasyAoM kA kAraNa audyogika vikAsa aura vilAsI jIvana-zailI ke upakaraNa jaise- moTara-gAr3iyAM, eyara kaMDIzaniMga, plAsTika udyogoM, ilekTraoNnika udyogoM meM prayukta rasAyana, jIvAzma IMdhana kA vyApaka prayoga hai| vaijJAnika Akar3oM se yaha saMketa milatA hai ki ojona parata lagabhaga paiMtIsa pratizata jhInI ho gayI hai| maujUdA pravRttiyoM ke mutAbika globala vArmiMga jArI rahI to jalavAyu parivartana ke khataranAka va ghAtaka pariNAma sAmane aayeNge| vaizvika tapana kA kAraNa vAyumaNDala

Page #10
bhAratIya dArzanika paramparA meM pAristhitikI : jaina paramparA ke vizeSa sandarbha meM : 3 meM utsarjita vAyu maNDala meM bar3hatI kArbana DAI AksAiDa, mIthena, kloro-phloro kArbana, nAiTrasa AksAiDa, hAiDrophloro kArbana jaise gaisoM kI mAtrA kA adhika honA hai| vaijJAnikoM ke anusAra isa samaya duniyAM kA tApamAna 15 DigrI seMTIgreDa hai aura varSa 2100 taka isameM 1.5 se 6 DigrI taka vRddhi ho sakatI hai| pariNamataH taTavartI kSetroM kA jalamagna honA tathA jaiva vividhatA ke hrAsa ke Asanna saMkaTa hamAre sAmane haiN| prAkRtika barpha cAhe vaha himakhaNDa ke rUpa meM ho yA vizAla gleziyaroM ke rUpa meM bar3hate tApa ke kAraNa tejI se pighala rahI hai| himAlaya ke 76 pratizata gleziyara tIvra gati se sikur3a rahe haiN| pichale pA~ca dazakoM meM mAuNTa evaresTa ke gleziyara 2 se 5 kilo mITara taka sikur3a gaye haiN| grInalaiNDa tathA pazcimI aMTArkaTikA kSetra ke pighalane se samudrI jalastara meM 12 -20 phuTa kI bar3hottarI ho sakatI hai jisase vizva ke karIba 30 taTIya kSetroM ke jalamagna hone kI sambhAvanA bar3ha gayI hai| paryAvaraNa pradUSaNa se jaiva vividhatA kA lagAtAra hrAsa ho rahA hai| saMyukta rASTra saMgha dvArA jArI riporTa ke anusAra pRthvI para jala-thala kSetroM meM karIba 1.40 karor3a taka sUkSma jIvoM vanaspatiyoM, per3a-paudhoM va vanya jIvoM kI prajAtiyA~ haiN| riporTa ke anusAra inameM se jJAta prajAtiyA~ 17.5 lAkha se kucha hI jyAdA haiN| lagabhaga Der3ha dazaka pUrva karAye gaye sarvekSaNa ke mutAbika bhAratIya vana evaM paryAvaraNa maMtrAlaya ina kSetroM meM jIva-jantuoM kI karIba 75 hajAra, per3a-paudhoM kI 45 hajAra, stanapAyI jIvoM kI 340, samudrI sIpa (ghoMghe ) va anya sUkSma jIva (jJAta) lagabhaga 50 hajAra kIr3e-makor3oM kI prajAtiyA~ mAnatA hai / inake alAvA vanaspatika jagat meM 15 hajAra puSpIya paudhe, pA~ca hajAra samudrI vanaspatiyA~ (zaivAla Adi), 20 hajAra phaphUMda (phaMgasa), 16 hajAra lAikena, 27 hajAra brAyophAiTsa aura lagabhaga 600 TeriDophAITsa prajAtiyA~ hai / vaijJAnikoM kA kahanA hai ki vikAsa kAryoM ke kAraNa gati jitanI teja hai usase saikar3oM jJAta tathA lAkhoM ajJAta prajAtiyoM ke vinAza kA khatarA paidA ho cukA hai| paryAvaraNa pradUSaNa - vaijJAnika dRSTi se pradUSaNa - vAyu, jala evaM mRdA kI bhautika, rAsAyanika tathA jaivika vizeSatAoM kA avAMchanIya parivartana hai jo manuSya aura anya jantuoM, paudhoM evaM prAkRtika sampadAoM ko kisI na kisI rUpa meM nukasAna pahuMcAtA hai| inakA kAraNa manuSya svayaM hai| yadi mAnava buddhimattA pUrvaka prakRti meM upalabdha saMsAdhanoM kA upayoga/upabhoga apanI AvazyakatA ke anurUpa kare to use kabhI saMsAdhanoM kI kamI na ho kintu usakI AkAza ke samAna ananta icchA aura lAlaca usake liye paryAvaraNIya saMkaTa utpanna karate haiN| mahAtmA gAMdhI ne kahA thA 'There

Page #11
4 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 is enough on the erath for man's need but less for man's greed' I paryAvaraNa pradUSaNa ko mukhya rUpa se nimnAMkita vargoM meM vargIkRta kiyA jA sakatA hai1. vAyu pradUSaNa 2. jala pradUSaNa 3. mRdA pradUSaNa 4. dhvani pradUSaNa 5. reDiyo dharmitA pradUSaNa, 6. Thosa apaziSTa pradUSaNa, 6. vanaspati pradUSaNa tathA 7. sAmAjikasAMskRtika prduussnn| vAyu pradUSaNa- yaha Aja ke yuga kI eka jvalanta samasyA hai| vAyu hamAre jIvana kA AdhAra hai kyoMki sAMsa hama vAyu ke kAraNa hI lete haiN| eka vyakti kI dina bhara meM kula 22000 bAra zvAsa-prazvAsa kI AvRttiyAM calatI haiM aura ina AvRttiyoM meM vyakti kula 16 kilogrAma vAyu grahaNa karatA hai| kintu kyA hama zuddha vAyu grahaNa kara rahe haiM? zuddha vAyu kA 99 pratizata AksIjana, nAiTrojana, Argana aura kArbanaDAI-AksAiDa ina cAra gaisoM dvArA nirmita hai| inake saMgaThana haiM- prAkRtika jaise jvAlAmukhI visphoTa, daladalIbhUmi, Aga laganA Adi tathA manuSyakRta pradUSaNa jaise kala-kArakhAnoM se, bar3e-bar3e udyogoM se, vAhanoM se nikalate dhueM, jisameM kArbanamono-AksAiDa kA prAbalya hotA hai| ye sabhI jIva-nirjIva padArthoM ko hAni pahuMcAte haiN| Aja vAyu pradUSaNa ke kAraNa prati varSa tIna karor3a loga mRtyu kA zikAra ho rahe haiN| tIna dazakoM meM kArbana utsarjana kI mAtrA dugunI huI hai| saMyukta rAjya amerikA akelA vizva ke 24 pratizata kArbana utsarjana ke liye jimmedAra hai| eka anumAna ke anusAra vAyu pradUSaNa kI yahI gati rahI to agale sau varSoM meM pRthvI para kArbanaDAI oNksAiDa kI mAtrA dugunI ho jaaegii| pariNAmataH pRthvI kA tApamAna bar3hegA, dhruvoM kI barpha pighalegI aura samudra kA jala stara bar3ha jAegA, aura vizva ke kaI samudra taTIya mahAnagara samudra meM vilIna ho jaaeNge| jala pradUSaNa - jala hI jIvana hai, eka sArvabhaumika satya hai|' pRthvI para pAye jAne vAle pratyeka jIva kA jIvana bhI jala para hI nirbhara hotA hai| ata: isakI upalabdhatA sabake liye nitAnta Avazyaka hai| kintu Aja vizva kI cAlIsa pratizata AbAdI svaccha jala kI kamI kI samasyA se jUjha rahI hai| vizva ke Adhe nama yA Ardra kSetra samApta ho gaye haiN| svaccha jala ke bhaMDAroM kA 1/5 bhAga samApta ho gayA hai| paramparAgata srota sUkha rahe haiN| Aja jala kA apavyaya kiyA jA rahA hai| bhUtala se aneka kala kArakhAnoM ko calAne ke liye jala kA dohana ho rahA hai| vikasita dezoM meM jala kA apavyaya adhika ho rahA hai aura usakA kAraNa hai vilAsitA pUrNa jiivn| jahAM eka zaucAlaya se kAma calAyA jA sakatA hai vahAM vikasita dezoM meM pratyeka

Page #12
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM : 5. vyakti ke liye alaga zaucAlaya hotA hai aura eka bAra phlaza karane para 8-10 lITara pAnI kA apavyaya hotA hai| Aja hama vikAsa kI aMdhI daur3a meM nadiyoM, jalAzayoM para bar3e- bar3e bAMdha banAkara jala ke svAbhAvika pravAha ko roka rahe hai| udyoMgoM ke apaziSTa ko nadiyoM meM pravAhita kara unako pradUSita kara rahe haiN| patita pAvanI nadiyAM mailA Dhone kA kArya kara rahI hai tathA roja sUkha rahI hai| pAnI kA srota bhI dina para dina kama ho rahA hai| eka anumAna ke anusAra Ane vAle 18 varSoM me 50 pratizata pAnI kI kamI hogii| vanaspati pradUSaNa-vanaspatiyAM bhArata kI amUlya nidhi hai| bhArata meM vanaspatiyoM kI kula 4500 prajAtiyAM haiN| vanaspatiyoM kA paryAvaraNa saMtulana meM bahuta bar3A hAtha hai| Aja zaharI vikAsa ke nAma para lagAtAra jaMgala kATe jA rahe hai| bar3hate udyogoM meM lakar3iyoM kA prayoga lagAtAra hamArI vanasampadA kA hrAsa kara rahI haiN| bhArata meM prati vyakti vana sampadA 0.08 hekTeyara hai jabaki prati vyakti ise 0.47 hekTeyara honA jarUrI hai| 1990 taka vizva ke 2.4 pratizata vanoM kA vinAza ho cukA thaa| karIba 50000 kilomITara jaMgala prati varSa naSTa ho rahe hai| globala vArmiMga ke kAraNa 25 pratizata paudhoM kA astitva saMkaTa meM hai| vanaspatiyoM ke kaTAva ke kAraNa bhUmi kaTAva kA grApha lagAtAra bar3hatA jA rahA hai| kintu hama vanaspatiyoM kA lagAtAra dohana kara rahe hai| dhvani pradUSaNa- dhvani pradUSaNa aneka prakAra ke vAhanoM, kala kArakhAnoM ke sAyarana, vimAnoM kI AvAja, atyadhika zora ke sAtha bajane vAle lAuDaspIkara tathA aneka prakAra kI mazInoM ke kAraNa hotA hai| adhika teja dhvani se manuSya kI zravaNa zakti kA hrAsa hotA hai| dhvani pradUSaNa hRdayaroga, uccaraktacApa, tanAva, kuNThA, cir3acir3Apana, baharApana kA kAraNa banatA jA rahA hai| dhvani pradUSaNa ke prabhAva svarUpa kabhI-kabhI snAyu tantroM para itanA jora par3atA hai ki manuSya pAgala ho jAtA hai| reDiyo dharmitA pradUSaNa- yaha pradUSaNa paramANu zakti utpAdana kendroM aura paramANu parIkSaNa ke phalasvarUpa astitva meM AyA hai| visphoTa ke samaya utpanna rIDiyodharmI padArtha vAyumaNDalaM kI bAhya paratoM meM praveza kara jAte haiM tathA bAda meM ThaMDe tathA saMghanita hokara bUdoM yA osa ke rUpa meM bahuta choTe-choTe dhUlakaNoM ke rUpa meM vAyumaNDala meM pradUSaNa phailAte haiN| yaha mAnava kI na kevala Aja balki AnevAlI pIr3hiyoM ke svAsthya ke liye bhI atyanta ghAtaka hai|

Page #13
6 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 mRdA pradUSaNa- Aja mRdA pradUSaNa ke kAraNa marusthalIkaraNa kA vikAsa ho rahA hai| atyadhika paidAvAra kI lAlaca meM mAnava kITanAzakoM evaM uvarrakoM kA andhAdhundha evaM asaMtulita prayoga kara rahA hai| phalata: mRdA kI urvarA zakti naSTa ho rahI hai| miTTI kI zuSkatA, aparadana Adi meM vRddhi ho rahI hai| phalataH registAna bar3ha rahe haiN| bhojana ke mAdhyama se kITanAzakoM ke hAnikAraka tattva mAnava zarIra meM pahuMcakara anekAneka rogoM ko utpanna kara rahe hai| vikAsa kI gati ke sAtha bhUkSaraNa kI gati bhI bar3hatI jA rahI hai| kAraNa spaSTa hai miTTI ko paise rupaye meM bdlnaa| bhArata meM prativarSa 600 karor3a Tana miTTI kA kSaraNa hotA hai aura 700 karor3a rupaye mUlya ke urvaraka samApta ho jAte haiN| daraasala vikAsa evaM paryAvaraNa eka dUsare ke viruddha nahIM hai, prakRti kA zoSaNa karane ke badale usake sAtha sahayoga karake hama vikAsa evaM paryAvaraNa ko eka dUsare kA pUraka banA sakate haiN| sAmAjika-sAMskRtika pradUSaNa- isakA tAtparya una sAmAjika saMbandhoM, samUhoM, saMgaThanoM, saMsthAoM ke sAmAjika DhAMce se jisakA vyakti eka hissA hai| sAMskRtika paryAvaraNa manuSya dvArA sIkhe hue vyavahAroM tathA usake anubhavoM se banA hai| isake antargata dharma, naitika, prathAyeM, paramparAyeM, janarItiyAM, lokAcAra, vyavahAra pratimAna tathA anya bahuta se niyama hai jo sadaiva hamAre jIvana ko cAroM ora se ghere rahate haiN| 1970 ke dazaka meM hI yaha anubhava kiyA gayA ki vartamAna vikAsa kI pravRtti asaMtulita hai evaM paryAvaraNa kI pratikriyA use vinAzakArI vikAsa meM parivartita kara sakatI hai| taba se lekara vartamAna vaizvika stara para paryAvaraNa sambandhita samasyAoM ke samAdhAna hetu saMyukta rASTrasaMgha dvArA kaI prayAsa kiye jA cuke hai| jaise- 1972 kA sTaoNka homa sammelana, 1992 meM riyoDijenaro sammelana, 1997 meM kyoTo saMdhi, 2007 meM bAlI sammelana, 2014 globala inavAyaranameNTa phaisiliTI (jI0I0epha0) kauMsila kI 46 mITiMga aura 2015 meM yUnAiTeDa nezansa kI perisa klAimeTa ceMja sammiTa meM isa viSaya para gahana vicAra vimarza huA, kintu koI Thosa upAya nahIM kiyA jA skaa| pariNAmata: paryAvaraNIya samasyAe~ jyo kI tyoM banI huI haiN| bhAratIya cintanaparamparA meM paryAvaraNa saMrakSaNa Aiye dekheM hamArI bhAratIya dArzanika ciMtana paramparA kahAM taka ina samasyAoM kA samAdhAna karatI haivedoM se lekara, upaniSadoM, gItA, sAMkhya-yoga, mImAMsA Adi darzanoM meM paryAvaraNa para cintana huA hai kintu cUMki pAristhitikI yA paryAvaraNa pada arvAcIna hai, isaliye una

Page #14
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM : 7 darzanoM meM unase milate-julate padoM kA vyavahAra huA hai| nyAya-vaizeSika tathA vedAnta meM hameM paryAvaraNIya nItizAstra ke ghaTakoM kA samucita ullekha nahIM miltaa| sabhI vaidika darzanoM kA utsa veda hai| ata: Arambha hama vedoM se hI kreNge| veda vizva-sAhitya ke sarva prAmANika tathA prAcInatama graMtha haiM jinameM paryAvaraNa saMrakSaNa kI cetanA spaSTataH parilakSita hotI hai| vaidika paramparA kI vizvIya dRSTi "mAtAbhUmiH putro'haM pRthivyA'2 tathA "vasudhaiva kuTumbakam' ke bhAva ko jIvana ke 'satyam zivaM sundaram' kA Adarza mAnatI hai| vedoM ko dharma kA mUla kahA gayA hai "vedo'khilo dhrmmuulm"| yahA~ dharma se tAtparya paryAvaraNa kI AsthA se hai kyoMki sampUrNa brahmANDa kA vedoM se sambandha hai| veda ke RSiyoM ko yaha jJAta thA ki yadi bhUmi, antarikSa, jala, vanaspati Adi dUSita hoMge to ina para nirbhara rahane vAle prANiyoM kA jIvana saMkaTApanna hogaa| yajurveda ke zAnti pATha meM tInoM lokoM meM jala, vanaspati, auSadhi tathA sabhI devoM kI zAMti ke lie prArthanA kI gaI hai| "U~ dyauH zAntirantarikSa: zAnti: pRthvI zAntirApaH zAntiroSadhayaH shaanti| vanaspataya: zAntirvizvedevAH zAntirvahniH zAnti, sarvazAnti, zAntirevazAntiH sA mA shaantiredhiH| yaha prArthanA vizva meM zAnti banAye rakhane ke sAtha paryAvaraNa prabandhana ke prati eka sandeza hai| vaidika vAGmaya meM pRthvI, jala, AkAza, agni vAyu ina pA~ca tattvoM ko pradUSaNa-mukta banAne kI dRSTi se inakI anekavidha upAsanA kI gaI hai| vedoM meM mAnava tathA prakRti ke madhya anyonyAzrita sambandha mAnA gayA hai| paryAvaraNa ke sandarbha meM vedoM meM paridhi, paribhU, parivRtta Adi zabda prayukta milate haiN| vahAM paridhi zabda surakSA rUpa prakAra athavA parakoTA Adi arthoM meM AyA hai| paramapitA paramAtmA ne jaba jIvoM kI utpatti kI aura svayaM jIvoM ko apanA paridhi banAyA taba svayaM ko bhI paridhi bnaayaa| prAcIna yuga meM paryAvaraNa ke sabhI srotoM- pRthvI, jala, vAyu, agni aura vanaspati Adi ko devatA mAnakara inakA arcana aura saMrakSaNa kiyA jAtA thaa| parjanya, mitra, varuNa, candra aura sUrya Adi pA~ca tattva paryAvaraNa saMrakSaka hone ke nAte hamAre pitA tulya mAne gaye haiN| parjanya vRSTi dvArA jala siMcana kara hamArI rakSA karatA hai, mitra prANa vAyu ke rUpa meM hamArA jIvana rakSaka hai, varuNa deva jala pradAna kara hamAre jIvana ko gatizIla banAte haiM, candramA auSadhiyoM ke svAmI haiM, pRthvI para AtI inakI amRtamayI kiraNoM se paryAvaraNa kI rakSA hotI hai| sUrya kI kiraNoM se manuSya ko saMjIvanI zakti milatI hai| atharvaveda meM paryAvaraNa ke saMghaTaka tIna tattvoM ko mAnA gayA hai- jala, vAyu aura aussdhiyaaN| ye bhUmi ko ghere hue haiM, aura mAnava mAtra ko prasannatA dete haiM, ataH inheM 'chandas' (chanda) kahA gayA hai|

Page #15
8 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 trINi cchandAMsi kavayo viyetire, pururUpaM darzataM vishvckssnnm| Apo vAtA oSadhayastAnyekasmin bhuvana arpitaani|| inake nAma aura rUpa aneka haiM, ataH inheM 'pururUpam' kahA gayA hai| pratyeka loka ko ye tattva jIvana rakSA ke lie diye gaye haiN| "jIvema zaradaH zatam" kA udghoSa karane vAle veda zatAyu hone ke lie svaccha jala, vizuddha anna, pavitra prANavAyu evaM akaluSita bhUmi ko mahattvapUrNa kAraka ke rUpa meM vyAkhyAyita karate haiN| vaidika vAGmaya meM vividha paryAvaraNa pradUSaNoM tathA unake zodhana ke upAyoM kA nirdeza vibhinna vaidika RcAoM meM prativimbita hotA hai| Rgveda meM vAyu ko bheSaja guNoM se yukta svIkAra kiyA gayA hai- he vAyu! apanI auSadhi le jAo, aura yahA~ ke saba doSa dUra karo, kyoMki tuma hI sabhI auSadhiyoM se bharapUra ho- 'A vAta vAhi bheSajaM vivAta vAhi ydrpH| tvaM hi vizvabheSajo devAnAM dUta iiyse'| UrjA ke aparimita srota sUrya ko 'jagat kI AtmA' kahakara usakI abhyarthanA kI gayI hai| upaniSadoM meM sUrya ko prANa kI saMjJA dI gaI hai| yajJoM ke mAdhyama se vAyumaNDala ko zuddha karanA bhI vedoM kI cintA rahI hai| vaidika kAla meM paryAvaraNa ke pariskAra ke lie yajJa-havana saMpanna kiye jAte the| IzAvasyopaniSad' apane prathama mantra meM hI jagat ke sampUrNa sajaga aura buddhijIvI prANiyoM ko prakRti ke prati niSkAma bhAvanA rakhate huye bhoga meM tyAga kA sandeza detA hai| yajurveda meM vRkSoM ko kulhAr3I se yajJa ke atirikta kAryoM ke liye na kATane kA nirdeza hai sAtha hI vRkSa-saMrakSaNa ke liye 'vanAnAMpataye namaH', 'vRkSANAM pataye namaH', 'oSadhInAMpAM pataye namaH', 'araNyAnAM pataye namaH', 'namo vanyAya ca' Adi mantra draSTavya haiN| matsyapurANa meM vRkSa ke mahattva ko darzAte hue use dasa putroM ke barAbara mAnA gayA hai -'dazahadasamaH putraH daza putrasamo drumH'| pRthvI saMrakSaNa ke viSaya meM atharvaveda kA sampUrNa pRthivI sUkta draSTavya hai| jala meM gandI yA vijAtIya vastuoM ko DAlane kA niSedha kiyA gayA hai- 'nApsu mUtrapurISaM kuryAt niSThIvet / atharvaveda meM jala ke viSaya meM kahA gayA hai- "Apo vizvasya bhessjo"| yajurveda meM "mitrasyAhaM cakSusA sarvANi bhUtAni samIkSe''10 kahakara sabhI prANiyoM ke prati sahRdayatA kA paricaya denA hI jIvana kA sahI lakSaNa mAnA gayA hai| ata: paryAvaraNIya samasyAoM se nijAta pAne ke liye hameM puna: apane jJAnarAzi vedoM kI

Page #16
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM : 9 tarapha lauTanA hogA, jisameM bhaviSyadraSTA RSi-maharSiyoM ne bhaviSya meM hone vAle paryAvaraNa kI rakSA ke anekazaH upAya batalAe haiN| bhagavadgItA meM pRthvI, agni, jala, AkAza, vAyu aura vanaspati ko paryAvaraNa ke ghaTaka ke rUpa meM batAyA gayA hai| bhagavAn ne gItA11 meM kahA hai "bhUmirApo'nalo vAyuH khaM mano buddhireva c| ahaMkAra itIyaM me bhinnA prkRtirssttthaa|| apareyamitastvanyAM prakRtiM viddhi meM praaN| jIvabhUtAM mahAvAho yayedaM dhAryate jgt||" Aja paryAvaraNa ke ye sabhI ghaTaka pradUSita ho gaye haiN| vaicArika pradUSaNa kI nivRtti hetu- zivasaMkalpa sUkta- tanmemana: upacAra prApta hote hai| vaicArika pradUSaNa kI nivRtti hetu- zivasaMkalpa sUkta- 'tanmemanaH zivasaMkalpamastu', tathA 'na vittena tarpaNIyo munaSyaH' ityAdi maMtra draSTavya hai| bAhya pradUSaNa ke sAtha-sAtha Abhyantara pradUSaNa bhI pAristhitikI ke asaMtulana kA mukhya kAraNa hai-Abhyantara yA Antarika pradUSaNa ke antargata mana kA tathA buddhi kA pradUSaNa AtA hai| zrImadbhagavadgItA meM prakRti ko pRthvI, jala, agni, vAyu, AkAza, mana, buddhi aura ahaMkAra ke bheda se aSTadhA kahA hai| isakA nirdhAraNa karane vAlA Izvara hai| prakRti Izvara kA hI rUpa hai isalie prakRti kI pUjA se hI mAnava jAti kI samRddhi saMbhava hai| 'satvarajastamasAM sAmyAvasthA prakRti' ke rUpa meM sAMkhyadarzana prakRti ko paribhASita karatA hai| sAMkhyadarzana ke anusAra mana tathA buddhi donoM hI anta:karaNa haiN| saMkalpa tathA vikalpa karane vAlA indriya 'mana' hai| yaha jJAnendriya bhI hai tathA karmendriya bhii| kisI viSaya kA nirNayAtmaka rUpa pradAna karane vAlI antarindriya buddhi hai| Aja ke samaya meM kAma, krodha, lobha, moha, mada tathA matsara - ina cha: vikAroM ke kAraNa hamArA mana pradUSita ho cukA hai tathA avivekatA ke kAraNa buddhi kI nirNayAtmikA zakti bhI samApta ho gayI hai| 'mana' (citta) kA nirmalIkaraNa hI 'mana:paryAvaraNa' hai| yaha eka aisA paryAvaraNa hai jisameM 'mana' 'manovikAroM' se rahita hokara nirmala, santulita evaM prasanna hokara 'svAsthya' ko saMrakSita karatA hai| avadheya hai ki pAtaMjalayoga meM 'citta' ke paryAya ko hI 'mana' kahA hai| mana:paryAvaraNa evaM svAsthya donoM ke bIja yogasUtroM meM vartamAna haiN|

Page #17
10 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 bauddha darzana meM karuNA aura dayA ko kendra meM rakhakara kisI bhI prakAra kI hiMsA kA sarvathA niSedha karate hue prANimAtra ke prati prema evaM sauhArda kI bhAvanA ko pratiSThita kiyA gayA hai jo bhagavAna buddha kI paryAvaraNa ke prati cintA aura prema ko darzAtA hai| jainoM ke paMcamahAvrata kI taraha gautama buddha ne prajJA, zIla aura samAdhi ko bauddha AcAra ke maulika siddhAnta ke rUpa meM pratiSThita kiyA tathA nirvANa-prApti ke liye inheM Avazyaka maanaa| zIla ke antargata-paMcazIla kI pratiSThA kI gayI jisameMpANAtipAta veramaNI, adinAdAna veramaNI, musAvAda beramaNI, abrahmacariya veramaNI tathA surA-mereya-majja pamAdaTThANa veramaNI ke siddhAnta kA pAlana bauddha bhikkhuoM ko tathA zrAvakoM ke liye Avazyaka mAnA gyaa| apane dhammacakkapavaTTanasutta meM buddha ne aneka sthaloM para mAnava ko prakRti tathA usameM vyApta jIvoM ke prati dayA aura karuNA kA bhAva rakhate hue hiMsA se virata rahane ko kahA hai| 'caritta bhikkhave cArIkaM bahujana hitAya bahujana sukhAya lokAnukampAya' jaise sutta unakI isI pratibaddhatA ko paripuSTa karate haiN| mImAMsA darzana meM yajJoM meM prayukta havana sAmagrI, haviSa evaM ghRta Adi se paryAvaraNa kI zuddhi kA ullekha milatA hai| vaidika RSi kahatA hai- 'AjuhotA haviSA marjayadhvam' arthAt tuma agni meM zodhaka dravyoM kI Ahuti dekara vAyumaNDala zuddha kro| vartamAna vijJAna bhI yajJoM kI Ahuti se samutpanna dhuyeM ko hAnikAraka vAyumaNDalIya jIvANuoM ko naSTa karane meM kAraka mAnatA hai| jaina adhyAtma aura paryAvaraNa aba yadi hama paryAvaraNIya nIti ko jaina adhyAtma zAstra ke Aloka meM dekheM to hama pAte haiM ki jaina dharma meM bar3I gahanatA se paryAvaraNIya samasyAoM para vicAra-vimarza huA hai| jaina dharma nivRttivAdI paramparA kA pratinidhi darzana hone ke kAraNa usakA uccatama Adarza mokSa to hai kintu isakA artha yaha nahIM ki vaha vaizvika evaM sAmAjika samasyAoM se sarokAra nahIM rkhtaa| jaina paramparA ke prathama tIrthaMkara bhagavAna RSabhadeva paryAvaraNa ke prathama saMvAhaka mahApuruSa the| unhoMne asi, masi, kRSi, vANijya aura kalA kA siddhAnta diyaa| unhoMne pRthvI, jala, vAyu, agni aura vanaspati meM jIva kI avadhAraNA dI aura paryAvaraNa kI paridhi ko asImita kara diyaa| jaina darzana ke anusAra sArA paryAvaraNa ananta jIvoM se ApUra hai| ataH kisI bhI rUpa meM unakI hiMsA paryAvaraNa ke pradUSaNa ko utpanna kregaa| mahAvIra ne 'jIo aura jIne do' kA siddhAnta diyaa| unake dvArA upadezita AcArAMga jo jaina sAhitya kA sarvAdhika prAcIna grantha hai,

Page #18
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM 11 meM SaTkAya jIvanikAya ke saMrakSaNa kI bAta pramukhatA se kahI gayI hai| AcArAMga ke anusAra 'savve jIvA vi icchaMti, jIviuM na marijjiuM'12 arthAt sabhI prANI jInA cAhate haiM koI maranA nahIM caahtaa| sabhI prANiyoM ko sukha anukUla aura duHkha pratikUla hai| 'savve pANA piyAuyA, suhasAyA, dukkha pddikuulaa'13| ata: kisI bhI jIva kI, kisI bhI prakAra arthAt nau koTiyoM se (mana, vacana, kAyA se na kare, na karavAye, na karane vAle kA anumodana kare) hiMsA nahIM honI caahie| jaina nItizAstra meM jIva ke baddha aura mukta do pramukha vibhAga kiye gaye haiN| mukta jIva to saMsAra prakriyA se pare haiN| baddha ke trasa aura sthAvara do prakAra ke hote haiN| sthAvara ke pRthvIkAya, apakAya, tejaskAya, vAyukAya aura vanaspatikAya -sNsaarinnstrssthaavraaH| pRthivyapatejovAyuvanaspatayaH sthAvarA:14 ye pAMca tathA trasa ke ATha bheda batAye gaye haiM aNDaja, potaja, jarAyuja, rasaja, saMsvedaja, sammUrchima, udbhida aura upapAtaja (kumbhI aadi)| trasa jIva meM caitanya vyakta hotA hai tathA sthAvara meM avykt| dvIndriya, trIndriya, caturendriya, paMcendriya ye 4 bheda trasa jIvoM ke haiN| sthAvara AtmA ke pRthvI, jala, teja, vAya evaM vanaspati pAMca bhAga kiye gaye haiM jo ekendriya hote haiN| isa prakAra kula chaH jIva nikAya jaina nItizAstra meM mAnya hai| cetana jIvoM ke liye jaina darzana kI yaha sUkSma dRSTi usake jIvoM ke prati saMrakSaNa evaM utkRSTa bhAva ko darzAtI hai| mahAvIra ne spaSTataH jora dekara pRthvI, jala, vAyu, agni, vanaspati aura trasakAya ko sAkSAt prANadhArI jIva nirdezita kiyaa| inameM bhI jIva maanaa| vijJAna ne sara jagadIza candra bosa kI khoja ke AdhAra para vanaspatiyoM ko jIva mAnanA prArambha kiyaa| kintu jaina darzana to apanI sthApanA ke samaya se hI SaTjIva nikAya meM jIvana mAnatA hai arthAt pRthvI, vAyu, jala, vanaspati, agni Adi sabhI meM jIvana mAnate hue unakI kisI bhI rUpa meM hiMsA kI nindA karatA hai| 'samavAyAMgasUtra'15 meM satraha prakAra ke saMyama batAe gae hai- pRthvIkAya saMyama, apakAya saMyama, tejaskAya saMyama, vAyukAya saMyama, vanaspatikAya saMyama, dvIndriya jIva saMyama, trIndriya jIva saMyama, az2IvakAya saMyama, prekSA saMyama; upekSA saMyama, apahRtya saMyama, vacana saMyama aura kAya sNym| ata: spaSTa hai ki jaina darzana prakRti ke sUkSmatama jIvoM se lekara vizAlakAya jAnavaroM evaM ajaivika tattvoM ke bhI saMrakSaNa ke siddhAnta kA pakSadhara hai| sAdhu varga evaM zrAvaka varga ke lie paryAvaraNa zuddhi hetu jaina darzana meM viziSTa AcAra saMhitA banAyI gayI hai| zramaNoM ke lie paMcamahAvrata kA kaThina pAlana tathA gRhasthoM ke lie bAraha vratoM (5 aNuvrata-, ahiMsA (bandha, vadha, chaviccheda, adhibhArAropaNa, bhaktapAnavyavaccheda), asteya (stenaprayoga, hInAdhikya

Page #19
12 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 mAnonnayana, corArthadAna), satya ( mithyopadeza, asatyadoSAropaNa, kUTalekhakriyA, nyAsa upahAra, mantrabheda), svadAra saMtoSa (itvaraparigRhItAgamana, aparigRhItAgamana, anaMgakrIr3A, paravivAhakaraNa tathA kAmabhogatIvra abhilASA) evaM icchAparimANa (kSetra evaM vastu parimANa, hiraNya - suvarNa ke parimANa kA atikramaNa, dvipada- catuspada parimANa kA ullaMghana, dhanadhAnyasImA - rekhA atikramaNa Adi), tIna guNavrata bhogopabhogaparimANa, divrata, anarthadaNDaviramaNa tathA 4 zikSAvratoM - sAmAyika, dezAvakAzika, proSadhopavAsa evaM atithi saMvibhAga ke pAlana kA vidhAna kiyA gayA hai| apane saMyama aura samyak AcaraNa se isa SaTkAyika paryAvaraNIya saMhati kI rakSA jaina dharma kA mUla uddezya hai| sampUrNa sRSTi paMcamahAbhUta arthAt paMcatattvoM se vinirmita hai| agni, jala, pRthvI, vAyu aura aakaash| yahI kisI na kisI rUpa meM jIvana kA nirmANa karate haiM, ise poSaNa dete haiN| ina sabhI pAMcoM tattvoM meM jIvana kA astitva mAnanA jaina darzana kI apanI eka viziSTa svIkRti hai| isalie sUkSma jIva kI hiMsA se bacane ke lie jaina-dharma jitanI gaharAI se vicAra kiyA hai utanA anya kisI dharma ne nahIM kiyaa| jaina darzana meM navakoTi ahiMsA pAlana kA vidhAna hai| hiMsA kyA hai - pramattayogAt prANavyaparopaNam hiMsA' 16 arthAt krodha, mAna, mAyA, lobha ina cAra kaSAyoM ke vazIbhUta hokara dasa prANoM (paMca jJAnendriya, tIna yoga, evaM zvAsocchvAsa) vAle jIva ko kATanA, chedanA, mAranA hiMsA hai| dravya hiMsA evaM bhAva hiMsA, hiMsA ke do mukhya bheda hai| jaina dharmadarzana kA mAnanA hai ki vyakti ke jIvana yApana meM kama se kama prANiyoM kA ghAta honA caahie| isaliye mAnava kA prayAsa honA cAhiye ki vaha yatnapUrvaka cale, yatnapUrvaka bole, yatnapUrvaka baiThe, yatnapUrvaka Thahare, yatnapUrvaka soye, yatnapUrvaka bhojana kare aura saMyamapUrvaka rahe tAki usase pApakarma kA bandhana na ho| usakI yaha ahiMsaka bhAvanA jainAgama dazavaikAlika meM spaSTa hai 'jayaM care jayaM ciTThe, jayaM mAse, jayaM sye| jayaM bhuMjato bhAsato pAvakammaM Na bandhai / / 17 arthAt vyakti yatnapUrvaka cale, yatnapUrvaka Thahare, yatnapUrvaka baiThe, yatnapUrvaka soye, yatnapUrvaka bhojana kare aura yatnapUrvaka bole to isa prakAra ke jIvana se yaha pApakarma ko nahIM bA~dhatA hai evaM paryAvaraNa saMrakSaNa meM bhI sahayoga detA hai| pAzcAtya vikAsavAdiyoM ne jahAM saMgharSa aura yogyatama kI vijaya (Survival of the fittest) kA siddhAnta diyA vahIM jainoM kA spaSTa udghoSa hai - 'parasparopagraho jIvAnAm 18

Page #20
bhAratIya dArzanika paramparA meM pAristhitikI : jaina paramparA ke vizeSa sandarbha meM 13 arthAt sabhI jIvoM kA astitva paraspara eka dUsare para Azrita hai yA sabhI eka dUsare ke pUraka hai| jaise - vRkSa hameM svaccha aura zuddha vAyu, jala, IMdhana Adi dete haiM jo jIvanopayogI hai aura hama unake liye kArbana-DAI-AksAiDa ke rUpa meM jIvanopayogI tattva dete haiN| jaina mAnyatAnusAra sampUrNa brahmANDa jIvatva se pUrNa hai / jagat meM aisA koI bhI nahIM jisameM jIvatva na ho / jaina dharma 'dhRtiH kSamA damossteyaM' Adi dazavidha hone ke sAtha eka AtmalakSI dharma hai, apanI sAdhanA meM jIva ko sarvAdhika mahattva detA hai| kyoMki jIva hI mithyAtva, avirati, pramAda, kaSAya aura yoga ke kAraNa bandhana meM AtA hai aura samyaktva, virati, apramAda, akaSAya aura yogagupti ina pAMca hetuoM ke kAraNa mukti ko prApta hotA hai| ahiMsA aura dayA isake pramukha paryAvaraNIya AdhAra haiN| jaina AdhyAtmika vikAsakrama ko dekheM to jIva prathama guNasthAna mithyAtva meM mithyAtvamohanIya karma ke tIvratama udaya ke kAraNa viparIta dRSTi vAlA ho jAtA hai / vaha duHkha meM bhI sukha dekhatA hai aura tadahetu nAnA upakrama karatA hai| prakRti ke sAtha cher3achAr3a bhI vaha usI sukha kI mRgamarIcikA ke kAraNa rAga-dveSa yukta ho karatA hai| jaina dharma kA mokSa pathika samyaktva prApta hone para Asakti, mamatA, ahaMkAra se UMcA uThakara anAsakta yA vItarAga ho jAtA hai| jaMgama tathA sthAvara sabhI prANiyoM meM usameM samatA kA udAra bhAva parivyApta ho jAtA hai| nimmammo nirahaMkAro nissaMgo cattagAravo / samo ya savvabhUeSu tasesu thAvaresu ca / / lAbhAlAbhe suhe dukkhe jIvie maraNe thaa| samo nindA pasaMsAsu tahA mANAvamANao / / 19 vaha lAbha yA alAbha, sukha yA duHkha, jIvana yA mRtyu, nindA yA prazaMsA, mAna yA apamAna meM eka samAna rahatA hai| jIvana meM zAnta bhAva parivyApta ho jAtA hai| vaha zarIra meM rahakara bhI nahIM rhtaa| jaina adhyAtma sAdhanA ke parama sAdhaka zrImad rAjacandra likhate haiM deha chatAM jehanI dazA, varate dehAtIta / te jJAnInA caraNa mA ho vandana agaNIta / 20 anAsakta meM samabhAva A jAtA hai, vaha saMgraha vRtti se dUra ho jAtA hai jo paryAvaraNa asaMtulana aura pradUSaNa kA mukhya hetu hai| jaina dharma ne prakRti ke sAtha tAdAtmya tathA paryAvaraNa ko atyanta gaharAI se samajhA aura use dharma evaM mAnavatA se jor3a diyaa| prakRti ke sAtha tAdAtmya jaina dharma kI eka vizeSatA hai|

Page #21
14 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 jaina adhyAtma kA caramotkarSa tIrthaMkara pada prApti hai| yadi hama jaina tIrthaMkaroM kI pratimAoM ke cihna dekheM to unakA paryAvaraNa se sIdhA sambandha parilakSita hotA hai| tIrthakaroM ke pratIka-cihna paryAvaraNa-saMrakSaNa ko apane meM sameTe hue hai| tIrthaMkaroM ne prakRtijanya - pazu aura vanaspati- jagat ke pratIka cihnoM se apanI pahacAna ko jodd'aa| inameM bAraha thalacara-jIva, jaise- vRSabha, hAthI, ghor3A, baMdara, gaiMDA, mahiSa, zUkara, sehI, hiraNa, bakarA, sarpa aura zera ye sabhI jaina tIrthaMkaroM ke lAMchana hai| inameM zUkara prANiyoM se utsarjita - mala kA bhakSaNakara paryAvaraNa ko zuddha rakhane vAlA eka upakAraka-pazu hai| siMha ko chor3a zeSa sabhI gyAraha pazu zAkAhArI haiM, jo zAkAhAra kI zakti ke saMdezavAhaka haiN| cakravAka nabhacara prANI hai tathA magara, machalI aura kachuA jalacara-paMcendriya jIva haiN| ye jala pradUSaNa ko naSTa karane meM sahAyaka jala-jaMtu haiN| lAla evaM nIlA kamala tathA kalpavRkSa, vanaspati- jagat ke pratinidhi hai| inameM kamala surabhita - puSpa hai, jo vAyumaNDala evaM paryAvaraNa ko na kevala saundarya pradAna karatA hai, varana sugandhita bhI karatA hai| isake atirikta kalpavRkSoM kI kalpanA, svastika cihna, vajradaNDa, maMgala-kalaza, zaMkha aura ardhacandra sabhI mAnava-kalyANa kI kAmanA ke pratIka haiM aura kisI na kisI artha meM prakRti aura paryAvaraNa se jur3e hue haiN| - jainoM ke samasta jainatIrtha, atizaya, siddhakSetra, nirvANa-kSetra hare bhare vRkSoM se yukta parvata zikharoM evaM prakRti kI manorama - upatyakAoM evaM prakRti kI goda meM sthita haiM aura sabhI pradUSaNa se mukta haiN| yaha nizcita rUpa se unake prakRti ke prati AsthA aura prema kA paricAyaka hai| adhyAtma sAdhanA ke kSetra meM jaina muni jIvanabhara ke lie eka svIkRtacaryA kA poSaka hotA hai| muni ke liye svIkRtacaryA paryAvaraNa saMrakSaNa kA eka anupama udAharaNa hai| sAdhu ke aTThAisa mUlaguNoM meM pA~ca mahAvratoM, pA~ca samiti, pA~ca indriyoM ke viSayoM kA nirodha, chaH Avazyaka aura sAta gupti aura samitiyoM kA vidhAna hai| ye sabhI sAdhaka ke apanI AtmA meM avasthiti kA sAdhana haiN| samiti ke pAlanArtha vaha maunavrata kA saMyama rakhatA hai, jise dhvani-pradUSaNa ke visarjana kA eka prayAsa mAnA jA sakatA hai| muni apane mala-mUtra kA kSepaNa sthaNDila, nirjantu va ekAntasthAna meM karatA hai, jo vAyu pradUSaNa ke bacAva kA eka prazaMsanIya prayAsa hai| jala saMrakSaNa kI dizA meM jaina muniyoM kA prArambha se prayAsa rahA hai| sAdhu-sAdhviyoM dvArA apane zarIra ke snAnAdi - saMskAra ke niSedha ke pIche unakA ahiMsA evaM jala

Page #22
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM: 15 apavyaya rokane kA hI bhAva hai| jala hamAre jIvana kA eka mukhya srota hai| jala meM paidA hone vAlI katipaya sUkSma vanaspatiyAM pRthvI para 50 se 70 pratizata taka prANavAyu kA utpAdana karatI hai| jala pradUSaNa se aphkAya sahita anya jIvoM kI bhI hiMsA hotI hai| pAnI kI eka bUMda meM 36450 jIva hote haiM aura yadi hama eka bUMda bhI jala pradUSita karate haiM to kitane jIvoM kI hiMsA karate haiN| jaina dharma ke anusAra nadI, tAlAba, kueM meM praveza karake snAna nahIM karanA caahiye| zArIrika maloM ke utsarjana se vijAtIya tattva jala meM mizrita ho jAte haiN| jaina muni Aja bhI jala kA apavyaya nahIM krte| unheM to zrAvakoM dvArA bartana aura cAvala Adi ke dhovana kA pAnI kalpya hai| ve sacitta jala kA prayoga nahIM krte| bhagavAna mahAvIra ne kahA haijala kI hiMsA kA tAtparya jala-pradUSaNa se hai| ata: jala kA apavyaya evaM saMrakSaNa donoM Avazyaka hai| dina meM eka bAra khar3e hokara zuddha sAtvika ayAcita AhAra grahaNa karake manuSya kI bahagaNita-abhilASA ko virAma dene kA bhAva jaina digambara maniyoM me nihita hai, kyoMki manuSya hI anaMta icchAoM kA samUha aura apanI icchApUrti hetu prAkRtika saMsAdhanoM kA kisI bhI sImA taka dohaka hai| .. jaina-darzana ke anusAra vAyu-pradUSaNa agnikAya jIvoM kI hiMsA kA kAraNa hai kyoMki vAtAvaraNa meM karor3oM Tana dhuAM, reta Adi chor3e jA rahe haiN| mahAvIra ne kahAagnikAyika jIvoM ko pIr3ita karanA svayaM apane ko hI utpIr3ita karanA hai| nizcaya hI agnikAya kI isa vinAzalIlA ko jAnane vAlA saMyamita jIvana jIne lagatA hai aura jo asaMyamita hai vaha jAnate hue bhI isa vinAzalIlA ko AmaMtraNa detA hai| vanaspati pradaSaNa ke sambandha meM jaina darzana kA mAnanA hai ki vanaspatikAyika jIvoM kI hiMsA kA pariNAma hai- bhUkSaraNa tathA bhUskhalana, jinase kaI deza kAlakavalita hote jA rahe haiN| AksIjana naSTa ho rahA hai| jaina zrAvakoM ke dainika kAryoM meM nAnA prakAra ke vanaspatikAyika jIvoM kI hiMsA se virata rahane ko kahA gayA hai-vRkSoM ko kATakara unase AjIvikA karanA (vaNakamma), lakar3I kATakara koyalA banAnA (iMgAlakamma), Adi aneka vyavasAyoM se unheM virata rahane ko kahA gayA hai| jaina darzana mAnatA hai ki jisaprakAra mAnava zarIra janma letA hai, vikasita hotA hai usIprakAra vanaspati bhI janma letI hai aura usakA bhI vikAsa hotA hai| mAnava kI bhAMti vanaspati bhI saMgIta, oma aura sahAnubhUti ko svIkAra karatI hai| jaise zarIra sacitta hai vaise hI vanaspati bhI sacitta hai| ata: jaina paramparA kA paryAvaraNa vijJAna yaha maulaka sUtra prastuta karatA hai ki vizva meM kevala merA hI astitva nahIM hai apitu auroM kA bhI astitva hai|

Page #23
16 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 sahaastitva kA siddhAnta jaina dharma samasta jIvoM ke astitva evaM vikAsa meM AsthA rakhatA hai| jaina darzana ke mUla siddhAnta 'utpAda vyaya dhrauvyayuktaM sat'21 tathA 'anantadharmAtmakaM vastu 22 ke Aloka meM hI jaina darzana ke anekAntavAda evaM syAdvAda siddhAnta vizva meM maitrI evaM sAmaMjasya tathA sahaastitva kI bhAvanA ke upajIvya hai| ata: paryAvaraNa saMrakSaNa ke lie mAnava cetanA ko jAgRta karanA atyanta Avazyaka hai| jana-jAgaraNa ke dvArA, jaina siddhAntoM ko jIvana meM utArate hue sabhI jIvoM ko apane samAna mAnate huye unake prati maitrIbhAva rakhate hue mAnava sukhI jIvana jI sakatA hai| satveSu maitrI guNiSu pramodaM kliSTeSu jIveSu kRpAparatvam mAdhyasthabhAvaM viparItavRttau sadA mamAtmA vidadhAtu dev|| 23 sandarbha : apsu amRtam, apsu bheSajam |athrv.1.4.4 atharvaveda, 12.1.12 yajurveda- 36.17 atharva. 8.2.25 atharva. 18.1.17 Rgveda-10.186.3; 10.186.1 IzAvAsyopaniSad 1.1 yajurveda 4.1, 16.19, 20.34 taittirIya AraNyaka 1.26.7 yajurveda 36.18 11. gItA 7.4 AcArAMga 1.1.1 vahI 1.2.3.63 tattvArthasUtra-2/12-13 samavAyAMgasUtra-sthAna-17 - tattvArthasUtra-7/8 13. 14

Page #24
bhAratIya dArzanika paramparA meM pAristhitikIH jaina paramparA ke vizeSa sandarbha meM: 17 dazavaikAlika 4.8 18. tattvArthasUtra 5.21 uttarAdhyayanasUtra-29.90 Atmasiddhi- zrImad rAjacandra 142 tattvArthasUtra, 5.29 svAmIkArtikeyAnuprekSA- TIkA zubhacandra, 253 23. amitagati, sAmAyika pATha ****

Page #25
kAraka prakaraNa kA tulanAtmaka adhyayana : kaccAyana aura pANini vyAkaraNa ke Aloka meM DaoN. zvetA jaina pAli vyAkaraNa ke rUpa meM kaccAyana vyAkaraNa tathA saMskRta vyAkaraNa ke rUpa meM pANini vyAkaraNa kA pramukha sthAna hai| pAli aura saMskRta ke pallavana kA kAla aura kSetra samAna hone se isakI vyAkaraNika viSaya-vastu bhI prAyaH sadRza hai| saMjJA, saMdhi, kAraka, samAsa, kRdanta, taddhita, tiGanta, subanta, uNAdi prakaraNa donoM vyAkaraNoM meM vivecita haiN| kaccAyana vyAkaraNa ko videzI vidvAn pro. e.sI.barnela ne aindra paramparA kA vyAkaraNa siddha kiyA hai aura pANini vyAkaraNa mAhezvara paramparA se sambaddha hai, yaha lokaprasiddha hai| kaccAyana vyAkaraNa prakaraNAnusArI evaM svAbhAvika hai jabaki pANini vyAkaraNa apane viziSTa krama se sugaThita hone se kliSTa pratIta hotA hai| prastuta zodha-patra meM kaccAyana vyAkaraNa ke kArakaprakaraNa kI pANini vyAkaraNa se tulyatA nirUpita kI gaI hai| kaccAyana vyAkaraNa cAra kappoM (kalpoM) tathA 23 paricchedoM meM vibhAjita hai- 1. saMdhi kappa 2. nAma kappa 3. AkhyAta kappa 4. kibbidhAna kappA nAma kappa kA vibhAjana kaI kaNDoM (kANDoM) meM hai| isI ke antargata kAraka, samAsa aura taddhita kappa hai, jo svatantra kappa kI taraha rakhe gae hai| kaccAyana vyAkaraNa meM sUtroM ke sAtha vRtti bhI dI gaI hai| kArakaprakaraNa meM pratyeka sUtra ke sAtha vRtti meM udAharaNa bhI prastuta kie gae haiN| pANini ne aSTAdhyAyI meM mAtra sUtra hI die hai| aSTAdhyAyI ke prathama adhyAya ke caturtha pAda meM kAraka viSayaka 33 sUtra evaM karmapravacanIya saMjJA ke 16 sUtra hai| prathama sUtra 'kArake' hai, jisake adhikAra meM apAdAna, sampradAna, karaNa, adhikaraNa, karma tathA kartA ke krama se kArakoM kA vivecana huA hai| ina kArakasUtroM ke pUraka ke rUpa meM aSTAdhyAyI ke dvitIyAdhyAya ke tRtIya pAda meM 73 sUtroM ke antargata vibhaktiyoM kA vicAra kiyA gayA hai| isameM 'anabhihite' ke adhikAra meM kramazaH dvitIyA, caturthI, tRtIyA, paMcamI tathA saptamI vibhaktiyoM ke prayoga sthaloM kA nidarzana kiyA gayA hai| isake bAda 'anabhihite' adhikAra se bhinna prAtipadikArtha mAtra meM hone vAlI prathamA vibhakti kA vidhAna karake pANini ne 'zeSa' meM SaSThI kA nirUpaNa kiyA hai| isaprakAra 122 sUtroM meM pANini ne kAraka ko vyavasthita kiyA hai jabaki kaccAyana ne mAtra 45 sUtroM meM kArakaprakaraNa ko sameTa liyA hai|

Page #26
kAraka prakaraNa kA tulanAtmaka adhyayana : kaccAyana aura pANini ...: 19 kaccAyana aura pANini donoM ne kArakasaMjJaka sUtroM kA viziSTa krama rakhA hai, donoM kA krama prAyaH samAna hai| pANini ne apAdAna, sampradAna, karaNa, adhikaraNa, karma aura kartA ke krama meM to vahIM kaccAyana ne apAdAna, sampradAna, adhikaraNa, karaNa, karma aura kartA ke krama meM sUtroM ko niyojita kiyA hai| mAnA jAtA hai ki 'vipratiSedha paribhASA' ke anurodha para yaha krama rakhA gayA hai| isameM paraspara tulyabala se virodha yA yugapat prApti hone para paravartI kAraka kA prAdhAnya hotA hai| kama mahattvapUrNa kAraka pahale die gae haiM aura adhika mahattvapUrNa bAda meM, isa taraha kArakoM kA mahattva kramaza: bar3hatA huA batAyA gayA hai| vipratiSedha paribhASA kI kArakoM meM pravRtti hone kI pRSThabhUmi meM yahI yuktisaMgata vikAsa-krama kAma kara rahA hai| donoM vyAkaraNoM ke AdhAra para vibhakti sUtroM ke krama para dRSTipAta kiyA jAe to kAphI antara dikhAI par3atA hai| kaccAyana ne vibhaktiyoM ko prathamA, tRtIyA, caturthI, paMcamI, dvitIyA, SaSThI aura saptamI ke krama se yojita kiyA hai jabaki pANini ne dvitIyA, caturthI, tRtIyA, paMcamI, saptamI, prathamA, SaSThI ke krama se vibhakti sUtroM ko saMyojita kiyA hai| kAraka prakaraNa ke sUtroM kA pratyeka kAraka ko lakSya meM rakhakara tulanAtmaka adhyayana yahA~ prastuta haikartR-kAraka- kaccAyana vyAkaraNa meM 'liMgatye paThamA'(286) sUtra dvArA liGgArtha (prAtipadikArtha) ke abhidhAna mAtra meM prathamA kI jAtI hai aisA kahA gayA hai| pANini 'prAtipadikArthaliMgaparimANavacanamAtre prathamA' (2.3.46) sUtra dvArA prAtipadikArtha ke atirikta liMgamAtrAdhikya, parimANamAtrAdhikya, vacanamAtrAdhikya meM bhI prathamA vibhakti kA vidhAna karate haiN| pAli vyAkaraNa meM 'yo karoti sa kattA'(283) kahakara karane vAle kI kartR saMjJA kahI gaI hai| jabaki kartA ke svarUpa ko batalAne meM pANini sUtra isase vyApaka hai- 'svatantraH kartA' (1.4.54) arthAt kriyA kI siddhi meM jo svatantrarUpeNa (pramukhatayA) vivakSita hotA hai, usakI karta saMjJA hotI hai| prayojaka kartA ke sambandha meM donoM vaiyAkaraNoM kI saMjJAe~ eka sI haiN| preraka kartA kI hetu evaM kartA saMjJA, donoM kahI gaI hai| karma-kAraka- aSTAdhyAyI meM karmasaMjJaka 8 sUtra tathA dvitIyA vibhakti vidhAyaka 11 sUtra haiM, jabaki kaccAyana vyAkaraNa meM karmasaMjJaka 1 tathA dvitIyA vidhAyaka sUtra 4 haiN| 'yaM karoti taM kamma' (282) sUtra kI vRtti meM kahA gayA hai- 'yaM vA karoti, yaM vA passati, yaM vA suNAti taM kArakaM kammakhaM hoti'| jisako kiyA, dekhA aura sunA jAya, usa kAraka kI karma saMjJA hotI hai| pANini ne karmasaMjJA kA lakSaNa diyA

Page #27
20 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 hai- 'karturIpsitatamaM karma'(1.4.49) arthAt kartA ko jo Ipsitatama ho, usakI karmasaMjJA hotI hai| isake atirikta karmasaMjJaka sUtra hai- adhizIsthA''sAM karma, abhinivizca, upAnvadhyAGvasaH, tathAyuktaM cAnIpsitam, akathitaM ca, gatibuddhipratyavasAnArthazabdakarmAkarmakANAmaNi kartA sa Nau tathA hkrornytrsyaam| (1.4.46-53) 'kAladdhAnamaccanta saMyoge' (300) se 'kAlAdhvanoratyantasaMyoge' (2.3.5) tathA kammappavacanIyayutte' (301) se 'karmapravacanIyayukte dvitIyA' (2.3.8) pUrNata: sadRza hai| 'gatibuddhibhujapaThaharakarasayAdInaM kArite vA' (302) sUtra se 'gatibuddhipratyavasAnArthazabdakarmAkarmakANAmaNi kartA sa Nau' (1.4.52) sUtra tulanIya hai| vaiyAkaraNa kaccAyana ne gati, buddhi, bhuja, paTh, hara, kara, saya Adi dhAtuoM ke prayoga meM kArita (preraka kartA) meM vikalpa se dvitIyA vibhakti svIkAra kI hai| AcArya pANini gati, buddhi Adi ke artha vAlI sabhI dhAtuoM kA samAveza apane sUtra meM karate hue Nijanta kartA kI binA vikalpa ke sAtha karma saMjJA karate haiM, tadanantara dvitIyA vibhakti kA vidhAna karate haiN| karaNa-kAraka kaccAyana kRta pAli vyAkaraNa meM karaNa saMjJaka 1 sUtra tathA tRtIyA vidhAyaka 7 sUtra nirUpita haiM jabaki pANinikRta saMskRtavyAkaraNa meM karaNa saMjJaka 3 sUtra tathA tRtIyA vidhAyaka 6 sUtra nirUpita haiN| kriyA kI siddhi meM jo sabase adhika upakAraka hotA hai, usakI 'sAdhakatamaM karaNam' (1.4.42) sUtra se karaNa saMjJA vihita hai| kaccAyana vyAkaraNa meM sUtra evaM vRtti meM karaNa saMjJA ko isa prakAra paribhASita kiyA gayA hai-'yena vA kariyate taM karaNaM',(281) vRtti- yena vA kariyati, yena vA passati, yena vA suNAti taM kArakaM karaNasajhaM hoti' arthAt jisake dvArA kiyA, dekhA yA sunA jAya, usa kAraka kI karaNa saMjJA hotI hai| 'sahayukte'pradhAne' (2.3.19) sUtra dvArA saha ke yoga meM apradhAna meM tRtIyA hotI hai, jabaki kaccAyana vyAkaraNa meM apradhAna kI carcA nahIM karate hue sUtra diyA gayA hai-'sahAdiyoge ca'(289) / 'karaNe tatiyA' (288), 'kattari ca' (290)- ina do sUtroM ko eka meM hI samAviSTa kara AcArya pANini sUtra dete haiM- 'kartRkaraNayostRtIyA' (2.3.18) / 'hetvatthe ca' (291) sUtra 'hetau' (2.3.23) tathA 'yenaGgavikAro' (293) sUtra 'yenAGgavikAraH' (2.3.20) ke sadRza hai| pAlibhASA meM 'tena kAlena, tena samayena' Adi uddharaNoM meM saptamI ke artha meM tRtIyA vibhakti dikhAI par3atI hai, jise sUtra meM nibaddha kara kahA gayA hai- 'sattamyatthe c'(292)| 'visesane

Page #28
kAraka prakaraNa kA tulanAtmaka adhyayana : kaccAyana aura pANini ... 21 ca'(294) sUtra dvArA vizeSaNa ke artha meM bhI tRtIyA vibhakti kA vidhAna kiyA gayA hai / yathA - suvaNNena abhirUpo, tapasA uttamo / pANini vyAkaraNa meM 'itthaMbhUtalakSaNe' (2.3.21) se lakSaNavAcI zabdoM meM tRtIyA kA vidhAna kiyA gayA hai| sampradAna- kAraka aSTAdhyAyI meM sampradAnasaMjJaka 10 sUtra tathA caturthI vibhakti vidhAyaka 5 sUtra haiM tathA kaccAyana vyAkaraNa meM sampradAna saMjJaka 2 sUtra tathA caturthI vibhakti ke 2 sUtra haiN| 'karmaNA yamabhipraiti sa sampradAnam ' (1.4.32) kI apekSA kaccAyana ke 'yassa dAtukAmo rocate dhArayate vA taM sampadAnaM ' (278) sUtra meM adhika spaSTatA hai| jise dene kI icchA ho, jisake prati ruci ho athavA jisake lie (koI vastu) RNa svarUpa dhAraNa kI jAya, aise kAraka kI sampradAna saMjJA hotI hai / kaccAyana ke isa sUtra meM pANini ke tIna sUtroM (karmaNA yamabhipraiti sa sampradAnam, rucyArthAnAM prIyamANaH, dhAreruttamarNaH) kA samAveza hai| 'silAghahanuThAsapadhArapihakudhaduhissAsUyarAdhikkhapaccAsuNa anupatigiNapubbakattArocanatthatumatthAlamatthamaJjanAdarappANini gatyatthakammanisaMsanatthasammutibhiyya sattamyatthesu ca ' (279) sUtra meM pANini ke ATha sUtroM (zlAghahanusthAzapAM jJIpsyamAnaH, dhAreruttamarNaH, spRherIpsitaH kruddhadruhorupasRSTayo karma, rAdhIkSyoryasya vipraznaH, pratyAGbhyAM zruvaH pUrvasya kartA, anupratigRNazca, Age anya sUtra bhI sambhava haiN| ) kA samAveza hai| , apAdAna - kAraka 'dhruvamapAye'pAdAnam'(1.4.24) sUtra kI apekSA kaccAyana vyAkaraNa kA 'yasmAdapeti bhayamAdatte vA tadapAdAnaM'(273) sUtra samajhane meM sarala anubhUta hotA hai| pANini sUtra AkAra meM laghu aura artha meM gambhIra hai jabaki kaccAyanasUtra bRhatkAya hote hue bhI artha meM sarala evaM spaSTa hai / jaise- kaccAyana kA apAdAna saMjJaka eka sUtra hai - "dUrantikaddhakAlanimmANatvAlopadisAyogavibhattArappayogasuddhappamocanahetuvivittappamANapubbayogabandhana guNavacanapaJhakathanathokAkattasu ca ' (277) arthAt dUrArtha meM, samIpArtha meM, adhva-pariccheda meM, kAla-pariccheda meM karma tathA adhikaraNa meM hone vAle 'tvA' ke lopa meM, dizAyoga meM, vibhAga meM, Arati zabda ke prayoga meM, zuddhArtha meM, pramocanArtha meM, hetvartha meM, alaga hone ke artha meM, pramANa ke artha meM, 'pubba' zabda ke yoga meM, bandhana meM, guNakathana meM, prazna meM, kathana meM tathA stoka (thor3A) evaM kartRbhinna Adi arthoM ke prayoga meM kAraka apAdAna saMjJaka hotA hai| isa sUtra meM apAdAna saMjJaka hone kI sabhI sthitiyAM eka sAtha dI gaI haiN|

Page #29
22 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 kaccAyana vyAkaraNa meM apAdAnasaMjJaka 5 sUtra aura paMcamI vibhakti vidhAyaka 2 sUtra haiM, vahIM aSTAdhyAyI meM 8-8 sUtra hai / 'rakkhaNatthAnamicchitaM ' (275) aura 'yena vAdassanaM' (276) sUtra kramazaH 'vAraNArthAnAmIpsitaH' (1.4.27) aura 'antardhauyenAdarzanamicchati' (1.4.28) ke sadRza haiN| adhikaraNa-kAraka pANini jahA~ 'AdhAro'dhikaraNam' (1.4.45) sUtra se AdhAra kI adhikaraNa saMjJA karate haiM. vahIM kaccAyana ' yodhAro tamokAsaM ' (280) sUtra se AdhAra kI okAsa arthAt avakAza saMjJA karate haiN| vyApaka, aupazleSika aura vaiSayika- ye tIna adhikaraNa prasiddha haiN| kaccAyana AdhAra ke cAra bheda karate hue kahate hai- 'svAdhAro catubbidho - vyApiko opasilesiko, vesayiko, sAmIpiko ti' (280 kI vRtti) / caturtha sAmIpika AdhAra ke udAharaNa ve isaprakAra dete haiM - gaMgAyaM ghoso tiTThati, vane hatthino caranti aadi| 'sAmissarAdhipatidAyAdasakkhipatibhUpasUtakusalehi ca' (305 ) pANini ke 'svAmIzvarAdhipatidAyAdasAkSipratibhUprasUtaizca' (2.3.39), 'AyuktakuzalAbhyAM cA'sevAyAm' (2.3.40)- ina do sUtroM se tulya hai| 'niddhAraNe ca' (306), 'yatazca nirdhAraNam' (2.3.41) se, anAdare ca' (307) ' SaSThI cA'nAdare' se, 'kAlabhAvesu ca' (315) 'yasya ca bhAvena bhAvalakSaNam' (2.3.37) se samatulya hai| kaccAyana vyAkaraNa meM adhikaraNa saMjJaka sUtra 1 evaM saptamI vibhakti vidhAyaka sUtra 5 hai tathA pANini vyAkaraNa meM adhikaraNa saMjJaka 1 sUtra hai tathA saptamI vibhakti vidhAyaka 10 sUtra hai| SaSThI vibhakti pANini ne 'kArake' ke adhikAra meM 'SaSThI zeSe' (2.3.50) ko parigaNita nahIM kara use vibhakti mAtra hI svIkAra kiyA hai| jabaki kaccAyana vyAkaraNa meM kAraka ke krama meM ise rakhA gayA hai, svAmI saMjJA karane kA sUtra hai - 'yassa vA pariggaho taM sAmi' (285) tathA isakI vRtti meM kahA hai- 'yassa vA pariggaho taM sAmisaJcaM hoti' / tadanantara 'sAmismiM chaTThI' (303) sUtra se 'SaSThI' vibhakti kI gaI hai| pAli bhASA meM dvitIyA, tRtIyA, paMcamI aura saptamI ke artha meM SaSThI vibhakti kA prayoga dekhA jAtA hai| aSTAdhyAyI meM 24 sUtroM ke antargata SaSThI vibhakti ko nirUpita kiyA gayA hai| smaraNArthaka dhAtuoM meM, pratiyatna ke artha meM, roga artha vAlI dhAtuoM meM, hiMsArthaka meM, kraya-vikraya ke vyavahAra meM, dyUta ke artha meM, kRt pratyaya ke sAtha kartA-karma meM SaSThI vibhakti kA prayoga batalAyA gayA hai| (2.3.50-73)

Page #30
kAraka prakaraNa kA tulanAtmaka adhyayana : kaccAyana aura pANini ... : 23 sambodhana sambodhana meM kaccAyana aura pANini ne prathamA vibhakti kA vidhAna kiyA hai| sAmAnya rUpa se saMskRta vaiyAkaraNa isakA kArakatva svIkAra nahIM karate haiM, kyoMki isameM sAkSAt kriyAnvayana nahIM hotA hai| kaccAyana vyAkaraNa meM bhI kAraka ke krama meM iMse nahIM rakhA gayA hai| kaccAyana aura pANini donoM ne prAcInakAla meM prayukta kArakoM ke nAmoM kA prayoga apane granthoM meM nahIM kiyaa| aTThakathAoM meM kArakanAmoM kA ullekha isaprakAra huA hai- paccattavacana, upayogavacana, karaNavacana, sampadAnavacana, nissakavacana, sAmivacana, bhummavacana, aamntnnvcn| ina saMjJAoM kA prayoga kaccAyana aura moggalAyana Adi ne to nahIM kiyA, kintu bAda ke prakaraNa granthoM tathA kucha TIkA granthoM meM inakA prayoga prakArAntara se huA hai| pANini sUtroM para likhita vArtikoM meM 'pratyAtmavacana' tathA 'upayogavacana'Adi kA prayoga huA hai, kintu pANini ne inakA prayoga nahIM kiyaa| prastuta tulanAtmaka adhyayana se pAli aura saMskRta bhASA kI samIpatA kA bodha hotA hai| yahI kAraNa hai ki prAyaH vidvAnoM kA yaha mata rahatA hai ki pAli vyAkaraNa kI paramparA ko hRdayaMgama karane ke lie saMskRta vyAkaraNa paramparA kA jJAna paramAvazyaka hai| sandarbha: draSTavya-On the Aindra School of Grammarian, Prof. A. C. Burmel- pRSTha 9-12, uddhRta : kaccAyana vyAkaraNa, bhUmikA, pRSTha 67 kaccAyana vyAkaraNa ke sUtra, vRtti tathA udAharaNoM ke sambandha meM do vicAradhArAe~ prApta hotI haiMprathama vicAradhArA kaccAnena katau yogo, vutti ca saMghanandinA payogo brahmadattena nyAso vimlbuddhinaa|| (jemsa elavisa dvArA Introduction to Kaccayana Grammar meM kaccAyanabheda TIkA se uddhRta) arthAt kaccAyana ne kevala sUtra kI racanA kI thI, vRtti saMghanandi dvArA racI gaI, prayogoM kI racanA brahmadatta dvArA huI aura nyAsa ko vimalabuddhi ne rcaa| dvitIya vicAradhArA AcariyA pana lakkhaNavuttiudAharaNasaMkhAtaM imaM kaccAyanagandhaM kaccAyanattherena kataM ti vdnti||

Page #31
24 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 (subhUti nAmamAlA, bhUmikA, pRSTha 12 kaccAyanabhedaTIkA se uddhRta) kaccAyana ko lakSaNa, vRtti aura udAharaNa kA kartA kahA gayA hai| -kaccAyana vyAkaraNa kI bhUmikA, pRSTha 54-55 (1) yo karoti sa hetu - kaccAyana vyAkaraNa, sUtra 284 (2) tatprayojako hetuzca - aSTAdhyAyI, 1.4.55 (1) Alapane ca - kaccAyana vyAkaraNa, sUtra 287 (2) sambodhane ca - aSTAdhyAyI, 2.3.47 kaccAyana vyAkaraNa, bhUmikA, pRSTha 51-52 saMdarbha pustakeM kaccAyana vyAkaraNa (pAli vyAkaraNa)- lakSmInArAyaNa tivArI evaM bIrabala zarmA, tArA buka ejensI, kamacchA, vArANasI, dvitIya saMskaraNa, 1989 aSTAdhyAyI sUtrapATha- puSpA dIkSita, saMskRta bhAratI, mAtA mandira galI, jhaNDevAlA, naI dillI-110055, san 2010 aSTAdhyAyI- paM. Izvaracandra, caukhambA saMskRta pratiSThAna, 38 yU. e., javAharanagara, baMgalo roDa, po baoNksa naM. 2113, dillI-110007, san 2009 saMskRta-vyAkaraNa meM kArakatattvAnuzIlana (pANinitantra ke saMdarbha meM)- DaoN. umAzaMkara zarmA 'RSi', caukhambA surabhAratI prakAzana, ke. 37/117, gopAlamandira lena, po. baoNksa na. 1129, vArANasI-221001, prathama saMskaraNa, san 1994

Page #32
zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA ke AyAma DaoN0 zAnti svarUpa sinhA zikSA kisI bhI vyakti, samAja athavA deza ke vikAsa kI vaha kar3I hotI hai, jisase vikAsa samagratA meM hotA hai / sAmAnyatayA zikSA ko vidyA, jJAna, zruti ityAdi ke arthoM meM dekhA gayA hai| zikSA 'zikSa' dhAtu se banA hai jisakA artha hai sIkhanA athavA sikhaanaa| isI prakAra vidyA zabda bhI 'vid' dhAtu se banA hai jisakA artha hai jJAna, jAnanA athavAM patA lagAnA / vastutaH mAnavIya AvazyakatAoM ne zikSA kA uttarottara vikAsa kiyA, kyoMki pahale AvazyakatAe~ sImita thIM, to kucha likhane-par3hane aura gRhasthI-saMcAlana kI nipuNatA prApta karanA kAphI thA, parantu jaise-jaise AvazyakatAe~ aura samAja kI paripakvatA bar3hI, vaise hI zikSA kI aneka jaTilatAoM ke sAtha zikSA ke AyAma bhI bddh'e| zikSA kA mUla uddezya hai zArIrika, bauddhika evaM bhAvanAtmaka zaktiyoM kA vikAsa, jisase vyakti sahajatA, saccAI aura parahita ko dhyAna meM rakhakara jIvana nirvAha kara sake, sAtha hI kalApUrNa aura saundaryamaya jIvana vyatIta kara ske| samAja meM AdaraNIya aura vizvAsapAtra bana sake tathA dezabhakti bhAvanA ke sAtha hI mAnavatA kI sevA karane meM sakSama ho ske| kisI bhI bAlaka/bAlikA kI prathama zikSA usake ghara se saMskAra aura zikSA ke rUpa meM prApta hotA hai aura mAtA prathama zikSikA hotI hai| ataeva puruSoM kI zikSA se striyoM kI zikSA adhika mahattvapUrNa hai, kyoMki ve hamArI bhAvI santatiyoM kI mAtAe~ haiN| mahAmanA paM. madana mohana mAlavIya jI ne nAriyoM ke sarvAMgINa vikAsa ke lie 'nArI zikSA vyavasthA' para jora dete hue kahA thA ki "nArI - zikSA meM prAcIna tathA navIna sabhyatAoM ke sabhI guNoM kA samanvaya ho aura jo apanI zikSA dvArA bhAvI bhArata ke punarnimANa meM puruSoM se sahayoga kara sake" arthAt nAriyoM ko paramparAgata jJAna ke sAtha hI Adhunika vijJAna kI zikSA anivArya rUpa se pradAna kI jaae| vastuta: mAlavIya jI ne aupacArika evaM anaupacArika zikSA ke samAna mahattva kI ora dhyAnAkarSita kiyA hai, jo bhAratIya saMskRti kA mUlatattva bhI hai| bhArata meM atyanta prAcIna kAla se hI nArI - zikSA ke inhIM donoM pakSoM kA samarthana kiyA gayA hai / aupacArika zikSA jahA~ jJAna-vijJAna kI vRddhi karatI hai vahIM anaupacArika zikSA use sahajatA, grAhyatA evaM sadguNoM kI zaktiyoM se yukta kara mAnavIya saMvedanAoM se jor3atI hai| nAriyoM meM svAbhAvika rUpa se hI puruSoM kI apekSA ina zaktiyoM kI grAhyatA adhika hotI hai,

Page #33
26 : zramaNa, varSa 67, aMka 1 janavarI - mArca, 2016 " jo paramparA ke sAtha milakara nirantaratA kA rUpa letI hai| ataH nArI-zikSA vAstava meM samAja ko zikSita karanA hai| uparokta tathyoM ke Aloka meM bhAratIya sAhitya evaM kalA meM nArI zikSA ke pramANoM ko Aja ke saMdarbha meM rekhAMkita karanA hI prastuta zodha patra kA abhISTa hai| bhAratIya saMskRti ke vikAsa kI do mUla dhArAyeM rahI haiM- vaidika paurANika aura zramaNa prmpraa| zramaNa paramparA ke antargata bauddha evaM jaina dharma Ate haiN| vastutaH bhAratIya saMskRti vaidika-paurANika, bauddha evaM jaina paramparA kA samanvita pariNAma hai| bhAratIya sAhitya meM nArI-zikSA ke prabhUta pramANa upalabdha haiM, jahA~ unheM puruSoM ke samAna zikSita karane kA ullekha huA hai, sAtha hI zikSikA ke rUpa meM nArI kA ullekha mahattvapUrNa hai| vaidika-paurANika paramparA ke antargata vaidika kAla meM strI-zikSA apane uccatam stara para thii| nArI buddhi aura jJAna ke kSetra meM agraNI thii| bRhadAraNyaka upaniSad (6/ 4/17) meM kanyAoM dvArA kucha mantroM kI racanA kA ullekha milatA hai| isI upaniSad meM vaidika kAla kA sarvottama jJAna 'brahmavidyA' kI adhikAriNI ke rUpa meM gArgI aura maitreyI kA ullekha isa dRSTi se aura mahattvapUrNa ho jAtA hai| isI prakAra anya vaidika sAhityoM meM romazA, apAlA, urvazI, vizvavArA, sikatA, nibAvarI, ghoSA, lopAmudrA Adi paMDitA striyoM ke nAmollekha milate haiM, jo darzana evaM tarkazAstra meM nipuNa thiiN| sUtra kAla meM striyoM dvArA yajJa ke sampAdana kA ullekha nArI zikSA aura sammAna kI dRSTi se ati mahattvapUrNa hai| mahAkAvya kAla ke antargata vAlmikI kRta rAmAyaNa (2/20/15) meM kauzalyA ke paMDitA hone kA ullekha huA hai / yahA~ yaha ullikhita hai ki rAma ke yuvarAja pada para abhiSeka ke samaya kauzalyA ne yajJa kiyA thaa| isI prakAra mahAbhArata (3/305 -20 ) meM mAtA kuntI ke 'atharvaveda' meM pAraMgata hone kA ullekha huA hai| nArI - zikSA ke pramANa hameM pANini kRta 'aSTAdhyAyI' (5vIM zatI I. pU0 ) evaM pAtaMjali kRta 'mahAbhASya' (dUsarI zatI I.pU.) meM prApta hotA hai jahA~ kaI sthAnoM para puruSoM ke samAna nAriyoM ko zikSita karane kA ullekha huA hai| isameM kahA gayA hai ki kanyAoM ke AcAryakaraNa (upanayana) ke pazcAt hI vedoM kA adhyayana karAyA jaay| pANini vyAkaraNa kA adhyayana karane vAlI strI 'pANiniyA' tathA ApizAlI vyAkaraNa kA adhyayana karane vAlI chAtrA 'ApizilA' kahalAtI thI / pANini kAlIna bhArata ke adhyayana se jJAta hotA hai ki isa kAla meM upanayana saMskAra ke dvArA hI vyakti vizeSa brAhmaNa, kSatriya, vaizya varNa ke sadasya mAne jAte the| aSTAdhyAyI meM Age ullekha hai ki AcArya kI strI ko 'AcAryAnI' parantu

Page #34
... zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA : 27 svatantra rUpa se adhyApana karane vAlI strI ko 'AcAryA' kahA jAtA thaa| isameM puruSa bhI niHsaMkoca zikSA prApta karate the, jinakA nAma apanI 'AcAryA' ke nAma se prabhAvita hotA thA, jaise audamedhA AcAryA ke ziSya ko 'audamedha' kahA gayA hai|' mahAkAvya evaM mahAbhASya kAla ke bAda aisA lagatA hai ki smRtiyoM ke kAla taka Ate-Ate aupacArika zikSA ke sthAna para gharelU evaM anaupacArika zikSA para jyAdA bala diyA jAne lagA, jisase ve eka saphala gRhaNI bana skeN| kauTilya ke arthazAstra meM nArI-zikSA ke sAtha hI gaNikAvRtti ko eka sammAnita vyavasAya ke rUpa meM prastuta kiyA gayA hai| gaNikAyeM rAjya prazAsana kI ahama sUtra hotI thiiN| ataeva inake zikSaNa-prazikSaNa kA sampUrNa vyaya rAjya vahana karatA thA / gaNikA, dAsI tathA nartakiyoM ko vibhinna kalAoM kA jJAna dene vAle AcAryoM kI AjIvikA kA prabandha nagaroM evaM grAmoM se Ane vAlI Aya dvArA kiyA gayA thaa| ina padoM para anubhavI gaNikAoM ko logoM dvArA niyukta kiyA jAtA thA jo gaNikAoM ke mahattva ko darzAtA hai| gaNikAoM ko sAmAnyatayA gAyana, vAdana, nRtya, nATaka karanA, nATaka likhanA, citrakArI, dUsare ke mana ko pahacAnanA, sugaMdhi kA nirmANa, mAlA gUMthanA, sAja-sajjA karanA Adi kAryoM meM prazikSita kiyA jAtA thA / " vAtsyAyana ne bhI kAmasUtra meM mukhyataH anaupacArika zikSA ko hI mahattva diyA hai| isameM eka saphala gRhaNI ke lie mukhyata: udyAna meM vRkSAropaNa, prAkRtika cikitsIya auSadhiyoM kA jJAna, khAnA banAnA, katAI-bunAI, karmacAriyoM ko yogyatAnusAra kArya vitaraNa, pazudhana kI surakSA evaM saMrakSaNa, Aya-vyaya para niyantraNa evaM dRSTi rakhane vAle guNoM se yukta hone kI bAta kahI gayI hai| isake atirikta yahA~ viziSTa kAraNoM se striyoM ko 64 kalAoM meM pAraMgata hone ke antargata pustaka vAcana, auSadhi nirmANa, kaThina zloka kA uccAraNa (durvAcaka yoga), nATaka evaM AkhyAnoM kA jJAna (nATakakhyAnaka darzanam), vibhinna dezoM kI bhASAoM kA jJAna evaM zarIra vijJAna aura kAma vikAsa ( vyAyAmikaraNama vijJAnam jAnanAm) ke jJAna kA honA anivArya batalAyA gayA hai| Age isake mahattva ko rekhAMkita karate hue kahA gayA hai ki 'ina guNoM se yukta hone para striyA~ pati ke bahirgamana athavA ApadA kAla athavA vidhavA hone para athavA dUsare deza meM nirvahana ke samaya unake lie upahAra ke samAna haiN| " " inameM se adhikatara jJAna nArI sammAna, zikSA aura AtmanirbharatA kA sandeza dete haiM jo sambhavataH Aja ke Adhunika vaijJAnika soca vAle samAja kI bhI AvazyakatA hai| nArI-zikSA se sambandhita sAMketika ullekha mahAkavi kAlidAsa kRta abhijJAnazAkuntalam (kizora kelisamelam aMka) meM milatA hai jahA~ vana prAntara meM sthita zakuntalA kI

Page #35
28 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 priya sakhI priyaMvadA duSyanta ko patra likhane ke nimitta prayukta sAmagrI aura likhane kI zailI kA nirdeza karate hue kahatI hai ki 'he sakhI zuka ke udara samAnaM komala isa nalanI-patra (kamala-patra) para eka-eka pada alaga-alaga karake nAkhUna se likho| uparyukta sandarbha pA~cavI zatI I. ke bhArata meM nArI ke zikSita hone ke sAtha hI kAvya nirmANa meM kuzala hone ko pramANita karatA hai| daNDI kRta 'dazakumAracaritra' meM bhI vAtsyAyana ke anurUpa strI ko anaupacArika zikSA ke sAtha hI vyAkaraNa, darzana aura nakSatra vijJAna se yukta honA batalAyA gayA hai| arthazAstra ke bAda dAmodara guptA kRta kuTTinimatam (navIM zatI I.) meM gaNikA vRtti kA ullekha milatA hai| jisameM bharata kRta nATyazAstra ke kAmazAstra ke adhyayana karane kA ullekha haA hai, sAtha hI kalA, saMgIta, vRkSAyurveda, citrakArI, sUcikArya, kASThakarma, dhAtukarma, mRNmaya karma, bhojana-nirmANa, vAdya vAdana, gAyana evaM nRtya meM pAraMgata hone ke sandarbha prApta hote haiN| isa kAla meM saMskRta kAvya nirmANa meM kaI strI kaviyoM yathAvikaTanItamba tathA prasiddha kavi rAjazekhara (kAvya-mImAMsA ke racayitA) kI patnI ke nAmoM kA milanA isa bAta kI ora saMketa karatA hai ki pUrvamadhya-kAla meM bhI nArI zikSA para vizeSa dhyAna diyA jAtA thaa| parantu 9vIM-10vIM zatI I0 ke bAda (madhya-kAla) vaidikapaurANika paramparA meM nArI zikSA ke prati sAmAnyatayA koI utsAhajanaka ullekha nahIM prApta hote haiN| sambhava hai isakA kAraNa nAriyoM ke aupacArika zikSA ke sthAna para anaupacArika zikSA para jyAdA jora dekara unake eka saphala gRhaNI ke rUpa meM nirmANa hI pramukha uddezya raha gayA ho| vastuta: zikSA ko sArvajanika banAne tathA zikSA aura zikSaNa saMsthAoM ko samRddha karane meM chaThI zatI I0pU0 kI bauddhika krAnti aura nivRtti-mArgI zramaNa paramparA vizeSataH bauddha dharma kA yogadAna mahattvapUrNa hai| bauddhoM ne varNa-jAti evaM varga vihIna saMgha ke sthApanA evaM ghara-ghara jAkara janamAnasa ko jagAne kA kAma kiyaa| bauddha saMgha ne bhikSu-bhikSuNI ke sAmUhika zikSA-dIkSA kA prabandha kiyA, sAtha hI bauddha upAsakoM evaM janasAmAnya ke lie bauddha saMgha evaM maThoM meM zikSA kA prabandha kiyaa| jisake pramANa nAlandA evaM vikramazilA jaise vizvavidyAlayoM ke rUpa meM dekhe jA sakate haiN| bauddha zikSA ke pracAra-prasAra kA dUsarA kAraNa yaha bhI rahA hai ki unhoMne bhASA ke rUpa meM vaidika saMskRta ke sthAna- para janabhASA laukika saMskRta (pAli) ko mahattva dekara janasAmAnya kI bhASA meM zikSita karanA prAraMbha kiyA aura kAlAntara meM saMskRta bhASA kA bhI prayoga kiyaa| prArambhika bauddha pAli sAhitya meM nAriyoM kI sthiti ke utkarSa kA svarUpa prApta hotA hai| jahA~ buddha dvArA cune gaye cAra guruoM meM eka strI kA bhI

Page #36
...: 29 zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA varNana milatA hai| sAtha hI eka rocaka tathya yaha bhI hai ki tapa kara rahe siddhArtha gautama ko bodhagayA ke grAmya bAlA (sujAtA) ne eka kaTorI khIra khilAI thI aura usake bAda hI gautama ne buddhatva prApta kara eka naye krAntikArI dhArmika yuga kI zuruAta kI thii| 11 khuddaka nikAya kI 'therI gAthA', jisameM bhikSuNiyoM kI kathA kA ullekha huA hai, ke anusAra 50 bhikSuNiyoM meM se 32 avivAhita aura 18 vivAhita thIM jo brahmacarya kA jIvana jI rahI thIM sAtha hI dharma aura darzana kA aupacArika evaM vyAvahArika zikSA prApta kara rahI thiiN| 12 therI gAthA meM Aye ullekha se spaSTa hai ki buddha ke kAla meM striyA~ apanI vidvatA, niHspRhatA tathA antaH santuSTi se yukta thiiN| svayaM buddha striyoM kI nirvANa prApti kI yogyatA se Azvasta the aura sAtha hI sAtha kucha ko to ve puruSoM se bhI adhika yogya mAnate the| 13 buddha prArambha meM striyoM ko saMgha - dIkSA ke pakSa meM nahIM the| sambhavataH yahI kAraNa thA ki unhoMne kapilavastu meM gautamI ko bhikSuNI banAne se manA kara diyA thaa| para Ananda ke dalIla para vaizAlI meM buddha ne prajApati gautamI sahita anya striyoM ko ATha zartoM ke sAtha saMgha meM dIkSA kI anumati pradAna kI, isake atirikta buddha ne striyoM ke saMgha meM praveza ke kAraNa saddharma ke alpAyu hone kI ghoSaNA kii| 14 prArambha meM bhikSubhikSuNiyoM meM paryApta sAnnidhya hone ke pramANa prApta hote haiN| parantu kAlAntara meM lokApavAda evaM sAnnidhyajanita duSkRtyoM ke kAraNa saMgha meM strI-puruSa meM bheda ke darzana hote haiN| isake bAda bhI striyoM ke bhikSuNI rUpa meM sumanA, khemA jaisI rAjaparivAra kI striyoM ne saMgha meM dIkSA prApta kI, vahIM aDDhakAzI, ambapAlI jaisI sAmAnya evaM gaNikAe~ bhI dIkSA prApta karane meM saphala rhiiN| pariNAmasvarUpa kaI bhikSuNiyoM ko zramaNatva ke sarvotma phala 'arhatva' prApta karane kA ullekha prApta hotA hai, inameM khemA TM bhikSuNI kI apanI vidvatA ke kAraNa prasiddhi sarvavidita hai / 15 yaha sabhI ullekha bauddha dharma meM nArI sammAna aura zikSA kI ora saMketa karate haiN| kAlAntara meM bauddha dharma meM upAsikAoM kI bhI bhUmikA mahattvapUrNa hotI gayI, pariNAmasvarUpa ve 'bauddha catuSpariSad' kI eka ikAI ke rUpa meM sthApita huii| yaha mahattvapUrNa hai ki buddha upAsikAoM ke kartavya pAlana aura dharma meM unakI prabhAvI bhUmikA se atyanta prasanna the| khajuttarAnanda mAtA Adi upAsikAoM ko ve kucha bhikSubhikSuNiyoM se bhI zreSTha mAnate the| bojhA, sutanA, manujA, khemA, ruci, bimbA, tissA, vizAkhA, migAramAtA, cundI, sonA, nakulamAtA, uttarAnandamAtA, sAmAvatI, suppiyA jaisI upAsikAoM dvArA saddharma meM kisI na kisI kSetra meM viziSTatA prApta karane kI ghoSaNA hai aura unakA aSTazIla upAsikAoM ke rUpa meM ullekha huA hai / 6

Page #37
30 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 uparokta adhyayana se spaSTa hai ki buddha ke kAla se lekara lagabhaga prathama zatI I. taka bauddha dharma meM nArI zikSA ko mahattva milaa| parantu kAlAntara meM bhikSuoM kA saMgha meM bar3hate varcasva aura dharma ke prasAra aura tantra ke prabhAva ne kahIM na kahIM nArI-zikSA ke prati dRSTikoNa meM parivartana paidA kiyaa| yahI kAraNa hai ki Aja tamAma bauddha saMsthAnoM, maThoM meM bhikSuNiyoM kI saMkhyA bhikSuoM kI tulanA meM na ke barAbara hai| sAtha hI vartamAna bhArata meM adhikatara bauddha dharma mAnane vAlI jAtiyoM meM zikSA kA sarvAdhika abhAva bhI dikhalAyI par3atA hai| zramaNa paramparA kI dUsarI mahattvapUrNa zAkhA aura bhAratIya saMskRti ke vikAsa kI abhinna kar3I jaina dharma kA nArI-zikSA ke prati udAra dRSTikoNa sAhitya evaM kalA meM sAmAnya rUpa se draSTavya hai| yahI kAraNa hai ki jaina sAdhviyoM ke bahuvidha ullekha hameM 'zikSikA' evaM 'upadezaka' ke rUpa meM prApta hote haiN| bauddha paramparA ke anurUpa jainoM ne bhI zikSA ko sArvajanika banAne ke lie janasAmAnya ko prazikSita karane kA prayAsa kiyaa| jaina paramparA meM jaina saMgha (sAdhu, sAdhvI, upAsaka evaM upAsikA) dvArA zAstrAdhyayana dhArmika kriyAkalApa kA eka pramukha aMga hai aura isIlie jaina paramparA meM laghucitra nirmANa evaM grantha lekhana kI eka paramparA sI cala pdd'ii| isake lie jaina samAja (vyApArika samAja) evaM rAjakIya saMrakSaNa ne jaina-saMgha ko hamezA bhaktibhAva se paryApta dhana muhaiyyA krvaayaa| isI krama meM zAstra racanA, unakI pratiyA~ taiyAra karanA evaM saMrakSita karanA aura zAstra-dAna kI dhArmika kriyA ne vizAla jaina sAhitya bhaMDAroM ko samRddha kiyA jo Aja bhI gujarAta, rAjasthAna evaM anya sthAnoM ke jaina bhaMDAroM ke saMgraha ke rUpa meM vidyamAna haiN| dUsarA mahattvapUrNa tathya yaha hai ki lekhana kI bhASA ke rUpa meM janabhASA (prAkRta) kA cunAva kiyaa| mahAvIra ke kAla se hI jainoM ne arddhamAgadhI prAkRta bhASA kA upayoga karanA zurU kara diyA thA aura kAlAntara meM prAkRta ke sAtha saMskRta evaM kSetrIya bhASAoM yathA aprabhaMza, kannar3a, telugu, tamila, hindI, rAjasthAnI, gujarAtI evaM marAThI jaisI bhASAoM ko sAhitya racanA kA AdhAra banAyA jisase svataH hI dhArmika janajAgaraNa, jJAna aura zikSA kA vistAra hotA calA gyaa| jainoM kA vizvAsa hai ki sampUrNa jJAna kI kuMjI 'Agama sAhitya' hai, jabaki paurANika sAhitya tIrthaMkaroM ke pUrva-jIvana ke kathA sAhitya haiN|8 jaina sAhitya meM anekAneka ullekha nArI-zikSA ke sandarbha meM prApta hote haiM jo Aja bhI jaina dharma evaM samAja meM draSTavya haiM (vizeSa rUpa se zvetAmbara jaina paramparA meN)| prArambha se hI jaina paramparA meM dharma ke mAdhyama se zikSA kA pracAra-prasAra, grantha-lekhana evaM zAstra-dAna ke rUpa meM huA hai jise Aja bhI AcArya, muni, bhaTTAraka, sAdhvI,

Page #38
zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA ... : 31 upAsaka evaM upAsikAoM ke samaveta prayAsa ke rUpa meM dekhA jA sakatA hai| prAcIna jaina sAhitya meM navIM zatI I. meM jinasena dvArA racita 'AdipurANa' jainoM kA bahumAnya grantha hai| isa grantha meM svayaM prathama tIrthaMkara AdinAtha athavA RSabhanAtha dvArA nArI-zikSA para jora diyA gayA hai jo svata: hI jaina paramparA meM nArI-zikSA ke mahattva ko sthApita karatA hai| jaina dharma ke anusAra pratyeka jIva ko samyak darzana, samyak jJAna aura samyak cAritra rUpI 'ratnatraya' dhAraNa karane kI AvazyakatA hotI hai| kyoMki AtmA kA kaluSa use 'ananta catuSTaya' (jJAna, darzana, sukha evaM vIrya) se sampanna hone kA ehasAsa nahIM hone detA, jo dukhaH kA kAraNa hai| yahI zikSA kI bhAvanA AcArya jinasena ne 'AdipurANa' meM bhI vyakta kI hai| AdipurANa ke anusAra prathama tIrthaMkara RSabhanAtha ne zikSA yA vidyAoM kA zubhAraMbha svayaM apane santati se kiyaa| unhoMne apanI donoM putriyoM- brAhmI aura sundarI ko vidyA pradAna karane ke pUrva kahA ki 'tuma donoM anupama vinaya aura zIlaguNa se sampanna ho' aura jJAna ke mahattva ko batAte hue kahA 'vidyAvatI strI hI sarvazreSTha pada prApta karatI hai|' 19 RSabhadeva ne apane putriyoM ko vidyArjana hetu AzIrvAda dete hue sarvaprathama apane citta meM sthita zrutadevI ko AdarapUrvaka sthApita kiyA, phira donoM hAthoM se varNamAlA likhakara unheM lipi kA upadeza diyA aura anukrama se unheM saMkhyA kA jJAna kraayaa| isake bAda hI bharata, bAhubali Adi putroM ko anyAnya zAstroM kA adhyayanaM kraayaa| AcArya jinasena ne vidyA ke mahattva ko sthApita karate hue RSabhadeva ke mukha se kahalavAyA ki "vidyA hI manuSyoM kA yaza aura zreya karane vAlI hai| itanA hI nahIM apitu acchI taraha se vidyAdevI kI ArAdhanA sabhI manoratha ko pUrNa karane vAlI hai| yahI dharma, artha evaM kAmarUpI phala sahita sampadAoM kI paramparA utpanna karatI hai| yahI manuSyoM kI bandhu, mitra aura kalyANakArI hai|" AdipurANa meM guru ke samIpa jA kara aneka AryikAoM kA ullekha AcAra vidhi ke anurUpa dIkSA grahaNa karane kA prasaMga nAmmolekha ke sAtha varNita hai| tIrthaMkara RSabhanAtha ke samavasaraNa meM 3,0,000 AryikAoM ke upasthita hone kA ullekha AdipurANa meM huA hai| inameM se kucha ke nAma isa prakAra haiM- anantamati (46.47), amitamati (46.47), kanakamAlA (46.47-48), guNavatI (46.45-47), padmAvatI (7.31), prabhAvatI (7.32), gaNinI (7.42), suprabhA (7.43), guNavatI evaM yazasvatI (46.219), brAhmI (24.175), sundarI (24.177), sulocanA (47.278-288), sudarzanA (7.44) / inameM se brAhmI, sundarI, anantamati, amitamati, guNavatI aura padmAvatI gaNinI AryikAyeM thiiN| isake sAtha hI gaNinI AryikAoM tathA unake saMghastha AryikAoM kA bhI varNana huA hai|21 isI prakAra jaina

Page #39
32 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 paramparA meM nArI-zikSA kA eka aura utkRSTa udAharaNa milatA hai| 14vIM zatI I0 meM gujarAta tapAgaccha vizvavidyAlaya meM striyoM ko bhI vividha upAdhiyoM se sammAnita kiye jAne kI paramparA thii| yathA- gaNinI (gaNoM kI netRtvakartA), pratinI (kAryakartI) aura mahAtrA (mahAna strii)|22 spaSTa hai ki jaina paramparA meM prAraMbha se hI zikSA athavA jJAnArjana ke prati spaSTa dRSTikoNa thaa| sAtha hI nArI-zikSA ko bhI mahattvapUrNa sthAna diyA gayA, jise Aja bhI nirantaratA meM dekhA jA sakatA hai| sAhityika adhyayana se spaSTa hai ki prAcIna bhAratIya samAja nArI ke aupacArika evaM anaupacArika zikSA ko samAna rUpa se mahattva dete hue unake samagra vikAsa ke lie pratibaddha thaa| parantu bhAratIya kalA meM aupacArika zikSA ke sthAna para anaupacArika zikSA ke aMkana ko adhika mahattva milA jisake antargata gAyana, vAdana, nRtya, AkheTa, citra-nirmANa, lekhana evaM vibhinna prakAra kI krIr3AoM meM saMlagna nAriyoM ke vividha rUpa se darzana hote haiN| sAtha hI jJAna kI devI ke rUpa meM sarasvatI ke rUpAyana ke mAdhyama se nArI ke sammAna aura jJAna ke samanvita rUpa ko bhArata kI tInoM hI paramparAoM (vaidika-paurANika, bauddha evaM jaina) ne Adara sahita svIkArA hai| bhAratIya kalA meM isa prakAra ke udAharaNoM ke aMkana ko saindhava kAla se lekara vartamAna kAla ke vividha zAstrIya evaM loka kalAoM meM spaSTataH dekhA jA sakatA hai| bhAratIya kalA ke ye udAharaNa hameM abhilekhoM, mUrtiyoM evaM citroM ke rUpa meM akhila bhAratIya stara para prApta hote haiN| bhAratIya kalA meM nArI ke aMkana ke pramANa prAgetihAsika kAla se lekara nirantaratA meM Adhunika yuga taka prApta hote haiM parantu kAlakrama ke vikAsa, bauddhika vikAsa evaM sAmAjika saMracanA meM Aye badalAva ke vibhinna svarUpa nArI aMkana meM kAla vizeSa kA svarUpa prakaTa karate haiN| vAsudeva zaraNa agravAla ne ThIka hI kahA thA, "bhAratIya kalA bhAratavarSa ke vicAra, dharma, tattvajJAna aura saMskRti kA darpaNa hai|"23 saindhava kAlIna aMkana meM sAmAntayA nArI ke mAtRtva rUpa kA darzana hotA hai| isa kAla kI prasiddha nRtyarata kAMsya mUrti (mohanajodar3o) aura pASANa meM nirmita mahAnartakI kI mUrti (har3appA) apanI nagnatA, mudrA evaM mAdhyama Adi kI dRSTi se mahattvapUrNa hai| donoM mUrtiyA~ atharvaveda (20/136/11) aura zatapatha brAhmaNa (1/2/16 evaM 3/5/ 1/11) meM Aye varNana ke anurUpa 'prakRtisvarUpiNI zAzvatI strI' yA 'mAtRdevI' rUpaM ke sAtha nArI saundarya kA prAthamika pratimAna taya karatI haiM24 arthAt saindhava kAla meM zilpiyoM kA mUla maMtavya nArI ke mAtRtva svarUpa ko sthApita karanA hI thaa| maurya kAla kI Adamakada se bar3I yakSiyoM kI mUrtiyA~ nArI saundarya ke Adarza ko sthApita

Page #40
zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA ... : 33 karatI haiM sAtha hI mahAbhArata evaM rAmAyaNa meM Aye sandarbha ke anurUpa aizvarya, saundarya, grAma, rakSA ityAdi kA samaveta daivIya svarUpa prastuta karatI haiN|25 vastuta: maurya kAla meM nArI aMkana meM devatva kI bhAvanA ko saMketoM ke rUpa meM hI prakaTa kiyA gayA hai kyoMki maurya kalA mUlata: pratIkAtmaka kalA rahI hai jisakA sundaratama udAharaNa paTanA ke didAragaMja se prApta cAmaradhAriNI yakSI (paTanA saMgrahAlaya, paTanA) meM draSTavya hai| zuMga kAla meM nArI aMkana meM mAtRtva va daivIya svarUpa kA aura vistAra huA, jise sAMcI, bharahuta, nAgArjunIkoNDA, zahaDola aura candraketugar3ha se prApta udAharaNoM meM dekha sakate haiN| aba taka jJAta prAcInatam sarasvatI mUrti mathurA ke kaMkAlI TIlA se prApta (132I. rAjya saMgrahAlaya, lakhanaU, kramAMka je.24) evaM jaina paramparA se sambandhita aura abhilekha yukta hai| jJAna kI adhiSThAtrI devI sarasvatI ke kara meM pustaka kA pradarzana huA, parantu rUpa vinyAsa evaM mudrA kI dRSTi se sAmAnya rUpa meM prastuta huaa|26 sAtha hI zuMga-kuSANa yuga meM mathurA meM AyAgapaToM kA nirmANa prAraMbha huA aura kuSANa yuga ke bAda inakA nirmANa banda ho gyaa| lekhoM meM inheM AyAgapaTa yA pUjA zilApaTa kahA gayA hai| amohinI dvArA sthApita AryavatI paTa (rAjya saMgrahAlaya, lakhanaU, je-1) evaM stUpAkRti vAlA AyAgapaTa (rAjya saMgrahAlaya, lakhanaU, je. 255) inameM sarvAdhika prAcIna haiN| AryavatI paTa para chatra se zobhita AryavatI devI kI bAmabhujA kaTi para aura dakSiNa kara abhayamudrA meM hai| yahA~ AryavatI kI pahacAna kalpasUtra (166) kI Arya yakSiNI aura bhagavatIsUtra (3.1.134) kI ajjA yA AryA devI se bhI kI jA sakatI hai|27 parantu yahA~ mahattvapUrNa tathya yaha hai ki lekha meM ullikhita sandarbha ke anusAra AryAvatI vastuta: videzI strI thI jo jaina dharma ke prati AsthA aura zikSA se prabhAvita thii| videzI strI kA jaina zikSA meM avadAna kI dRSTi se yaha AyAgapaTa mahattvapUrNa hai| isake atirikta mathurA tathA zahaDola se yakSiNI, lakSmI evaM anya nAyikAoM ke anekazaH aMkana prApta hote haiM jinameM nArI saundarya aura usake AdhyAtmika svarUpa kA aura adhika vistAra draSTavya hai, jo usa kAla meM zikSA kA hI eka rUpa thaa| gupta kAla nArI aMkana kI dRSTi se sarvAdhika mahattvapUrNa kAla rahA hai jahA~ bhAratIya saMskRti aura saundarya cetanA ke anurUpa nArI-rUpa ke mAnaka taya kiye gye| vastutaH gupta kAla nArI ke daivIya evaM bhautika rUpa ke santulita samanvaya kA kAla rhaa| jahA~ eka ora gaMgA-yamunA (ahichatrA evaM udayagiri) ke mAdhyama se nArI ke rUpa jala kI anivAryatA aura pUjA kA bhAva vikasita huA hai to dUsarI tarapha bhakti aura pavitratA kA bhI sAMketika aMkana huA hai28 jo Aja ke paryAvaraNIya cintA ke prati

Page #41
34 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 sajagatA kA upayukta udAharaNa hai| dUsarI tarapha ajantA kI mUrtiyoM aura citroM meM nArI ke vividharUpa (nartakI, vAdya-vAdana aura vibhinna prakAra ke bhautika kriyAkalApoM meM saMlagna) vastuta: usa kAla meM nArI ke aupacArika evaM anaupacArika zikSA ke mahattva ko hI darzAte haiN| pUrva madhyakAla meM nArI zikSA ke vividha AyAma ke darzana hote haiM, yahA~ AcArya ke sAnnidhya meM striyoM ko zAstrAdhyayana evaM tattvacarcA karate aMkita (devagar3ha, lalitapura, u0pra0, 7vIM se 16vIM zatI I0) kiyA gayA hai| sAtha hI sAtha sarasvatI (devagar3ha),29 gaMgA-yamunA-sarasvatI evaM abhiSeka lakSmI (elorA, navIM zatI I0), mahiSamardinI, pArvatI-pariNaya (elorA, kannauja, eTA) evaM arddhanArIzvara rUpa ke mAdhyama se daivIya rUpa ke sAtha-hI-sAtha anaupacArika zikSA kI anivAryatA ko mahattva diyA gayA hai, sAtha hI nArI ke sammAna, zakti aura samAja ke saMcAlana meM unakI ahama bhUmikA kI ora saMketa kiyA gayA hai| sarasvatI ke rUpa meM jJAna aura saMgIta, abhiSeka lakSmI ke rUpa meM dhana evaM aizvarya, mahiSamardinI ke rUpa meM nArI zakti, pArvatI-pariNaya aura arddhanArIzvara rUpa meM prakRti aura puruSa kI ekAtmakatA se hI sRSTi ke vikAsa kA sambhava honA rekhAMkita huA hai| arthAt pUrva madhyakAlIna kalA meM nArI kI anivAryatA ko sthApita karanA hI usa kAla kI kalA kA mUla dhyeya thaa| madhya kAla taka Ate-Ate bhAratIya samAja aura usake vRttigata parivartana kA sIdhA asara kAlagata upAdAnoM para dikhalAyI par3atA hai| isa kAla meM kSetrIya vizeSatAoM ke sAtha bhArata ke vibhinna purAsthaloM (khajurAho, bhuvanezvara, helaviDa, kuMbhAriyA, delavAr3A ityAdi) sthAnoM para nArI viSayaka aMkana meM vividhatA aura vistAra dikhalAyI par3atA hai jisameM nArI kI sAmAjika sthiti ko viziSTatAoM ke sAtha rekhAMkita kiyA gayA hai, jisameM unake dharma, artha, kAma ke vibhinna svarUpoM ko pUrI pratiSThA ke sAtha sthApita kiyA gyaa| udAharaNa ke lie khajurAho (chatarapura, ma.pra. 9vIM se 12vIM zatI I.) ke mandiroM para bhAratIya kalA kI sarvAdhika aura sabase sundara apsarAoM ko nRtyAMganA, nUpura ba~dhavAtI, putraballabhA, patra-lekhanA, vINA-vAdana karate, mahAvara racAte, citra-lekhanA, vivastrajadhanA ityAdi vividha rUpoM meM dikhAyA gayA hai jo eka ora anaupacArika zikSA kA svarUpa darzAtI haiM to dUsarI tarapha apsarA mUrtiyoM meM unakI sahAyaka AkRtiyoM meM tulanA karane para unake ardhadaivIya svarUpa aura samAja meM vizeSa pratiSThA kA saMketa detI haiN| vartamAna meM bhI lekhana, citranirmANa, nRtya, saMgIta, viziSTa zikSA ke pratIka haiN| khajurAho ke pArzvanAtha mandira kI

Page #42
zramaNa paramparA samanvita bhAratIya paramparA evaM kalA meM nArI zikSA ...: 35 sarasvatI mUrti (uttarI adhiSThAna ) ativiziSTa prakAra kI hai| sarasvatI ke karoM meM pustaka, varada, padma, akSaramAlA ke sAtha hI vINA vAdana karane kA aMkana, jJAna ke sAtha hI saMgIta kI devI ke rUpa meM prastuta huA hai vastutaH yaha aMkana jJAna evaM saMgIta kI devI ke rUpa meM nArI zikSA ke mahattva kA hI paricAyaka hai| madhyakAlIna dakSiNa bhAratIya kalA kendroM meM helaviDa, belUra, taMjaura, gaMgaikoNDacolapurama, zravaNabelagola para khajurAho ke hI bhA~ti nArI ke vividha rUpoM kA aMkana huA hai aura yahA~ bhI anaupacArika zikSA ke vividha AyAmoM ke darzana hote haiN| helaviDa sthita hoyamalezvara mandira (12vIM zatI I., karnATaka) se nRtyAMganA, vAdya vAdana karatI apsarAyeM, vibhinna laukika kriyAkalApoM meM saMlagna AkRtiyoM ke sAtha hI AkheTikA aura nRtyarata sarasvatI kA aMkana huA hai jo nArI zikSA kI dRSTi se ati mahattvapUrNa hai| AkheTikA ke aMkana meM nArI ke AkheTa meM dakSa hone tathA nRtyarata sarasvatI ko caturbhuja rUpa meM darzAyA gayA hai| sarasvatI nRtya - mudrA (patAkA evaM rAjahasta mudrA) meM akSamAlA evaM pustaka se yukta hai aura vAhana ke rUpa meM mayUra kA aMkana huA hai| jo vastutaH jJAna, saMgIta evaM nRtya kA samanvita prastutikaraNa hai| jinanAtha maMdira (zravaNabelagola, karnATaka, 12vIM zatI I0) kI pazcimI bhitti para kAyotsarga meM khar3e pArzvanAtha ke donoM ora samAna AkAra vAlI nRtyAMganA, veNUvAdana evaM mRdaMgavAdana karatI nArI AkRtiyoM ke sAtha hI cAmaradhAriNI evaM vivastrajadhanA kI AkRtiyA~ bhI nArI ke sammAna aura anaupacArika zikSA kI dRSTi se mahattvapUrNa haiM | Adhunika bhArata meM nArI zikSA aura nAriyoM ke vividha rUpoM ko kalAkAroM ne apanIapanI dRSTi se dekhane kA prayAsa kiyA hai jinameM rAjA ravi varmA (1848-1906), avanIndranAtha Taigora (1871-1951), yAminI rAya (1887-1972), devI prasAda rAya caudhurI (1899 - 1975) aura pradoSa dAsa guptA (1912-1990) ke nAma pramukha haiN| ravi varmA meM citroM meM paurANika evaM kAlidAsa kI nAyikAoM ke mAdhyama se vAtsalya, prema, zikSA evaM saMgIta aura rAnI padmAvatI kA nArI asmitA kI rakSA ke lie 'jauhara' karane kA dRzyAMkana isa saMdarbha meM puSTatA pradAna karatA hai jo usa kAla (briTiza sAmrAjya ) ke antargata bhAratIya cetanA ko punarsthApita karane ke sandarbha meM mahattvapUrNa thaa| isI prakAra avanIndra nAtha Taigora ne 'bhArata-mAtA' ke aMkana ke mAdhyama se rASTrIya jAgaraNa kA saMdeza diyA hai| isa citra meM geruA vastra dhAraNa kiye sAdhvI caturbhujA strI ke rUpa meM bhArata mAtA akSamAlA, vastra, pustaka evaM dhAnya maMjarI ko karo meM dhAraNa kiye pradarzita haiM jo zikSA kI anivAryatA ke sAtha hI nirantaratA evaM svayaM para vizvAsa kA pratIka hai| isI prakAra devI prasAda rAya caudhurI

Page #43
36 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 ne eka ora jahA~ tatkAlIna baMgAla ke durbhikSa kA mArmika dRzya prastuta kiyA hai to vahIM dUsarI ora zahIda smAraka meM sarojanI nAyaDU ke mAdhyama se nArI ke rASTrIya cetanA ko bhI udghATita kiyA hai| uparokta adhyayanoM se spaSTa hai ki bhAratIya sAhitya evaM kalA meM kAla aura kSetra ke sandarbha meM viziSTatAoM, vyAvahArika jAgarUkatA aura AvazyakatAoM ko dhyAna meM rakhakara hamezA nArI kI zikSA para vizeSa dhyAna diyA gayA hai jo vartamAna kI bhI AvazyakatA hai| bhAratIya kalA kA bAhya rUpa bhale hI kisI paramparA vizeSa se anuprANita hotA huA pratIta hotA ho, parantu Antarika dRSTi se vaha bhAratIya saMskRti kI saMvAhaka hI hai| ataeva unheM samagratA meM dekhanA samIcIna hogaa| dUsarA mahattvapUrNa tathya yaha hai ki jina viSayoM ko prAcIna kAla meM anaupacArika zikSA ke rUpa meM dekhA gayA, vartamAna meM ve hI viSaya (gAyana, vAda, nRtya, citra-nirmANa, lekhana ityAdi) zAstrIya zikSA kI mukhya dhArAoM meM sammilita haiM aura unheM vartamAna ke sabhI samAja prAcIna kAla kI taraha sammAna pradAna kara rahe haiN| sandarbha : stri saJcopayajeramnA caritvAt / pAraskara gRhya sUtra, 2/20 sA kSobha vasanA hRSTA nityaM vrataparAyaNA agniM juhoti sma tadA mantraviskRta mNglaa| vAsudeva zaraNa agravAla, bhAratIya kalA, vArANasI, 1965 Ara0sI0 zarmA, "ejukezana sisTama ina aSTAdhyAyI", sAtvatArcana (vAsudeva zaraNa agravAla janmazatI smRti grantha), (sampA.) ema.ena.pI. tivArI evaM anya, vArANasI, 2007, pR0 43-54, AbhA mizrA, "prAcIna bhArata meM zikSA", vahI, pR0 196-199 jyoti mizrA, "kauTilIya arthazAstra meM prativimbita striyoM kI sAmAjika sthiti'; prajJA, varSa, 57, aMka 1, vArANasI, 2011-12, pR0 122-125 kAmasUtra, 1/3/15 vahI, 1/3/16 vahI, 1/3/23 nanvasmin zukodara sukumAre nalInapatre padacchebhattayA nakhairAlikhyatAma |abhijJAnazAkuntalam, 3.19 jyotsanA ke. kAmata, "ejukezana oNpha vumena ina eziyaNTa eNDa meDivala iNDiyA', parsapekTiva ina ejukezana (sadAziva voDyAra phelisiTezana vAlyUma), dhAravADa, 1980 ; &

Page #44
15. 20 21. zramaNa paramparA samaMnvita bhAratIya paramparA evaM kalA meM nArI zikSA ...: 37 sItArAma dUbe, bauddha dharma, vividha pakSa, dillI, 2007, pR0 81-137 jyotsanA ke. kAmata, pUrvokta saMyukta nikAya- 3.16 (mallikA sutta), sItArAma dUbe, pUrvokta vinaya, cullavagga, 10.1 saMyukta nikAya (khemAsutta), 44.1 aMgutta nikAya, uposatha varga; sItArAma dUbe, pUrvokta jagadIza candra jaina, lAipha ina eziyaNTa iNDiyA aija DipikTeDa ina da jaina kainansa, muMbaI, 1947, pR0 154-155 jyotiprasAda jaina, rilIjana eNDa kalcara Apha jainsa, naI dillI, 1999, pR0 177-180 AdipurANa, 16.18 vahI, 16.99-102 ArAdhanA jaina, "AdipurANa meM ullikhita AcArya, muni AryikA evaM unakI AcAravidhi", jinasena kRta AdipurANa parizIlana, (sampA0) phUlacanda jaina, jayapura, 2001, pR0 143-154 jyotsanA ke kAmata, pUrvokta vAsudevazaraNa agravAla, bhAratIya kalA, vArANasI 2007 (pu0mu0), pR0 1 vahIM, pR0 26 vahIM, pR0 122-30 ema.ena.pI. tivArI, jaina pratimAvijJAna, vArANasI, 1981, pR0 47 vahI ema.ena.pI. tivArI evaM esa.esa. sinhA, jaina ArTa eNDa estheTiksa, naI dillI, 2011, pR0 36 ema.ena.pI. tivArI evaM esa.esa. sinhA, jaina kalA tIrtha : devagar3ha, lalitapura, 2012 (tRtIya saMskaraNa), pR0 112-114 ema.ena.pI. tivArI, khajurAho kA jaina purAtatva, khajurAho 1987, pR. 6-9 vahI, pR0 72-74 ema.ena.pI. tivArI evaM esa.esa. sinhA, jaina ArTa eNDa estheTiksa, pUrvokta, pR0 206-07 23. 25. 26. 27. 30. 31. 32. ****

Page #45
muni paramparA kA vikAsa Rgveda se lekara mahAvIra taka nirmalA guptA evaM zreyAMza tripAThI prAcIna vaidika vAGmaya, jaina sAhitya, bauddha sAhitya, mahAkAvya aura anya brAhmaNa granthoM kA anuzIlana karane se yaha spaSTa ho jAtA hai ki bhAratavarSa ke dhArmika paridRzya para Arya aura Aryettara ye do samAnAntara vicAradhArAyeM eka hI samaya meM vikasita ho rahI thiiN| Arya vicAradhArA kA pratinidhitva veda, upaniSad, vedAMga ityAdi ke dvArA kiyA jA rahA thA aura isa vicAradhArA kA vikAsa vaidika dharma, sanAtana dharma yA paramparAgata hindU dharma ke rUpa meM huA; jabaki Aryetara vicAradhArA kA pratinidhitva zramaNoM, muniyoM aura vrAtyoM kI paramparA ne kiyaa| bauddha aura jaina sAhitya zramaNa vicAradhArA ke pramukha pratinidhi haiN| prAcInatA ke dRSTikoNa se jaina dharma ko bauddha dharma se prAcIna mAnA jAtA hai| adhikAMza vidvAna zramaNa paramparA ke udbhava ko Rgvaidika muniyoM aura yatiyoM se sambaddha karate haiN| yaha saca hai ki 'muni' zabda donoM vaidika aura zramaNa paramparAoM meM samAdRta hai, kintu upalabdha sAkSya se muni tattva usa atIndriya jJAna kI sthiti kA paricAyaka hai jo vibhinna sampradAyoM meM AdhyAtmika mahApuruSoM kI hotI hai / 'muni' zabda ke do artha haiM- mauna - vrata - dhArI ' vAcaMyamo muniH ' ' aura 'atiindriyaarthdrshii'|' maunI ke artha meM 'muni' zabda kI vyutpatti to saMdigdha pratIta hotI hai| yaha zabda saMskRta ke mUka aura yUnAnI ke 'mundos' kA samaveta svarUpa hai, kintu isa zabda kA mauna - vrata dhArI ke artha meM 'atIndriyArthadarzI' ke rUpa meM vaiyAkaraNika dRSTikoNa se koI sambandha nahIM hai / 3 dUsare zabda ke rUpa meM 'muni' zabda kA artha jJAnI hai / sAyaNa ise atIndriyArthadarzI, bRhadAraNyaka upaniSad" 'viditvA munirbhavati', pAli sAhitya 'dhamma - dassisa munino'' aura mAgadhI vAGmaya 'nAveNa muNI hoI taveNa hoi tAvaso' rUpa meM pAribhASita karate haiN| saMskRta vaiyAkaraNa man = jJAne se isakI vyutpatti karate haiM- 'mananAt muniH / ' man dhAtu bhAraterAnI AdhyAtmika sAhitya meM mahattvapUrNa hai inase 'manISA', 'mati' 'man - dhA, 'majdA' 'mandhAtA' ityAdi viziSTa zabda vyutpanna kie gaye parantu man dhAtu se muni zabda utpanna nahIM ho paataa| ataH vaiyAkaraNika dRSTikoNa se uNAdi varga meM ise milAkara 'manerucca sUtra' banAyA gayA aura yahA~ vidhAna yaha kiyA gayA ki mana meM 'u' svara kA Agama hokara 'muni' zabda banA hai / mukhyataH yaha vaiyAkaraNoM kA eka vAgjAla mAtra hai; kyoMki muni zabda 'mRN pratijJAne' athavA pAli 'mun Ane' se utpanna hotA

Page #46
muni paramparA kA vikAsa Rgveda se lekara mahAvIra taka : 39 hai| dhammapada meM 'muni' zabda kI vyutpatti isa prakAra dI gayI hai- 'yo munAti ubho loke muni tena pavuccati' / 'muN' dhAtu ke viSaya meM yaha avalokanIya hai ki vaidika sAhitya meM 'muN' dhAtu prApta honA durlabha hai aura laukika saMskRta sAhitya meM yaha prApta nahIM hotI hai| taittirIya AraNyaka' meM 'nR muNantu' kI bhaTTa bhAskara isa prakAra vyAkhyA karate haiM- 'naraH pratijAnantu' / prAkRta vaiyAkaraNa saMskRta kI 'muN' dhAtu ko na jAnane ke kAraNa saMskRta 'jAnAti ke lie prAkRta meM muNa kA Adeza kiyA hai 'jAnAterjANa muNa ityAdezau bhavataH / prAkRta aura pAli meM isa dhAtu kA bahutAyata mAtrA meM prayoga kiyA gayA hai / pizela ne muNaI, muNAdi, muNeyavva, muNedavva Adi ko vibhinna prAkRta granthoM meM sandarbhita kiyA hai| isa dhAtu kA prayoga apabhraMza rUpa meM bhI kiyA gayA hai - " saraha - sesa - hara muNahu sattAisa khaMdhANa" arthAt he zarabhazeSadhara kavi ! isake sattAisa bheda jaano| chAndas aura laukika saMskRta meM isake durUha prayoga ke sAtha hI prAkRta, pAli, apabhraMza meM isake vipula sandarbhoM kI prApti isa tathya kI ora saMketa karatI hai ki 'muN' dhAtu aura usase utpanna 'muni' zabda vaidika sAhitya meM usa prAk RgvedIya bhAratIya Arya zabda-bhaNDAra se udhAra liyA gayA hai jisakI dharohara prAkRta bhASAoM meM surakSita hai| dhArmika sAhitya ke praNayana ke lie yaha eka mahattvapUrNa tathya hai| 10 isa tathya kA samarthana isase bhI hotA hai ki veda aura brAhmaNa sAhitya meM kezI sUkta 12 (Rgveda) ko chor3akara 'muni' zabda kA prayoga kevala 12 bAra kiyA gayA hai, jabaki pAli aura prAkRta meM muni ke agaNita ullekha haiN| isa prakAra maikaDonela aura kItha 13 ke isa mata ke viruddha ki vaidika sAhitya meM 'muni' zabda ke yadA-kadA prayogoM ke kAraNa vaidika kAla meM muniyoM ke astitva kI kamI anumAnita nahIM karanI cAhie, bhASA-vaijJAnika sAkSya vaidika samAja meM muni ko Agantuka tattva mAnane kA saMketa dete haiN| muni-tattva kI prArambhika sthiti ko jJAta karane ke lie kezI- sUkta asAdhAraNa sAkSya upalabdha karAtA hai| isake sAtha hI sAtha yaha eka aisA taTabandha hai jisakA muni ke anya prasaMgoM se sAkSAt sandarbha nahIM hai| isa sUkta meM muniyoM kI aneka lAkSaNika vizeSatAoM kI ora saMketa diyA gayA hai, jinakI anekazaH vyAkhyAe~ bhI kI gayI haiM aura isalie yaha vizeSa rUpa se vivAda kA viSaya bana gayA hai| ataeva isa gambhIra prazna kI gahana gaveSaNA karanA vAMchanIya pratIta hotA hai| muniyoM ke sandarbha meM kahA gayA hai ki ve 'munayo vAtarazanA pizaMgAvasate malA' arthAt pizaMga mala dhAraNa karate haiM / pizaMga mala kI aneka vyAkhyAyeM kI gaI haiN| isI sUkta meM uddhRta saptama maMtra meM rudra ke prasaMga ke kAraNa mala kA artha bhasma kiyA gayA hai| kyoMki pazcAdvartI pAzupata tapasvI bhasma - zayana aura bhasma - lepana karate the / kintu 'vas'

Page #47
janavarI-mArca, 2016 40 : zramaNa, varSa 67, aMka 1, dhAtu kA prayoga prAyaH vastra pahanane ke artha meM Rgveda meM milatA hai; udAharaNa ke lie avaziSTAvAsaH sindhurAja ne kapar3e pahane 'yuvaM vastraNi pIvasA vasAthe 15 arthAt he mitra varuNa! Apa puSpa vastroM ko pahanate ho| yahAM atyanta mahattvapUrNa tathya yaha hai ki 'bhadrA vastrANi arjuna vasAnA' 16 arthAt bhadra evaM sApha vastroM ko pahane hue| yahA~ arjuna vastrANi meM mala (vastra) kA viloma hai| 'sa tu vastraNyadhA pezanAni vasAno' 17 agni sone kI jarI ke vastra pahane hue, isameM pezana vastra aura pizaMga mala meM itanA sAmya hai ki pezana aura pizaMga eka hI dhAtu 'piz' ke hI do rUpa haiN| 'mala' zabda kA prayoga nizcita rUpa se vaidika sAhitya meM maila ke artha meM prayukta kiyA gayA hai, yathA- Apa: malamiva prANaikSIta / 18 jaise jala mala ko bhalI prakAra se dho detA hai 'idamApaH pravahatAvadyaM malaM cayat19 arthAt jala isa nindanIya mala ko bahA le jaao| isa maile artha kA vistAra huA aura 'mala' zabda kA artha pApa bhI ho gayA / kintu bhAropIya meM saMskRta mAlA kA artha raMganA aura mala kA prAthamika artha hai raMgIna / yUnAnI meM melaskA artha kAlA hai aura miltosa rakta varNa ke lie prayukta hai| prastuta prasaMga meM smaraNIya tathya yaha hai ki prArambha meM mala kA artha raMgIna hI nahIM raMgIna vastra hotA thaa| isakA kAraNa hai ki 'mlI' dhAtu sarvaprathama camar3e ke raMgane ke artha meM prayukta huii| camar3e raMgane vAle ko vaidika sAhitya meM carmamna kahA gayA jahA~ 'mla' kA hI rUpa 'mna' hai| isa zabda kA samarthana ' mlAtAni carmANi '20 raMge hue ajina vastra ke ullekha se prApta hotA hai| bAda meM jaba Una, kapAsa, zaNa Adi ke kapar3e banane lage to vastra-mAtra ko mala kahane lge| pro0 zrADara ne lithuAnI mAlosa (bhadra-vastra) aura yUnAnI mellosa (UnI vastra) se prayukta mala ko samIkRta kiyA hai| prastuta prasaMga meM mala raMgIna vastra hai| binA raMge hue vastra ko arjuna vastra 22 sapheda kapar3e ko anabhimlAta3 kahate the| isa sandarbha meM 'vasate malA ' kI tulanA taittirIya saMhitA 24 ke 'malavadvAsasaM' aura zatapatha brAhmaNa' ke 'maladvAsasaM' se kI jA sakatI hai| zatapatha brAhmaNa meM kathana hai- atha yadyudaka AtmAnaM pazyettadabhimantrayeta mayi teja indriya yazo draviNaM sukRtaM zrIvaiSa streNAM yanmalodvAsAsta-smAnmalodvAsasaM yshsviniimbhimntryet| arthAt aba jala meM apane ko dekheM aura yaha maMtra par3heM- 'mujhameM teja, indriya, yaza, sampatti aura puNya ho / jina striyoM kA mala udAsa hai vahI unakI zrI hai| ataH malodvAsa se yukta yazasvinI ke pAsa jAkara usako AmaMtrita kreN| yahAM malodvAsa se tAtparya hai ( rajasrAva se) raMjita vastra / ise strI kI zrI kahA gayA hai| ise avasara vizeSa para vizeSa zaktizAlI mAnA jAtA thaa|

Page #48
muni paramparA kA vikAsa Rgveda se lekara mahAvIra takaH 41 Age calakara puna: isakA prayoga vizeSa artha meM kiyA gayA hai| 'pizana drApi'26 'pizana bhraSTiM'27 'pizanAzvA' 'aruNAzvA' meM pizaMga kA artha raktAbha athavA tAmra aura isakA tAtparya gairika vastra se hogaa| Rgvaidika paramparA meM pizaMga vastroM kA ullekha aprApya hai| parantu yatra-tatra isa tathya kA ullekha milatA hai ki pizaMga vastroM kA nirmANa hotA thaa| atharvaveda meM khugala ko pizaMga sUtra se bAMdhane kA ullekha prApta hotA hai- "pizanne sUtre tad khagalaM badhananti vedhAsA29" sArAMza rUpa meM 'pizaMnA vasate malA:' kA artha hai ki ve muni gairika vastra dhAraNa karate the| Rgveda (10.136) meM spaSTata: jaina muniyoM kA hI ullakhe hai jisameM kahA gayA hai ki ve vaidika RSiyoM se bhinna asvaccha vastra pahanate the| vAtarazana kI aneka vyAkhyAyeM kI gaI haiN| maikaDonela aura kItha isakA artha vAtamekhalA se yukta arthAt nagna karate haiN| pazcAtvartI TIkAkAra yathA zrIdharasvAmI kI bhAgavata meM yahI vyAkhyA hai - "vAtarazanA: digvaassH'| zrIdhara aura bhI spaSTa karate hue kahate haiM 'vAto vAyussa eva razanA kaTisUtra yeSAM te' parantu yaha artha samIcIna nahIM pratIta hotaa| vaidika sAhitya ke kisI sthala para bhI razanA kA artha kaTibandha nahIM prayukta kiyA gayA hai, usake lie mekhalA zabda prayukta hai| 'razi niyamane baMdhAne' se utpanna zabda 'razana' kA artha hai bandhAnu sNym| isalie aMguliyAM jo pakar3atI haiM usako razanA kahA gayA- 'razanAbhirdazabhirabhyadhAtA'32 daza razanAoM se (zikAra) prApta kara liyA gyaa| durgAcArya33 kI vyAkhyA isa prakAra kI 'razanAbhi: anulIbhiH daza saMkhyA yoginIbhiH abhyadhItAM prtinibNdhniitaam|' vAjasaneyI saMhitA meM 'razanAM viprataM' para mahIdhara kA kathana hai- 'razanAM rajju vibhrate svabhAvAnuvAdaH yUpe hi pazubandhAya rjjurbdhyte'| kintu 'razana' kA mukhya artha hai ghor3e kI lagAma jIna yA usake ratha meM saMyojana ke lie rjju| 'azvaM na razanAbhirnayanti'35 arthAt jaise ghor3e ko razanAoM se pakar3akara le jAte haiN| 'jagrAha vAcamazvaM razanayA yathA'36 jaise razanA se ghor3e ko pakar3A vaise hI vANI ko pkdd'aa| 'azva razanAM' eka vaidika pratIka hai| azva kA abhidheya artha ghor3A hai; kintu isakA pratIkAtmaka artha hai- praannvaayu| 'aza vyApnoti' se azva kA artha vaha prANa-vAyu jo sampUrNa zarIra meM parivyApta hotA hai| Rgveda meM prANa-vAyu ke lie pracalita zabda vAta thA- vAto hi prANa ucyte|37 vAtasyAzvA RjrAtmanA vahadhyai28 arthAt vAtarUpI azva AtmanA, binA kisI sArathI ke sIdhe vahana karate haiN| vizeSa rIti se draSTavya hai

Page #49
42 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 'vAtasya yuktAnsuyujazcidazvAnkavizcideSo ajaganavasyu:39 arthAt avasyu nAppa prAjJa ne vAta ke acchI taraha jute hue ghor3oM ko prApta kiyaa| yaha vAtarazana prakAra kI yoga sAdhanA kezI tattva se saMyukta hai| kezI kA bhale hI abhidheya artha pralamba keza yukta puruSa ho, isa prasaMga meM yAska, zaunaka, sAyaNa Adi dvArA diyA gayA pratIkArtha hI sArthaka evaM sAragarbhita hai| nirukta kA nirvacana hai- kezI kezA: razmayaH taistadvAn bhvti| puna: Age kahA gayA hai- jyotiSI kezinI ucyte|41 . vRhadevatA kI bhI yahI ukti hai- prakAzaM kiraNaikurvanstenainaM kezinaM viduH|42 punaH yaha sUkta svayaM vyAkhyA karatA hai kezadaMjyotirucyaye' arthAt yaha maNDalastha jyoti prakAza hai usako kezI kahate haiN| jaise jyotiSmAna agni ko zikhI arthAt keza se yukta kahate haiM, vaise hI keza ke samAna razmiyA~ vikIrNa karane vAle sUrya, vidyuta aura agni kI jyoti ko kezI kahA gayA hai| yaha prakAza hI prANa aura apAna kA saMcAlaka hai| isa prakAzamayI prANopAsanA ke kucha tattva Rgveda meM bhI vidyamAna haiM- yathA 'antazcarati rocanAsya praannaadpnaatii| vyakhyanamahiSo divaH' / / 43 arthAt 'yaloka ke mahiSa sUrya kI rocanA (rozanI, dIpti), zarIra ke madhya se saMcaraNa karatI hai jo prANa ke apAna kI ora jAtI hai'| isa sandarbha meM bhASyakAra sAyaNa kA kathana hai- asya sUryasya rocanA rocamAnA dIpti: antaH zarIramadhye mukhya prANAtmanA carati vrtte| kiM kurvtii| praannaadpaantii| mukhya prANasya prANAdyA: pecavRttayaH tatrA prANanaM nAr3IbhirUdharva vaayornigmnm| tathA vidhAt... apAnanaM avAnamukhaM vaayornynm| isa jyotiSmatI prANopAsanA ke tattva yajurveda atharvaveda aura upaniSadoM meM prApta hote haiN| yahAM praznopaniSad se piplAda kA eka vacana uddhata hai- Adityo vai prANo ..... athAditya udayanprAcI dizaM pravizati tena prAcyAnprANAn razmiSu sNnidhaaneH'| ata: isameM sAragarbhita tattva yaha hai ki yaha kezI vAtarazana jyotiSmatI prANopAsanA ke yoga kA sAdhana karate the, kintu ina sthaloM para vAtarazana jaise kisI sampradAya kI carcA taka nahIM kI gaI hai| kezIsUkta kI racanA ke karIba eka hajAra varSa pazcAt taittarIya AraNyaka meM vAtarazanoM kA tIna bAra ullekha huA hai| prathama sthala 5 para svastivAcana ke pazcAt aruNaketava aura vAtarazana kA ullekha mAtra hai| dUsare sthAna 6 para vAtarazana RSiyoM kI utpatti kA varNana hai"sa prajApatirekaH puSkarapaNe smbhvt| tasyAntarmanasi kaamssmvrtt| idaM sRjym|.... sa tapo tpyt| sa tapastaptvA shriirmdhunt| tasya mAMsamAsIt tato aruNA ketavaH vAtarazanA RSayAH udtissttht| ye naravAste vaikhaansaaH| ye vAlA te vaalkhilyaa:||"

Page #50
muni paramparA kA vikAsa Rgveda se lekara mahAvIra takaH 43 arthAt -vaha prajApati puSkara parNa meM ekAkI utpanna huaa| usake antarmana meM icchA utpanna huI isakA maiM sRjana kruuN| usane tapa kiyaa| tapa karane ke pazcAt zarIra ko dhunaa| usakA jo mAMsa thA usase aruNaketava vAtarazanoM kI utpatti huii| jo nakha the ve vaikhAnasa haiN| jo bAla the ve bAlakhilya haiN| tIsarA ullekha kUSmANDa brAhmaNa ke antargata kUSmANDahoma se sambaddha hai vAtarazanA havA RSayazzramaNA urdhva maMthinaH bbhuuvH| tAnRpayArthamAyaMste nilAyamacaraMste nupravivizuH kuussmaannddaani|" arthAt- 'vAtarazana RSi nizcaya hI zramaNa urdhvamaMthI (urdhvaretA) hue| jaba anya RSi Ae to ve chipakara vicaraNa karate hue kUSmANDa meM praviSTa ho ge|' isa vivaraNa se jJAta hotA hai ki vAtarazana AraNyaka tapasvI the aura sambhavataH (viSNu-sampradAyI) vaikhAnasoM se sambaddha the| ve agni caryA karate the aura kUSmANDa homa unakI apanI vizeSatA thii| abhidhAna sAdRzya ke atirikta kezIsUkta ke vAtarazana aura taittirIya AraNyaka ke vAtarazanoM meM koI samAnatA dikhAyI nahIM pdd'tii| na to AraNyakIya ke vAtarazana rudra se sambaddha hai, na mauneya se unmadita aura na hI ve pizaMga mala dhAraNa karate haiN| dUsarI ora Rgvaiidika vAtarazana na to agni caryA se sambaddha hai aura na kUSmANDa homa se| ataH kezI sUkta aura taittirIya AraNyaka ke AdhAra para vAtarazanA paramparA kI nirantaratA kA itihAsa saMracita nahIM ho paataa| isI prasaMga meM zaiva, vaiSNava aura jainamatoM kI vividha paramparAoM meM samAdRta RSabhadeva ke viSaya meM bhAgavata kA nimna vivaraNa darzanIya hai| "dharmAndarzayitu kAmo vAtarazanAnAM zramaNAnAmRSINAmUrdhvamaMthinAM zuklayA tanuvAvatAra 8 arthAt -'vAtarazana zramaNa urdhvamaMthI RSiyoM ke dharmoM ke AcaraNoM ko dikhAne ke lie RSabhadeva ne sAtvika vRtti se zarIra dhAraNa kiyaa'| bhAgavata purANa (5.7.20) meM spaSTata: kahA gayA hai ki nami ke putra RSabhadeva vAtarazanA muniyoM meM se eka the| taittirIya AraNyaka kI racanA ke eka hajAra varSa bAda lipibaddha bhAgavata meM vAtarazana urdhvamaMthI zramaNa RSi kA yaha ullekha nizcaya hI vismayakArI hai| isa dIrgha antarAla meM AraNyaka kI yaha samanvita padAvalI anyatra nahIM dikhAyI detii| RSabhadeva ke caritra kI tripathagA zaiva, vaiSNava aura jaina purANoM meM milatI hai aura usameM paryApta bhinnatA hai| zaiva purANoM meM RSabhadeva ke caritra para pAzupata yoga kA spaSTa prabhAva dikhAyI par3atA hai| vaiSNava purANoM meM viSNu ke vibhavAvatAra rUpa meM RSabhadeva para bhAgavatIya prabhAva dikhAyI detA hai, jabaki ina donoM se yatheSTa rUpa meM bhinna jaina Adi purANa meM RSabhadeva kA carita vyAkhyAta hai| yahAM spaSTata: vaikhAnasa Adi bhAgavatIya sampradAya ke DhAMce meM jaina AkhyAna ko prastuta karane kA prayAsa dikhAyI detA hai|

Page #51
44 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 'vAtarazana', 'urdhvamaMthI' yaha padAvalI jaina paramparA meM svIkRta nahIM, vaikhAnasa meM pracalita rahI hogii| ata: bhAgavata ke isa uddharaNa se na to vAtarazanoM ke sampradAya kI avicchinna paramparA kA sAkSya milatA hai aura na jaina dharma kA vAtarazana sampradAya se maulika sambandha kA AdhAra hI dikhAyI detA hai| yaha niSkarSa zrIdhara svAmI ke bhASya se samarthita bhI hai| unakA kathana hai ki 'vAtarazanAnAM digvAsasAM pASaNDivyAvRtyarthamAha', jainamata ke digambara vezadhArI RSabhadeva se vibhinnatA dikhAne ke lie unase vyAvRtti ke lie vAtarazana pada kA prayoga kiyA gyaa| astu, kezIsUkta ke eka hajAra varSa bAda lipi-nibaMddha bhAgavata ke AdhAra para vAtarazana zramaNoM kI paramparA ke itivRtta ke sarjana kA sAhasa sambhavata: itihAsakAra na juTA sakA aura na yaha sAkSya paramparA vAtarazanoM kA Adima zramaNoM se sambandha sthApita karane meM sakSama hI hai| punaH muni tattva viSayaka paramparA para vApasa Ate hue vaidika vAGmaya meM prApta itara sAkSyoM kA saMkSipta avalokana kara liyA jaay| Rgveda ke 'dhunirmuniH' kI sAyaNIya vyAkhyA bahuvidhAzabdotpAdaka muniH susaMgata hai| 'indro munInAM sakhA 50 aura tANDya brAhmaNa ke muni bharaNa aura vaikhAnasa rakSaNa se sambaddha pratIta hotA hai| aitareya AraNyaka52 muniyoM kI gaMgA yamunA ke antarAlavartI pradeza meM avasthiti kA dyotana karatA hai- gannAyamunayormunibhyazca nmH| isI zrRMkhalA meM bRhadAraNyaka upaniSad dvArA kI gayI muni kI paribhASA bhI avadheya hai- "tasmAt brAhmaNa: pANDityaM nirvidya bAlyena tiSThAset bAlyaM pANDityaM ca nirvidyArtha muniH" arthAt -(loka-sammAna ke parityAga se) brAhmaNa pANDitya se virata hokara bAlaka ke samAna rahane kI icchA kre| bAlya aura pANDitya se virata hokara vaha muni kI sthiti prApta karatA hai| yahAM bAlya se tAtparya laukika jJAna kA abhAva aura pANDitya se abhiprAya hai laukika vaidussy| ina donoM ke parityAga se athavA AtmajJAna kI upalabdhi se muni bhAva sampanna hotA hai| zaMkarAcArya ne isa sthala ke pANDitya aura muni-bhAva ko samAnArthaka mAnA hai| unakA kathana hai 'muni zabdasya jJAnAtizayArthatvAt mananAnmunirita ca vyutpattisambhavAt munInAmapyahaM vyAsaH' iti ca prayoga drshnaat"| isakA tAtparya yaha hai ki vyutpatti aura prayoga donoM AdhAroM para muni kA artha anAtizaya hai| isI prasaMga meM bRhadAraNyaka5 kI ukti hai - "etameva viditvA munirbhvti| etameva pravrAjino lokamicchantaH pravrajantiH.... lokaiSaNAyAzca vyutthAya bhikSAcarya carantiA"

Page #52
muni paramparA kA vikAsa Rgveda se lekara mahAvIra takaH 45 arthAt -brahma-tattva ko jAnakara vaha muni hotA hai| brahma loka kI icchA karate hue ye parivrAjaka pravajyA dhAraNa karate haiN| loka-sammAna kI icchA tyAgakara bhikSAcaraNa karate haiN| isake pazcAt hI sUtragranthoM meM muni, bhikSu, parivrAjaka aura saMnyAsI samAnArthaka ho ge| muni zabda caturthAzramavAcI ho gyaa| baudhAyana saMnyAsI ko parivrAjaka, Apastamba muni, aura gautama bhikSu kahate haiM isa prakAra muni-paramparA saMnyAsa meM nimajjita ho gayI hai| vaidika vAGmaya meM atIndriyArthadarzI muni kI do paramparAyeM hai- prathama kezIsUkta meM nibaddha hai aura dvitIya muni kAvaSeya ke sandarbha meM dikhAyI detI hai| ve parivrAjaka pizaMga (kaSAya) vastradhArI the| prANopAsanA inakI kendrIya sAdhanA thii| ye vaidika svAdhyAya aura agnicaryA ke mahattva ko svIkAra nahIM karate the| brahma vidyA hI inakA dhyeya thaa| dUsarI paramparA yatiyoM kI thI jisase zramaNoM ke mUla-sUtra kA sandhAna kiyA jAtA hai| yadi muni bhAratIya Arya avadhAraNA hai to yati bhAraterAnI dhArmika paramparA kA eka pramukha tattva hai| prAcIna bhAratIya manISiyoM tathA Adhunika vidvAnoM ne yatiyoM ke viSaya meM vividha matoM kA praNayana kiyA hai| adhikAMza isako indra-virodhI vedetara tApasoM ke rUpa meM svIkAra karate haiN| inako AsurI prajA mAnakara yA unake asura sambandhoM ko dhyAna meM rakhakara unake prati anivAryatA ko svIkAra karate haiN| kucha vidvAnoM meM inhe zramaNoM kA mUla rUpa bhI mAnA hai| prastuta prakaraNa meM yatiyoM ke svarUpa kA saMkSipta anusandhAna vAMchanIya pratIta hotA hai| 'yat-yat' dhAtu se niSpanna 'yati' zabda nizcita hI 'Arya' zabda hai| bAMbeniste, belI aura toporova ne jo zodha-kArya kiyA, usase spaSTa hotA hai ki isa dhAtu kA mUlArtha hai- ucita sthAna nirdhArita karanA, arthAt niyati nizcita karanA, anuvAda rUpa meM iSTa padArtha pradAna krnaa| isase hI dUsarA artha nikalA- 'zraddhA-pUrvaka kRtya karanA yA sAdara apane ko deva ke samakSa upasthita karanA hai| ina duhare arthoM ke kAraNa 'yati' zabda ke do artha ho jAte haiM- deva vizeSataH mitra jo niyati-nirdhAraNa karatA hai aura deva pUjaka jo zraddhApUrvaka deva-samakSa apane ko upasthita karatA hai| ina devavAcI aura mAnava-abhidhAyaka arthoM ke kAraNa maikaDonela, kItha6 Adi ko prAnti ho gyii| deva-vAcI ko unhoMne mithaka samajhA aura mAnava ko abhihita karane vAle sandarbho ko aitihaasik| Rgveda meM donoM artha

Page #53
46 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 haiM- "yaddevAH yatayaH bhuvAnAnyapinvat7'arthAt -jisa prakAra yati devoM ne lokoM ko (razmiyoM se yA vRSTi se) ApUrita kara diyaa| yahA~ yati devavAcI haiN| Rgveda meM mitra varuNa ke sAtha sambaddha bhRguoM ko bhI yati kahA gayA hai| Rgveda ke do sthaloM para isako prayoga kiyA gayA hai; jahA~ yati kA sambandha bhRgu se sthApita kiyA gayA hai - 'yatibhyo bhRgave dhAne hite"; tathA RcA meM bhRguoM ko spaSTata: yati kahA gayA hai -'yata yastvA bhRgavo ye ca tussttuvuH| 59arthAt - he indra! bhRgu yatiyoM ne tumako santuSTa kiyaa|" bhRguoM kA varuNa se sambandha suvikhyAta hai| zatapatha brAhmaNa60 meM bhRgu ko varuNa kA putra hI kahA gayA- 'bhRgurve vaarunniH|' bhRgu aura yati kA yaha sambandha mitravaruNa ke upAsakoM ke rUpa se yatiyoM kI sambhAvanA ko puSTa karatA hai| isake sAtha hI sAtha isa paramparA meM yatiyoM ko AMgirasa kahA gayA hai| sAyaNaH1 aneka prasaMgoM meM kahate haiM -'AGgirasA: ytyH|' kintu kauSItakI paramparA meM arumaghoM ko yati kahA gayA hai| taittirIya saMhitA62 para vedArtha prakAza kI TIkA para mAdhavAcArya eka kauSItakI zruti kA uddharaNa dete haiM - "ataeva kauSItikana indra vAkyameta dAmananti....trizIrSANAM tvASTramahaM ahanaM arunmukhAn yatIna sAlAvRkebhyaH praaycchm|" yahAM yaha tathya vizeSa rUpa se draSTavya hai ki vizvarUpa tvASTa, yati aura arurmaghoM ko purohitoM aura asura se sambandhita mAnA gyaa| sAyaNa ne aitareya brAhmaNa ke uparyukta uddharaNa kI vyAkhyA meM yatiyoM ko 'yativeSadhArAn asurAn aura arumaghoM ko brAhmaNa veSana asurAn kahA hai| arunmagha ve bhAraterAnI devopAsaka the jo bhiSak the aura vizeSakara rakta-srAva kI cikitsA karate the| niSkarSata: yaha spaSTa hai ki muni paramparA prAk-RgvedIya bhAratIya AryoM se sambaddha thii| isakI pariNati brAhmaNa-bhikSu-parivrAjaka varga meM huii| yati paramparA bhAraterAnI yuga se prArambha hokara kramazaH kSINa hotI gayI, kevala 'yati' zabda ke avazeSa ko chor3akara jo bAda meM parivrAjakoM aura zramaNoM ke artha meM prayukta hone lgaa| ina donoM paramparAoM meM zramaNa saMskRti kI katipaya lAkSaNika vizeSatA prApta hotI hai| isI zRMkhalA meM brAhmaNa-parivrAjakoM ke prAcIna itivRtta kA avalokana karanA zreyaskara hai| sAdhAraNata: caturdika bhramaNa karane vAle vyakti ko 'parita: carati yaH' parivrAjaka kahate haiN| pAli sAhitya meM parivrAjaka kA saMkucita artha kiyA gayA hai-'AgArasmA

Page #54
muni paramparA kA vikAsa Rgveda se lekara mahAvIra takaH 47 anAgariyaM pabajjati' jo ghara se nikalakara aniketa sthiti meM praveza karatA hai, vaha parivrAjaka hai| bRhadAraNyaka upaniSad63 meM bhI maitreyI aura kAtyAyanI nAma kI donoM bhAryAoM ko aura apanI gArhasthika sampatti ko chor3ane vAle yAjJavalkya ko 'anyavRttamupAkariSyan' gRhastha se bhinna jIvana paddhati ko apanAte hue pravrajiSyan kahA gayA hai| isI prakaraNa ko Age bar3hAte hue punaH kahA gayA hai- etameva pravrajinoM lokamicchantaH prvrjnti| Age kahA gayA hai ki 'putra bhAryAoM se samanvita gRhastha kI jIvana caryA kA parityAga kara AgAra ko chor3akara brahmaloka yA Atma sAdhanA ke lie anAgArI ho jAnA hI pravrajana hai'| isa saMdarbha meM nirukta meM parivrAjakoM kA ullekha mahattvapUrNa hai| Rgveda64 kI eka RcA meM kahA gayA hai- sa mAturyonA parivIto antarbahuprajA niRtimaavivesh| isa RcA para yAska65 TippaNI karate hue kahate haiM - "bahuprajA kRcchamApadyata iti privraajkH'| isaprakAra parivrAjakoM kA astitva RgvedIya kAla taka jAtA hai| ata: yaha spaSTa hai ki parivrAjaka saMsAra ko duHkhamaya samajhate the| aihika aura AmuSmika sukha kI prApti ke lie karaNIya karmakANDa yA anya upAsanA meM vizvAsa nahIM karate the| ataeva ye vaidika dhArA meM antarbhukta nahIM the balki zramaNadhArA meM antarmukta the| yaha vivecana pAli- sAhitya meM bahuzaH prayukta 'samaNa-brAhmaNa' yugma ko bhI vyAkhyAyita karane meM samartha hai| donoM samaNa aura brAhmaNa samAna rUpa se samAdRta the| donoM ke lakSya aura pravRttiyA~ samAna thIM-donoM hI zIla, citta aura prajJA se abhipreta mAne jAte the| donoM hI aneka vidhiyoM se aneka rUpoM meM tapazcaryA karate the - "anena-pariyAyena tayo jigucchAya vaNNaM bhaasnti|'66 zramaNa ke samakakSa ina brahma sama brAhmaNoM ke viSaya meM buddha kA vacana hai -kathaM ca doNa, brAhmaNobraha-samo hoti?....so aTThacattAlIsavassAni komAraM brahmacariyaM caranti.... / soAcAriyassa AcAriya-dhAnaM nijaM yAdetvA kesa-massuM ohAretvA kAsAyAni vatthAni acchAdetvA agArasmA anAgariyaM pvjjti'|67 arthAt - 'droNa, brAhmaNa, brahma-sama hotA hai? jo ar3atAlisa varSa taka kaumArya-vrata dhAraNa kara brahmacaryA karatA hai.....(aura phira) AcArya ko dakSiNA nivedita kara, kezazmatha parityAga kara evaM kASAya-vastra dhAraNakara AgAra se nikalakara anAgArI ho jAtA hai| DaoN0 vAsudeva zaraNa agravAla ne apanI pustaka 'prAcIna bhAratIya loka dharma' meM dhArmika kRtyoM evaM utsavoM ko sammAna karAne vAle brAhmaNoM ko mAkhaNa/mAhaNa ke nAma se sambodhita kiyA hai| mAhaNa pratiSThAvAcI brAhmaNatva thaa| kalpasUtra68 meM zramaNa bhagavAn mahAvIra ke janma kA vivaraNa diyA gayA

Page #55
48 : zramaNa, varSa 67, aMka 1 janavarI - mArca, 2016 "bhagavaM mahAvIre...mAhaNa-kuNDaggAmAo nayarAo usabhadattassa mAhaNassa koDAlasagguttasya bhAriyAe devANaMdAe mAhaNIe jAlaMdhara- saguttAe- kucchio khattiyakuMDaggAme nayarenAyANaM khattiyANaM siddhatthassa khattiyassa... sAhariye / " arthAt -"pUrva tIrthaMkara ke nirdeza ke anusAra zramaNa bhagavAna mahAvIra ne kuNDa grAma nAmaka mAhaNa-nagara meM koDAla - gotrya RSabhadatta mAhaNa kI jAlandhara - gotrya bhAryA devAnandA mAhaNI kI kukSi meM garbha ke rUpa meM praveza kiyA / " bhagavAna mahAvIra ke antima upadeza ke rUpa meM sUtrabaddha uttarAdhyayana sUtra meM 'vijjA mAhaNa saMpayA'69 kahate huye vidyA ko mAhaNa kI sampadA batAyA gayA hai tathA brAhmaNa ko 'nAisaMge.. ..bUma mAhaNaM' kahakara use asaMsakta aura anAsakta" batAyA gayA hai| zramaNa kI paribhASA karate huye 'samayAye samaNo hoi' 71 arthAt samabhAva dhAraNa karanevAle ko zramaNa kahA gayA hai| uttarAdhyayana sUtra meM muni aura brAhmaNa ke antara ko spaSTa karate huye kahA gayA hai ki 74 jaina sAhitya 3 meM muni ke liye sAdhu, saMyata, vItarAga, anagAra, bhadanta, dAnta, yati Adi zabda vyavahRta huye haiN| vahAM muni kI paribhASA karate huye kahA gayA hai - mananamAtrabhAvatayA muniH| arthAt manana mAtra bhAva svarUpa hone se vaha muni hai / avadhi, mana:paryAya aura kevalajJAnI ko bhI muni kahA gayA hai| 4 yathArtha muni kI paribhASA dete huye AcArya kundakunda rayaNasAra 75 meM kahate haiM ki 'jo munirAja sadA tattva vicAra meM lIna rahate haiM, mokSamArga (ratnatraya) kA ArAdhana karanA jinakA svabhAva hai aura jo nirantara dharmakathA meM lIna rahate haiM arthAt yathAvakAza ratnatraya kI ArAdhanA va dharmopadezAdi rUpa donoM prakAra kI kriyAyeM karate haiM, ve yathArtha muni haiN| 'na vi muNDieNa samaNo na oMkAreNa baMbhaNoM / na muNI raNNa vAseNaM kusacIreNa na tAvaso / / 72 isaprakAra hama dekhate haiM ki muni paramparA apane vikAsa meM Rgveda se lekara mahAvIra kAla taka kI eka sudIrgha yAtrA karatI hai jisameM muni ke bhinna-bhinna artha prApta hote haiM para sabhI artha muni ke pracalita artha (saMnyAsI, parivrAjaka, bhikSu Adi) se dUra nahIM haiN| sandarbha : 1. 2. 3. 4. 5. 6. amarakoza- 2.42 Rgveda 10.136.2 para sAyaNa bhASya draSTavya Tarnara, e kampareTiva DikzanarI oNpha iNDoM Aryana laiMgvejeja / bRhadAraNyaka upaniSad, 4.4.22 avadAnazataka, 10.136.2 uttarAdhyayana sUtra, 25.32

Page #56
9 ng : : : : 16. 18. 19. 20. 21. 23. 2 muni paramparA kA vikAsa Rgveda se lekara mahAvIra takaH 49 dhammapada- 269 taittirIya AraNyaka, 1.27.6 hemacandra vyAkaraNa, 4.7 pizela, prAkRta vyAkaraNa, pR0 489 prAkRta-paiGgalam, 1.75 Rgveda- 10.136 vaidika iNDeksa, 2,pR0 168 Rgveda, 1.152.1 vahI vahI, 3.31.2 vahI, 10.1.6 atharvaveda 2.7.7 vahI, 7.94.3 Rgveda- 8.55.3 o0 zrADara, prihisTaoNrika eNTIkviTIja, pR0 333 pAda ttippnnii| Rgveda, 3.31.2 vahI, 2.35.13 taittirIya saMhitA, 2.5.1.6 zatapatha brAhmaNa, 14.9.6.7 vahI, 4.53.2 vahI, 1.133.5 vahI, 5.57.4 Rgveda,3.9.3 zrIdharasvAmIkRta bhAgavata- 5.5.32 nighaNTu, 2.5.6 vahI, 10.4.6 vahI, 3.14 vAjasaneyI saMhitA, 28-33 Rgveda, 9,87.1 vahI, 10.18.14 atharvaveda, 11.4.15 vahI, 10,22.5 vahI, 5.32.10 nirukta, 12.25 vahI, 12.26 24. 27. 28. 29. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41.

Page #57
x3. 47. 49. .50. 51. 57. 50 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 42. bRhaddevatA, 2.65 Rgveda, 10,189.2 44. praznopaniSad, 1.5-6 taittirIya AraNyaka, 1.23.2 46. vahI,1.24, 4-5 kUSmANDa brAhmaNa, 2.7 48. bhAgavata, 5.3.20 Rgveda, 7.56.8 Rgveda, 8.17.4 tANDya brAhmaNa, 10.14.47 52. aitareya AraNyaka, 2.20.1 bRhadAraNyaka upaniSad 3.5.1 vedAntasUtra, 3.4.47 para zAMkarabhASya bRhadAraNyaka upaniSad, 4.4.22 56. mekDonala-kItha, vaidika iNDeksa, khaNDa 2, pR 150 Rgveda, 10.72.7 vahI, 8.3.9 vahI, 8.6.18 60. zatapathabrAhmaNa, 11.6.1.1 61. Rgveda para sAyaNa bhASya, 8.3.9; 5.45.7 taittirIyasaMhitA, 2.5.5.1.1 63. bRhadAraNyaka upaniSad, 4.4.1-2 64. Rgveda, 1.1.64.32 65. nirukta 2.28 66. dIghanikAya, 1.114 67. aMguttara nikAya pR. 468-69 68. kalpasUtra- 29 69. uttarAdhyayana, 25.18 vahI, 25.19-29 71. vahI, 25.32 vahI, 25.31 73. samayasAra (AtmakhyAti TIkA) -151 cAritrasAra, kundakunda, 46.5 75. rayaNasAra, kundakunda, 99 58. 59. www 72. 74. ****

Page #58
English Section

Page #59

Page #60
CONCEPT OF HUMAN RIGHTS IN JAINA PHILOSOPHY Dr. Samani Shashiprajna Jainism, one of the most ancient religions of the world originated and developed on Indian soil containing a profoundly progressive social attitude. Even in the antiquity start from the first Tirthankara Rsabha to 24thTirthankara Mahavira, Jaina preceptors discussed at length, how one can protect the rights of one and all. The very concept of Human Rights is becoming very popular in recent years as per UN declaration of the United Nations General assembly. This UNDHR contains a comprehensive list of political, economic, social and cultural rights and aims at the protection of the freedom, equality and human dignity of all human beings, irrespective of their race, gender, colour, language or religion. Never before in the history had there been such a far reaching and solemn undertaking to protect each and every individual from all forms of oppression and deprivation. With this paper I intend to share my views on the Jaina concept of Human Rights and its wide perspective. The Concept of Human Race as One Tirthankara Mahavira 2600 years back claimed that Human race is one i.e. ekka manussa jai. He never discriminated any human on the basis of his birth, colour, profession, religion, country, etc. He established the novel notion of oneness of Humanity on the basis of one's action. The criteria for a human lies in the virtue of compassion, sympathy, affection, service, and in the acts of benevolence. He propounded in Uttaradhyayana Sutra that man is brahmin, ksatriya, vaisya and sudra not by birth but by action.' Noble thoughts and actions (karmas) justify the human nature. He abolished the prevailing concept of considering one person as high or low on the basis of one's birth, and re-established the merit of action in the world of disparity.

Page #61
54 : Sramana, Vol 67, No. 1, January-March 2016 The Svetasvalara upanisad (2.5) says : Amrtasyaputrah i.e. we all are the sons of the same immortal God. Atmavat sarvabhutenu (Srimadbhagavat canto 6) i.e. behold all living beings as of equal intrinsic values as of oneself. The whole universe is single whole supporting trees keep suggesting for peaceful co-existence without discriminating between a man and a man on the narrow principles of class, colour, languages, province, caste or creed. Today we see there is a kind of absolute notion of sexual superiority, colour superiority, caste superiority, class, country and religious superiority which is creating reactive violence and inhuman behaviour in the name of untouchable considering the other as inferior. The outstanding philosopher of the day Richard Rorty has discussed the cause of distinction between male and female. In male dominated society, only male are considered as human beings as they possess rationality. Women are emotional so they are not human beings. This kind of approach is threatening to the human solidarity. It is conceived both men and women nine times out of ten, are firmly convinced of the superior excellence of their own sex. There is abundant evidence on both sides. Today one man or one country fight with each other because their views vary. Views are bound to differ, because we are guided by different conditions, thoughts, modes and attitudes. Hence it is wrong to think oneself right and rest others wrong.? Country Discrimination We are all, whatever part of the world we come from, persuaded that our own nation is superior to all others. Seeing that each nation has its characteristics, merits and demerits, we adjust our standard of values so as to make out that the merits possessed by our nation are the really important ones, while its demerits are comparatively trivial. It is more difficult to deal with the self-esteem of man as man because we cannot argue out the matter with some non-human mind. Caste Discrimination The only way I know of dealing with this general human conceit is to remind ourselves that man is a brief episode in the life of a small

Page #62
CONCEPT OF HUMAN RIGHTS IN JAINA PHILOSOPHY: 55 planet in a little corner of the universe, and that we know, other parts of the cosmos may contain beings superior to ourselves as we are to jelly fish. In this context, Right to equality and non discrimination Act of 14, 15, 16 Article of Human Rights also claims the rights of equality of all the human beings without considering above mentioned discrimination. Mahavira rightly said that man is brahmin, , ksatriya, vaisya and sudra not by one's birth, but by one's action. He abolished the prevailing concept of considering one person as high or low on the basis of one's birth 'no hine no airitte" and he initiated Harikesabala' an outcaste into his religious order. He allowed to read and study the scriptures to sudras, which was prohibited in Vedic culture and religious society. During Gandhian period our history witnessed the sudras are considered as untouchables and they were prohibited to enter into temples, their children's were not allowed to admit in certain schools, they were not allowed to touch the water pot and even touch the brahmins. If any sudra violated this, he will be punished severely. The novel-'untouchable' written by R.K. Narayan highlights the social behaviour with sudras. In this novel, he writes 'They clean our dirt so they are untouchable, if it is so then each one of us are untouchable as we also clean our own dirt. Such an open-mindedness in thought is the need of the hour'. Colour Discrimination The central philosophy of Western Post-modern philosopher Richard Rorty is achievement of Human solidarity i.e. to consider the other person not like external, outsider or "foreigner, but as one of the member among us. Rorty has given five examples how it threatened the human relationship. During II'd world war by Nazis led by Hitler claimed that only Germans have pure blue blood. All the rest are like animals, so let us kill and make the world of human. Due to this one-dimensional perspective lacs of Jews were killed in concentration camp.

Page #63
56 : Sramana, Vol 67, No. 1, January-March 2016 Even the inhuman behaviour with black people in the west by the white people is really cruel. The whites don't consider blacks as one among them in present united states. They are deprived from certain privileges of the country, certain professions etc. The kids of black people were not admitted in the convent schools where white people's kids study. Although civil rights movement occurred against their discrimination, still a kind of segregation is prevailing. Moreover white people community stay in particular area and rich white people live in highly crowded area, they don't stay together. Even policemen too misbehave with black people. All these because of difference of skin colour, only change of perspective can do away this problem. So let us recognize that to be human doesn't require anything but only love, affection, compassions for all human brothers and feeling for sufferings of others. Women Discrimination Women in Jainism: Jainism that started, maybe during the 6th century B.C. or perhaps even earlier according to some sources clearly states that all men and women are spiritually equal and that women too are capable of salvation. Both men and women may renounce the world. The story of the 19th Tirthankara Mallinatha Deva, clearly shows that it is possible for a woman to become a Tirthankara. In Jainism, the codes of ethics - non-violence, truth, non-stealing, purity of body and soul and non-possessiveness are common to men and women. At the time of Mahavira (6th-5th-century B.C.) there were no sects in Jainism. Only later, sects like Digambaras, Svetambaras etc. came into existence. Digambaras insist on nudity and declare that a mendicant must renounce all property including clothes, the only exception being a small whiskbroom for brushing insects and a water gourd. They argue that Mahavira himself was a naked monk but say that renunciation of clothes is not mandatory. Thus, clothes came to occupy a central position in the debates on possible salvation of women. This barred women in the Digambara sect from attaining

Page #64
CONCEPT OF HUMAN RIGHTS IN JAINA PHILOSOPHY : 57 moksa and this led to the formulation of the doctrine that a person could not attain moksa while having a female body. If the principle of anekantavada is taken into account, these two are only points of view and do not represent or only partially represent the Jainist doctrine, The Yapaniya sect combined the two practices; the male mendicants went naked and said that nudity was not necessary to achieve moksa for women. It is interesting to note that no other school except the Jainas ever questioned the inherent capacity of a woman to attain moksa in her present body and her present life. The path to moksa according to the Tattvarthasutra, accepted by both the schools consists of three jewels - right view, right knowledge and right conduct. If the three are found in women too, there is no deficiency to the attainment of moksa. Mahavira rightly said that man is brahmin, sudra, ksatriya and vaisya not by one's birth, but by one's action. He abolished the prevailing concept of considering one person as high or low on the basis of one's birth. He initiated a slave laywomen named Candanabala to enter into the life of nunhood and paved her way to the path of liberation. He provided the right to renounce for the women race which other Vedic, Digambara Jaina tradition itself against allotting this kind of freedom. Mahavira made an epoch making revolution by declaring the emancipation of women and re-established the merit of action (karma) in the world of social disparity prevailing in the name of sex, caste, country and so forth. Mahavira's attitude towards women folk was very liberal. He saw the innate, good of both men and women and assigned them their due place in his order. In his religious order, sex was no barrier to attaining saint-hood and ultimately the liberation. Jaina women had similar duties to men in performing religious rites and rituals and were allowed to read and study the scriptures. Whereas in Vedic culture and religious society, women and sudras were considered as inferior, debarring them from the initiation rites and wearing the sacred thread, a symbol of higher caste.? Moreover women and manual

Page #65
58 : Sramana, Vol 67, No. 1, January-March 2016 workers (sudras) were not allowed to listen to sacred scriptures. 8 Tirthankara Mahavira gave full freedom to one and all, including women and the sudras, to observe common religious practices. He gave an equal opportunity to everybody, irrespective of his class, caste, or birth, or sex, to practice religion according to one's capacity. On the other hand, Mahavira liberally initiated the nuns in his order, which is double in number when compared with the monks. In his order, there were only 14,000 monks but there were 36,000 nuns. In the same way, the numbers of laywomen is 3,18,000, which is more than the number of 1,59,000 laymen.""He propounded that the difference, which we see in the world is due to the past karmas and each soul through one's pious efforts can change ones destiny. In this century, it is getting more and more proved that all forms of oppression against women are based on ignorance and an error. In earlier centuries, denial of opportunities to education, access to knowledge and economic empowerment deliberately done by the patriarchal system clearly kept women -almost half of the total population - within the four walls, but now the floodgates have been opened and they have all the opportunities to get educated and take up all kinds of responsibilities. In conclusion one can say that mankind and womankind are parts of a composite humanity and are equal with no difference. It is getting proved now that the world consists of two parts, without one the other is incomplete, defective and deficient. It has been rightly said that God - neither a female nor a male, judges human actions. God never asks, "Art thou a woman or art thou a man?" A productive partnership-based critical appreciation of the complexities in gender relation can alone reorganize the structures of the society and change the individual mindset and the institutional psyche. We should try to create a new world in the new millennium so that the present and future generations may enjoy a richer and harmonious life without making the same mistakes again. According to my view, the very notion of the concept of Human Rights is imperfect, very limited and really violent which violates

Page #66
CONCEPT OF HUMAN RIGHTS IN JAINA PHILOSOPHY: 59 and completely negates the rights of all the non-human beings. Certainly, the non-human bodied beings are one which I want to propagate and investigate. But I found that Jains do not usually frame the matter in terms of the rights of non-humans. But Jains speak of the moral duty and responsibility of human towards all the non-human beings. Every right has a corresponding duty, without duties there can be no rights. This duty and rules are most clearly enunciated in the cardinal Jaina principle of Non-violence. If this. view of Jaina concept of equanimity is translated into reality, I think that reactive violence, unnecessary violence, intellectual violence, emotional violence at large can be avoided, which in turn can protect the rights of all forms of life and not merely human rights. For Jainism, role of religion is to unite all through love and respect for one another. We must also work for the survival of religious diversity. Let every religion exist and flourish, let them serve the world in their own ways. Flourishing together is the secret of peace. Unity-in-diversity is the lesson of life. This spiritual unity through Surat Spiritual Declaration connects all, the whole creation in the words of Acharya Mahapragya. In sum and substance, it can be concluded that flourishing together is the secret of peace from Jaina perspective. Unity in diversity is the lesson of life. "So let us guide ourselves and our followers not just to tolerate but to respect other persons points of views and religions, not just to exist but to co-exist, not just to hail but to help others. We must not prosper and progress at the cost of others, but sacrifice a part of ourselves for the good of others, because in the good of others lies our own, in the progress of others rests our own and in the joy of others abides our own," says Acharya Mahapragya, in his address at Surat Spiritual Declaration. References: Uttaradhyanna Sutra, verse 12. Nemichandra Shastri, Vishva Shanti aur Jaina dharma. Uttaradhyayana Sutra, 25.31

Page #67
60 : Sramana, Vol 67, No. 1, January-March 2016 Acaranga-sutra, 2.49 Uttaradhyayana Sutra, 12.1 Ibid, 25.31 Manusmrti, 1.103. Ibid, 1.38. Kalpasutra, 1.134, 135. 10. Ibid, 1.136, 137. Bibliography Acaranga Sutra. Ed. Yuvacharya Mishrimalji 'Madhukara' With Original Text, Hindi version, Notes, Annotation and Appendices, Shri Agam Prakashan Samiti, Beawar, 1998. Adipurana of Jinasenacarya, Ed. Pannalal Jain, Bharatiya Jnanapith, Varanasi, 3redn. 1988. Tattvartha Sutra of Umaswami, Ed. J.L. Jaini, Barrister Champat Rai Jain Trust, Delhi, 1956. Uttaradhyayana Sutra, Ed. Muni Mishrimalji Maharaj, Trans. Muni Rajendra, Agam Prakashan Samiti, Beawar, 1991. Manusmfti of Kulluka Bhatta, Ed. Gopal Shastri Nene, Chowkhamba Sanskrit Series, Varanasi, 1970. Kalpasutra of Bhadrabahu Svami, Trans. Kastur Chand, Motilal Banarasidass, Delhi, 1979. Mahaprajna, Economics of Mahavira, Adarsh Sahitya Sangha, Delhi, 2004.

Page #68
CONCEPT OF CONSCIOUSNESS IN JAINISM Prof. Dharmchand Jain Philosophy is the root cause of origination and development of science, because philosophy gives ideas for inventions and experiments. But there is a basic difference between science and philosophy that science has made its field of experiments on matter (pudgala) only, where as philosophy has much wider field of knowledge and formless entities like soul. If we think about the concept of consciousness according to the various branches of science, then consciousness can be defined as the activity of senseorgans, mind, brain and the cells, and when consciousness is defined according to Jaina philosophy then it is an attribute of a soul, which could not be known through the empirical or materialistic instruments. Consciousness and soul The word 'consciousness' is used mainly in two meanings - 1. Alertness (awareness) and 2. Feeling of livingness (cetana). In Jainism word 'apramada' is used in the sense of alertness and 'upayoga', prana', 'sanjna'for the feeling of livingness. In Jainism, a soul is considered as the ultimate source of consciousness. Consciousness is the very nature of a soul with or without body. If the soul departs from the body, sense organs and brain do not work; the body is called dead. So it is a question for the scientists that how the consciousness arises and how it vanishes? Where does it come from and where does it go? Except the Carvaka thinkers, all the branches of Indian philosophy accept the concept of soul which is the source of consciousness. Nyaya and Vaisesika philosophers mention soul as omnipresent, but they accept its consciousness limited to body. Vedanta philosophers propound omnipresent Brahma and living beings as its part (caitanyamsa). Buddhist philosophers do not accept soul as eternal entity. They accept a flow of consciousness which is called vijnana or citta.

Page #69
62 Sramana, Vol 67, No. 1, January-March 2016 Jaina philosophy is specific in this regard. It stresses that the soul of living beings resides within the body. Every living being is having a different or independent soul. A soul is a knower; sense organs, mind and brain are the instruments for knowing the objects. This soul has a nature of consciousness which serves consciousness in different parts of the body including brain, nervous system and every cell. It is difficult to define a soul, but consciousness is the very nature of a soul. According to Uttaradhyayana-sutra knowledge (jnana) intuition or observation (darsana), conduct (caritra), penance (tapa), internal power (virya) and cognitive application (upayoga) are the nature of a soul. We can know a soul through its attributes or activities. Knowledge (jnana) and apprehension or intitution (darsana) are the main characteristic of a soul. In Vyakhyaprajnapti Sutra, it is stated that soul is knowledge (right or perverted) and knowledge is soul. Soul is darsana and darsana is soul.2 In this way the nature of a soul can be defined as knowledge (jnana) and intuition (darsana). Application of these two is called as upayoga. This upayoga consciousness. There are eight types of soul - 1. a soul as a substance (dravyatma), 2. a soul with passions (kasayatma), 3. a soul with activities of mind, speech and body (yogatma), 4. a soul with cognitive activity (upayogatma), 5. a soul with attribute of knowledge (jnanatma), 6. A soul with attribute of intuition (darsanatma), 7. a soul with conduct (caritrama) and 8. a soul with attribute of internal power (viryatma)3. Basically a soul is a substance, but when it exhibits any of the above characteristics or it enjoins passions etc then it is addressed by the respective names. Consciousness and its various levels Consciousness can be technically termed as 'upayoga' in Jainism. Upayoga is an application of cognitive and intuitive ability of a soul. Consciousness includes an attitude, vision and conduct of a living being. Cognition of happiness and sorrow also denote consciousness.

Page #70
CONCEPT OF CONSCIOUSNESS IN JAINISM: 63 There are many levels of consciousness; we can put them in the following categories. 1) Consciousness as apramattata or alertness. 2) Consciousness as upayoga or knowing activity. 3) Consciousness as prana (active ability of sense organs, mind, speech, body, respiration and life-span). 4) Consciousness in body 5) Consciousness as sanna (eagerness to eat, feeling fear, sexual desire, desire of possessiveness). 6) Consciousness as vedana or feelings 7) Consciousness expressed in virya or enthusiasm. In this way, there are many levels or kinds of consciousness experienced by a living being. A pure and complete consciousness is found in the liberated souls (having destroyed the eight karmas") and in pious souls having destroyed the four ghati karmas namely jnanavarana, darsanavarana, mohaniya and antaraya. Variations in Consciousness and Apramattata Mostly living beings on the earth are having karmic bondage, hence the consciousness is not fully manifested in them. There are six categories of the living beings on the basis of variation in manifestation of the consciousness. The living beings having only one tactile sense organ are the lowest in manifestation of their consciousness. Two sensed beings can manifest more consciousness than one sensed, three sensed beings more than the two sensed beings; In this way five sensed beings are able to manifest more consciousness. The being having mind with the five sense organs are quite more able in expressing consciousness. The human beings possessing a right view can express more consciousness. The degree of consciousness increases in experience of pious conduct and character. In Jainism a holy monk with five mahavratas (i) abstinence

Page #71
64 : Sramana, Vol 67, No. 1, January-March 2016 from violence (ii) abstinence from falsehood (iii) abstinence from theft (iv) abstinence from sexual desire (v) abstinence from possessiveness, five samitis or vigilances (in movement, speaking, eating, handling things and evacuation) and three guptis (as control of mind, speech and body) bears more vividness in consciousness. A monk having alertness in every activity expresses more consciousness. In this way living with alertness shows high level of consciousness. A laity having five small vows (anu-vratas) is also on the path to live with better consciousness than a lay man, if he is alert in doing activity with awareness. Consciousness as Upayoga "Upayoga' denotes the cognitive function of a living being. It includes knowing through sense organs, mind and directly through a soul. * Upayoga is of two kinds: i) Knowing in a constructive or articulate form i.e. jnana and ii) Knowing in nirvikalpaka or in-articulate form i.e. darsana. Jnana and darsana are the key factors of upayoga or cognitive function. In Nandisutra and other texts of Jaina philosophy five types of knowledge are mentioned as matijnana (sensuous knowlwdge), srutajnana (scriptural or verbal knowledge), avadhijnana (visual intuition), manahparyaya jnana (intuition of mental modes) and kevalajnana (pure and perfect knowledge). Among these knowledges, matijnana appears in a soul through sense-organs, or mind or by both. Sense organs and mind are the instruments; consciousness comes in these organs from the soul. Matijnana or abhinibodhika jnanaincludes recognition, thinking, reasoning, intellect and inference in it. Knowledge of former birth (jati-smarana-jnana) is also a phenomenon of matijnana. Four types of intellect (autpattiki, vainayiki, karmaja and parinamiki) are also the part of matijnana. All intellectual activities of a person denote consciousness. Srutajnana appears in a living being as verbal knowledge or as discriminative knowledge (vivekajnana). Discriminative knowledge.is a significant

Page #72
CONCEPT OF CONSCIOUSNESS IN JAINISM: 65 nature of consciousness. Avadhijnana, manahparyayajnana and kevalajnana appear directly in a soul. Through avadhijnana material world can be known without the use of sense organs and mind. Manahparyayajnanais also direct knowledge, by which mental modes of others are known by a conscious monk. Kevalajnana is a pure and perfect knowledge with which everything with its every mode is perceived lucidly. Knowledge illuminates itself as well as the object. In Niyamasara Acarya Kundakunda propounds the self-luminosity of knowledge. He says - appanam vinu nanam, nanam vinu appago na sasdeho/ tamha saparapayasas nanam taha dansanam hodi// (Knowledge is not without a soul and soul is not without knowledge. It is doubtless, hence knowledge is self and object illuminating. *Darsana is also self and object illuminating like knowledge.) Darsana is also a significant term in Jaina scriptures to denote consciousness. It is an in-articulate cognition, which is succeeded by articulate-cognition i.e. knowledge. There are four types of darsana- (a) caksu-darsana (in-articulate cognition through eyes), (b) acaksu-darsana ( in-articulate cognition through mind and sense organs other than eyes), (c) avadhi-darsana( in-articulate cognition directly by soul succeeded by avadhi-jnana) and (d) kevala-darsana (in-articulate cognition or intuition directly by a soul succeeded by kevalajnana). Every soul has an essential attribute of in-articulate cognition and articulate cognition. Both of these cognitive attributes are manifested as consciousness in a sequence of in-articulate and articulate manner. The scientists have explored the system of knowing through sense organs and their link with the nervous system and brain, but they do not have reached up to the source of consciousness. There are four stages of knowing the material objects through sense organs i.e. avagraha, iha, avaya and dharana. Avagraha is a primary knowledge in which an object is known without its specific properties.

Page #73
66 : Sramana, Vol 67, No. 1, January-March 2016 Iha is a knowledge having inclination to know the object with its property, and the ascertaining knowledge about the object is called avaya. When that avaya goes into retention, then it is named as dharana knowledge. These four stages are very important in learning process, Why children do not learn the lesson properly? Its answer is lying in the Jaina principle of learning through stages of matijnana. This principle is useful in the educational psychology. This is a psychological science of learning that if a learning process is up to retention, then memory takes place. Without retention memory cannot take place. Consciousness as Prana Prana (vitality) is another technical term in Jaina scriptures which shows consciousness in a living being. This 'prana' word has a different meaning from the meaning which is referred in Yoga philosophy. In Yoga philosophy word prana has been used for vital airs which are of five kinds- prana (air inhaled and exhaled), apana (air goes out through anus), vyana (air pervaded in the whole body), udana (air in throat), samana (air in the stomach). In Jainism pranas are of 10 types 1. auditory sense, 2. visual sense, 3. olfactory sense, 4. gustatory sense, 5. tactile sense, 6. mental force, 7. power of speech, 8. power of body, 9. respiration and 10. karma related to life span (ayusya karma). The pranas depict the living power of the five sense organs, body, speech, mind, respiration and ayusya karma. Every sense organ has power to work. If that sense organ is damaged or harmed then that does not work as knowing instrument. A person can live life even in the non-working position of some sense organs, but the working power of sense organs denotes consciousness. I hear a word, I see a bird, I smell a flower, I taste a candy, I touch a chair- all these knowing activities show consciousness of sense organs and also of a knower. A knower remains the same in knowing process with the help of different sense organs. We feel consciousness in the functioning of mind and speech. We feel consciousness in the whole body also. In the violence these pranas are affected and at the time of death these pranas are destroyed. According to Jainism sense organs, body, mind, speech are made of

Page #74
CONCEPT OF CONSCIOUSNESS IN JAINISM: 67 pudgala or material contents, but these are having consciousness due to association with the conscious soul. In Jainism, mind is made of matter (pudgala), but it has a quality of thinking and desiring, hence mind also bears consciousness. A conscious mind is very useful for a real development of a human being. If it is controlled or restrained, then it is useful for spiritual development, if it is uncontrolled or wanton, it is a big cause for fall of a person. Neurologists talk about brain and accept that mind is a product of brain. According to Svetambara Jaina texts, this mind is a separate entity and pervaded in the whole body, whereas Digambara texts accept its shape as eight feathered lotus flower and its residence in the heart only. But mind is used in every knowing activity of sense organs and its own. In Vyakhyaprajnapti-sutra a question has been raised that a mind is conscious (sacitta) or unconscious (acitta)? Answer has been given that mind is not conscious, it is unconscious. Here it is to be clarified that mind is different from a soul' and it is made of matter or pudgala', hence it is not conscious, but is found only in living beings and formed at the time of thinking only." A sense organ is associated with an object, mind is associated with that sense organ and the soul is associated with the mind. This is the procedure of knowing the objects through sense organs. Somewhere a soul can know the objects directly through the mind. Sorrow and happiness can be known in this manner. Psychologists accept mind as a separate entity and Freud mentions three types of mind as-conscious, unconscious and sub-conscious. We are aware of the conscious mind. A big part of our mind remains unconscious, which has a store of imprints of our unfulfilled wants and sanskaras. Sub-conscious mind has a function to get some feelings or desires from conscious mind to unconscious mind and from unconscious mind to conscious mind. Consciousness in body Jaina scriptures enumerate five types of bodies as {1} gross body (audarika), {2}protean body, (vaikriya), {3}translocational body

Page #75
68 : Sramana, Vol 67, No. 1, January-March 2016 (aharaka), {4}luminious body, (taijas sarira), {5}karmic body (karmana). In these five types of body, we are aware of the gross body only. All human beings, animals, birds, insects, plants etc. are having gross or audarika body. This body is made of gross material. Vaikriya body is found in heavenly bodies (devas) and hell bodies (narakas) by birth. In human beings this body may enjoin the gross body after some required spiritual achievement. This body can have different modes on the will of its owner. Aharaka or translocational body is a subtle body which is used by a monk having a vast knowledge of 14 purvas. This body is used to get answers from a Tirthankara residing in a distant place like Mahavideha. This subtle body comes out from the gross body and after getting answer, it enters again at its place. This body may be a mystery for the biologists. Taijas and karmic bodies are more subtle and these are not obstructed by any obstacle. These two bodies are found in every non-liberated soul. Karmic body is a store house of karma bondage, and luminous or taijas body maintains a level of energy and it is helpful in the procedure of digestion etc. These two subtle bodies live with a soul even in the way of getting a new birth. Biologists have done experiments on gross body, but they do not know about vaikriya, aharaka, taijas and karmic bodies. In present human beings vaikriya and aharaka bodies are often unavailable, but taijas and karmic bodies are liable for investigation. If something is known after experiments that might be a pace in the biological science, knowing the mystery of life. Consciousness as Sanjna An instinct desire or sanjna also indicate consciousness in a living being. There are four famous sanjnas - 1. eagerness for food (ahara sanjna), 2. feeling of fear (bhaya sanjna), 3. sexual desire (maithuna sanjna) and 4. desire of possessiveness (parigraha sanjna). These four sanjnas are experienced in every living being including the plants. Every living being feels hunger and wants to take food. It makes effort for gaining food. Feeling of fear is also a characteristic of

Page #76
CONCEPT OF CONSCIOUSNESS IN JAINISM: 69 worldly living beings. All living beings fear from death, harm etc. This fear is found only in the worldly soul. Sexual desire is also a phenomenon of consciousness. This desire may have three forms 1. Desire of intercourse of a male with female. 2. Desire of intercourse of a female with male. 3. Sexual desire of hermaphrodite. This is a desire of reproduction. Possessiveness is also found in conscious beings. Human beings, insects and even plants bear this phenomenon. The non-living things do not bear these four sanjnas. Consciousness as Vedana - Vedana is another technical term of Jainism, which denotes an experience of happiness and sorrow, coldness and hotness etc. by a living being. This vedana is felt on the level of mind and body. It may be a result of the karma-bondage. Pleasure or comfort may be felt through five sense organs and mind. Consciousness as Virya Enthusiasm or power (virya) is also a significant nature of consciousness. A living being feels enthusiasm with in him to do something. Where does from this enthusiasm come? Generally it is accepted that energy comes from the food which we eat. Vedic statement 'annam vai pranah' proves it. It is true that without food body cannot run for a long time. Food is the source of energy to work through body. Body is made of pudgal, so paudgalika food is required to sustain it. Soul has its own enthusiasm or power which is expressed in mental power and in emotional balance. Soul gives consciousness to body, but it has to leave the body, if it is not capable to sustain in consciousness. If the body is decayed and pranas are arrested then soul leaves that body and goes to take birth in a new body with two subtle bodies namely taijas and karmana. Conclusion Science has reached in its research up to consciousness of brain, cells and genes and it has proved that cells of the body are changing every moment. Body cells are renewed in a certain time interval;

Page #77
70 : Sramana, Vol 67, No. 1, January March 2016 hence food is needed for this activity of change. This gross body cannot survive without food. According to Jainism, animation in gross body, brain, genes etc. is found due to consciousness of the soul. In the presence of a soul all of these work consciously. Science has done experiments on the matter or pudgala having eight touch qualities" Eight types of touch are-cold, hot, smooth (positive charge), rough (negative charge), light, heavy, soft and hard. Gross body, blood, brain, genes are the matter of eight touch qualities. Jaina scriptures propound a matter of four touch quality and two touch quality also. Karmana and taijas bodies are the example of four touch quality matter. These should be taken up for an experiment by the scientists. Paramanu or atom in Jainism has been propounded with a quality of two touches of smooth (positive charge) or rough (negative charge) and hotness or coldness. Matter can be the part of experiment by instrument, but the real consciousness of soul is difficult to come under the purview of experiments. Its approval has three sources according to Jaina philosophers1. Self-perception or self-realization 2. Inference- There are many logical arguments by which an entity of soul is approved. In Rajaprasniya-sutra Kesisramana has given so many arguments to king Pradesi for establishment of a soul which is different from a body. Sense organs, mind are the instruments; someone should be the user of these instruments and that user is a soul. 3. Canonical literature- The enlightened souls have told about the independent existence of a soul, by which consciousness is felt in a body. It is interesting to know that violence of pranas, falsehood, theft, sexual copulation, possessiveness, anger, pride, deceit, greed, attachment, aversion etc. eighteen (18) sins appear in a soul", but these are having a characteristic of subtle pudgal having five colours, two odours, five tastes and four touches (cold, hot, smooth and

Page #78
CONCEPT OF CONSCIOUSNESS IN JAINISM: 71 hard). Scientists have done experiments on subtle matter, but still they have to do experiments on the intensity of anger, pride, deceit, greed, attachment, aversion etc. These experiments will help a human being in understanding the intensity of these passions and disorder. Knowing the intensity a person will be aware enough to reduce these sinful emotions and activities. At present the examination of blood, sonography, MRI, CT scan are quiet helpful in the physical health. The examination of anger etc. will be quiet helpful for mental and spiritual health. References : - nanamca dasanam ceva carittam ca tavo taha, viryam uvaogo ya eyam jivassa lakkhanam - Uttaradhyayana-sutra, Chapter 28 Goyama aya siya nane, siya annane, nane puna niyamam aya Goyarna aya niyamam damsane, darsane vi niyamam aya. - Vyakhyaprajnaptisutra, Sataka 12, uddesaka 10, sutra 10-18 Ibid, sataka 12, uddesaka 10, sutra 1 ri & Eight karmas are - jnanavarana, darsanavarana, vedaniya, mohaniya, ayusya, nama, gotra and antaraya. ine r s Niyamasara, 171 sacitte bhante! mane? Goyama! no Sacitte mane, acitte mane. - Vyakhyaprajnapti-sutra, sataka 13, uddesaka 7, sutra 11(2) ayabhante! mane? anne mane? Goyama! no aya mane, anne mane-ibid, sutra 10 ruvi bhante! mane aruvi mane? Goyama ruvi mane, no aruvi mane - ibid, sutra 11(1) jivanam bhante mane, ajivanam mane? Goyama ! jivanam mane no ajivanam mane - ibid, sutra 11(4) puvvim bhante mane, manniijamane mane? manasamayaviikkante mane ? Goyama! no puvvim mane, mannijjamane mane no mana samaya viikkante mane i bid, sutra 12 Eight types of touch are - cold, hot, smooth (positive charge), rough (negative charge), light, heavy, soft and hard Vyakhyaprajnapti-sutra, sataka 20, uddesaka 3, sutra 1 oi a 12. ****

Page #79
MANIFESTATION OF ETHICS IN JAINA ART Prof. M. N. P. Tiwari Indian culture is the wonderful confluence of varied cultural trends, religious thought, philosophy and art, and Jainism has been one of its main streams. Somehow, Jainism could not receive adequate attention earlier, despite the fact that it has contributed immensely and equally to the development and enrichment of Indian culture, literature, art and architecture., The dharma and kala in Indian context go hand in hand and virtually the religious thought and concept find visual expressions in different forms of kala like architecture, sculpture, icon, painting and performing art. These all in Jaina context are the vehicles of the principal ideas of morality (ethics- naitikata), spirituality and austerity which mainly comprise the anekantavada, satya, ahinsa, aparigraha (tyaga or non-acquisition) and unceasing respect for praksti- nature (flora and fauna). All these took not only to their Jinas or Tirthankaras (highest in Jaina worship) to the state of ananda of self realization ( kevala-jnana) but brought them back to the society to share their experience with the massess to drive the entire humanity out of the snare of bondage of karma (karma-bandhana) to attain the real supreme ananda. The Jaina ethic aims at improving oneself by eradicating one's raga and dvesa, attachment and aversion (and becoming vitaragi), which actually are the four passions--anger, involvement in unreal things (pride), deceit and greed. If these are brought under control, the atman is on the path of ananda- salvation (nirvana or moksa). Of the four human objectives (purusarthas), yearning for wealth and happiness must be subordinated to dharma(religious attitude), which takes one to path of morality leading to the final liberation from the boundage of actions (karmas) and which alone would bring experience of ananda.

Page #80
MANIFESTATION OF ETHICS IN JAINA ART: 73 The worship of the Jinas involves the adoption of a number of moral I ethical virtues, such as non-violence (ahimsa), truthfulness (satya), non-thieving (asteya), celibacy (brahmacarya) and non-acquisition (aparigraha), apart from having respect and kindness towards all human and animal beings (Incidently like brahmanical deities like Siva, Visnu, Durga and others the Tirthankaras are never shown as riding upon the animals as vahanas since it will amount to himsa against animals. In the context of Tirthankaras animals and birds are merely shown as their cognizances on the pedestals but never as the vahanas- such as Ksabhanatha, Ajitanatha, Sambhavanatha, Mahavira have respectively the bull, elephant, horse and lion cognizances. Further respecting others' view points (anekantavada) was another feature. These were achieved through deep austerity, renunciation and aparigraha for selfrealization (atmajnana, kevalajnana or atmasakshatkara) to become svastha (to know one's self / soul).' Most of these ethical concepts are reflected in some or the other forms in Jaina art. Jaina art not only reflects the fine taste for beauty but also heightens the spirit of virtuous moral qualities in man and makes him more worthy as a member of human society, having respect for the personality of others. Of what value is that piece of art, which does not conveys some ethical message and enables men and women to live a nobler life with harmony to achieve ananda? In short, Jaina examples of art aim at elevating our spirit, inspiring to observe rules of value based conduct laid down in Jainism. Jaina art so far as the temples and Jina images as well as the images of Bharata and Bahubali are concerned, give a value based social message of renunciation, non-acquisition and non-violence. A Jaina temple showing the assimilation of the Jina and other divine figures including Brahmanical deities like Visnu, Siva, Laksmi-Narayana, Balarama-Revati, Kama-Rati, Astadikpalas, Navagrahas on the walls, sikhara and other parts was the symbol of socio-religious harmony to give the message of ananda, anekantavada and respect for other faith-dharma. The sanctum sanctorum and the main icon

Page #81
74: Sramana, Vol 67, No. 1, January-March 2016 installed in it stand for the highest peace, devotion and spirituality. The rendering of the Brahmanical deities on Jaina temples at Deogarh, Khajuraho (Parsvanatha temple), Kumbhariya, Delvada (Krsna and Krsnalila, Krsna playing holi, Narasimha) is indicative of socioreligious interaction and harmony, which could be manifested in art only after an open and broader outlook. The images of the Jaina Tirthankaras and also those of Bahubali and Bharata (not as cakravartin but as muni only) highlight certain moral, social and religious values, which are essential for becoming a real human being to render the service to humanity to have experience of ananda. Through the postures (dhyana and kayotsargamudras) of Tirthankaras, Bharata muni and Bahubali and their lives and iconographic features, such as upsargas (inflictions) caused to Parsvanatha and Mahavira during their meditation, strict adherence to ahimsa by 16th Tirthankara Santinatha, renunciation of Neminatha (due to the imminent slaughter of animals on the occasion of his marriage feast, Fig. 1), entwining creepers, snakes and lizards with Bahubali (Fig. 2) and the objects like nine-jewels (navanidhi) and fourteen-treasures (14 ratnas) associated with Bharata as cakravartin being relinquished by him at the time of diksa (initiation) and his cosequent sadhana as muni, the core idea of moral, social values of truth, non-violence, non-possessiveness or tyaga have been exemplified visually. These forms serve as future social models for humanity. Therefore Jaina art has been the vehicle of social and individual code of conduct, besides their aesthetic and religious value. The 16th Tirthankara Santinatha in his previous life as king Megharatha was example of ahimsa and satya (commitment) who was put to test by the god Surupa.2 A falcon was chasing a pigeon. The god Surupa entered into the body of pigeon and flew to come to Megharatha asking to save him from the falcon and was assured of his life by the king. The falcon also came and said to Megharatha that he was extremely hungry and he should be given pigeon to contain his hunger. Megharatha asked to take something else but to leave pigeon. On insistence to have either the pigeon or the

Page #82
MANIFESTATION OF ETHICS IN JAINA ART: 75 flesh equal to the weight of pigeon's flesh. On this Megharatha offered his own flesh to falcon. When pigeon was put on balance the god in him started increasing his weight and went to the extent that Megharatha himself sat on the balance to offer his entire body. On this point of commitment and adherence to ahimsa the god Surupa in pigeon appeared and praised the king. In the depiction in the ceiling of the Santinatha temple of Kumbhariya (Gujarat, 11th century CE) a balance is shown on one side of which sits pigeon and on the other side of it sits Megharatha (Fig. 3). Here comes the experience of ananda for the onlooker inherent in the episode and depicted in art. Jaina temples are found in plenty in all the regions. The patterns of temples are various and the artistic details are different, but their influence on any one who goes to the Jaina temple with devotion is more or less the same. Some of them at- Khajuraho, Shravanabelgola, Ellora, Jinanathapur, Halebi, Deogarh, Delvara, and Ranakpur etc. are rich examples of architecture. Their ethical influence on us is one of serenity, detachment and composite and assimilative character. The Jaina temple is intended to be a place for quiet meditation on the qualities of Jinas and one's pursuit of the same in his / her own life. The interrelatedness of divine, human and animal beings and the vegetation world are all integrated as a unit for an experience of ananda. References: 1. Gita Chapter 14, verse 24 2. Trisastisalakapurusa-caritra, vol.3, Gaekwad Oriental Series 108, Baroda, pp.291-293 Bibliography: 1. Dayanand Bhargava, Jaina Ethics, Motilal Banarasi Das, New Delhi, 1968 A. Ghosh (Editor), Jaina Art and Architecture, Vol. III, Bharatiya Jnanapith, New Delhi, 1974-75 Maruti Nandan Pd. Tiwari & Shanti Swaroop Sinha, Jaina Art and Aesthetics, Aryan Books International, New Delhi, 2011

Page #83
76 Sramana, Vol 67, No. 1, January-March 2016 4. 5. 6. 7. 8. K.C.Sogani, Ethical Doctrines of Jainas, Lalchand Hirachand Doshi, Sholapur, 1967. Sagarmal Jain, Jaina Acara Mimamsa, Prachya Vidyapeeth, Shajapur (MP), 2014-15 Acharya Devendra Muni, Jaina Acara: Siddhanta aur Svarupa, Shri Taraka Guru Jaina Granthalaya, Udaipur, 1995 Padmanabh Jaini, The Jaina Path of Purification, University of California Press, Berkekey, 1979 Kamta Prasad Jain, Jaina Code and Jainism, Shri Mahavira Commemoration Volume, Vol. I, Agara, pp. 267-71 Details of Four Photographs to be Published 1. Neminatha returning without getting married knowing about slaughter of animals for his marriage feast, Santinatha temple, Kumbhariya, 11th century CE Unique Example of Coexistence of Man and Nature Tallest Monolithic Religous Image of the World Gommateshvara Bahubali Shravanbelgola, Karnataka, 983 AD 2. Tallest Monolithic Image of Gommatesvara Bahubali (epitome of ahimsa, renunciation, sadhana of Jainism for Peace and selfcontained ananda), Shravanabelgola (Karnataka), 983 CE.

Page #84
MANIFESTATION OF ETHICS IN JAINA ART: 77 3. Tirthankara Santinatha in previous existence as king Megharatha who saved the life of a pigeon, Santinatha Temple, Kumbhariya (Gujarat) 11th century CE. ****

Page #85
SALLEKHANA: A WAY OF FACING DEATH ARTISTICALLY Dr. Rahul Kumar Singh Introduction Although every human being conscious of the fact that death is the ultimate end of every life, yet his conscious refers to accept it as the total and final annihilation of his existence and he hopes to live even after the cessation of his life in some form or other. According to a widely prevalent belief in the Indian thought, the nature of death also determines the fate of the soul after death. One who casts away his bodily frame in the state of yogic deep meditation attains salvation. Dying in the holy place also leads to liberation. Jaina tradition teaches not only the art of living but also the art of dying. When a layman, or an ascetic, is faced with death under certain circumstances, the vow of sallekhana is prescribed. It is a vow to be adopted for seeking liberation of the soul from the body as a religious duty. The basic concept underlying the vow is that man, who is master of his own destiny, should face death to prevent influx of new karmas. In my view, the observance of this vow is a conscious and well planed penance for self realization. It is preparedness to be fearless in the face of impending death. It is death through samadhi: In this context Ratnakaranda Sravakacara clearly says that as the mental attitude prevailing at the last movement of life considerably affects the future destiny of the soul, there can be no doubting the fact that those who give up the body according to the method of sallekhana attain to the very best conditions of life in the hereafter.' Meaning and definition of Sallekhana Sallekhana, Samadhimarana, Aradhana, Panditamarana etc. are synonymous which indicate that one should renounce the worldly attachment and strive to achieve liberation from all karmas through

Page #86
SALLEKHANA : A WAY OF FACING DEATH ARTISTICALLY: 79 meditation and fasting. Samadhimaranais very much common word. It is an art of death. That is the ritual death, the death accepted through sensual restraint, right penance, right faith, right knowledge and right conduct. The world sallehana is a Prakrit word equivalent to Sanskrit sallekhana. The marana or death by observing vow of sallekhana is technically described as samadhimarana, death while in meditation. Sallekhana is a technical term which means a praiseworthy process of emasculating the body and passions. Its main objective is to make thin the passions that disturb equanimous state of the soul. In the course of defining the sallekhana Acarya Samantabhadra writes - upasarge durbhikse jarasi rujayam ca nihpratikare/ dharmaya tanuvimocanamahuh sallekhanamaryah|/? - "Sallekhana is giving up the body by fasting when there is an unavoidable calamity or distress or old age and incurable disease, in order to observe the discipline of religion." Generally the house holder is expected to observe it on the end of life- maranantaki sallekhanam josita/3 According to sivarya sallekhana means simultaneously thinning out both the inner passions and outer body. He states- sallehana ya duviha abbhantariya ya bahira ceva, abbhantara kasayesu bahira hodi hu sarire/ This shows that sallekhana has to aspects - kasaya sallekhana and kaya sallekhana. Kasaya sallekhana means mental disciplines which consist in the control of passions and attainment of equanimity of the mind. Kaya sallekhana means the actual practice of fasting which gradually leads a vowed persons to death. Of these two aspects, the first is a prerequisite for the second. It means that sallekhana does not consist merely of fasting; it aims at perfect equanimity of the mind. If the mind is troubled by any passions or thought, simply fasting will be of no use. It is therefore necessary that as a preparatory measure for the performance of sallekhana, a person should conquer all the emotions, like fear, anger, grief and so on, and should over come love, attachment, hatred etc. Thus Acarya Samantabhadra says as follows: sokam bhayamavasadam klesam

Page #87
80 : Sramana, Vol 67, No. 1, January-March 2016 kalusyamaratimapi hitva/ sattvotsahamudirya ca manah prasadhyam srutairametaih// Means banishing grief, fear, anguish, attachment, wickedness and hatred, and bringing into manifestations of energy and enthusiasm, one should extinguish the fire of passions with the enactor of the word of scripture. Types of Sallekhana After describing seventeen verities of death, sivarya abridges it to five types as follows: pandidapandidamaranam pandidayam balampandidam ceva balamaranam cauttham pancamayam balabalam cal? Out of these the first three are prasasta and rest are aprasasta. The Acaranga also describes another three types of sallekhana which are-bhaktapratyakhyana, ingini marana and padapopagamana. These three are described under pandita-marana in Bhagavati Aradhana. Circumstances and Procedure for adopting Sallekhana Sallekhana is to be practiced under two circumstances- in cases of emergencies and at the end of regular religious practices. First, a Jaina is advised to cast off his body by fasting unto death, in cases of emergencies i.e. when it is not possible for him to lead a pious life and perform his duties, for example, during the time of terrible famine foreign domination, spiritual calamity etc. a person falling the victim of some incurable disease or becoming too old to perform his regular duties is also advised to perform the vow. Among who falls ill and is incapable of performing his vows and leading a disciplined life may also take resort to sallekhana in all cases. However, a person willing to perform sallekhana must take the permission of his teacher. The teacher is also advised to give him permission for this practice only after examining his capacity to do so. Secondly, sallekhana is to be perform as the last phase of a regular religious career. Both the householders and the monks may perform this vow. A householder is advised to perform eleven pratimas. At the last stage of this vow of pratimas, he practically leads and ascetic life. At the end of this period, he is to give up food and drink and wait for death. A Jaina monk is required to prepare

Page #88
SALLEKHANA : A WAY OF FACING DEATH ARTISTICALLY: 81 himself to pursue a course of gradual fasting which meant last for years together. A monk falling ill and incapable of performing his duties of self-disciple may, however, take recourse to sallekhana without any preliminary preparation. Sallekhana is generally to be performed in a gradual process. First, a person practicing sallekhana is to abstain from taking solid food and to live only on liquid food like milk fruit-juice etc. Then he is to live on warm water only. At last, he is to give up warm water also and is to wait for death. During this last stage, he is to go on reciting hymns only. Acarya Samantabhadra says, "leaving the food, one should increase gradually the greasy drinks, and leaving the drinks like milk etc, he should increase the chacha and hot water in his intake. And after, he should leave even the hot drinks and observe fasting according to his ability and should leave his body contemplating on pancanamaskara mantra."8 Apparently, this process seems to be a process of inviting death but it is not suicide, though it is true that person accepting this vow is all the time trying to invite death gradually. The main objective of this vow is to get conquest over passions to remove attachment, aversion etc. The Ideal Place to perform Sallekhana So for as the venue is considered Bhagavati Aradhana has clearly mentioned- arihanta siddha sagarupam sarama khirapuppha phalabharidam, ujjhana bhavana torana pasadam naga jakkha gharam/deg The ideal place for practicing sallekhana are jinalaya or temple premises, siddha-ksetra, on the top of similar hills of liberated souls and near tanks containing lotus (lotus ponds). However willing aspirants can observe the vow in their houses or temple premises, or on the top of a hill. Spiritual Activities undertaken during the Sallekhana An aspirant resolving to undergo sallekhana knows it well that he has eaten a lot of food to sustain his body during this life and

Page #89
82 : Sramana, Vol 67, No. 1, January-March 2016 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 sallekhana. The mental attitude of the person who has adopted the vow of sallekhana 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 annihilation of all karmas and that is 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 karmas. Every kind of relationship and attachment perishes with the body. Such thought will create a sense of detachment and free the mind from the 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 the date without hesitation or sense of secrecy. Five Aticaras (transgressions) of Sallekhana The person who is trying to keep Sallekhana, should also be careful that the following mentioned faults should not occur in his mind at all. Aticaraor transgression means committing any blunder or mistake due to carelessness or ignorance even after observing reasonable vigilance during sallekhana. A sadhaka should try to protect himself from these blemishes otherwise may again bind new more karmas. in this regard Acarya Samantabhadra says.. jivitamaranasamsebhayamitrasmstinidananamanah, sallekhana. ticharah panca jinendraih samadistah/ 10

Page #90
SALLEKHANA : A WAY OF FACING DEATH ARTISTICALLY: 83 Entertaining a desire to live, wishing for (speedy) death, displaying fear, desiring to see or to remember friends, looking forward to future sense-enjoyment [in the life to come)-these have been described as the transgressions of sallekhana by the Jinendra (Lord of Conquerors). Some thinkers advocate these transgressions with different names" which are: 1. Ihalokasamsa prayoga undertaken with the desire or motive to acquire wealth, family, etc., i.e. pleasure of this world. 2. Paralokasamsa prayoga-here the motive is to acquire pleasures of heaven etc. in the next birth. 3. Jivitasamsa prayoga- undertaken with the desire for life. 4. Maranasamsa prayoga- to desire instant death because of unbearable pain or miseries. 5. Kamabhogasamsa prayoga-undertaken for acquiring desired but unfulfilled sexual and other worldly pleasure. Thus sallekhana is a step towards self realization. It is to free oneself from the bonds of body and to attain self absorption, the perfection of the soul by the soul. It is clear that intention behind this vow is not to waste time in fruitless activities for the sake of prolonging the existence of the body, which has to be given up sooner or later. Hence attachment towards it is given up, with the result that an individual performing sallekhana meets the inevitable death as a conqueror. Not surprisingly, it is said to be a spiritual welcome to death. This is not yielding to death but a way of meeting the challenge of death adequately. It has a religious cause and spiritual values. References: 1. antakriyadhikaranam tapahphalam sakala darsinah stuvatel yasmadyavadvibhavam samadhimarane prayatitavyam// Ratnakaranda Sravakacara, (RKS) 123

Page #91
84 : Sramana, Vol 67, No. 1, January-March 2016 RKS, 122 Tattvarthasutra, 7/22 Bhagavati Aradhana, 208 Abhidhana Rajendra Vol. VII, P.214 Ratnakaranda Sravakacara, 126 Bhagavati Aradhana, 26 aharam parihapya kramasah snigdham vivardhayetpanam/snigdham ca hapayitva kharapanam purayetkramasah// harapanahapanamapi krtva krtvopavasamapi saktyal pancanamaskaramanastanum tyajetsarvayatnena//RKS, 127-28 Bhagavati Aradhana, 560 Ratnakaranda Sravakacara, 129 Avasyaka-sutra, adhyayana 5, Haribhadri vstti, p. 838, quoted from Acaranga-sutra, Madhukar Muni, Sri APS, Beawar, Rajasthan., 1980, P. 295 ****

Page #92
CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM Dr. Navin Kumar Srivastav Today, all individuals, group and nations are facing problems in one form or the other. Some of these problems are psychological tension arising from economic inquiry and consumer's culture, social problems and disintegration of society due to conflicts of ideologies and faiths, political problems such as arms race, war and terrorism and the problem of human survival linked to production and ecological balance. The world is torn by tension, strife, crime and religious conflict. People are suffering from uncertainty about future and lack of peace in their mind. Many individuals are trying to find solution of their problems. Religion emphasizes that the peace of mind comes from tolerance and contentment. Moral and spiritual values including virtues such as non-violence and truth can lead to genuine peace. However to a large extent, these virtues are ignored on account of the glitter of materialism fuelled by greed and desire to get ahead of others. Nevertheless, most of the people on earth have no peace of mind. In spiritual terms, that we are living for satisfaction of our animal's instinct only. Spread of violence has become a global issue before the humanity. It is the root cause behind prevailing unrest and problems in worldwide society. That is why Jainism considers non-violence and truth as fundamental values for maintaining peace in the society. Lord Mahavira was an apostle of non-violence. He was the first person who was convinced that not only the mankind but all the moving and nonmoving living beings should be protected and should not be harmed because just like any human being it does not want any harm to be done to it. Mahavira is the first person who endeavored to mould his life in such a way that he may not be willingly harmful to anyone. Jainism is known as an ascetic religion, which generally emphasizes non-violence (ahimsa), truth (satya), non-stealing (acaurya or

Page #93
86 : Sramana, Vol 67, No. 1, January-March 2016 asteya), celibacy (brahmcarya), and non-possession (aparigraha) as its fundamentals. In these fundamentals there is hidden theory of non-violence towards all living beings. The Tirtharkaras stated that life is not only in living beings and plants but it is also in earthbodied, water-bodied, fire-bodied, air bodied, plant bodied and mobile bodied jivas.' We cannot imagine our life without these living bodies. These are the source of our life. In Hindu religion earth, fire, air, water, etc. are worshipped as God. Jainism does not consider these elements as God but regards them as life form. It is evident from the Jaina canonical texts. Ahimsa (Non-violence) is a term meaning by 'not to injure? The word hinsa is derived from the Sanskrit root 'hims'which connotes the meaning to injure or to harm. Ahimsa applies to all living and non-living beings including animals, plants etc. Ahimsa has been one of the cardinal virtues and an important tenet of major Indian religions (Jainism, Buddhism and Hinduism). It is a multidimensional concept, inspired by the premise that all living beings have the spark of the divine spiritual energy; to hurt another being is to hurt one. Ahimsa has also been related to the notion that any violence has its karmic consequences. While ancient scholars of Hinduism pioneered and perfected the principles of ahimsa, this very concept reached to an extraordinary status in the ethical philosophy of Jainism. Most popularly, Mahatma Gandhi strongly believed in the principle of ahimsa. Ahimsa has been treated as the first of the five mahavratas, (great vows) prescribed by Jaina religion. Ratnakarandasravakacara describes ahinsa-mahavrata as refraining from committing violence from all sorts of injuries to living beings. One should abstaine from committing five types of sin by all the three ways- krta, karita and anumodita, with mind, speech and body.? In other words ahimsamahavrata involves the avoidance of the hinsa, i.e., injury to sentient beings in every possible manner. The hirmsa can be committed by three kinds of Yoga, i.e., modes or means viz, mind, speech and body. Injurious activity can be committed?:

Page #94
CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM: 87 a. mentally, i.e., by mind, in thought, b. orally, i.e., by speech and c. physically, i.e., by body, by action. Eight Reasons for Violence: Acaranga sutra, the earliest among the twelve primary canons of Jains gives eight reasons of violence+: a. In order to protect his life: Resorting to various types of treatments and medicines prepared through violence for one's health and long life. b. In order to gain prestige: Accumulating wealth by doing business day and night to gain status. c. In order to gain success: Making efforts to win competitions like wrestling as sports persons do by participating in various competitions to earn praise, fame and prize. d. In order to gain respect and veneration: Participating in war, as kings do for territorial's gains. e. Birth: Indulging in elaborate festivities to celebrate birthday or other such occasions. f. Death: Indulging in various rites and rituals connected with death. g. In order to get emancipated: Indulging in religious rituals, like animal sacrifice, to be free from troubles, fear and other miseries. h. In order to remove miseries: Indulging in various violent experiments on mice, monkeys and other being to find cures for ailments. Absolute faith in ahimsa or non-violence received the highest place in Jainism. It was maintained that the life of every being is sacred. The smallest of small creature also possessed life, as the human being. It was therefore a supreme sin that man should destroy the life

Page #95
88 : Sramana, Vol 67, No. 1, January-March 2016 of other creatures. As a human being does not want to be injured or killed, in the same way no creature wants to be injured or killed, hence we should protect and preserve the life of every living creature. To Mahavira, the practice of ahinsa was the highest duty of mankind. Though literal meaning of ahimsa (not to injure) is quite clear but it goes for beyond its literal meaning. Non-violence has its own history in India. It is not simply a word but centuries woven together. Nonviolence for Jains has subtler and deeper meaning that what is construed. For Jains, non-violence was an integral part of daily routine. According to Jainism, violence is not simply injuring living being but even intention to kill, to destroy and to hurt amounts to mean violence. Even being intolerant is also a kind of violence. Similarly, talking without listening to what others are saying is also violence. Jaina Agamas (canons) preaches to control the violence and preserve the human being and celestial being. The very first lesson of Acararga Sutra, is Sastra-parijna (the truth about weapons). Here the meaning of Sastra is the equipment or means of violence. Also the means or instrument of violence are called weapons (sastra). A thing capable of destroying another is a weapon for thato. The meaning of Sastra parijna is- to aquire knowlge of the form and instrument of violence, to understand about its bitter fruits and consequently abandon the same. The ignorance of violence is non-violence. Soul (atma) is the base of non-violence (ahinsa). Non-violence of Six Bodied Jivas: In the metaphysical facbric of Jainism, there are six bodied jivas viz. Pithvikayika (earth bodied), Apakayika (water bodied), `Agnikayika (fire bodied), Vanaspatikayika (plant bodied), Vayukaya(air bodied ) and traskayika (mobile bodied). Psthvikaya or Earth Bodied Jivas: Acaranga sutra, maintains that prthvikaya or earth bodied jivas are dependent on different bodied i.e., they are individual bodied.' Lord Mahavira revealing the truth about prthvikaya or earth bodied beings says, 'When a person, for the sake of his life, praise, prestige, worship, birth, death and

Page #96
OP CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM: 89 liberation and removal of sorrow, acts sinfully, causes other to act sinfully or approves of others acting sinfully there is violence against earth bodied beings. This detrimental act is caused by the aspirant's ignorance (meaning that he always remains deprived of awareness of right knowledge, perception or faith and conduct). The aspirant being understood properly the result of the violence, treads on the path of restraints carefully. Jalakaya or Water Bodied Jivas: Acceptance of water as a living entity or a life-form is an original Jaina concept. Bhagvana Mahavira's other contemporary philosophers did not accept the water as a life-form; they only accepted the existence of their beings thriving in water. That is why the two facts categorically clarified-1. water is a living-being and 2. Numerous large and small life forms thrive in water. Water is of three types-1. sacitta or with life, 2. acitta or without life and 3. mixed or mixture of sacitta and acitta water. Water with life turns into violence of water-bodied jivas with the use of weapons or antithetical things. The weapons against waterbodied beings are said to be as follows'- utsecana, galana, dhovana, svakaya weapon, parakaya weapon, tadubhaya weapon and bhava weapon. Acaranga Sutra clearly mentions about the non-violence of water bodied biengs. It says that the mendicants who indulge in harming water-bodied beings cannot condone or renounce the sin of violence. He who does not use weapons on water-bodied beings is free of these sins (the blemish of harming and killing living beings).'' Therefore, knowing about this (the unexpressed sufferings of the water-bodied beings) one (wise man) should not harm water-bodied being himself, neither make others do so, nor approve of others doing so. He who has properly understood the violence related to the water-bodied beings is a parijnata-karma-muni (a discerning sage or an ascetic who with a discerning attitude abandons violence)." Agnikaya or Fire Bodied Jivas: In the religious tradition of those days water and fire were worshipped as gods but no thought was given to acts of violence against them. Considering water to be the means of purification and penance using five types of fire that of

Page #97
90 : Sramana, Vol 67, No. 1, January-March 2016 super natural attainments, these two were in popular use. Lord Mahavira, from his ahimsa viewpoint, accepted them as living things and proscribed violence against them. Acarya Silanka says- fire has the attributes like light and heat and it cannot survive in absence of air. It grows by consuming food like oil and wood and fritters away when deprived of such food. All this is clear evidence of its being a living thing." Describing the non-violence against fire bodied beings Mahavira says-those who uses weapons on fire bodied beings is not free of sins (the blemish of harming and killing living beings). He who does not use weapons on fire bodied is free of these sins. Therefore, knowing about this (the unexpressed sufferings of the beings) one (wise man) should not employ fire-weapon himself, neither make others do not do so, nor approve of others doing so. And lastly he who has properly understood the violence related to fire is a parijnata-karma-muni (a discerning sage or an ascetic who with a disserting attitude abandons violence).13 Vanaspatikaya or Plant Bodied Jivas: Almost every school of Indian philosophy has accepted plants as a life-form. But as it has a very low level of consciousness, not much thought has been given to it by philosophers. However, in Jaina philosophy the subject of plant life has been widely dealt with in minute detail. Like earthbodied beings, plant-bodied beings also have inarticulate consciousness. The feeling of pain is also inexpressible. However, there are marked and evident similarities in the development, growth and termination of humans and plants. For example!*: 1. After being born, human body slowly develops; plants follow the same pattern. 2. Human body requires food and water for growth; plants also need light, water, fertilizer etc. 3. At a certain age human body becomes fully developed; so does a plant. 4. In old age human body becomes week and emaciate; so does a plant and it is evident in the form of withered and pale branches and leaves.

Page #98
CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM: 91 5. The human body is wounded when it is hit; so is a plant. 6. At the end of their life-span plants also die and fall just like human. Above similarities show that there is a life in plants and we should minimize the violence of it. About plant bodied beings, Lord Mahavira says that, the who uses weapons on plant-bodied beings is not free of these sins (the blemish of harming and killing living beings). He who does not use weapons on plant-bodied beings is free of these sins. Therefore, knowing about this (the unexpressed suffering of beings) one (wise man) should not harm plant-bodied being himself, neither make other do so, nor approve of other doing so.' In Acaranga Sutra, Mahavira says that 'he who has properly understood the violence related to plants is parijnata-karma muni(a discerning sage or an ascetic who with a discerning attitude abandons violence).'S Vayukaya or Air Bodied Jivas: To refrain from the violence of air-bodied beings Mahavira expresses, 'a disciplined person become capable of abandoning violence against air-bodied beings, because he sees terror in violence and considers it harmful. He who knows the inner self (spirituality) knows the outer (world) also. He who knows the outer (world) knows the inner self (spirituality) also. Explore this comparison with self, and ponder over it. Those (ascetic) who have found peace (pacified their passion) in it (Jaina order) and are filled with clemency, do not wish to live by killing air-bodied beings.16 Trasakaya or Mobile Bodied Jivas: According to Jaina Agamas the worldly beings are divided into two broad classes-sthavara or immobile and trasa or mobile. Those who are capable of activities like stirring and moving in order to save themselves from agony or to enjoy pleasure are mobile beings. Its opposite or incapable of movement are sthavara or immobile beings. Beings having two to five sense organs are mobile. Those who have only the sense of touch are immobile beings, On the basis of their birth, the mobile

Page #99
92 : Sramana, Vol 67, No. 1, January-March 2016 bodied beings are divided into eight types"? -1. Andaja-born from an egg, as peacock etc., 2. Potaja-those born as fully formed infants are called potaja, as elephant etc., 3. Jarayuja-those born with placenta are called Jarayuja, as cow etc., 4. Rasaja-born out of liquid, as bacteria etc., 5. Sarnsvedaja-born out of sweat, as are louse, 6.Sammurchim-of asexual origin or born spontaneously in various atmospheric combination, as are flies, mosquitos etc., 7. Udbhija those that burst out of the earth when born and 8. Aupapatika-born suddenly and fully formed instantaneously; like the hellish beings in hell-pot and gods in bed of flowers. These are the kind of trasa or mobile bodied beings. To refrain from the violence of mobile bodied jivas, Mahavira says, 'he who uses weapons on mobile bodied beings is not free of sins (the blemish of harming and killing living beings)'. Again lord Mahavira says-"therefore knowing about this (the unexpressed suffering of beings) one (wise man) should not harm mobile-bodied being himself, neither make others do so, nor approve of other doing so and he who has properly understood the violence related to mobile-bodied being is a parijnata-karmamuni (a discerning sage or an ascetic who with a discerning attitude abandons violence'.18 To conclude it can be said that the concept of non-violence of six bodied jivas in Jainism is very affirmative. No other concept is nearest to this concept. Mahatma Gandhi clearly stated about the non-violence of Jainism in his own words "No religion of the world has explained the principle of non-violence so deeply and systematically, with its applicability in life as in Jainism.......Lord Mahavira is sure to be respected as the greatest authority on nonviolence" and again "I say with conviction that the doctrine for which the name of Lord Mahavira is glorified nowadays, is the doctrine of ahimsa. If anyone has practiced to the fullest extent and has propagated most the doctrine of ahimsa, it was Lord Mahavira"9 References: tam parinnaya mehavi neva sayam chhajjiva, nikaya-sattham samarambheija nevnnehim chhajjiva-nikaya-sattham samarambhhevajja

Page #100
CONCEPT OF NON-VIOLENCE OF SIX BODIED JIVAS IN JAINISM: 93 nevanne chajjiva-nikaya-sattham samarambhante samanujanejja. Ayaro, Ed. by Acarya Tulsi- 1/176, Jain Vishwa Bharti, Ladnun, (Raj.) pancanam papanam himsadinam manovacah kayai krtakaritanumodaistyagastu mahavratam mahatatam / Ratnakarandasravakacara, 4/72, Hem Chand Jain, 'Hem,' Pujya Shree Kanjiswami Smarak Trust, Deolali (Nasik) Vilas Sangave, The Jaina Path of Ahimsa, Bhagawan Mahavira Research Centre, Solapur, Maharashtra, 1991, p. 24 Acaranga Sutra, 1/1/7, ed. Amar Muni, Padma Prakashan, New Delhi, 1999 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. jam jassa vinasakaranam tam tassa satthan bhannti- Nisithacurni, 301, Abhidhana Rajendra Kosa, Abhidhan Rajendra Karyalaya, Ratalam, 1910, Vol.-7, p.331 Abhidhana Rajendra, part, 7, p. 331 santi pana pudho sia, Acaramgasutra, 1/2/11, Ed. Madukarmuni, Agama Prakshana Samiti, Vyavar (Raj.), 1980 Acaranga Sutra, 1/2/13, op. chit, New Delhi Acaranga Sutra, p.11, explanation of 1/3/27, New Delhi Ibid, 1/3/29-30 Ibid, 1/3/31-32 Bhagavati Sutra, 16/1/5 Acaranga Sutra, Sastra Parijna, 1/4/39-40, op. chit, New Delhi Ibid, 1/5/46 Ibid, 1/5/47-49 Ibid, 1/7/57 Ibid, 1/6/50, Ibid, 1/6/54-56, http://jainismus.hubpages.com/hub/Gandhi-and-Jainism ****

Page #101
pArzvanAtha vidyApITha ke prAGgaNa meM Demise of Shri Nripraj Jain: A Great loss to the Jaina Community Shri Nripraj Jain passed away on 14th October, 2015 after a short illness in Mumbai. He was a person of rare caliber, a personality with literary sensitivity, and a social guide. Shri Nripraj Jain was born in the family of Lala Jagannath Ji Jain of Amritsar. He was grandson of Shri Ratanchand Jain and eldest son of Shri Shadilal Ji Jain, former Mayor, Mumbai. After his preliminary education, he was shifted to Delhi and then after Mumbai. In his noble guidance his family got great success in business community by establishing the companies like Lions Pencils and Chetans PVT. Ltd. He was Chairman and Managing Director of Lion Pencils and MD of Chatons Pvt. Ltd., also he was the president of AIMO-All India Manufacturers Association. Like his father Shri Shadilal Jain, he was also a great social worker and philanthropist. He made a leading role in the unity of Jain Society particularly in Punjab. He was President of Sthanakavasi Jain Conference for the years. He was also Vice President and President of Bharat Jain Mahamandal for more than one term. His father Shri Shadilal Jain inspired him to work for Khar Jaina Sangh, Mumbai and Parshwanath Vidyapeeth. He contributed a lot to these two Institutions. He was President of the Managing Committee of Parshwanath Vidyapeeth from 1996 to 2001. Parshwanath Vidyapeeth celebrated its Diamond Jubilee under his able leadership in 1998. Under his leadership Vidyapeeth witnessed all around progress. Parshwanath Vidyapeeth family pays tribute to this great Jain personality. For Parshwanath Vidyapeeth, Shri Nripraj Jain was an inspiration. Today when he is no more, his sweet memories are with us.

Page #102
pArzvanAtha vidyApITha ke prAGgaNa meM : 95 Hearing the sad news of demise of Shri Nripraj Jain every member of Parshwanath Vidyapeeth was stunned and grieved. A condolence meeting was called and Institute was closed after paying him homage for the day. zodha-patra vAcana 1. DaoN0 rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha, ne 'kauTilIya arthazAstra meM prativimbita jIvana-dRSTi' zIrSaka kA zodha patra bhogIlAla laheracandra iMsTITyUTa oNpha iNDolaoNjI, naI dillI dvArA 13-14 pharavarI, 2016 ko Ayojita "The Nature of life and Death in different Schools of Thought" viSayaka rASTrIya saMgoSThI meM prastuta kiyaa| yaha saMgoSThI bhAratIya dArzanika anusaMdhAna pariSad dvArA prAyojita thii| 2. iNTaranezanala skUla phAra jaina sTaDIja, dillI, aura nezanala laoN yUnivarsiTI, dillI loyalA merImAuNTa yUnivarsiTI lAsa eMjilsa, madrAsa vizvavidyAlaya, cennaI, evaM tIrthaMkara mahAvIra vizvavidyAlaya, murAdAbAda ke saMyukta tattvAvadhAna meM 26-27 pharavarI 2016 ko Ayojita "Sallekhana /Santhara/ Samadhimarana / Prayopavesa" viSayaka antarrASTrIya saMgoSThI meM DaoN0 zrIprakAza pANDeya, saMyukta nidezaka pArzvanAtha vidyApITha ne "Voluntary Death in non-Jaina Traditions : with special reference to Sallekhana" zIrSaka se tathA DaoN0 rAhula kumAra siMha, risarca esosieTa, pArzvanAtha vidyApITha ne "Sallekhana : A wayof Facing Death Artistically" zIrSaka se apane zodha-patra prastuta kiye| iNTaranezalana skUla oNpha jaina sTaDIja ke nidezaka DaoN0 zuganacanda jaina ke nirdezana meM Ayojita isa iNTaranezanala seminAra meM deza-videza ke aneka vidvAnoM ne bhAga liyaa| saMlekhanA para Ayojita antarrASTrIya saMgoSThI meM pro0 rAmajI siMha ke sAtha DaoN0 zrIprakAza pANDeya, DaoN0 rAhula kumAra siMha evaM DaoN0 navIna kumAra zrIvAstava

Page #103
96 : zramaNa, varSa 67, aMka 1, janavarI-mArca, 2016 3. pArzvanAtha maMdira, bhelUpura meM urjayanta munijI ke sAnidhya meM digambara jaina samAja, bhelUpura dvArA "jainadharma meM zrAvaka evaM zrAvikA caryA' viSayaka eka divasIya rASTrIya saMgoSThI meM DaoN. oma prakAza siMha, pustakAlayAdhyakSa, pArzvanAtha vidyApITha evaM DaoN0 zrInetra pANDeya, risarca esosieTa, pArzvanAtha vidyApITha ne apane vyAkhyAna prastuta kiye| AcArya zrI kIrtiyaza sUrizvara jI ma.sA0 kA pArzvanAtha vidyApITha Agamana dinAMka 19 pharavarI, 2016 ko AcArya zrI kIrtiyaza sUrizvara jI ma0sA0 ne apanI sammeda zikhara yAtrA ke daurAna pArzvanAtha vidyApITha ke prAMgaNa meM padArpaNa kiyaa| yahA~ apane eka divasIya pravAsa ke daurAna unhoMne zatAvadhAnI ratanacanda pustakAlaya tathA pArzvanAtha saMgrahAlaya kA avalokana kiyaa| sAtha hI pArzvanAtha vidyApITha dvArA kiye jA rahe kAryoM kI sarAhanA kii| isa avasara para saMsthAna ke saMyukta nidezaka DaoN0 zrIprakAza pANDeya ne apane samasta sahakarmiyoM ke sAtha unakA svAgata kiyaa| agalI subaha AcArya zrI kauzAmbI ke lie prasthAna kara gye| lAlA harajasarAya jaina smRti vyAkhyAnamAlA kA tRtIya vyAkhyAna 30 mArca, 2016 ko lAlA harajasa rAya jaina vyAkhyAnamAlA ke tRtIya puSpa ke rUpa meM DaoN0 zrIprakAza pANDeya, saMyukta nidezaka, pArzvanAtha vidyApITha kA vyAkhyAna 'bhAratIya dArzanika paramparA meM pAristhitikI : jaina paramparA ke vizeSa sandarbha meM viSaya para Ayojita kiyA gyaa| isa avasara para pArzvanAtha vidyApITha, indirA gAMdhI rASTrIya kalA kendra tathA kAzI hindU vizvavidyAlaya ke pramukha vidvajjana upasthita the| kAzI hindU vizvavidyAlaya ke zatAbdI mahotsava varSa ke upalakSya meM ekadivasIya rASTrIya saMgoSThI kA Ayojana kAzI hindU vizvavidyAlaya ke zatAbdI mahotsava varSa ke upalakSya meM uttara pUrva bhArata kI nATya kalA evaM kalAzAstra para kendrita 'zAstra utsava kAryakrama' viSayaka eka rASTrIya saMgoSThI kA Ayojana kAzI hindU vizvavidyAlaya, indirA gAMdhI rASTrIya kalA kendra, pArzvanAtha vidyApITha evaM jJAnapravAha, vArANasI ke saMyukta tattvAvadhAna meM dinAMka 29 mArca 2016 ko kiyA gyaa| isa saMgoSThI meM jina vidvAnoM ne uttara-pUrva bhArata kI nATyakalA vizeSa rUpa se 'satriyA nRtya evaM aMkiyA bhAvanA' viSaya para apane vicAra rakhe unameM mukhya haiM- DaoN. khagena zarmA (AsAma), mAlinI gosvAmI, zazadhara AcArya, (AsAma) tathA pro0 kRSNakAnta

Page #104
pArzvanAtha vidyApITha ke prAGgaNa meM : 97 zarmA (bii.ec.yuu.)| saMgoSThI kA dvitIya satra kAzI hindU vizvavidyAlaya ke svataMtratA bhavana meM Ayojita huA jisameM 'satriyAnRtya evaM aMkiyA bhAvanA' para AdhArita nRtya nATikA kA DaoN. mallikA kandalI tathA DaoN. saroDI sAyakiyA aura unake grupa dvArA prastutIkaraNa huaa| isa saMgoSThI meM DaoN. sudhIra kumAra lAla (dillI), DaoN. suSamA jATava, zrImatI vInA jozI (AI.jI.ena.sI.e.,dillI). pro. kamaleza datta tripAThI, pro. yugala kizora mizra, DaoN. vizvanAtha pANDeya, DaoN. zrIprakAza pANDeya, DaoN. rAhula kumAra siMha, DaoN. zrInetra pANDeya, DaoN. omaprakAza siMha, zrI rAjeza caube ityAdi vidvajjana upasthita the| REPORT ON 15 Day National Workshop on 'Research Methodology' organised by Parshwanath Vidyapeeth from _2nd to 16" April, 2016. A 15 Day Natiomnal Workshop on 'Research Methodology' was organised by Parshwanath Vidyapeeth from 2nd to 16th April, 2016. In this workshop the deliberations were confined to the subjects such as Sanskrit, Prakrit, Pali, Hindi, English, Linguistics, Philosophy and Religion, History, Ancient History, Culture & Archaeology, History of Art, Library & Information Sciences, Museology, Education, Geography, Economics, Sociology and Law. There were 150 participants in total from the different universities, i.e. Banaras Hindu University, Varanasi; Mahatma Gandhi Kashi Vidyapeeth, Varanasi; Sampurnanand Sanskrit University, Varanasi; DDU Gorakhpur University, Gorakhpur; Purvanchal University, Jaunpur; Kurukshetra University, Kurukshetra; HNB Garhwal University, Shrinagar, Garhwal (UK) and Aligarh Muslim University, Aligarh. The Inaugural function was held on the 2nd April 2016. Prof. Prithivish Nag, Vice-chancellor, Mahatma Gandhi Kashi Vidyapith, Varanasi, was the Chief-guest, Prof. K. D. Tripathi, Hony. Advisor, Indira Gandhi National Centre for the Arts, Varanasi presided over this session and Sh. D. R. Bhansali, a renowned Industrialist and Philanthropist, Varanasi was the Guest of Honour.

Page #105
98 : 97401, a 67, 3i 1, FAG-HA, 2016 In this workshop total 32 lectures were delivered by the experts of different disciplines. Lectures were delivered on the following topics: 1. Research Terminology by Prof. Bimalendra Kumar, . Former Head, Deptt. of Pali and Buddhist Studies, BHU. 2. Types of Research by Dr. Vandana Singh, Malaviya Centre for Peace Research, BHU. 3. Sodha Vicara athava Sodha Jijnasa ka Janma evam samasya kathana ki Racanaby Dr. Ashish Tripathi, Deptt. of Hindi, BHU. 4. Selection of the Topic by Prof. Sachchidanand Mishra, : Deptt. of Philosophy and Religion, BHU. 5. Project/Proposal Formulation by Dr. Harikesh Bahadur Singh, Head, Mycology & Plant Pathology, Institute of Agriculture Science, BHU. 6. How to prepare Synopsis by Prof. Ashok Kumar Jain, Deptt. of Jain-Bauddha Darsana, SVDV, BHU. 7. Techniques of Research Writing by Prof. Sanjay Kumar, Deptt. of English, BHU. 8. Aims and Objective of the Research by Prof. Rajaram Shukla, Head, Deptt. of Vedic Darsana, SVDV, BHU. 9. Historical Research by Prof. Siddharth Singh, Former Head, Deptt. of Pali & Buddhist Studies, BHU. 10. Qualitative Research by Prof. Ravi Shankar Singh, Deptt. of Geography, BHU. 11. Participatory Research by Prof. A. K. Singh, Deptt. of Geography, MMV, BHU. 12. Oriental Research by Prof. H. R. Sharma, Former Head, Deptt. of Veda, SVDV, BHU.

Page #106
Trefaire faunto a EU # : 99 13. Approaches in Area Research-Context and Choices by Prof. Rana P. B. Singh, Former Head, Deptt. of Geography, BHU. 14. Hypothesis by Prof. Usha Rani Tiwari, Museology Section, Deptt. of Ancient Indian History, Culture and Archaeology, BHU 15. Data Collection and its Analysisby Prof. Sitaram Dubey, Deptt. of Ancient Indian History, Culture and Archaeology, BHU. 16. Review of Literature by Dr. Jyoti Rohilla Rana, Deptt. of History of Art, BHU. 17. Field Research by Prof. Arvind Kumar Joshi, Dept. of Sociology, BHU. 18. Parameters of Quality Research by Prof. Harikesh Singh, Faculty of Education, BHU. 19. Sampling in Educational Research by Dr. Vandana Singh, Malaviya Centre for Peace Research, BHU. 20. Academic Writing by Dr. Sanjay Kumar Tiwari, Academic Staff College, BHU. 21. Academic Review by Dr. Sanjay Kumar Tiwari, Academic Staff College, BHU. 22. Ethical Issues in preparation of Research Reports including Publications by Prof. B. D. Singh, Former Rector, BHU. 23. Citation by Prof. Ravi Shankar Singh, Deptt. of Geography, BHU. 24. Referencing and Bibliography by Prof. Ravi Shankar Singh, Deptt. of Geography, BHU. 25. Editing and Proof reading by Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi.

Page #107
100 : 99401, af 67, 310 1, Hari-href, 2016 26. Mendeley (Free)- A Software of Referencing and Bibliography by Dr. D. Venugopal, Asst. Registrar, Institute of Agriculture Science, BHU. 27. Endnote (Subscription)- A Software of Referencing and Bibliography by Dr. Kripa Ram, Institute of Environment & Sustainable Development, BHU. 28. Error Control by Prof. G. C. Mishra, Deptt. of Farm Engineering, Institute of Agriculture Science, BHU. 29. E-content Development by Dr. Sanjay Kumar Tiwari, Academic Staff College, BHU. 30. Role of Citation Analysis in Research : Discussion on Web of Science and Scopusby Dr. Vivekanand Jain, Deputy Librarian, Central Library, BHU. 31. Diacritical Marks and Transliteration by Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi. 32. Method of Archaeological Survey and Excavation by Dr. Subhash Chandra Yadav, Regional Archaeological Officer, Varanasi. At the end of the workshop a Paper/Power-point presentation by the participants was held. On the basis of the final result three participants were awarded Certificate of Merit with prizes The Valedictory Function of the workshop was held on the 16th April 2016, Padmashri Prof. Ram Harsh Singh, Former Vicechancellor, Rajasthan Ayurved University, Jodhpur, presided over the session, Prof. B. D. Singh, Former Rector, BHU, Varanasi, was the Chief Guest of this session and Sh. Indrabhooti Barar, Secretary, Parshwanath Vidyapeeth, Varanasi was the Guest of Honour. The Workshop was conducted under the Directorship of Dr. S. P. Pandey, Joint Director, Parshwanath Vidyapeeth, Varanasi and Dr. Shrinetra Pandey was the Coordinator of the workshop.

Page #108
pArzvanAtha vidyApITha ke prAGgaNa meM : 101 pArzvanAtha vidyApITha ke AgAmI akAdamika AyojanaH 1. prAkRta bhASA evaM sAhitya viSayaka pandraha divasIya kAryazAlA- jaina vidyA ke kSetra meM kAryarata yA kArya karane ke icchuka vidvAnoM ke lie prAkRta bhASA kA jJAna atyAvazyaka hai| isa tathya ko dRSTigata rakhate hue pArzvanAtha vidyApITha, prAkRta bhASA ke prazikSaNa hetu kAryazAlAe~ Ayojita karatA rahatA hai| isI krama meM prAkRta bhASA evaM sAhitya para chaThI kAryazAlA kA Ayojana 30 maI se 13 jUna 2016 taka DaoN0 zrIprakAza pANDeya ke nidezakatva tathA DaoN0 rAhula kumAra siMha ke saMyojakatva meM kiyA jA rahA hai| isa kAryazAlA meM hemacandra prAkRta vyAkaraNa ke sAtha-sAtha prAkRta kAvya evaM kathA sAhitya se sambandhita granthoM kA adhyApana mukhyarUpa se prophesara dInAnAtha zarmA, bhASA vibhAga, gujarAta vizvavidyAlaya dvArA kiyA jaayegaa| sAtha hI prAkRta vidyA ke anya AyAmoM para bhI vidvAnoM dvArA viziSTa vyAkhyAna hoNge| 2. tridivasIya rASTrIya saMgoSThI kA Ayojana- pArzvanAtha vidyApITha dvArA 27-29 agasta 2016 ko "Assemilative and Composite Character of Jaina Art : Its Socio Cultural Relevance in Modern Society" viSayaka eka rASTrIya saMgoSThI kA Ayojana kiyA jA rahA hai| saMgoSThI ke Ayojana ke lie 'bhAratIya itihAsa anusaMdhAna pariSada, naI dillI tathA saMskRti maMtrAlaya, bhArata sarakAra dvArA vittiya sahAyatA prApta huI hai| isa saMgoSThI meM pUre deza se padhAre jaina kalA ke viziSTa vidvAnoM dvArA tIna dina taka jaina kalA aura usakI sAmAjikasAMskRtika upAdeyatA para gahana cintana-manana hogaa| isa saMgoSThI ke Ayojana samiti ke adhyakSa prasiddha kalAvida pro0 mAruti nandana prasAda tivArI, pro0 imarITasa, kalA itihAsa vibhAga, kAzI hindU vizvavidyAlaya, vArANasI haiN| isa saMgoSThI meM sahabhAgitA hetu paMjIyana zulka zikSakoM ke lie ru. 1500/- tathA chAtroM ke lie ru 1000/- nirdhArita kiyA gayA hai| paMjIyana kI antima tithi 15 agasta, 2016 tathA zodhapatra-sArAMza bhejane kI antima tithi 15 julAI, 2016 hai| vizeSa jAnakArI ke lie samparka sUtra : DaoN0 zrIprakAza pANDeya : 9936179817 DaoN0 zrInetra pANDeya : 8874000084 E-mail : pvpvaranasi@gmail.com ****

Page #109
jaina jagat mahAtapasvI, saMghanAyaka parama zraddheya gurudeva pUjya zAstrIzrI padma canda jI mahArAja kA devaloka gamana saMghanAyaka parama zraddheya pUjya zAstrI zrI padma candra jI mahArAja kA dinAMka 29 apraila, 2016 ko 75 varSa kI avasthA meM subaha 9.23 para zAlImAra bAga, naI dillI meM devaloka gamana ho gyaa| Apa saMghazAstA, zAsaka prabhAvaka gurudeva pUjya zrI sudarzana lAla jI mahArAja ke ziSya the| ApakA janma 22-9-1940 ko cAMdanI cauka, dillI meM huA thaa| ApakI dIkSA 2 pharavarI, 1958 ko cAMdanI cauka, dillI meM huI tathA 13 pharavarI, 2000 ko jiMda, hariyANA meM Apako saMghanAyaka pada pradAna kiyA gyaa| Apa lagabhaga 58 varSa, 2 mAha, 27 dina taka saMyama paryAya meM rhe| devaloka gamana pazcAt ApakI antima yAtrA vizAla janamekhalA ke sAtha zanivAra 30 apraila ko prAta: ATha baje zAlImAra bAga jaina sthAna se prArambha hokara rici-rici, lArensa roDa, trinagara, zAstrI nagara sarAya rohillA, nyU rohataka roDa, philmistAna, kharIbAvalI tathA cA~danI cauka hote hue nigama bodha ghATa para samApta huii| pArzvanAtha vidyApITha ise sthAnakavAsI zramaNa saMgha kI apUraNIya kSati mAnatA hai aura pUjyagurudeva ko bhAvabhInI zraddhAMjali arpita karatA hai| samAdhimaraNa para rASTrIya saMgoSThI dinAMka 18 se 20 pharavarI, 2016 taka madrAsa vizvavidyAlaya ke jaina vidyA vibhAga evaM darzana vibhAga ke saMyukta tattvAvadhAna meM 'bhAratIya paramparA meM samAdhimaraNa' viSayaka eka rASTrIya saMgoSThI kA Ayojana kiyA gyaa| udghATana satra meM DaoN. dilIpa dhIMga dvArA racita pustaka 'tIrthatulya adbhuta gauzAlA' kA vimocana bhAratIya dArzanika anusaMdhAna pariSad, naI dillI ke adhyakSa pro. esa. Ara. bhaTTa dvArA kiyA gyaa| isa tIna divasIya saMgoSThI meM kula ATha takanIkI satroM kA Ayojana huA jinameM zAstrIya,

Page #110
jaina jagat 103 purAtAtvika, aitihAsika, vaijJAnika, vidhika Adi aneka dRSTiyoM se sallekhanA, saMthArA va samAdhimaraNa viSayoM para 45 zodha-patra par3he gye| isa avasara para ina paThita zodha-patroM kI sAra pustikA bhI jArI kI gyii| isa avasara para loyalA merImAuNTa vizvavidyAlaya lAsaeMjilsa ke pro. ke. caipela, mArbarga philipsa vizvavidyAlaya, jarmanI ke pro. jayendra sonI, liTagArDa sonI, DaoN. zugana canda jaina, pro. jI.sI. tripAThI, pro0 ena0 vasupAla, DaoN0 priyA jaina Adi vidvAnoM ne vibhinna satroM kI adhyakSatA kii| dillI meM 'ahiMsA kaMduka (bAla)' sthApanA kI dazaka pUrti para vizeSa AvaraNa va virUpaNa jArI dinAMka 26 apraila, 2016 ko bhArata sarakAra ke DAka vibhAga kI ora se mukhya posTamAsTara janarala, dillI DAka parimaNDala dvArA 'zrI pArzva padmAvatI jinAlaya mahAbalIpuram tIrtha nyAsa' kI pahala para 'ahiMsA kaMduka' sthApanA kI 10vIM varSagA~Tha ke avasara para vizeSa AvaraNa ke sAtha vizeSa virUpaNa (spezala kaiMsilezana) jArI kiyA gyaa| jJAtavya hai ki maharaulI sthita zrI pArzva padmAvatI jinAlaya ke prAMgaNa meM 'ahiMsA kaMduka' kI sthApanA 2006 meM kI gayI thii| sabhI ahiMsA premI vyaktiyoM evaM zaktiyoM ko saMgaThita kara pUre vizva meM ahiMsA ke sArvabhaumika evaM sarvakalyANakArI siddhAnta ke pracAra-prasAra ke uddezya ko samarpita isa avasara ke mAdhyama se ahiMsA ke prati jaina samAja ne apanI pratibaddhatA ko duhraayaa| ****

Page #111
>> ci sAhitya-satkAra munizrI hajArImala smRti prakAzana samiti pIpaliyA bAjAra, vyAvara (rAja.) se nimna pustakeM sAbhAra prApta huI tIrthaMkara mahAvIra sAdhanA ke sUtra antara kI ora vikAsa ke sopAna jaina stotra sAhitya kA samIkSAtmaka adhyayana jaina dharma meM dhyAna kA aitihAsika vikAsa krama vIra dhyAna ke kalpataru manohara arcanA ke dIpa zikhA jIvana jyoti 11. sIpa sudhA rasa 12. arcanA kI ujjvala jyoti pramukha jaina AgamoM meM bhAratIya darzana 14. arcanA ke motI agnipatha anubhavavANI arcanA ke phUla arcanA aura Aloka arcanA ke motI ulajhatA jIvana sulajhate prazna 21. riztoM kI miThAsa 22. paryuSaNa parva yuvAcArya madhukara muni vyaktitva evaM kRtittva ahiMsA kI vijaya 25. yoga mArga madhukara kAvya 27. arcanArcana 28. zrIpAla caritra 26. ****

Page #112
ahiMsA paramo dharmaH International School for Jain Studies D-28, Panchsheel Enclave, New Delhi-110017, INDIA Tel: 011-4079 3387 Email: issjs_india@yahoo.co.in www.isjs.in RESEARCH ASSISTANTS I ASSOCIATES NEEDED URGENTLY International School for Jain Studies is engaged in promoting academic studies of Jainism and application of its doctrine for enhanced wellness Iv. Since its inception, over 550 scholars from 25 universities of 30 countries and similar number of high scholars from 25 universities of 30 countries and similar number of high school teachers have attended our annual 4 to 6 week residential summer programs. ISJS is now hired by number of institutes to conduct research in various aspects of Jainism and application of its three main principles namely Ahimsa, Anekant (Multiplicity of view points) and Aparigraha (non possession). Please visit www.isjs.in for more information about ISJS. ISJS has immediate need for one or two researcher assistants / associates to work on its research project. Ideally the candidate will be either a Ph.D. degree program in one of these departments Philosophy/Anthropology/ Jainology & Comparative Studies. The candidates should be well versed in English and the use of computers for research and writing report. Initially the appointment will be for a one year period likely to be continued for longer period. Salary / stipend offered will be commensurate with the prevailing structure. Opportunities may exist for travel both within and outside India. Please apply with your CV and details of work done or under progress to issjs_india@yahoo.co.in within 20 days from the date of announcement. selam Dr. Shugan C Jain Chairman (Registered Charitable Trust / Institution, Established on May 03, 2005) (Donation made get benefit under section 80-G of Income Tax)

Page #113

Page #114
OUR IMPORTANT PUBLICATIONS 1. Prakrit - Hindi Kosa Edited by Dr. K.R. Chandra *1200.00 2. Encyclopaedia of Jaina Studies Vol. I (Art & Architecture) * 4000.00, $ 100.00 3. Jaina Kumara Sambhavam Dr. Neelam Rani Shrivastava 300.00 4. Jaina Sahitya Ka Brhad Itihasa, Vol. I -Vol. VII, *1430.00 5. Hindi Jaina Sahitya Ka Brhad Itihasa. Vol. I-Vol. III Dr. Shitikanth Mishra *1270.00 6. Jaina Pratima Vijnana Prof. M.N.P. Tiwari *300.00 7. Jaina Dharma Darsana Dr. Mohanlal Mehta *200.00 8. Sthanakavasi Jaina Parampara Ka Itihasa Dr. S. M. Jain & Dr. Vijaya Kumar 500.00 9. Studies in Jaina Philosophy Dr. Nathmal Tatia *200.00 10. Theory of Reality in Jaina Philosophy Dr.J.C. Sikdar 300.00 11. Doctrine of Karma in Jaina Philosophy H.V.Glasenapp *150.00 12. Jainism: The Oldest Living Religion Dr. Jyoti Prasad Jain *40.00 13. Scientific Contents in Prakrit Canons Dr. N.L. Jain *400.00 14. Pearls of Jaina Wisdom Editors: Dr. S.M. Jain & Dr.S.P. Pandey *120.00 15. Studies in Jaina Art Dr. U.P.Shah *300.00 16. Dr. C. Krause: Her Life and Literature Vol. I Editor : Dr.S.P. Pandey 500. $ 40-00 17. Jainism in a Global Perspective Editors: Dr. S.M. Jain & Dr.S.P. Pandey * 400.00. $ 19.00 18. Multi-dimensional Application of Anekantavada Editors: Dr.S.M.Jain & Dr.S.P. Pandey 500.00, $ 20.00 19. Advanced Glossary of Jaina Terms Dr. N. L. Jain *300.00 20. Uttaradhyayana-Sutra: Eka Parisilana (Gujrati) Dr. S.L.Jain & Trans. A. Santilal Joshi *300.00 21. Jains Today in the World Pierre Paul Amiel * 500.00 22. Kasayapahuda (Chapters on Passion) Dr. N.L. Jain * 300.00 23. Jaina Karmagrantha Part -I-VI (Pt. Sukhlal Sanghvi), *500.00 Parshwanath Vidyapeeth, I.T.I. Road, Karaundi, Varanasi-5