Tulsi Prajna 1977 04

Author(s): Shreechand Rampuriya, Nathmal Tatia, Dayanand Bhargav
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524510/1

Page #1
tulasI prajJA apraila-sitambara, 1977 aMka 2-3 SICSOL lADanA jainavizvabhAratI lADana (yAjasthAna) Education International www.jainelibra

Page #2
sampAdana samiti 1. zrI zrIcanda rAmapuriyA, kulapati jaina vizva bhAratI 2. zrI zrIcanda gAnI, maMtrI 3. zrI gopIcanda copar3A, prazAsaka 4. DA0 nathamala TATiyA, nidezaka, zikSA evaM zodha 5. DA0 dayAnanda bhArgava, saha-nidezaka, , , 6. zrI rAyakumAra zrIzrImAla, nidezaka, sevA bhAvI kalyANa kendra , sAya AjIvana sadasya zulka bhArata meM vArSika zulka eka aMka kA mUlya 201) ru0 22) ru0 6) ru0

Page #3
tulasI prahA saMpAdaka maMDala zrI zrIcanda rAmapuriyA DA0 nathamala TATiyA DA0 dayAnanda bhArgava jaina vizva bhAratI lADanU (rAjasthAna)

Page #4
'tulasI prajJA' meM jaina vidyA sambandhI gaveSaNAtmaka nibandha prakAzita kie / jAte haiM / prakAzanArthaM preSita nibandha kahIM anyatra prakAzita na huA honA cAhie aura Maria ke eka ora suspaSTa rUpa se hastalikhita yA TaMkita honA cAhie / sAtha meM lekhaka apanA paricaya bhI bhejeM / jaina vidyA ke vividha kSetroM meM cala rahI zodha pravRttiyoM se apane pAThakoM ko paricita karAnA bhI hamArA uddezya hai / ata: vidvAnoM se prArthanA hai ki ve apanI anusaMdhAna kI dizA aura upalabdhiyoM se hameM avagata karAte raheM / jaina vidyA kI vividha vidhAoM se sambaddha viSayoM para vizvavidyAlayoM ke dvArA svIkRta zodha mahAnibandhoM ke sArasaMkSepa bhI prakAzanArtha bheje jAyaM / 'sAhitya samIkSA' stambha ke antargata samIkSArtha bhejI jAne vAlI pustaka ko do pratiyA~ prApta honI cAhie /

Page #5
tulavinA khaNDa-3 apraila-sitambara, 1977 aMka 2-3 - lekha sUcI paSTa 1 1. vacana-vIthI -Agama vacana 2. prAcArya pravacana : mahAvIra darzana -yuga pradhAna AcArya zrI tulasI kA pravacana 3. jaina dharma aura ahiMsA ___-DaoN. sunIti kumAra caTarjI 4. kriyamANaM kRtam __ DaoN. nathamala TATiyA 5. jaina darzana tathA anya bhAratIya darzanoM meM mokSa tattva 6. kiMpAgaphalovamA visayA -zrI zrIcanda rAmapuriyA 7. syAdvAda ke phalita -muni nathamala 8. cUNi-kathA : muNI maNago (muni manaka) -anu. muni dulaharAja 6. Agama-anusaMdhAna : maMgalavAda : namaskAra mahAmaMtra ke pATha-bheda -muni nathamala 10. jainetara bhAratIya cintana meM maraNa kI vidhAyeM -zrI zrIcanda rAmapuriyA 11. siri bhagavaI jor3a : zAstra-prabhAvanA --racayitA zrImad jayAcArya 12. bhAratIya evaM TAlamIya jyotiSa kA tulanAtmaka adhyayana -zrI jagadIzasiMha sisodiyA, DaoN. zaktidhara zarmA, sajjana siMha lizka ,, 108

Page #6
13. pAli- prAkRta sAhitya meM karma evaM puruSArtha kA zrantardvandva - DaoN. prema sumana jaina 14. sAdhanA kA artha 15. sAhitya-samIkSA - AcArya zrI tulasI (1) jaina nyAya kA vikAsa - DaoN. nathamala TATiyA (2) ThANaM 20. -- DaoN. dayAnanda bhArgava 16. Dr. Jacobi and Interpretation of Vasi -- Chandana-Kappo -Muni Mahendra kumar 2 2. The Classification of Varieties of Hetu in Jaina Logic -Dr. Dayanand Bhargava 18. Doctrine of Lesya and Psychological Types -Dr. T. G. Kalghatgi, 16. Pre-Mediaeval Jaina Novels -Dr. Jyoti Prasad Jain jaina vizva bhAratI : pravRtti evaM pragati kulapati jai0 vi0 bhA0 lADanU - 11 124 ,,, 136 "141 ,, 145 ,,, 165 " 177 " 183 "186

Page #7
vacana-vIthI nANasaMpannayAe NaM bhante ! jIve ki bhante ! jJAna-sampannatA (zratajJAna kI sampannatA) se jIva kyA prApta karatA jaNayai? nANasaMpannayAe NaM jIve savvabhAvA- jJAna-sampannatA se vaha saba padArthoM higamaM jnnyi| nANasaMpanne NaM jIve ko jAna letA hai| jJAna-sampanna jIva cAurante saMsArakantAre na vinnssi|| cAra gatirUpa cAra antoM vAlI saMsAra aTavI meM vinaSTa nahIM hotaa| jahA sUI sasuttA jisa prakAra sasUtra (dhAge meM piroI paDiyA vi na vinnssi| huI) suI girane para bhI guma nahIM hotI, tahA jIve sasutte usI prakAra sasUtra (zruta-sahita) jIva saMsAre na viNassai // saMsAra meM rahane para bhI vinaSTa nahIM hotaa| nANaviNayatavacarittajoge saMpAuNai (jJAna-sampanna) avadhi Adi viziSTa sasamayaparasamaya saMghAyaNijje bhavai / jJAna, vinaya, tapa aura caritra ke yogoM ko prApta karatA hai tathA svasamaya aura parasamaya kI vyAkhyA yA tulanA ke lie prAmANika puruSa mAnA jAtA hai| dasaNasaMpannayAe NaM bhante ! jIve bhante ! darzana-sampannatA (samyak ki jaNayai ? darzana kI samprApti) se jIva kyA prApta karatA hai ? daMsaNasaMpannayAe NaM bhavamicchattacheyaNa darzana-sampannatA se vaha saMsAra karei, paraM na vijjhAyai / aNuttareNaM paryaTana ke hetu-bhUta mithyAtva kA uccheda nANadaMsaNeNaM appANaM saMjoemANe sammaM karatA hai-kSAyika samyak darzana ko bhAvamANe vihri| prApta hotA hai| usase Age usakI prakAza zikhA bujhatI nahIM / vaha anuttara jJAna aura darzana ko AtmA se saMyojita karatA hunA, unheM samyak prakAra se AtmasAt karatA huA viharaNa karatA hai|

Page #8
caritasaMpannayAe NaM bhante ! jIve ? ki jaNayai caritasaMpannayAe NaM selesIbhAvaM jayas / selesi paDivanne ya aNagAre cattAri kevalikammaMse khavei / tao pacchA sijjhai bujjhai muccai parinivvAei savvakhANamantaM kare | khantIe NaM bhante ! jIve ki jaNayai ? khantIe NaM parIsahe jii / muttIe NaM bhante ! jIve ki jaNayai ? muttIe NaM praciNaM zraciNe ya jIve zrapatthaNijjo bhavai / jaNayai / pratyalolANaM prajjavayAe NaM bhante ! jIve kiM jaNayai ? prajjavayAe NaM kAujjayayaM bhAvujjuyayaM bhAsujjayayaM zravisaMvAyaNaM jaNayai / avisaMvAyaNasaMpannayAe NaM jIve dhammassa rAhae bhavai / maddavayAe NaM bhante ! jIve kiM jaNayai ? maddayAe NaM praNussiyatta jaNayaha / zraNussiyatta NaM jIve miumaddava saMpanne aTTha mayaTThANAi niTThavei / bhante ! cAritra sampannatA se jIva kyA prApta karatA hai ? cAritra sampannatA se vaha zailezIbhAva ko prApta hotA hai / zailezI dazA ko prApta karane vAlA aNagAra cAra kevali - satka karmoM ko kSINa karatA hai / usake pazcAt vaha siddha hotA hai, buddha hotA hai, mukta hotA hai, parinirvANa hotA hai aura saba duHkhoM kA anta karatA hai / bhante ! kSamA se jIva kyA prApta karatA hai ? kSamA se vaha parISahoM para vijaya prApta kara letA hai ? bhante ! mukti (nirlobhatA) se jIva kyA prApta karatA hai ? mukti se vaha akiMcanatA ko prApta hotA hai / akiMcana jIva zrartha-lolupa puruSoM ke dvArA aprArthanIya hotA haiusake pAsa koI yAcanA nahIM karatA / bhante ! RjutA se jIva kyA prApta karatA hai ? RjutA se vaha kAyA kI saralatA, mana kI saralatA, bhASA kI saralatA aura avaMcaka vRtti ko prApta hotA hai / pravaMcaka vRtti se sampanna jIva dharma kA ArAdhaka hotA hai / bhante ! mRdutA se jIva kyA prApta karatA hai ? mRdutA se vaha anuddhata manobhAva ko prApta karatA hai / anuddhata manobhAva vAlA jIva mRdu-mArdava se sampanna hokara mada ke ATha sthAnoM kA vinAza kara detA hai / tulasI prajJA

Page #9
prAcArya-pravacana mahAvIra darzana vicAroM kI vividhatA ne darzana ko janma diyaa| jitane vicAra utane hI darzana / AtmA, loka, paraloka, puNya, pApa, dharma, karma Adi darzana jagat ke Alocya viSaya rahe haiM / ina viSayoM para jo svatantra vicAra vikasita hue unhoMne svatantra darzana kA rUpa le liyA aura jo vicAra eka-dUsare se milate-julate the ve paraspara antaragarbhita ho gae / bhAratIya darzanoM meM mukhya rUpa se chaH darzana mAnya haiM, jinameM eka haiM jaina darzana / jaina darzana ke anusAra pratyeka vyakti ko svatantra ciMtana kA adhikAra hai| bhagavAn mahAvIra ne kahA-jo maiMne kahA hai, vahI satya hai aisA samajha kara kisI tattva ko svIkAra mata karo, balki apane cintana kI kasauTI para vaha kharA utare taba svIkAra karo / paramparA se jaina bananA bar3I bAta nahIM hai / vastutaH jaina vaha hai jo jaina dharma va darzana ke bAre meM kucha jJAna rakhatA hai| Aja isa mahAvIra jayantI ke avasara para maiM bhagavAn mahAvIra ke kucha maulika vicAra Apake samakSa prastuta kara rahA huuN| 1. sarvezvaravAda prAyaH yaha mAnavIya durbalatA dekhI jAtI hai ki hara vyakti dUsaroM ko apane se bhinna dekhanA cAhatA hai| eka muhalle kA vyakti apane par3osI ke aizvarya ko dekhakara IrSyA karatA hai / eka rAjA yaha nahIM cAhatA ki usake sevaka usakI barAbarI karane lageM / eka bhagavAn apane bhaktoM ko bhakta hI rakhanA cAhatA hai| para mahAvIra sarvezvara* isa stambha meM AcArya zrI tulasI ke pravacana prakAzita hote raheMge / khaM. 3. aM. 2-3 ww

Page #10
vAda ke pratipAdaka the| unhoMne hara AtmA meM IzvarIya sattA btaaii| mahAvIra nahIM cAhate the ki bhakta bhakta hI bane raheM / unhoMne kahA-hara AtmA meM ananta zakti hai| zakti ko udghATita karake hara prAtmA mokSa jA sakatI hai| 2. vicAra svAtantrya mahAvIra kI dRSTi meM satya asIma hai / use eka hI sImA meM bAMdhA nahIM jaataa| satya ko aneka dRSTiyoM se parakhA jA sakatA hai aura apekSA bheda se sabhI dRSTiyA~ satya ho sakatI haiN| mahAvIra ne kahA- mere vicAroM kA jitanA mahatva hai, dUsare ke vicAroM kA bhI utanA hI mahattva hai / yaha samajha kara kisI ke vicAra svAtantrya kA apaharaNa mata kro| yadi tuma dUsare kI bAta ko sarvathA ThukarAte ho to tumhArA kathana bhI satya kaise ho sakatA hai / 3. samatA mahAvIra ne prANImAtra meM samatA kA darzana kiyaa| unhoMne kahA-Atmatva kI daSTi se AtmA AtmA ke bIca koI vibheda nahIM hai / hara AtmA sukha cAhatI hai, duHkha nhiiN| hara AtmA jInA cAhatI hai, maranA nhiiN| isalie kisI ko mata mAro, mata satAo / kisI ko sukhI banAnA tumhAre basa kI bAta nahIM hai, para kisI ko du:khI to mata banAo / jisa vyavahAra se yA jisa bhASA ke prayoga se tumheM kaSTa hotA ho vaisA vyavahAra va vaisI bhASA kA prayoga auroM ke sAtha mata kro| yaha hai samatva kA Adarza / mahAvIra kA yaha darzana sArvabhauma satya hai| Aja vizva ke aNu-aNu meM mahAvIra ke darzana kI gUMja hai| antarrASTrIya stara para vikasita huI maitrI, asaMgraha aura saha-astitva kI bhAvanA mahAvIra ke ahiMsA, aparigraha aura samatA darzana ke hI phalita haiN| mahAvIra ne yathArtha kI bhUmikA para khar3e hokara yathArtha kA pratipAdana kiyaa| mahAvIra ke yathArthavAda kI stuti karate hue AcArya hemacandra ne ayathArthavAdiyoM para vyaMgya kiyA hai yathAsthitaM vastu dizannadhIza ! na tAdRzaM kauzalamAzrito'si / turaMgazrRMgANyupapAdayadbhyo nama: parebhyo nava-paNDitebhyaH / / bhagavan ! hama Apako mahAn kyoM mAneMge ? Apane koI nayA darzana to hameM nahIM diyaa| Apane yahI to kahA-acche ko acchA samajho, bure ko burA / dharma ko dharma samajho, adharma ko adharma / yathArtha ko yathArtha samajho, ayathArtha ko ayathArtha / hama tulasI prajJA

Page #11
1 to una vyaktiyoM ko namaskAra kareMge jo hameM koI naI bAta batAyeMge / jaise ghor3e ke sIMga hote haiM, vandhyA ke bhI putra hotA hai, AkAza meM bhI phUla ho sakatA hai | Adi / mahAvIra ke vicAroM ko Aja vyApaka rUpa se phailAne kI apekSA hai / mujhe lagatA hai Aja 2500 varSa ke bAda mahAvIra kI mUlyavattA pahale se bhI adhika bar3ha gaI hai / isakA kAraNa hai mahAvIra ne zAzvata tathya prakaTa kie / jo zAzvata hotA hai| usakA mUlya kabhI kama nahIM hotA / mahAvIra ke vicAra kisI eka varga, jAti yA sampradAya ke lie nahIM, balki prANimAtra ke lie haiM / adhika se adhika ina vicAroM IT prasAra ho aura mAnavIya cetanA inase lAbhAnvita ho isI vizvAsa ke sAtha punaH mahAvIra ke caraNoM meM zraddhAMjali arpita karatA hU~ / jaina dharma aura ahiMsA ahiMsA aura jIvadayA kA siddhAnta aura AcaraNa jainadharma kI AdhArabhUta aura maulika sthApanAoM meM se eka hai / brAhmaNa evaM bauddha dharma kI apekSA yaha jaina dharma ke vaiziSTya kA adhika nirUpaka hai / brAhmaNa dharma meM zAstrIya kriyAkANDa ke antargata pazubali kA avasara hai - vaidika, paurANika aura tAntrika dharmAcAra meM, aura darzana kI kucha zAkhAoM meM bhI ise svIkRti milI hai / bauddhoM meM, cAhe ve hInayAna hoM athavA mahAyAna, mAMsAhAra kI anumati hai, aura yaha pracilita bhI hai / kiMtu gata 2500 varSo se jainadharmAvalambiyoM ne, tarkasaMgata rahakara, isa viSaya meM kabhI samajhautA nahIM kiyA aura ahiMsA ke siddhAMta aura AcAra kA pAlana karate rahe; isake pahale, atyanta prAcIna kAla meM cAhe jo bhI sthiti rahI ho / prativAdI dRSTikoNa kI bAta hama abhI chor3a deN| Aja kevala prakRti hI saMhArakArI nahIM hai varana mAnavatA ne bhI karuNA ke sAmAnya bhAva ko bhulA diyA hai / vaiyaktika evaM rASTrIya staroM para sarvatra loga eka dUsare kA galA ghoMTane para utArU haiM / isa sandarbha meM jainoM kA yaha mahAn siddhAnta ki sabhI prANI pavitra haiM aura hama kisI kA ghAta nahIM kara sakate, apanA vizeSa mUlya rakhatA hai / apakAra aura raktapAta se bacane kA yaha bhAva Aja hamAre pArasparika sambandhoM ko mRdu banAne meM navanIta kA kAma kare aura mAnava kI mAnava ke prati hI nahIM varan pazuoM ke prati bhI kaThoratA ko dUra kre| hama eka chora para pahuMca cuke haiM; aba hameM dUsare chora kI ora jAnA cAhie tAki eka madhyastha bhAva kI upalabdhi ho| isase mAnavatA kA kalyANa hogA aura hama AtyAMtika saMkaToM se baca sakeMge / - sunIti kumAra caTarjI vaM. 3 aM. 2-3 5

Page #12
kriyamANaM kRtam DaoN0 nathamala TATiyA 1. sabhI darzana kisI na kisI rUpa meM kAraNatA ke siddhAnta ko avazya svIkAra karate haiM aura na karane vAloM ko bhI antatogatvA usakI tArkika samIkSA karanI hI par3atI hai, jaisAki mAdhyamika bauddha isa siddhAnta kA vistAra se khaNDana karate hue apane sarva zUnyatAvAda kI sampuSTi karate haiM / ye sAre khaMDana-maMDana kAraNa aura kArya ke pArasparika sambandha ke prazna para AdhArita haiN| 2. udAharaNArtha. sAMkhya-yoga darzana kArya ko kAraNa meM pahale se hI vidyamAna mAnate haiN| kAraNa hI kArya ke rUpa meM pariNata hotA hai evaM phalasvarUpa kArya kI abhivyakti hotI hai| kArya yadi kAraNa meM pahale se hI vidyamAna nahIM hotA to usakA AvirbhAva kaise hotA ? tila se tela utpanna hotA hai na ki sikatA se / yaha kArya-kAraNavAda pariNAmavAda kahalAtA hai / isakA apara nAma satkAryavAda hai / yaha pariNAma zabda bhinna-bhinna darzanoM meM bhinna-bhinna artha kA vAcaka hai| vaibhASikoM kA pariNAmavAda sAMkhya-yoga ke pariNAmavAda se sarvathA bhinna hai tathA jaina dArzanikoM kA pariNAmavAda bhI apanI vaiyaktika vizeSatA rakhatA hai / sAMkhya-yoga kA pariNAmavAda hI vedAnta meM vivartavAda kA rUpa dhAraNa karatA hai| uparyukta satkAryavAda yA pariNAmavAda ke viruddha nyAya-vaizeSika darzana apanA ArambhavAda yA asatkAryavAda prastuta karatA hai, jisameM kArya kI sarvathA avidyamAnatA kAraNa meM mAnI jAtI hai| ina donoM vAdoM meM upAdAna kAraNa arthAt dravya kI sattA svIkRta kI jAtI hai| ina vAdoM ko asvIkAra karate hue bauddha dArzanika pratItyasamutpAda vAda samupasthApita karate haiM / isa vAda meM dravya padArtha yA dharmI svIkAra nahIM kiyA gayA hai| kArya tulasI prajJA

Page #13
kAraNa bhAva kI vyavasthA kevala dharmoM ke pArasparika sambandhoM para AdhArita mAnI gayI hai| bauddha darzana ke vibhinna sampradAyoM meM ukta pratItyasamutpAda zabda ke vibhinna artha kiye jAte haiN| mAdhyamika bauddha darzana meM pratItyasamutpAda zabda ko zUnyatA kA paryAya mAnA gayA hai / vaibhASika, yogAcAra evaM sautrAntikoM ke pratItyasamutpAdoM meM bhI maulika vibhinnatA hai| ___3. jaina dArzanikoM kA kArya-kAraNavAda ina sabhI vAdoM se kucha bhinna hai| kArya ke do prakAra haiM-(1) upAdAna rUpa dravya ke svAbhAvika pariNAmasvarUpa utpanna kAryarUpa paryAya, tathA (2) usI upAdAna dravya meM anya sAmagrI se utpanna kArya rUpa paryAya / pahale paryAya ko 'svakRta' (svabhAva) tathA dUsare paryAya ko 'parakRta' (parabhAva) kI saMjJA dI jA sakatI hai| pratyeka dravya meM pratikSaNa ananta paryAya utpanna hote rahate haiM, jinameM kucha svakRta evaM kucha parakRta hote haiN| yadi ina paryAya-samUhoM ko eka akhaNDa kArya mAnA jAya to jaina darzana ke kArya-kAraNavAda ko hama sadasatkAryavAda kI saMjJA de sakate haiM / 4. jaina dArzanikoM ke matAnusAra uparyukta sabhI vAda kisI eka viziSTa dRSTi para AdhArita haiN| jisa ciMtaka ne prArambha se hI yaha mAna liyA hai ki sArA vizva kisI eka akhaNDa tattva, bhale hI usameM paraspara virodhI vibhinna guNoM kA samAveza ho, se utpanna huA hai, usake lie satkAryavAda svIkAra karanA anivArya hai| isake viparIta yadi koI ciMtaka isa vizva kA udgama vibhinna maulika tattvoM ke AdhAra para samajhane kI koziza kare tathA yaha bhI mAnale ki navInatA saMsAra kA dharma hai to asatkAryavAda ko vaha avazya svIkRta kregaa| kisI prakAra ke upAdAna dravya ko binA mAne vizva vyavasthA ko samajhane ke phalasvarUpa jo kArya-kAraNavAda hamAre sAmane anivArya rUpa se upasthita hogA vaha pratItyasamutpAda vAda kA hI koI na koI prakAra hogA / aise ekAntavAdI dRSTiyoM ke AdhAra para jo bhI darzana utpanna hue haiM, unheM jaina dArzanika asvIkAra karatA hai, kyoMki ve sabhI ekAMzadarzI haiN| ina sabhI vAdoM kI upamA jAtyaMdhoM dvArA hastidarzana se jaina dArzanika dete haiM / sadaiva unakA yaha prayatna rahA hai ki vibhinna dRSTiyoM ke aucitya evaM anaucitya ko dhyAna meM rakha kara hI darzana kA nirmANa kiyA jAya / isI kAraNa jaina darzana anekAnta darzana bhI kahalAtA hai| 5. uparyukta vibhinna kAraNavAdoM ke prasaMga meM eka vizeSa prazna para hameM isa lekha meM vivecana karanA hai| vaha hai kAraNa ko kArya se saMyukta karane vAlI kriyaa| yaha sarvamAnya tathya hai ki saMkalpa-ghaTa evaM vyavahAra-ghaTa meM kAla kA vyavadhAna hai| kumbhakAra jisa kSaNa ghaTa nirmANa kA saMkalpa letA hai usI kSaNa se ghaTa nirmANa kI prakriyA kA prArambha ho jAtA hai| jisa kSaNa koI vyakti nirvANa prApti ke lie prayatnazIla banatA hai evaM usa dizA meM saMvara grahaNa rUpI kadama uThAtA hai, usI kSaNa se vaha nirvANa kA anubhava karane lagatA hai, bhale hI pUrNa nirvANa taka pahuMcane meM use khaM. 3 aM. 2-3

Page #14
kitanA hI laMbA samaya lge| nirgrantha pravacana ke paMcama aMga bhagavatI sUtra ke prArambha meM hI eka prasaMga pAyA hai jisameM bandhe hue karmoM ke udaya se lekara nirjarA taka kI kriyAoM ko nau padayugaloM dvArA samajhAyA gayA hai, tathA yaha spaSTa rUpa se batA diyA gayA hai ki kriyamANa aura kRta ke bIca koI virodha nahIM hai / ye nau padayugala kramazaH nimna prakAra haiM-- calat-calitam udIyamANam-udIritam, vedyamAnaMveditam, prahIyamANaM-prahINam, chidyamAnaM-chinnam, bhidyamAna-bhinnam, daha yamAnaM-dagdham, niyamANaM-mRtam evaM nirjIryamANaM-nirjIrNam / ina nau padayugaloM meM pUrva-pUrva pada kriyA ke dyotaka haiM, jabaki uttara-uttara pada kriyA niSpatti ke dyotaka haiN| kriyA-prAraMbha ke prathama kSaNa se hI kriyA-niSpatti kA prArambha ho jAtA hai| anyathA kriyA-niSpatti kabhI sambhava nahIM hogii| TIkAkAra abhayadevasUri (c. A. D. 1015-1078) ne vistAra se isa tathya para vivecana prastuta kiyA hai jisakA nirUpaNa hama unase pUrvavartI AcArya jinabhadra (c. A. D. 489-593), bhaTTa akalaMkadeva (c. A. D. 620680) evaM vIrasena (c. A. D. 743-823) ke vicAroM ke mAdhyama se kareMge / isake pahale hama bauddha dArzanika nAgArjuna ke vicAroM ko prastuta kareMge jo isa viSaya para mahattvapUrNa prakAza DAlate haiM / nirgrantha vicAradhArA meM upayukta mata ke viruddha jo vicAradhArA prastuta kI gayI usakA udgama bhagavAn mahAvIra ke kevalajJAna prApti ke anantara 14 veM varSa meM unake pathabhrAnta ziSya jamAli dvArA kiyA gyaa| aba hama nAgArjuna ke etadviSayaka mantavya kA nirUpaNa kreNge| 6. kAryakAraNa bhAva ke khaNDanArtha nAgArjuna (c. A. D. 150) ne jo vivecana prastuta kiyA hai vaha nimnokta prakAra hai na svato nApi parato na dvAbhyAM nApyahetutaH / utpannA jAtu vidyante bhAvAH kvacana kecana / / 1 / / catvAraH pratyayA hetuzcAlambanamanantaram / tathaivAdhipateyaM ca pratyayo nAsti paMcamaH // 2 / / nahi svabhAvo bhAvAnAM pratyayAdiSu vidyate / avidyamAne svabhAve parabhAvo na vidyate // 3 // kriyA na pratyayavatI nApratyayavatI kriyA / pratyayA nAkriyAvanta: kriyAvantazca saMtyuta / / 4 / / -mUlamadhyamakakArikA, I.1-4 uparyukta zlokoM kA sArArtha nimna prakAra hai (1) koI bhI padArtha (kArya) na apane se, na para se, na donoM se, na binA hetU utpanna hotA hai| tulasI prajJA

Page #15
isa para anya bauddha dArzanika kahate haiM - hameM yaha mAnya hai ki kArya apane se utpanna nahIM hotA kyoMki vaisI utpatti vyartha hai / kArya saMyukta rUpa se sva evaM para se bhI utpanna nahIM hotA kAraNa sva se utpatti nirarthaka hai jaisA ki hama mAna cuke haiM / nirhetuka utpatti bhI hameM mAnya nahIM hai / ye saba pratiSedha hameM svIkArya haiM / kiMtu sva se bhinna para padArtha se utpatti mAnane meM koI bhI bAdhA nahIM hai / isake uttara meM nAgArjuna cAra prakAra ke pratyayoM kA ullekha karate haiM, jo virodhI pakSa ko mAnya haiM / ve cAra pratyaya haiM ( 2 ) hetu pratyaya, Alambana - pratyaya, anantara- pratyaya evaM adhipati pratyaya | (3) ina pratyayoM se bhI kArya kI utpatti siddha nahIM kI jA sakatI, kyoMki kAryarUpI bhAvoM kA svabhAva ina pratyayoM meM avidyamAna hai / pratyaya yadi parabhAva haiM to parabhAva-virodhI svabhAva svayaM kAryaM hI ho sakatA hai| isakA artha yaha huA ki kArya pahale se hI vidyamAna hai / aisI paristhiti meM naye sire se kArya kI utpatti kA prazna hI nahIM uThatA / isake viruddha virodhI pakSa kArya kI utpatti siddha karane ke lie eka nayA mArga apanAte haiM / kArya kI utpatti pratyayoM se nahIM hotI / vaha kAryotpAdaka kriyA se hotI hai / udAharaNArtha, cakSuvijJAna kI utpatti uparyukta hetu, Alambana, Adi pratyayoM se sIdhI nahIM hotI / ina pratyayoM se to cakSuvijJAna ko utpanna karane vAlI kriyA kI niSpatti hotI hai / vaha kriyA cakSuvijJAna ko janma detI hai / ataH una pratyayoM se utpanna jo kiyA hai vahI vijJAna kI janikA hai, pratyaya vijJAna ke janaka nahIM haiM, jaisA ki zrodana kI niSpatti pAka-kriyA se hotI hai, na ki iMdhana se / isake uttara meM nAgArjuna kahate haiM- (4 a) kriyA nAmaka koI padArtha svIkAra nahIM kiyA jA sakatA / ata: use hetu, Alambana Adi pratyayoM se pratyayavatI kaise kahA jA sakatA hai ? virodhI pakSa ne jisa kriyA ko mAnyatA dI hai, vaha kaba utpanna hotI hai ? vaha yadi kabhI utpanna hotI hai to cakSuvijJAna se pazcAt pUrvaM yA samakAlIna hogI / cakSuvijJAna ke pazcAt utpanna honA vyartha hai, kAraNa, usakA kArya (cakSuvijJAna ) pahale se hI utpanna ho cukA hai| kArya ke utpanna hone ke pahale bhI usakA utpanna honA asaMgata hai, kyoMki kArya ke binA kriyA kA honA asambhava hai / kArya kI jAyamAna avasthA meM bhI kriyA kA rahanA sambhava nahIM, kAraNa, jAyamAna nAmaka kisI avasthA ko hama svIkAra nahIM karate / padArtha yA to jAta hoMge yA prajAta / jAyamAna nAmaka tRtIya koTi kA svIkAra karanA yuktiviruddha hai / isa prasaMga meM vRttikAra candrakIrti eka mahattvapUrNa zloka uddhRta karate haiM, jo nimna prakAra hai khaM. 3 aM. 2-3 jAyamAnArdhaM jAtatvAjjAyamAno na jaayte| 1 atha vA jAyamAnatvaM sarvasyaiva prasajyate // 6

Page #16
arthAt, jAyamAna kI utpatti nahIM hotI, kAraNa, jAyamAna svayaM AMzika rUpa se jAta hai hii| yadi aisA nahIM mAneMge to jagat ke sAre (jAta) padArtha jAyamAna gine jaayeNge| aba virodhI pakSa kriyA ko pratyayavatI nahIM mAnakara use apratyayavatI mAnanA cAhatA hai| (4 b) isa para nAgArjuna kA kahanA hai ki pratyayavatI kriyA hI jaba kArya kI sAdhikA nahIM bana sakI to apratyayavatI kriyA, jo nirhetukA hai, se kArya kI utpatti kaise hogI ? ___isa para virodhI pakSa kahatA hai ki yadi kriyA kArya kI sAdhikA nahIM hai to hama phira se pratyayoM kA pakSa hI grahaNa kreNge| kriyArahita pratyaya hI kArya ke janaka hoNge| (4 c) isa para nAgArjuna kahate haiM ki kriyArahita pratyaya kArya ke janaka kaise ho sakate haiM ? jaise pratyayahIna kriyA kArya ke utpAdana meM asamartha hai, usI prakAra kriyArahita pratyaya bhI kArya ke utpAdana meM asamartha hai| isake uttara meM phira se virodhI pakSa yaha mAnate haiM ki kriyAvAn pratyaya hI kArya ke janaka haiN| (4 d) isa para nAgArjuna kA kahanA hai ki pratyaya to kriyAvAn ho hI nahIM skte| Apane bhI pratyayoM ko kriyArahita svIkAra kara liyA hai| nAgArjuna kA upayukta vivecana kArya-kAraNavAda ke prazna para eka nayA prakAza DAlatA hai| yadyapi unake samakSa virodhI pakSa ke rUpa meM bauddha dArzanikoM kA hI sampradAya vizeSa thA, tathApi kAraNatAvAda to eka sArvajanika prazna thA, jisa para vicAra binA kiye koI darzana Age nahIM bar3ha sakatA thaa| bhagavatIsUtra meM jisa prazna kA vivecana hama saMkSepa meM dekhate haiM vahI prazna nAgArjuna ke samaya meM eka viziSTa tArkika rUpa dhAraNa karatA hai / aba hama dekheMge ki nAgArjuna ke paravartI jaina dArzanika isa prazna para kyA kahate haiN| 7. uparyukta prazna kA vivecana jaina AcArya jinabhadragaNi-kSamAzramaNa ne apane svopajJa vRtti sahita vizeSAvazyakabhASya meM kiyA hai| unake TIkAkAra koTyAcArya (7 th cent.A.D.) evaM maladhArI hemacandra (c.A.D. 1050-1120) ne bhI apanI vyAkhyAoM meM isa prazna para vicAra prastuta kiye haiN| navAMgI-TIkAkAra abhayadevasUri ne apanI bhagavatI TIkA meM isa prazna para jo vivecana kiyA hai vaha bhI mananIya hai / digambara zAstroM meM bhaTTa akalaMka deva ke tattvArthavArtika evaM vIrasena viracita jayadhavalA (bhAga 1, pR0 223-4) jo prastuta viSaya meM rAjavAttika para AdhArita hai, meM bhI isa viSaya kA vivecana upalabdha hai| tulasI prajJA

Page #17
8. AcArya jinabhadragaNi-kSamAzramaNa ne vyavahAra-naya evaM nizcaya-naya ke Aloka meM kArya-kAraNa bhAva kA samAlocanAtmaka vizleSaNa kiyA hai| vyavahAra-naya ke mata meM jAta padArtha kA punarjanma svIkRta nahIM hai| yaha mata nimnoddha ta gAthAoM (414-416) meM aMkita kiyA gayA hai vavahAramayaM jAyaM na jAyae bhAvo kayadhaDovva / aha ce kayaMpi kajjai kajjau niccaM na ya samattI // 414 / / kiriyAvephallaM ciya puvvamabhUyaM ca dIsae hotaM / dIsai dIho ya jo kiriyAkAlo ghddaaiinn| 415 / / nAraMbhe cciya dIsai na sivAdaddhAe dIsai tadaMte / (iya na savaNAikAle nANa juttaM tadaMtammi ) / / 416 / / isakA sArArtha isa prakAra hai (414) vyavahAra naya, jo asatkAryavAdI hai, kA yaha siddhAMta hai ki jo vastu pahale se hI utpanna hai usakI phira se utpatti nahIM hotI, kyoMki vaha pahale se hI vidyamAna hai jaise ki kiyA huA ghaTa aura yadi kiye hue ko bhI kiyA jAya to hama cirakAla taka karate hI raheMge aura kArya kI samApti kabhI nahIM hogI, tathA (415) sAtha sAtha kriyA bhI vyartha ho jaayegii| pahale se avidyamAna vastu ko hI hama hote hue dekhate haiM, aura yaha bhI dekhate haiM ki ghaTAdi kA kriyAkAla lambA hotA hai / (416) kumbhakAra jaba miTTI kA golA banAkara use zivaka (lambA AkAra), sthAsaka (gola AkAra), koSa tathA kuzUla kA AkAra pradAna karatA hai to prAraMbha meM tathA una avasthAnoM meM bhI ghaTa dikhAI nahIM detA hai / vaha kevala anta meM hI dikhatA hai| uparyukta mata ke virodha meM nizcaya-matAvalambI dArzanika kahatA hai ki ajAtavastu kA janma kabhI sambhava nahIM hai| apane siddhAnta ke pakSa meM usakI yuktiyoM ko vizeSAvazyaka-bhASya meM isa prakAra rakhA gayA hai (gAthA 417-423) necchaiyo nAjAyaM jAyaabhAvattamo khapuppha va / aha ca ajAyaM jAya i jAyau to kharavisANaMpi / / 417 / / nicca kiriyAidosA naNu tullA asai kaTThataragA vaa| puvamabhUyaM ca na te dIsai kiM kharavisANaMpi // 418 // paisamauppaNNANaM paropparavilakkhaNANa subahUNaM / dIho kiriyAkAlo jai dIsai kiM ttha kuMbhassa // 419 // aNNAraMbhe aNNaM kaha dIsai jaha dhaDo paDAraMbhe / sivakAdo na dhaDapro kiha dIsai so tadaddhAe // 420 // baM.3 aM. 2-3

Page #18
anti cciprAraddho jai dIsai tammi ceva ko doso| akayaM va saMpai gae kiha kIrai kiha va esammi / / 421 // paisamayakajjakoDIniravikkho ghaDagayAhilAso'si / paisamayakajjakAlaM thUlamai ghaDammi lAesi // 422 // ko carimasamayaniyamo paDhame cciya to na kIrae kajja / nAkAraNaMti kajjataMcevaM tammi se samae / / 423 // ina gAthAoM kA sArArtha isa prakAra hai (417) naizcayika dArzanika, jo satkAryavAdI hai, ke mata meM ajAta padArtha kabhI utpanna nahIM hotA, kyoMki AkAza-kusuma kI taraha vaha sarvathA asat hai / yadi ajAta padArtha bhI utpanna ho jAya to AkAza-kusuma ke utpanna hone meM kaunasI bAdhA hai ? (418) satkAryavAdI kA yaha bhI kahanA hai ki asatkAryavAdI ne jo kArya kA sadaiva hote rahanA' Adi doSa satkAryavAda para lagAye haiM, ve asatkAryavAda meM bhI A jaayeNge| yahI nahIM, asatkAryavAda meM ve doSa adhika duSparihArya hote haiM, kyoMki asat se utpatti mAnane vAlA spaSTatayA yaha svIkAra karatA hai ki kisI samaya koI padArtha utpanna ho sakatA hai ; arthAt, vizva meM kisI bhI prakAra kI vyavasthA kA sarvathA prabhAva hai / yaha doSa satkAryavAda meM nahIM haiM kyoMki vidyamAna vastu meM kisI paryAya vizeSa kI utpatti ke mAdhyama se kAraNa-kArya kI vyavasthA ko samajhA jA sakatA hai| kevala itanA hI nahIM, satkAryavAda kI pRSThabhUmi para hI eka suvyavasthita vizva kA jJAna sambhava hai| (dekheM svaupajJa evaM koTyAcArya kRta vRtti)| asatkAryavAdI kA yaha kathana ki 'avidyamAna vastu ko hI hama hote hue dekhate haiM', saMgata nahIM hai, kAraNa, kyA AkAza-kusuma utpanna hotA huA dikhatA hai ? (419-20) usakA yaha kathana bhI ki 'ghaTAdi kA kriyA-kAla dIrgha hotA hai, yuktisaMgata nahIM hai / kAraNa ghaTa to kevala antya kSaNa meM hI dikhatA hai| kumbhakAra' ke ghaTa-saMkalpa se lekara ghaTa-niSpatti ke kAla taka ke vyavadhAna meM jo bhinna bhinna prakAra ke aneka kArya pratikSaNa utpanna hote rahate haiM, unameM ghaTa ko dekhanA kaise saMgata ho sakatA hai ? mRtpaNDa, zivaka Adi ke utpAda ke samaya ghaTa kaise dikha sakatA hai ? paTa kI utpatti ke samaya kyA ghaTa dikhanA sambhava hai ? (421) jisa samaya meM jisa vastu kA prAraMbha hotA hai, yadi usI samaya meM vaha vastu hI dikhe to usameM kyA asaMgati hai| upAntya (arthAt antya kSaNa se avyavahita pUrvavartI) kSaNa meM vastu kI utpati kA prAraMbha hotA hai evaM antya kSaNa meM, jo vastu kA utpadyamAna kSaNa hai, vastu utpanna hotI hai tathA dikhatI hai| utpadyamAna kSaNa evaM utpanna kSaNa meM koI bheda nahIM hai| ve abhinna haiM / yadi utpadyamAna (kriyamANa) kSaNa meM bhI vastu anutpanna (akRta) raha jAya to usakI utpati kaba hogI ? kAraNa tulasI prajJA

Page #19
samprati ( vartamAnakAla meM ) jo akRta hai vaha atIta yA bhaviSyatkAla meM kaise kRta ho sakatI hai ? (svopajJavRtti - samayasya ca niravayavatvAdArabhyamANa evArabdha iti / yadi ca na sampratisamaya eva kriyamANameva kRtamiti kathaM tadatIte'nAgate vA kriyeta, tayorabhAvatvAt kharaviSANavat) / (422) pratikSaNa koTi koTi kAryaM utpanna ho rahe haiN| para satkAryavAdI una sabhI kAryo meM apane cirAbhilaSita ghaTa ke prabhAva ko hI dekhatA hai aura ghaTAtirikta kAryoM ke kAla ko ghaTa meM lagAtA hai evaM kaha baiThatA hai 'ghaTa kA kAryakAla dIrgha hai' / (423) nizcayavAdI ke uparyukta kathana para vyavahAravAdI kahatA hai ki yadi sat hI kI utpatti hotI hai to vaha carama samaya meM hI kyoM utpanna hotA hai / prathama samaya meM hI usake utpanna hone meM kyA bAdhA hai ? kumbhakAra to ghaTa nirmANa ke lie prayatnazIla hai / ataH prathama kSaNa se hI ghaTa kA utpanna honA yuktisaMgata hai / para dekhane meM to yaha AtA hai ki ghaTa kI apekSA zivaka Adi utpanna hone lagate haiM / aisI paristhiti meM antya samaya meM ghaTa utpanna hogA hI - aisA hama kaise mAna sakate haiM? isake uttara meM nizcayavAdI kA kahanA hai ki kArya kI utpatti kAraNa ke vinA saMbhava nahIM hai / pratikSaNa jo bhinna bhinna kArya pravAhabaddha rUpa se utpanna ho rahe haiM unameM pUrva - pUrva kArya uttara- uttara kArya ke kAraNa banate haiM / abhilaSita ghaTotpatti ke upAntya kSaNa meM jo kArya utpanna hotA hai vahI apane zravyavahita uttaravartI kSaNa meM sva-paryAya se uparata hotA hai evaM usI kSaNa meM utpadyamAna ghaTa rUpI kArya utpanna hotA hai / ataH yaha kahanA yuktisaMgata hai ki utpadyamAna evaM utpanna eka hI kriyA rUpa haiM / arthAt utpadyamAna aura utpanna meM kisI prakAra kA kAlika bheda nahIM hai / (kSaNa) meM utpadyamAna vastubhUta nahIM / jAta nizcayavAdI kA tAtparya yaha hai ki eka niraMza samaya evaM utpanna donoM vidyamAna haiN| inakA bheda mAtra bauddhika hai, yA prajAta vastu nahIM janmatI / jAyamAna kA hI janma hotA hai / kahanA to yoM cAhie ki jAyamAna hI jAta hai / yaha satkAryavAda pAramparika satkArya vAda se bhinna prakAra kA hai / ghaTa eka paryAya hai, evaM paryAya hone ke kAraNa vaha sarvathA navIna hai / para vaha kriyA evaM kRta ubhayarUpa hai / isa mantavya ko hI 'kriyamANaM kRtam' vAkya dvArA prakaTa kiyA gayA hai| maladhArI hemacandra ne bhI apanI vRtti meM isI prakAra kA vyAkhyAna svIkRta kiyA hai / ata: usakA ullekha pRthak rUpa se karanA Avazyaka nahIM hai / 9. 'kriyamANaM kRtam ' prazna para bhaTTa akalaMkadeva ne apane vicAra RjusUtranaya kI vyAkhyA ke prasaMga meM tattvArthavArtika (1 / 33 ) meM prastuta kiyA hai| pacyamAnaH pakvaH ' kI vyAkhyA karate hue ve likhate haiM - pacyamAnaH pakvaH / pakvastu syAtpacyamAnaH syAduparatapAka iti / asadetat; virodhAt / 'pacyamAna:' iti vartamAnaH 'pakvaH' ityatItaH / tayorekasminnavarodho viro khaM. 3 aM. 2-3 13

Page #20
I dhIti / naiSa doSaH ; pacanasyAdAvavibhAgasamaye kazcidazo nivRtto vA na vA? yadi na nivRtta:; tadddvitIyAdiSvapyanirvRtteH pAkAbhAvaH syAt / tato'bhinirvRttaH / tadapekSayA 'pacyamAnaH pakvaH' / itarathA hi samayasya traividhyprsNgH| sa evaudanaH pacyamAnaH pakvaH; syAtpacyamAna ityucyate pakturabhiprAyasyAnivRtteH; pakturhi suvizadasu svinnaudane pakvAbhiprAyaH / syAduparatapAka iti cocyate kasyacit paktustAvataiva kRtArthatvAt / evaM kriyamANakRta bhujyamAnabhukta- badhyamAnabaddha-sidhyatsizraddhAdayo yojyAH / uparyukta vArtika kA sArArthaM nimnokta prakAra hai - pacyamAna niyamena pakva hai / para pakva, pacyamAna tathA uparatapAka donoM hai / isa para virodhI pakSa kA kahanA hai ki aisA kahanA asaMgata hai kyoMki pacyamAna paryAya vartamAna meM hai, evaM pakva paryAya atIta kA hai / vartamAna evaM atIta paraspara virodhI hone ke kAraNa eka sAtha nahIM raha sakate / isa para siddhAntavAdI kA kahanA hai ki pacyamAna ko pakva mAnane meM koI doSa nahIM hai | pacana kriyA ke Adi samaya (kSaNa) meM koI aMza niSpanna huA yA nahIM ? yadi koI bhI aMza niSpanna nahIM huA hai to dvitIya, tRtIya Adi kSaNa meM bhI kisI prakAra kI pAka - niSpatti nahIM hogI, evaM phalasvarUpa cAvala sadaiva apakva hI raha jAyeMge | ata: pacana kriyA ke prathama kSaNa meM AMzika pAka avazya svIkArya hai / isa apekSA se pacyamAna ko pakva kahanA yuktisaMgata hI hai / pakva, pacyamAna evaM uparatapAka tInoM saMjJAyeM eka hI vastu kA nirdeza karatI haiM / yadi hama aisA nahIM mAnate haiM to eka hI niraMza kSaNa (samaya) tIna aMzoM meM vibhAjita ho jAyegA / eka hI odana ko pacyamAna, pakva evaM uparatapAka ina tIna vidhAoM ke mAdhyama se samajhA jA sakatA hai / sampUrNa rUpa se pakva zrodana kI abhilASA vAlA vyakti AMzikaM pakva zrodana ko pacyamAna kI saMjJA detA hai / prAMzika pakva odana kI abhilASA vAlA puruSa pacyamAna prodana ko hI uparatapAka kI saMjJA detA hai, kyoMki AMzika pakva anna kI prApti se vaha svayaM ko kRtArthaM samajhatA hai / isI prakAra se kriyamANa-kRta, bhujyamAna- bhukta, badhyamAna-baddha aura sidhyat - siddha Adi saMjJAyeM bhI yuktisiddha mAnI jA sakatI haiM / AcArya vIrasena evaM abhayadevasUri ne bhI apanI TIkAoM meM isI prakAra kA vivecana prastuta kiyA hai, ataH unakA svataMtra rUpa se nirdeza karanA Avazyaka nahIM hai / 1 10. 'kriyamANaM kRtam' siddhAnta kA hamane atyanta saMkSipta avalokana kiyA / yaha siddhAnta jaina karmavAda kI AdhArazilA hai / jaina AgamoM se yaha tathya suspaSTa phalita hotA hai / yaha na satkAryavAda hai, na asatkAryavAda / ina donoM vAdoM kA khaNDana bauddha dArzanika nAgArjuna ne kiyA, tathA sAtha sAtha 'jAyamAna' avasthA ko bhI unhoMne asvIkRta kara diyA, arthAt kisI prakAra kI kArya-kAraNa vyavasthA ko vaha nahIM mAnate the / asatkAryavAda ke carama utkarSa rUpa bauddha pratItyasamutpAda kA bhI nAgArjuna punarmUlyAMkana kiyA evaM usakA paryavasAna zUnyatA meM kiyA / grAcArya jinabhadra ne jaina AgamoM kI 'kriyamANa' avasthA ko nizcayanaya ke AdhAra para samajhane kI koziza kI tathA kAraNatAvAda ke UhApoha meM eka nayA kadama uThAyA / TIkAkAra koTyAcArya 14 tulasI prajJA

Page #21
ne isa nizcaya-naya-paraka vyAkhyA kI saMgati bauddha kSaNabhaMgavAda se biThAI, jaisA ki vizeSAvazyaka-bhASya 425 para unakI TIkA meM uddhRta 'bhUtiyeSAM kriyA saiva' isa padyAMza se hotI hai / sampUrNa padya isa prakAra hai : kSaNikA: sarvasaMskArA asthirANAM kutaH kriyaa| bhUtiryeSAM kriyA saiva kArakaM saiva cocyate // dekho madhyamakavRti, pR 116, Ti0 1. uttaravartI jaina dArzanika akalaMkadeva tathA unake anuyAyI AcArya vIrasena ne RjusUtra-naya-paraka vyAkhyA dvArA 'kriyamANaM kRtam' siddhAnta ke kAryakSetra meM aura bhI parivartana kiyaa| navAMgI TIkAkAra abhayadevasUri tathA maladhArI hemacandra ne bhI isa siddhAnta ko apane DhaMga se spaSTa kiyaa| ekAntavAdiyoM ke kArya-kAraNa vAda saMbaMdhI mantavyoM kI samIkSA uparyukta kriyamANaM kRtam' siddhAnta ke AdhAra para karanA Avazyaka hai| isa siddhAnta kI paridhi kisI nayavizeSa taka sImita nahIM rakhakara yadi AgamoM ke hI AdhAra para ise samajhane ke prayatna kiye jAyaM to zAyada kArya-kAraNa vAda para nayA prakAza DAlA jA skegaa| khaM. 3 aM. 2-3 15

Page #22
jaina darzana tathA anya bhAratIya darzanoM meM mokSa tattva zrI udayacandra jaina bhAratIya darzana kA eka nizcita udezya hai aura isa uddezya kI prApti ke liye vaha sadA prayatnazIla rahatA hai, sAtha hI isa uddezya kI prApti ke upAya bhI batalAtA hai| saMsAra meM cAra bAteM aisI haiM jinako prApta karanA puruSa kA parama kartavya hai| unakA nAma puruSArtha (puruSa kA artha arthAta prayojana) hai| dharma, artha kAma aura mokSa ye cAra puruSArtha kahe gaye haiN| ina meM se mokSa yA mukti sarvazreSTha puruSArtha hai isa saMsAra meM samasta prANI AdhyAtmika, Adhidaivika aura Adhibhautika ina tIna prakAra ke du:khoM se sadA santapta rahate haiM aura darzanazAstra ina duHkhoM se mukti kA upAya batalAtA hai| du:khoM se chuTakArA pAnA hI puruSa kA antima lakSya hai, aura isa lakSya kI prApti karanA darzanazAstra kA kAma hai / isIlie darzanazAstra ko mokSazAstra bhI kahA gayA hai / yadyapi mokSa ke svarUpa tathA sAdhanoM ke viSaya meM dArzanikoM meM matabheda hai, kiMtu mokSa nAmaka tattva kI sattA ke viSaya meM saba kA mataikya hai| usa mokSa kI prApti ke lie vibhinna dArzanikoM ne vibhinna mArgoM ko batalAyA hai, kintu una sabakA lakSya eka hI hai / . mokSa ke viSa ya meM jAnane se pahale yaha jAnanA Avazyaka hai ki saMsArI jIva anAdikAla se karmabaddha hai| anya darzanoM kI taraha jainadarzana bhI jIva aura karma ke sambandha ko anAdi mA natA hai| aisA kisI ne bhI nahIM mAnA hai ki kisI samaya jIva sarvathA zuddha thA aura usake sAtha karmoM kA sambaMdha bAda meM huA / yadi sarvathA zuddha jIva ke bhI karma kA bandha mAnA jAya to mukta jIva ke bhI karma kA bandha mAnanA pdd'egaa| taba phira koI jIva mukti ke lie prayatna hI kyoM karegA ? aAtmA aura karma kA sambandha anAdikAla se hai aura yaha AtmA karmoM dvArA kaluSita tathA paratantra tulasI prajJA

Page #23
hokara caurAsI lAkha yoniyoM meM bhramaNa karatA huA duHkhoM ke bhAra ko DhoyA karatA hai| isa viSaya meM siddhAMta cakravartI nemicandrAcArya ne kitanA sundara udAharaNa diyA hai ki "jisa prakAra bojhA Dhone vAlA vyakti kAMvar3a ko lekara bojhA DhotA hai, usI prakAra yaha saMsArI jIva zarIra rUpI kAvar3a dvArA karma bhAra ko DhotA hai|" karmabandha ko sAdi mAnane kA artha yaha hogA ki AtmA pahale karma-bandhana se sarvathA mukta aura anantajJAnAdiguNoM se yukta thaa| aisI sthiti meM zuddha prAtmA karmabandhana ko svIkAra kyoM karegA ? atyanta zuddha AtmA atyanta ghRNita zarIra ko kaise dhAraNa kara sakatA hai ? zuddha AtmA meM punaH azuddhi kA kAraNa kyA hai ? zuddha AtmA ko puna: azuddha banane kA koI kAraNa pratIta nahIM hotA hai| isase yahI niSkarSa nikalatA hai ki AtmA anAdikAla se karmabandhanayukta hai| yadyapi jIva ke sAtha karmasambandha anAdi hai phira bhI kisI dRSTi se vaha sAdi bhI hai| jisa prakAra vRkSa aura bIja kA sambandha santAna kI apekSA se anAdi hai aura paryAya kI apekSA se sAdi hai, usI prakAra karmasambandha bhI santAna kI apekSA se anAdi hai aura paryAya kI apekSA se sAdi hai| karmabandha anAdi hote hue bhI sAnta hai / kyoMki aisA koI niyama nahIM hai ki jo anAdi hai use ananta bhI honA caahie| virodhI kAraNoM kA samAgama hone para anAdi sambandha bhI samApta ho jAtA hai / isa viSaya meM eka dRSTAnta diyA gayA hai ki jisa prakAra bIja ke jala jAne para aMkura utpanna nahIM hotA hai usI prakAra karma bIja ke bhasma ho jAne para bhavAMkura utpanna nahIM hotA haiN| . karmabandha ke kAraNa kaSAya aura yoga haiM / ina donoM kAraNoM ke sadbhAva meM hI karma kA bandha hotA hai, inake abhAva meM nahIM / bandha ke viSaya meM AcArya umAsvAti ne batalAyA hai ki jIva kaSAya sahita hone ke kAraNa karma ke yogya pudgaloM ko grahaNa karatA hai| isI kA nAma bandha hai / zuddha AtmA meM karma kA bandha nahIM hotA hai, kintu kaSAyavAn AtmA hI karma kA bandha karatA hai| kaSAya sahita AtmA pratyeka samaya karma kA bandha karatA rahatA hai / rAgadveSarUpa bhAva karma kA nimitta pAkara dravya karma AtmA se baMdhatA hai aura dravya karma ke nimitta se AtmA meM rAgadveSarUpa bhAva karma kI utpatti hotI hai / isa viSaya meM jinasenAcArya ne mahApurANa meM kahA hai ki yaha ajJAnI jIva iSTa aura aniSTa saMkalpa dvArA vastu meM priya aura apriya kI kalpanA karatA hai| isase rAga-dveSa utpanna hotA hai, aura isa rAgadveSa se dravya karma kA bandhana hotA hai| isa prakAra rAga-dveSa ke nimitta se saMsAra kA cakra calatA 1. jaha bhAravaho puriso vahai bharaM gehiUNa kAvaDiyaM / / ___emeva vahai jIvo kammabharaM kAyakAvaDiyaM ||--gomttttsaar jIvakAMDa 102 2. dagdhe bIje yathAtyantaM prAdurbhavati naaNkurH| karmabIje tathA dagdhe na rohati bhvaaNkurH|-tttvaarthsaar, 7 3. sakaSAyatvAjjIvaH karmaNo yogyAn pudgalAnAdatte sa bndhH|-tttvaarthsuutr 812 khaM.3 aM. 2-3

Page #24
rahatA hai| karma ke viSaya meM mahAkavi tulasIdAsa ne rAmacaritamAnasa meM kahA haikarmapradhAna vizva kari rAkhA / jo jasa karahi so tasa phala cAkhA / / ataH isa meM koI sandeha nahIM hai ki vizva meM karma kI pradhAnatA hai aura yaha bhI nizcaya hai ki jo prANI jaisA karma karatA hai usako vaisA sI phala milatA hai| karma se mukti yaha saba ke anubhavoM meM AtA hai ki jIva karmoM se bandhA huA hai aura karmabaddha hone ke kAraNa hI vaha manuSya, tiryaJca Adi cAroM gatiyoM meM janma lekara janma, jarA, maraNa, kSa dhA, tRSAdi ke aneka du:kha bhogA karatA hai / taba prazna yaha hai ki isa karma se mukti kA koI upAya hai yA nahIM? yaha pahale hI batalAyA jA cukA hai ki yadyapi karmabandhana anAdikAla se calA A rahA hai kintu vaha sAnta hai| jainadarzana ke anusAra saMvara aura nirjarA ke dvArA karma kA kSaya saMbhava hai / saMvara kA artha hai karma Agamana ko roka denA / jaba hama saMvara ke dvArA bhaviSya meM baMdhane vAle karmoM kA AnA roka deMge aura jo karma pahale se AtmA meM vidyamAna haiM unakI nirjarA kara deMge to aisI sthiti meM karma kA sarvathA nAza ho jAne se yaha jIva sarvathA zuddha avasthA ko prApta kara letA hai / isI avasthA kA nAma mukti yA mokSa hai / jJAnAvaraNa, darzanAvaraNa, mohanIya aura antarAya ina cAra ghAtiyA karmoM kA nAza ho jAne para yaha AtmA arhanta avasthA ko prApta kara letA hai aura kevalI, sarvajJa. paramAtmA Adi zabdoM se vyavahRta hotA hai / kaivalya prApti ke anantara vedanIya, nAma, gotra aura Ayu ina cAra aghAtiyA karmoM kA kSaya ho jAne para AtmA kI sarvathA zuddha avasthA ho jAtI hai aura isa avasthA ko prApta AtmA ko siddha paramAtmA kahate haiM / jo jIva saMsAra se sarvathA mukta ho jAtA hai, vaha saMsAra meM phira kabhI lauTa kara nahIM AtA hai, kyoMki saMsAra meM usake punaH Ane kA koI kAraNa zeSa nahIM rahatA hai| yahI kAraNa hai ki jainadarzana ne mukta jIva kA saMsAra meM puna: avataraNa yA avatAra nahIM mAnA hai| ___ yaha smaraNIya hai ki jainadarzana kI daSTi se adhyAtma ke kSetra meM saba jIvoM ko samAnarUpa se pUrNa adhikAra prApta hai| arthAt pratyeka jIva ko apanA sarvocca 1. saMkalpavazo mUDhaH vastviSTAniSTatAM nayet / rAgadveSau tatastAbhyAM bandha durmocamaznute ||-mhaapuraann 24121 tulasI prajJA

Page #25
vikAsa karane kA samAna adhikAra prApta hai aura vaha karmanAza ke anantara anantajJAna, anantadarzana, anantasukha aura anantavIrya Adi guNoM kI prApti karake sarvajJa sarvadarzI, bhagavAn, paramAtmA ityAdi nAmoM se abhihita kiyA jAtA hai / yahA~ Izvara pada kA adhikAra kisI eka AtmA meM nihita nahIM hai kintu pratyeka AtamA paramAtmA banane kI adhikArI hai aura samaya Ane para vaha vaisA bana bhI jAtA hai| jainadarzana kI yaha saba se bar3I vizeSatA hai| jainadarzana meM mokSatattva jainadarzana meM jIva, ajIva, pAsrava, bandha, saMvara, nirjarA aura mokSa ye sAta tattva batalAye gaye haiN| ina sAta tattvoM ke vivecana ke lie AcArya umAsvAti ne tattvArthasUtra nAmaka grantha kI racanA kI jisakA mukhya viSaya mokSa aura mokSa kA mArga haiM / isI lie tattvArthasUtra kA dUsarA nAma mokSa zAstra bhI hai| isameM 10 adhyAya haiN| isake prathama adhyAya kA prathama sUtra mokSa mArga kA pratipAdana karatA hai aura dasaveM adhyAya meM mokSa kA svarUpa batalAyA gayA hai| arthAt isakA prArambha mokSamArga se ho kara paryavasAna mokSa tattva meM hotA hai / mokSa kI prApti ke lie jIva Adi 6 tattvoM kA jJAna Avazyaka hai| isIlie prArambha ke 9 adhyAyoM meM jIvAdi 6 tattvoM kA vivecana karane ke bAda hI dasaveM adhyAya meM mokSa tattva kA vivecana kiyA gayA hai, jo isa prakAra hai : __jJAnAvaraNAdi sampUrNa karmoM ke prAtyantika kSaya ho jAne kA nAma mokSa hai aura yaha kSaya bandha ke hetuoM kA abhAva ho jAne se tathA nirjarA se hotA hai| bandha ke hetu 5 haiM3-mithyAdarzana, avirati, pramAda, kaSAya aura yoga / jaba samyagdarzana Adi ke dvArA mithyAdarzana prAdi kA abhAva kara diyA jAtA hai taba mithyAdarzana Adi ke dvArA Ane vAle karmoM kA Agamana ruka jAtA hai / isI kA nAma saMvara hai / saMvara ke dvArA navIna karmoM kA bandha ruka jAtA hai| taba pUrva meM saMcita karmoM kI savipAka yA avipAka nirjarA kI jA sakatI hai / isa prakAra nirjarA dvArA saMcita karmoM kA pUrNa kSaya ho jAtA hai / yaha smaraNIya hai ki sampUrNa karmoM kA kSaya eka sAtha nahIM hotA hai kiMtu isa kI prakriyA caturtha guNasthAna se prArambha hotI hai aura samApti caudahaveM guNasthAna meM hotI hai / yahI kAraNa hai ki caudahaveM guNasthAna ke antima samaya meM yaha jIva sarvathA mukta ho jAtA hai| 1. samyagdarzanajJAnacAritrANi mokSamArgaH |-tttvaarthsuutr 111 2. bandhahetvabhAvanirjarAbhyAM kRtsnakarmavipramokSo mokSa:-tattvArthasUtra 1012 3. mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH-tattvArthasUtra 811 khaM. 3 aM. 2-3

Page #26
mokSa ke viSaya meM AcArya vidyAnanda ne tattvArthazlokavArtika meM batalAyA hai| ki sampUrNa karmoM se chUTa jAne para jIva ko jo svAtma lAbha hotA hai vaha mokSa hai / jIva ke abhAva kA nAma athavA kinhIM guNoM ke prabhAva kA nAma mokSa nahIM hai, jaisA ki kucha dArzanikoM ne batalAyA hai / / aba prazna yaha hai ki karmamukta hone para jIva kI sthiti kahAM hotI hai ? isakA uttara yaha hai ki karma mukta jIva turanta hI Upara kI ora loka ke anta taka gamana karatA hai aura vahA~ pahuMca kara siddha zilA meM virAjamAna ho jAtA hai|| mukti manuSyagati se hI hotI hai, anya kisI gati se nhiiN| manuSyoM kA sadbhAva DhAIdvIpa (jambadvIpa, dhAtukI khaNDadvIpa aura AdhA puSkaravara dvIpa) aura unake bIca meM Aye hue do samudroM (lavaNodadhi aura kAlodadhi) meM pAyA jAtA hai| isa samasta kSetra kA vistAra 45 lAkha yojana hai / mukta jIvoM kA loka (siddhazilA) bhI manuSya loka ke ThIka Upara hai isalie mukta hote hI yaha jIva ThIka sIdha meM Upara calA jAtA hai / muktajIva kI yaha lokAnta prANI gati kyoM hotI hai isa viSaya meM sUtrakAra ne cAra hetu diye haiM / aura unakI puSTi meM cAra udAharaNa bhI diye haiN|' 1. pUrva ke prayoga se, 2. saMga kA abhAva hone se, 3. bandhana TUTane se aura 4 urdhvagamana karane kA svabhAva hone se yaha jIva urdhvagamana karatA hai, ghumAye gae kumbhakAra ke cakra ke samAna, lepa se mukta huI tU bar3I ke samAna, eraNDa ke bIja ke samAna aura agni kI zikhA ke samAna / pUrva prayoga kA artha hai pUrva saMskAra se prApta huA vega / jisa prakAra kuMbhakAra ke dvArA jora se ghumAye jAne ke bAda hAtha haTA lene para bhI cakra pUrva prayoga ke kAraNa kucha dera taka ghUmatA rahatA hai, usI prakAra saMsArI AtmA ne mokSa kI prApti ke lie pUrva meM aneka bAra jo prayatna kiye the unhIM ke kAraNa usakA urdhvagamana hotA hai / saMgarahita athavA karmabhArarahita hone se jIva urdhvagamana karatA hai / jaise tuMbar3I para miTTI kA lepa kara dene se bhAra ke kAraNa vaha nIce calI jAtI hai, kintu miTTI ke lepa ke dUra hote hI vaha pAnI ke Upara A jAtI hai, vaise hI karmabhAra se dabA huA AtmA saMsAra meM paribhramaNa karatA hai, kintu karmabhAra ke dUra hote hI vaha Upara calA jAtA hai / bandhana ke TUTa jAne se jIva Urdhvagamana karatA hai / jaise phalI ke andara sthita eraNDa bIja Upara ke chilake ke haTate hI chiTaka kara Upara ko jAtA hai vaise hI karmabandhana se mukta hote hI yaha jIva Upara calA jAtA hai / Urdhvagamana karane ke svabhAva ke kAraNa bhI mukta jIva Upara kI 1. niHzeSakarmanirmokSa : svAtmalAbho'bhidhIyate / mokSo jIvasya nAbhAvo na guNAbhAvamAtrakam / / -tattvArthazlokavArtika 4 pR0 58 2. pUrvaprayogAdasaGgatvAd bandhacchedAttathAgatipariNAmAcca-tattvArthasUtra 1016 3. pAviddhakulAlacakravada vyapagatalepAlAbuvaderaNDabIjavadagnizikhAvacca / -tattvArthasUtra 10116 20 tulasI prajJA

Page #27
aora gamana karatA hai / jaise vAyu ke abhAva meM agni kI zikhA svabhAva se Upara kA ora jAtI hai, vaise hI mukta jIva karma ke dUra hote hI svabhAva se Urdhvagamana karatA hai| aba prazna yaha hai ki mukta jIva loka ke anta meM arthAt siddhazilA meM pahuMca kara kyoM ruka jAtA hai, usake Age alokAkAza meM kyoM nahIM calA jAtA ? isakA uttara prAcArya ne yaha diyA hai ki jIva aura pudgala ke gamana karane meM dharmadravya nimitta kAraNa hotA hai / alokAkAza meM kevala AkAza hI hai, dharma Adi anya dravya nahIM haiM / ataH dharma dravya ke abhAva ke kAraNa mukta jIva kA gamana Upara loka ke anta taka hI hotA hai, usake Age nhiiN| mokSa ke viSaya meM jAna lene ke pazcAt yaha jijJAsA honA svAbhAvika hai ki mokSa kA mArga kyA hai jisa para cala kara apane lakSya (mokSa) ko prApta kiyA jA sakatA hai| isa viSaya meM mokSazAstra ke prathama sUtra meM batalAyA gayA hai ki samyagdarzana, samyag jJAna aura samyak cAritra ye tInoM mila kara mokSa ke sAdhana haiM / darzana, jJAna aura caritra ye tInoM samyak bhI hote haiM aura mithyA bhI / ataH mithyA kI nivRtti ke lie darzana Adi tInoM ke sAtha samyak vizeSaNa lagAnA Avazyaka hai| mithyAdarzanAdi saMsAra ke kAraNa hote haiM aura samyak darzanAdi mokSa ke kAraNa hote haiN| darzana mohanIya karma ke upazama, kSaya yA kSa yopazamarUpa antaraGgakAraNa se jo tattvArthazraddhAna hotA hai use samyagdarzana kahate haiM / isa antaraMga kAraNa kI pUrNatA kahIM nisarga (svabhAva) se hotI hai aura kahIM adhigama (paropadeza) se hotI hai / isa prakAra samyakdarzana nisargaja aura adhigamaja ke bheda se do prakAra kA hotA hai / darzana mohanIya karma ke upazamAdi kI apekSA se prIpazamika, kSAyopazamika aura kSAyika ke bheda se samyagdarzana tIna prakAra kA bhI hotA hai| pramANa aura nayoM ke dvArA jIvAdi sAta tattvoM kA saMzaya, viparyaya aura anadhyavasAya se rahita jo yathArthajJAna hotA hai use samyagjJAna kahate haiN| mati, zruta, avadhi, mana: paryaya aura kevala ke bheda se samyagjJAna pA~ca prakAra kA hotA hai| saMsAra ke kAraNabhUta rAgadveSAdi kI nivRtti ke lie jJAnavAn puruSa kA zarIra aura vacana kI bAhya kriyAoM se tathA prAbhyantara mAnasa kriyA se virata hone kA nAma samyakcAritra hai / samyakcAritra ke 5 bheda haiM-sAmAyika, kSedopasthApanA, parihAravizuddhi, sUkSma-sAmparAya aura yathAkhyAta / mokSa ke ukta tIna sAdhana krama se pUrNa hote haiM / sarvaprathama samyagdarzana pUrNa 1. dharmAstikAyAbhAvAt / tattvArtha sUtra 1018 2. praNidhAnavizeSAhita-dvavidhyajanita-vyApAraM tattvArthazraddhAnaM samyagdarzanam / -tattvArthavArtika 3. nayapramANa-vikalpapUrvako jIvAdyartha yAthAtmyAvagama: samyagjJAnam |-tttvaarthvaatik 4. saMsArakAraNavinivRttipratyAgUrNasya jJAnavato bAhyAbhyantara-kriyAvizeSoparamaH samyakcAritram / -tattvArthavArtika khaM. 3 aM. 2-3 21

Page #28
hotA hai, tadanantara samyagjJAna aura anta meM samyakcAritra pUrNa hotA hai| inameM se eka bhI sAdhana ke apUrNa rahane para mokSa kI prApti nahIM ho sktii| terahaveM guNasthAna ke prAraMbha meM yadyapi samyagdarzana aura samyagjJAna pUrNa ho jAte haiM phira bhI samyakcAritra ke pUrNa na hone se mokSa nahIM hotA hai / caritra kI pUrNatA caudahaveM guNasthAna meM hotI hai| yadyapi cAritra mohanIya kA abhAva ho jAne se bArahaveM guNasthAna meM cAritra kI pUrNatA prApta hai tathApi cAritra kI pUrNatA kevala cAritramohanIya ke prabhAva se na ho kara yoga aura kaSAya abhAva se hotI hai / yoga terahaveM guNasthAna ke anta taka banA rahatA hai, isalie terahaveM guNasthAna meM cAritra ko apUrNa batalAyA gayA haiN| ukta tInoM sAdhanoM meM se samyagdarzana aura samyagjJAna meM sAhacarya sambandha hai / jisa samaya darzanamohanIya ke upazama yA kSayopazama se mithyAdarzana kI nivRttipUrvaka samyagdarzana hotA hai usI samaya mithyAjJAna kI bhI nivRtti hokara samyagjJAna ho jAtA hai| jaise AkAza meM megha paTala ke dUra hone para sUrya kA pratApa aura prakAza eka sAtha prakaTa ho jAte haiM usI prakAra samyagdarzana aura samyagjJAna bhI eka hI sAtha vyakta hote haiM / isalie ye donoM sahacArI haiN| kintu samyakcAritra kA isa viSaya meM aniyama hai / arthAt samyagdarzana aura samyagjJAna ke sAtha cAritra ho bhI sakatA hai aura nahIM bhI ho sakatA hai| kisI meM samyagdarzana aura samyagjJAna ke sAtha hI cAritra prakaTa hotA hai aura kisI meM samyagdarzana aura samyagjJAna prakaTa hone ke kucha kAla bAda samyak cAritra hotA hai| mokSa mArga kA ekatva sUtra meM 'mokSa mArgaH' isa prakAra eka vacana ke prayoga se sUcita hotA hai ki mokSa ke tIna mArga nahIM haiM kintu samyagdarzanAdi tIna kA ekatva hI mokSa kA mArga hai| ina tInoM ke ekatva se AtmA dravyakarma, bhAvakarma aura nokarma se sarvathA rahita ho jAtA hai| isalie ina tInoM kA ekatva hI mokSa kA eka mArga hai / samyagdarzanAdi tInoM kI ekatA Avazyaka bhI hai| jisa prakAra rogI ko nIroga hone ke lie auSadhi kA zraddhAna, jJAna aura AcaraNa tInoM Avazyaka haiM, tInoM meM se eka ke binA bhI usakA roga dUra nahIM ho sakatA hai, isI prakAra bhavarogI ke lie bhI samyagdarzanAdi tInoM Avazyaka haiN| kahA bhI hai hataM jJAnaM kriyAhInaM hatA cAjJAninAM kriyaa| dhAvan kilAMdhako dagdhaH pazyannapi ca paMgulaH / / saMyogameveha vadanti tajjJA: nahya kacakreNa rathaH prayAti / andhazca paMguzca vane praviSTau tau saMprayukto nagaraM prvissttau|| -tattvArthavArtika pR. 14 AcaraNarahita jJAna vyartha hai aura ajJAniyoM kA AcaraNa vyartha hai / kisI vana tulasI prajJA

Page #29
meM Aga lagane para andhA AdamI daur3atA huA bhI jala jAtA hai aura laMgar3A AdamI dekhatA huA bhI jala jAtA hai / saMyoga ke abhAva meM yaha saba durgati hotI hai| eka cakra se ratha nahIM cala sakatA hai / andhA aura laMgar3A yadi paraspara meM mila kara kArya kareM to laMgar3A andhe ke kandhe para baiTha kara andhe ko mArgadarzana karA sakatA hai aura isa prakAra ve donoM AsAnI se nagara meM praviSTa ho sakate haiN| mokSa kI parokSatA mokSa pratyakSa nahIM hai, parokSa hai / isalie koI mokSa kI sattA meM zaMkA kara sakatA hai| kintu Agama tathA anumAna pramANa se mokSa kI siddhi hotI hai| isIviSaya meM AcArya vidyAnanda ne tattvArthazlokavArtika meM kahA haiM parokSamapi nirvANa mAgamAt saMpratIyate / nirbAdhAd bhAvisUryAdigrahaNAkAra bhedavat // zArIramAnasAsAtapravRttivinivartate / kvacit tatkAraNAbhAvAd ghaTIyaMtrapravRttivat / / jisa prakAra Age hone vAle sUryagrahaNa, candragrahaNa Adi kA ThIka ThIka jJAna jyotiSa zAstra se ho jAtA hai ki isa dina itane baje itane aMza meM amuka deza meM sUryagrahaNa yA candragrahaNa hogA, usI prakAra sarvajJa dvArA pratipAdita Agama se nirvANa kA jJAna hotA hai| anumAna pramANa se bhI mokSa kA jJAna hotA hai / jaise dhure ke ghUmane se ghaTIyaMtra ghUmatA hai aura usameM jute hue baila ke ghUmane para dhurA ghUmatA hai para yadi baila kA ghUmanA ruka jAya to dhure kA ghUmanA ruka jAtA hai aura dhurA ke ruka jAne para ghaTIyaMtra kA ghUmanA banda ho jAtA hai, usI prakAra karmodayarUpI baila ke calane para hI cAragatirUpI dhure kA cakra calatA hai aura caturgatirUpI dhurA hI aneka prakAra kI zArIrika, mAnasika Adi vedanArUpI ghaTIyaMtra ko ghumAtA rahatA hai| karmodaya kI nivRtti ho jAne para caturgati kA cakra ruka jAtA hai aura usake ruka jAne para saMsAra rUpI ghaTIyaMtra kA calanA bhI banda ho jAtA hai / kyoMki kAraNa ke abhAva meM kArya nahIM hotA hai / isI kA nAma mokSa hai| isa prakAra jainadarzana ke anusAra mokSa tattva kA vicAra karane ke bAda aba anya bhAratIya darzanoM meM mokSa tattva kI kyA vyavasthA hai isa para vicAra kiyA jAtA hai| bauddha darzana bauddhadarzana ke anusAra nirvANa nirogharUpa hai| tRSNAdika klezoM kA nirodha ho jAnA hI nirvANa hai / bhadanta nAgasena ne milindaprazna meM batalAyA hai ki nirvANa ke bAda vyakti kA sarvathA abhAva ho jAtA hai / jisa prakAra jalatI huI Aga kI lapaTa khaM.3 aM. 2-3 23

Page #30
bujha jAne para dikhalAI nahIM jA sakatI usI prakAra nirvANa prApta ho jAne ke bAda vyakti dikhalAyA nahIM jA sakatA / isI prakAra azvaghoSa ne saundarananda kAvya meM nirvANa ke viSaya meM likhA hai dIpo yathA nirvRtimabhyupeto naivAvanigacchati nAntarikSam / dizaM na kAJcid vidizaM na kAJcit snehakSayAt kevalameti zAntim // tathA kRtI nirva. timabhyupeto naivAvani gacchati nAntarikSam / dizaM na kAJcid vidizaM na kAJcit klezakSayAt kevalameti zAntim // - saundarananda 16128,29 jisa prakAra bujhA huA dIpaka na to pRthvI meM jAtA hai, na antarikSa meM, na kisI dizA meM aura na kisI vidizA meM kintu tela ke nAza ho jAne se vaha kevala zAnti ko prApta kara letA hai, usI prakAra nirvANa ko prApta vyakti bhI na pRthvI meM jAtA hai, na antarikSa meM, na kisI dizA meM aura na kisI vidizA meM kintu kleza ke kSaya ho jAne para vaha zAnti prApta kara letA hai / bauddhadarzana meM nirvANa kI yahI sAmAnya kalpanA hai| nirvANa zabda kA artha hai bujha jaanaa| jisa prakAra dIpaka taba taka jalatA rahatA hai jaba taka usameM tela aura battI kI sattA hai, parantu tela aura battI ke samApta hote hI dIpaka svataH zAnta ho jAtA hai, usI prakAra tRSNA Adi klezoM kA nAza ho jAne para yaha jIvana bhI svataH zAnta ho jAtA hai / yahI nirvANa hai / bauddhoM ke do vizeSa sampradAya haiM --- hInayAna aura mahAyAna / hInayAna ke anusAra nirvANa meM klezAvaraNa kA hI nAza hotA hai kintu mahAyAna ke anusAra nirvANa meM jJeyAvaraNa kA bhI nAza ho jAtA hai / eka duHkhAbhAvarUpa hai to dUsarA AnandarUpa / ukta prakAra ke nirvANa kI kalpanA sarvathA asaMgata hai / isa prakAra ke nirvANa meM to kucha bhI zeSa nahIM rahatA / nirvANa to vaha hai jisameM AtmA apane ananta jJAnAdi guNoM kI anubhUti meM sadA lIna rahatA hai / nyAya vaizeSika darzana nyAyadarzana meM du:kha ke atyanta vimokSa ko mokSa AtyantikI nivRtti nimna prakAra se hotI hai - tattvajJAna mithyAjJAna kA nAza ho jAtA hai aura mithyAjJAna ke abhAva meM kramaza: doSa, pravRtti, janma aura duHkha kA nAga hone para apavarga kI prApti hotI hai / naiyAyika 24 1. tadatyanta vimokSo'pavarga: / nyAyasUtra 111122 2. du:kha - janma - pravRtti doSa mithyAjJAnAnAmuttarottarApAye tadanantarApAyAdapavargaH / -- nyAyasUtra 1 / 1 / 23 tulasI prajJA kahA gayA hai / duHkha kI ke utpanna ho jAne para

Page #31
vaizeSika mukti kI eka vizeSatA yaha hai ki ye loga mukti meM buddhi, sukha, du:kha, icchA, dveSa, prayatna, dharma, adharma aura saMskAra, AtmA ke ina nau vizeSa guNoM kA nAza mAnate haiM / yadyapi jJAna Adi AtmA ke guNa haiM kintu ye gaNa AtmA se bhinna haiM aura samavAya sambandha se AtmA meM rahate haiN| jaba taka saMsAra hai tabhI taka ina guNoM kA AtmA meM sadbhAva rahatA hai aura mokSa meM ina gaNoM kA pUrNarUpa se abhAva ho jAtA hai / buddhi Adi guNoM kA vinAza ho jAne para bhI guNI AtmA kA vinAza nahIM hotA hai / kyoMki guNa aura guNI meM atyanta bheda mAnA gayA hai / una donoM meM tAdAtmya sambandha mAnane para ukta doSa saMbhava hai| ukta mata ke anusAra mukti prApti kA artha hai svarUpa kI hAni / isIlie zrIharSa ne naiSavacarita meM naiyAyika-vaizeSika mukti kA jo upahAsa kiyA hai vaha vidvAnoM ke lie vicAraNIya hai / zrIharSa ne kahA hai muktaye yaH zilAtvAya zAstramUce sacetasAm / gautamaM tamavekSyaiva yathA vittha tathaiva saH // -naiSadhacarita 17175 arthAt gautama ne buddhimAn puruSoM ke lie jJAna sukhAdi se rahita zilArUpa mukti kA upadeza diyA hai / ata: unakA gautama yaha nAma zabdata: hI yathArtha nahIM hai kintu arthata: bhI yathArtha hai / vaha kevala gau (baila) na hokara gautama (atizayena gauH gautamaH) arthAt viziSTa baila haiN| isI prakAra vaiSNava dArzanikoM ne bhI vaizeSika mukti kA upahAsa kiyA hai / kisI vaiSNava dArzanika ne kahA hai varaM vRndAvane ramye zRgAlatvaM vRNomyaham / vaizeSikoktamokSAttu sukhalezavivarjitAt // sa. si. saM. arthAt mujhe zRgAla banakara vRndAvana ke nikujoM meM jIvana bitAnA zreSTha hai kintu maiM sukha se rahita vaizeSika mukti pasanda nahIM karatA huuN| vaizeSika mukti kI apekSA vRndAvana ke vana meM zRgAla honA isalie acchA hai kyoMki vahA~ khAne ko harI dhAsa aura pIne ko ThaNDA pAnI to milegaa| sAMkhya darzana sAMkhya darzana meM prakRti aura puruSa ke saMsarga kA nAma hI saMsAra hai / jaba taka 1. budhdayAdivizeSaguNocchedAdAtmatvamAtre'vasthAnaM mukti: |-tttvaarthvaartik khaM.3 aM. 2-3 25

Page #32
prakRti aura puruSa meM bheda-vijJAna nahIM hotA, jaba taka puruSa yaha nahIM samajhatA hai ki maiM prakRti se sarvathA bhinna hUM, tabhI taka saMsAra kI sthiti hai / prakRti aura puruSa meM bhedavijJAna hote hI puruSa prakRti ke saMsargajanya AdhyAtmika Adhibhautika aura Adhidaivika ina tInoM prakAra ke duHkhoM se chUTa jAtA hai| yahI mukti hai vAstava meM bandha aura mokSa prakRti ke hI dharma haiM, puruSa ke nhiiN| isIlie Izvara kRSNa ne kahA haiM ki puruSa na to bandha kA anubhava karatA hai, na mokSa kA, aura na saMsAra kA, kintu prakRti hI bandha, mokSa aura saMsAra kA anubhava karatI hai / puruSa kI mukti ke lie hI prakRti kA samasta vyApAra hotA hai / jisa prakAra acetana dUdha kI pravRtti bachar3e kI vRddhi ke lie hotI hai usI prakAra acetana pradhAna kI pravRtti bhI puruSa ke mokSa ke lie hotI hai| jisa prakAra utsukatA yA icchA kI nivRtti ke lie puruSa laukika kriyAoM meM pravRtti karatA hai usI prakAra pradhAna tattva puruSa ke mokSa ke lie pravRtti karatA hai| prakRti usa nartakI ke samAna hai jo raMgasthala meM upasthita darzakoM ke sAmane apanI kalA ko dikhalAkara raMgasthala se dUra haTa jAtI hai| isI prakAra prakRti bhI puruSa ko apanA vyApAra dikhalAkara puruSa ke sAmane se haTa jAtI hai / vAstava meM prakRti se sukumAratara anya koI dUsarA nahIM hai / prakRti itanI lajjAzIla hai ki ekabAra puruSa ke dvArA dekhe jAne para puna: puruSa ke sAmane nahIM AtI hai / arthAt puruSa se phira saMsarga nahIM karatI haiN| prakRti ko dekha lene para puruSa usakI upekSA karane lagatA hai tathA puruSa ke dvArA dekhe jAne para prakRti puruSa ke prati apane vyApAra se virakta ho jAtI hai / usa avasthA meM donoM kA saMyoga hone para bhI sRSTi kA koI prayojana na rahane se sRSTi nahIM hotI hai / ata: prakRti aura puruSa ke bhedavijJAna kA nAma hI mokSa hai| sAMkhya darzana kI eka vizeSatA yaha hai ki yahAM jJAna aura caitanya meM bheda mAnA gayA hai / jJAna puruSa kA dharma yA guNa nahIM hai kintu prakRti kA kArya hai / puruSa kA 1. tasmAnna badhyate nApi mucyate nApi saMsarati kazcit / saMsarati badhyate mucyate ca nAnAzrayA prakRtiH / / sAMkhya kA. 62 vatsavivRddhinimittaM kSIrasya yathA pravRttirajJasya / puruSa-vimokSa-nimittaM tathA pravRtti: pradhAnasya // sAMkhya kA. 57 autsukyanivRtyarthaM yathA kriyAsu pravartate lokaH / puruSasya vimokSArthaM pravartate tadvadavyaktam // sAMkhya kA. 58 raGgasya darzayitvA vinivartate nartakI yathAnRtyAt / puruSasya tathAtmAnaM prakAzya vinivartate prakRtiH / sAMkhya kA. 59 5. prakRte: sukumArataraM na kiJcidastIti meM matirbhavati / yA dRSTAsmIti puna rna darzanamupaiti puruSasya / / sAMkhya kA. 61 6. dRSTA mayetyupekSaka eko dRssttaahmityuprmtynyaa| sati saMyoge'pi tayoH prayojanaM nAsti sargasya / / sAMkhyakA. 65 tulasI prajJA

Page #33
svarUpa to kevala caitanyamAtra hai| isalie caitanyamAtra svarUpa meM avasthAna kA nAma mokSa mAnA gayA hai / jaba ki anantajJAnAdi svarUpa caitanya vizeSa meM avasthAna ko mokSa kahanA caahie| vedAnta darzana brahmasUtra ke racayitA bAdarAyaNa vedAntadarzana ke pramukha AcArya haiM / bAdarAyaNa ne brahmasUtra meM samasta upaniSadoM kA sAra saMgrahIta kiyA hai / ataH brahmasUtra kA dUsarA nAma vedAnta sUtra bhI hai| brahmasUtra para zaMkara, bhAskara, rAmAnuja Adi aneka AcAryoM ne bhASya kI racanA kI hai / zaMkarAcArya ne apane bhASya meM advaita brahma kI siddhi kI hai| saMsAra ke saba padArtha mAyika haiM / arthAt mAyA ke kAraNa hI unakI sattA pratIta hotI hai| jaba taka brahma kA jJAna nahIM hotA hai tabhI taka saMsAra kI sattA hai| jaise kisI puruSa ko rassI meM sarpa kA jJAna ho jAtA hai kintu vaha jJAna tabhI taka rahatA hai jaba taka ki 'yaha rassI hai, sarpa nahIM, isa prakAra kA samyag jJAna nahIM hotA / jisa prakAra rassI meM sarpa kI kalpita sattA rassI ke viSaya meM samyag jJAna hone taka hI rahatI hai, usI prakAra brahmajJAna na hone taka hI saMsAra kI sattA hai aura brahmajJAna hote hI yaha jIva apanI pRthak sattA ko khokara brahma meM lIna ho jAtA hai / yahI jIva kI mukti hai| rAmAnuja ke anusAra mokSa avasthA meM yadyapi jIva brahma meM mila jAtA hai phira bhI vaha apane astitva ko kho nahIM detA kintu usakA pRthak astitva banA rahatA hai| vedAntiyoM ne mokSa ke viSaya meM kahA hai __ AnandaM brahmaNo rUpaM tacca mokSe'bhivyajyate / brahma yA AtmA kA svarUpa AnaMda hai aura mokSa meM usa Ananda kI abhivyakti hotI hai| mokSa meM Ananda kI abhivyakti mAnanA to ThIka hai kintu AtmA kA svarUpa kevala Ananda hai aura usako prApta karanA hI mokSa hai, aisA mAnanA ThIka nahIM hai / prAtmA kA svarUpa kevala Ananda hI nahIM hai kintu jJAna-darzana bhI hai aura mokSa meM ananta sukha kI prApti ke sAtha hI ananta jJAnAdi kI bhI prApti hotI hai| cArvAka darzana cArvAka darzana ke pravartaka bRhaspati mAne jAte haiN| cArvAka ke jIvana kA 1. svarUpe caitanyamAtre'vasthAnaM mokSa iti / 2. caitanyavizeSe'nantajJAnAdisvarUpe'vasthAnasya mokSatvasAdhanAt / khaM.3 aM. 2-3 27

Page #34
lakSya hai yAvajjIvet sukhaM jIvet RNaM kRtvA ghRtaM pibet / bhasmIbhUtasya dehasya punarAgamanaM kutaH // arthAt jaba taka jio sukhapUrvaka jiyo / yadi sukhapUrvaka jIne ke sAdhana na hoM to RNa le kara ghRta, dUdha Adi khAo, piio| agale janma meM RNa cukAne kI cintA karanA bhI vyartha hai / kyoMki mRtyu ke uparAnta zarIra ke bhasmIbhUta ho jAne para jIva kA punarjanma nahIM hotA hai / punarjanma ke abhAva meM agale janma meM RNa cukAne kA prazna hI nahIM hai / cArvAka puNya, pApa, AtmA, mokSa, paraloka, svarga, naraka Adi kucha bhI nahIM mAnate haiM / cArvAka darzana meM zarIra se pRthaka koI prAtmA nahIM mAnI gaI hai / pRthivI, jala, teja aura vAyu ina cAra bhUtoM ke paraspara meM milane se eka vizeSa zakti kI utpatti hotI hai| isI zakti kA nAma prAtmA hai| yaha zakti zarIra kI utpatti ke sAtha utpanna hotI hai aura zarIra ke nAza ke sAtha hI naSTa ho jAtI hai / ataH cArvAkadarzana meM mRtyu kA nAma hI mokSa hai| maraNamevApavargaH / anya darzanoM meM mokSa ke sAdhana adhikAMza darzanoM ne jJAna ko mokSa kA sAdhana mAnA hai / unakA kahanA hai ki ajJAna se bandha hotA hai aura jJAna se mokSa hotA hai| sAMkhyadarzana meM batalAyA gayA hai dharmeNa gamanamUrdhvagamanamadhastAd bhavatyadharmeNa / jJAnena cApavargo viparyayAdiSyate bandha :||-saaNkhy kA. 44 dharma se Urdhvaloka meM gamana hotA hai aura adharma se adholoka meM gamana hotA hai / jJAna se apavarga (mokSa) hotA hai aura ajJAna se bandha hotA hai / bhagavadgItA meM kahA hai yathaidhAMsi samiddho'gnirbhasmasAt kurute kSaNAt / jJAnAgniH sarvakarmANi bhasmasAt kurute tathA / - bhagavadgItA 4/37 arthAt jisa prakAra pradIpta agni kSaNamAtra meM indhana ko bhasma kara detI hai, usI prakAra jJAnarUpI agni saba karmoM ko kSaNamAtra meM bhasma kara detI hai| bauddhadarzana meM bhI 'avidyApratyayA: saMskArA:' ityAdi prakAra se dvAdazAMga pratItya samutpAda ke siddhAnta dvArA yaha batalAyA gayA hai ki avidyA se bandha hotA hai aura vidyA se mokSa hotA hai| sAMkhyadarzana meM to prakRti aura puruSa ke bhedavijJAna se mokSa mAnA hI gayA hai / nyAya-vaizeSika darzana meM bhI tattvajJAna dvArA mithyAjJAna kA apAya tulasI prajJA

Page #35
hone para hI du:khanivRttirUpa mokSa mAnA gayA hai / isa prakAra prAya: sabhI darzanoM ne zraddhAna aura AcAraNarahita jJAnamAtra se mokSa mAnA hai| upasaMhAra jainadarzana meM mokSa ke sambandha meM jaisA tathyapUrNa vicAra prastuta kiyA gayA hai vaisA vicAra anya kisI darzana meM nahIM milatA hai| karmabaddha AtmA kA saMsAra avasthA meM jo svarUpa AcchAdita yA aprakaTa rahatA hai vahI ananta jJAnAdi svarUpa mukta avasthA meM pUrNarUpa se prakaTa ho jAtA hai / bandhana yA paratantratA kisI ko priya nahIM hai| eka pakSI ko svarNa ke piMjar3e meM bhI banda rahanA pasanda nahIM hai| yadi kisI puruSa ko svarNa kI ber3iyAM pahanA kara jela meM rakhA jAya to vaha bandhana bhI use pasanda nahIM hogA / pratyeka prANI bandhana se chUTanA cAhatA hai / ata: bandhana se chUTane ke bAda use viziSTa svarUpa yA sukha Adi kI upalabdhi honA svAbhAvika hai| yadi mukta avasthA meM AtmA kA astitva hI na rahe athavA vaha apane jJAnAdi svarUpa ko kho de to ukta prakAra kI mukti ko koI pasanda nahIM karegA / jaisA ki naiyAyika-vaizeSika mukti ke viSaya meM kahA gayA hai / ata: karma mala kA kSaya hone para niSkalaMka anantajJAnAdirUpa AtmasvarUpa kI upalabdhi ko hI mokSa mAnanA yuktisaMgata hai| isI prakAra mukti kA sAdhana jJAnamAtra ko na mAna kara samyagdarzana, samyagjJAna aura samyakcAritra kI pUrNatA tathA ekatA ko mAnanA bhI Avazyaka hai| mokSamArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizva tattvAnAM vande tadguNalabdhaye / / khaM. 3 aM. 2-3 26

Page #36
kipAgaphalovamA visayA zrI zrIcanda rAmapuriyA 1. yaha eka pracalita kahAvata hai ki viSaya kimpAka phala ke tulya hote haiM : cavalo iMdiya-gAmo rAga-dosA ya dujjayA loe| aNavaThThiyaM ca cittaM kiMpAgaphalovamA visayA // 1 AyAro (312) ke sUtra "arae payAsu" kI TIkA karate hue dIpikAkAra ne bhI ThIka aisI hI bAta kahI hai "viSayAH kiMpAkaphalopamAH / ato viSayaparAGmukho bhavediti / " rAmAyaNa ke eka prasaMga meM ullekha hai ki lubdha manuSya doSoM ko vaise hI nahIM samajhatA hai, jaise kimpAka phala ke bhakSaNa karane vAlA usake duSpariNAma ko -"na lubdho budhyate doSAn kipAkamiva bhakSayan / ' prazna uThatA hai ki viSayoM ko kiMpAka phala kI upamA kyoM dI gaI ? kiMpAkaphala kI kyA vizeSatA hotI hai ? yaha kisa taraha kA phala hai ? . 1. surasundarI cariaM 12/138 2. vAlmIki rAmAyaNa 2/66/6 tulasI prajJA

Page #37
aitihAsika dRSTi se viSayoM kI kipAka phala ke sAtha tulanA kama-se-kama bhagavAn mahAvIra ke yuga jitanI prAcIna hai / 2. ovAiyaM meM bhagavAna mahAvIra ke zramaNoM ke varNana meM likhA hai ki ve aise the, jo viSaya sukha ko kipAka phala ke tulya mAnakara agAra se anagAritA meM pravrajita hue the / teNaM kAlerNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa antevAsI bahave samaNA bhagavaMto - icchiyabhogA suhasaMpaliyA kiMpAgaphalovamaM ca muNiya visayasokkhaM...muMDA bhavitA agArAmro praNagAriyaM pavvaiyA...|1 mRgAputra sugrIva nagara ke balabhadra rAjA aura usakI agramahiSI mRgA kA putra thA / viSayoM meM usakI ruci na rhii| saMyama meM usakI ruci utpanna huI / vaha pratrajita hone kI socane lagA / taba mAtApitA se anujJA prApta karane ke lie usane unase kahA : - mAtA-pitA ! maiM bhogoM ko bhoga cukA huuN| ye bhoga viSaphala ke tulya haiM / bhogane ke pazcAt inakA pariNAma kaTuka hotA hai aura ye nirantara duHkha dene vAle haiM / ammatAya ! mae bhogA bhuttA visaphalovamA / pacchA kaDuyavivAgA aNubandha duhAvahA 11 jahA kiMpAgaphalANaM pariNAmo na sundaro / evaM bhuttANa bhogANaM pariNAmo na sundaro || 2 - jisa prakAra kiMpAka phaloM ke khAne kA pariNAma sundara nahIM hotA, usI prakAra bhoge hue bhogoM kA pariNAma bhI sundara nahIM hotA / AkhyAnakAra bhagavAna mahAvIra ne apane pAtroM ke mukha se bhoge hue bhogoM kA pariNAma AtmA ke lie vaisA hI ghAtaka batalAyA hai jaisA ki kiMpAka phala khAne kA pariNAma bhautika deha ke lie hotA hai / Age calakara bhagavAna mahAvIra ke dvArA spaSTa kiyA gayA hai ki jIvoM ke jo bhI kAyika yA mAnasika duHkha haiM ve kAma-bhogoM kI prAsakti se hI utpanna haiM aura isI prasaMga meM unhoMne kahA hai : 1. ovAiyaM, samosaraNa payaraNaM, sUtra 23 2. uttarajjhayaNANi 19/11, 17 khaM. 3 aM. 2-3 31

Page #38
jahA ya kiMpAgaphalA maNoramA raseNa vaNNaNa ya bhujjamANA / te khuDDae jIviya paccamANA / eovamA kAmaguNA vivAge // 1 -jaise kiMpAka phala khAte samaya rasa aura varNa (tathA gandha aura sparza) se manorama hote haiM aura pacane para kSudra jIvana kA nAza kara dete haiM, kAma-guNa bhI vipAkakAla meM aise hI hote haiM / 3. viSaya aura kimpAkaphala kI tulyatA ko upasthita karate hue uttarajjhayaNANi kI jo gAthAe~ uddha ta kI gaI haiM unhIM ke bhAva kI eka jAtaka-kathA pAI jAtI hai, jo isa prakAra hai : eka kulaputra buddha-zAsana meM atyanta zraddhA se pravajita huaa| eka dina zrAvastI meM bhikSA-caryA karate hue eka alaMkRta strI ko dekhakara Asakta ho gyaa| usake AcArya-upAdhyAya use buddha ke pAsa lAye / buddha ne usase pUchA-"bhikSu ! kyA tU sacamuca utkaNThita hai|" bhikSu ne kahA- "bAta aisI hI hai|" buddha ne kahA--- "he bhikSu ! ye pA~ca kAma-guNa (bhoga) bhogane ke samaya sundara lagate haiM para unakA bhoganA niraya Adi meM utpatti kA kAraNa hone se kiMpAkaphala sadRza hai / kipAkaphala varNa, gandha tathA rasa se yukta hotA hai, parantu khAne para prAMtoM ko Tukar3e-Tukar3e kara prANoM kA nAza kara detA hai| pahale bahuta se manuSya usake doSa ko na jAna, usake varNa, gandha tathA rasa meM Asakta ho usa phala ko khAkara prANa gaMvA baitthe|" yaha kaha buddha ne pUrvajanma kI kathA kahI-"pUrva samaya meM vArANasI meM rAjA brahmadatta ke rAjya karane ke samaya bodhisattva ne sArthavAha ke rUpa meM pA~ca sau gADiyoM ke sAtha pUrva se pazcima ko jAte samaya eka jaMgala ke dvAra para pahuMca manuSyoM ko ekatrita kara upadeza diyA-"isa jaMgala meM viSavRkSa haiM / mere binA pUche, koI kisI aise phala ko na khAye jise pahale na khAyA ho|" ___ manuSyoM ne jaMgala ko pAra kara, usake chora para phaloM se ladA huA eka kiMpAka vRkSa dekhaa| usake TahaniyA~, zAkhAe~, patte tathA phala AkAra, varNa, rasa aura gandha kI 1. uttarajjhayaNANi 32/20 32 tulasI prajJA

Page #39
dRSTi se Ama ke sadRza hI the / unameM se kucha ne varNa, gandha tathA rasa kI ora khiMca unheM Ama ke phala samajha kara khA liyaa| kucha 'sArthavAha ko pUchakara khAyeMge' soca khar3e rahe / bodhisatva ne vahA~ pahu~ca jo phala lie khar3e the unase ve phala pheMkavA, jinhoMne khA lie the unheM vamana karA davAI dii| unameM kucha to nIroga ho gae. lekina jo bahuta pahale khA cuke the, ve mara ge| zAstA ne yaha kathA kaha, abhisambaddha ho yaha gAthA kahI : Ayati dosamajJAya yo kAme patisevati / vipAkante hananti naM kimpakkamiva bhakkhitaM / / jAtakaaThThakathA meM spaSTa kiyA hai ki viSavRkSa Ama ke sadRza kimpAkavRkSa hotA hai| vaha sadA phalatA rahatA hai| varNAdi se sampanna hotA hai| isase loga isake phala ko niHzaMka bhAva se khA lete haiM aura phalasvarUpa maraNa ko prApta hote haiN| isI taraha kAma-bhoga nitya naye rUpa meM phalate rahate haiN| ve ramaNIya pratIta hote haiM / ataH loga unakA niHzaMka bhAva se sevana karate haiN| para sevana karane para ve pramAda utpanna karate haiM aura manuSya ko naraka meM DAla dete haiN| jaise kiMpAkaphala sadA anartha kAraka hotA hai vaise hI kAmabhoga zIlAdi kA vinAza karane ke kAraNa anarthakArI hote haiM / viSayoM ko kimpAkaphala kI upamA kyoM dI gaI, isakA spaSTIkaraNa uparyukta jaina evaM bauddha ullekhoM se ho jAtA hai| kimpAkaphala varNa, gandha, rasa aura sparza se mana ko lubhAne vAle hote haiM vaise hI viSaya-bhoga bAhyataH varNa, gaMdha, rasa aura sparza se manohara hote haiN| kimpAkaphala khAne meM susvAdu aura madhura hote haiM, vaise hI viSaya bhoga-kAla meM madhura lagate haiM / pacane para khAye hue kimpAkaphaloM kA pariNAma dAruNa hotA hai / ve prANoM kA anta kara dete haiN| vaise hI bhoge hue bhogoM kA vipAka kaTuka hotA hai| ve AtmArtha kA hanana kara 1. jAtaka kathA 85 / milAveM jAtaka kathA 54 / 2. Kunalaja taka (W. B. Bellee) p. 37 lines 9-21 viSarukkho ti ambasadiso kiMpakarukkho / so niccaM phalati vaNNAdisampanno ca hoti; tena taM nirAsaMkA paribhujitvA maranti / evaM etApi rUpAdi vasena niccaphalitA ramaNIyA viya khAyanti, seviyamAnA pamAdaM uppAdetvA apAyesu pAtenti / yathA vA visarukkho niccaphalito sadA anatthAvaho evaM etApi sIlAdivinAsanavasena... khaM. 3 aM. 2-3

Page #40
DAlate haiM / isa taraha viSaya aura kimpAkaphaloM meM adbhuta sAmaJjasya hai / bhagavAna mahAbIra ke anusAra donoM meM antara hai to itanA hI ki kimpAkaphala sadyaH jIvana kA hI anta karate haiM jabaki kAmaguNa avicchinna duHkhoM ko utpanna karane vAle hote haiM / jaina ullekha meM pahale viSaphala aura bAda meM usI prasaMga meM kimpAkaphala kA ullekha hai / isase spaSTa hai ki kimpAkaphala eka viSa phala hai / bauddha ullekhoM meM bhI ukta krama se hI viSavRkSa aura kimpAkavRkSa kA ullekha hai / isase bhI spaSTa hai ki kimpAkavRkSa eka viSavRkSa haiM / kuNAla jAtaka meM striyoM ke viSaya meM pAMca bAteM kahI gaI haiM / unameM se eka haiM - ve viSavRkSa kI taraha nitya ( viSAkta) phala utpanna karane vAlI hotI haiM : 'visaarat far frophalitAotti / " bAda meM gAthA meM kahA hai : yathA sikhI nadIvAho anilo kAmacAra vA neru va avisesA ca viSarukkho va paMcadhA nAsayanti ghare bhogaM ratanAntakaritthiyo / agni, nadI kI dhArA, jahA~ cAhe vahA~ jAne vAlI vAyu, hIna, madhyama aura utkRSTa meM antara na karane vAle neru (meru) parvata aura viSavRkSa kI taraha striyAM pAMca prakAra se ghara ke bhoga padArtha aura dhana kA nAza karane vAlI hotI haiM / aTThakathAkAra ne yahAM viSarukkho kA artha kimpAkarukkho kiyA hai -- "visarukhoti * kimpAkarukkho / " isa taraha viSavRkSa aura kimpAkavRkSa ekArthaka Thaharate haiM / bauddha ullekhoM se kimpAka eka viSavRkSa vizeSa siddha hotA hai | 1. (ka) abhidhAna rAjendra ( bhA. 3 ) pR. 526 : kipAkaphalamiva muhamahurAo (kha) pAia - sadda - mahaNNavo pR. 242. huMti muhicciya mahurA visayA kiMpAgabhUruhaphalaM (puSpamAlA pR. 392) (ga) abhidhAna rAjendra (bhA. 3) pU. 526. kimpAkaphalamivamukhe Adau madhurA mahAkAmarasotpAdikAH paraM pazcAdvipAkadAruNAH / 2. jAtaka kathA 536 3. jAtaka kathA 271, 368; jAtaka kathA 54 evaM 85 34 tulasI prajJA

Page #41
uttarajjhayaNANi ke TIkAkAra zAntisUri ke anusAra bhI kimpAka eka vRkSa vizeSa hai / prA. hemacandra ko bhI yahI artha abhipreta hai / zrRMgAra zataka kA pUrva uddha ta zloka bhI kiMpAka ko druma hI kahatA hai / 4. koSakAroM ke anusAra kimpAka latA vizeSa hai| unhoMne usakA dUsarA nAma mahAkAla latA sUcita kiyA hai| vyaMgokti meM kathita haiM-aisA kauna puruSa hai jo mahAkAla phala se Thage jAne kI taraha bhItara se malina, bAhara se AhlAdakArI khala zarIra dvArA na ThagA gayA ho ? antarmalina dehena bAhirAlAdakAriNA / mahAkAlaphaleneva ka: khalena na vnycitH|| yahA~ mahAkAla phala kiMpAkaphala kA sUcaka hai| mahAkAla latA ke paryAyavAcI nAma urukAla, kAkamaIka Adi banAe gae haiN| 1. uttarAdhyayana bRhadvRtti patra 454 : kimpAkovRkSavizeSastasya phalAnyatIva susvA dAni / 2. nAnArthasaMgraha pR. 78 : kimpAkovRkSa bhidyajJa / 3. (ka) zabdakalpadruma (dvi. bhA.) pR. 128 : kimpAka : pu. mahAkAla latA / iti ratnamAlA / mAkAla iti bhaassaa| (kha) nAnArthasaMgraha pR. 78 : kimpAko mahAkAlaphalAjJayoH (medinI) (ga) vAcaspatyam (bhA. 3) pR. 2050 kimpAka pu. (mAkhAla) mahAkAla (gha) vahI (bhA. 6) pR. 4040 mahAkAla latA bhede| 4. zabdakalpadruma (tR. bhA.) pR. 653 para uddha taityudbhaTaH / 5. (ka) paryAyamuktAvalI, 17 latAvarga pR. 31 : usakAlo, mahAkAla: kiMpAkaH kAkamakaH (kha) paryAyaratnamAlA pR. 19 (ga) zabdakalpadruma (tu. bhA.) pR.653 / mahAkAla: ltaavishessH| tatparyAya: urukAla: 2 kimpAkaH 3 kAkamaI kaH / iti ratnamAlA / kAkamaI: 5 devapAlikA 6 dAlA 7 dAlikA 8 jalaMga 9 ghoSakAkRti 10. iti rAjanighaNTaH / khaM. 3 a. 2-3 35

Page #42
zAligrAmanighaNTu bhUSaNam meM kAraskara, kimpAka, viSatinduka, viSadra ma, garadruma, ramyaphala, kupAka, kAlakUTaka ko eka dUsare kA paryAyavAcI mAnA hai / / isa prakAra eka dRSTi se mahAkAlalatA, urukAla, kAkamaIka Adi kimpAka ke paryAyavAcI haiM aura dUsarI dRSTi se kAraskara, viSatinduka, viSadruma Adi / ataH sahaja hI prazna upasthita hotA hai ki kimpAkaphala vRkSa vizeSa kA phala hai yA latA vizeSa kA ? 5. kiMpAka zabda kA artha hotA hai-jisakA pAka-pariNAma kutsita ho| kimpAkaphala arthAt vaha phala jisakA antima pariNAma acchA na ho / zrRMgArazataka kA nimnazloka isa bAta ko spaSTa kara detA hai yadetat pUrNendudyutiharamudArAkRtidharaM mukhAbjaM tanvaMDayAH kila vasati yatrAdharamadhu / idaM tat kiMpAkadra maphalamivAtIva virasaM vyatIte'smin kAle viSamiva bhaviSyatyasukhadam / sambhava hai kimpAka zabda ke ukta artha ko grahaNa kara viSalatA evaM viSavRkSa donoM ke viSaphaloM ko kipAkaphala kI saMjJA de dI gaI ho| ata: vAstavika kiMpAka phala kisa latA yA vRkSa kA phala hai aura vaha kaisA hotA hai yaha jAnanA Avazyaka hai| ukta vivecana se itanA to pragaTa hotA hai ki kimpAkaphala bAhya rUpa meM mohaka hote haiM tathA khAne meM susvAdu hone se ajAnakAra logoM dvArA binA hicakicAhaTa khA lie jAte haiN| jAtaka aTThakathA (536) ke anusAra kimpAkavRkSa AmravRkSa ke sadRza hotA hai-"visa rukkho ti ambasadiso kiMpakka rukkho" / prasannarAghava ke anusAra kimpAka 1. zAligrAmanighaNTubhUSaNam (bRhannighaNTuratnAkarAntargatau saptamASTam bhAgo) pR. 600: kAraskarastu kipAko viSatinduviSadra maH / garadra moramyaphala: kupAkaH kAlakUTakaH / 2. zabdakalpadra ma (dvi, bhA.) pR. 128 kutsitaH pAka: pariNAmo yasya / 3. zatakatrayAdi subhASita saMgraha pR. 38 zloka 96 tulasI prajJA

Page #43
phala kA raMga kapi ke hoToM jaisA lAla hotA hai | 1 6. tilakamaMjarI kathA meM malayasundarI dvArA AtmahatyA karane ke uddezya se kipAkavRkSa ke phala ko khA lene ke prasaMga meM kipAkavRkSakA atyanta vistRta varNana isa prakAra kiyA hai : " malaya sundarI ne nikaTa hI dekhe hue eka kipAkavRkSa ke phala ko, jo atyanta komala, sparza, gandha tathA varNa se yukta hote hue evaM atyadhika svAdiSTa hote hue bhI viSayasukha ke samAna pariNAma meM atIva dAruNa thA, khA liyA / vaha vRkSa svabhAva se hI kAle parvata kI kAlimA ko AkRSTa karane vAlA thA, grataH aisA pratIta hotA thA mAno ziva ke dvArA pIne se avaziSTa samudra maMthana se nikalI kAlakUTa viSa kI rAzi ho / ghane pattoM ke samUha ke kAraNa aisA lagatA thA mAno sUrya kI kiraNeM bhI bhaya se usameM praviSTa nahIM ho rahI thIM / havA ke vega se sabhI zAkhAoM ke vyApta apane viSa se svayaM apanA bhI vihvalita honA prakaTa kara rahA thA / usakA mUla- pradeza idhara-udhara mare hue, mUcchita hue, hilate hue, sAMsa lete hue tathA nizceSTa pakSiyoM se, jinakI coMca meM cabAne se bace hue phala ke Tukar3e the, lagAtAra vyApta ho rahA thA / " maraNa ke hilane se vaha samasta aMgoM meM 7. hamane Upara dekhA hai ki kAraskara aura kimpAka paryAvAcI mAne gae haiM / zAligrAmanighaNTubhUSaNam ke anusAra kAraskara vRkSa madhyama AkAra ke hote haiM / 1. prasannarAghavam 7-27 : agresarI raghupate : pariNadvapAkakimpAkapATalamukhI kapivIrasenA / niHzeSamApibati rAkSasavIracakraM prAtaH prabheva tapanasya tamisrajAlam // dhanapAla tilakamaMjarI pR0 334-35 : ... saMnidhAveva dRSTasya svabhAvAkRSTakajjalakUTakAlimnaH kAlakUTaviSarAzevi manasaM nihitazipiviSTakavalitAvaziSTasya viTapahAradUrAvajitaprAntasya nirantaratayA parNasaMhatInAmarkakiraNairapi maraNa bhItairiva parihRtAbhyantarapravezasya mArUtAghUrNitanikhilazAkhAnivahamAtmAnamapi sarvA gavyApinA nijaviSeNa vihvalIkRtamiva prakAzayatazcaJcupuTaniviSTacavitAvaziSTaphalazakalairitastato mRrtazca mUcchitaizca spandamAnaizca zvasadbhizca nizcetanairvanazakuntai nirantarAkrAnta- mUladezAvakAzasya kipAkanAmno vidramasya hRdyasparzagandhavarNamatizayasvAdurasa- paripAkaM vipAkadAruNatayA viSayasaukhyamiva mUrtimattayA pariNatamAdAya pANinA dakSiNena kSINapuNyA phalamekamabhyavahRtavatI / khaM. 3 a. 2-3 2. 37

Page #44
prAyaH vanoM meM bahuta dekhane meM Ate haiN| patte pAna ke samAna aura phala nAraMgI ke samAna sundara-sundara hote haiN| isake bIjoM ko kucalA kahate haiM / kAraskara kA pakA phala viSada aura pAka meM madhura hotA hai-tatpakvaM viSadaM guru / pAke ca madhuraM proktN..| isa varNana ke anusAra kimpAkaphala kucalAvRkSa kA phala hai / ___ vanaspatisRSTi nAmaka pustaka meM kipAkaphala kA varNana isa prakAra milatA hai : apakva avasthA meM nIle raMga kA / pakane para nAraMgI ke raMga kA usIke jitanA usakI girI sahaja madhura hotI hai| use pakSI aura baMdara khAte haiN| phala kI girI ke sivA saba aMga-kaTuka hote haiM / sArA phala jaharIlA hotA hai / isake bIja ko aMgrejI meM sTrikanAma naksavomikA (Strychnos Nux vomica) kahA jAtA hai / yaha baTana ke AkAra kA rUpelI. makhamala kI taraha mulAyama, ati kaThora, bIca meM rakAbI jaise gaDDevAlA hotA hai| vI. esa. ApaTe ne bhI kipAka ke viSaya meM likhA hai-a medical plant, Strychnos Nux vomica kuclaa)|2|| isa taraha spaSTa ho jAtA hai kAraskara (kucalA) vRkSa kA phala hI kimpAkaphala hotA hai| nIce kimpAka vRkSa, kimpAka phala aura bIja ke citra diye jA rahe haiM / MANTRA 1. vanaspatisRSTi (guja0) skaMdha bIjo pR0 61 2. The practical Sanskrit-English Dictionary p. I page : 572 3. tulasI prajJA

Page #45
syAdavAda ke phalita muni nathamala 1. tArkika jagat meM kArya-kAraNa kA siddhAnta sArvabhauma mAnA jAtA hai, kintu syAdvAda ke anusAra yaha sArvabhauma niyama nahIM hai| kArya-kAraNa kA niyama sthUla jagat meM ghaTita hotA hai / sUkSma jagat kA apanA svataMtra niyama hai / karma zAstrIya bhASA meM karma ke vipAka yA vilaya se jo ghaTita hotA hai usameM kArya-kAraNa kA niyama khojA jA sakatA hai / sthUla paramANu-skaMdhoM ke parivartana meM bhI kArya-kAraNa kA niyama lAgU hotA hai / svAbhAvika parivartana ( pAriNAmika bhAva) meM kArya-kAraNa kA niyama lAgU nahIM hotaa| eka kAle varNa kA paramANu nizcita avadhi ke bAda dUsare varNa kA ho jAtA hai / prazna ho sakatA hai ki usake varNa-parivartana kA kAraNa kyA hai ? koI kAraNa nahIM hai| usake parivartana ke hetu kI vyAkhyA nahIM kI jA sktii| yaha usa paramANu kA svagata niyama hai| vastu kA artha-paryAya (eka kSaNavartI paryAya) kArya-kAraNa ke niyama se mukta hotA hai / dravya ko pratyeka kSaNa meM badalanA par3atA hai| vartamAna kSaNa kA astitva dUsare kSaNa meM tabhI surakSita rahatA hai jaba vaha dUsare kSaNa ke anurUpa apane Apako DhAla letA hai| artha-paryAya ko abhivyakti dene vAlA eka prasiddha zloka hai anAdinidhane loke, svaparyAyAH pratikSaNam / utpadyante vipadyante, jalakallolavajjale / / -dravya anAdi aura ananta hai| usameM pratikSaNa svaparyAya vaise hI utpanna aura vilIna hote rahate haiM jaise jala meM trNgeN| khaM. 3 aM. 2-3 36

Page #46
kArya-kAraNa ke viSaya meM nayadRSTi kI mImAMsA isa prakAra hai. - naigama, saMgraha, vyavahAra aura vyaMjana paryAyagrAhI RjusUtra - ye cAra naya kArya-kAraNa ke siddhAnta ko svIkRti dete haiM / zabda, samabhirUr3ha aura evaMbhUta -- ye tIna naya kArya-kAraNa ke siddhAnta ko mAnya nahIM karate / inake anusAra kArya apane svarUpa se utpanna hotA hai / usakI kisI dUsare se utpatti mAnanA saMgata nahIM hai| jo apane svarUpa se utpanna ho cukA hai, usakI dUsare se utpatti mAnanA saMgata nahIM hai / jo apane svarUpa se utpanna ho cukA hai, usakI dUsare se utpatti mAnane kA koI artha nahIM hotA / kAraNa yadi kArya se abhinna ho to phira kArya aura kAraNa kA saMbaMdha hI nahIM hotaa| isalie kArya apane svAbhAvika pariNamana se hI utpanna hotA hai, kisI dUsare kAraNa se nahIM / 1 2. zuddha dravyArthika naya paryAya ko svIkAra nahIM karate / ataH unake anusAra kAla ke bhUta, bhaviSya aura vartamAna -- ye tIna vibhAga nahIM hote, kevala vartamAna kAla hI hotA hai / tInoM zabdanaya paryAya ko svIkRti dete haiM, isalie ve kAla ke tIna vibhAga mAnya karate haiM / isakA tAtparya yaha hai ki dravya kA apariNAmI aMza kAla vibhAga kI apekSA nahIM rakhatA / artha - paryAya kSaNavartI hotA hai, isalie use bhI kAla- vibhAga kI apekSA nahIM hotI / vyaMjana- paryAya dIrghakAlIna hotA hai / ata: use kAla vibhAga kI apekSA hotI hai / 3. dravya meM kramavartI aura akramavartI -- donoM prakAra ke dharma pAe jAte haiM / vaha vartamAna meM vivakSita svarUpa se hai, anya kAla meM usa svarUpa se nahIM hotA / usameM jaise kAla-bheda se svarUpa bheda hotA hai, vaise hI sAdhana Adi se bhI svarUpa bheda hotA hai / isa AdhAra para prakArAntara se syAdvAda ke sAta bhaMga banate haiM-- 40 1. kasAyapAhuDa, bhAga 1 pRSTha 319 : edaM Negama -saMgaha- bavahAra- ujusudANaM, tattha kajjakAraNabhAva-saMbhavAdo / tinhaM saddaNayANaM Na keNa vi kasAo, tattha kAraNeNa viNA kajjuppattIe | ahavA odaieNa bhAveNa kasAo / edaM NegamAdica unhaM NayANaM / tinha saddaNayANaM pAriNAmiNa bhAveNa kasAyo / kAraNeNa viNA kajjuppattI do / 2. kasAyapAhuDa, bhAga 1, pRSTha 260 : apahANI kayapariNAmesu suddhadavvaTTiesa gaesu NAdIdANAgayavaTTamANa kAla vibhAgo atthi / 3. kasAyapAhuDa, bhAga 1, pRSTha 309 ( jayaghavalA meM uddhRta ) : kathaJcit kenacit kazcit kutazcit kasyacit kvacit / kadAcicceti paryAyAt syAdvAdaH saprabhaGgagabhRt // tulasI prajJA

Page #47
(i) eka dravya hai| (ii) vaha kisI eka svarUpa se hai| (iii) usakI utpatti kA koI eka sAdhana bhI hai| (iv) usakA eka apAdAna bhI hai| (v) usakA kisI se saMbaMdha bhI hai / (vi) usakA koI eka adhikaraNa bhI hai / (vii) usakA koI eka kAla bhI hai| kramavartI paryAyoM meM vartamAna paryAya nizcita hotA hai, kintu Ane vAle paryAya kI saMbhAvanA aura anizcitatA ke lie koI niyama nahIM banAyA jA sakatA-amuka paryAya ke bAda amuka paryAya hI hogA, aisI nizcita bhaviSyavANI nahIM kI jA sktii| isa saMdarbha meM hAijanabarga ke anizcitatA ke siddhAnta (Principle of uncertainty) kA mUlyAMkana kiyA jA sakatA hai| ___4. syAdvAda ke dvArA-nikaTa, choTA-bar3A Adi ApekSika paryAyoM kI ho vyAkhyA nahIM kI jAtI, kintu dravya ke svAbhAvika paryAyoM kI bhI usase vyAkhyA kI jA sakatI hai / nityatA aura anityatA svAbhAvika paryAya haiN| svabhAva meM virodha kI pratIti hotI hai / svabhAva meM ghirodha nahIM hotA, isalie sApekSatA ke dvArA inake virodha kA parihAra kiyA jAtA hai| 5. syAdvAda ke saMdarbha meM vaijJAnika sApekSavAda kA adhyayana bahuta hI mahattvapUrNa hai| kucha sAMkhyikI vizeSajJoM ne syAdvAda kI saptabhaMgI ko sAMkhyikI (Statistics) siddhAnta ke AdhAra rUpa meM prastuta kiyA hai| isa viSaya meM pro0 P.C. Mahalanobis kA lekha bahuta mananIya hai| usakA kucha aMza isa prakAra hai : I should now like to make some brief observations of my own on the connexion between Indian-Jaina views and the foundations of statistical theory. I have already pointed out that the fourth category of syadvada, namely, avaktavya or the "indeterminate" is a synthesis of three earlier categories of (i) assertion ("it is"), (2) negation ("it is not"), and (3) assertion and negation in succession. The fourth category of syadvada, vaM. 3 aM. 2-3

Page #48
therefore, seems to me to be in essence the qualitative (but not quantitative) aspect of the modern concept of probability. Used in a purely qualitative sense, the fourth category of predication in Jaina logic corresponds precisely to the meaning of probability which covers the possibility of (a) sometbing existing, (b) something not-existing, and (c) Sometimes existing and sometimes notexisting. The difference between Jaina "avaktavya" and "probability" lies in the fact that the latter (that is, the concept of probability) has definite quantitative implications namely, the recognition of numerical frequencies of occurrence of (1) "it is", or (2) "it is not", and hence in the recognition of relative numerical frequencies of the first two categories (of "it is" and it is not") in a synthetic form. It is the explicit recognition of (and emphasis on the concept of numerical frequency ratios which distinguishes modern statistical theory from the Jaina theory of syadvada. At the same time it is of interest to note that 1500 or 2500 years ago syadvada seems to have given the logical background of statistical theory in a qualitative form. Secondly, I should like to draw attention to the Jaina view that "a real is a particular which possesses a generic attribute." This is very close to the concept of an individual in relation to the population to which it belongs. The Jaina view in fact denies the possibility of making any predication about a single and unique individual which would be also true in modern statistical theory. The third point to be noted is the emphasis given in Jaina philosophy on the relatedness of things and on the multiform aspects of reals which appear to be similar (again in a purely qualitative sense) to the basic ideas underlying the concepts of association, correlation and concomitant variation in modern statistics. The Jaina views of "existence, persistence, and cessation" as the fundamental characteristics of all that is real necessarily leads to a view of reality as something relatively permanent and relatively changing which has a favour of statistical reasoning. 42 tulasI prajJA

Page #49
"A real changes every moment and at the same time continues" is a view which is somewhat sympathetic to the underlying idea of stochastic processes. Fifthly. a most important feature of Jaina logic is its insistence on the impossiblity of absolutely certain predication. In syadvada the qualification "syat" that it. "may be or perhaps" must be attached to every predication without any exception. All predication, according to syadvada, thus has a margin of uncertainty which is somewhat similar to the concept of "uncertain inference" in modern statistical theory. The Jaina view, however, is essentially qualitative in this matter (while the great characteristic of modern statistical theory is its insistence of the possibility and significance of determining the margin of uncertainty in a meaningful way. The rejection of absolutely certain predication naturally leads Jaina philosophy continually to emphasize the inadequacy of "pure" or "formal" logic, and hence to stress the need of making inferences on the basis of data supplied by experience. I should also like to point out that the Jaina view of causality as " a relation of determination bases on the observation of "concomitance in agreement and in difference" has dual reference to an internal condition "in the developed state of our mind" which would seem to correspond to the state of organised knowledge in any given context and also to an external condition based on "the repeated observation of the sequence of the two events" which is suggestive of a statistical approach. Finally, I should draw attention to the realist and pluralist views of Jaina philosophy and the continuing emphasis on the multiform and infinitely diversified aspects of reality which amounts to the acceptance of an "open" view of the universe with scope for unending change and discovery. For reasons explained above it seems to me that the ancient Indian Jaina philosophy has certain interesting resemblances to the probabilistic and statistical view of 3 . P3 43

Page #50
reality in modern times.1 1. 'syAt' kA artha apekSA kase ? kyA yaha vidhiliGga kA prayoga nahIM hai ? ___ 'astivIrA vasundharA' meM 'asti' jaise nipAt hai vaise hI syAdvAda meM 'syAt' zabda nipAta hai / yaha vidhiliMga kA prayoga nahIM hai| yaha aneka arthoM kA dyotaka hai| unameM eka artha apekSA bhI hai| 2. cetana bhI anantadharmA aura acetana bhI anantadharmA phira donoM meM antara kyA hai ? 'sarvaM sarvAtmakaM' to ho hI gyaa| dharma do prakAra ke hote haiM--sAmAnya aura vizeSa / vizeSa dharma ke dvArA dravya kA svataMtra astitva sthApita hotA hai| caitanya eka vizeSa dharma hai / vaha cetana meM hI hai, acetana meM nahIM / caitanya kI apekSA se cetana aura acetana meM atyantatAbhAva hai| isalie cetana acetana se aura acetana cetana se svataMtra dravya hai / jo dravya hai vaha anantadharmA hai, phira bhI apanI asAdhAraNatA ke kAraNa usameM 'sarva sarvAtmaka' ke doSa kA prasaMga nahIM hai| cetana meM caitanya kI sattA svAbhAvika hai-para-nirapekSa hai| pudgala (acetana) meM varNa, gaMdha, rasa aura sparza-ye svAbhAvika guNa haiM- para-nirapekSa haiN| cetana aura pudgala ke saMyoga se hone vAle jitane dharma yA vyaMjana-paryAya haiM, ve saba para-sApekSa haiM / para- nirapekSa aura para-sApekSa -ye donoM paryAya saMyukta hokara dravya ko anantadharmA banAte haiN| 3. naiyAyika Adi bhI avacchedaka dharma ke dvArA vastu ke svarUpa nizcita karate haiM aura syAdvAda kI prakriyA meM bhI vizeSa dharma ke dvArA vastu ke svarUpa kA nizcaya kiyA jatA hai / to phira donoM meM antara kyA hai ? donoM meM nirapekSatA siddha hotI hai| syAdvAda meM sApekSatA honI caahie| 'syAt astyeva jIvaH' caitanya dharma kI apekSA se jIva hai| isa vAkya meM caitanya kA astitva pradarzita hai, vahI jIva kA svarUpa nahIM hai, kintu nAstitva bhI usakA svarUpa hai / prazna ho sakatA hai ki yadi parAzrita nAstitva jIva kA svarUpa ho to ajIva meM jo rUpa Adi haiM use bhI jIva kA svarUpa mAnanA hogA / isakA uttara spaSTa hai| astitva aura nAstitva-donoM vastu ke svarUpa haiM, yaha pramANa siddha 1. pI0 sI0 mahalanobisa kA pUrA lekha-The Foundations of Statistics ___ DAilekTikA, bhAga 8, naM. 2, 15 jUna 1954-svITjaralainDa meM prakAzita hai| 44 tulasI prajJA

Page #51
hai| ghUma aura agni eka adhikaraNa meM rahate haiM / astitva nAstitva kA avinAbhAvI hai - yaha siddha karanA hI syAdvAda kA apekSAvAda hai / syAdvAda dravya ke svarUpa kA nirmANa nahIM karatA / usakA svarUpa svabhAva se hai / vaha kyoM hai, isakI koI vyAkhyA nahIM kI jA sktii| jo svarUpa hai usakI vyAkhyA karanA syAdvAda kA kAma hai| jaina darzana ne pAMca viziSTa guNa mAnya kie haiN| unake AdhAra para pAMca dravyoM kI svIkRti hai guNa 1. gati 2. sthiti dravya 3. avakAza 4. varNa, gandha, rasa, sparza 5. caitanya ina pAMca guNoM ke atirikta zeSa saba guNa sAmAnya haiM / sAmAnya aura vizeSa guNoM kI vyAkhyA syAdvAda kI paddhati se kI jAtI hai / dharmAstikAya adharmAstikAya AkAzAstikAya pudgalAstikAya jIvAstikAya 4. Apane kahA ki dravya ke pratyeka dharma meM saptabhaMgI kI yojanA kI jA sakatI hai / kyA anekAnta meM bhI saptabhaMgI kI yojanA kI jA sakatI hai ? yadi kI jA sakatI hai to usakA niSedhAtmaka bhaMga ekAnta bhI hogA / isa prakAra anekAnta kI vyavasthA sArvatrika nahIM ho sakatI / khaM. 3 a. 2-3 AcArya samantabhadra ne anekAnta kI vyAkhyA anekAntadRSTi se kI hai / akhaMDa vastu ke bodha aura pratipAdana ke lie jahAM syAdvAda pramANa kA upayoga kiyA jAtA hai vahAM anekAnta apekSita hai / aura usake eka dharma ke bodha aura pratipAdana ke lie naya kA upayoga kiyA jAtA hai anekAntavAdI ko anekAnta aura ekAnta donoM saptabhaMgI ho sakatI hai vahAM ekAnta bhI mAnya haiM / isalie 1. syAt ekAntaH--kathaMcit ekAnta hai / 2. syAt anekAntaH ------ kathaMcit anekAnta hai / 3. syAt ubhayaH kathaMcit donoM hai / apekSita hai / anekAnta kI 45

Page #52
4. syAt avaktavyaH-kathaMcit avaktavya hai| 5. syAt ekAntazca avaktavyazca-kathaMcit ekAnta hai aura avaktavya hai / 6. syAt anekAntazca avaktavyazca- kathaMcit anekAnta hai aura avaktavya hai| 7. syAt ekAntazca anekAntazca avaktavyazca-kathaMcit ekAnta hai, anekAMta hai aura avyakta hai / hamArA ekAnta se virodha nahIM hai / usa ekAnta ko hama asvIkAra karate haiM jo mithyA hai-dUsare naya ke mata kA khaMDana karatA hai / isa AdhAra para ekAnta ke do bheda hote haiM -samyag ekAnta aura mithyA ekAnta / samyag ekAnta naya hai aura mithyA ekAnta durnaya / anekAnta se hamArA koI gaThabandhana nahIM hai| hama usa anekAnta ko bhI svIkAra nahIM karate jo eka vastu meM pratyakSa Adi pramANoM se viruddha aneka dharmoM kI kalpanA karatA hai isa AdhAra para anekAnta ke bhI do bheda hote haiM-samyag anekAnta aura mithyA anekAnta / samyag anekAMta pramANa hai aura mithyA anekAnta pramANAbhAsa hai| samyag anekAnta sArvatrika hotA hai| AcArya akalaMka ne jIva dravya meM bhI saptabhaMgI kI yojanA kI hai syAt jIva:-kathaMcit jIva hai| syAt ajIva:-kathacit jIva nahIM hai| caitanya-vyApAra kI dRSTi se jIva cetanAtmaka hai| prameyatva Adi dharmoM kI apekSA se jIva cetanAtmaka nahIM hai| isa prakAra pramANa se aviruddha jitane bhI dharma haiM, 1. tattvArthavArtika 116 : anekAnto'pi dvividhaH-samyaganekAnto mithyAnekAnta iti / tatra samyagekAnto hetuvizeSasAmarthyApekSaH pramANaH prruupitaarthekdeshaadeshH| ekAtmAvadhAraNena anyaashessniraakrnnprvnnprnnidhimithrykaantH| ekatra sapratipakSAnekadharmasvarUpanirUpaNo yuktyAgamAbhyAmaviruddhaH samyaganekAntaH / tadatatsvabhAvavastuzUnyaM parikalpitAnekAtmAkaM kevalaM vAgavijJAnaM mithyA'nekAntaH tatra samyagekAnto naya ityucyate / samyaganekAntaH pramANaM / nayArpaNAdekAnto bhavati ekanizcayapravaNatvAt, pramANArpaNAdanekAnto bhavati aneka nizcayAdhikaraNatvAt / tulasI prajJA

Page #53
ve saba anekAnta ke viSaya banate haiM / / 5. kyA sApekSa kI bhI saptabhaMgI ho sakatI hai ? yadi ho sakatI hai to nirapekSa satya kI svIkRti sahaja hI ho jAtI hai| __ vastu kathaMcit sApekSa hai aura vaha kathaMcit nirapekSa hai| ye donoM bhaMga mAnya ho sakate haiM / artha-paryAya yA svAbhAvika paryAya kI dRSTi se vastu nirapekSa hotI hai| artha-paryAya kI dRSTi se AkAza AkAza hai| ApekSika aura vaibhAvika paryAyoM kI dRSTi se vastu sApekSa hotI hai / sApekSa dRSTi se AkAza, ghaTAkAza, paTAkAza Adi aneka rUpoM meM prApta hotA hai / jitane vyaMjana-paryAya haiM ve saba sApekSa hI hote haiM / isa vizva-vyavasthA meM koI eka tattva aisA nahIM hai jise hama nirapekSa kaha ske| kintu pratyeka dravya nirapekSa aura sApekSa kI samanviti hai| nirapekSatA aura sApekSatA ko sarvathA pRthak nahIM kiyA jA sktaa| unakA pArthakya bhI apekSA se hI hotA haiartha-paryAya kI dRSTi se nirapekSatA aura vyaMjana-paryAya kI dRSTi se sApekSatA hai| 1. saptabhaMgItaraMgiNI, pRSTha 79 : evamayaM syAjjIva iti mUlabhaMgadvayam / tatropayogAtmanA jIva:, prameyatvAdyAsmanA'jIva iti tadarthaH / taduktaM bhaTTAkalaMkadevai : - prameyatvAdibhirdharmeracidAtmA cidAtmakaH / / jJAnadarzanatastasmAccetanA'cetanAtmakaH // iti / / ajIvatvaM ca prakRte'jIvavRttiprameyatvAdi dharmavattvam, jIvatvaM ca jJAnadarzanAdimattvamiti drssttvym| jaina nyAya kA vikAsa-le0 muni nathamala, prakAzaka-jaina vidyA anuzIlana kendra, rAjasthAna vizvavidyAlaya, jayapura pR0 73-80 se sAbhAra uddhata / khaM. 3 a. 2-3 47

Page #54
cUNi-kathA muNI maNago saM. muni dulaharAja sudhammasAmi-jaMbuNAmappabhavANa ya / pabhavassa kayAi ciMtA jAyAko avvocchittisamattho gaNaharo hojjA ? sagaNe kaovaogo apecchamANo saMghe ya gharatthesu uvaogo kto| uvautto pAsati rAyagihe sejjabhavaM baMbhaNaM jaNNa dikkhiyaM, 'eseva'tthu' tti avdhaare| rAyagihaM gaMtuM saMghADagaM vAvAreti-'ajjo! jaNNavADaM bhikkhaTTAe gaMtuM dhammalAbheha, tattha tubbhe aticchA-vijjihiha tAhe bhaNejjaha 'aho! tattaM na jnyaayte|' teNa sejjaMbhaveNa dAramUladieNaM souciMtiyaM-ete uvasaMtA tavassiNoasaMtaM na vayaMtIti / ajjhAvagamuvagaMtu bhaNati-'kiM tattvam ?' so bhaNati-'vedAstattvam / ' teNa asi kaDDhiUNa bhaNiyaM-'kahaya, sIsaM te chiMdA mi jati Na kahesi / ' uvajjhAeNa bhaNiyaM-'eyaM paraM sIsacchede kahetavvaM' ti esa puNNo samayo taM kadhemi-AruhaMto dhammo tattvam, jeNa eyassa jUvassa heTThA rayaNamayI arahaMtapaDimA vedamaMtehi dhuvvati / tAhe so uvajjhAyassa pAesu paDiujanno-vakhevaM ca se dAtuniggato te sAdhuNo gavesaMto (gao) aayriysgaasN| guravo sAdhU ya vaMdittA bhaNati-'ko dhammo?' AyariyA uvayuttA-'imo so'ttinnaato| sAhudhamme kahite pavvatito, aNukkameNa coddasapuvI jaato| jadA pavvaito tadA se bhajjA gambhiNI, taM dahra logo sayaNo ya paritappati-taruNI aputtA ya / kiMci vA te poTTa?-tti pucchati / sA bhaNati-'maNAgaM lakkhemi / ' samate dArato jaato| gate bArasAhe sayaNeNa nAmaM kataM-jamhA pucchitte te 'maNAgaM' ti bhaNiyaM tamhA maNago / 48 tulasI prajJA

Page #55
aTuvarisito jAto mAyari bhaNati--'ko mama pitA?' sA bhaNati-'seyapaDato pavva ito|' so NAsittA piupAsaM pttttito| tadA AyariyA caMpAe viharaMti / so caMpaM gato / guruhiM saNNAbhUmi niggatehiM divo / vaMditA ya teNaM / diTU guruNa siNeho jAto, tassa vi dAragassa / AbhaTTho guruhiM -bho dAraga ! kato Agammati ?' so bhaNati-'rAyagihAo / ' 'tattha tumaM kassa putto Nattuo vA?' bhaNati-'sejjabhavo baMbhaNo tassa ahaM putto, so pvvtito|' tehiM bhaNiyaM-'tumaM kiM Agato?' bhaNa ti-'pavvaissaM taM tA tubbhe jANaha?' te bhnnNti-'jaannaamo|' Aha-'so kahiM ?' te bhaNaMti - 'so mama mitto sarIrabhUto, pavvayAhi mama mUle, taM pi pekkhihisi|' teNa bhaNiyaM-'evaM hou|' pavvAvito ya / AyariyA AgaMtu paDissae iriyApaDikkaMtA AloeMti-saccito paDupaNNo ajjeso pvvaavito| guravo uvauttA'eyassa kiM Au?' ___nnaayN-'chmmaasaa'| addhitIkayA citeti-'imassa thova Au, AyArAtI gaMthA samuddabhUyA AyatajogA ya, esa tavassI aNAyasiddhataparamattho kAlaM karehiti, kiM kAyavva ?' citiyaM ca hiM---'carimo coddasapuvI avassaM nijjUhati, dasapuvvI vi kAraNe, mama vi imaM kAraNaM - eyassa aNuggaho to nijahAmi / taheva ADhattA nijjuuhiu| te vi dasa vi ajjhayaNA nijjUhijjaMtA vikAle nijjUDhA thevAvasese divase teNa dasa (ve) kAliyaM ti|' (dazavakAlika cUrNi se) khaM. 3 aM. 2-3

Page #56
cUNi-kathA (hindI bhASAntara) mani manaka anu. muni dulaharAja bhagavAn mahAvIra ke pAMcaveM gaNadhara sudharmA the| unake bAda jambUsvAmI hue| unake bAda prabhava gaNadhara bane / eka dina prabhava ke mana meM yaha vicAra prAyA-(mere pazcAt) paramparA ko avyavacchinna rakhane meM samartha gaNadhara kauna hogA ?' unhoMne apane gaNa kI ora dRSTi DAlI / koI upayukta nahIM lagA taba samUce saMgha ko, phira gahastha-varga ko dhyAna se dekhA / unakI dRSTi yajJa meM dIkSita rAjagRha nivAsI zayyaMbhava brAhmaNa para jA TikI / unhoMne yaha nizcaya kara liyA ki yahI gaNadhara hone yogya hai| AcArya prabhava rAjagRha Ae aura sAdhuoM ke saMghATaka ko bulAkara kahA'AryoM ! bhikSA ke lie yajJavATa meM jAkara 'dharma lAbha' kaho! vahAM tumhArA atikramaNa kiyA jAyegA, tumheM bAhara nikala jAne ke lie kahA jAyegA, taba tuma kahanAAzcarya hai ki tattva nahIM jAnA jA rahA hai|' prAcArya ke AdezAnusAra saMghATaka muni vahAM gae aura vaise hI kahA / yajJavATa ke dvAra ke pAsa baiThe zayyaMbhava ne yaha sunakara socA-'ye upazAnta aura tapasvI muni asatya nahIM bolate / ' ve adhyApaka ke pAsa Akara bole-'tattva kyA hai ?' adhyApaka ne kahA- 'veda tattva haiM ?' taba zayyaMbhava ne talavAra nikAlate hue kahA-'bolo, yadi tuma nahIM batAoge to tumhArA sira kATa luuNgaa|' adhyApaka ne socA-'ziraccheda kA avasara utpanna hone para isa parama tattva ko batA denA caahie| vaha samaya (avasara) A cukA hai / zayyaMbhava ko unhoMne kahAAIt dharma tattva hai| isIliye isa yUpastambha ke nIce.sthita arhat kI ratnamayI pratimA kI vedamaMtroM dvArA stuti kI jAtI hai|' taba zayyaMbhava adhyApaka ke caraNoM meM gira pdd'e| yajJavATa kI samUcI sAmagrI unheM dekara ve una muniyoM kI khoja meM nikala gae / khojate-khojate ve AcArya prabhava ke pAsa pahuMce / AcArya aura sAdhuoM ko vandanA kara bole-'dharma kyA hai ?' tulasI prajJA

Page #57
prAcArya ne dhyAna dekara jAna liyA ki yaha vahI (zayyaM bhava) hai / unhoMne zayyaMbhava ko muni-dharma kA upadeza diyaa| ve pravajita hue| unhoMne caudaha pUrvo kA jJAna ajita kiyaa| jaba zayyaMbhava pravajita hue the taba unakI strI garbhavatI thii| yaha dekhakara dUsare loga aura svajana kahate-'yaha taruNI hai| isake koI santAna nahIM hai|' ve use pUchate-'kyA tuma garbhavatI ho ?' vaha kahatI-'manAk (kucha) AbhAsa hotA hai / ' yathA samaya usane eka putra ko janma diyaa| bAraha dina bItane para svajana-varga ne usakA nAma saMskAra kiyA / garbhAvasthA meM logoM ke pUchane para vaha kahatI-'manAk (kucha) AbhAsa hotA hai', isaliye usakA nAma 'manaka' rkhaa| manaka ATha varSa kA huaa| eka bAra usane mAtA se pUchA-'mere pitA kauna haiM ?' usane kahA - 'tere pitA zveta vastradhArI muni bana gaye haiN|' vaha vahAM se calA aura pitA ke pAsa jAne ke lie prasthAna kara gyaa| usa samaya AcArya (zayyaMbhava) campA nagarI meM vihAra kara rahe the| vaha vahAM phuNcaa| AcArya zauca ke lie bAhara jA rahe the / unhoMne usa bAlaka ko dekhaa| usane vandanA kii| use dekhate hI guru ke mana meM sneha umar3a aayaa| bAlaka kA mana bhI sneha se bhara gayA / guru ne pUchA- 'bacce ! kahAM se Ae ho ?' usane kahA- 'rAjagRha se / ' AcArya ne pUchA- 'vahAM tuma kisake putra yA dhevate ho ?' usane kahA- maiM zayyaMbhava brAhmaNa kA putra huuN| ve pravRjita ho gae haiN|' AcArya ne kahA -'tuma kyoM Ae ho ?' manaka - maiM bhI dIkSita houuNgaa| kyA Apa unheM jAnate haiM ?' AcArya manaka- 've kahAM haiM ?' AcArya-ve mere AtmabhUta mitra haiN| tuma mere pAsa dIkSA le lo| unheM bhI tuma dekha loge|' manaka--'acchA, aisA hI ho / ' AcArya ne manaka ko dIkSita kara liyA / sthAna para Akara IryA pratikramaNa karate hue AlocanA kI ki Aja mujhe sacitra vastu prApta huI hai / maiMne ise pravrajita khaM.3 aM. 2-3

Page #58
kiyA hai| unhoMne ekAgramana hokara dhyAna kiyA- isa bAlaka kA AyuSya kitanA hai ? unhoMne jAnA ki isakA AyuSya chaha mAsa mAtra hai| unakA mana adhIra ho gyaa| unhoMne socA - 'isakA AyuSya atyalpa hai| AcAra Adi Agama-grantha samudrabhUta - samudra ke samAna gahare aura vizAla tathA AyatayogavistRta anuSThAna sApekSa haiM / yaha tapasvI (bAlaka) siddhAnta ke paramArtha ko jAne binA hI kAla kara jAyegA / mujhe kyA karanA cAhiye ? " unhoMne Age socA- 'aMtima caturdaza pUrvaMdhara muni avazya hI 'niryU haNa' (pUrvazAstra granthoM kA uddharaNa) karate haiM / dazapUrvI muni prayojana upasthita hone para niryU - haNa karate haiM / mere sAmane bhI prayojana upasthita huA hai / vaha hai- bAlaka para anugraha | isaliye mujhe niryUhaNa karanA cAhiye / ' (yaha socakara ) ve niryU haNa karane lage / dasa adhyayanoM kA niryU haNa kArya vikAla velA meM, jaba dina thor3A doSa thA taba pUrA huA / isalie isa grantha kA nAma 'daza (vai) kAlika rakhA gayA / -- uttarAdhyayana, 1.15 AtmA kA hI damana karanA cAhie / AtmA hI durdama hai / damita AtmA hI ihaloka aura paraloka meM sukhI hotA hai / 52 appA ceva dameyavvo / appA hu khalu duddama / padanto suhI hoi assi loe parattha ya // tulasI prajJA

Page #59
Agama-anusaMdhAna maMgalavAda : namaskAra mahAmaMtra ke pATha-bheda muni nathamala upodghAta kucha loga paramparAvAdI hote haiN| ve paramparA se prApta apane zAstroM ko zAzvata mAnate cale jAte haiN| unheM una zAstroM ke pATha aura artha meM kisI anusaMdhAna kI apekSA anubhUta nahIM hotii| kintu anusaMdhitsu varga isa bAta ko svIkAra nahIM karatA / vaha zAstra ke pATha aura artha-donoM kA anusaMdhAna karatA hai / jo kucha nayA upalabdha hotA hai, use vidvAnoM ke samakSa prastuta bhI karatA hai| hamane AcAryazrI tulasI ke vAcanA-pramukhatva meM jaina-prAgamoM ke anusaMdhAna kA kArya prAraMbha kiyaa| eka ora hama pATha kA anusaMdhAna kara rahe haiM to dUsarI ora artha ke anusaMdhAna kA kArya bhI calatA hai| AgamoM ke sUtra pATha kI aneka vAcanAe~ haiM aura pandraha sau varSa kI isa lambI avadhi meM, aneka kAraNoM se unake aneka pAThabheda ho gae haiM / arthabheda unase bhI adhika milatA hai / anusaMdhAna kA uddezya hai mUla pATha aura mUla artha kI khoja / aneka prakAra ke pAThoM aura arthoM meM se mUla pATha aura artha ko khoja nikAlanA koI sarala kArya nahIM hai| phira bhI manuSya prayatna karatA hai aura kaThina kArya ko sarala banAne kI usameM bhAvanA sannihita hotI hai / hamArA prayatna aura hamArI bhAvanA mUla ke anusaMdhAna kI dRSTi se prerita hai| isIlie isa kArya ke prati hamArA dRSTikoNa satya ke prati samarpita hai, kisI sampradAya yA kisI vizeSa vicAra ke prati samarpita nahIM hai / maMgalavAda dArzanika yuga meM zAstra ke prAraMbha meM maMgala, abhidheya, saMbaMdha aura prayojana khaM. 3 aM. 2-3

Page #60
ye cAra anubandha batalAe jAte the| Agama yuga meM ina cAroM kI paramparA pracalita nahIM thii| AgamakAra apane abhidheya ke sAtha hI apane Agama kA prAraMbha karate the| Agama svayaM maMgala haiN| unake lie phira maMgala-vAkya Avazyaka nahIM hotA / jayadhavalA meM likhA hai ki Agama meM maMgala-vAkya kA niyama nahIM hai, kyoMki parama Agama meM citta ko kendrita karane se niyamataH maMgala kA phala upalabdha ho jAtA hai| isa vizeSa artha ko jJApita karane ke lie bhaTTAraka guNadhara ne grantha ke prArambha meM maMgala nahIM kiyA / AcArAMga sUtra ke prAraMbha meM maMgala-vAkya upalabdha nahIM hai| usakA prArambha'suyaM me AusaM! teNa bhagavayA evamakkhAyaM'-isa vAkya se hotA hai / / sUtrakRtAMga sUtra kA prAraMbha 'bujjhajjha tiujjA '- isa upadeza-vAkya se hotA hai| sthAnAMga aura samavAyAMga sUtra ke Adi-vAkya 'suyaM me AusaM ! teNa bhagavatA evamakkhAtaM' haiN| bhagavatI sUtra ke prArambha meM tIna maMgala-vAkya milate haiM1. namo prarahatANaM, namo siddhANaM, namo AyariyANaM, - namo uvajjhAyANaM, namo savvasAhUNaM 2. namo vaMbhIe livIe / 3. namo suyss| jJAtAdharmakathA, upAsakadazA, antakRdazA, anuttaropapAtikadazA-ina saba sUtroM kA prArambha 'teNa kAleNaM teNa samaeNaM'-se hotA hai| praznavyAkaraNa sUtra kA Adi vAkya hai-'jambU' / vipAkasUtra kA Adi-vAkya vahI teNaM kAleNaM teNaM samaeNaM'- hai| jaina AgamoM meM dvAdazAMgI svataH pramANa hai / yaha gaNadharoM dvArA racita mAnI jAtI hai| isakA bArahavAM aMga upalabdha nahIM hai / upalabdha gyAraha aMgoM meM, kevala 1. kasAya pAhur3a, bhAga 1, gAthA 1, pRSTha 9 : ettha puNa Niyamo Natthi, para___ mAgamuvajogammi NiyameNa maMgalaphalovalaMbhAdo / 2. vahI, pRSTha 9 : edassa atthavisessa jANAvaNaTTha guNaharabhaDAraeNa gaMthassA dIe Na maMgalaM kayaM / tulasI prajJA

Page #61
bhagavatI sUtra ke prAraMbha meM maMgala vAkya hai, anya kisI aMga-sUtra kA prArambha maMgalavAkya se nahIM huA hai / sahaja hI prazna hotA hai ki upalabdha eka hI aMga meM maMgala vAkya kA vinyAsa kyoM ? kAlAMtara meM hone kI adhika saMbhAvanA hai / jaba yaha dhAraNA rUr3ha ho gaI ki meM maMgala - vAkya honA cAhie taba ye maMgala- vAkya likhe gae / gyAraha aMgoM meM se kevala maMgala - vAkya ke prakSipta Adi, madhya aura anta bhagavatI sUtra ke pandrahaveM zataka ke prAraMbha meM bhI maMgala vAkya upalabdha hotA hai-- 'namo sudevayAe bhagavaIe' / abhayadeva sUrI ne isakI vyAkhyA nahIM kI hai / isase lagatA hai ki prAraMbha ke maMgala-vAkya, lipikAroM yA anya kisI AcArya ne, vRtti kI racanA se pUrva jor3a die the aura madhyavartI maMgala vRtti kI racanA ke bAda jur3A / pandrahaveM adhyayana kA pATha vighnakAraka mAnA jAtA thA isalie isa adhyayana ke sAtha maMgalavAkya jor3A gayA, yaha bahuta saMbhava hai / maMgalavAkya ke prakSipta hone kI bAta anya AgamoM se bhI puSTa hotI hai / 1 dazAzrutaskaMdha kI vRtti meM maMgalavAkya ke rUpa meM namaskAra maMtra vyAkhyAta hai, kintu cUrNi meM vaha vyAkhyAta nahIM hai / isase spaSTa hai ki cUrNi ke racanAkAla meM vaha pratiyoM meM upalabdha nahIM thA aura vRtti kI racanA se pUrva vaha unameM jur3a gayA thA / kalpasUtra (paryuSaNAkalpa) dazAzrutaskaMdha kA AThavA~ adhyayana hai / usake prAraMbha meM bhI namaskAra maMtra likhA huA milatA hai / Agama ke mahAn anusaMdhAtA muni puNya vijayajI ne ise prakSipta mAnA hai / unake anusAra prAcInatama tAr3apatrIya pratiyoM meM yaha upalabdha nahIM hai aura vRtti meM bhI vyAkhyAta nahIM hai / yaha aSTama adhyayana hone ke kAraNa isameM madhya maMgala bhI nahIM ho sakatA / isalie yaha prakSipta hai / prajJApanA sUtra ke prAraMbha meM bhI namaskAra mantra likhA huA hai, kintu haribhadra sUrI aura malayagiri- ina donoM vyAkhyAkAroM ke dvArA yaha vyAkhyAta nahIM hai / prajJApanA ke racanAkAra zrI zyAmArya ne maMgala- vAkya pUrvaka racanA kA prAraMbha 1. vizeSAvazyakabhASya, gAthA, 13-14 taM maMgalamAIe majbhe pajjatae ya satthassa / paDhamaM satthassAvigdhapAragamaNAe niddiTTha // tassevAvigghatthaM majjhimayaM aMtimaM ca tasseva / avacchittinimittaM sissapa sissAivaMsassa || 2. kalpasUtra ( muni puNya vijayajI dvArA saMpAdita ) pRSTha 3 : kalpasUtrArambhe naitad namaskArasUtrarUpa sUtraM bhUmnA prAcInatameSu tAr3apatrIyAdarzeSu dRzyate, nApi TIkAkRdAdibhiretadAdRtaM vyAkhyAtaM vA, tathA cAsya kalpasUtrasya dazAzrutaskaMdhasUtrasyASTamAdhyayanatvAnna madhye maMgalarUpatvenApi etatsUtra saMgatamiti prakSiptamevaitat sUtramiti / vaM. 3 a. 2-3 55

Page #62
kiyA hai / isase jJAta hotA hai ki I. pU. pahalI zatAbdI ke AsapAsa Agama-racanA se pUrva maMgala vAkya likhane kI paddhati pracalita ho gii| prajJApanAkAra kA maMgala- vAkya unake dvArA racita haiM / ise nibaddha - maMgala kahA jAtA hai / dUsaroM ke dvArA race hue maMgala - vAkya uddhRta karane ko 'anibaddha - maMgala' kahA jAtA hai / 2 prati lekhakoM ne apane prati-lekhana meM kahIM-kahIM anibaddha - maMgala kA prayoga kiyA hai / isIlie maMgala - vAkya likhane kI paraMparA kA sahI samaya khoja nikAlanA kucha jaTila ho gayA / namaskAra - mahAmantra ke pATha-bheda namaskAra maMtra kA bahu pracalita pATha yaha hai - Namo arahaMtANaM, Namo siddhANaM Namo AyariyANaM, Namo uvajjhAyANaM, Namo loe savvasAhUNaM / prAcIna granthoM meM isake aneka padoM evaM vAkyoM ke pAThAntara milate haiM* Namo namo arahaMtANaM - arihaMtANaM, aruhaMtANaM / * AyariyANaM - AiriyANaM / * Namo loe savvasAhUNaM - Namo savva sAhUNaM / * namo arahaMtAnaM, namo sava - sidhAnaM / * Namo namo - prAkRta meM Adi meM 'na' kA 'Na' vikalpa se hotA hai / isalie 'namo', 'Namo' - ye donoM rUpa milate haiM / * arahaMtANaM, arihaMtANaM - prAkRta meM 'ahaM' dhAtu ke do rUpa banate haiMarahara, arihai / 'arahaMtANaM' aura 'arihaMtANaM' ye donoM 'ahaM' dhAtu ke zatR pratyayAnta rUpa haiM | 'arahaMta' aura 'arihaMta' - ina donoM meM koI artha bheda nahIM hai / vyAkhyAkAroM ne 'arihaMta' zabda ko saMskRta kI dRSTi se dekhakara usameM arthabheda kiyA hai| ari + haMta - zatru kA hanana karane vAlA / yaha artha zabda sAmya ke kAraNa kiyA gayA hai / Avazyaka niyukti meM yaha artha upalabdha hai / grarhatA kA artha isake bAda kiyA gayA 1. prajJApanA, pada 1, gAthA 1 : vavagayajaramaraNabhae, siddha e abhivaMdiUNa tiviheNaM / vaMdAmi jinavaridaM, telokkaguruM mahAvIraM // 2. dhavalA, SaTkhaMDAgama 1-1-1 pRSTha 42 : taM ca maMgalaM duvihaM Nibaddha maNibaddhamidi / tattha Nibaddha NAma, jo suttassAdIe suttakattAreNa kayadevavANamokkAro taM nibaddhamaMgalaM / jo suttassAdIe suttakattAreNa Na Nibaddha devadANamokkAro, tamaNibaddhamaMgalaM / 56 3. Avazyaka niyukti, gAthA 919, 920 : iMdivisayakasAye parIsahe veyaNAo uvasagge / ee ariNo haMtA, arihaMtA teNa vuccati / aTThavivi a kammaM, aribhUaM hoi savvajIvANaM / taM kammamarihaMtA, arihaMtA teNa vacca'ti / / tulasI prajJA

Page #63
hai / isa arthabheda ke hone para 'arahaMta' aura 'arihaMta' ye donoM eka hI dhAtu ke do rUpoM meM niSpanna do zabda nahIM hote kintu bhinna-bhinna artha vAle do zabda bana jAte haiN| Avazyaka sUtra ke niyuktikAra ne arihaMta, arahaMta ke tIna artha kie haiM1. pUjA kI arhatA hone ke kAraNa arahaMta / / 2. ari kA hanana karane ke kAraNa arihaMta / 3. raja-karma kA hanana karane ke kAraNa arihaMta / vIrasenAcArya ne 'arihaMtANaM' pada ke cAra artha kie haiM1. ari kA hanana karane ke kAraNa arihaMta / 2. raja kA hanana karane ke kAraNa arihaMta / 3. rahasya ke prabhAva se arihNt| 4. atizaya pUjA kI arhatA hone ke kAraNa arihaMta / ' prathama tIna artha ari-+hantA-ina do padoM ke AdhAra para kie gae hai aura cauthA artha ahaM, dhAtu ke 'arahaMtA' pada ke AdhAra para kiyA gayA hai| bhASA kI dRSTi se 'namo' aura Namo' tathA 'arahaMtANaM' tathA 'arihaMtANaMina do meM mAtra rUpabheda hai, kintu mantrazAstrIya dRSTi se 'na' aura 'Na' ke uccAraNa kI bhinna-bhinna pratikriyA hotI hai / 'Na' mUrdhanya varNa hai| usake uccAraNa se jo gharSaNa hotA hai, jo mastiSkIya prANa-vidyut kA saMcAra hotA hai, vaha 'na' ke uccAraNa se nahIM hotaa| arahatANaM ke akAra aura arihaMtANaM ke ikAra kA bhI maMtrazAstrIya artha eka nahIM hai| maMtrazAstra ke anusAra akAra kA varNa svaNima aura svAda namakIna hotA hai tathA ikAra kA varNa svaNima aura svAda kaSalA hotA hai / prakAra pullima aura ikAra napuMsakaliMga hotA hai| 1. Avazyakaniyukti, gAthA 921 : arihaMti vaMdaNanamaMsaNANi arihaMti pUasakkAre / siddhigamaNaM ca arihA arahaMtA teNa vuccaMti / / 2. Avazyakaniyukti, gAthA 922 : devAsuramaNuesu arihA pUA suruttamA jamhA / ariNo rayaM ca haMtA arahaMtA teNa vuccaMti // 3. dhavalA, SaTkhaMDAgama 1-1-1, pRSTha 43-45 : arihananAdarihantA |...rjohnnaad vA arihantA / ... . rahasyAbhAvAd vA arihntaa|...atishypuujaarhtvaat vArhanta / / 4. vidyAnuzAsana, yogazAstra pRSTha 90, 91 khaM. 3 a. 2-3

Page #64
aruhaMtANaM-yaha pATha-bheda bhagavatI sUtra kI vRtti meM vyAkhyAta hai| vRttikAra abhayadevasUrI ne isakA artha apunarbhava kiyA hai| jaise bIja ke atyanta dagdha hone para usase akura nahIM phUTatA, vaise hI karma-bIja ke atyanta dagdha ho jAne para bhavAMkura nahIM phuutttaa| Avazyaka niyukti aura dhavalA meM 'aruhaMta' pATha vyAkhyAta nahIM hai| isase pratIta hotA hai ki yaha pAThAntara unake uttarakAla meM banA hai| aisI anuzru ti bhI hai ki yaha pAThAntara tamila aura kannar3a bhASA ke prabhAva se huA hai| kintu isakI puSTi ke lie koI spaSTa pramANa prApta nahIM hai| 'aruha' zabda kA prayoga AcArya kundakunda ke sAhitya meM milatA hai| unhoMne 'aruhaMta' aura 'arahaMta' kA eka hI artha meM prayoga kiyA hai| ve dakSiNa ke the, isalie 'arahaMta' ke artha meM 'aruha' kA prayoga dakSiNa ke uccAraNa se prabhAvita hai, isa upapatti kI puSTi hotI hai / bodhaprAbhRta meM unhoMne 'arhat' kA varNana kiyA hai| usameM 28, 29, 30, 32-ina cAra gAthAoM meM 'arahaMta' kA prayoga hai aura 31, 34, 36, 39, 41 ina pAMca gAthAnoM meM 'aruha' kA prayoga hai| AcArya hemacandra ne upalabdha prayogoM ke AdhAra para arhat zabda ke tIna rUpa siddha kie haiM--aruho, araho, ariho, aruhanto, arahanto, arihanto / DaoN. pizela ne arahA, arihA, aruhA aura alihanta kA vibhinna bhASAoM kI dRSTi se adhyayana prastuta kiyA hai| arahA, arahanta-arddhamAgadhI arihA -zaurasenI aruhA -jaina mahArASTrI alihaMtANaM -mAgadhI pAyariyANaM -prAiriyANaM Agama sAhitya meM yakAra ke sthAna meM ikAra ke prayoga milate haiMvayagutta-vaigutta; vayara-vaira / 1. bhagavatI vRtti, patra 3 aruhaMtANamityapi pAThAntaraM, tatra arohadbhya: anupajAyamAnebhyaH kSINakarmabIjatvAt, Aha ca-- 'dagdhe bIje yathA'tyantaM prAdurbhavati nAMkura: karmabIje tathA dagdhe na rohati bhavAMkuraH // 2. hema zabdAnuzAsana, 81 21 111 : uccAhati / 3. kampereTiva grAmara praoNpha dI prAkRta leMgavejeja, pizela ss 140 pRSTha 113 58 tulamI prajJA

Page #65
___ isa prakAra 'Ayariya' aura 'pAiriya' meM rUpabheda hai / * Namo loe savvasAhUNaM-Namo savvasAhUNaM-abhayadevasUrI ke anusAra bhagavatI sUtra ke maMgalavAkya ke rUpa meM upalabdha namaskAra mantra kA pAMcavAM pada Namo savvasAhUNaM' hai / 'Namo loe savvasAhUNaM' kA unhoMne pAThAntara ke rUpa meM ullekha kiyA haiM--Namo loe savvasAhUNaM ti kvcitpaatthH| isa pAThAntara kI vyAkhyA meM uhoMne batAyA hai ki 'sarva' zabda AMzika sarva ke artha meM bhI prayukta hotA hai / ata: paripUrNa sarva kA bodha karAne ke lie isa pAThAntara meM 'loka' zabda kA prayoga kiyA gayA hai / 'loka' aura 'sarva'-inadonoM zabdoM ke hone para yaha prazna honA svAbhAvika hI hai aura abhayadeva sUrI ne isI kA samAdhAna kiyA hai / dazAzru taskaMdha ke vRttikAra brahmaRSi ne bhI Namo loe savvasAhUNaM / ' ko pAThAntara ke rUpa meM vyAkhyAta kiyA hai| ve isakI vyAkhyA meM abhayadevasUrI kA akSarazaH anusaraNa karate haiN| hamane abhayadevasUrI kI vRtti ke AdhAra para bhagavatI sUtra meM Namo savvasAhUNaM' ko mUlapATha aura Namo loe savvasAhUNaM' ko pAThAntara svIkRta kiyA hai| isakA yaha artha nahIM hai ki Namo loe savvasAhUNaM' sarvatra pAThAntara haiM / Avazyaka sUtra meM hamane Namo loe savva sAhUNaM' ko hI mUla pATha mAnA hai| hamane Agama-anusaMdhAna kI jo paddhati nirdhArita kI hai, usake anusAra hama prAcInatama prati yA cUNi, vRtti Adi vyAkhyA meM upalabdha pATha ko prAthamikatA dete haiN| sabase adhika prAthamikatA Agama meM upalabdha pATha ko dete haiN| Agama ke dvArA Agama ke pATha saMzodhana meM sarvAdhika prAmANikatA pratIta hotI hai / isa paddhati ke anusAra hameM sarvatra Namo loe savvasAhUNaM' ise mUlapATha ke rUpa meM svIkRta karanA cAhie thA, kintu namaskAra mantra kisa Agama kA mUlapATha hai, isakA nirNaya abhI nahIM ho pAyA hai / yaha jahAM kahIM upalabdha hai vahAM grantha ke avayava rUpa meM upalabdha nahIM hai, maMgalavAkya ke rUpa meM upalabdha hai| Avazyaka sUtra ke prAraMbha meM namaskAra mantra milatA hai| kintu vaha Avazyaka kA aMga nahIM hai / Avazyaka ke mUla aMga sAmAyika, caturvizastava Adi haiM / isa dRSTi se bhagavatI sUtra meM namaskAra maMtra kA jo prAcInarUpa imeM milA vahI hamane mUlarUpa meM svIkRta kiyA / abhayadevasUrI kI vyAkhyA se prAcIna yA samakAlIna koI bhI prati prApta nahIM haiM / yaha vRtti hI sabase prAcIna hai| isalie vRttikAra dvArA nirdiSTa 1. bhagavatI vRtti, patra 4. 2. bhagavatI vRtti, patra 4 : tatra sarvazabdasya dezasarvatAyAmapi darzanAdaparizeSasarvatopadarzanArtha mucyate 'loke' manuSyaloke na tu gacchAdI ye sardhasAdhavastebhyo namaH / 3. hastalikhita vRtti, patra 4. khaM. 3 aM. 2-3 56

Page #66
pATha aura pAThAntara kA svIkAra karanA hI ucita pratIta huaa| Namo savvasAhUNaM' pATha maulika hai yA 'Namo loe savvasAhUNaM' pATha maulika hai--isakI carcA yahAM apekSita nahIM hai| yahAM itanI hI carcA apekSita hai ki abhayadevasUrI ko bhagavatI sUtra kI pratiyoM meM Namo savvasAhUNaM' pATha prApta huA aura kvacit Namo loe savayasAhUNaM' pATha milaa| * namo arahaMtAnaM-namo sava-sidhAnaM-yaha pAThAntara khAravela ke hAthIgumphA lekha meM milatA hai| isameM aMtima nakAra bhI NakAra nahIM hai, siddha ke sAtha sarva zabda kA yoga hai aura 'sidhAnaM' meM dvitva dha prayukta nahIM hai| yaha pATha bhI bahuta purAnA hai, isalie ise bhI upekSita nahIM kiyA jA sktaa| 1. prAcIna bhAratIya abhilekha, dvitIya khaNDa, pRSTha 26 / tulasI prajJA

Page #67
jainetara bhAratIya cintana meM maraNa kI vidhAyeM zrIcanda rAmapuriyA 1 maraNa ke prakAra hindUzAstroM ke anusAra maraNa pAMca prakAra ke batAye jA sakate haiM : (1) kAla-prApta maraNa : Ayu-samApta hone para jIva kI jo svAbhAvika mRtyu hotI hai use kAla-prApta maraNa kahA gayA hai / yaha maraNa saba sAMsArika prANiyoM kA hotA hai| (2) anicchita maraNa : prAkRtika prakopa jaise bAr3ha A jAne, durbhikSa ho jAne, agni laga jAne, bijalI girane athavA durghaTanAvaza parvata, vRkSAdi se gira jAne, sarpa Adi ke kATane, sIMga, nakha, daMSTra vAle pazuoM ke haThAt AkramaNa karane Adi se mRtyu ko prApta honA anicchita maraNa hai| (3) pramAda maraNa : anavadhAnatA-asAvadhAnI ke kAraNa niHzaMkAvasthA meM akasmAt agni, jala, zastra, rajju, pazu Adi se mRtyu ho jAnA pramAda maraNa kahA 1. prAyaH mahAprasthAnam / tadanicchato'pi rAjabhayAdinA saMbhavatIti / anAzakaM abhojanaM etadapi durbhikSAdAdanicchoto'pi saMbhavatIti (yahAM kA aMza Ti. saM. 2 (kha) meM diyA huA hai)| prapatanaM parvatAdvakSAdvA tatrApi daivAdabuddhipUrva mapi sambhavati (gautama 14/11 maSkari bhaassy)| khaM. 3 aM. 2-3

Page #68
lAtA hai / 2 (4) icchita maraNa : zAstroM kA vidhAna na hone para bhI icchApUrvaka prANoM kA tyAga karanA - unakA viyoga karanA icchita maraNa hai / jaise krodhAdivaza marane kI icchA se agni meM gira jAnA, jala meM DUba jAnA, parvata se gira par3anA, viSa khA lenA, zastra se AghAta kara lenA, anazana karanA, mahAprasthAna karanA icchita maraNa batAe gae haiN| smRtiyoM meM kisa mRta vyakti kA azauca nahIM hotA isa prasaMga meM nimna lekha bhI milate haiM : (ka) jo rAjadaMDa se nihata athavA zrRMgI (sIMgavAle prANI), daMSTrI (daMSTrayukta prANI) evaM sarisRpa - sarpAdi dvArA nihata haiM evaM jo AtmaghAtI haiM unakA sadya zauca hotA hai-- unakA kisI ko zrAddha nahIM karanA cAhie / (kha) jo pApakarmA haiM unhIM kA cANDAla, jala, sarpa, brAhmaNa, vidyuta evaM tIkSNa daMSTrayukta prANiyoM evaM pazuoM se maraNa hotA hai / unako diyA gayA udaka athavA piNDadAna una taka nahIM pahuMcatA / antarikSa meM hI vinAza ko prApta hotA hai / unakA prazoca nahIM karanA caahie| unake lie azrupAta na kare aura na unakA dAhAdi karma kare / 62 2. (ka) zastraM khaDgAdi tatrApi pramAdAt saMbhavatyeva / agnyAdIni prasiddhAni tatra sarvatrApi pramAdAt saMbhavatyeva / udbandhanaM rajjvAdinA / atrApi parihAsAdinA anicchato'pi sambhavati ( gautama 14 / 11 maSkari bhASya ) / (kha) pramAdAdatha niHzaMkamakasmAt vidhicoditaH / zrRM. gi- daMSTri - nakhi vyAla - vipra - vidyujjalAgnibhiH / caNDAlairathavA caurairnihato yatra kutracit / tasya dAhAdikaM kAryaM yasmAnna patitastu saH // - brahmapurANa ( parAzara 3 / 10 kI mAdhava TIkA meM uddhRta ) 3. kASThajalaloSTapASANastraviSarajjubhirya AtmAnamavasAdayati sa AnahA bhavati ( vaziSTha 23115) 4. hatAnAM nRpagoviprairanvakSaM cAtmaghAtinAm (yAjJavalkya 3/ 20 ke bAda) 5. caNDAlAdudakAtsarpAt brAhmaNAdva dyutAdapi / daMSTribhyazca pazubhyazca maraNaM pApakarmaNAm / / udakaM piNDadAnaM ca pretebhyo yatpradIyate / nopatiSThati tatsarvamantarikSe vinazyati // nAzaucaM nodakaM nAzru na dAhAdyaM ca karma ca / brahmadaNDatAnAM ca na kuryAtkaradhAraNam // - yama ( aparArka dvArA pR. 877 para uddhata ) tulasI prajJA

Page #69
. (ga) gau aura brAhmaNa se hata kA sadya azauca hotA hai / rAjakrodha se evaM yuddha meM hata kA sadya zauca hotA hai / uparyukta udgAroM se nRpa-hata, zrRMgI-hata, daMSTrI-hata, sarpa-hata, vipra-hata, cAMDAla hata, udaka-hata, vyakti-aise zabda banate haiN| nRpa-hata Adi zabdoM kI vyAkhyA karate hue inheM do taraha kA batAyA gayA haiM (1) icchApUrvaka nRpa Adi se hata aura (2) nRpa Adi dvArA mAre gae / yahAM prazna ho sakatA hai nRpa, zrRMgI-pazu, sarpa Adi zastra nahIM tAki koI unake dvArA apanA vadha sampAdana kara sake aura nRpa-hata Adi ho / phira nRpAdi dvArA icchApUrvaka maraNa prApta karane kA kyA artha hai ? isakA uttara yaha hai ki jo nRpa se vigraha karatA hai, usake pratikala calatA hai, usakI icchA AtmaghAta karane kI na ho to bhI usa vigraha ke phalasvarUpa usake prANoM kA viyoga ho to hinduzAstroM ke anusAra Atmahanana karane vAlA hI samajhA jaaegaa| koI sarpa ko hAtha meM lekara krIr3A karatA hai, usase cheDachAr3a karatA hai athavA sarpavAle kSetroM se jAna-bUjha kara jAnA-AnA karatA hai, usakI icchA AtmaghAta karane kI na ho to bhI yadi sarpa ke kATane se usakA maraNa ho to vaha AtmaghAta karanevAlA hI samajhA jAyegA / jo manuSya do hAthoM se dustara nadI ko pAra karane ke lie jAya aura usakI mRtyu ghaTita ho to use bhI AtmaghAta kahA gayA hai| isI taraha kisI tIkSNa, sIMgavAlI gAya ko Ate dekha kara bhI jo dUra nahIM haTatA hai. varSAkAla meM anavarata vidyuta camakatI dekha kara bhI jo jagata meM ghamatA rakhatA hai vaha yadi gAyAdi se Ahata ho, mArA jAya to AtmaghAtI mAnA gayA hai| sArAMza yaha hai ki jisa kArya se mara jAne kI saMbhAvanA ho vaise kArya meM jo vyakti icchAparvaka pravatta hotA hai athabA usase dUra nahIM rahatA. vaha nRpa Adi hata AtmaghAtI hai| isa taraha kI sthiti na hone para tathA pUrI sAvadhAnI ke hone para bhI jo napa Adi dvArA mAra diyA jAtA hai vaha AtmaghAtI nahIM samajhA jAtA aura usakI matyU anikitA maraNa kI koTi meM pAtI hai|' (5) vidhi maraNa : icchApUrvaka zAstrAnumodita maraNa prApta karanA / yaha bhI agnipraveza, jala-praveza, Adi rUpa ho sakatA hai| 6. gobrAhmaNahatAnAmanvakSaM rAjakrodhAcca yuddha / ___ gautama 14/9-11 7. sarpAdinA caNDAlAdinA vA vigrahaM kurvan yastairhataH tasyaivAyaM piNDadAnAdiniSedhaH / evaM duSTadaMSTrayAdIni grahItumAbhimukhyena gacchato maraNe'yamazaucAdiniSedhaH / evaM rAjJaH prAtikUlyAmAcarato maraNe / evaM bAhubhyAM nadItaraNe'pi / evaM srvtraanusnveym| (parAzara pR. 591-92) khaM. 3 a. 2-3 63

Page #70
2 : maraNa kI vidhiyA~ gautama dharmazAstra meM eka sUtra meM maraNa kI vidhiyoM kA bar3e sundara DhaMga se Akalana huA hai / vaha sUtra isa prakAra hai : "prAyo'nAzakazastrAgniviSodakodabandhanaprapatanaizcecchatAm 14/11" isa sUtra meM maraNa kI nimna vidhiyAM ullikhita haiM : ( 1 ) prAya : mahAprasthAna - mahAyAtrA kara prANa visarjana karanA / (2) anAzaka : anazana kara - anna-jala kA tyAga kara prANa chor3anA / (3) zastrAghAta : zastra se prANa tyAga karanA / ( 4 ) agni praveza : agni meM girakara prANa tyAga karanA / (5) viSa bhakSaNa : viSa khAkara yA pIkara prANa tyAga karanA / ( 6 ) jala-praveza : jala meM DUbakara prANa tyAga karanA / ( 7 ) udbandhana : gale meM rajju Adi se phAMsI lagAkara prANa tyAga karanA / ( 8 ) prapatana: pahAr3a, vRkSa, Adi se gira kara prANa tyAga karanA / ukta sUtra meM "prapatanaH " ke bAda "ca" zabda isa bAta kA dyotaka hai ki maraNa ke prakAra anya bhI bahuta ho sakate haiM / 10 vaziSTha smRti meM nimna do vidhiyoM kA vizeSa ullekha hai : 64 (9) loSTa (10) pASANa 11 rAmAyaNa aura mahAbhArata meM jaba bhI kisI pAtra ke sammukha pratikUla sthiti viyoga, nirAzA, hAra Adi ke prasaMga Aye unhoMne inhIM upAyoM meM se kisI se prANatyAga karane ko socA hai / rAmAyaNa se nimna ghaTanAeM dI jA sakatI haiM : (1) sItA rAma ke sAtha vanavAsa jAne kA Agraha karane lagI / apane prAgraha ko balAt manavAne ke lie usane kahA : "yadi Apa isa prakAra duHkha meM par3I huI mujha sevikA ko apane sAtha vana meM le jAnA nahIM cAhate haiM to maiM mRtyu ke lie viSa khA lUMgI, Aga meM kUda paDUMgI athavA jala meM DUba jAUMgI. 11 ka 8. prAyo mahAprasthAnam ( maSkari bhASya ) / 9. anAzakamabhojanaM ( maSkari bhASya ) / anAzakamanazanam ( yAjJa. 316 kI mitAkSarA TIkA ) / 10. cakArAdanyairapyevaMbhUtairAtmahanana hetubhiriti draSTavyam / ( maSkari bhASya ) 11. dekhie Ti. saM. 5 (ka) 11-ka. rAmAyaNa 2/29/21: yadi mAM duHkhitAmevaM vanaM netuM na cecchasi / viSamagniM jalaM vAhamAsthAsye mRtyukAraNAt // tulasI prajJA

Page #71
(2) sItA ke kahane para bhI jaba lakSmaNa sItA ko akelI chor3a sone ke mRga ke zikAra meM gae hue rAma kI khoja meM jAne ke lie taiyAra nahIM hue taba ise abhisandhi samajha kara sItA rone lagI aura bolI : "lakSmaNa ! maiM zrIrAma se bichur3a jAne para godAvarI nadI meM samA jAUMgI athavA gale meM phAMsI lagA lUMgI athavA parvata ke durgama zikhara para car3hakara vahAM se apane zarIra ko nIce DAla dUMgI yA tIvra viSa pAna kara lUMgI athavA jalatI Aga meM praveza kara jAUMgI, parantu zrI raghunAthajI ke sivA kisI puruSa ko kadApi sparza nahIM karUMgI / " 11 kha ( 3 ) sItA kA patA na calane se hanumAnajI socane lage : "yadi yaha bAta jAkara maiMne kahI to apane rAjA ke zoka se pIr3ita ho saba vAnara apane putra, strI aura mAnavoM sahita parvatoM ke zikharoM se nIce sama athavA viSama sthAnoM se gira kara prANa de deMge athavA sAre viSa pI leMge yA phAMsI lagA leMge yA jalatI Aga meM praveza kara jAyeMge, upavAsa karane lageMge athavA apane hI zarIra meM churA bhoMka leNge| ga (4) bharata ne kaikeyI kI bhartsanA karate hue kahA : "aba tU jalatI Aga meM praveza kara jA athavA daNDakAraNya meM calI jA athavA gale meM rassI bAMdha kara prANa de de | isake sivA tere lie dUsarI koI gati nahIM hai / gha (5) sItA prANa tyAga ke lie udyata ho kahane lagI : "maiM zIghra hI kisI tIkhe zastra athavA viSa se apane prANa tyAga dUMgI, parantu rAkSasa ke yahA~ se mujhe koI viSa yA zastra denevAlA bhI nahIM hai / sItA ne socA : coTI pakar3a kara coTI se phAMsI lagAkara yama loka meM pahuMca jAUMgI | ca 11 kha. godAvarI pravekSyAmi hInA rAmeNa lakSmaNa AbandhiSye'thavA tyakSye viSame dehamAtmanaH // pibAmi vA viSaM tIkSNaM pravekSyAmi hutAzanam / na tvahaM rAghavAdanyaM kadApi puruSaM spRze / / rAmAyaNa 3/45/36/37 11 ga. rAmAyaNa 5/13/35-36 saputradArAH sAmAtyA bhartRvyasanapIDitA: / zailAgra ebhyaH patiSyanti sameSu viSameSu ca / viSamubandhanaM vApi pravezaM jvalanasya vA / upavAsamatho zastra pracariSyanti vAnarAH // 11 gha. rAmAyaNa 2/74/33 : sAvana praviza vA svayaM vA viza daNDakAn / rajju baddha vAthavA kaNThe na hi te'nyat parAyaNAm // 11 ca. rAmAyaNa 52/8/6/17: saMjIvitaM kSipramahaM tyajeyaM viSeNa zastra eNa zitena vApi / viSasya dAtA na tu messti kazcit zastrasya vA vezmani rAkSasasya // zokAbhitaptA bahudhA vicintya sItAtha veNIgrathanaM gRhItvA / udbadhya veNyudgrathanena zIghra mahaM gamiSyAmi yamasya mUlam // khaM. 3. 2-3 * 65

Page #72
uparyukta ghaTanAoM se spaSTa hai ki purAkAla meM AtmaghAta karane ke tarIke prAyaH yahI mAne jAte the| mahAbhArata meM bhI aisI aneka ghaTanAeM haiN| udAharaNasvarUpa : (1) yudhiSThira kI lakSmI ko dekhakara duryodhana IrSyA se jalane lagA / vaha zakuni se bolAH maiM Aga meM praveza kara jAUMgA, viSa khA lUgA athavA jala meM DUba marUgA, aba maiM jIvita nahIM raha sakatA / 1cha (2) zakuni Adi ko bulAkara duryodhana ne kahA: yahAM maiM kisI prakAra pANDavoM ko AyA dekha lUgA to jala kA bhI parityAga karake svecchA se apane zarIra ko sukhA lUgA / maiM jahara khA lUgA, phAMsI lagA lUgA, apane Apako zastra se mAra dUMgA athavA jalatI Aga meM praveza kara jAUMgA / maiM pANDavoM ko phira bar3hate yA phalate-phUlate nahIM dekha sakUgA 11ja (3) damayantI ne nala se kahA : "Apa hI merA pANigrahaNa kIjie aura batAiye maiM ApakI kyA sevA kruuN| yadi Apa mujha dAsI ko svIkAra nahIM kareMge to maiM Apake kAraNa viSa, agni, jala athavA phAMsI ko nimitta banA kara apanA prANa tyAga duuNgii|" (4) uttarA apane putra ke zoka se vihvala ho vilApa karatI huI bolI : mahAbAhu ! dharmarAja kI AjJA lekara maiM viSa bhakSaNa karUgI athavA ghora agni meM praveza kruuNgii| agni, jala Adi dvArA jo prANoM kA visarjana karatA hai. use AtmahA, Atmahan, AtmatyAgI athavA AtmaghAtI kahA gayA hai / 12 11 cha. mahAbhArata 2-57-31 : vahnimeva pravekSyAmi bhakSayiSyAmi vA viSam / apo vApi pravekSyAmi na hi zakyAmi jIvitum / / 11 ja. mahAbhArata 3-7-5-6: atha pazyAmyahaM pArthAn prAptAniha kathaMcana / puna: zoSaM gamiSyAmi nirambuniravagrahaH // viSamudbandhanaM caiva zastramagnipravezanam / kariSye na hi tAnRddhAn punadraSTumihotsahe // 11 jha. mahAbhArata 3-56-4 : yadi tvaM bhajamAnAM mAM prtyaakhyaasysi...|. viSamagniM jalaM rajjumAsthAsye tava kAraNAt / / 11 Ta. mahAbhArata 14-69-9: 12-(ka) kASThajalaloSTapASANazastraviSarajjubhirya AtmAnam avasAdayati sa AtmahA bhavati / (vaziSTha 23/15) tulasI prajJA

Page #73
3 : zrAtmaghAta ke kAraNa yAjJavalkya 31 154-155 meM kahA hai : "jo jJAtavya viSayavit grAtmA meM, guNatraya kI sAmyAvasthA rUpa prakRti meM aura ahaMkArAdi vikArasamUha meM nirvizeSa arthAt vivekahIna hotA hai, vaha anazana, agni zastra, jala, prapatana Adi dvArA AtmahatyA karane ke lie udyata hotA hai / isa prakAra nAnAvidha akAryoM meM pravRtta asaMyatAtmA asatkAryoM meM agrasara ho una-una karmoM se rAga, dva eSa aura moha ke vazIbhUta ho jAtA hai| ka 4 : AtmaghAta ke niSedhaka vAkyoM ko nagaNyatA hindU zAstroM meM AtmaghAta ke niSedhaka vAkya nagaNya haiM / yatra-tatra aise vAkya milate haiM, jinameM AtmaghAtI ko pApI kahA gayA hai / isake atirikta azauca Adi ke vidhAna meM AtmaghAtI evaM prakRta mRta vyakti ke bIca jo antara rakhA gayA hai usase AtmaghAta ke viruddha prarUpita heya dRSTi kA jJAna hotA hai / kucha aise vAkya bhI prApta haiM jinameM AtmaghAtI ko pApI kahA gayA hai / 14 isake atirikta AtmaghAta ke sIdhe niSedha vAkyoM kI sthiti vahI hai jo yahAM vyakta hai / yahAM hama niSedhaka vAkyoM para kucha UhApoha rakheMge / spaSTa ullekha zatapatha brAhmaNa ( 10/2/6-7 ) meM hai / vahAM sau varSa taka jItA hai vaha vahI amRta prApta karatA hai / ataH pUrA hone ke pUrva svecchA se na mare kyoMki isase nahIM miltii| 15" ( kha ) AtmatyAginyaH viSAgnyudako bandhanAdya rAtmAnaM yAstyajanti / (yAjJa0 3/6 kI mitAkSarA vyAkhyA) / (ga) viSovandhanAdibhiH buddhipUrvamAtmAnaM ye vyApAdayanti te AtmaghAtinaH / 12 ka. jJa eyajJa e prakRtau caiva vikAre cAvizeSavAn / anAzakAnalAghAtajalaprapatananodyamI // evaM vRto vinItAtmA vitathAbhinivezavAn / karmaNA dveSamahAbhyAmicchayA caiva badhyate // ( yAjJa0 3 / 20 kI mitAkSarA vyAkhyA ke bAda kA aMza ) o 13. isa viSaya meM cauthA prakaraNa dekheM | AtmaghAta ke viruddha kahA hai : "jo bhI vaha apanA AyuSya Age ke loka banane meM madada khaM. 3 a. 2-3 14. isa viSaya meM pAMcavAM prakaraNa dekheM / 15. yo vA zataM varSANi jIvati sa haivaitadamRtam nanu ca tasmAd ha na purAyuSaH svaHkAmI proyAdalokyaM haita ... 67

Page #74
manu adhyAya 6 zloka 31 kI vyAkhyA karate hue kullUka ne "na purAyuSaH svaHkAmI pra eyAt" -- isa zruti ko uddhata kara likhA hai : 'svaH kAmI' zabda kA prayoga kara isa zruti vAkya dvArA avaidha maraNa kA hI niSedha kiyA gayA hai / zAstravihita maraNa nahIM 110 manu (6/32 ) para TIkA karate hue medhAtithi ne bhASya meM likhA hai : zAstravihita - vidhi se marane kI icchA karane ke sAtha ukta zruti kA koI virodha nahIM hai / agara virodha hotA to "na svaHkAmI prayAditi" itane hI zabda hote / vizeSa avasthA ke sivA maraNa anabhipra eta hone se hI, na purAyuSaH svaHkAmI prayAt-arthAt zrAyuSya pUrI hone ke pUrva dehatyAga na kare, yaha zabda racanA rakhI hai / 17 isase phalita hotA hai ki TIkAkAroM ke anusAra ukta zrutivAkya bhI sarvaM Atma-hatyAoM kA niSedhaka nahIM, kevala unhIM Atma-hatyAoM kA niSedhaka hai jo svacchanda, avaidha aura azAstrAnumodita hoM / 5 : zrAtmaghAtI kI pArabhAvika avasthA AtmaghAtaka kI parabhava meM jo sthiti hotI hai usake varNana meM hindUzAstroM meM jo ullekha prApta hai unameM se mukhya isa prakAra haiM : (1) IzAvAsyopaniSad ke tIsare mantra meM AtmaghAtI kI sthiti kA varNana karate hue kahA hai: jo koI AtmaghAtaka jana haiM ve marane ke bAda gAr3ha aMdhakAra se AvRta AsurI nAma se pukArI jAnevAlI yoni meM jAte haiM / mUla mantra isa prakAra hai : "asuryA nAma te lokA andhena tamasAvRtAH / tA~ s te pratyAbhigacchanti ye kecAtmahano janAH / " sItA ke apaharaNa ke bAda janaka vyathA se pIr3ita hokara kahate haiM : "kheda hai ki bur3hApe se, duHsaha duHkha se tathA kAya zoSaka vratoM se rasa aura dhAtu sukhA diye jAne para bhI yaha avalaMbana rahita nindita zarIra nahIM giratA / RSi loga mAnate haiM ki andhakAra se yukta tathA sUrya rahita loka unake lie niyukta haiM jo AtmaghAta karanevAle haiM / ataH mujha se AtmaghAta bhI nahIM bana par3atA / 182 16. mahAprasthAnAkhyaM zAstra e vihitaM cedaM maraNaM tena 'na purAyuSaH svaH kAmI preyAt iti zratyapi na virodhaH / yataH 'svaHkAmI' zabda prayogAdavaidhamaraNamanayA niSidhyate na zAstrIyam / 17. jarasA vizIrNasyAniSTasandarzanAdinA vA vidite pratyAsanne mRtyau mumUrSato na zrutivirodhaH / evaM hi tatra zrUyate ' ma purAyuSa' iti / avasthAvizeSe hyanabhiprete maraNe etAvade vAvakSyat 'na svaHkAmI preyAditi" / 18. andhatAmisrA hyasUryA nAma te lokAstebhyaH pratividhIyante ya AtmaghAtina ityevamRSayo manyante / ( uttararAmacarita aMka 4, zloka 3 ke bAda aza 68 tulasI prajJA

Page #75
bhavabhUti ne uttara rAmacarita meM apane pAtra janaka se ukta udgAra nikalavAye haiM, usase patA calatA hai ki IzAvAsyopaniSad ke ukta mantra ke "Atmahano janAH" kA artha se ve jala, agni Adi dvArA AtmaghAta karane vAle jana-aisA mAnate rhe| vAlmIki rAmAyaNa meM bhI ise AtmaghAta kA niSedhaka veda-vAkya mAnA hai 119 ukta mantra kI vyAkhyA karate hue zAMkarabhASya meM kahA hai : "jo koI AtmA kA ghAta karate haiM ve AtmaghAtI haiM / ve kauna haiM ? jo ajJAnI haiM / avidyA rUpI doSa ke kAraNa apanI vidyamAna AtmA kA tiraskAra karate rahane se prAkRta ajJAnI AtmaghAtI kahe gae haiM / 20 __ isa bhASya ke anusAra yahAM "Atmahano janAH" kA artha "zastra, jala, agni dvArA AtmahatyA karanevAle loga" aisA nahIM hotaa| bRhadAraNyakopaniSad (4/4/11) meM kahA gayA hai: "anandA nAma se lokA andhena tamasA vRtaaH| tA" ste pretyAbhigacchantyavidvA, so'budhojanAH // " isa kathana se "asuryA" ke sthAna meM "anandA" hai aura "ye kecAtmahano janAH" ke sthAna meM "avidvAMso'budhA janAH" hai| isase bhI phalita hai ki "Atmahano janAH" zabdoM kA artha "avidvAMso'budhA janAH" hI hotA hai / apaghAta karanevAle loga nhiiN| isa mantra ke pUrva ke do mantroM kA sAra hai-"kisI ke bhI dhana ke prati vAsanA na rakha / manuSya se karma nahIM cipktaa| phala-vAsanA cipakatI hai|" cauthe mantra meM Atmatattva kyA hai, yaha batAyA gayA hai| isa taraha pUrvApara prasaMgoM se bhI "Atmahano janA:" kA artha ajJAna se AtmA kA hanana karanevAle loga-aisA hI hotA hai| isase spaSTa hai ki ukta mantra meM AtmaghAtaka kI sthiti kA nahIM para ajJAnI kI sthiti kA varNana huA hai / (2) hArIta kA abhiprAya hai: "jo AtmA kI-svayaM kI athavA dUsare kI ghAta karatA hai vaha abhizasta hotA hai / " 19. na vedavacanAt tAta na lokavacanAdapi / matirutkramaNIyA te prayAgamaraNaM prati // (83/83) 20. AtmAnaM ghanantItyAtmahanaH / ke te janAH ye 5 vidvAMsa...... avidyAdoSeNa vidyamAnasyAtmanastiraskaraNAt.. prAkRtAvidvAMso Atmahana ucyante / 21. yo hyAtmAnaM paraM vAbhimanyate'bhizasta eva bhavati / (ApastambIyadharmasUtram 1/10/28 : 16-17) khaM 3 aM. 2-3 69

Page #76
dUsarI jagaha hArIta kahate haiM : "jo dharmazIla aura dRr3havrata nArI apane pati ke marane para usakA anugamana karatI hai, usakA use jo phala hotA hai vaha suno / vaha svarga meM utane hI varSoM taka pUjita hotI hai jitane zarIra meM roma hote haiM arthAt sAr3he tIna karor3a varSoM taka pUjita hotI hai / jisa taraha mantra jAnanevAlA bila se sarpa ko balAt khIMca letA hai, usI taraha nArI apane tapobala se mRta bhartAra ko sAtha le paraloka meM jAtI hai / jo strI marane ke bAda apane pati kA anugamana karatI hai vaha tIna kuloM ko punIta karatI hai - mAtRka, paitRka aura pati ke 122 isase spaSTa hai ki hArIta kA pUrva kathana unake anusAra hI nirapavAda nahIM hai / vaha sarva AtmaghAta sparzI nahIM hai / mahAbhArata (Adiparva 178 / 20 ) meM kahA hai : "AtmaghAta karanevAlA puruSa zubha lokoM ko nahIM pAtA / " 23 isa kathana kA sahI mUlyAMkana usake pIche jo ghaTanA hai usako jAnane se hI ho sakatA hai / ghaTanA isa prakAra hai rAjA kRtavIrya ke vaMzaja kSatriyoMne bhRguvaMzI brAhmaNoM ko mAranA zurU kiyaa| ve garbhastha bAlakoM kI bhI hatyA karane lge| eka brAhmaNI ne apane tejasvI garbha ko eka aura kI jAMgha ko cIrakara usameM rakha liyA / uru bhedana kara utpanna hone se bAlaka aurva nAma se vikhyAta huA / usane bhRguvaMzI pUrvajoM ke vadha kA badalA lene ke lie saba lokoM ke vinAza kA nizcaya kiyA aura tapasyA dvArA apanI zakti bar3hAne lagA / usane ugra tapasyA dvArA devatA, asura aura manuSyoM sahita saba lokoM ko saMtapta kara diyA / taba pitaroM ne pitRloka se Akara aurva se kahA: "tumhArI ugra tapasyA kA prabhAva hama logoM ne dekha liyA hai apanA krodha roko | yaha na samajhanA ki jisa samaya kSatriya loga hamArI hiMsA kara rahe the, asamartha hone ke kAraNa hama logoM ne apane kula ke vadha ko cupacApa saha liyA / jaba hamArI Ayu bahuta bar3I ho gaI aura 22. mRte bhartari yA nArI karmazIlA dRDhavratA / anugacchati bhartAraM zRNu tasyAstu yatphalam / / tisraH koTyordha koTI ca yAni lomAni yAni vai / tAvantyabdasahasrANi svargaloke mahIyate / / mantragrAhI yathA sarpa balAduddharate vilAt / tadvadbhartAramAdAya mRtaM yAti tapobalAt // mAtRkaM paitRkaM cApi yatra caiva pradIyate / kulatrayaM punAtyeSA bhartAraM yAnugacchati // 23. AtmahA ca pumAMstAta na lokAllabhate zubhAn / 70 ( mitAkSarA dvArA yAjJavalkya 1 /86 para uddhRta ) tulasI prajJA

Page #77
taba bhI mauta nahIM AI, usa dazA meM hama logoM ko bar3A kheda huA, aura hamane jAnabUjha kara kSatriyoM se svayaM apanA vadha karAne kI icchA kii| jaba mauta hameM aMka meM na le sakI, taba hama logoM ne sarvasammati se kSatriyoM ko kupita karane kA upAya DhUMr3ha nikAlA / AtmahatyA karanevAlA puruSa zubha lokoM ko nahIM pAtA, isIlie hamane khUba soca-vicAra kara apane hI hAthoM apanA vadha nahIM kiyA / " _svayaM apanA vadha karanA, dUsaroM se apanA vadha karavAnA athavA apane vadha kA anumodana karanA ina tInoM meM koI antara nahIM hotA / yaha eka siddhAnta hai / brAhmaNoM ne apane hAthoM apanI hatyA nahIM kI, kSatriyoM ko uttejita kara unase karavAyI / apane hAthoM se apanI AtmahatyA ko burA samajhA, dUsaroM se AtmahatyA karavAnA burA nahIM samajhA / isa taraha mahAbhArata kA ukta kathana eka siddhAnta ke rUpa meM nahIM kevala eka dalIla ke rUpa meM sAmane AtA hai / brAhmaNoM ne AtmahatyA ko karane, karAne aura anumodana rUpa se zubha lokoM kI prApti meM bAdhaka nahIM maanaa| isake atirikta mahAbhArata meM AtmaghAta kI aisI aneka ghaTanAeM milatI haiM, jinameM AtmaghAtaka ko zubha lokoM kI prApti batalAyA gayA hai / udAharaNasvarUpa eka ghaTanA isa prakAra hai vyAsa ne kahA : "jina-jina zreSTha striyoM ko apane pati ke loka kI icchA ho ve sattvara sAvadhAna hokara gaMgA ke jala meM praveza kreN|" vyAsa kA yaha vacana suna kara zreSTha striyoM ne zvasuroM kI AjJA lekara gaMgA ke jala meM praveza kiyaa| ve saba sAdhviyAM manuSya deha se mukta hokara apane patiyoM ke sAtha usI samaya mila giiN| isa taraha ve gaMgA meM praveza kara deha se mukta huI aura pati ke samAna loka ko prApta kiyA 124 6 : AtmaghAtI aura prazauca Adi kriyA azauca Adi karma ke saMdarbha meM hindUzAstroM meM AtmaghAtaka ko kisa dRSTi se dekhA gayA hai, isa sambandha meM nimnalikhita ullekha draSTavya haiM : (1) manusmRti 5/89 : "jo AtmatyAgI hote haiM, unakI udakakriyA na kare / unheM jalAMjali nahIM de / " 25 (2) vaziSTha 23/11 : "jo AtmatyAga karatA hai vaha abhizasta mahApAtakI hotA hai| vaha sapiNDakoM dvArA kie jAne vAle pretakarma kA ucchedaka hotA hai / 26 24. mahAbhArata : 15/33/13, 22 25. AtmatyAginAM caiva nivrtetodkkriyaa| 26. ya AtmatyAgyabhizasto bhavati sapiNDAnAM pretakarmacchedaH / khaM. 3 aM. 2-3

Page #78
( 3 ) laghu yama 20 : "jo manuSya rajju Adi ke upakrama se apanI ghAta kare aura yadi vaha mara jAya to usakI mRta deha para viSThAdi amedhya vastuoM kA lepa kare 127 ( 4 ) yAjJavalkya 3 / 6 : " AtmatyAgI azauca aura udakakriyA ke bhAjanapAtra nahIM hote / "28 / ( 5 ) viSNu 22 / 55 : "AtmaghAtI vyaktiyoM ke lie azauca rakhanA aura unheM jalAMjali denA ucita nahIM / " 29 ( 6 ) uSan smRti 7 / 2 : "jo agni, viSAdi se apanI ghAta karatA hai usakA dAha nahIM hotA aura na udakakriyA hotI hai | 30 kUrmapurANa / utta. 23/73 aura Apastamba meM bhI aisA hI kahA gayA hai | 31 (7) saMvarta / 172 / : " apanA zreya cAhane vAlA satpuruSa AtmaghAtI ke lie azrupAta na kare | 32 ( 8 ) agni purANa 157/32 : giri-prapatana, agni, phAMsI, jala, zastra, vidyuta Adi se mRta AtmaghAtiyoM kA prazoca nahIM hotA / " 33 (9) saMvarta 175 : "jo AtmaghAtI haiM unake prati kI huI udakakriyA, piNDadAna aura zrAddha una taka nahIM pahuMcate / rAste meM hI rAkSasa saba lupta kara dete haiM | 24 yaha bAta agnipurANa 159/3 meM bhI kahI gaI hai / 27. AtmA saMghAtayedyastu rajjvAdibhirupakramo / mRto'medhyena leptavyo jIvito dvizataM damaH // 28. surApyAtmatyAginyo nAzaucodakabhAjanA: / 29. AtmatyAginaH patitAzca nAzocodakabhAjaH / 30. vyApAdayettathAtmAnaM svayaM yo'gniviSAdibhiH / vihitaM tasya nAzaucaM na ca syAdudakAdikam // 31. ( ka ) vihitaM tasya nAzaucaM nAgnirnApyudakAdikam / (kha) vihitaM tasya nAzocaM nApi kAryodakakriyA | yAjJa. 3/6 kI aparArka TIkA se 32. gobhirviprahate caiva tathA caivAtmaghAtini / nA prapAtanaM kAryaM sadbhiH zra eyo'nukAMkSibhiH / 33. bhRgvagnipAza kAmbhobhirmRtAnAmAtmaghAtinAm / patitAnAM ca nA''zaucaM vidyucchasra hatAzca ye / 34. mahApAtakInAMzcaiva tayA caivAtmaghAtinAm / udakaM piNDadAnaM ca zrAddha caiva tu yat kRtam // nopatiSThati tat sarvaM rAkSasaivipralupyate / 35. teSAM dAnaM jalaM cAnnaM gagane tatpratIyate / 72 tulasI prajJA

Page #79
(10) zaMkha likhita, kUrma purANa, vAmanapurANa88 meM kahA hai : "zastra, anazana, agni, udbandhana, rajju, giri-patana, jala, viSa, pramApaNa-mahAprasthAna Adi dvArA AtmaghAta kara marane para sadya zauca hotA hai / (11) AtmaghAta karane vAle dvArA saMkalpita koI kAma dUsarA usake nAma se na kare / usakA koI praurvadehika karma na kre| usake vaMza kA koI vyakti usakA nAma na le / vaha atyanta pApiSTha aura ghora narakastha hotA hai| usake lie kucha karanA athavA usakA nAma lenA yaha saba atyanta bhayAvaha hai |k jo AtmaghAtaka kI azauca kriyA karatA hai usake viSaya meM likhA hai : (1) vaziSTha 23/13/14 meM kahA hai : jo brAhmaNa snehavaza AtmaghAtI kI pretakriyA karatA hai vaha taptakRcchra sahita cAndrAyaNa vrata kare / 39 (2) saMvarta 173-174 : "jo AtmaghAtI vyakti ke zava ko vahana karatA hai athavA usakA dAha karatA hai athavA usakI udakakriyA karatA hai vaha cAndrAyaNa vrata kare / jo aise vyakti ke zava kA sparza karatA hai vaha kRccha vrata kare aura jo usake vastrakA sparza kare vaha eka dina kA upavAsa kare / "40 (3) parAzara smRti (414-7) meM AtmaghAtI kI mRtadeha kA sparza karanevAle, vahana karane vAle, agni-saMskAra karane vAle, usake gale kI DorI kA chedana karanevAle evaM anugamana karane vAle kI zuddhi ke lie taptakRccha tapa kA vidhAna kiyA hai / (4) jo inake zava kA dAha karatA hai, snAna karAtA hai, alaMkRta karatA hai, unake lie azrupAta karatA hai, unake zava kA atugamana karatA hai, unakI zuddhi do tapta 36.. atha zastrAnAzakAgnirajjubhRgujalaviSapramApaNeSvevameva / haralatA pR. 113 37. agnimarutprapatane vItadhvanyapyanAzake / gobrAhmaNArtha saMnyaste sadyaH zaucaM vidhIyate / 38. viSabandhanazastrAmbuvahnipAtamateSu ca / bAlaM pravAjisaMnyAse dezAntara mate tathA / ___sadyaH zaucaM bhavedvIra: taccApyuktaM caturvidhaH // 38ka. tenoddiSTaM na caivAnyaH kAryamasyauvaMdaihikam / na ca nAmApi kartavyaM tadvazasya tadIyakam / / atyantanarakasthasya tasya pApIyaso'dhikam / / kAraNaM kIrtanaM nAma sarvaM caiva bhayAvaham / / (manu. 5/88 ke medhAtithi bhASya meM uddha ta) 39. athApyudAharanti / ya AtmatyAginaH kuryAtsnehAtpretakriyAM dvijaH / sa taptakRcchasahitaM careccAndrAyaNavratam / / 40 eSAmanyatamaM pretaM yo vahet tadahetave / tathodakakriyAM kRtvA carecvAndrAyaNavratam / / tacchavaM kevalaM spRSTvA vastraM vA kevalaM yadi / pUrvakRcchApahArI syAdekAhakSapaNaM tathA / / khaM. 3 aM. 2-3 73

Page #80
kRcchra prAyazcitta karane se hotI hai / 40 ka jo AtmaghAta kI ceSTA karane para bhI baca jAtA hai usakI zuddhi ke lie kahe gae vidhAna haiM : (1) vaziSTha 23 / 16 : "jo AtmahatyAkA adhyavasAya vicAra karatA hai use tIna rAtri kA vrata karanA hotA hai / "41 bAda ke sUtroM 17-20 meM AtmahatyA kA prayatna karane para bhI jo baca jAtA hai use apanI zuddhi kisa prakAra karanI cAhie isakA ullekha hai / ( 2 ) saMvarta 170 : "jo AtmaghAta ke lie viSa khAkara athavA agni meM gira kara zyAma varNa athavA vicitra varNa ke ho gae haiM ve chaha mAsa taka azrAnta bhAva se kRcchra tapa kreN| "42 (3) laghu yama 20 - 23 : "jo manuSya rajju Adi ke upakrama se apanI ghAta kare aura na mare to do sau dama se use daDita kare / usake mitra aura putroM meM se pratyeka ko eka dama ke daNDa se daNDita kare / bAda meM vaha zAstrokta prAyazcita kare / jala, phAMsI, agni, pravrajyA anazana, viSa, prapatana, prAya aura zastrAghAta - ina nau prakAra se jo apane ghAta ke lie udyoga karate haiM ve sarvalokAlaya se bahiSkAra yogya haiM / cAndrAyaNa athavA taptakRcchra dvArA unakI zuddhi hotI hai / " 43 7 : adhyAhAra hindU dharmazAstroM ke uparyukta uddharaNoM meM sAmAnya ullekha hai ki AtmahatyA karanevAle kA azauca Adi karanA vihita nahIM / prazna hai, kyA yaha niSedha saba AtmahatyA karane vAloM ke prati lAgU hai athavA ina vacanoM ke pIche koI adhyAhAra-sImA bhI hai| yahAM kucha aise udAharaNa die jAte haiM jinase ina adhyAhAroM kA patA calegA : 40 ka : nRNAM caivAgnidAnAM ca snAnAlaMkArakAriNAm / taptakRcchradvaye zuddhira pAte'nuyAyinAm // 4. AtmahananAdhyavasAye trirAtram / 42. viSAgnizyAmazavalAsteSAmevaM viniddizet / 43. AtmA saMghAtayedyastu rajjvAdibhirupakramaiH / mRto'medhyena leptavyo jIvitodvizataM damaH // daNDyAstatputramitrANi pratyekaM paNikaM damam / prAyazcitaM tataH kuryuryathAzAstrapracoditam // jalAgnyudbandhana bhraSTAH pravrajyAnAzakacyutAH / viSaprapatanaprAyazastraghAtahatAzca ye / navaite pratyavasitAH sarvalokavahiSkRtAH / cAndrAyaNena zudhyanti taptakRcchra dvayena vA // 74 tulasI prajJA

Page #81
(1) parAzara smRti (41-3) meM kahA hai : "jo strI yA puruSa atimAna, atikrodha, sneha athavA bhaya ke kAraNa phAMsI lagA letA hai, vaha sATha hajAra varSoM taka pUya-zoNita se pUrNa ghora andhakAramaya naraka meM giratA hai| isa taraha maranevAle kA agni-saMskAra na kare, use jalAMjali na de, usakA azauca na rakhe, usake lie azra - pAta na kare / "44 parAzara ke uparyukta abhimata se pahalA adhyAhAra yaha nikalatA hai ki jahAM AtmahatyA krodha Adi ke Avega se huI ho vahAM azauca Adi niSiddha haiN| brahmapurANa meM kahA hai : "jo krodhavaza prAyaH mahAprasthAna, viSa, agni, zastra, phAMsI, jala athavA giri-vRkSa patana se apanI hatyA karate haiM unakA dAha nahIM karanA cAhie, azrupAta nahIM karanA cAhie, unheM piNDa nahIM denA cAhie aura na unakI zrAddhakriyA karanI cAhie 145 isa kathana se bhI pahale adhyAhAra kA samarthana hotA hai / (2) yAjJavalkya 3/15446 kI mitAkSarA TIkA meM kahA hai-"viplavavazAtkRtaprayatno bhavet"--arthAt jo vivekahIna vyakti zoka, duHkhAdi se abhibhUta hotA hai vahI AtmahatyA ke lie taiyAra hotA hai / isa taraha yahAM viplavotpanna AtmahatyA ko doSarUpa akArya kahA hai| ___ataH dUsarA adhyAhAra viplava-zoka, duHkhAdi haiM / arthAt jisakI AtmahatyA ina kAraNoM se huI hai usakI udaka-kriyA Adi niSiddha samajhanI caahie| . (3) Apastamba ke kathana kI vyAkhyA karate hue aparArka ne kahA hai-"svayaM ghAta karatA hai"- isakA artha hai rAga se pravRta ho ghAta karatA hai| zAstra-vidhi se prerita hokara nhiiN|"48 | 44. atimAnAdatikrodhAtsnehAdvA yadi vA bhayAt / udbadhnIyAtstrI pumAnvA gatireSA vidhIyate / pUyazoNitasaMpUrNe andhe tamasi majjati / SaSTi varSasahasrANi narakaM pratipadyate / nAzauca nodakaM nAgni nAzrupAtaMca kArayet / 45. krodhAtprAyaM viSaM vahniH zastramudabandhanaM jalam / girivakSa prapAtaM ca ye kurvanti narAdhamAH / patitAnAM dAhaH syAnna ca syAdasthisaMcayaH na cAzrupAtaH piNDo vA kAryA zrAddhakriyA na ca / (gautama 14-11 kI haradatta TIkA se)| 46. jJeyajJe prakRtI caiva vikAre cAvizeSavAn / - anaashkaanlaaghaatjlprptnodymii| 47. dekhie Ti. saM.31 (kha) 48. svayaM grahaNAdrAgataH pravRtto na vidhita iti gamyate / khaM. 3 aM. 2-3 75

Page #82
isa taraha tIsarA adhyAhAra rAga hai| rAgavaza AtmahatyA karanevAloM kI udaka-kriyA Adi ucita nahIM / (4) AMgirA meM kahA hai : 'jo pramAdavaza agni, udakAdi se maratA hai usakA azauca karanA cAhie aura udaka-kriyA bhii|''19 yahI bAta uSanasmRti 7-350 aura kUrma purANa uttarArddha 23-6451 meM kahI gaI hai| pramAda kA artha "anavadhAnatA kiyA gayA hai / 2 arthAt jahAM AtmaghAta icchA se nahIM, sAvadhAnI ke abhAva meM hai vahAM azauca Adi vajita nahIM haiN| parAzara (3/10)58 ke kathana para TIkA karate hue mAdhava likhate haiM : "bhRgu-patana, agni-maraNa Adi ke lie sadya zauca kahA hai so ye maraNa pramAdarahita duSmaraNa ke upalakSaNa rUpa haiM / "54 ata: cauthA adhyAhAra hotA hai AtmaghAta kA pramAdavaza na honaa| (5) gautama (14/11) kahate haiM "jo prAya (mahAprasthAna), anAzaka (AhAra-tyAga) zastra, agni, viSa, jala, phAMsI athavA prapatana dvArA icchApUrvaka apanI ghAta karate haiM, unake lie prazauca nahIM rakhanA caahie|" 55 yahI bAta viSNu purANa (3/13/17) meM kathita hai / 56 49. atha kazcitpramAdena mriyetaagnyudkaadibhiH| tasyAzaucaM vidhAtavyaM karttavyA caudakakriyA // (mitAkSarA dvArA yAjJa. 3/6 para uddha ta) 50. atha kazcit pramAdena mriyate'gniviSAdibhiH / tasyAzaucaM vidhAtavyaM kAryanvaivodakAdikam / / 51. athakiJcitpramAdena mriyte'gnivissaadibhiH| tasyA'zauca vidhAtavyaM kAryanvaivodakAdibhiH / / 52. apraark-"prmaado'nvdhaantaa'| 53. bhagvagnimaraNe caiva dezAntaramate tthaa| bAle prete ca sannyaste sadyaH zaucaM vidhIyate / / 54. bhRgvagnimaraNaM pramAdAdinA vinA durmaraNAtropalakSaNam prAyazcittAnurodhAt / tannimitta maraNe sati.......... sadyaH shaucN......| 55. prAyAnAzakazastrAgniviSodakodvandhanaprapatanazcecchatAm / (maSkari bhASyaH anvakSamiti vartate / buddhipUrvaM prAyAdibhirAtmAnaM vyApAdayatAM sadyaHzaucam) 56. sadyazzaucaM tathecchAto jalAgnyubandhAdiSu / 76 tulasI prajJA

Page #83
Apastamba ke abhimata para TIkA karate hue mAdhava kahate haiM : "Apastamba ne agni Adi se AtmaghAta karane vAle ke lie jo azauca na rakhane kI bAta kahI hai vaha buddhipUrvaka kie hue maraNa se sambandhita hai jaisA ki gautama dvArA prayukta "icchatAm" icchApUrvaka zabda se spaSTa hai / "58 yAjJavalkya (316)59 kI mitAkSarA vyAkhyA meM kahA gayA hai : "jo buddhipUrvaka AtmaghAta karatA hai usI kA azauca Adi avihita hai kyoMki gautama ke vacana meM icchApUrvaka zabda hai|''8. yAjJavalkya ke kathana--"hatAnAM nRgovigairanvakSaM cAtmaghAtinAm "kI vyAkhyA karate hue mitAkSarA meM kahA hai : "jo viSa, udbandhanAdi se buddhipUrvaka AtmA kA vyApAda karate haiM ve AtmaghAtI haiN| unhIM kA sadya zauca hotA hai| 161 isa vivecana se phalita pAMcavAM adhyAhAra hai-AtmaghAta kA icchApUrvaka yA buddhipUrvaka honaa| (6) manu0 (5/81)62 kI kullaka TIkA meM kahA hai : "jo azAstrIya vidhi se viSa, phAMsI Adi dvArA svecchA se apane jIvana kA anta karatA hai vaise prAtma-tyAgI kI udaka-kriyA nahIM karanI caahie|"63 medhAtithi kA abhiprAya bhI aisA hI hai / __ yAjJavalkya ke uparyukta kathana kI TIkA karate hue aparArka kahate haiM : "avihita Atma-tyAga karanevAle kA sadya zauca hotA hai / "65 isI sUtra para mAdhava kahate haiM : 57. vyApAdayed ya AtmAnaM svayamagnyudakAdibhiH / vihitaM tasya nAzaucaM nApi kAryodakakriyA / 58. etaM ca buddhipUrvakamaraNaviSayakam / ataeva gautamaH / 'go brAhmaNahatAnAmanvakSaM / rAjakrodhAccazvayuddhe / prAyo'nAzanazastrAgniviSodakodbandhanaprapatanaizcecchatAm iti / " (parAzara 3/10) kI mAdhavaTIkA) 59. mUla pATha ke lie dekhie Ti0 saM0 28 / 60. etacca buddhipUrvaviSayam ..... icchApUrvamAtmahanana viSayam gautamavacanenecchApUrvaka mevodakena hatasyAzaucAdi niSedhasyoktatvAt / 61 viSodbandhanAdibhiH buddhipUrvamAtmAnaM ye vyApAdayanti te AtmaghAtinaH ...... tatsaMbandhinAM cAnvakSam .. sadya: zaucamityarthaH / 62. pATha ke lie dekheM Ti0 saM0 25 / azAstrIyaviSodbandhanAdinA kAmatazca kRtajIvitatyAginAm udakatriyA na kartavyA / 64. AtmanastyAginAM puruSANAmAyuSo'kSaye svecchayA zarIraM tyajanti / (manu0 5/88 kA medhAtithi bhASya) 65. avihitAtmatyAgakAriNAM coparame'nvakSaM pratyakSaM dRzyamAne taccharIre tat sapiNDanAmazaucamityarthaH / khaM. 3 aM. 2-3 77

Page #84
"vidhi ko chor3akara jo Atma-tyAga karatA hai usI kA sadya zauca hotA hai / "66 yaha chaThA adhyAhAra hai maraNa kA avihita-azAstrIya honaa| ataH prakaraNa cAra aura pAMca ke sAre kathana upayukta sImAoM se prAbaddha haiN| 8 : prAyazcita aura prAtmaghAta hindUzAstroM meM Atma zuddhi kI dRSTi se pApa kRtyoM ke prAyazcita svarUpa vividha AtmaghAta kA vidhAna milatA hai| nIce ke uddharaNa isa viSaya meM yatheSTa prakAza DAleMge: 1. manu ne kahA hai: (1) brahmaghAtI apanI icchA se apane ko jAnakara zastradhAriyoM ke prahAra ka lakSya banAye athavA prajvalita agni meM sira nIcA kara apane ko tIna bAra jhoMke / "67 (2) brAhmaNa moha se madirA pIkara usa pApa kI zAnti ke lie agni ke varNa kI tapta madirA pAna kare, usase zarIra dagdha hone para vaha pApa se mukta hotA hai / athavA gomUtra, jala, gAya kA dUdha, gAya kA ghata aura gAya ke gobara kA rasa, inameM se kisI eka ko Aga ke samAna lAla karake taba taka pIe jaba taka mara na jAya / (3) "gurupatnI meM gamana karanevAlA apane pApa kI khyAti karake lohe kI tapta zayyA para sove yA lohe kI strI-pratimA banAkara use Aga meM lAla kara acchI taraha usakA AliMgana kare, isa prakAra mRtyu hone se vaha zuddha hotA hai / athavA svayaM apane liMga aura aNDakoza ko kATakara aMjali meM le, jabataka dehapAta na ho sIdhe dakSiNa-pazcima ke koNa meM daur3atA huA jAya / 71 66. vidhimantareNAtmatyAgakAriNAM ye sambandhinaH sapiNDAH teSAm anvakSam / 67. lakSyaM zastrabhRtAM vA syAdviduSAmicchayAtmanaH / prAsyedAtmAnamagnau vA samiddhe triravAzirAH // 11/73 / / 68. surAM pItvA dvijo mohAdagnivarNA surAM pibet / / tayA sa kAye nirdagdhe mucyate kilbiSAttataH / / 11/90 / / gomUtramagnivarNa vA pibedudakameva vA / payo ghRtaM vAmaraNAddozakRdrasameva vA / / 11/91 / / 70. gurutalpyebhibhASyanastapte svapyAdayomaye / sUmI jvalantImAzliSyenmRtyunA sa vizuddhayati / / 103 / / 71. svayaM vA ziznavRSaNAvutkRtyAdhAya vaaNjlo| naiRtIMdizamAtiSThedAnipAtAdajihmagaH // 11/104 / / 78 tulasI prajJA

Page #85
2. yAjJavalkya kA vidhAna hai: ( 1 ) "yuddha - sthala meM ubhaya pakSa kI ora se astra- nikSepa ho rahe hoM, vahAM lakSya hokara astrAghAta se mRtyu prApta karane para braha ma mahatyA karanevAlA usa pApa se mukti - lAbha karatA hai / " 72 - (2) "surA, jala, ghRta, gomUtra, dUdha - inameM se kisI ko agni para tapta kara agnivarNa kara use pI mRtyu prApta karane para madyapa surA pIne ke pApa se zuddhilAbha karatA hai / " 23 ( 3 ) gautama smRti kahatI hai- "brAhmaNaghAtaka apane zarIra ko binA kisI rUpa se Dhake tIna bAra agni meM praveza kare athavA yuddhasthala meM apane ko zastradhArI puruSa kA lakSya banAye / " 24 ( 4 ) vaziSTha smRti meM likhA hai: (1) "gurupatnI- gAmI puruSa aNDakoSa evaM liMga kA chedana kara unheM aMjali meM ghara kara dakSiNa kI ora calatA jaay| jahAM gatirodha ho vahIM zarIra-pAta taka rahe / athavA anAhAra rahe, ghI se zarIra ko sIMca kara uttapta loha - pratimA kA zrAliMgana kare / isa prakAra mRtyu hone se vaha pApamukta hotA hai / " 25 (2) "AcArya patnI, putravadhU, ziSyapatnI prAdi ke sAtha gamana karane vAle ke lie bhI yahI prAyazcita hai / " 76 131 "bAra-bAra madyapAna karane para dvija agni ke samAna tapta usI madya kA pAna kare / usase dagdhakaNTha ho maraNa prApta hone se usakI zuddhi hotI hai / " 77 181 "rAjA ke lie athavA brAhmaNa ke lie saMgrAmAbhimukha ho apanA ghAta kare / isase prANa tyAga ho yA nahIM ho vaha pavitra hotA hai / " 78 72. saMgrAme vA hato lakSyabhUtaH zuddhimavApnuyAt / mRtakalpaH prahArArto jIvannapi vizuddhayati // 3/248 / / 73. surAmbughRtagomUtrapayasAmagsiMnibham / surApo'nyatamaM pItvA maraNAcchuddhimRcchati // 3 / 253 / / 74. prAyazcittamagnau zaktibrahmaghnastriravacchAditasya lakSyaM vA syAjjanye zastrabhRtAm / 23/1 75. gurutalpagaH savRSaNa ziznamutkRtyAJjalAvAdhAya dakSiNAmukho gacchet / yatreva pratihanyAttatra tiSThedApralayam / niSkAlako vA ghRtAbhyaktastaptAM sUma pariSvajenmaraNAtpUto bhavatIti vijJAyate / (20/13-14) 76. AcArya - putra -ziSya bhAryAsu caivam / ( 20 / 15) 77. abhyAse tu surAyA agnivarNAM tAM dvijaH (pibanmaraNAtpUto bhavatIti ) / 20/22 1 78. rAjArthaM brAhmaNArthaM vA saMgrAme'bhimukhAtmAnaM ghAtayet / trirajito vA'parAddhaH pUto bhavatIti vijJAyate hi / 20/27-29 khaM. 3 aM. 2-3 76

Page #86
(5) "brAhmaNa kA suvarNa corI karane para kezoM ko chitarA rAjA ke samIpa jA kara kahe-'maiM cora huuN| Apa mujhe zAsita kreN|' taba rAjA use udumbara zastra pradAna kare / cora usase Atmavadha kare / isase vaha pavitra hotA hai' 7 athavA upavAsa kara ghRta se zarIra ko abhiSikta kara gomaya agni meM pairoM se lekara samasta deha ko jalA DAle / usa taraha marane se vaha pUta-pavitra hotA hai / ' 80 (6) ApastambIya dharmasUtra meM kahA hai : (ka) "gurutalpagAmI vRSaNa ke sahita zizna ko kATa kara aMjali meM rakhakara na lauTane ke lie dakSiNa dizA meM calA jAya / athavA jalatI huI Aga meM praveza kara apane ko samApta kara de|" (kha) "madyapa Aga se tapAI huI surA kA pAna kre|" __ (ga) "bikhare bAloMvAlA cora mUsala lekara rAjA ke pAsa jA kara apane karma ko btaaye| rAjA usase usako mAra de / isa prakAra mAre jAne para mokSa hotA hai|" (gha) "aAdeza diye jAne para Adeza dene vAle ko pApa lagatA hai| vaha agni meM praveza kare athavA tIvra tapa kare / athavA apane ko Tukar3e-Tukar3e kara samApta kara de|"81 79. brAhmaNasuvarNaharaNe prakIrya kezAn rAjAnamadhivit steno'smi bho: zAstu mAM bhavAniti tasmairAjodumbaraM zastra dadyAt, tenA''tmAnaM pramAyayanmaraNAt pUto bhavatItivijJAyate // 20/41 / 80. niSkAlako vA ghRtAkto gomayAgninA pAdaprabhRtyAtmAnamabhidAhayenmaraNAtpUto ___ bhavatIti vijJAyate / / 20/42 / 81. gurutalpagAmI savRSaNaM ziznaM parivAsyAMjalAvAdhAya dakSiNAM dizamanA vRtti vrajet // 1 // jvalinAM vA sUmi pariSvajya samApnuyAt / / 2 / / surApognispazI surAM pibet / / 3 / / stenaH prakIrNakezo musalamAdAya rAjAnaM gatvA karmAvakSIta / tenanaM hanyAdvadhe mokSa : / / 4 / / anujJAtenujJAtAramenaH / / 5 / / agniM vA pravizettIkSNaM vA tapa Ayacchet / / 6 / / bhaktApacayena vAtmAnaM samApnuyAt / / 7 / / 19/25 tulasI prajJA

Page #87
ApastambIya dharmasUtra meM punaH kahA hai : "gurutalpagAmI prajvalita Aga meM praveza kara donoM ora se jalAkara apane ko jalA DAle / " 82 ( 7 ) mahAbhArata ke anusAra kRtaghna ke lie AtmaghAta vihita lagatA hai / vahA~ kathAnaka hai -- vatsanAbha maharSi ke mana meM vicAra utpanna huA : "maiM prANa tyAga ke sivA kRtaghnoM ke uddhAra kA dUsarA koI upAya kisI taraha nahIM dekha pAtA / gharmajJa puruSoM kA kathana bhI aisA hI hai / pitA-mAtA kA bharaNa-poSaNa na kara ke tathA guru-dakSiNA na dekara maiM kRtaghna-bhAva ko prApta ho gayA hUM / isa kRtaghnatA kA prAyazcitta hai svecchA se mRtyu ko varaNa kara lenA / apane kRtaghna jIvana kI AkAMkSA aura prAyazcitta kI upekSA para bhArI upapAtaka bhI bar3hatA rhegaa| ata: maiM prAyazcitta ke lie apane prANoM kA tyAga karU~gA / " aisA vicAra kara ve anAsakta citta se meruparvata ke zikhara para jA kara prAyazcitta karane kI icchA se apane zarIra ko tyAga dene ke lie udyata ho gae / isI samaya dharma ne A kara unakA hAtha pakar3a liyA aura bole : "tumhAre isa Asaktirahita AtmatyAga ke vicAra se maiM bahuta saMtuSTa hUM / tuma prANatyAga ke saMkalpa se nivRtta ho jAo kyoMki tuma zAzvata AtmA ho / "82 ka 9 : vAnaprastha zraura zrAtmaghAta asAdhya roga hone para athavA vihita anuSThAna karane meM asamartha hojAne para vAnaprastha ke lie mahAprasthAna athavA giri-pAta Adi anya vidhiyoM dvArA AtmaghAta karane kA vidhAna hindUzAstroM meM dekhA jAtA hai : 82. gurutalpagAmI tu suSirAM sUmiM pravizyobhayata AdIpyAbhidahedAtmAnam / 11/10/28/151 82. mahAbhArata anuzAsana parva a0 12 kA upAkhyAna : niSkRti naiva pazyAmi kRtaghnAnAM kathaMcana / Rte prANaparityAga dharmajJAna vaco yathA // akRtvA bharaNaM pitroradatvA gurudakSiNAm / kRtaghnAnAM va samprApya maraNAntA ca niSkRtiH / prAkAMkhyAmupekSAyAM copapAtakamuttamam // tasmAt prANAn parityakSye prAyazcitArthamityuta / / sameruzikharaM gatvA nissaMgenAntarAtmanA / prAyazcittaM kartukAmaH zarIraM tyaktumudyataH // nigRhItazca dharmAtmA haste dharmeNa dharmavit / vatsanAbha mahAprAjJa bahuvarSazatAyuSa: / parituSTo'smi tyAgena ni:saMgena tathA''tmanaH / / nirvartasva mahAprAjJa bhUtAtmA hyasi zAzvataH // khaM. 3 naM. 2-3 81

Page #88
(1) manusmRti meM kahA hai-(koI aisA roga ho jAya jisakI cikitsA hI nahIM hotI usa avasthA meM) vAnaprastha IzAna dizA kI ora muMha karake yoganiSTha hokara jala, vAyu para rahatA huA zarIra chUTa jAne taka saralagati se barAbara gamana karatA rhe|"83 TIkAkAra kullUka bhaTTa kahate haiM- isako mahAprasthAna kahA jAtA hai / yaha maraNa zAstra-vihita hai / "na purAyuSaH svaHkAmI preyAt" -~-isa zrutivAkya se isakA virodha nahIM hai / "sva:kAmI" ke prayoga dvArA avaidha maraNa kA hI niSedha kiyA gayA hai / aise zAstrIya maraNa kA nahIM / '84 (2) yAjJavalkya isakA samarthana karate haiM--(jaba vAnaprastha samasta dharmAcaraNa meM azakta ho jAya taba) vAyu-bhakSaNa karatA humA IzAna dizA kI ora mukhakara prasthAna kare aura jabataka zarIra-pAta na ho akuTilagati se gamana karatA rahe / '85 (3) AdipurANa meM kahA hai :" saSva aura dharma kA prAzraya lekara himAlaya kI ora mahAprasthAna yAtrA karanI cAhie / mahAprasthAna zIghra hI svarga kI prApti karAtA hai|"86 (4) mahAbhArata meM mahAprasthAnika parva meM yudhiSThira Adi pANDavoM ne kisa prakAra mahAprasthAna kiyA thA, isakA varNana hai / jaba yudhiSThira ne mahAprasthAna kA nizcaya kiyA taba arjunAdi sabhI bhAiyoM ne isakA samarthana kara unakA sAtha diyA thA (1/2/4,5) prajA ke anurodha ko na mAna unhoMne mahAprasthAna kA hI nizcaya rakhA (1/18) / saba pANDavoM ne valkala-vastra dhAraNa kie (1/20,21)87 | phira brAhmaNoM se vidhipUrvaka utsarga-kAlika iSTi karavAkara agniyoM ko jala meM visarjana kara mahAyAtrA ke lie prasthita hue (1/22)88 / saba bhAiyoM ko isa mahAyAtrA se mahAn harSa huA (1/23) / 83. aparAjitAM vAsthAya vajeddizamajihmagaH / AnipAtAccharIsya yuktA vAryanilAzanaH / / 6/31 / / 84. dekhie pA0 Ti0 171 85. vAyubhakSaH prAgudIcI gacchedvA'' vaSrmasaMkSayAt // 3/5511 86. mahAprasthAnayAtrA naM kartavyA tuhinopari / Azritya sattvaM dhairya ca sadya: svargapradA ca sA // __ (aparArka dvArA pR0 879 para uddhata) 87. utsRjyAbharaNAnyaMgAjjagRhe valkalAnyuta / bhImArjunayamAzcaiva draupadI ca yazasvinI / / tathaiva jagRhaH sarve valkalAni narAdhipa / vidhivat kArayitveSTiM naiSThikI bharatarSabha / / 88. samutsRjyApsu sarve'gnIn pratasthurnarapuMgavAH / tata: praruruduH sarvAH striyo dRSTvA narottamAn // tulasI prajJA

Page #89
pANDava aura yazasvinI draupadI saba ke saba upavAsa kA vrata lekara pUrva dizA kI ora mUha karake cala die (1/29)83 / saba yogayukta mahAtmA aura tyAgadharma kA pAlana karanevAle the (1/30) | vana ko prasthita pANDava kramaza: lAlasAgara ke taTa para pahuMce (1/33) / vahAM agni ke kathana para arjuna ne gANDIva dhanuSa aura donoM akSaya tarakasa jala meM pheMka die (1/42) / yogadharma meM sthiti ho saba bar3I zIghratA se cala rahe the / 1 sabase pahale draupadI lar3akhar3A kara pRthvI para gira par3I (2/3) / usake bAda sahadeva, nakula, arjuna aura bhIma kramaza: bhUmi para gira par3e aura mRtyu ko prApta hue (218,12,18,23) / saba ke saba svarga pahu~ce (3/5,6) / yudhiSThira usI zarIra se svarga pahu~ce / (3/6,22,28) / (5) eka vvAdha ke mahAprasthAna gamana karane kA varNana mahAbhArata meM isa prakAra milatA hai: eka vyAdha ne kabUtarI ko uThAkara piMjare meM DAla diyaa| vyAdha bhUkha se pIr3ita thaa| kabUtarI ne piMjare meM se hI apane pati se kahA-"yaha vyadha Apake nivAsa sthAna para A kara sardI aura bhUkha se pIr3ita hai| Apa isakI yathocita sevA kiijiegaa|" kabUtara ne agni jalAkara vyAdha ko garmI pahuMcAI / saceta hone para vyAdha ne apanI bhUkha kI bAta kahI / kabUtara ne apane zarIra ko agni meM jhoka diyA aura bolAApa mujhe hI grahaNa karake mujha para kRpA kiijie|" vyAdha yaha dekhakara bar3A dukhI huaa| vaha apane pApI jIvana para pazcAttApa karane lgaa| vyAdha ne nizcaya kiyA ki "aba maiM pApa se muha mor3akara strI, puruSa tathA apane pyAre prANoM kA bhI parityAga kara dUMgA / Aja se maiM apane zarIra ko sampUrNa bhogoM se baMcita karake usI prakAra sukhA DAlUgA jaise jamIna meM choTA sA tAlAba sUkha jAtA hai / bhUkha aura pyAsa kA kaSTa sahana karate hue zarIra ko itanA durbala banA dUMgA ki sAre zarIra kI phailI huI nAr3iyAM spaSTa dikhAI deNgii| maiM bAraMbAra aneka prakAra se upavAsa vrata karake paraloka sudhArane vAlA puNya karma karUMgA" aisA kahakara dharmAcaraNa kA hI nizcaya karake vaha bhayAnaka karma karanevAlA vyAdha kaThora vrata kA Azraya le mahAprasthAna ke patha para cala diyaa| 92 89. pANDavAzca mahAtmAno draupadI ca yshsvinii| kRtopavAsAH kauravyaH prayayuH prAMgamukhAstataH / / 90. yogayuktA mahAtmAnastyAgadharma mupeyuSaH / abhijagmurbahUn dezAn sarita: saagraaNstthaa| 91. teSAM tu gacchatAM zIghra sarveSAM yogamiNAm / yAjJasenI bhraSTayogA nipapAta mahItale / / 92. evamuktvA vinizcitya raudrakarmA sa lubdhakaH / mahAprasthAnamAzritya prayayau saMzitavrataH // (zAnti0 147/10) khaM. 3 aM. 2-3 83

Page #90
(6) manusmRti meM puna: kahA hai : maharSi caryA dvArA athavA anya taraha se zarIra kA tyAga kara zoka aura bhaya se rahita vipra brahmaloka meM pUjita hotA hai / "93 medhAtithibhASya ke anusAra maharSi-caryA kA artha hai--- pUrvokta tapa aura mahAprasthAna / "anyatamayA" kA artha hai nadI-praveza, bhRgu-prapatana, agni praveza, AhAra-nivRtti Adi dvArA 14 yAjJavalkya (3/55) kI mitAkSarA TIkA meM kahA hai : "jo mahAprasthAna karane meM asamartha ho vaha bhRgupatanAdi kare / ''95 medhAtithi ne prazna uThAyA hai-'zruti kahatI hai-ataeva svargagAmI puruSa Ayu rahate maraNa na kare' (tasmAduha na purAyuSaH svaHkAmI preyaat)| taba vAnaprastha zarIra tyAga kaise kara sakatA hai| yaha bhI saMbhava nahIM ki vAnaprasthadharma viSayaka smRti ke anurodha se isa zruti kA artha-saMkoca kiyA jA sake / arthAt yaha kahanA sambhava nahIM ki vAnaprastha ke atirikta anya puruSa usa zruti ke viSaya haiN| vAnaprastha maraNa kara sakatA hai anya nhiiN| kyoMki smati kI apekSA zruti balavatI hotI hai, ataH smRti ke vacana kI rakSA ke lie zruti kA saMkoca nahIM kiyA jA sktaa| isake uttara meM medhAtithi kahate haiM : "jo vyakti jarA se vizIrNa ho gayA ho, ariSTa darzana Adi se jise apanI mRtyu Asanna dikhAI de aura maranA cAhatA ho to isakA usa zruti se virodha nahIM / kAraNa isa zrR ti meM zabda hai-"purAyuSa" arthAt Ayu rahate maraNa na kare / avasthA vizeSa meM arthAt atizaya jarAgrasta hone para athavA ariSTa darzanAdi ke samaya maraNa karanA abhipreta na hotA to na "sva:kAmI preyAditi' (svargAbhilASI puruSa maraNa na kare) aisA nirdeza hotA" / (7) eka anya smRti meM ullekha haiM : "vAnaprastha dUrAdhvAna" mahAprasthAna, agnipraveza, jala-praveza athavA giri patana kA anuSThAna kare / "98 manu ne anya vidhiyoM kA saMketa mAtra hI kiyA thaa| yahA~ unakA spaSTataH ullekha A gayA hai| 93. AsAM maharSicaryANAM tyaktvAnyatamayA tanum / vItazokabhayo vipro brahmaloke mahIyate / / (6/32) 94. pUrvoktAni tapAMsi mahAprasthAnaM cAnantaroktAM maharSicaryAM / AsAmanyatamayA nadI pravezenabhRguprapatanenAgnipravezenAhAranivRttyA vA zarIraM tyajet / 95. mahAprasthAne'pyazaktau bhRgupatanAdikaM vA kuryAt / 96. dekhie pAda TippaNI saMkhyA 17 / 97. mitAkSarA ke anusAra vArAdhvAnaM pATha hai / 98. vAnaprastho dUrAdhvAnaM jvalanAmbupravezanaM bhRguprapatanaM vAnutiSThet / yAjJavalkya 3/55 kI TIkA meM mitAkSarA aura aparArka dvArA uddhRta / 84 tulasI prajJA

Page #91
__(8) agni meM jala kara maraNa prApta karane kA kucha ghaTanAoM kA varNana gamAyaNa meM isa prakAra milatA hai : (ka) zarabhaMga muni rAma se bole : "tAta ! do ghar3I yahIM Thahariye aura jaba taka purAnI keMcula kA tyAga karane vAle sarpa kI bhAMti maiM apane jarAjIrNa aMgoM kA tyAga na kara dU taba taka merI hI ora dekhie|" yaha kaha zarabhaMga muni ne agni kI sthApanA karake use prajvalita kiyA aura mantroccArapUrvaka ghI kI Ahuti dekara ve svayaM bhI usa agni meM praviSTa ho gae / agni ne unake romAdi sabako jalA kara bhasma kara diyaa| aba muni agnitulya tejasvI kumAra ke rUpa meM prakaTa ho gae aura usa agni rAzi ke Upara uThakara bar3I zobhA pAne lage / ve aneka loko ko lAMghakara brahmaloka jA pahuMce 199 (kha) zabarI ne mataMgavana kA paricaya dete hue rAma se kahA thA--"rAma ! yahIM mere bhI gurujana nivAsa karate the| isI sthAna para unhoMne gAyatrI-mantra ke japa se vizuddha hue apane deharUpI paMjara ko mantroccAraNa pUrvaka agni meM homa diyA thaa|''100 isake bAda vaha puna: bolI : "rAma ! Apane sArA vana dekha liyaa| aba maiM ApakI AjJA le kara isa deha kA parityAga karanA cAhatI huuN|"101 rAma ne kahA"tumane merA bar3A satkAra kiyaa| aba tuma abhISTa loka kI yAtrA karo" rAma ke isa prakAra AjJA dene para zabarI ne apane ko Aga meM homa kara prajvalita agni ke samAna tejasvI zarIra prApta kiyA / aura svargaloka ko calI gii|102 (7) dhRtarASTra, gAndhArI aura kuntI ne agni meM jala kara apanA prANAnta kiyA thA, isakA ullekha mahAbhArata ke AzramavAsika parva meM hai| saMkSepa meM usakA sAra yaha haiH pANDavoM ke vana se lauTane ke bAda dhRtarASTra, gAndhArI, kuntI Adi ke sAtha kurukSetra se gaMgAdvAra (haridvAra) cale gae (37/10/11) / tapasyA ke dhanI dhRtarASTra ne vahAM 99. rAmAyaNa: 3/5/38-42 : tato'gniM sa samAdhAya hutvA cA'nena mantravat / zarabhaMgo mahAtejAH praviveza hutAzanam // sa lokAnAhitAgnInAmRSINAM ca mahAtmanAm / devAnAM ca vyatikramya brahmalokaM vyarohata // 100. rAmAyaNa: 3/74/27 : . tadicchAmyabhyanujJAnAttyakSyAmyetat kalevaram / 101. rAmAyaNa: 3/74/33 : anujJAtAtturAmeNahutvA''tmAnaM hutAzane / 102. rAmAyaNa 3/74/33 : jvalatpAvakasaMkAzA-svargameva jagAma hai| khaM. 3 aM. 2-3

Page #92
kaThora tapasyA Arambha kii| ve muha meM patthara kA Tukar3A rakha kara vAyu kA prAhAra karate hue mauna rahate the (37/12) / 193 isa avasthA meM unhoMne chaha mahIne vyatIta kie (37/13)104 / gAndhArI kevala jala pIkara rahatI thI / kuntI mAsa-mAsa kA upavAsa karatI thI / saMjaya chaThe samaya arthAta do dina kA upavAsa kiyA karate the (37/14)105 / dhRtarASTra kA koI nizcita sthAna nahIM raha gayA thaa| ve vana meM saba ora vicarate rahate / gAndhArI Adi saba unakA anusaraNa karate (37/16) eka dina jora kI havA se dAvAgni prajvalita ho uThI / vana Aga se ghira gayA / (37/19,21) / agni ko nikaTa AtI jAna dhRtarASTra bole : saMjaya ! tuma apane trANa ke lie kahIM cale jaao| hama loga to yahIM apane ko agni meM homa kara parama gati prApta kareMge (37/24)106 | hama loga svayaM gRhasthAzrama kA parityAga karake cale Aye haiN| jala, agni tathA vAyu ke saMyoga se athavA upavAsa karake prANa tyAganA tapasviyoM ke lie prazaMsanIya mAnA gayA hai (37/27/28) 1107 isake bAda dhRtarASTra ne mana ko ekAgra kiyA aura gAndhArI tathA kuntI ke sAtha pUrvAbhimukha hokara baiTha gae aura yogayukta ho gae / ve indriya samudAya ko roka kara kASTha kI bhAMti nizceSTa ho gae / 108 (37/29-31) / aura tInoM hI dAvAgni meM jala kara bhasma ho gae 103. Atasye sa tapasvIvrataM pitA tava tapodhanaH // vITA~ mukhe samAdhAya vAyubhakSo'bhavanmuniH / / 104. vane sa munibhiH sarvaiH pUjyamAno mhaatpaaH| tvagasthimAtrazeSa: sa SaNmAsAnabhavannRpaH // 105. vayamatrAgninAyuktA gamiSyAmaH parAM gatim / tamuvAca kilodignaH saMjayo vadatAM varaH / 106. gAndhArI tu jalAhArA kuntI maasopvaasinii| __ saMjayaH SaSThabhuktena vartayAmAsa bhArata / 107. naiSa mRtyuniSTo no niHsRtAnAM gRhAt svam / jalamagnistathA vAyurathavApi vikarSaNam // tApasAnAM prazasyante gaccha saMjaya mA ciram / ityuktvA saMjayaM rAjA samAdhAya manastathA / 108. prAGa mukhaH saha gAndhAryAH kuntyA copAvizat tdaa| saMjayastaM tathA dRSTvA pradakSiNamathAkarot / / uvAcainaM medhAvI yugakSvAtmAnamiti prbho| RSiputro manISI sa rAjA cakre'syatad vacaH / / sannirudhyendriyagrAmamAsIt kASThopamastadA / gAndhArI ca mahAbhAgA jananI ca pRthA tava // tulasI prajJA

Page #93
(37/32) 1100 (10) jo saMnyAsI AtmaghAta kA nizcaya kara usase dUra hote the ve doSI mAne jAte the / unakI zuddhi ke bAre meM atri (212-213) kahate haiM : jo pravrajita brAhmaNa puna: gRhastha honA cAhe aura pravrajyA ko chor3a athavA agniyoga, jala-praveza athavA anazana dvArA dehatyAga karane kA nizcaya kara gRhIta kA tyAga kare una saba brAhmaNoM ke lie tIna prAjApatya athavA eka cAndrAyaNa vihita hai| ukta avasthA meM jAtakarmAdi saba saMskaraNa puna: karttavya haiN|'' 10degka 10 : gRhastha aura AtmaghAta ___ vAnaprastha ke lie hI nahIM gRhastha ke lie bhI acikitsya vyAdhi Adi ke samaya ukta maraNa-vidhiyoM se Atma-ghAta karane kA vidhAna milatA hai : (1) vRddha gArgya kahane haiM : vyAdhi ke kAraNa jinakI ceSTAe lupta ho cukI hoM110 una gRhasthoM ke lie mahAprasthAna-gamana agni-praveza, giri-patana Adi kA vidhAna hai / vyartha jIne kI icchA na kara ve inakA anuSThAna kreN|"111 (2) atri smRti meM kahA hai : " jo vRddha ho gayA ho, zauca-zUnya ho gayA ho jisakI smRti lupta ho gayI ho, cikitsaka ne jisakI cikitsA parityakta kara dI ho, yadi aisA vyakti parvata kI coTI se girakara athavA agni meM girakara athavA jala meM pravezakara athavA anazana dvArA AtmahatyA kare to usake putrAdi kevala tIna 109. nArada ne pANDavoM ko batAyA ki vRtarASTra kA dAha vRthA agni se nahIM huA hai / ve vAyubhakSI dhRtarASTra ghane jaMgala meM praveza karane lage taba yAjakoM dvArA iSTi karA kara tInoM agniyoM ko vahIM tyAga diyaa| nirjana vana meM chor3I huI vaha agni sarvatra phaila gyii| rAjA dhRtarASTra isI apanI agni se dagdha hue aura parama uttama gati ko prAtta hue haiM / tumheM jAkara una tInoM ko jalAMjali denI cAhie (39/117/9) 109ka. ye pravrajitA viprA: prvrjyaagnijlaaditH| pranAzakAnivartante cikIrSanti gRhasthitim // dhArayetrINi kRcchANi cAndrAyaNamathApi vaa| jAtakarmAdikaM proktaM punaH saskAramarhati // 110. "luptaceSTa" zcocyate ya : zaucAdiSvasamartha : sAMdhyopAsanAdiSu c| 111. vyAdhibhiluptaceSTAnAM gRhasthAnAM vidhIyate / mahAprasthAnagamanaM jvalanAmbupravezanam / / bhRguprapatanaM caiva vRthA necchettu jIvitam // (yAjJavalkya smRti 3/6 kI aparArka TIkA meM uddht)| khaM. 3 aM. 2-3 87

Page #94
dina kA azauca rakheM / dvitIya dina asthi-nikSepa aura tRtIya dina tarpaNa kara caturtha dina zrAddha kareM "112 (3) Adi purANa meM kahA hai : "acikitsya mahArogoM se pIr3ita manuSya yadi dIpta agni meM praveza kara, athavA anazana kara athavA agAdha jala-rAzi meM DUbakara athavA parvata se gira kara athavA himAlaya kI ora mahApatha yAtrA kara athavA prayAga meM vaTa kI zAkhA se phAMsI lagA kara deha-tyAga karatA hai, to isa taraha apane Apa deha-vinAza karane vAlA mahAmati AtmaghAtI usa AtmaghAta ke doSa kA bhAgI nahIM hotA, uttama lokoM ko prApta karatA hai| vaha mahApApoM kA kSaya kara svarga meM divya bhogoM ko bhogatA hai| sabhI prANiyoM, sabhI vargoM, sabhI manuSyoM aura striyoM ko sabhI kAla meM ukta prakAra ke maraNoM kA adhikAra prApta hai| 118 (4) brahmagarbha meM kahA hai- "mahAvyAdhi se upapIr3ita hone ke kAraNa jo jIvita nahIM raha sakatA athavA dharma kA anuSThAna nahIM kara sakatA vaha agni athavA jala meM praveza kare athavA mahAyAtrA kare / isase vaha doSa kA bhAgI nahIM hotaa| 114 112. vRddhaH zaucasmRterlupta: pratyAkhyAtabhiSak kriyaH / AtmAnaM ghAtayedyastu bhRgvagnyanazanAmbubhi : // 218 / / tasya trirAtramazaucaM dvitIye tvasthisaMcayam / tRtIye tUdakaM kRtvA caturthe zrAddhamAcaret / / 119 / / (zocasmRte: zaucakriyAlupta * / mAdhava manu0 5/84 ke medhAtithi bhASya meM uddhata / aparArka ke anusAra ye agirA ke zloka haiM / mAdhava ke anusAra zAtAtapa ke / ) 113. duzcikitsarmahArogai : pIDitastu pumAnyadi / pravizejjvalanaM dIptaM karotyanazanaM tathA / / agAdhatoyarAziM vA bhRgaprapatanaM tathA / gacchenmahApatha vA'pi tuSAragirimAdarAt / / prayAgavaTazAkhAnAM dehatyAgaM karoti vaa| svayaM dehavinAzasya kAle prApte mahAmati : // uttamAnprApnuyAllokAnna cAtmaghAtI bhavetkvacit / mahApApakSayAtsvarge divyAnbhogAnsamaznute / / eteSAmadhikArastu sarveSAM sarvajantuSu / narANAmatha nArINAM sarvavarNeSu sarvadA / / (yAjJavalkya 3/6 kI aparArka TIkA meM uddhRt)| 114 (ka). yojIvitu na zaknoti mahAvyAdhyupapIDita : / so'gnyudakamahAyAtrAM kurvannAmutra duSyati / / (yAjJavalkya 1/253 kI aparArka TIkA meM uddht)| 88 tulasI prajJA

Page #95
(5) vivasvata ne kahA hai-" jo vRddha hai,, jo sarva indriyoM ke viSayoM se virakta ho cukA, jo kRtakRtya hai, jo vyAdhi se grasta hai, usakA icchApUrvaka tIrtha meM maranA tapa se bar3ha kara hai / '' 115 (6) gArya kahate haiM-" jo AcAra-pAlana meM asamartha ho jAya vaha mahAprasthAna gamana, agni-praveza, jala-praveza kara athavA giri-patana kara prANa-tyAga kare / vyartha jIne kI icchA na rakhe / " 118 (7) vivasvat kahate haiM :" sabhI indriyoM ke viSayoM se virakta evaM svayaM ke kAryoM ko karane meM akSama vyakti ke lie tathA prAyazcitta rUpa meM agni-pAta aura mahAprasthAna kA vidhAna kiyA hai / " 116 ka 11 :-tIrthasthAna aura prAtmaghAtI saMsAra se mukti pAne kI icchA se prayAga, sarasvatI aura kAzI Adi tIrthoM meM jala-praveza kara athavA anya vidhiyoM se maraNa prApta karane kA vidhAna milatA hai| _1. mahAbhArata vanaparva meM kahA hai : 'veda-vacana se yA loka-vacana se prayAga meM marane kA vicAra nahIM tyAganA cAhie / '117 'veda-vacana' dvArA nimnalikhita vacanoM kI ora saMketa hai : (1) asuryA nAma te lokA andhena tmsaavRtaaH| tAsa te pretyAbhigacchanti ye kecAtmahano janAH / / (kha). yo'nuSThAtu na zaknoti mahAvyAdhiprapIDita : / so'gniM vAri mahAyAtrAM kurvannAmutra duSyati / (yAjJavalkya 3/6 kI aparArka TIkA meM uddhRta) 115. sarvendriyaviraktasya vRddhasya kRtakarmaNa : / ___vyAdhitasyecchayA tIrthe maraNaM tapasodhikam // (yAjJavalkya 1/253 kI aparArka TIkA meM uddht)| 116. mahAprasthAnagamanaM jvalanAmbupravezanam / bhRguprapatanaM caiva vRthA necchettu jIvitum // (yAjJavalkya 1/253 kI aparArka TIkA meM uddhRt)| 116ka. sarvendriyaviraktasya svavyApArAkSamasya ca / prAyazcittamanujJAtamagnipAto mahApatha : / / (yAjJa0 3/6 kI aparArka TIkA meM uddht)| 117 na vedavacanAt tAta na lokavacanAdapi / matirutkramaNIyA te prayAgamaraNaM prati / / (85/83) khaM. 3 aM. 2-3 86

Page #96
arthAt AtmaghAtI jana asuryA nAmaka andhaloka meM jAte haiN| (ga) nanu ca tasmAduha na purAyuSa: sva:kAmI preyAt iti zru tiH / ___ arthAt svarga kA bhI puruSa AyuSya samApta hone ke pUrva apanI deha kA tyAga na kre| 'lokata-vacana' kA artha hai smRtiyoM Adi meM Ae niSedhAtmaka kathanoM se / eka mata yaha ki mahAbhArata kA kathana viproM para lAgU nahIM hotaa| dUsarA mata viproM para bhI lAgU hai kyoMki agni purANa / 111/81 meM kahA hai : na vedavacanAdvipra na lokavacanAdapi / matirutkramaNIyAte prayAgamaraNaM prati / / arthAt brAhmaNa veda-vacana athavA loka-vacana se anta samaya meM prayAga meM maraNa karane kA vicAra na chodd'e| 2. mahAbhArata vanaparva meM kahA hai : yaha vAta sanatkumAra tathA mahAtmA vyAsa ne kahI hai pathdaka saba tIrthoM meM uttama hai jo sarasvatI ke uttara tIra para rahe hue isa tIrtha meM japa-parAyaNa hokara apane zarIra kA tyAga karatA hai, use punamatyu kA bhaya nahIM rahatA / 118 aisA kathana mahAbhArata zalyaparva meM bhI hai / 119 3. kurma purANa meM kahA hai : (ka) 'jo vyakti apane prANoM kA gaMgA-yamunA ke saMgama meM tyAga karatA hai use vahI gati milatI hai jo yogayukta saMnyAsI manISi ko prApta hotI hai / jo icchApUrvaka yA anicchA se gaMgA meM maraNa karatA hai vaha marane para svarga meM jAtA hai aura phira use naraka kA darzana nahIM hotA hai / '120 118. uttamaM sarvatIrthAnAM yastyajedAtmanastanum / pathUdake japyaparaM nainaM zvomaraNaM tapet // gItaM sanatkumAreNa vyAsena ca mhaatmnaa| __(83/146/147) 119. sarasvatyuttare tIre yastyajedAtmanastanum / pathUdake japyaparo nainaM zvomaraNaM tapet / / (39/33/34) 120. yA gatiryogayuktasya saMnyastasya manISiNaH / sA gatistyajata: prANAn gaMgAyamunasaMgame / / akAmo vA sakAmo vA gaMgAyAM yo vipadyate / sa mRto jAyate svarge narakaM ca na pazyati / / (1/36/147) tulasI prajJA

Page #97
(kha) 'jo sarvAMgapUrNa, niroga aura paMcendriya se yukta manuSya gaMgA - yumanA ke saMgama meM karISAgni kI sAdhanA karatA hai vaha usake zarIra meM jitane romakUpa hote haiM utane hI sahasra varSo taka svargaloka meM pUjita hotA hai / 121 (ga) 'jo loka - vizruta isa saMgama sthala meM jala praveza karatA hai vaha rAhu ke grAsa se vimukta candramA kI taraha sarva pAtaka se vimukta ho somaloka ko prApta karatA hai evaM hajAroM saikar3oM varSoM taka vahAM candramA ke sAtha Ananda karatA hai / 122 (gha) 'jo agha: zira aura urddha pAda ho vahAM jaladhArA ko pItA hai vaha sAta hajAra varSoM taka svargaloka meM mahimA prApta karatA hai / 328 (ca) 'jo vaTamUla kA Azraya le prANoM kA parityAga karatA hai vaha svargaloka athavA saba lokoM kA atikrama kara rudraloka meM jAtA hai / ' 124 (cha) "jo vahAM apane zarIra ko kATa kara zakuniyoM ko detA hai vaha sau hajAra varSoM taka somaloka meM pUjita hotA hai / " 125 121. gaMgAyamunayormadhye karISAgniJca sAdhayet / ahInAMgo hyarogazca paJcendriyasamanvitaH // yAvanti romakUpAni tasya gAtreSu bhUmipa / tAvadvarSasahasrANi svargaloke mahIyate / / (1/37/3,4) yahI bAta matsya purANa ( 107 / 8 / 9,10 ) evaM padmapurANa (Adi kANDa 4413 ) meM kathita hai / 122. jalapraveza yaH kuryyAtsaMgame lokavizrute / rAhusto yathA somo vimuktaH sarvapAtakaiH / / somalokamavApnoti somena saha modate / SaSTivarSasahasrANi SaSTivarSazatAni ca // (1/37/9) 123. adha: zirAstu yo dhArAmUrddha pAdaH pivennaraH / saptavarSasahasrANi svargaloke mahIyate // (1/83/7) 124. vaTamUlaM samAzritya yastu prANAn parityajet / svargalokAnatikramya rUdralokaM sa gacchati // (1/37/8) 125. yaH zarIraM vikartitvA zakunibhyaH prayacchati / zataM varSasahasrANAM somaloke mahIyate // (1/37/11,12) khaM. 3 aM. 2-3 1

Page #98
(ja) vivasvan kahate haiM: "dharmArjina meM asamartha aura pApAvaraNa karane vAle brAhmaNa ke lie bhI tIrtha meM jA kara prANa tyAga karane ko kahA hai| dharmArtha ke lie devatA brAhmaNoM meM raha kara jInA cAhate haiM / ata: adharmAcaraNapUrvaka jInevAlA brAhmaNa tIrtha meM jA kara deha tyAga kare / " 125 ka (4) padmapurANa meM kahA hai -- (ka) "jo agnipraveza kara athavA anazana kara narmadA aura kAverI ke saMgama para prAya - visarjana karatA hai use agnivartikA gati prApta hotI hai / " 126 (kha) "jo manuSya jAnakara yA anajAne meM, icchA se yA anicchA se gaMgA meM maratA hai vaha marane para svarga aura mokSa ko prApta karatA hai / ' 11 127 (5) skandapurANa meM kahA hai : "jo isa tIrtha meM kisI bhI prakAra se prANatyAga karatA hai usake AtmaghAta kA pApa nahIM hotA aura vaha icchita vastu prApta karatA hai / ' 128 (6) matsya purANa meM kahA hai : "jo amarakaNTaka meM agni, viSa, jala athavA anazana dvArA maraNa prApta karatA hai use pUrva kathita bhogoM kI prApti hotI hai / jo amarakaNTaka kI coTI se giratA hai, usakI vAyu meM ur3ate hue vastra kI taraha anavartikA gati hotI hai / " 129 : 125ka. dharmArjanAsamarthasya kartuH pApAMkitasya ca // brAhmaNasyApyanujJAtaM tIrtha prANavimokSaNam / icchAni jIvitaM devA dharmArthaM tu dvijAtiSu / adharmajIvinastIrthe dehatyAgo vidhIyate / / 126. agnipravezaM yaH kuryAdAttathAkuryAdanAzanam / (yAjJa0 3 / 6 kI aparArka TIkA meM uddhRta ) / anivartikA gatistasya yathA me zaMkaro'bravIt / / (1/16/14,15) 127. jJAnato'jJAnato vApi kAmato'kAmato'pi vA / gaMgAyAM ca mRto martyaH svargaM mokSaM ca vindati / / (fo: 60/65) 128. yathA kathaMcittIrthesmin prANatyAgaM karoti yaH / tasyAtmaghAtadoSo na prApnuyAdIpsitAnapi / 2 129. evaM bhogo bhavettasya yo mRto'marakaNTake / agnau viSajale vApi tathA caiva hyanAzake / anivartikA gatistasya pavanasthAmbare yathA / patanaM kurute yastu amarezAnnarAdhipa / / (22/76) (186/34,35) tulasI prajJA

Page #99
(7) brahmapurANa meM kahA hai: (ka) "jo puruSottama kSetra meM kalpavRkSa ke nikaTa kalevara kA tyAga karate haiM vahAM mRta ve manuSya viSNuloka meM prayANa karate haiM / 11 130 (kha) "jo saba puruSa isa prakAra dehatyAga karate haiM ve nisaMzaya mukta hote haiM / jo vaTa aura sAgara ke madhyabhAga meM kalevara kA tyAga karate haiM ve durlabha parama mokSa ko prApta karate haiM isameM saMzaya nahIM / " 131 (ga) "ataH jo samyak mokSAbhilASI haiM ve sarva prayatna kara puruSottama kSetra meM deha tyAga kareM / " 132 (8) liMgapurANa meM kahA hai : "yadi koI brAhmaNa zrIzaila para apane zarIra kA tyAga karatA hai to vaha pApoM ko dagdha kara vaise hI mukta hotA hai jaise ki koI vimukta vArANasI meM prANa tyAga kara / " 133 (9) agni purANa meM kahA hai : "jo vaTamUla athavA saMgama meM maratA hai vaha viSNu-nagara ko prApta hotA hai / " 134 (10) prayAga meM maraNa karane kA vidhAna kevala rogiyoM ke lie hI nahIM hai / svastha-asvastha sabako yaha adhikAra hai / " 135 11. (ka) antakAla meM jaba marmasthAna chinna hone lagate haiM taba vAyu se prerita manuSyoM kI smRti kAma nahIM karatI / avimukta-vArANasI meM marate samaya antakAla meM bhaktoM ke Izvara ziva svayaM karma se prerita bhaktoM ke kAnoM meM japa-mantra 130. kalpavRkSasamIpe tu ye tyajanti kalevaram / te tatra manujA yAnti mRtA ye puruSottame / / ( 68/75) 131. dehaM tyajanti puruSAstatra ye puruSottame / kalpavRkSaM samAsAdya muktAste nAtra saMzayaH / / vaTasAgarayormadhye ye tyajanti kalevaram / te durlabhaM paraM mokSaM prApnuvanti na saMzayaH / / (177/16-17) 132. tatsmAtsarvapravatnena tasmin kSetre dvijottama / dehatyAgo naraiH kAryaH samyak mokSAbhikAMkSibhiH / ( 177/25) 133. zrIzaile santyajed dehaM brAhmaNo dagdhakilviSaH / mucyate nAtra sandeho hyavimukte yathA zubham / / (92/168-169) 134. vaTamUle saMgamAdau mRto viSNupurI vrajet / ( 111/13 ) 135. tasmAdAturAderanAturAdezca sarvAdhikAraH / khaM. 3 naM. 2-3 63

Page #100
dete haiM / maNikarNikA ke samIpa maraNa kara manuSya iSTa sthAna ko prApta karatA hai / vaha Izvara prerita ho usa sthAna ko pahuMcatA hai jo azuddha AtmAoM dvArA duSprApya hotA hai / 136 (kha) jo vArANasI meM vidhAnAnusAra agni praveza karate haiM ve ziva ke mukha meM praveza karate haiM / jo bhakta nizcayapUrvaka anazana kara maraNa karate haiM ve koTizata kalpa ke bAda bhI saMsAra meM nahIM jAte / 137 anya kisI taraha se nahIM / jo kAzI meM saMsthita ho 12. brahmajJAna se hI jIvoM kI mukti hotI haiM athavA brahma jJAnamaya kSetra prayAga meM deha tyAga karane se maraNa karate haiM unheM ziva svayaM kAna meM brahmajJAna dete haiM / ve usake kAna meM tAraka maMtra dete haiM, jisase unakI tatkSaNa mukti ho jAtI hai kyoMki "tAraka" dene se tattvajJAna kI utpatti ho jAtI hai 1138 1 136. antakAle manuSyANAM chidyamAneSu maSu / vAyunA preryamANAnAM 64 smRtinaivopajAyate / / afar tA bhaktAnAmIzvaraH svayam / karmabhiH preryamANAnAM karNajASaM prayacchati / / maNika tyajandehaM gatimiSTAM vrajennaraH / Izvaraprerito yAti (matsya purANa 182 / 22, 25) / 137. agnipravezaM ye kuryuravimukte vidhAnata: 1 pravizanti mukhaM te me niHsandigdhaM varAnane / / kurvantyanazanaM ye tu madbhaktAH kRtanizcayAH / na teSAM punarAvRtti: kalpakoTizatairapi / / (matsyapurANa 183/77-78) duSprApAmakRtAtmabhi: / / 138 skandapurANa (32 / 115 116) brahmajJAnena mucyante nAnyathA jantavaH kvacit / brahmajJAnamaye kSetra prayAge vA tanutyajaH // tulasI prajJA

Page #101
13. vArANasI meM marane ke viSaya meM bhI yahI bAta AdipurANa meM kahI hai: cikisakoM ne jisakI cikitsA kA tyAga kara diyA hai vaha vyakti yadi vArANasI meM gaMgA ke jala meM praviSTa ho kASTha aura pASANa ke bIca maraNa karatA hai to sAkSAt zaMkara usake kAna meM dhIre se praNava tAraka mantra sunAte haiN| aisI sthiti vahAM maranevAle vyakti ke sivA kisI anya ko prApta nahIM hotii|"13 ka Upara ke uddharaNoM se yaha spaSTa hai ki pavitra mAne jAnevAle kisI bhI kSetra meM, kisI bhI prakAra se, niroga-aniroga kisI bhI avasthA meM evaM kisI bhI Ayu meM maraNa prApta karanA hindUzAstroM meM vizeSata: purANoM meM spaSTa rUpa se svIkRta hai| 14. jo isa taraha AtmaghAta karatA use mantra uccAraNa karanA par3atA thaa| vAyupurANa meM kahA hai ki mahAprasthAna yAtrA karatA huA yA prajvalita agni meM praviSTa hotA huA vyakti mana ko samAdhistha kara nimnalikhita mantra zanaiH zanaiH uccAraNa kare / tvamagna rUdro asuro mahodipastva zo marutaM pRkSa Iziye / ztvaM vAtairaruNairyasi zaMgapastvaM pUSA vidhataH pAsi nutmanA / 11 anvArohaNa aura anugamana __ striyoM ke lie anvArohaNa aura anugamana hindUzAstroM meM parama dharma ke rUpa meM svIkRta hai / isa viSaya kI sthiti nIce ke vivecana se spaSTa hogii| (1) viSNudharmasUtra 25/14 meM kahA hai :" pati ke marajAne para strI brahmacarya kA pAlana kare athavA anvaarohnn|"130 smRticandrikA meM kahA hai :" brahmacarya aura anvArohaNa meM anvArohaNa jaghanya hai kyoMki viSNu dvArA vaha bAda meM kathita hai| isakA phala brahmacarya se nikRSTa hai 10 brahmajJAnaM tadevAhaM kAzIsaMsthitabhAginAm / dizAmi tArakaM prAnte mucyante te tu tatkSaNAt // 138 ka. vArANasyAM mriyedyastu pratyAkhyAtabhiSkriyaH / kASThapASANamadhyastho jAhnavIjalamadhyagaH / / avimuktonmukhastasya karNamUlagato hrH| praNavaM tArakaM brUte nAnyathA kasyacitkvacit / / 138 kha. yo vAhitAgnipravaro vIrAdhvAnaM gtopivaa| samAdhAya manaH pUrva mantramuccArayecchanaH / / 139. mRte bhartari brahmacarya tadanvArohaNaM vA / 140. yattu viSNunA dharmAntaramukta mRte bhartari brahmacarya tadanvArohaNaM vA......tadetaddharmAntaramapi brahmacaryadharmAjjaghanyam / nikRSTaphalatvAt / (smRti ca0 dvArA vyava0 pR0 254 pr)| khaM. 3 aM. 2-3 65

Page #102
aMgiras kahate haiM-sarva striyoM ke lie pati ke marane para usake sAtha agniprapatana ke sivA anya koI dharma nahIM hai|''141 aMgirasa ne vidhavAoM ke lie do mArga na batA eka hI mArga batAyA hai| brahmacarya ko pradhAnatA denA dUra, usako avakAza hI nahIM diyA hai| (2) paiThanisi meM kahA hai-."brAhmaNa strI ke lie mRtapati ke anugamana kA vidhAna nahIM hai, para anya varNa kI striyoM ke lie yaha parama dharma hai|"143 __ aMgirasa kA bhI aisA hI abhimata hai-"jo brAhmaNa strI apane matapati kA anugamana karatI hai vaha AtmaghAta karane se na svayaM svarga meM jAtI hai aura na pati ko vahAM le jAtI hai / "143 vyAghrapAt ne bhI brAhmaNa strI ke lie sahamaraNa kA niSedha kiyA hai / ''144 aMgiras ne anyatra kahA hai- brAhmaNa strI pati kI citA para usake zava ke sAtha maraNa kara sakatI hai, bAda meM pRthak citA para nhiiN| anvArohaNa brAhmaNa strI kA bhI dharma hai / anugamana nhiiN|''145 isase vidvAnoM ne phalita kiyA hai ki paiThanisi, aMgiras aura vyAghrapAt ke vidhAna anugamana ke viSaya meM haiM, sahamaraNa ke viSaya meM nhiiN| mitAkSarA TIkA meM kahA hai-"garbhAvasthA Adi vizeSa paristhitiyoM ke atirikta pati kA anugamana brAhmaNa se lekara cANDAla taka saba varga kI striyoM kA sAdhAraNa karma hai|"146 vedavyAsa smRti / 111531 meM spaSTa kahA hai-"brAhmaNo mRta-pati ko sAtha le agni meM praveza kre| yadi aisA na kare to keza-bhUSA na kare aura zarIra ko sukhA DAle / "147 141. sarvAsAmeva nArINAmagniprapatanAdRte / nAnyodharmo hi vijJa yo mRte bhartari kahicit / / 142. mRtAgamanaM nAsti brAhmaNyA brahmazAsanAt / itareSAM tu varNAnAM strIdharmoyaM paraH smRtaH / / 143. yA strI brAhmaNa jAtIyA mRtaM patimanuvrajet / sA svargamAtmaghAtena nAtmAnaM na patiM nayet / / 144. na mriyeta samaM bhartA brAhmaNI zokamohitA / pravrajyagatimApnoti maraNAdAtmaghAtinI / / 145. pRthacitiM samAruhya na viprA gantumarhati / anyAsAM caiva nArINAM strIdharmoyaM paraH smRtH|| 146. ayaM ca sarvAsAM strINAmabhiNInAmabAlApatyAnAmAcANDAlaM sAdhAraNo dhrmH| (yAjJa0 1/86 kI mitAkSarA TIkA) 147. mRtaM bhartAramAdAya brAhmaNI vahnimAvizet / jIvanti cettyaktakezA tapasA zoSayedvapuH / / tulasI prajJA

Page #103
(3) pati ke dezAntara meM maraNa prApta hone para sUcanA pAne para usakI strI anugamana yA anumaraNa kara sakatI thii| brahma-purANa meM kahA hai :" yadi pati kA dehAnta dezAntara meM ho to strI usake pAdukA Adi ke sAtha agni meM praveza kare / aisA karane vAlI sAdhvI strI Rgveda ke pramANa se AtmaghAtinI nahIM hotI / "148 (4) hArIta ne pativratA strI kI paribhASA karate hue kahA-"jo pati ke dukhita hone para du:khI, mudita hone para mudita, usake dUra rahane para malina aura kRza rahatI hai aura jo pati ke marane para svayaM bhI mara jAtI hai use pativratA strI samajhanA caahie|"149 (5) Apastamba kahate haiM-"jo pahale anugamana kA vicAra kara bAda meM moha se vicalita ho jAtI hai usakI isa pApa se zuddhi prAjApatya tapa se hotI hai / "150 (6) zaMkha aura aMgirasa kahate haiM-"pati cAhe brahmaghAtI ho, kRtaghna ho, mitraghAtI ho jo strI use lekara maratI hai vaha use punIta kara detI hai| jo strI pati ke marane para agni meM samArohaNa karatI hai vaha AcAra meM arundhatI ke samAna hai| vaha svargaloka meM pUjita hotI hai / jaba taka strI pati ke marane para apane ko usake sAtha jalA nahIM DAlatI taba taka strI-zarIra se mukta nahIM ho sakatI; bAra-bAra strI rUpa meM hI utpanna hotI hai / ''151 148. dezAntaramRte tasminsAdhvI tatpAdukAdvayam / nidhAyorasi saMzuddhA pravizejjAtavedasam / / RgvedavAdAtsAdhvI strI na bhavedAtmaghAtinI / yahAcchauce tu nivRtte zrAddha prApnoti zAzvatam / 149. Apte mudite hRSTA proSite malinA kRshaa| mRte mriyate yA patyau sA strI jJeyA pativratA // 150. citibhraSTA tu yA nArI mohAdvicalitA tataH / prAjApatyena zudhdyeta tasmAdvaipApakarmaNaH / / (aparArka dvArA pR0 1193 para uddha ta, zu ddhitattva pR0 243) 151. brahmaghno vA kRtaghno vA mitraghno vA bhavetpatiH / punAtyavidhavA nArI tamAdAya mRtA tu yA / / mRte bhartari yA nArI samAroheddhatAzanam / sArundhatIsamAcArA svargaloke mahIyate / / yAvaccAgnau mRte patyau strI nAtmAnaM pradAhayet / tAvanna mucyate sA hi strIzarIrAtkathaMcana // khaM. 3 aM. 2-3

Page #104
(7) viSNu purANa 5/38/2 meM ullekha hai ki rukmiNI pramukha ATha mahilAoM ne kRSNa ke zava ke sAtha agni meM praveza kiyA thA / 152 (8) rAmAyaNa meM satI-prathA ke khUba udAharaNa nahIM milate, para isa prathA kI aitihAsika sthiti ke pramANa avazya milate haiN| pativratA striyoM kA yaha AcAra mAnA jAtA thA ki ve mRta-pati kA anugamana kreN| (ka) dazaratha ke dehAnta ke bAda kauzalyA vilApa karatI hai : maiM bhI Aja hI mRtyu kA varaNa kruuNgii| eka pativratA kI bhAMti pati ke zarIra kA AliMgana karake citA kI Aga meM praveza kara jAUMgI / "153 uparyukta prasaMga se spaSTa hai ki pati kI citA kI Aga meM praveza karanA pAtivrata kA uttama aMga mAnA jAtA thaa| (kha) pativratA striyAM pati ke marane ke bAda prAya: jIvita rahanA pasanda nahIM karatI thiiN| isI kAraNa hanumAna socane lage : "(yadi maiM sItA kA patA lagA kara nahIM lauTA to) kRtajJa aura satyapratijJa sugrIva svayaM bhI prANa visarjana kara deNge| bAda meM pati-zoka se pIr3ita tapasvinI rumA bhI jAna de degii| phira to rAnI tArA bhI jIvita nahIM rhegii|"154 (ga) rAmAyaNa (uttarakANDa 17/15/) meM anvArohaNa kI nimna ghaTanAeM milatI haiN| balAbhimAnI daityarAja zambhu ne brahmarSi kuzadhvaja para kupita ho rAta meM sote samaya unakI hatyA kara ddaalii| isa para unakI patnI ko bar3A duHkha huA aura vaha apane pati brahmarSi kuzadhvaja ke zava ko hRdaya se lagA kara citA kI Aga meM praviSTa ho gayI 1155 152. aSTau mahiSyaH kathitA rukmiNipramukhAstu yAH / apaguhya harehaM vivizustA hutAzanam / / 153. sAhamadyaiva diSTAntaM gamiSyAmi ptivrtaa| idaM zarIramAliMgya pravekSyAmi hutAzanam / / (2/66/12) 154. durmanA vyathitA dInA nirAnandA tpsvinii| pIDitA bhartR zokena rumA tyakSyati jIvitam // bAlijena tu duHkhena pIDitA zokakazitA / paMcatvamAgatA rAjJI tArApi na bhaviSyati / / (5/13/:9-30) 155. rAmAyaNa (7117/15) tato meM jananI dInA taccharIraM piturmama / pariSvajya mahAbhAgA praviSTA havyavAhanam / / 68 tulasI prajJA

Page #105
(9) mahAbhArata meM satIprathA kA sAkSAt svarUpa sAmane AtA hai / vaha prathA usa kAla meM sampUrNata: pallavita dikhAI detI hai| mahAbhArata meM kahA hai: sAdhvI strI yadi pahale mara gaI ho to paraloka meM jAkara vaha pati kI pratIkSA karatI hai aura yadi pahale pati mara gayA ho to satI strI pIche se usakA anugamana karatI hai / 155 satI hone ke kucha prasaMga bhI mahAbhArata meM upalabdha haiM : (ka) pANDu ke svargavAsa ke bAda RSi pANDu ke putroM pANDu aura mAdrI ke zarIroM kI asthiyoM ko lekara pANDu kI rAjadhAnI kurUjAMgala deza kI rAjadhAnI hastinApura meM phuNce| vahAM bhISmajI se bole : rAjA pANDu uttama putroM kI upalabdhi karake Aja se sataraha dina pahale pitRlokavAsI ho ge| jaba ve citA para sulAye gae aura unheM agni ke mukha meM homa diyA gayA, usa samaya devI mAdrI apane jIvana kA moha chor3akara usI agni meM praviSTa ho gyii| 157 (kha) pAradhI ke cale jAne para zoka se kRza holI apane pati kA smaraNa kara rotI huI bolI:" apane pati ke samAna striyoM ke lie koI nAtha nahIM aura pati ke samAna koI dUsarA sukha nahIM isa prakAra atyanta dukha ke kAraNa vaha jAjvalyamAna agni meM kUda pdd'ii| taba use divyarUpa meM pati ke darzana hue|' 158 (ga) kRSNa kI kucha mAtAoM ke anvArohaNa kA varNana isa prakAra hai : "arjuna ne eka bahumUlya vimAna sajAkara usa para vasudevajI ke zava ko sulAyA aura manuSyoM ke kandhoM para uThavA kara ve use nagara se bAhara le gae / vIra vasudevajI kI patniyAM vastra aura AbhUSaNoM se sajadhaja kara pati kI arathI ke pIchepIche jA rahI thiiN| vasudevajI ko apane jIvana kAla meM jo sthAna vizeSa priya thA, vahIM lejAkara arjuna Adi ne unakA pitRmedhakarma kiyaa| 159 citA kI prajvalita agni meM soye hue vIra zUraputra vasudevajI ke sAtha unakI cAroM patniyAM-devakI, bhadrA, rohiNI tathA madirA bhI citA para jA baiThIM aura unhIM ke sAtha bhasma ho patiloka ko prApta huii|" 160 156. prathamaM saMsthitA bhAryA pati pretya pratIkSate / pUrva-mRtaM ca bhartAraM pazcAt sAdhvyanugacchati // (1/74/4611) 157. taM citAgatamAjJAya vaizvAnaramukhe hutam / / praviSTA pAvakaM mAdrI hitvA jIvitamAtmana: / / (1/125/30) sA gatA saha tenaiva ptilokmnuvrtaa| tasyAstasya ca yat kAyaM kriyatAM tadanantaram / / (1/125/31 // ) 158. mahAbhArata : (12/148/9-10) 159. mahAbhArata : mausalaparva : (7/19-24) 160. mahAbhArata : mausalaparva : (7/24) taM citAgnigataM vIraM zUraputra varAMganA : / tato'nvArUrUhuH patnyazcatasra : patilokagAH // khaM.3 aM. 2-3 88

Page #106
rukmiNI, gAndhArI, zaivyA, haimavatI tathA jAmbavatI devI ne bhI patiloka kI prApti ke lie agni meM praveza kiyA thaa| 161 13. vairAgya aura AtmahatyA __ vairAgya avasthA meM tapasyA aura anazana dvArA deha-tyAga karane kA vidhAna rahA hai| (1) mahAbhArata anuzAsanaparva 125/63/64 / meM kahA hai-" jo vedAnta kA jJAtA dvija isa jIvana ko nAzavAn samajha kara devatAoM kA pUjana tathA muniyoM ko praNAma karake himavAn parvata para vidhipUrvaka anazana ke dvArA apane prANoM ko tyAga detA hai, vaha siddha ho kara sanAtana braha maloka ko jAtA hai|" 162 (2) nirAhAravrata kara deha-tyAga kA eka varNana mahAbhArata Adiparva 75/58-591 meM isa prakAra milatA hai "puru kA rAjyAbhiSeka karane ke pazcAt rAjA yayAti ne apanI patniyoM ke sAtha bhRgutaga parvata para jAkara satkarmoM kA anuSThAna karate hue vahAM bar3I bhArI tapasyA kii| isa prakAra dIrghakAla vyatIta hone ke bAda striyoM sahita nirAhAra vrata karake unhoMne svargaloka prApta kiyA / " 163 (3) satyavatI ke deha-tyAga kA varNana Adiparva 127/12, 13/ meM isa prakAra hai _ 'pANDu ke dehAnta ke bAda satyavatI apanI donoM patohuoM ko sAtha le vana ko calI gayI / vana meM aMtyanta ghora tapasyA kara ke zarIra tyAga kara abhISTa gati ko prApta ho gii|"164 161. mahAbhArata mausalaparva (7/73) rukmiNo tvatha gAndhArI zaivyA haimavatItyapi / devI jAmbavatI caiva vivizurjAtavedasam / / 162. zarIramutsRjet tatra vidhipuurvmnaashke| adhruvaM jIvitaM jJAtvA yo vai vedAntago dvijaH // abhyarya devatAstatra namaskRtya munIn tthaa| tata: siddho divaM gacched brahmalokaM sanAtanam / / 163. tata: sa nRpazArdUla puru rAjye'bhiSicya ca / tata: sucAritaM kRtvA bhRgutaM ge mahAtapAH / / kAlena mahatA pazcAt kAladharmamupeyivAn / kArayitvA tvanazanaM sadAra: svargamAptavAn / 164. vanaM yayau satyavatI snuSAbhyAM saha bhArata // tA: sughoraM tapastaptvA devyo bharatasattama / dehaM tyaktvA mahArAja gatimiSTAM yayustadA // 100 tulasI prajJA

Page #107
14. prAtmAghAta aura phala AtmaghAta ke phala ke viSaya meM nimna mantavya draSTavya haiM : (1) vasiSTha kahate haiM : "parvata se girakara prANa-tyAga karane se rAjya-lAbha evaM anazana kara prANa-tyAga karane se svarga-lAbha hotA hai / 165 (2) vyAsa kahate haiM :' jala meM DUbakara prANa-tyAga karanevAlA sAta hajAra varSoM taka, agni meM praviSTa ho prANa tyAganevAlA caudaha hajAra vaSoM taka phala prApta karatA hai / anazana kara prANatyAga karanevAle ke lie to phala prApti ke varSoM kI saMkhyA kI sImA hI nahIM haiN|' 166 (3) mahAbhArata anuzAsanaparva meM kahA hai : (ka) "jo AmaraNa anazana kA vrata le kara baiThatA hai, usake lie sarvatra sukha batAyA gayA hai|" 167 (kha) "anazana se svarga kI prApti hotI hai| " 168 15. kaliyuga aura maraNa ___ Aditya purANa meM jo kalivarNya die haiM unameM mahAprasthAnagamana 100 aura vRddhAdi kA parvata se gira kara athavA agni meM girakara maraNa karane kA bhI varNana AyA hai| 170 vRhannAradIya purANa meM kahA hai : "manISiyoM ne kahA ki kaliyuga meM mahAprasthAnagamana Adi dharma vajita haiN|" 171 yaha socA jAtA hai ki kaliyuga meM vRddhAdi kA parvata se athavA agni meM gira kara marane kA jo niSedha hai vaha jAnabUjha kara kie hue mahApAtakoM ke prAyazcitta ke 165. bhRguprapatanAdrAjyaM nAkapRSThamanAzakAt / 166. jale sapta sahasrANi caturdaza hutAzane / anAzakasya rAjendra phalasaMkhyA na vidyate / / (yAjJa0 3/6 kI TIkA meM aparArka dvArA uddha ta) 167. mahAbhArata anuzAsanaparva (7/16) - prAyopavezino rAjan sarvatra sukhamucyate / 168. mahAbhArata anuzAsanaparva (7/18) nAkapRSThamanAzake 169. mahAprasthAnagamanaM gosaMjJapizca gosave (1/9) 170. bhRgvagnipatanAdya zca vRddhAdi maraNaM tathA (1/35) 171. mahAprasthAnagamanaM gomeghazca tathA makhaH / etAn dharmAn kaliyuge vAnAhurmanISiNaH / khaM. 3 aM. 2-3 101

Page #108
lie ho to varjya haiM zranyathA nhiiN| isa sambandha meM eka zloka isa rUpa meM prApta bhI hai : "jo icchApUrvaka mahApApa karatA hai usa manuSya kI usa pApa se niSkRtti giripatana athavA agni meM praveza karane se nahIM hotI / "' 172 zuddhitattva meM kahA hai : "kaliyuga meM jala-praveza Adi zUdra taka hI sImita haiM / brAhamaNAdi ke lie kaliyuga meM unakA niSedha hai|" 173 172. ya: kAmato mahApApaM naraH kuryAtkathaMcana / na tasya niSkRtirdRSTA bhRgvagnipatanAdRte // (mitAkSarA dvArA yAjJa0 3 / 226 para uddhRta) 173. jalapravezAdika tu kalo zUdrasyaiva / brAhmaNAdInAM tu AdityapurANena saguNAdyazauca prakaraNoktena niSedhAt / 102 tulasI prajJA

Page #109
siri bhagavaI jor3a racayitA zrI majjayAcArya terApaMtha sampradAya ke caturtha AcArya kA nAma jItamala jI thaa| unhoMne apanA upanAma 'jaya' rakhA, ataH unheM jayAcArya kahA jAne lgaa| Apane nau varSa kI avasthA meM muni-jIvana grahaNa kiyA aura do varSa bAda hI Apa kAvya-racanA meM pravRtta hue dekhe jAte haiN| Apane itihAsa, tattvajJAna, Agama, upadeza, stuti, jIvana-caritra, AkhyAna, vidhAna, vyAkaraNa, darzana, saMsmaraNa Adi viSayoM se sambandhita kula 128 kRtiyoM kI racanA ko jinameM adhikAMza padyabaddha haiN| inakA anuSTupa padya pariNAma 286307 graMthAna hotA hai| unakI kRtiyoM meM sabase vizAla kRti bhagavatI kI jor3a hai, jo 501 DhAloM meM racita hai| isameM 4993 dohe, 22254 gAthAe~, 6551 soraThe, 431 chaMda, 11,323 kalaza-isa prakAra kula 52,932 pada hai| isakI graMthAgra saMkhyA 60906 hotI hai| isa geya padya-racanA meM 292 rAginiyoM kA prayoga huA hai / yaha kRti saM0 1924 pauSa zukla 10 ke dina bIdAsara meM sampUrNa hai|| bhagavaI sUtra jainoM ke 11 aMgoM meM pA~cavA~ aMga hai| yaha prAkRta bhASA meM hai aura kRti gadyabaddha hai| isa para abhayadeva sUrI kI TIkA upalabdha hai| zrImad jayAcArya ne isI aMga kA anuvAda rAjasthAnI bhASA meM saMgItamaya DhAloM meM apanI kRti 'bhagavatI kI jor3a' meM diyA hai| unhoMne mUla aMga kA hI anuvAda nahIM sAtha-sAtha vRtti kA bhI anuvAda kiyA hai aura jahA~ unakA abhimata vRtti se bhinna rahA, vahA~ vistRta vAttikAe~ dI haiN| rAjasthAnI bhASA ke granthoM meM ise sabase bar3A graMtha hone kA gaurava hai aura apanI viSaya-sampadA ke kAraNa to yaha eka agAdha samudra hI hai| zrImad jayAcArya ne 'bhagavaI' aMga aura usakI vRtti kA anuvAda kisa paddhati se kiyA hai, yaha to graMtha ke mUla aMzoM ke anuvAda ko dekhane se hI hRdayaMgama hogaa| yahA~ hama vRtti ke prAraMbhika aMza ke anuvAda mAtra ko de rahe haiM / vRtti ke bIca DhAla kI gAthAoM ke aMka lagA diye gae haiM, jisase kisa aMza kA anuvAda DhAla ke kisa pada meM hai isakA patA laga jAyegA / hama jayAcArya kI isa kRti ke aMzoM ko samaya-samaya para prakAzita karate rheNge| -zrIcanda rAmapuriyA khaM. 3 aM. 2-3

Page #110
zAstra prabhAvanA [zrI abhayadeva sUri kRta vRtti] 'viAhapaNNatti' ttisajJitasya paJcamAGgasya samunnatajayakuJjarasyeva (111), lalitapadapaddhatiprabuddhajanamanoraJjakasya (112), upasarganipAtA'vyayasvarUpasya (1 / 3-4), ghanodArazabdasya (115), liGgavibhaktiyuktasya (116), sadAkhyAtasya (17), sallakSaNasya (117), devatAdhiSThitasya (118), suvarNamaNDitoddeza kasya (16), nAnAvidhAdbhutapravaracaritasya (1 / 10), SaTtriMzatpraznasahasra pramANasUtradehasya (1 / 10), caturanuyogacaraNasya (1 / 10-13), jJAna-caraNanayanayugalasya (1 / 14), dravyAstikaparyAyAstikanayadvitayadantamusalasya (1 / 14), nizcaya-vyavahAranayasamunnatakumbhadvayasya (1115) yoga-zremakarNayugalasya ( ), prastAvanAvacana racanAprakANDazuNDAdaNDasya (1 / 16), nigamanavacanAtucchapucchasya (1116), kAlAdyaSTaprakArapravacanopacAracAracAruparikarasya (1117), utsargA'pavAdasamucchaladatuccha ghaNTAyugalaghoSasya (1 / 18), yazaHpaTahapaTupratiravA''pUrNa dikcakravAlasya (1116), syAdvAdavizadAMkuzavazIkRtasya (1 / 20), vividhahetuhetisamUhasamanvitasya (1 / 21), mithyAtvA'jJAnA-viramaNalakSaNaripubaladalanAya zrImanmahAvIramahArAjena niyuktasya (1 / 21), balaniyukta kalpagaNanAyakamatiprakalpitasya (1 / 22), muniyodhairanobA dhamadhigamAya pUrvamunizilpikalpitayorbahapravaragaNatve'pi hrasvayA mahatAmeva vAJchitavastusAdhanasamarthayovRtti-cUrNinADikayoH (1123), tadanyeSAM ca jIvAbhigamAdivividhavivaraNadavarakalezAnAM saMghaTanena bRhattarA (1 / 24), ata evA'mahatAmapyupakAriNI hastinAyakAdezAdiva ( 1125 ) gurujana vacanAt pUrvamunizilpikulotpannarasmAbhirnADikaveyaM vRttiraarmyte| 1. koSThaka ke aMkoM meM se pahalA aMka DhAla aura dUsarA aMka gAthA kA sUcaka hai / ___mUla racanA meM isa sthala kI vyAkhyA aMkoM dvArA sUcita sthala meM hai| 2. isa aMza kA DhAla meM anuvAda nahIM hai| 104 tulasI prajJA

Page #111
duhA OM paMca parameSTi nami, bhikSu bhArImAla / nRpati idu praNamI racUM, 'bhagavai jor3a' vizAla / / 1 / / ika saya ar3atI zataka sahu, bar3A zataka ikatAla / ugaNIso paNavIsa vara, nimala uddezA nhAla // 2 // ikatIsamA zataka nA, aSTavIsa uddeza / matAMtare guNatIsa kahai, jANa bahuzruta resa / / 3 / / DhAla 1 lI (soI re sayANA avasara sAdha, avasara sAdhinai svAma ArAdhe) 1 : jaya-kujara paMcamai aMga 'bhagavatI' pavaraM, dvitIya nAma prAkhyo tasu avaraM / sarasa vivAhapaNNatti' sAraM, jaya-kuMjara gaja jima jayakAraM / 1 // jaya-kuMjara gaja jima jayavaMto, samaya bhagavatI saSara sohNto| lalita manohara je pada kerI, paddhati racanA paMkti suherI / paMDitajana-mana-raMjana pyAro, prAjJa rijhAvaNahAra pracAro // 2 // avyaya phuna upasarga nipAtaM, e trihuMnoja svarUpa sujAtaM / prAdika upasarga cAdi nipAtaM, prAdika cAdika avyaya khyAtaM // 3 // hasti pakSe ema sala hiya, upasarga teha upadrava kahIye / teha nipAta miTya piNa vAru, avyaya akSaya rUpa sucAru / / 4 / dhana udAra rava e (sUtra chai, hasti pakSe hiva kahiyai cha / ghana te megha taNI para sAraM, dhvani gaMbhIra zabda sukhakAraM // 5 // e sUtra vibhakti liMga kari yuktaM, hasti pakSe tasu ima uktaM / puruSa cinha racanA kari sahitaM, eha artha paMDita jana grahitaM // 6 // 1. vAttika pra, parA, apa, sama, anu, ava, nisa, nir, dusa,dur, abhi, vi, adhi, su, ityAdika pra Adi deinai upasarga kahiye / ca, vA, aha, evaM, nUnaM, svasti asti ityAdika Adi deina nipAta kahiye / anai vali 'pra' pramukha upasarga, vali 'ca' pramukha nipAta-e vihuM nai avyaya saMjA kahiye / khaM. 3 aM. 2-3

Page #112
e bhagavatI sUtra sadAi khyAtaM, lakSaNa piNa rUr3A avadAtaM / gaja pakSa piNa prasiddha kahiya, rUDA rUDA lakSaNa lahiyai // 7 // eha bhagavatI deva-adhiSThata, te gaNadhara zrutadevata sevita / gaja pakSe devAMzI kahiyai, sura vara piNa tasu seva salahiya // 8 // suvarNa maMDita samaya uddeza, vara akSara sobhita suvizeSa / jaya-kujara gaja pakSa jANI, sirobhAga ati prazasta mANI // 9 // adbhuta caritra nAnAvidhi leha, chattIsa sahasra prazna zrutadeha / cihUM anuyoga rUpa cihuM caraNaM, kahiyai chai tAsa vivaraNaM // 10 / / gItaka chaMda vara prathama je dravyAnuyogaja, dvitIya aGgAdika viss| phuna caraNa na karaNAnuyogaja, prathama aGgAdika akhe // 11 // gaNitAnuyogaja teha, ___caMdapaNNatti pramukha viSa vhii| phuna turya dharmakathAnuyogaja, sUtra jJAtAdika sahi / / 12 / / anuyoga te bAkhyAna e cihu~, paMcamAMga viSai kNhyaa| pada cyAra jaya-kujara taNa vara, saSara hI zobhe rahyA // 13 // jJAna caritra rUpa be nayanaM, jaya-kujara thI citta lahai cayanaM / dravyAstika paryAyAstikahI, be naya rUpa daMta mUzalahI / / 14 / vara nizcaya naya phuna vyavahAraM, be naya rUpa saSara suvicAraM / unnata ucca kubhasthala doya, jaya-kujara gaja nai avaloya / / 15 / / prArambha vacana taNI racanA je, vara mahA saMDAdaMDa birAje / nigamana vacana jiko saMharIya, teha atuccha puccha uccarIya // 16 // kAlAdika je aSTa prakAra, pravacana samaya taNA upcaar| prAkhyA jJAna taNA AcAra, eha rUpa parikara parivAram // 17 // 1. kAlAdiraSTavidho jJAnAcAra prAha ca : kAle viNae bahumANe uvahANe ceva taha aniNhavaNe / vaMjaNa attha tadubhae aTThaviho nANamAyAro tti / / 106 tulasI prajJA

Page #113
utsarga phuna apavAda vicAraM, sUtra viSa vihu AjJA sAraM / samyak prakAra ucchalatA soya, vIra ghaMTA moTI e doya / / 18 // yazanu paDaha tAsa paDachaMda, teNe kari puryA sukhakaM / / ehavI je dizi nau cakravAla, jaya-kujara gaja nai suvizAla / / 19 / / syAdavAda kahitAM avaloya, syAdasti syAt nAsti joya / e jinavANI rUpa prasiddho, nirmala aMkuza kari vazya kIdho / / 20 / vividha hetu te zastra vikhyAta, ripu dala avirati nai mithyAta / teha dalaNanai artha samAja, preryo mahAvIra mahArAja // 2111 senyApati chai teha samAna, gacchanAyaka nija buddhi kari jAna / jaya-kujara gaja nai sajha kIdhau, athavA raciyo teNa prasiddho / / 2211 pravara jodha muni pIDa rahItaM, ArohaNanai artha vadItaM / bAMchita vastu sAdhana samartha, nADyAM artha rUpa e avitathaM / / 23 / / anya vali jIvAbhigamAdi, vivaraNa vividha rUpa saMvAdi / dorAM nA je leza abhUla, tAsa milApa karI mahAjhUla / / 24 / / ehavU je vara mahA upagArI, hasti nu nAyaka hitkaarii| tAsa hukama thI racanA cAru, sudharma svAma racI e vAru // 25 // . tAsa anusAra amhe piNa eha, jor3a rUpa karIya guNa geh| bhikSu bhArImAla RSirAya prazAdaM, jaya jaza pabhaNe dhara ahlAdaM / / 26 / / khaM. 3 aM. 2-3 107

Page #114
bhAratIya evaM TAlamIya jyotiSa kA tulanAtmaka adhyayana jagadIzasiMha sisodiyA, zaktidhara zarmA, sajjanasiMha lizka vizva ke bhinna-bhinna dezoM dvArA jyotiSa zAstra kI utpatti ke bAre meM apane apane dAve prastuta kiye jAte A rahe haiM / bhAratIya jyotiSa zAstra ko prAcIna va maulika na mAna kara use anya dezoM se nakala kiyA huA zAstra mAnA jAtA haiM jinameM vizeSa rUpa se grIka, cIna, araba Adi dezoM kI nakala bhAratIya jyotiSa meM adhika mAnI jAtI hai / inameM bhI sabase adhika prabhAva bhAratIya jyotiSa para TAlamIya jyotiSa ( Tetrobiblos) kA kaI videzI zodhakarttA batalA rahe haiM / isa nibandha meM bhinna-bhinna vidvAnoM ke niSkarSoM evaM zodha kAryoM ke AdhAra para yaha siddha karane kA prayAsa kiyA gayA hai ki bhAratIya jyotiSa para kisI bhI videzI jyotiSazAstra kA aura vizeSa kara TAlamIya jyotiSa kA koI prabhAva nahIM hai aura yaha vizva kA prAcInatama evaM maulika bhAratIya zAstra hai jo apane Apa meM vizva ke anya dezoM ko adbhuta dena hai jisako ki unhoMne bhArata se sIkha kara use zrAge bar3hAyA aura dhIre-dhIre isa zAstra ke utpattidAtA hI bana baiThe / 108 jaba hama prakAza kI ora dRSTi DAlate haiM to hameM kaI tAre, graha, nakSatra zrAdi dikhAI dete haiM / ye sabhI eka sthAna para sthira nahIM rahate haiM / kaI tAre TUTate haiM, kaI pucchalatAre vilIna ho jAte haiM / sUrya pratidina pUrva dizA meM hI udita hotA hai, Rtue~ kramAnusAra prAtI haiM, sUrya va candra grahaNa hote rahate haiM / ye saba bAteM kyoM, kaise va kaba hotI haiM isakA uttara manuSya apane mAnava svabhAva ke kAraNa jAnanA cAhatA hai / isI tulasI prajJA

Page #115
mAnava-svabhAva ke kAraNa hI manuSya ne apanI jijJAsA kI pUrti hetu kaI AviSkAra kiye, naI-naI khojeM kI, naye-naye viSayoM ko janma diyA aura jyotiSa zAstra bhI unameM se eka hai| __ jyotiSa zAstra kyA hai va isameM kina kina bAtoM kA adhyayana kiyA jAtA hai ? yaha sabase pahale jAnanA Avazyaka hai| isalie isa viSaya ke sambandha meM bhinnabhinna vidvAnoM dvArA dI gaI paribhASAeM nIce dI jA rahI haiM jinakI sahAyatA se isa zAstra kI viSaya vastu ko bhalI prakAra samajhA jA sakatA hai| vaise to jyotiSa zAstra kI kaI vidvAnoM ne apane-apane DhaMga se kaI paribhASAeM dI haiM para una saba meM se jo adhika mahatvapUrNa evaM adhika spaSTa haiM ve nIce dI jA rahI haiM : (1) "jyotiSAM sUryAdigrahANAM bodhakam zAstram" arthAt sUryAdi graha aura kAla kA bodha karAne vAle zAstra ko jyotiSa zAstra kahA jAtA hai ?1 (2) kucha manISiyoM kA abhimata hai ki "nabhomaMDala meM sthita jyoti sambandhI vividha viSayaka vidyA ko jyotirvidyA kahate haiN| jisa zAstra meM isa vidyA kA sAMgopAMga varNana rahatA hai, vaha jyotiSa zAstra hai|" (3) "AdikAla meM nakSatroM ke zubhAzubha phalAnusAra kAryoM kA vivecana tathA Rtu, ayana, dinamAna, lagna Adi ke zubhAzubhAnusAra vidhAyaka kAryoM ko karane kA jJAna prApta karanA bhI isa zAstra kI paribhASA meM parigaNita ho gyaa|"3 (4) Astrology may also be defined as "the philosophy of discovering and analysing Past impulses and future actions of both individuals and nations" in the light of planetary configuratio ns. (5) It is a science of the sciences, the key to all knowledge *** Astrology can be defined as the science of correlation of astronomical facts with terrestrial events (6) "For Dante astrology was the noblest of the sciences'' writes H. Flanders Dunbar." 1. zAstrI, nemIcandra ; bhAratIya jyotiSa, 1973 saMskaraNa pR. 3 2. Ibid. p. 3 3. Ibid. p. 4 4. Raman, B.V. Astrology and Modern Thought. 5. Ibid, p. 37 6. Ibid p. 41 1972 p. 37 khaM. 3 aM. 2-3 10 //

Page #116
(7) Dr. Ralph Waldo Emerson wrote "Astrology is Astronomy brought to earth and applied to the affairs of men."7 (8). The purpose of living is to discover the purpose of living. Our ancestors taught us that Astrology was one of the keys to the solution of this enigma.8 (9) pANini ne jyotiSa ko vedoM kI AMkheM mAnA hai|| isa prakAra alaga-alaga vidvAnoM ne jyotiSazAstra kI alaga-alaga paribhASAeM dI haiM / saba kA sAmAnya artha yaha hai ki grahoM, nakSatroM Adi kA prabhAva manuSya yA dezoM para kaise va kyoM par3atA hai, isakA uttara jisa zAstra se sahI rUpa se milatA hai use jyotiSazAstra kahA jAtA hai| jaba hameM jyotiSa zAstra kI paribhASA kA jJAna ho jAtA hai to yaha jAnanA cAhate haiM ki isa zAstra kI utpatti kahAM huI ? kisI bhI zAstra kI utpatti jAnanA sabase kaThina kArya hotA hai kyoMki sabhI deza apanA.apanA dAvA apane-apane DhaMga se utpatti dAtA banane hetu karate haiN| yahI bAta jyotiSazAstra ke viSaya meM bhI hai / yahAM hama nimna pRSThoM meM isa sambandha meM vibhinna vidvAnoM va zodhakartAyoM ke vicAroM kA vistRta vivecana kara yaha batAne kA prayAsa kara rahe haiM ki vAstava meM jyotiSazAstra kI utpatti kisa deza meM huI ? (1) pAzcAtya dezoM ke kucha vidvAn klUDiyasa TAlamI (Claudius Ptolemy) ko, jo ki mizra ke pelusiyama (Pelusium) nagara meM IsavI san 70 meM paidA huA thA, jyotiSa kA pitA mAnate hai| jaba hama isa bAta kI satyatA kA patA lagAne ke lie gaharAI meM jAte haiM to jJAta hotA hai ki TAlamI se bahuta pahale hI jyotiSazAstra pracalita thaa| jaisA ki sara Aijaka nyUTana ne likhA hai ki "peTosirisa, jo mizra kA nivAsI thA, ne sAisa (Sais) ke rAjA nisepsasa (Nicepsos) ko jyotiSa kA jJAna diyA aura vahI jyotiSa kA utpattidAtA hai / 10 jaba hama peTosirisa ko jyotiSa zAstra kA utpattidAtA mAnane ke bAre meM vicAra karate haiM to isa bAta ko bhI najaraandAja nahIM kiyA jA sakatA ki phoinI 7. Krishnamurti, K. S., Stellar Astrological Reader No 1, 1974; p. IX. 8. Ibid, p. IX 9. Tucker, William. J., (Ptolemaic Astrology, 1974, p. IX 10. Ibid, p.x 110 tulasI prajJA

Page #117
siyansa (Phoenicians) to isase bhI bahuta pahale jyotiSI ke rUpa meM prasiddhi pA cuke the / 11 unhoMne apanA jJAna mizra nivAsiyoM se nahIM balki cAlDiyansa aura sirayAiyoM se prApta kiyA thaa| isI samaya parasiyansa ne bhI jyotiSa ke jJAna meM acchI prasiddhi pAI para unhoMne bhI yaha jJAna cAlDiyansa (Chaldeans) se hI prApta kiyA thaa| 12 uparokta vivaraNa se yaha spaSTa hai ki TAlamI se pUrva kaI jyotiSI ho cuke the va vAstavikatA yaha hai ki usane apanA jyotiSa sambandhI kArya vahIM se zurU kiyA jahAM hipArkasa (Hipparchus) ne samApta kara diyA thA / 13 isa para bhI yadi kucha vidvAna use prathama jyotiSI mAnanA cAhate haiM to unakA sirpha eka takaM ho sakatA hai ki usane apane jyotiSa sambandhI jJAna ko vyavasthita rUpa se apanI jyotiSazAstrIya pustaka TeTrobiblAja (Tetrobiblos) va khagola zAstrIya pustaka almAgesTa (Almagest) va dI greTa kansaTrakzana (The Great Construction) meM likha kara bhAvI pIr3hI ko upalabdha karAyA va sAtha hI sAtha usane apane jJAna ko vaijJAnikatA kI kasauTI para kasate hue kucha naye siddhAMta bhI batAye / 14 para sirpha isI dena ke kAraNa use jyotiSa kA pitA yA prathama jyotiSI mAna lenA ucita pratIta nahIM hotA hai / isalie yaha bAta sahI nahIM hai ki TAlamI jyotiSa kA pitA yA prathama jyotiSI yA jyotiSazAstra kA utpattidAtA thaa| kucha vidvAn jinameM phrAMsa ke khagolazAstrI binoTa (Biot) va hiTane (Whitney) mukhya haiM, yaha mAnate haiM ki jyotiSazAstra kI utpatti cIna va araba meM huI hai| jaba hama cIna ke sAhitya kA adhyayana karate haiM to jJAta hotA hai ki unake sAhitya meM nakSatra pahale 24 hI the aura bAda meM karIba 1100 B.C. meM 28 nakSatra bane aura ve bhI kahIM kramavAra va RtuoM se sambandhita nahIM haiM va unakI sAraNiyA~ bhI bhinna haiM / jabaki bhAratIya sAhitya meM karIba 1400 B.C. meM 27 nakSatra mAne jAte the aura ve kramavAra va RtuoM se jur3e hue the jaise prArdA varSA Rtu meM hI AtA 11. Ibid, p. XI 12. Tucker, William J., Ptolemaic Astrology, 1974, p. XII 13. Ibid, p. XV 14. Ibid, p. XVI 15. Kane, P.V., History of Dharm Sastra, Vol-V. Pt. I, 1958, ___p. 508. khaM. 3 aM. 2-3

Page #118
bioTa ke isa vicAra kA ki bhAratIyoM ne nakSatra paddhati cIna se sIkhI hai, zrI sajjana siMha lizka va zrI zaktidhara zarmA ne apane lekha 'hindU nakSatra, (Hindu Nakshatras) meM kaI pramANa dekara khaMDana kiyA hai va yaha siddha kiyA hai| ki bhAratIya nakSatra praNAlI prAcIna va maulika hai| usa para cIna yA anya kisI deza kA prabhAva nahIM hai / 10 jahA~ taka araba vAloM kA prazna hai ve to svayaM mAnate haiM ki unhoMne nakSatroM kA jJAna bhAratIya siddhAntoM se prApta kiyA hai| sAtha hI sAtha ve yaha bhI mAnate haiM ki bhAratIya 1500 B. C. se pahale hI nakSatroM ke bAre meM jAnate the va nakSatroM ke AdhAra para ( maghA, phAlgunI, citrA Adi) mAha sirpha bhArata meM hI the na ki grIsa, roma, cIna yA araba meM / 17 yahAM yaha bAta bhI likhanI aprAsaMgika nahIM hogI ki abhI jo deza jaise iglaiMDa, phrAMsa, jarmanI, rUsa va amerikA, jo ki vijJAna, takanIkI va udyogoM meM sabase agraNI haiM, jo 1400 varSa taka TAlamI kI pustaka almAgesTa (Almagest) ko jyotiSIya bAibala mAnate rahe, dazamalava paddhati va 0 (zUnya) se anabhijJa the jaba taka ki araba vAsiyoM ne, jo ki bhArata se sIkha kara gaye the, unheM inakA jJAna nahIM diyA / 18 isa prakAra yaha kahanA bhI ucita nahIM hai ki jyotiSa kI utpatti cIna yA araba Adi dezoM meM huI hai / (3) kaI vidvAn yaha mAnate haiM ki jyotiSa kI utpatti bhArata meM huI hai / jaba hama isa tathya para gaharAI se adhyayana kara vicAra karate haiM to jJAta hotA hai - ka kucha vidvAn isa tathya ko galata mAnate haiM va kucha sahI / jo vidvAn isa tathya ko galata mAnate haiM unameM bebara, hiTane thIboM Adi mukhya haiN| unakA kahanA hai ki bhAratIyoM ne jyotiSa kA jJAna grIsa, bebIlona, cIna va mizra Adi dezoM se prApta kiyA hai / jaba hama ina vidvAnoM ke isa tarka para vicAra karate haiM to nimna bAteM najara andAja nahIM kI jA sakatI haiN| (i) saMskRta sAhitya, jo prAcIna bhArata meM thA, vaha bahuta hada taka naSTa kara diyA gayA thA jisase vaha mila nahIM pAyA / jaisAki svayaM TAlamI ne alamosTa 16. Raman, B.V., Astrological Magazine, August 1975 p.p. 619-622 17. Kane, P.V., (1958) op.cit. p. 480. 18 Kane, P.V., (1958) op. cit. p. 482 112 tulasI prajJA

Page #119
meM svIkAra kiyA hai / abhI jo sAhitya upalabdha hai vaha bhI usakA bahuta hI kama bhAga hai / 19 (ii) jo bhI sAhitya upalabdha hai vaha bhI dhArmika graMthoM meM hI upalabdha hai, jyotiSa kI dRSTi se alaga nahIM hai| (iii) jo bhI upalabdha sAmagrI hai use bhI upayukta mahatva nahIM diyA gayA hai / (iv) jo sAhitya hai vaha yadi kisI dUsare deza ke sAhitya se milatA hai to isakA artha yaha nahIM hai ki unakI nakala kI gaI hai / usakA alaga-alaga paristhitiyoM meM bhI AviSkAra ho sakatA hai / isa prakAra paryApta upalabdha sAhitya ke abhAva meM yA dUsare deza ke samAna sAhitya upalabdha hone se bebara, hiTale va thIbo kA yaha kathana galata sAvita hotA hai ki bhAratIyoM ne jyotiSa kA jJAna anya dezoM se sIkhA hai| itanA hI nahIM kaI vidvAnoM ne jyotiSa kI utpatti bhArata meM hI huI mAnI hai aura unhoMne nimna vicAra isakI puSTi meM vyakta kiye haiM : (v) alabarUnI ne likhA hai ki "jyotiSazAstra meM hindU loga saMsAra kI sabhI jAtiyoM se bar3ha kara haiM / maiMne aneka bhASAoM ke aMkoM ke nAma sIkhe haiM, para kisI jAti meM bhI hajAra se Age kI saMkhyA ke lie mujhe koI nAma nahIM milaa| hinduoM meM aThAraha aMkoM taka kI saMkhyA ke lie nAma haiM, jinameM antima saMkhyA kA nAma parArddha batAyA gayA hai / 21 (vi) pro0 maiksamUlara ne spaSTa zabdoM meM kahA hai ki bhAratIya AkAzamaNDala aura nakSatra maNDala Adi ke bAre meM, anya dezoM ke RNI nahIM haiM / mUla prAvikartA ve hI ina vastuoM ke haiM / 22 (vii) phrAnsIsI paryaTaka phAkvIsa vaniyara ne likhA hai ki "bhAratIya apanI gaNanA dvArA candra aura sUrya grahaNa kI bilkula ThIka bhaviSyavANI karate haiN| inakA jyotiSajJAna prAcIna aura maulika hai 123 (viii) phrAnsIsI yAtrI TaravIniyara ne kahA hai ki bhAratIya jyotiSajJAna meM prAcInakAla se hI atIva nipuNa haiM / (ix) kaoNnTa aoNrmasTarjana ne likhA hai ki "velI dvArA kiye gaye gaNita se yaha 19. Neugebauer, pro, Exact Sciences in Antiqtity, 1951, p. 56 20. Kane, P.V., 1958) op. cit, p. 480 21. Shastri, N.C. (1973) pp. 11-12 22, Ibid pp. 11-12 23. Ibid, pp. 11-12. 24. Ibid, pp. 11-12 khaM. 3 aM. 2-3

Page #120
pratIta hotA hai ki IsavI san se 3000 varSa pUrva meM hI bhAratavAsiyoM ne jyotiSazAstra aura bhUmitizAstra meM acchI pAradarzitA prApta kara lI thI / 25 (x) karnala TaoNDa ne apane rAjasthAna nAmaka graMtha meM likhA haiM ki hama una jyotiSiyoM ko kahA~ pA sakate haiM, jinakA grahamaNDala sambandhI jJAna aba bhI yUrupa meM Azcarya utpanna kara rahA hai 196 (xi) vikhyAta cInI vidvAn liyA~ga cicAva ke zabdoM meM "vartamAna sabhya jAtiyoM ne jaba hAtha-paira hilAnA bhI prArambha nahIM kiyA thA tabhI hama donoM bhAiyoM (cIna va bhArata) ne mAnava sambandhI samasyAoM ko jyotiSa jaise vijJAna dvArA sulabhAnA Arambha kara diyA thA / 27 (xii) pro0 kolabruka ne likhA hai ki "bhArata ko hI sarvaprathama cAndranakSatroM kA jJAna thaa| cIna aura araba ke jyotiSa kA vikAsa bhArata meM hI huA hai| unakA krAnti maNDala hinduoM kA hI hai / nissandeha unhIM se araba vAloM ne ise liyA thA | 28 (xiii) DI. mArgana ne svIkAra kiyA hai ki "bhAratIyoM kA gaNita aura jyotiSa, yUnAna ke kisI bhI gaNita yA jyotiSa ke siddhAnta kI apekSA mahAn hai / inake tatva prAcIna aura maulika haiM / 29 (xiv) DA0 rAbarTasana kA kathana hai ki "12 rAziyoM kA jJAna sabase pahale bhAratavAsiyoM ko hI huA thA / bhArata ne prAcIna kAla meM jyotirvidyA meM acchI unnati kI thI 130 (xv) misTara mAriyA grAhya kI sammati hai ki "samasta mAnavIya pariSkRta vijJAnoM meM jyotiSa manuSya ko UMcA uThA detA hai / isake prArambhika vikAsa kA itihAsa saMsAra kI mAnavatA ke utthAna kA itihAsa hai / bhArata meM isake prAdima astitva ke bahuta se pramANa maujUda haiM / 31 (xvi) zrI lokamAnya tilaka ne 'orAyana' meM batAyA hai ki bhArata kA nakSatra jJAna, jisakA ki vedoM meM varNana AtA hai, IsavI san se kama se kama 5000 varSa pahale kA hai 132 uparyukta uddharaNoM se spaSTa hai ki bhAratIya jyotiSazAstra kA udbhava sthAna bhArata 25. Ibid pp. 11-12 26. Ibid, pp. 11-12 27. Ibid, pp. 11-12 28. Ibid, pp. 11-12 29. Ibid, pp. 11-12 30. Ibid, pp. 11-12 31. Ibid, pp. 11-12 32. Ibid, PP. 11-12 114 tulasI prajJA

Page #121
hI hai / isane kisI deza se sIkha kara yahA~ pracAra nahIM kiyaa| isalie bebara, hviTale va thIbo kA yaha kahanA galata hai ki bhAratIyoM ne anya dezoM se jyotiSa kA jJAna prApta kiyA hai / isa prakAra nissandeha jyotiSa zAstra kI utpatti bhArata meM huI hai aura yaha vizva ko bhArata kI eka maulika dena hai| jabaki yaha bAta spaSTa ho cukI hai ki bhAratIya jyotiSa zAstra kI utpati bhArata meM hI huI hai to aba yaha bhI jJAna karanA jarUrI hai ki bhAratIya jyotiSa ke kitane aMga haiM va usameM kina-kina bAtoM kA samAveza hai ? vedoM ke cha: aMga mAne gaye haiN| unameM zikSA, kalpa, vyAkaraNa, nirukta, chanda va jyotiSa haiN| bhAratIya jyotiSa ke mukhya tIna bhAga mAne jAte haiM jo siddhAnta horA aura saMhitA kahalAte haiM / Ajakala tIna ko bajAya pAMca bhAga bhI mAne jAne lage haiM, bhAgoM meM prazna va zakuna aura uparokta tInoM bhAga bhI jor3a diye gaye haiM / ina pAMcoM bhAgoM meM jyotiSazAstra kI sabhI mukhya-mukhya bAteM antarbhukta ho jAtI haiM / ___ jaba hameM bhAratIya jyotiSa ke bhAgoM kA jJAna ho jAtA hai to hameM yaha jJAta karanA bhI jarUrI hai ki bhAratIya jyotiSa anya dezoM ke jyotiSa se kisa prakAra bhinna va maulika hai tAki jo vidvAn yaha kahate haiM ki bhAratIya jyotiSa pAzcAtya jyotiSa se sIkhakara lAyA gayA hai va usakI nakala hai, usakA sahI mUlyAMkana ho ske| isa bAta para hama jaba vicAra karate haiM to jJAta hotA hai ki aneka vidvAn yaha mAnate haiM ki bhAratIya jyotiSa para TaoNlamIya jyotiSa kA atyadhika prabhAva hai| isalie hama bhAratIya va TaoNlamIya jyotiSa kI mukhya-mukhya bAtoM kI tulanA agale pRSThoM meM kara rahe haiM tAki vAstavikatA kA jJAna ho ske| sarva prathama hama bhArata va TAlamIya jyotiSa ke AdhAra para unake varSamAna kI tulanA karate haiM jisase yaha jJAta ho sake ki ina donoM meM kitanI bhinnatA hai va kauna sA prAcIna hai / isake lie dekhie sAriNI naM-1 isa sAraNI se jJAta hotA hai ki ina saba siddhAntoM ke varSamAna meM sabase kama varSamAna romaka siddhAnta kA hai / yaha varSamAna grIka jyotiSI hipArkasa ke varSamAna ke samAna hai / TAlamI ne hipArkasa ko AdhAra mAnakara hI apanA varSamAna nirdhArita kiyA hai / yahI kAraNa hai ki usakA varSamAna uparokta sabhI siddhAntoM ke varSamAna se kama hai| khaM. 3 aM. 2-3 115

Page #122
krama saMkhyA 1. pitAmaha siddhAnta vAsiSTha siddhAnta puliza siddhAnta 2. 3. 4. 5. 6. 7. 8' 9. siddhAnta kA nAma sUrya siddhAnta romaka siddhAnta sAraNI naM0 133 116 rAja mRgAGka, karaNa kulUhala Adi siddhAnta TAlamIya siddhAnta 365 Adhunika sUrya, vasiSTha, zAkalya 365 romaka aura soma siddhAnta dvitIya Arya siddhAnta dina ghaTI 365 366 365 365 365 365 365 21 25 -- 15 15 14 15 varSamAna pala 15 15 15 30 31 48 0 31 31 31 vizeSa vipala prati vivaraNa vipala 24 30 31 24 17 17 / / / / l 31 uparokta sAraNI se yaha spaSTa hai ki yadi bhAratIyoM ne svataMtra rUpa se svayaM mAna nahIM banAye hote to bhArata ke varSamAna bhI TAlamI ke varSamAna se milatejulate hote va adhika antara nahIM AtA para aisA huA nahIM hai / isase yaha siddha hotA hai ki bhAratIya siddhAnta TAlamI ke siddhAnta se prabhAvita nahIM haiM evaM unase prAcIna va maulika haiM / 6 17 (2) itanA hI nahIM jaba hama kaliyugArambha kAlIna aura zAke 421 ke Adhunika yUropiyana mAna (keropantIya graha sAdhana koSThaka) dvArA lAye hue TAlamI kAlIna (zAke 70, san 148 I.) ucca aura pAtoM kI tulanA karate haiM to nimna antara dikhAI detA hai (dekhie sAraNI 2) 30 uparokta sAraNI se jJAta hotA hai ki TAlamI kA zukrocca bahuta hI azuddha hai aura usake anya uccoM meM bhI adhika azuddhi hai / pAta meM bhI kAphI azuddhiyAM haiN| itanA hI nahIM TAlamI kA sUryocca 65 aMza 30 kalA hai aura TAlamI kAlIna (san 150 I. ke lagabhaga) vAstavika sAyana sUryocca 71 aMza hai| 65 aMza 30 kalA anya kisI bhI rIti se nahIM AtA hai / isase yaha siddha hai ki ina siddhAntoM meM koI 33. bhArakhaNDI, zivanAtha, bhAratIya jyotiSa, 1975 pR. 220 279 ( mUla lekhaka zrI zaMkara bAlakRSNa dIkSita haiM / ) tulasI prajJA

Page #123
khaM.3 aM, 2-3 "TAlamI kAlIna (zaka 70) ucca aura pAta sAraNI" sAraNI nambara 2.34 pArta ucca keropantIya sAyana ___TAlamI ke sthiti kero se graha keropantIya sAyana TAlamI ke sthiti kero se aM. rA. | aM. ka. aM. | ka. rA. aM. ka. rA. aM. ka. | aM. | 2 | 11 | 5 2 | 5 41 | 39 | 3 5 15 | 96/18 | 1 | | 7 | 28 | 45 7 :3 3 | 7 | 34. jhArakhaNDI, zivanAtha, bhAratIya jyotiSa, 1975, pe. naM, 284 117

Page #124
nakSatra pradakSiNa kAla (eka bhagaNa) sAraNI nambara 3. 11 vartamAna sUryasiddhAnta brahmagupta siddhAnta TAlamI siddhAnta Adhunika yUropIyala siddhAnta vizeSa vivaraNa dina | ghaDI pala | vipala dina | ghaDI | pala | vipala| dina | ghaDI pala | vipala dina | ghaDI pala | vipana 22.5 24| 31.5/3651 15 56.87 candra | 31.4/ 365 ] 15 | 30 18| 1.6 27 37 13.6/3232 58.866 32 14.088 rAhu / 24.00 budha 24.998 zakra 9 521 224 | 47.486 maMgala 2.518 50 5.87 686 guru 4332 | 19 14 | 20.9/4332, 14 zani 10765, 465 23 4.1 10765/ 48 49 50-2| 686 24 | 19.2|4332 | 45 22 | 56.2|4332 355 54 | 51.2/10758/ 44] 30 37.2|10759| 13 - 10 17.49 57.49 tulasI prajJA 35. jhArakhaNDI, zivanAtha, bhAratIya jyotiSa. 1975 peja nambara 279.

Page #125
samAnatA nahIM hai aura sAtha hI sAtha ye TAlamI se nahIM lie gaye hai varan ye bhAratIyoM kI svayaM kI khoja hai| (3) isake atirikta jaba hama nakSatra pradakSiNAkAla kI bhAratIya evaM TAlamI ke siddhAnta se tulanA karate haiM to nimna antara dikhAI detA hai| 35 dekheM sAriNI-3 uparokta sAraNI se jJAta hotA hai ki Adhunika yoropiyana siddhAnta kA varSamAna hamAre sUrya siddhAnta se lagabhaga 8 pala 34.5 vipala adhika hai aura brahmagupta siddhAnta kA varSamAna 7 pala 25.6 vipala adhika hai| TAlamI kA siddhAnta ] pala 34.63 vipala adhika hai jo kama azuddha hai| yadi bhAratIya TAlamI ke siddhAnta kA anusaraNa karate to itanA antara nahIM AtA va TAlamI ke siddhAnta se milatA-julatA hotA para vAstava meM aisA nahIM huA hai| yahAM yaha kahanA bhI anupayukta nahIM hogA ki svayaM TAlamI ne hipArkasa va bhAratIya siddhAntoM ko dhyAna meM rakha kara apane varSamAna va anya nakSatra pradakSiNA kAla nizcita kiye haiM jisase ki ve kama azuddha haiN| isase siddha hotA hai ki TAlamI ke graMtha kI grahagati sthiti hamAre siddhAntoM meM nahIM lI gaI hai va bhAratIya siddhAnta prAcIna va maulika haiM / (4) jaba hama pRthvI se grahoM kI dUrI jJAta karate haiM to graha mAlA ke madhya se grahoM ke antara bhinna-bhinna siddhAnta ke anusAra bhinna-bhinna Ate haiM / yaha bAta nimna sAraNI se spaSTa hai / 38 mAlAmadhya se grahoM ke andara kI sAraNI (mandakarNa) (sAraNI nambara 4) sUrya siddhAnta TAlamI Adhunika siddhAnta siddhAnta yugmapadAnta meM | ojapadAnta meM - pathvI budha zukra -3694 . '7278 1:5139 5.1429 9.2308 .3667 .7222 1.5517 maMgala .3750 .7194 1.5190 5:2174 9.2308 .3871 .7233 1:5237 5:2028 9.5388 36. jhArakhaNDI, zivanAtha, bhAratIya jyotiSi, pR0 422 (1975) khaM, 3 aM. 2-3 116

Page #126
120 'grahoM ke madhyama vikSepamAna sAraNI" (sAraNI nambara 5) TAlamI Adhunika vartamAna sUrya siddhAnta prathamArya siddhAnta graha brahma siddhAnta ziromaNI dvitIya Arya siddhAnta - E = AEEE siddhAnta siddhAnta aMza kalA / aM0 / ka0 aM0 ka0 / ka0 aM0 ka0 aM0 vikalA candra maMgala 1 30 | 1 30 | 1 | 20 | 20 | 10 10 - 1 7 budha / Nwe 47.9 12 7.7 41.4 34.0 39.5 gurU kA sa y tulasI prajJA

Page #127
jaba uparokta sAraNI meM diye gaye mandakarNa ke bhAvoM ko dhyAna se dekhate haiM to jJAta hotA hai ki yahAM jo sUrya siddhAntIya mAna likhe haiM ve budha-zukra ke mandakarNa unakI kakSA kI paridhi kA arthAt 360 kA unakI nIcoccavata paridhi meM bhAga dekara aura bahirvartI grahoM ke mandakarNa nIcoccavRta paridhi kA 360 aMza meM bhAga dekara lAye gaye haiM / ina saba kI Apasa meM tulanA karate haiM to yaha spaSTa hotA hai ki inameM eka rUpatA nahIM hai / ataH ye mAna saba siddhAntoM meM apanI-apanI maulikatA ke AdhAra para diye gaye haiM na ki eka dUsare kI nakala karake / isase yaha siddha hotA hai ki bhAratIya siddhAntoM meM TAlamI ke siddhAntoM kI nakala nahIM kI gaI hai| (5) isI taraha jaba hama graha vikSepa ke bAre meM adhyayana karate haiM to grahoM ke madhyama vikSepamAna arthAta krAntivRta se unakI kakSAoM ke dUratva 'kucha siddhAntoM meM madhyamAdhikAra meM hI diye gaye haiN| inakI tulanA sAraNI saM0 5 se kI jA rahI hai| sAraNI saM0 5 ke mAnoM se jJAta hotA hai ki TAlamI ke mAnoM va vartamAna sUrya siddhAnta ke mAnoM va Adhunika siddhAnta ke mAnoM meM bhinnatA hai| yadi bhAratIyoM ne TAlamI se ye mAna liye hote to unameM itanI bhinnatA, vizeSakara budha va zukra ke mAnoM meM, nahIM hotii| isase yahI siddha hotA hai ki ye mAna bhAratIyoM ne svayaM apane anubhava va khoja se nizcita kiye haiN| (6) isake alAvA jaba hama paramamandaphala mAnoM kI tulanA karate haiM to vibhinna siddhAntoM se nimna paramamandaphala mAna jJAta hote haiM:-(38) "paramamandaphala mAna sAraNI' (sAraNI naM. 6) prathama Arya siddhAnta TAlamI siddhAnta Adhunika siddhAnta vizeSa vivaraNa aMza | kalA vikalA| aMza kalA | aM. | ka. | vi. sUrya 28 candra maMgala budha ananown anunun guru zukra | 2 | 51 zani 37. jhArakhaNDI, zivanAtha, bhAratIya jyotiSa, 1975, peja 428 38. jhArakhaNDI, zivanAtha, bhAratIya jyotiSa, 1975, pR0 478 khaM. 3 aM. 2-3

Page #128
isa uparokta sAriNI se jJAta hotA hai ki budha-zukra ke Adhunika mAnoM se bhAratIya graMthoM ke mAnoM kI tulanA karanA ThIka nahIM hai kyoMki unake Adhunika mAna sUrya bimbastha draSTA kI dRSTi aura bhAratIya bhUstha draSTA kI dRSTi se diye gaye haiN| para yaha bAta nizcita hai ki TAlamI ke upayukta mandaphala bhArata ke kisI bhI siddhAnta se nahIM milate haiM / bhArata ke kisI bhI siddhAnta se TAlamI kA koI sambandha nahIM hai, isake aneka pramANoM meM se eka yaha bhI hai| 39 bhAratIya jyotiSa va TAlamI ke jyotiSa kI jaba hama tulanA karate haiM to uparokta tathyoM meM to spaSTa hai hI ki bhAratIyoM ne TAlamI se kucha bhI nahIM liyA hai para TAlamI ne avazya bhAratIya siddhAntoM kI madada apane siddhAntoM ko banAne meM lI hai| sAtha hI sAtha jaba hama bhAratIya jyotiSa zAstra ke sAhitya kA vargIkaraNa karate haiM to nimna bAteM aura hamAre sammukha upasthita hotI haiM (1) bhAratIya jyotiSa zAstra ke sAhitya ko tIna bhAgoM meM bAMTA jA sakatA hai, jo nimna haiM (a) vaidika sAhitya evaM brAhmaNa-isameM 800 B.C. ke pUrva kA sAhitya hai| (ba) vedAMga, jyotiSa, sUtra, graha, dharmasUtra, manu, garga, jaina sAhitya jaise sUrya prajJapti, candra prajJapti Adi jo 3 I. sa. taka kA sAhitya hai| (sa) siddhAnta, AryabhaTTa, varAhamihira va brahmagupta evaM usake bAda ke vidvAn / isa vargIkaraNa se yaha siddha hotA hai ki vaidika saMhitA aura brAhmaNa va vedAMga jyotiSa, jaina sAhitya Adi TAlamI ke kArya kAla se prAcIna hai / ataH unameM jo tathya haiM ve TAlamI se pahale ke haiM / isalie TAlamI unase madada le sakatA hai para bhAratIya usase madada nahIM le sake / itanA hI kyoM jekobI, dIkSita va tilaka ne vaidika kAla 4000 B.C. va usase pahale kA mAnA hai| vinTaranIja (Winternitz) ise 2500 B.C. se mAnatA hai jabaki maMksamUlara va anya pAzcAtya zodhakartA vaidika kAla ko 1500 se 800 B.C. taka mAnate haiN| yadi hama tIsarA kAla bhI sahI mAneM to bhI yaha kAla TAlamI ke kAla se (70 A.D. se 147 AD) bahuta prAcIna hai jisase TAlamI ke siddhAMtoM kA prabhAva vaidika kAla ke jyotiSa para kisI bhI hAlata meM nahIM par3a sakatA hai| isalie hama niHsaMkoca kaha sakate haiM ki bhAratIya jyotiSa TAlamI ke jyotiSa se prAcIna va maulika hai / isa bAta kI puSTi barjesa ne sUrya siddhAMta ke aMgrejI anuvAda meM kI hai ki "bhArata kA jyotiSa TAlamI ke siddhAMtoM para Azrita nahIM hai, kintu isane I0 san ke bahuta pahale hI isa viSaya kA paryApta jJAna prApta kara liyA thaa| 40 39. jhArakhaNDI, zivanAtha, bhAratIya jyotiSa, 1975 pR. 479 40. pacasiddhAntikA kI bhUmikA : pR: LIII-LY 122 tulasI prajJA

Page #129
saMdarbha graMtha (1) zAstrI, nemIcanda (1973) bhAratIya jyotiSa, bhAratIya jJAnapITha, naI dillI / (2) jhArakhaNDI, zivanAtha, (1975) bhAratIya jyotiSa, mUla lekhaka zrI zaMkara lAlakRSNa dIkSita / (3) Tucker William, J. (1974) Ptolemaic Astrology. (4) Raman B.V. (1972) Astrology and Modern Thought. (5) Krishnamurti, K.S. (1974) Stellar Archeological Report No 1. (6) Kane, P.V. (1958) History of Dharmasastra. ( 7 ) Raman, B.V. Astrological magazine (Oct. 72) (8) Ibid., (Aug.75) (9) Neugebouer. Pro, (1951) Exact Sciences in Antiquity. (10) The Journal of the Royal Astronomical Society of Canada, April 1960. (11) samyak jJAna, ( mAsika patrikA) julAI-agasta 76 (12) jyotiSa dhArA ( mAsika patrikA) julAI 76. (13) sUrya siddhAMta vijJAna bhASya khaM. 3 aM. 2-3 123

Page #130
pAli prAkRta kathAoM meM karma evaM puruSArtha kA antardvandva DA0 prema sumana jaina zramaNa-paramparA meM dArzanika siddhAntoM ke pratipAdana evaM unake pracAra ke daSTAntoM va kathAoM ke mAdhyama ko apanAyA gayA hai / bauddha dharma ke prAcIna granthoM, tripiTaka Adi meM tathA jaina AgamoM meM aise kaI dRSTAnta va udAharaNa upalabdha haiM, jinake dvArA karma siddhAnta ko spaSTa kiyA gayA hai / svayaM bhagavAn buddha va mahAvIra ne aneka praznottaroM dvArA vyakti ke karma evaM unake acche-bure phala-vipAka ko samajhAne kA prayatna kiyA hai| pAli sAhitya majjhimanikAya meM eka sandarbha hai ki zubha nAmaka mANavaka ne bhagavAna buddha se eka bAra pUchA thA ki he gautama ! manuSya meM hInatA aura praNItatA (uttamatA) dikhAI detI hai, isakA kyA hetu haiM ? buddha ne uttara diyA thA ki he mANavaka ! prANI karmoM ke adhIna hai / karma hI prANiyoM ko hInatA aura uttamatA meM vibhakta karatA hai / / * pUnA vizvavidyAlaya, pUnA meM mArca 77 meM Ayojita seminAra meM paDita nibandha / 124 tulasI prajJA

Page #131
jinake karma zubha haiM, vaha sugati meM aura jisake karma azubha haiM vaha durgati meM janma letA hai| sadAcAra se sugati aura durAcAra se durgati prApta hotI hai| isa prakAra prANI yadi karmoM ke svabhAva evaM pariNAmoM ko jAna jAe to vaha duSkarmoM ko chor3akara sukarma karane laga jAe / isa prAcIna prasaMga se spaSTa hai ki boddha dharma meM vizva kI vyavasthA meM karma ko pradhAna mAnA gayA hai| pratyeka vyakti apane karmoM ke prati uttaradAyI hai / sadAcAra kA AcaraNa kara vaha apane puruSArtha dvArA zubha karmoM kA arjana kara sakatA hai| vyakti ke puruSArtha ko mahatva dete hue hI buddha ne yaha kahA hai ki kevala mere upadezoM ke bharose mata rahanA / svayaM apramAdI hokara dhyAna karane se tathA dharma kA abhyAsa karane se hI lakSya kI prApti hogii| pAli tripiTaka kI kathAoM meM bhagavAna buddha ke uparyukta karma evaM puruSArtha sambandhI vicAra yatra-tatra pratibimbita hue haiM / thera evaM therIgAthA meM pUrva janmoM ke karmoM ko smaraNa kara sadAcaraNa meM pravRtta hone kI bAta kahI gaI haiN| therIgAthA meM isIdAsI kA pUrva janma kA varNana dhyAtavya haiM / (gA. 400-447) dhammapada meM yahI kahA gayA hai ki vyakti AkAza, parvata, samudra Adi kahIM bhI calA jAya, kintu apane kiye gae karmoM ke phala se nahIM baca sktaa| yathA na antalikkhe na samuddamajhe na pabbatAnaM vivaraM pavissa / na vijjati so jagatighAdeso yatthaThito muJceyya pApakammA / / 9-12 // kintu ina karmaphaloM ko jAnakara nirvANaprApti kA sahI mArga cunA jA sakatA hai| tRSNA kA kSaya kara vyakti karmaphala se mukta ho sakatA hai| tathAgata to kevala itanA mArga batalAte haiM, puruSArtha to vyakti ko svayaM karanA par3atA hai / "tumhehi kiccaM AtappaM akkhAtAro tathAgatA"-(dhamma0 20-4) / pAli kathAoM meM jAtaka sAhitya kA pramukha sthAna hai| jAtaka kathAoM meM bodhisatva kI pUrvajanmoM kI kathAeM haiN| kintu unameM aneka zAzvata nIti ke upadeza haiM, jo vyakti ko sadAcAra kI ora prerita karate haiN| kaI jAtaka kathAeM vyakti ke karmaphaloM ko abhivyakta karatI haiN| mAla se bharA huA jahAja samudra meM DUba jAnA kisI yakSiNI ke jAla meM phaMsa jAnA, aneka taraha kI zArIrika yAtanAeM sahanA, daridratA kA dukha bhoganA Adi aneka ApattiyA~ jAtaka kathAoM ke pAtra karmoM ke vipAka ke kAraNa bhogate haiN| kintu dUsarI ora vyakti ke puruSArtha ko prerita karane vAlI kathAeM bhI pAlI sAhitya meM bahuta haiN| vaNik putra kI sAhasa bharI yAtrAeM, saMkaToM meM aDiga rahane kI ghaTanAeM tathA paropakAra evaM karuNA se yukta kAryoM kA kha. 3 aM. 2-3 125

Page #132
anuSThAna Adi kaI kArya pAli kathAoM ke pAtra karate hue dikhAI dete haiN| yaha isa bAta kA pramANa hai ki bauddha dharma meM karma evaM puruSArtha ko jisa rUpa meM prArambha meM svIkAra kiyA gayA thA usakA aMkana bAda kI pAli kathAoM meM bhI huA hai / yadyapi yahA~ dhArmika puruSArtha ke sthAna para laukika aura naitika puruSArtha ko adhika mahattva diyA gayA hai| jaina Agama sAhitya jaina darzana meM karma svatantra tatva ke rUpa meM svIkRta hai| karma ananta paramANuoM ke skandha haiM / ve prANiyoM kI yoga aura kaSAya kI pravRttiyoM dvArA AtmA ke sAtha baMdha jAte haiM tathA yathA-samaya jIva ko acchA-burA phala pradAna karate haiN| jaina darzana ke prAcIna granthoM meM karmasiddhAnta kA vistAra se sUkSma vivecana haiN| bhagavatI sUtra meM bhagavAna mahAvIra aura gautama ke bIca hue praznottaroM meM karma siddhAnta ko kahA gayA hai / pramAda aura yoga karma-bandhana ke kAraNa mAne gae haiM / ' ThANAMga evaM prajJApanA Adi meM kaSAyoM ke dvArA karmabandha kI bAta kahI gaI hai / kaSAyaprAmRta Adi karmagranthoM meM karmasiddhAnta para kaI dRSTiyoM se vicAra kiyA gayA hai / uttarakAlIna prAkRta va saMskRta sAhitya meM jaina darzana ke karma viSayaka vibhinna pahaluoM kA vibecana kiyA gayA hai| prAkRta sAhitya meM prApta isa vivecana meM kahA gayA hai ki vizva kI vicitratA evaM prANiyoM kI hInatA evaM uccatA karmoM ke kAraNa hI hotI hai| vyakti ko apane acche-bure karmoM kA phala avazya bhoganA par3atA hai| jIva svayaM ke upAjita karmajAla meM Abaddha hotA hai / kRta karmoM ke bhoge binA usakI mukti nahIM hai| yathA "sayameva kaDehiM gAhai, no tassa muccejjapuThThayaM / " -sUtrakRtAMga 1. 2, 14 uttarAdhyayana sUtra meM "kaDANa kammANa na mukkha atyi" (4/3) Adi ke dvArA isI kA samarthana kiyA gayA hai| vizeSAvazyakabhASya meM yahI bAta dUsare zabdoM meM kahI gaI hai ki jIva karma-grahaNa karane meM svatantra hai aura usakA phala bhogane meM parataMtra / jaise koI vyakti vRkSa para car3hane meM svatantra haiM kintu pramAdavaza vRkSa se gira par3ane meM paratantra haiM / yathA kammaM ciNaMti savasA, tassudayammi u paravasA honti / rukkhaM du ruhai savaso, vigalasapakhaso tatto / / 1-3 / / prAcArya kundakunda ne bhI yahI kahA hai ki jIva aura karma pudgala eka-dUsare meM mile hue haiM / samaya Ane para pRthaka bhI ho sakate haiN| kintu jaba taka ve mile hue haiM, 126 tulasI prajJA

Page #133
/ " isa taraha yaha nizcita anusAra hI calanA par3atA karma sukha-dukha detA hai aura jIva ko vaha bhoganA par3atA hai hotA calA gayA ki karma balavAna haiM / vyakti ko karmoM ke hai / zramaNa paramparA meM vyakti ko Izvara ke hastakSepa va anukampA Adi se jahA~ bacAyA gayA vahA~ use karmoM ke hAtha meM sauMpa diyA gayA / 10 karmoM kI bhavitavyatA Adi ke isI sAmarthya ke kAraNa honahAra, bhAgya, niyati Adi karmavAda ke paryAyavAcI bana gae / isI bAta ko lekara bhagavAna buddha evaM mahAvIra ke sAtha usa samaya ke kaI dArzanikoM kA matabheda bhI huaa| unake bIca hue praznottaroM kA pariNAma yaha huA ki zramaNa paramparA meM karmasiddhAnta kA sUkSmatA se vivecana kiyA gayA / honahAra athavA niyati Adi se karmavAda kI bhinnatA spaSTa kI gayI / karma aura puruSArtha ke alagaalaga mahatva ko samajhA gayA / vyakti svAtantrya evaM karma vipAka ke sambandha ko aneka udAharaNoM dvArA jaina AgamoM evaM paravartI sAhitya meM spaSTa kiyA gayA hai / prAkRta sAhitya meM karmoM ke vivecana meM yaha kahA gayA hai ki karmoM kA vipAka do taraha se hotA hai / kucha karma apane nizcita samaya para vyakti ko apane Apa acchA-burA phala dete haiM / yaha prakriyA unameM svAbhAvika hotI hai / isameM vyakti kA prayatna kucha nahIM kara sakatA / kintu kucha karma aise hote haiM jinakA phala samaya se pahale evaM mandatA ke sAtha vyakti ke prayatnoM dvArA bhogA jA sakatA hai / vyakti kA puruSArthaM aise karmoM ke phala ko badala sakatA hai / ataH gaNadharavAda meM yaha kahA gayA hai ki kabhI jIva karmoM ke adhIna hotA hai aura kabhI karma jIva ke adhIna / ataH karma aura jIva ke prayatnoM meM saMgharSa calatA rahatA hai / yathA-- AcArya samantabhadra ne bhI yahI mata prakaTa kiyA hai ki buddhipUrvaka karma na karane se jo kucha prApta hotA hai vaha bhAgya (karma) ke adhIna hai aura vyakti ke prayatna iSTa-aniSTa kI prApti honA puruSArtha ke adhIna hai / kahIM para deva pradhAna hotA hai to kahIM puruSArtha | 211 prAcArya siddhasena divAkara ne bhI kArya kI utpatti meM pUrNa karma Adi ke sAtha puruSArtha kA bhI samanvaya Avazyaka mAnA hai / 12 bhagabatI sUtra meM gautama ke prazna ke uttara meM bhagavAna mahAvIra ne yaha pahale hI spaSTa kara diyA thA ki karma ke svAbhAvika udaya meM nae puruSArtha kI AvazyakatA nahIM hotI / kintu udIraNA yogya karma pudagaloM kI sAmarthya ko jIva apane puruSArtha dvArA kama kara sakatA hai / ina karmoM kI udIraNA mana, vacana, kAya ke yoga dvArA hotI hai / 13 isI se karmoM kA saMbara va nirjarA hotI hai jo mukti kA mArga hai / ataH karmoM kI raja se AtmA ko nirmala karane ke lie vyakti kA puruSArthI honA, apramAdI honA bahuta Avazyaka hai / isI se jaina darzana tapa Adi kI pradhAnatA hai / apramAda kI pratiSThA hai / yathA "viNAhi rayaM pure kaDaM, samayaM goyama ! mA pamAyae khaM. 3 aM. 2-3 katthavi balino jIvo, katthavi kammAi huti baliyAI / jIvarasa ya kammasya, puNva biruddhAI bairAi 11 2-25 17 31 - ( uttarA0 10 / 3 ) 127

Page #134
jaina Agama sAhitya meM pratipAdita karma aura puruSArtha sambandhI cintana kA prabhAva prAkRta kathAnoM meM bhI dekhane ko milatA hai / vaise to prAyaH pratyeka prAkRta kathA meM pUrvajanma, karmoM kA phala tathA mukti prApti ke lie saMyama vairAgya Adi puruSArthoM kA saMketa milatA hai / kintu kucha kathAeM aisI bhI haiM jo karma - siddhAnta kA hI pratipAdana karatI haiM to kucha puruSArthaM kaa| bhAratIya saMskRti meM cAra puruSArthoM kA vivecana hai- dharma, artha, kAma, evaM mokSa / vastutaH prAkRta kathAoM meM inameM se do kohI puruSArtha mAnA gayA hai, kAma aura mokSa ko / zeSa do puruSArthaM inakI prApti meM sahAyaka haiM / dharma puruSArtha se mokSa saghatA hai to artha se kAma puruSArtha / arthAt laukika samRddhi va sukha Adi / prAkRta kathAoM meM ina laukika aura pAralaukika donoM puruSArthoM kA varNana hai, kintu unakA prabhAva samAja para bhinna-bhinna par3A hai / prAkRta kathAoM meM karma siddhAnta ko pratipAdana karane vAlI kathAeM jJAtAdharmakathA meM upalabdha haiM / maNikumAra seTha kI kathA meM kahA gayA hai ki pahale usane eka sundara vApI kA nirmANa karAyA / paropakAra evaM dAnazIlatA ke aneka kArya kiye / kintu eka bAra jaba usake zarIra meM solaha prakAra kI vyAdhiyAM ho gayI to deza ke prakhyAta vaidyoM kI cikitsA dvArA bhI maNikumAra svastha nahIM ho sakA / kyoMki usake asAtA karmoM kA udaya thA, isalie use rogoM kA dukha bhoganA hI thA / 14 isI grantha meM kAlI AryA kI eka kathA hai, jisameM azubha karmoM ke udaya ke kAraNa usakI duSpravRti meM buddhi laga jAtI hai aura vaha sAdhvI ke prAcaraNa meM zithila ho jAtI hai / 15 16 Agama granthoM meM vipAkasUtra karma siddhAnta ke pratipAdana kA pratinidhi grantha hai / isameM 20 kathAeM haiM / prArambha kI dasa kathAeM azubha karmoM ke vipAka ko evaM aMtima dasa kathAeM zubha karmoM ke phala ko pragaTa karatI hai / miyAputra kI kathA krUratA pUrvaka AcaraNa karane ke phala ko vyakta karatI hai to soriyadatta kI kathA mAMsabhakSaNa ke pariNAma ko / isI taraha kI anya kathAeM vibhinna karmoM ke paripAka ko spaSTa karatI haiM / ina kathAoM kA spaSTa uddezya pratIta hotA hai ki loga azubha karmoM ko chor3akara zubha karmoM kI ora pravRta hoM / 17 svatantra prAkRta kathA-granthoM meM karmavAda kI aneka kathAeM haiN| taraMgavatI meM pUrvajanmoM kI kathA hai| taraMgavatI ko karmoM ke kAraNa pati viyoga sahanA par3atA hai / vasudevahiNDI meM to karmaphala ke aneka prasaMga haiM / cArUdatta kI daridratA usake pUrvakRta karmoM kA phala mAnI jAtI hai / isa grantha meM vasumUti daridra brAhmaNa kI kathA honahAra kA upayukta udAharaNa hai / vasubhUti ke yajJadattA nAma kI patnI thI / putra kA nAma tulasI prajJA 128

Page #135
somazarma tathA putrI kA somazarmA thaa| unake rohiNI nAma kI eka gAya thii| dAna meM milI huI khetI karane ke lie thor3I-sI jamIna thii| eka bAra apanI daridratA ko dUra karane ke lie vasubhUti zahara jA rahA thA to usane apane putra se kahA ki maiM sAhUkAroM se kucha dAna-dakSiNA mAMgakara zahara se lauttuuNgaa| taba taka tuma khetI kI rakSA karanA / usakI upaja aura dAna meM mile dhana se maiM terI aura terI bahina kI zAdI kara duuNgaa| taba taka apanI gAya bhI bachar3A de degii| isa taraha hamAre saMkaTa ke dina dUra ho jaayeNge| __ brAhmaNa vasubhUti ke zahara cale jAne para usakA putra somazarma to kisI naTI ke saMsarga se naTa bana gyaa| arakSita khetI sUkha gyii| somazarmA putrI ke kisI dhUrta se garbha raha gayA aura gAya kA garbha kisI kAraNa se gira gyaa| saMyoga se brAhmaNa ko bhI dakSiNA nahIM milii| lauTane para jaba usane ghara ke samAcAra jAne to kaha uThA ki hamArA bhAgya hI aisA hai| 20 isa grantha meM isa tarahake anya kathAnaka bhI haiN| AcArya haribhadra ne prAkRta kI aneka kathAeM likhI haiN| samarAiccakahA aura dhUrtAkhyAna ke atirikta upadezapada evaM dazavaikAlikacUrNi meM bhI unakI kaI kathAe karmavAda kA pratipAdana karatI haiN| unameM karma vipAka athavA daivayoga se ghaTita hone vAle kaI kathAnaka haiM, jinake Age manuSya kI buddhi aura zakti nirarthaka jAna par3atI hai / 21 samarAiccakahA dUsare bhava meM siMhakumAra kI hatyA jaba svayaM usakA putra Ananda rAjapada pAne ke lie karane lagatA hai to siMha kumAra socatA hai ki jaise anAja paka jAne para kisAna apanI khetI kATatA hai vaise hI jIva apane kiye hue karmoM kA phala bhogatA hai| 22 upadezapada meM 'puruSArtha yA daiva' mAma kI eka kathA hI haribhadra ne prastuta kI hai| 23 isameM karmaphala kI pradhAnatA hai| kuvalayamAlAkahA meM udyotanasUri ne kaI prasaMgoM meM karmoM ke phala bhogane kI bAta kahI hai| pAMca kaSAyoM ke vazIbhUta hokara jIne vAle vyaktiyoM ko kyA kyA bhoganA par3A isakA vistRta vivecana lobhadeva Adi kI kathAoM meM isa grantha meM kiyA gayA hai / 24 rAjA ratnamukuTa kI kathA meM dIpazikhA aura pataMge kA dRSTAnta diyA gayA hai| rAjA ne pataMge ko mRtyu se bacAne ke lie bahuta prayatna kiye / anta meM use eka saMdUkacI meM banda bhI kara diyaa| kintu prAtaH kAla taka use eka chipakalI khA hI gyii| rAjA kA prayatna karma-phala ke Age vyartha gyaa| usane socA ki nipuNa vaidya rogI kI roga se rakSA to kara sakate haiM kiMtu pUrvajanmakRta karmoM se jIva kI rakSA ve nahIM kara sakate / yathA vejjA kareMti kiriyaM prosaha-jIehiM mNt-bl-juttaa| Neya kareMti varAyA Na kayaM jaM puNya-janmammi ||...kuv0 140.25 khaM. 3 aM. 2-3 126

Page #136
prAkRta kathAoM ke kozagranthoM meM karmaphala sambandhI aneka kathAeM prApta haiM / AkhyAnamaNikoza meM bAraha kathAeM isa prakAra kI haiM / karma athavA bhAgya ke sAmarthya ke sambandha meM aneka subhASita isa grantha meM prayukta hue haiN| RSidattA AkhyAna ke prasaMga meM kahA gayA hai ki karmoM ke anusAra hI vyakti sukha-dukha pAtA hai / ata: kiye hue karmoM ( ke pariNAma ) kA nAza nahIM hotA / jaM jeNa pAviyavvaM suhaM va dukkhaM va kammanimmaviyaM / taM so taheva pAvai kayassa nAso jatro natyi // ...... pR. 250, gA0151 // prAkRta kathA saMgraha meM karma kI pradhAnatA vAlI kathAeM haiN| samudrayAtrA ke daurAna jaba * jahAja bhagna ho jAtA hai taba nAyaka socatA hai ki kisI ko kabhI bhI doSa na denA cAhie / sukha aura dukha pUrvArjita karmoM kA hI phala hotA hai / 25 isI taraha prAkRta kathAoM meM parISaha - jaya kI aneka kathAeM upalabdha haiM / vahAM bhI tapazcaraNa meM hone vAle dukha ko karmoM kA phala mAnakara unheM samatA pUrvaka sahana kiyA jAtA hai / apabhraMza ke kathAgranthoM evaM kahAkosa meM isa prakAra kI kaI kathAeM haiM / sukumAla svAmI kI kathA pUrva janmoM ke karma vipAka ko spaSTa karane ke lie hI kahI gayI hai / honahAra kitanI balavAna hai, yaha isa kathA se spaSTa ho jAtA hai / 2 puruSArtha vivecana : karmasiddhAnta sambandhI ina prAkRtakathAoM ke varNanoM para yadi pUrNataH vizvAsa kiyA gayA hotA aura bhavitavyatA ko hI saba kucha mAna liyA gayA hotA to laukika aura pAralaukika donoM taraha ke koI prayatna va puruSArtha jaina dharma ke anuyAfroM dvArA nahIM kiye jAte / isa dRSTi yaha samAja sabase adhika niSkriya daridra aura bhAgyavAdI hotA / kintu itihAsa sAkSI hai ki aisA nahIM huA / anya vidhAoM ke jaina sAhitya ko chor3a bhI deM to yahI prAkRta kathAeM laukika aura pAramArthika puruSArthoM kA itanA varNana karatI haiM ki vizvAsa nahIM hotA unameM kabhI bhAgyavAda yA karmavAda kA vivecana huA hogA / karma aura puruSArtha ke isa antardvandva ko spaSTa karane ke lie prAkRta kathAoM meM prApta kucha puruSArtha sambandhI sandarbha yahAM prastuta haiM / jJAtAdharmakathA meM udakajJAtA adhyayana meM subuddhi mantrI kI kathA hai / isameM usane jitazatru rAjA ko eka khAI ke durgandha yukta apeya pAnI ko zuddha evaM peya jala meM badala dene kI bAta khii| rAjA ne kahA- yaha nahIM ho sakatA / taba mantrI ne kahA ki pudgaloM meM jIva ke prayatna aura svAbhAvika rUpa se parivartana hote rahate haiM / 27 ataH vyakti ke puruSArtha se karma pudgaloM ko bhI parivartita kiyA jA sakatA hai / rAjA ne isa bAta ko svIkAra nahIM kiyA / taba subuddhi ne jala zodhana kI vizeSa prakriyA dvArA tulasI prajJA 130

Page #137
usI khAI ke azuddha jala ko amRta sudRza madhura aura peya banAkara dikhA diyaa| taba rAjA kI samajha meM AyA ki vyakti kI sada pravRttiyoM ke puruSArtha usake jIvana ko badala sakate haiM / anta meM rAjA aura mantrI donoM jaina dharma meM dIkSita ho gaye / 28 isI grantha meM samudrayAtrA Adi kI kathAeM bhI haiN| jinase jJAta hotA hai ki saMkaTa ke samaya bhI sAhasI yAtrI apanA puruSArtha nahIM tyAgate the| jahAja bhagna hone para samudra pAra karane kA bhI prayatna karate the| aneka kaThinAIyoM ko pAra kara bhI vaNi putra sampatti kA arjana karate the| uttarAdhyayanaTIkA ( nemIcandra) meM eka kathA hai, jisameM rAjakumAra mantrIpUtra aura vaNika putra apane apane puruSArtha kA parIkSaNa karake batalAte haiM / 29 dazavakAlikacUrNI meM cAra mitroM kI kathA meM puruSArthoM kI zreSThatA siddha kI gayI hai / 30 vasadevahiNDI meM artha aura kAma puruSArtha kI aneka kathopakathAe haiN| ArthopArjana para hI laukika sukha AdhArita hai| ata : isa grantha kI eka kathA meM cArudatta daridratA ko dUra karane ke lie aMtimakSaNa taka puruSArtha karanA nahIM chor3atA / "ucchAhe sirivasati' isa siddhAnta kA pAlana karatA hai| 31 samarAIccakahA meM laukika aura pAramArthika puruSArtha kI aneka kathAeM haiN| 32 uda yotanasUri ne kuvalayamAlA meM eka ora jahA~ karma phala kA pratipAdana kiyA hai, vahA~ caMDasoma Adi kI kathAoM dvArA yaha bhI spaSTa kara diyA hai ki pApI se pApI vyakti bhI yadi sadgati meM laga jAe to vaha sukha-samRddhi ke sAtha jIvana ke antima lakSya ko bhI prApta kara sakatA hai / mAyAdatta kI kathA meM kahA gayA hai ki loka meM dharma, artha aura kAma ina tIna puruSArthoM meM se jisake eka bhI nahIM hai usakA jIvana jar3avat hai / ataH artha kA upArjana karo jisase zeSa puruSArthoM kI siddhi ho (kuva. 58. 13-15) / sAgaradatta kI kathA se jJAta hotA hai ki bApa-dAdAoM kI sampatti se paropakAra karanA vyartha hai| jo apane puruSArtha se arjita ghana kA dAna karatA hai vahI prazaMsA kA pAtra hai, bAkI saba cora haiM jo deI dhaNaM duha-saya-samajjiyaM attaNo bhuya-baleNa / so kira pasaMsaNijjo iyaro coro viya varAno i / kuba0 103-23 // isI taraha isa grantha meM dhanadeva kI kathA hai| vaha apane mitra bhadrazreSThI ko preraNA dekara vyApAra karane ke lie ratnadIpa le jAnA cAhatA hai / bhadrazraSThI isalie vahA~ nahIM jAnA cAhatA kyoMki vaha sAta bAra jahAja bhagna ho jAne se nirAza ho cukA thA / taba dhanadatta use samajhAtA hai ki "puruSArtha-hIna hone se to lakSmI viSNu" ko bhI chor3a detI hai aura jo puruSArthI hotA hai usI para vaha dRSTipAta karatI haiM / ataH tuma punaH sAhasa kro| vyakti ke lagAtAra prayatna karane para hI bhAgya ko badalA jA sakatA hai| kha. 3 aM. 2-3 131

Page #138
prAkRta ke anya kathA-granthoM meM bhI isa prakAra kI puruSArtha sambandhI kathAe dekhI jA sakatI haiM / zrIpAla kathA karma aura puruSArtha ke antardvanda kA spaSTa udAharaNa hai / mainA sundarI apane puruSArtha ke bala para daridra evam kor3hI pati ko svastha kara punaH sampattizAlI banA detI hai / prAkRta ke granthoM meM isa viSayaka eka bahuta rocaka kathA prApta hai / rAjA bhoja ke darabAra meM eka bhAgyavAdI evam puruSArthI vyakti upasthita huA / bhAgyavAdI ne kahA ki saba kucha bhAgya se hotA hai, puruSArtha vyartha hai / puruSArthI ne kahA - prayatna karane se hI saba kucha prApta hotA hai, bhAgya ke bharose baiThe rahane se nahIM / rAjA ne kAlidAsa nAmaka mantrI ko unakA vivAda nipaTAne ko kahA / kAlidAsa ne una donoM ke hAtha bAMdhakara unheM eka aMdhere kamare meM banda kara diyA aura kahA ki Apa loga apane apane siddhAnta ko apanAkara bAhara A jAnA | bhAgyavAdI niSkriya hokara kamarake eka kone meM baiThA rahA / puruSArthI tIna dina taka kamare se nikalane kA dvAra khojatA rahA / anta meM thaka kara vaha eka sthAna para gira par3A / jahA~ usake hAtha the vahA~ cUhe kA bila thA / ataH usake hAtha kA bandhana cUhe ne kATa diyaa| dUsare dina vaha kisI prakAra daravAjA tor3akara bAhara A gyaa| bAda meM vaha bhAgyavAdI ko bhI nikAla lAyA / aura kahane lagA ki udyama ke phala ko jAnakara yAvat -- jIvana use nahIM chor3anA cAhie / puruSArthaM phaladAyI hotA hai 134 ujjamasta phalaM naccA viusaduganAyage / jAvajjIvaM na chuDDejjA ujjamaM phaladAyagaM // cintanIya prazna : prAkRta kathAoM meM karma evaM puruSArtha sambandhI ina kucha udAharaNoM se spaSTa hai ki karmavAda adhika sabala hai / isake pratipAdana ke mUla meM sambhavataH yaha pramukha kAraNa thA ki Izvara jaise sarvazaktimAna vyaktitva ke sthAnApanna ke rUpa meM karmavAda kI sthApanA karanA thA / ataH use bhI utanA hI akATya aura prabhAvazAlI banAyA gayA hai / isake pIche jaina AcAryoM kA yaha bhI uddezya ho sakatA hai ki vyakti karma ko saba kucha mAnakara apane kAryoM ke prati mithyA ahaMkAra na kare / prayatnoM ke uparAnta yadi use saphalatA na mile to vaha karmaphala ko mAnakara dhairya dhAraNa kara sake / duHkha kI bhayAvaha sthitiyoM meM vaha ghabar3Aye nahIM, apitu acche karmaphala kI AzA meM usa sthiti se ubara sake / sAtha hI karmaphala ke pratipAdana meM yaha zikSA denA bhI nihita rahA hogA ki vyakti zubhakarmoM ke acche phala kI ora AkarSita hokara sadpravRttiyoM meM puruSArtha kare / isa taraha karmaphala kA pratipAdana eka ora yadi jar3a aura AlasI vyaktiyoM ke lie niSkriyatA, bhAgyavAda. andhavizvAsa Adi meM pravRta hone kA kAraNa hai to dUsarI ora jAgarUka vyakti isase puruSArtha meM pravRta hone kI preraNA bhI grahaNa kara sakate haiM / 132 tulasI prajJA

Page #139
Adhunika yuga meM karmavAda ke siddhAnta ke sAtha kaI prazna cinha jur3e hue haiM / yadi vyakti kA karma hI saba kucha hai, use unakA phala nizcita hI bhoganA par3egA to phira vaha satkAryoM meM kyoM aura kaise pravRta ho sakatA hai ? ataH Aja ke vyakti ne acche-bure donoM prakAra ke karmaphaloM ke prati udAsIna vRtti apanA lI hai| bhaviSya meM milane vAle phala ke prati usakA vizvAsa nahIM rhaa| isIlie vaha vartamAna meM jInA cAhatA hai| vartamAna ko yathAsambhava sukhI banAne ke prayatna meM vaha hai| yadi sUkSmatA se dekheM to sambhavataH yaha pravRtti pAli-prAkRta kI kathAoM meM bahuta pahale se prArambha ho gayI thii| laukika puruSArtha vahAM pramukhatA ko prApta hai / 34 karma-siddhAnta ke sambandha meM dUsarA cintana yaha ubharA hai ki karmoM ke phala avazya milate haiM / kiMtu hajAroM varSoM meM, janmoM meM nahIM, apitu turanta hI vartamAna jIvana meM hI vyakti sukha-duHkha bhoga letA hai / usakI manovRttiyA~ hI use acche-bure kAryoM meM pravRtta karatI haiM, jina para vaha apanI cetana zakti dvArA niyantraNa karatA rahatA hai| byakti ke puruSArtha ke Age ananta janmoM kI karmazRMkhalA koI mAyane nahIM rkhtii| aba dino dina vyakti kI dRSTi sUkSma aura vaijJAnika hotI jA rahI hai| ataH vaha kisI kArya kA kevala eka kAraNa svIkAra karane ke lie taiyAra nahIM hai| sukhaHdukha aneka kAraNoM ke pariNAma haiM / karmaphala unameM se eka kAraNa ho sakatA hai| ataH aba karmavAda utanA bhayAvaha nahIM rahA hai aura na AkarSaka hI, jitanA vaha prAcIna samaya meM thaa| vartamAna yuga ke jIvana meM yaha bhI spaSTa kara diyA gayA hai ki eka vyakti ke karma kevala use hI prabhAvita nahIM karate / apitu eka vyakti ke karmoM kA phala sAmUhika bhoganA par3a sakatA hai| jaise kisI yAna cAlaka kI lAparavAhI kA pariNAma sabhI yAtrI bhugatate haiN| athavA kisI jamAkhora ke kAraNa aneka upabhoktA duHkhI ho sakate haiN| isI prakAra sAmUhika karmoM kA phala bhI vyaktigata rUpa se bhoganA par3atA hai| deza meM harita krAnti lAne vAle kucha kisAna ho sakate haiM, kintu upaja kI samRddhi kA lAbha karor3oM loga uThAte hai / ataH karma siddhAnta meM aba vyakti akelA bhoktA nahIM hai| isalie bahuta Avazyaka ho gayA hai ki sAmUhika rUpa se karmoM meM sudhAra kiyA jAya / ina saba praznoM ke pariprekSya meM pAli-prAkRta sAhitya meM pratipAdita karmasiddhAnta va puruSArtha kA vivecana cintanIya hai| khaM. 3 aM. 2-3

Page #140
saMdarbha 1. kammassakA mANava sattA kampadAyAdA kammayonI kammabandhakammapaTisaraNA, kammaM satte vibhajati yadidaM hInapaNItatAyAti / " -cUla-kammavibhaMgasuttanta (majjhima. 3, 4, 5) 2. mahAkamma vibhaMgasuttanta (ma. ni. 3, 4, 6) 3. sAleyyasuttanta, verajakasuttanta (ma. ni. 1-5-1, 1-5-2) 4. disutta-ittibuttaka / 5. kammA vipAkA vattanti vipAko kamma smbhvo| kammApunabbhavo hoti evaM loko pavattatIti / / vibhaMga pR. 4261 kitti suttanta (ma. ni. 3-1-3), indriyabhAvanAsuttanta (ma. ni. 3-5-10) 7. draSTavya, mehatA, mohanalAla, jAtakakAlIna bhAratIya saMskRti 8. mehatA, mohanalAla, jaina sAhitya kA bRhat itihAsa, bhAga 4 9. bhagavaI, jaina vizva bhAratI prakAzana, 1974, sUtra 1, 2, 34 10. ThANAMga, 4-92 evaM prajJApanA 23-1-290 / 11. jIvA puggalakAyA aNNoNNAgADhagahaNapaDibaddhA / kAle vijujjhANA, suhadukkhaM diti bhuMjanti // -paMcAstikAya, gA. 67 / 12. pAodaeNa attho hatthaM patto vi Nassadi Narassa / dUrAdo vi sapuNNassa edi attho ayatteNa / / bhagavatI ArAdhanA gA. 1731 134 tulasI prajJA

Page #141
13. AptamImAMsA, kArikA, 89-91 / 14. kAlo sahAva Niyai puvvakamma purisakAraNegaMtA / micchattaM taM caiva u samAsatvo huMti sammataM ||-snmtitrkprkrnn 3-53 15. bhagavatI, 7-3-35 16. jJAtAdharmakathA, 1-13 17. zAstrI, devendra muni, mahAvIra yuga kI pratinidhi kathAeM pR. 53 18. jaina, jagadIzacandra, prAkRta sAhitya kA itihAsa, pR. 94-95 19. draSTavya, taragaMlolA kI kathA / 20. vasudevahiDI pR. 31 21. zAstrI, nemicandra, haribhadra ke prAkRta kathA sAhitya kA AlocanAtmaka pari zIlana, pR. 212 22. jaha vA luNAi sAsAi kAsao pariNayAi kAleNa / iya bhUyAi kayanto luNAi jAyAi jAyAiM // 2-223 23. upadezapada, gAthA 353-356 / 24. draSTavya, lekhaka kA graMtha---'kuvalayamAlA kathA kA sAMskRtika adhyayana," vaizAlI 1975 25. ahavA na vAyavvA doso kassavi keNa kaiyAvi / puvvajjiya kammApro havaMti jaM sukkha dukkhaaii| 26. sukumAlasAmIcariu-paM. shriidhr| 27. paogavIsasApariNayA vi ya NaM sAmI ! poggalA paNNattA / jJAtA. 1-12 28. jJAtAdharmakathA 1-13 29. jaina, jagadIzacandra, 'do hajAra varSa purAnI kahAniyA~, pR. 75 30. dazavakAlikacUrNI pR. 103-104 31. vasudevahiMDI, pR. 145 32. draSTavya, zAstrI, vahI, tRtIya prakaraNa / 33. jai ghaDiyaM vihaDijjai ghaDiyaM ghaDiyaM puNo vi vihaDei / tA ghaDaNa-vihaDaNAhiM hohii vihaDaphphaDo davvo / ku. 66-31 34. jaina, rAjArAma, pAiyagajjasaMgaho (vIyobhAo) pR. 34-35 35. AcArya rajanIza, mahAvIra merI dRSTi meM, pR. 349-386 / kha.3 aM. 2-3 135

Page #142
sAdhanA kA artha sAdhanA kA apanA koI artha nahIM hai / jahAM sAdhya aura sAdhana samandhita hote haiM vahAM sAdhanA prasphuTita ho jAtI hai aura jahAM sAdhanA prasphuTita hotI hai| vahAM sAdhya aura siddhi kI dUrI kama ho jAtI hai / sAdhana, sAdhanA aura siddhi ke antarAla meM kendrIya tattva sAdhya hI hai, isalie vahI vizeSa arthavAn hotA hai| prAcArya zrI tulasI prazna hai - manuSya ke jIvana kA sAdhya kyA hai ? isakA uttara maiM kaise dUM ? maiM manuSya hUM, isalie merA sAdhya kyA hai, isa sImA meM isakA uttara de sakatA hUM, kintu saba manuSyoM kA sAdhya kyA hai, isakA uttara denA mere lie kaise sambhava ho sakatA hai ? aura maiM socatA hUM ki kisI ke lie bhI kaise saMbhava ho sakatA hai ? eka manuSya dUsare manuSya ke sAdhya kI sImA kA nirdhAraNa kaise kara sakatA hai ? 136 isa ciMtana kA eka dUsarA kAraNa bhI hai| usase dekhatA hUM taba mAnavIya ekatA kI rekhA ubhara AtI | manuSyoM meM abhivyakti kI taratamatA bhale ho, unameM sattA kI taratamatA nahIM haiM / eka manuSya meM jisa prakAra kI cetanasattA hai, usI prakAra kI cetanasattA dUsare meM hai| AMtarika sattA eka jaisI hai taba sAdhya do kaise ho sakate haiM ? manuSya vikAsa kI taratamatA ke kAraNa sAdhyabheda kI kalpanA kara sakatA hai / para unake bhItara rahI huI cetanasattA ke sAdhya bhinna-bhinna nahIM haiM / usa sabakA eka hI sAdhya hai / vaha hai bandhana- mukti, svatantratA kI prasthApanA / tulasI prajJA

Page #143
manuSya kI cetanasattA zarIra, saskAra, indriya aura mana se parataMtra banI huI hai / isa parataMtratA kI pakar3a ko DhIlA karanA hI sAdhanA hai / zarIra kI zithilatA prApta hote hI cetanasattA AnaMda ke rUpa meM apane astitva ko pragaTa karatI hai / Apa zarIra ko zithila karane kA abhyAsa bar3hAte jAiye, ApakI AnaMdAnubhUti tIvra hotI jAegI / rUpa saMskAroM kI zithilatA prApta hote hI cetanasattA zAMti aura zakti meM apane astitva ko pragaTa karatI hai / Apa saMskAroM ko kSINa karane kA dhyAna karate jAiye, ApakA Atmabala prakhara hotA calA jAegA / indriya aura mana kI zithilatA prApta hote hI cetanasattA pratyakSAnubhUti ke rUpa meM apane astitva ko pragaTa karatI hai / Apa indriya aura mana kI kriyA ko zithila karane kA abhyAsa karate calie, ApakI pratyakSAnubhUti prakRSTa hotI calI jaaegii| Ananda, zAMti zakti aura pratyakSAnubhUti -- ye cetanasattA ke maulika guNa haiM / parataMtratA kI sthiti meM ye zArIrika sukha saMgharSabala, Avegabala aura parokSAnubhUti se AvRta ho jAte haiM / inakI AMtarika chaTapaTAhaTa hI cetanasattA ko svataMtratA kI dizA meM gatizIla banAtI haiM / usa gatizIlatA ne hI manuSya ko satyazodha ke lie prerita kiyA hai, ajJAta ko jJAta karane ko praceSTA hai / zarIra hamArI sAdhanA kA kSetra hai / hama usa para niyaMtraNa sthApita karate haiM / ise kucha loga haThayoga kahate haiM / saMskAra hamArI sAdhanA kA kSetra hai / hama use pariSkRta karate haiM / kucha loga ise rAjayoga kahate haiM / indra aura mana hamArI sAdhanA ke kSa etra haiM / hama una para apanA prabhutva sthApita karate haiM / kucha loga ise jJAnayoga kahate haiM / I yoga hamArI sAdhanA kA mUla tattva hai| yoga ke do artha hote haiM-- samAdhi aura sambandha / jIvanakrama meM sambandha pahale hote haiM, samAdhi bAda meM prApta hotI hai / vyakti janma lete hI sAmAjika bana jAtA hai / usake sAtha parivAra, samAja aura rASTra ke sambandha jur3a jAte haiN| mana kI samAdhi taba prApta hotI hai jaba vaha prajJAvAn banatA hai / saMbaMdhoM kI svasthatA ke krama meM samAdhi pahale prApta hotI hai, saMbaMdha bAda meM / jisake mana kA samAdhAna hotA hai, vahI saMbaMdhoM ko svastha banAe rakha sakatA hai | asamAhita mana vAlA saMbaMdhoM kA ThIka nirvAha nahIM kara sakatA / khaM. 3 aM. 23 137

Page #144
isa saMdarbha meM Apa sAdhanA kI AvazyakatA para punaH vicAra kiijie| vaha kevala mumukSa ke lie hI Avazyaka nahIM hai| una saba logoM ke lie bhI Avazyaka hai, jo sAmAjika jIvana jIte haiM, sambandhoM kI duniyA meM rahate haiN| mumukSa apanI AMtarika AvAja ko suna letA hai, AMtarika yoga kA anubhava kara letA hai / usake lie svataMtratA yA samAdhi kI sAdhanA svata: prApta ho jAtI hai / sambandhoM kA jIvana jIne vAlA vaisA nahIM kara pAtA isalie isakI sAdhanA prerita sAdhanA hotI hai| usakI sAdhanA se phalita hotA hai samarpaNa aura samarasatA / ___ vyakti samUha ke prati samarpita hotA hai, samUha ke sAtha samarasa hotA hai, para tabhI hotA hai yA ho sakatA hai, jaba usake jIvana meM samatA kA bhAva sadha jAtA hai / viSamatA kI manaH sthiti meM ahaMkAra aura mamakAra prabala hote haiN| unakI prabalatA samarpaNa aura samarasatA kI sthiti ko niSpanna nahIM hone detii| sAdhanA kA artha jaMgala meM bhAga jAnA yA samUha se kaTa kara akelA ho jAnA hI nahIM hai / bhagavAn mahAvIra ne kahA hai-'sAdhanA gAMva meM bhI ho sakatI hai, jaMgala meM bhI ho sakatI hai| vaha gAMva meM bhI nahIM hotI, jaMgala meM bhI nahIM hotii| vaha samUha meM bhI ho sakatI hai, akele meM bhI ho sakatI hai / vaha samUha meM bhI nahIM hotI, akele meM bhI nahIM hotii| yadi sAdhya ke prati utkRSTa bhAvanA aura upayukta sAdhana kA cunAva hotA hai to vaha gAMva yA jaMgala, samUha yA akele meM kahIM bhI ho sakatI hai| aura yadi aisA nahIM hotA hai to vaha kahIM bhI nahIM ho sktii|' sAdhanA kA pahalA caraNa hai bhAvanA kA abhyAsa / hamAre mana meM pralaMba atIta ke saMskAra jame rahate haiM / unameM kucha saMskAra zatratA ke haiM, kucha IrSyA ke haiM, kucha krUratA ke haiM, kucha vigraha ke haiM, kucha ahaM ke haiM aura kucha mamatva ke haiM / hama jaba samUha ke prati samarpita yA samarasa hone kI taiyArI karate haiM, taba inameM koI na koI saMskAra jAga uThatA hai aura hamArI taiyArI ke sAmane avarodha utpanna kara detA hai| ina saMskAroM se nipaTane ke do mArga haiM-dhyAna aura phalabhoga / saMskAra kA phala bhugatane para vaha samApta ho jAtA hai para usameM bahuta lambA samaya lagatA hai / usa lambI avadhi meM hamArI sAdhanA kI bhAvanA kuThita ho jAtI hai aura hama usase nirAza ho jAte haiM / dhyAna saMskAroM kI samApti kA tvarita mArga hai| hama dhyAna karane vAle hara AdamI se zikAyata kI bhASA meM yaha suneMge ki jaise hI maiM dhyAna karane baiThatA hUM, mana ko ekAgra karane kA prayatna karatA hUM, vaise hI mana vicAroM se bhara jAtA hai| usa samaya kabhI nahIM Ane vAle vicAra Ane laga jAte haiN| aisA hotA hai, yaha sthiti hai / para kyoM hotA hai, vaha vimarza mAMgatA hai| merI dRSTi meM isakA vimarza bahuta jaTila nahIM hai / ghara sUnA hai, usameM cora ghusa gaye haiN| ghara kA mAlika AtA hai, cora bhAga jAte haiM / ghara kA mAlika so rahA hotA hai, ghara meM 138 tulasI prajJA

Page #145
cora ghusa jAte haiM / vaha jAga jAtA hai, cora bhAga jAte haiN| mAlika kI jAgarUkatA coroM ko ghara se bAhara nikAla detI haiM / ThIka yahI bAta saMskAroM ke lie hai| hama apane astitva ke prati jAgarUka nahIM hote, taba saMskAra sukhapUrvaka usameM DerA DAle baiThe rahate haiM / jaise hI hama usake prati jAgarUka hote haiM, vaise hI unakA Asana Dola uThatA hai| jaise-jaise ekAgratA kA dabAva una para bar3hatA hai vaise ve sthAnacyuta hokara bAhara nikalane kA prayatna karate haiM / dhyAna karane vAlA samajhatA hai yaha bahuta burA ho rahA hai / para vAstava meM vaha bahuta acchA hai| jo bImArI aMdara ghusI huI hai vaha bAhara Aye binA naSTa kaise hogI ? davA kI pratikriyA hotI hai taba kabhIkabhI bImArI ugra rUpa le letI hai / vaha ugratA usakI samApti kI hI prakriyA hai| dhyAna karane vAlA yadi dhRti se vicalita nahIM hotA hai to ve ukhar3e hue saMskAra bAhara Ate-Ate eka dina zAMta ho jAte haiN| unake zAMta hote hI mana bhI zAMta ho jAtA hai / dhyAnakAla meM zatru tA, IrSyA, vAsanA Adi ke saMskAra kabhI-kabhI bahuta prabala ho uThate haiM aura dhyAtA kA mana glAni se bhara jAtA hai aura sAdhaka yadi durbala dhRti vAlA hotA hai to vaha dhyAna se virata ho jAtA hai / isI tathya ko dhyAna meM rakhakara yogAcArya ne likhA hai-sAdhanA kA mArga asidhArA para calane ke samAna hai| dhRtisapanna sAdhaka sAdhanA meM prApta hone vAlI kaThinAiyoM se ghabarAtA nahIM, vaha utAra car3hAva ko saMskAra cikitsA kI anivArya prakriyA mAna unheM sahana kara letA hai / isa sahiSNutA ke bala para vaha calate-calate eka dina bIhar3a jaMgala ke pAra pahu~ca jAtA hai / vicAra ke rUpa meM bAhara nikalate-nikalate saMskAra eka dina kSINabala ho jAte haiN| dhyAna ke kAraNa nae saMskAra phira saMcita nahIM hote / isa prakAra vaha vicArAtIta bhUmikA para calA jAtA hai| saMskAra-vilaya kI bhUmikA meM maitrI, pramoda, karuNA aura taTasthatA ke saMskAra udita hote haiM / ye bhI saMskAra haiM / eka dina inheM bhI chor3anA hogaa| kiMtu prAraMbha meM inakA upayoga hai / ye jalapota ke samAna haiM, jo samudra ke taTa para pahuMcA dete haiM / taTa Ane para yAtrI jalapota chor3a dete haiM / maMtrI grAdi ke saMskAra hamAre mana ko nirmala aura prasanna banA dete haiN| nirmala aura prasanna mana eka ora AdhyAtmika gaharAiyoM meM pahuMcane meM hamArI sahAyatA karatA hai| tathA dUsarI ora sAmudAyika vyavahAra ko svastha aura sukhada banAtA hai / mujhe usa sAdhaka yA sAdhanA meM vizvAsa nahIM hai, jisake vyavahAra meM maitrI, karuNA Adi kA pratibiMba na ho| zatrutA Adi ke saMskAra aura dhyAna Adi kI sAdhanAyeM donoM eka sAtha cala hI nahIM sakate / donoM meM se eka ko miTAnA hI hogA-zatratA ke saMskAra yA dhyAna ko / maiM dhyAna ko isalie mahattva detA hUM ki vaha yogavidyA kA eka pramukha aMga hai / yogavidyA kA mahatva apane Apa meM hai / usase hamAre zarIra, indriya, mana aura antaHkaraNa (adhisaMjJAna) ye sabhI nirmala aura svastha hote haiM / vyakti kI svasthatA samAja meM saMkrAnta hotI hai / sAmAjika svAsthya kA sarvAdhika maulika upAdAna hai vyakti kA svastha honA / svastha vyakti kA samAja ke prati dRSTikoNa badala jAtA hai / vaha samAja khaM. 3 aM. 2-3 136

Page #146
ko cAlAkIpUrNa sambandhoM se svArthapUrti kA mAdhyama na mAnakara use pratyeka vyakti kI zakti ke pragaTa hone kA mAdhyama mAnatA hai / vaha usa zakti srota se zakti prApta karatA hai aura usameM apanI zakti kI Ahuti detA hai / isa rUpa meM pragaTa hone vAlI ekAtmakatA vyakti ko samUha ke prati nirdoSa banA detI hai| AdamI meM dhana saMgraha kI mUrchA hotI hai| usake kAraNa vaha aneka asAmAjika kArya karatA hai-zoSaNa, milAvaTa, ThagI, kUTataulamApa, Adi-Adi / kAnUna ke hone para bhI ye asAmAjika kArya nahIM rukate haiN| isakA kAraNa kisI gaharAI meM nahIM hai / mUrchA kAnUna kI maryAdA ko asvIkAra kara detI hai| mUrchAvAn vyakti kAnUna ke sAmane AvaraNa DAla kara chipe-chipe vaha saba kara letA hai, jise kAnUna niSiddha karatA hai| sAdhaka aisA nahIM kara pAtA / sAdhanA ke pahale caraNa meM mUbhiMga kA abhyAsa karanA hotA hai / usake saghane para apane hita ko prAthamikatA dene kI sthiti samApta ho jAtI hai| usameM hitoM ke sAmaMjasya yA samIkaraNa kI sthiti niSpanna ho jAtI hai| isa saMdarbha meM maiM sAdhanA ko upayogI mAnatA hUM, gRhastha ke lie| aura muni yA sanyAsI ke lie to vaha Avazyaka haiM hii| isa saMdarbha meM maiM sAdhanA kA artha karatA I-citta kI nirmalatA kA vaha pratibiMba jo hamAre vyavahAra meM par3atA hai, citta ke tejas kI vaha razmi jo hamAre anta:karaNa ko Aloka se bhara detI hai| 40 tulasI prajJA

Page #147
sAhitya-samIkSA jaina nyAya kA vikAsa pravaktA-muni zrI nathamala prakAzaka-jana vidyA anuzIlana kendra rAjasthAna vizvavidyAlaya, jayapura, 1977 rAjasthAna vizvavidyAlaya, jayapura, meM sthApita 'jaina vidyA anuzIlana kendra' dvArA Ayojita jaina nyAya ke viSaya para prathama bhASaNa mAlA ke antargata muni zrI nathamalajI ne jo vyAkhyAna diye unhIM kA saMgraha prastuta natha ke rUpa meM prakAzita huA hai| rAjasthAna vizvavidyAlaya ke tatkAlIna kulapati DA. govinda candra pANDe ke zabdoM meM "nyAya ke sUkSma aura jaTila prakaraNoM meM mUla tattvoM kA sarala aura maulika pratipAdana muni nathamalajI ne apane vyAkhyAnoM meM kiyA hai| una ke pratipAdana meM gaMbhIratA ke sAtha-sAtha prasAdaguNa adbhuta rUpa se vidyamAna hai jo ki una kI talasparzI vidyA kA dyotaka hai|" jaina nyAya ke vikAsa para prakAza kaI vidvAnoM ne DAlA hai| isa viSaya para paMDita sukhalAlajI, paMDita dalasukha mAlavaNiyA tathA svargIya paMDita mahendrakumAra nyAyAcArya kI dena ullekhayogya hai / kintu isa viSaya para eka svataMtra UhApoha kI AvazyakatA thI, jisakI saMpUrti vizeSa prakAra se prastuta nibaMdha karatA hai| lekhaka kA yaha spaSTa abhimata hai ki AdhyAtmika darzanoM meM tarkazAstra kA vikAsa tabhI hotA hai jaba unameM sAdhanA kI ora jhukAva kramazaH kama hone lagatA hai| isa dRSTi se jaina paramparA meM tarkazAstra kA vikAsa bauddhoM ke bAda huA, kAraNa bauddhoM kI apekSA jaina AcArya adhika samaya taka prAdhyAtmika sAdhanA meM hI saMlagna rhe| khaM.3 aM. 2-3 141

Page #148
isa bhUmikA ko dhyAna meM rakhakara hI lekhaka ne jaina nyAya ke vikAsa kA mUlyAMkana kiyA hai| lekhaka ne jaina nyAya ke tIna yuga nirdhArita kiye haiM-1. Agamayuga, 2. darzana yuga, tathA 3. pramANa-vyavasthA yuga / IsA kI pahalI zatI taka mAgama yuga, AThavIM zatI taka darzana yuga, tathA tadanantara pramANa-vyavasthA yuga mAne gaye haiM / Agama yuga ke nyAya meM jJAna aura darzana kI vizada carcA prApta hai / IsA kI dUsarI zatAbdI se darzana ke kSetra meM nyAya-zAstra kA vikAsa huaa| isa yuga meM nyAya-zAstra kA darzana-zAstra ke sAtha gaThabandhana ho gyaa| nyAya-zAstra ke vikAsa meM bauddhoM aura naiyAyikoM ne pahala kii| unake pArasparika khaNDana-maNDana ne nyAya-zAstra ke naye yuga kA sUtrapAta kiyaa| Agama aura hetu kA samanvaya isa yuga ke jaina nyAya kI eka vizeSa upalabdhi hai| dUsarI upalabdhi haijJAna kA pramANa ke rUpa meM prstutiikrnn| siddhasena divAkara kA nyAyAvatAra jaina paraMparA meM nyAya-zAstra kA pahalA grantha hai| jaina cintakoM ne tarka bala dvArA dUsaroM ke siddhAntoM kA nirasana zurU kiyA, para ahiMsA kI surakSA aura satya kI sampuSTi ke lie usa nirasana ko samanvaya se jor3a diyaa| isa prasaMga meM niba-dha ke 'anekAnta vyavasthA ke sUtra' evaM 'nayavAda' ke prakaraNa vizeSa rUpa se mananIya haiM, jo cintanArtha pracura naI sAmagrI upasthita karate haiN| 'syAdvAda aura saptabhaMgI' prakaraNa to lekhaka kI amUlya dena hai, jisameM se 'syAdvAda ke phalita' aMza ko hamane pAThakoM kI jAnakArI ke lie isa a'ka meM uddhRta bhI kiyA hai| prAcArya akalaMka ne jana pramANa vyavasthA ko pariSkRta kiyA aura usameM naI dizAoM kA nirUpaNa kiyaa| unheM jaina pramANa vyavasthA yuga kA pravartaka mAnA jA sakatA hai / lekhaka ne isa yuga ke kramika vikAsa para prabhUta prakAza DAlA hai, jo unakI eka maulika dena hai / aSTama prakaraNa meM avinAbhAva tatva para bhI unhoMne jo UhApoha kiyA hai vaha prazaMsanIya hai| nibaMdha ke navama prakaraNa meM bhAratIya pramANa-zAstra ko jaina paramparA ke yogadAna kA vizleSaNa karate hue darzana aura pramANa-zAstra kI naI saMbhAvanAoM kA nirUpaNa bhI kiyA gayA hai| dArzanika kA kevala tarka zAstrI honA paryApta nahIM hai| use sAdhaka bhI honA hogaa| darzanoM ke mUla meM sAdhanA rahI hai| ata: darzana ke vikAsa meM bhI usa sAdhanA kA satata akSuNNa rahanA Avazyaka hai| Alocya nibandha kI upalabdhiyoM kA saMkSipta vivaraNa hamane prastuta kiyA hai| 142 tulasI prajJA

Page #149
lekhaka ke sudIrgha zAstrAbhyAsa, talasparzI cintana evaM pakSapAtarahita vivecana ke paripakva phala kA AsvAda hameM isa nibaMdha meM milatA hai| merA yaha vizvAsa hai ki yaha nibaMdha bhAratIya nyAyazAstra, vizeSatayA jaina tarka-zAstra, ke kramika vikAsa saMbaMdhI adhyayana ke kSetra meM eka viziSTa upalabdhi ke rUpa meM avazya svIkRta hogaa| -DaoN nathamala TATiyA ThANaM vAcanA-pramukha-AcArya zrI tulasI saMzodhaka-muni zrI nathamala prakAzaka-jaina vizva bhAratI, lADanUM mUlya-125-00 bhAratIya darzana kA sahitya do bhAgoM meM vibhakta kiyA jA sakatA hai-svata:pramANa tathA parata:-pramANa / digambara saMpradAya ko chor3akara jainoM ke sabhI saMpradAya upalabdha aMga sAhitya ko svataH pramANa mAnate haiN| isa dRSTi se aMga sAhitya kA sthAna sarvopari hai| kintu isa aMga sAhitya ke sambandha meM aneka kaThinAiyA~ haiN| prathama kaThinAI prAmANika mUla pATha nirdhArita karane kI hai| aMgoM ke mUlapATha nirdhArita karane kI kaThinAI Aja se eka hajAra varSa pUrva ke navAMgI TIkAkAra abhayadeva sUri ke sammukha bhI thii| mUlapATha nizcita kie binA jaina AgamoM kA anusaMdhAna vaijJAnika paddhati se Age nahIM bar3ha sakatA / AcArya zrI tulasI, munizrI nathamala evaM terApaMtha saMgha ke anya sAdhu-sAdhviyoM ne manoyogapUrvaka aMga sAhitya ke mUlapATha kA prAmANika saMpAdana karake isa AvazyakatA kI pUrti kI hai| bhagavAna mahAvIra kI 25vIM nirvANa zatAbdI para jaina-vizva-bhAratI, lADanUM (rAjasthAna) ne aMgasuttANi bhAga 1, 2, 3 prakAzita kara gyAraha aMgoM ko vidvAnoM ke samakSa prastuta kiyA haiN| 'kintu mUla prAkRta pATha viziSTa vidvajjana-bhogya hI hai, kyoMki mUla prAkRta se binA kisI sahAyatA ke arthAvabodha kI kSamatA bahuta kama logoM meM hai| isake atirikta jaina AgamoM meM aise aMza haiM jo binA vyAkhyA kie anuvAda mAtra se samajha meM nahIM A sakate haiM / ina bAtoM ko dhyAna meM rakhakara mUla pATha ke sAtha saMskRta-chAyA, hindI anuvAda aura TippaNI dete hue AgamoM kA prakAzana jaina-vizva-bhAratI, lADanUM kI ora se prAraMbha kiyA gayA hai / isake antargata tRtIya aMga ThANaM' kA prakAzana 1976 meM kiyA gayA / ThANaM jaina tattvajJAna kA prAcInatama vizvakoSa hai jisameM viSayoM khaM.3 aM. 2-3 143

Page #150
kA nirdeza akSarAnukrama se na karake saMkhyAnukrama se kiyA gayA yA dhArmika tattvoM ke bheda-prabheda saMkhyA ke AdhAra para kiye gae haiN| (adhyayana) haiM / pahale sthAna meM eka saMkhyAvAcI viSayoM kA, dUsare meM do kA, tIsare meM tIna kA evaM isI prakAra dazaveM meM dasa saMkhyAvAcI viSayoM kA parigaNana hai / bhedoM kA yaha parigaNana yAntrika nahIM hai, vivecanapUrNa aura sarasa hai / isa graMtha kI vizeSatA yaha hai ki isameM dhArmika viSaya hI na hokara anekAneka upayogI laukika viSayoM kA bhI samAveza hai / udAharaNataH bhUgola, gaNita, manovijJAna, saMgIta, jIvavijJAna, prAcIna itihAsa, samAjazAstra ityAdi viSayoM para yaha grantha vipula prakAza DAlatA hai / isIlie yaha grantha jaina dharma-darzana ke adhyetAoM ke lie to kalpavRkSa ke samAna hai hI kintu jinakI dharma-darzana meM ruci nahIM hai unheM bhI isake anuzIlana se aise aneka laukika satya mileMge jo zAyada anyatra kahIM upalabdha na hoM / aise amUlya grantha ko Aja taka isa prakAra prastuta nahIM kiyA gayA thA ki baha sabhI ke lie sugama ho sake / prastuta saMskaraNa meM mUla prAkRta pATha, saMskRta - chAyA aura hindI anuvAda eka-dUsare ke sAmane isa prakAra diye gae haiM ki prAkRta na jAnane vAlA bhI mUla grantha ko par3ha sakatA hai / pratyeka adhyAya ke prAraMbha meM usa adhyAya ke vivecya viSaya para eka AlocanAtmaka Amukha diyA gayA hai / yaha Amukha hameM svataMtra cintana karane ke lie prerita karatA hai / adhyAya ke anta meM dI gaI TippaNiyA~ kevala vyAkhyA na hokara tulanAtmaka dRSTi se kI gaI khoja kA aMza hai / ina TippaNiyoM meM jaina darzana ke tattvoM ko sahavartI vaidika tathA bauddha darzana ke Aloka meM vidhivat dekhane kA prazaMsanIya prayAsa kiyA gayA hai / isa kAraNa 'ThANaM' ke isa saMskaraNa kA adhyayana vaidika aura bauddha paramparA meM anusaMdhAna karane vAloM ke lie bhI paramopayogI hogA / ina TippaNiyoM meM vaidika aura bauddha paramparA ke granthoM kA upayoga bhI itanI bahulatA se huA hai ki isa saMskaraNa ko eka artha meM pUrI bhAratIya saMskRti kA vizvakoSa kahA jA sakatA hai / sampAdaka ke apane niSkarSo se kahIM koI sahamata ho yA nahIM, kintu usakI bauddhika ImAnadArI meM kisI prakAra ke sandeha kA sthAna nahIM hai / isa nAte prAcIna bhAratIya sAhitya aura saMskRti ke adhyetA sAmAnyataH aura jaina dharma ke adhyetA vizeSataH isa saMskaraNa kA abhinandana kareMge | jaina AgamoM ke isa prakAra ke saMskaraNa jaina vidyA ke anusaMdhAna ke mArga meM mIla ke patthara siddha hoNge| / isameM dArzanika isameM dasa sthAna kAgaja, mudraNa tathA gaiTaapa kI dRSTi se bhI yaha grantha apane viSaya kI gambhIratA ke anurUpa hI bana par3A hai / - DA. dayAnaMda bhArgava 144 tulasI prajJA

Page #151
Dr. Jacobi and Interpretation of Vasi-Chandana-Kappo Muni Mahendra Kumar In connection with my work of editing the works of Jayacharya, the fourth pontiff of Jain Swetambar Terapanth Sect, I came across the use of the phrase Vasi-Chandana-Samya. I recalled the same phrase used in the XIXth chapter of the Uttaradhyayana Sutra, and referred to Dr. Jacobi's translation of the above. UTTARADHYAYANA SUTRA The XIXth chapter of the Uttaradhyayana Sutra depicts the story of Mtgaputra, a great Jain e scetic. Mtgaputra was the son of king Balabhadra and queen Mtga reigning from the beautiful town Sugriva. On seeing an ascetic in the street, prince Mrgaputra recalled bis past lives and found that he had been 'an ascetic' in one of his past lives. Soon he decided to renounce the worldly pleasures and practise asceticism. After a long discussion with his parents, he succeeded in getting their permission, and having renounced the worldly possessions, he adopted the path of self-restraint. The process of self-purification, which is popularly known as Sadhana, essentially requires the mind of the ascetic to be trained in such a way that in all favourable and unfavourable conditions, 1. Jayacharya's Chaubisi, 1/4. 2. Sacred Books of the East, Vol. XLV. tulasI prajJA 145

Page #152
equanimity' is fully preserved. Mrgaputra, the ascetic, had achieved this state and this is described in the above Sutral thus : "lAbhAlAbhe suhe dukkhe, jIviye maraNe tahA / samo niMdApasaMsAsu, tahA maannaavmaanno|| aNissio iha loe paraloe aNi ssiyo / vAsIcaMdaNakappo ya asaNe aNasaNe thaa||" DR. JACOBIS INTERPRETATION The eminent German scholar Dr. Hermann Jacobi, who has translated the four Jain canons--the Acharanga Sutra, the Kalpa Sutra, the Sutrakrtanga Sutra and the Uttaradhyayana Sutra into English has made the following translation of the above verses3 : "He was indifferent to success or failure (in begging), to happiness and misery, to life and death, to blame and praise, to honour and insult. "He had no interest in this world and no interest in the next world; he was indifferent to unpleasant and pleasant things, to eating and fasting." Dr. Jacobi also makes the following remark in the foot-notes : "Vasi Kandana5 Kappo--The author of the Avarkuri explains this phrase thus : He did not like more a man who anoints himself with sandal than mason.' Apparently he gives to Vasa the meaning dwelling'. But I think that the juxtaposition Kandana calls for a word denoting a bad smelling substance perhaps 'ordure." A close examination of the above quotation would show that both Dr. Jacobi and the author of Avachuri6 have misinterpreted 1. Uttaradhyayana Sutra, XIX, vv. 90, 92. 2. Sacred Books of the East, Vols. XXII, XLV. 3. S.B.E., Vol. XLV, P. 99. 4. S.BE , Vol. XLV, P.99, 5. In Jacobi's notation K stands for (ch) 6. Dr. Jacobi has not mentior ed the name of author of the Ayachuri. In the introduction to his translations, describing the MS of Avachuri, he writes "But I have had at my disposal an illuminated old MS. of the Avachuri, belonging to the Strassburg University Library. This work is apparently an abstract from the Vrtti of Santya 146 tulasI prajJA

Page #153
the word Vasi. By Vasi, the author of Avachuri understands a mason or a place of dwelling, deriving probably from the Sanskrit word Vasa, whereas Dr. Jacobi translates 'Vasi' as some 'unpleasant thing' or 'a bad smelling substance-perhaps 'ordure' (i.e., filth or dung). Before deliberating over the correct interpretation of the above phrase, we quote here other Sutras where the same phrase bas been used. KALPA SUTRA The Kalpa Sutra depicts the life of the 24th Tirtharkara Lord Mahavira and also elucidates his Sadhana. An excerpt from it is! : "se NaM bhagavaM vAsAvAsavajja......vAsIcaMdaNasamANakappe samatiNamaNileThTha PTVI, Hugtate......" Dr. Jacobi translates this passage as follows? : "The vanerable one lived except in the rainy season, all the eight months of summer and winter in a village only five nights. He was indifferent to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain." charya, as in a great many passages it almost verbally agrees with Devendra's work" (which is an abstract from Santyacharya's Vritti)", S.B.E., Vol. XLV, Introduction pp. xl, xli. Hari Damodar Velankar, who has published an exhaustive catalogue of the Jain works and authors (in Sanskrit and Prakrit), mentions four different Avachuris on the Uttaradhyayana Sutra : (1) Composed in Samvat 1441 by Jnanasagarasuri, pupil of Devar undarasuri, of the Tapa Gachha. (2) By Jnanasilagani (year not mentioned). (3) By unknown author in Samvat 1488. (4) By unknown author (year not mentioned). (See, Jinaratna-Kosa, by H.D. Velankar, pub. by Bhandarkar Oriental Research Institute, Poona, 1944, pp. 44. 45). Velankar has also mentioned the names of places and libraries where MSS are existing in collections. But unfortunately, Strassburg is not mentioned with any of the above four Avachuris. It is therefore difficult to know the name of the author of the Avachuri used by Dr. Jacobi. 1. Kalpa Sutra, Sutra 119. 2. Sacred Books of the East, Vol. XXII, p. 262. tulasI prajJA 147

Page #154
Here also Dr. Jacobi translates the word "Vasi" by 'smell of ordure'. Now on the basis of some famous works, Jain canons, commentaries on them and dictionaries and lexicons, we shall try to show that the interpretations offered by Dr. Jacobi and the author of Avachuri (referred to by him) are erroneous. JAM BUDVIPA-PRAJN APTI SUTRA The Jain canon Jambudvipa Prajnapti Sutra', which is the sixth Upanga, supplies us with the following most unequivocal interpretation of Vasi-Chandana-Kalpa while elucidating the Sadhana of the first Tirthankara Rsabbanatha : "usabhe arahA kosalie......vAsItacchaNe aduLe, caMdaNANulevaNe aratta ... ... fakss 1" If the above text is compared with the passages quoted from the Uttaradhyayana Sutra and Kalpa Sutra, it will be found that the phrase used in those canons is found here in an expanded form viz. gjet noeuf BTC, aq 3777' making the whole meaning unequivocal. The above passage is explained by the Commentator santichandra Vachakendra2 thus3 : "vAsyA-sUtradhAra-zastravizeSeNa takSaNaM tvaca utkhananaM tatrAdviSTa:-adveSavAn candanATAST#:... 37TTATTI" Thus according to the commentator, Vasi is a particular weapon or tool of a carpenter, taksanam is slitting of the skin ; advistah means having no hatred; Chandana is sandalwood; anulepana means application on skin; araktah 'means having no attachment'. Now the whole passage quoted above can be translated thus: "Rsabha, the conqueror of the internal enemies and the native 1. Jambudvipa Prajnapti Sutra, Vaksaskara II, Sutra 31. 2. Commentary called Prameyaratnamanjusa written by him in Vikram Samvat 1660 ; Cf. Jinaratnakosa, by H. D. Velankar, published by Bhandarkar Oriental Research Instt. Poona 1944, p. 131. 3. Jambudvipa-Prajnapti Sutra (with commentary) pub. by Seth Devachand Lalbhai Pustakoddhar Fund, Surat, 1920, II/31. 148 tulasI prajJA

Page #155
of Kosala, lived having no hatred (towards one who) slit his skin with an adze and having no attachment (towards one who) applied the sandalwood......." I have used here the word adze for Vasi, which, according to the commentator, is a particular tool of the carpenter. In the following paragraphs we shall further discuss the usage of this word. MAHABHARATA: Mahabharata is another important work which gives us a very. clear usage of the same phrase. In this epic, in the forming excerpt, Yudhisthira expresses his desire to become an ascetic giving up worldly pleasures1: yudhiSThira uvAca -- alAbhe sati vA lAbhe samadarzI mahAtapA : / na jijIviSuvatkiJcinna mumUrSu vadAcaran // jIvitaM maraNaM caiva nAbhindanna ca dviSan / aread agai aig amaangea: 11 atseuroj a seuroj fazaqeguqIeadt: 11 This may be translated as follows2: "Yudhisthira said, 'I shall be equally disposed in gain and loss; I shall not act like a person having a desire for living or dying; I shall neither greet life nor hate death; if some one slits one of my arms with an adze and another one anoints the other arm with the sandalwood, I shall neither wish the welfare (of the latter) nor calamity (of the former). These two authoritative works Jambudvipa Prajnapti Sutra and Mahabharata explain the phrase Vasi-Chandana-Kalpa very clearly. It seems that this phraseology was quite popular in both cultures-the Hindu as well as the Jain. The most astonishing element is that in both the traditions the phrase is used to denote the highest state of equanimity of an ascetic. Though Dr. Jacobi's translation expresses the same sense, it is clearly incorrect in the literal translation of the phrase. 1. Mahabharata, Santiparva, Rajadharmanusasana] Parva XII-9-1-24.25. 2. Cf. Mahabharata, Tr. and Ed. by Sripada Damodar Satvalakar, Svadhyaya Mandal, Aundha, (Distt. Satara) 1929, XII-9-24, 25.). tulasI prajJA 149

Page #156
After having cited such clear evidences, no more testimony is required to show that Vasi is neither a bad smelling substance, nor ordure, nor a place of dwelling, but a tool of the carpenter particularly the adze. Still we would like to quote here some more commentators who have explained this controversial phrase. COMMENTATORS OF THE JAIN CANONS I. First of all we quote the famous commentator Lakshmi Vallabhsuri,1 who in his commentary to the Uttaradhyayana Sutra, interprets the text under discussion thus: "ga: agu: ? faferat faufga:, fq argiq a aisfa, aqi gafte aia Page #157
vAsIcaMdaNasamANakappe kASThacchedanopakaraNavAsItulyayoH chedakapUjakayoviSaye samaHT2: 11" Here also the commentator supports our interpretation by calling Vasi-- a tool used in chopping off the wood. What he means is an adze or a chisel or a hatchet. He explains the whole phrase thusi: "The equanimity towards persons who are cutting and anointing (the body)." III. Another commentator of the Kalpa Sutra, Vinaya Vijayaji1 in his commentary, explains the text thusa : aret-5791TFT #1660eba nopakaraNaM, candanaM prasiddha; tayordva yoviSaye samANakappe samAnakalpastulyAdhyavasAyaH / " Vinaya Vijayaji too explains here Vasi as a tool of the carpenter used for cutting the wood, and by Samanakappe he understands 'having equal considerations for both the events i.e, in the event of (being cut by) Vasi and that of (being smeared with) sandalwood'. IV. In yet another interesting commentary to the Kalpa Sutra by Lakshmi Vallabha, the same commentator quoted above (no. I). a slightly different interpretation of the present phrases is found, although the meaning of the Vasi remains unchanged. Lakshmi Vallabha Gaai comments4 : "vAsIcaMdaNasamA kappe-yathA pazunA candanavRkSaH chidyamAnaH pazumukhaM surabhIkaroti tathA bhagavAnapi duHkhadAyake'pi upakAraM karoti athavA pUjake chedake ca ubhayorupari HA17969:1" Here the commentator understands by Vasi a hatchet (i.e. Parsu), but suggests the following two meanings of the whole phrase : 1. Subodhika Tika written by him in (V.S.) 1696 cf. Velankar, op. cit. p. 77. 2. Kalpa Sutra Subodhika Tika pub. by Atmanand Jain Sabha, Bhavnagar, 1915. 3. Kalpadruma Kalika composed by him during tlie reign of Jaina Saubhagya Suri (who became suri in V.S. 1892; cf Velankar, op. cit. p. 78. 4. Kalpa Sutra with Kalpadruma Kalika, pub. by Velji Shivji, Bombay, 1918, p. 136. tulasI prajJA 151

Page #158
(7) Just as the tree of sandalwood on being cut by the hatchet perfumes the (edge) mouth of the hatchet; the venerable one blesses even the person causing pain to him. (ii) The venerable one had the same feeling for the adorer and the cutter. The first interpretation is made taking the phrase as a 'metaphor'. We come across instances in literary works where sandalwood metaphorically stands for an extremely kind man ; all the same the non-metaphorical usage of the phrase in the original texts like Jambudvipa Prajnapti Sutra and Mahabharata compel us to reject the metaphorical interprtation. Even if we accept it, Vasi stands for a particular tool of the carpenter viz. adze. V. The Jain canon Uvavai Sutra (the first amongst the Upangas) also makes use of the same phrase in describing the Sadhana of the monks of Lord Mahavira. The original text is1: "se NaM bhagavaMto ......vAsI caMdaNa samANakappA samaleTThakaMcanA vihati / The eminent commentator Abhayadeva Suri in his vrtti to the above sutra explains the phrase thus ' : vAsIcandanayoH pratItayorathavA vAsacandane iva vAsIcandane apakAropakArakau tayoH samAno nirdoSa rAgatvAtsamaH kalpo vikalpa: samAcAro vA yeSAM te vAsIcandanasamAnakalpAH / " This means "They (the monks of Mahavira) were VasiChandana Kalpah i.e. having completely abated hatred and love, they had equal consideration for the evil-doer as well as benefactor who were like Vasi and Chandana respectively. In his commentary, Abhayadeva Suri does not give the (literal) meaning of Vasi and Chandana, but takes them metaphorically by equating the evil-door with Vasi and a benefactor with Chandana. However, his interpretation implies that considering Vasi to be an instrument used in cutting, he equates it with an evildoor. VI. An important Jain canon Prasna Vyakarana Sutra, the ninth anga also gives us clue to the right interpretation of the above 1. Uvavaia Sutra with Abhaya deva Suri's commentary pub. by Rai Dhanpat Singh Bahadur, Calcutta, 1936, p. 100. 2. Ibid., p. 100. 152 tulasI prajJA

Page #159
phrase. In one place where a list of several weapons is given, Vasi is included in it. The original text runs thus? : "To ThaiTaar farzaff-Refort fatal...... safi fafazla arye fa faid? TT-HT'fa78294-Afa .........1-717-71774-77019-4509fTt-a7f2-924-zwfaqe-fFACT aNNehi ya evamAdiehiM asubhehiM veuvivaehiM paharaNasattehiM aNubaddha tivvaverA paropparaagoi gatifa afwariar....... The above passage describes the sufferings of denizens of hell ; they (the denizens of hell) on account of their own bad activities take birth in hell and undergo various kinds of agonies. They give pain to each other by fighting with various weapons such as mace, a sort of missile, saw, lance, sword, bow, arrow, scissors, adze, hatchet etc. This list contains the term Vasi. It should mean an adze, the instrument used by the carpenter for cutting off the wood. The term Parasu, used here with Vasi, also denotes a tool of the carpenter, meaning an axe. Vasi, therefore, should mean adze or hatchet. VII. The word Vasi is used in the Uttaradhyayana Sutra also in another place. In a list of the insects possessing two sense-organs, an insect called Vasimuha (skt. Vasi-mukha) is mentioned. Almost all the commentators translate it as an insect possessing the mouth like an adze. It is surprising that Dr. Jacobi also translates here Vasi as an adze. Explaining the word Vasimukha he writes "Vasimukha is explained as an insect whose mouth is like a chisel or adze. There are many insects, e.g. the Curculionedae which suit this description." Here Dr. Jacobi clearly translates; Vasi as a chisel or an adze. According to him, this translation is based on the explanation given by the avachurio. Now a question may arise as to why Dr. Jacobi and the author of the Avachuri (to which he refers), despite their knowledge of the true meaning of the word Vasi, do not use it in explaining the phrase Vasi-Chandana-Kappa. The reason probably 1. Prasna Vyakarna Sutra, Asrava Dvara 1, 1/5/4. 2. fafaut gaita gay #TUTIEAT I vAsImuhA ya sippI ya, saMkhA saMkhaNagA tahA / / -Uttaradhyayana Sutra, 36/129. 3. See for example, commentary by Lakshmi Vallabha, p. 1244. 4. S.B.E., Vol. XIV, p. 219, foot-note 4, 5. Ibid., p. 219-note 1. tulasI prajJA 153

Page #160
seems to be that because the word Vasi is used with Chandana, it might not have been possibly thought by them to comprehend the true meaning. Whatever the reason may be, it is certain that the word Vasi denotes the tool of a carpenter, viz. an adze. DICTIONARIES AND LEXICONS The word Vasi has not only confused the commentators' mind but also seems to have puzzled lexicographers. The eminent Western lexicographer and great Sanskrit scholar Arthur Anthony Macdonell, in his Sanskrit-English Dictionary?, gives the word Vasi without giving its meaning. He simply writes : qtet Vasi, s.v. Vasi''. 1. The Amarakosa, one of the most standard lexicon in Sanskrit, also does not give any information about Vasi. First of all we shall see how the most prominent Jain lexicographer Hemachandracharya explains the word. 2. In the Abhidhana Chintamani, popularly known as Namamala, the author enumerates the synonyms of Vasi thus :2 "qafua aut aret" In his own commentary (Svopajna Tika), Hemachandra gives the following etymology", "ATTae fafar qafua 11111 metastat natuit 112 11 qafa Efa atfer :, "Empfe" (F01. 619) 11 sfa fafa: 541 art 11 3 11 Thus according to Hemachandra, Vasi means Vrksabhit or Taksani. Vlksabhit is etymologically explained as that which cuts the trees ; Taksani as by which any thing is stripped off : and Vasi as which resides in the hand. Again quoting the rule of grammar, the learned laxicographer proves its formation and shows that it is spelled as Vasi as well as Vasi. This etymological explanation 1. A Practical Sanskrit Dictionary (with transliteration, accentuation and etymological analysis, throughout) by Arthur Anthoney Macdonell pub. by Oxford University Press, 1954, p. 279. 2. Abhidhana Chintamani, Kanda III, p. 581. 3. Abhidhana Chintamani with Svopajna Tika, Ed. by Hargovind Das and Becbardas, pub. by Nathalal Laxmi Chand Vakil, Bhavnagar, 1914, p. 367. 154 tulasI prajJA

Page #161
makes It dead sure that Vasi is a tool of carpente sused in cutting the wood. 3. In another authoritative work on lexicography, Hemachandra mentions the word Vasi as a synonym of the word Mstsa. The Anekartha Samgraha giving the various meanings of Mstsa states the following versel : 'zatapuSpAmadhuryozca mRtsA vAsI sumRttikaa|| rasaH svAde jale vIrye zRGagArAdau viSe drave // " This verse states that the word Mrtsa is used in the sense of Vasi as well as Sumrttika. Now, commentator Mahendra Suri (who is a pupil of the author), in his commentary called Kairvakara Kaumudi explains the word thus:"2 (matsA ) vAsI takSopakaraNam sumRttikAyAM yathA / ni:zalye saMskRte tatra mRtsAracitavedikA / / " It means that Motsa and Vasi denote a tool for cutting the wood. The other meaning of Mytsa is not useful for us here and, therefore, we may omit its discussion. 4. Modern lexicographer and well-known scholar of Prakrit language, Pt. Hargovind Das Seth, in his Paia-Sadda-Mahannavo, a Prakrit Hindi Disctionary, mentions : "vAsi, strI ( Skt. vAsI) vasUlA, bar3haI kA eka astra, nahi vAsivaDDhaiNaM ihaM abhedo kahaMcidavi (dharmasaMgrahaNI, 489) / dekho vaasii| ___Again, explaining the meaning of Vasi, he writes,4 vAsI, strI (vAsI) vasUlA, bar3haI kA eka astra ; (paNha 1, 1; pauma 14, 78; kappa; sura 1, 28; aup0)| vAsImuha, pu0; (vAsI mukha) vasule ke tulya mu~havAlA eka taraha kA kITa, dvIndriya jantu kI eka jAti ; (utta 0 36, 129) / " 1. Anekartha-Samgraha, with Commentary by Mahendra Suri, edited by Theoder Zacharia, pub. by Alfred Holder, Viena, 1803, Kanda II, verse 573, p. 43 [Published in Series of Sanskrit Lexicography, Imperial Academy of Sciences, Viena, vol. I ]. 2. Ibid., p. 83. 3. Paia Sadda Mahannavo (A comparative Prakrit-Hindi Dictionary with Sanskrit equivalents, quotations and complete references) by Pandit Hargovind Das T. Seth, pub. by the author, Calcutta, 1928, p. 949. 4. Ibid., p. 949. tulasI prajJA 155

Page #162
Thus according to Pt. H.D. Seth Vasi and Vasi-both the words are of feminine gender and denote a tool of carpenter called Vasula in Hindi, meaning an adze1. He has quoted a verse from Dharma Sangrahani2 which uses the word Vas? in the sense of an adze. Again, he has given references to several Prakrit works such as Prasna-vyakarana, Paumacharia3, Kalpa Sutra, Surasundaricharia and Uvavai Sutra making use of the word Vasi in the sense of an adze. Pt. H.D. Seth also mentions the word Vasi-muha-(skt. Vasimukha) used in the Uttaradhyayana Sutra. Here also according to Seth, Vasimukha denotes an insect belonging to the class of being possessing two sense-organs and having mouth like an adze. 5. In the great Sanskrit lexicon, Sabda-Kalpadruma, the word Vasi is explained as follows: "vAsI (strI) vAsayatIti vAsi pratta / gaurAditvAd GIS / takSaNI / vAisa iti khyAtAstram / iti trikANDazeSa : / vAsi: (puM0 ) ( vasU nivAse vasivapithatirANIti) uNA0 4 1124 iti ibh kuThArabheda: vAisa iti bhASA / ityaNAdi koSaH / " Here the lexicographer has etymologically derived Vasi in feminine gender from the verb fa and given the Sanskrit synonym Taksani and Vernacular synonym Vaisa. He has also explained the word Vasi in masculine gender deriving it from the verb (vas=to live) its meaning is given as Kutharabhedah i.e. a kind of hatchet. 1. Cf. Bhargava's Standard Illustrated Anglo-Hindi Dictionary compiled by Prof. R.C. Pathak, (11th Edition). pp. 28 (see also the picture of adze given on it), 1151. 2. A prakrit work by Haribhadra Suri, pub. by Devachand Lalbhai Pustakoddhara Fund, Bombay, 1916, v. 489. 3. It is to be remarked that Paumacharia by Vimal Suri is edited by Dr. H. Jacobi and pub. by Jain Dharma Prasaraka Sabha, Bhavnagar, 1914, see Cantos XIV, vs. 78. 4. Also known as Katha Surasundari, a love story in Prakrit written by Dhanesvara Muni (A.D. 1848) Ed. by Muni Shri Rajvijayji, pub. by Jain Vividha Sahitya Sastramala Banaras, 1916, Pariccheda I, v. 28. 5. Uttaradhyayana Sutra, 36/129. 6. Sabda-Kalpadruma by Sir Raja Radha Kanta Deva Bahadura, pub. by Motilal Banarasi Dass, Delhi, 1960, Kanda IV, p. 357. tulasI prajJA 156

Page #163
The vernacular meaning is given as above. The word corresponds to the adze. Taksani 6. Well-known modern lexicographer Principal V.S. Apte has nicely explained the word Vasi, in his Sanskrit-English Dictionaries. He observes : .."afe m.f.=An adze, a small batchet, chisel : 4484 4,136 He also quotes the verse of Mahabharata2. 7. Another Sanskrit-English Ditionary published from Oxford and complied by an eminent lexicographer Sir Monier Williams, well explains the word Vasi. He writes : cafe=Vasi or Vusi, f. a carpenter's adze, L.(Cf. Vasi)" The lexicographer has rightly explained the words Vasi and Vasi, both of feminine gender and both denoting the carpenter's adze. But the abbreviation 'L' at the end of the explanation is erroneous. By 'L' the author meanslexicographers (i.e. a word or meaning which although given in native lexicons, has not yet been met in any published text".) But, as we have already seen, authoritative texts such as Mahabharata do use the word. It seems that the compiler of the dictionary is not aware of this usage. 8. An important Prakrit-Gujarati Dictionarys composed by 1. The Practical Sanskrit-English Dictionary by Principal V.S. Apte, Ed. by P.K. Gode and C.G. Karve. Prasad Prakashan, Poona 2, 1957; also Cf. The Students' Sanskrit-English Dictionary by V.S. Apte, Motilal Banarsidas, Delhi, 1959, p. 504. 2. olfacti a cui ta, arfare a ferai arruf Tepat ar arat a : 11 (M6-12.9.25; 1.11915). 3. A Sanskrit-English Dictionary (etymologically and philologically arranged with special references to Cognate Indo-European languages) by Sir Monier Williams, New Edition greatly enlarged and improved with the collection of Prof. E. Leumann, and prof. C. Cappeller, and other scholars (Oxford University Press, 1889), pub, in India by Motilal Banarasidas , 1963, p. 948. 4. Ibid., p. XXXV. 5. Jainagamasabda-sangraha, pub. by Sanghvi Gulabchand Desa Raj, Limbdi, Kathiawar, 1926. tulasI prajJA 157

Page #164
Satavdhani Muni Ratna Chandra, also gives the same meaning. He writes4 : "vAsI (strI) (vAsI) vAMsalo, phara sii|" The Gujarati word Vamsalo or Pharasi denotes an adze. Muni Ratna Chandra also gives the meaning of the whole phrase vAsI-caMdaNakappa as follows: "He also maintains equal attitudes towards two persons, even though one cuts him with an adze and the other anoints with the sandalwood." 9. In the Jain encyclopaedia, Abhindhana Rajendra Kosa, the word Vasi is explained as follows : "vAsI-vAsI-strI! 'basulA' iti khyAte lohakAropakaraNavizeSe, hA0 29 aSTa0 AcA0 / jJA0 / " The author of the encyclopaedia clearly means by Vasi an adze, a particular tool of the blacksmith. Here, instead of calling it a tool of carpenter, he calls it a tool of blacksmith. Further, Vijaya Rajendra Suri elucidates the whole phrase VaszChandana-Kappo as followst : "vAsIcaMdaNakappa-vAsIcaMdanakalpa-pu0 / upakAryanupakAriNorapi madhyasthe, Ava0 5 a0| vAsIva vAsI-apakArI tAMcaMndanamiva duSkRtaM takSaNahetutayopakArakatvena kalpayanti manyante vaasiicNdnklpaaH| hA0 / yadAha "yo mAmapakarotyeSa, tattvenopakarotyaso / zirAmokSAdyupAyena kurvANa iva nIrujam / / atha vAsyAmapakAriNyAM candanasya kalpa ivaccheda iva ye upakAritvena vartante te vAsIcandanakalpAH / Aha ca 'apakArapare'pi pare, kurvantyupakArameva hi mahAntaH / surabhIkaroti vAsI malayajamapi takSamANamapi / ' vAsyAM vA candanasyeva kalpa AcAro yeSAM te tathA / atha vAsyAM candanakalpAzcandanatulyA ye te tathA bhAvanA tu pratItaiva / hA0 26 aSTa 0 / jJA0 / " Here the author of the encyclopaedia has quoted the Hari. ~ ~ . . 1. Ibid., p. 686. 2. vAsIcaMdaNakappa (tri0) (vAsIcaMdanakalpa) koI bA~salA thI chede ane koI caMdanathI lepa kare to paNa banne tarapha samabhAva raakhnaar| 3. Abhidhana-Rajendra (Jain Encyclopaedia) Prakrit-Magachi to Sanskrit, by Vijay Rajendra Suri, Ratlam, 1934, Vol. VI, p. 1108. 4. Ibid., pp. 1108, 1109. 158 tulasI prajJA

Page #165
bhadriya Astakal: The commentator presents several interpretations with different literal meanings. In this quotation, the word Vast, is throughout interpreted as an adze, but the word Kalpa is interpreted variously. Firstly, it is interpreted thus : As the sandalwood considers the adze a benefactor because of itself being cut by it (and thus getting an opportunity of spreading the perfume), they (who are Vasi-ChandanaKalpah) consider the evil-doer their benefactor. Then quoting an apophthegm, it is said, "He who is doing evil to me is, in reality, benefitting me, like curing a man by causing bleeding etc. (during a surgical operation)." Secondly kalpa is explained as Chheda ie., cutting. The whole phrase is explained thus : They act beneficially towards the evil-doer like sandalwood on being cut by the adze. Again, another maxim is quoted. "Though the evil-doers do evil, the great men benefit them; though being pared by an adze, the sandalwood perfumes it." Thirdly, kalpa is interpreted as Achara i e., activity. Here Vasi-Chandana-Kalpah means they whose activity is like that of sandalwood towards the adze. Lastly, the word Kalpah is interpreted as a synonymous of the word Tulya i.e., similarly, the whole phrase thus denoting, they who are like sandalwood towards the adze. Thus the meaning of the phrase is made clear. In the above quotation the word kalpa is interpreted variously, the meaning of the whole phrase practically remaining unaltered. The interpretation made by the commentator here is identical to Abhayadeva Suri's interpretation quoted before. However, the word Vasi is understood to denote the adze throughout. VERNACULAR LANGUAGES The commentators who have elucidated the Jain canonical 1. Astaka-Prakarana by Haribhadra with Tika (commentary) in Sanskrit by Jinesvara Suri, pub. by Mansukha Bhagubhai, Ahmedabad, Vs. 1908; The commentary is believed to be corrected by Abhayadeva Suri. Hence, the interpretation is identical to that of Abhyadeva Suri quoted before (Cf Jinaratna Kosa by Hari D. Velankar, p. 18.) tulasI prajJA 159

Page #166
literature in vernacular languages such as Hindi, Rajasthani, Gujarati, have almost unanimously made the same interpretation as has been made in the Jambudvipa Prajnapti Sutra. We quote here some of the important commentators : The Fourth Pontiff of Terapanth, Srimad Jayacharya', in his poetical translation of the Uttaradhyayana Sutra in Rajasthani, explains the phrase thus! : Someone cuts him with adze and some one anoints him with the sandalwood ; then he has equal sentiment for both without having any love or hatred for either." Similarly, Amrita Chandra Suri, in his translation of Uvavai Sutra.? and Muni Hastimalji in his translation of Prasna Vyakarna Sutra,3 and Muni Atmaramji in the Hindi commentary to the Uttaradhyayana Sutra' have interpreted as above. In one of the recent publications of the Uvavai Sutra, the translator has given several interpretations of Vasi-Chandana-Kalpas, as follows: 1. "The sandalwood perfumes even the edge of the adze which cuts it, because it is the nature of the sandalwood to emit scent ; similar is the way to have an intention of doing benefit even to an evil-doer. 1. Jayacharya (VS. 1860-1938) was a great scholar of Jain Canonical literature who had translated poetically in verse) several such canons including Bhagvati Sutra. 1. "7115046 asti fra sce, #757 jaa oma l e bIhuM. Upara bhAva sarIkhA, rAga ru dveSa sujIpai / 2. Uvavai Sutra pub. by Rai Dhanpat Singh Bahadur, Calcutta, 1936, p. 100. 3. Prasna Vyakarana Sutra. pub. by Hastimalji Surana, Pali, 1950, p. 42. 4. Uttaradhyana Sutra pub. by Jain Shastra Mala Karyalaya, Lahore, 1334, Vol. II, 19/92. 5. Uvavaia Sutra Tr. by Muni Umesh Chandraji 'Anu', published by A.B. Sadhumargi Jain Sanskriti Rakshaka Sangha, Sailana (Madhya Pradesh), 1963, p. 101. 160 tulasI prajJA

Page #167
2, "To show equal feelings towards an evil-doer acting like an adze as well as a benefactor giving coolness like sandalwood - to show neither hatred nor love. 3. "To keep equanimity of mind towards a person causing pain by the weapon and the one anointing with sandalwood." It should be observed here that in these interpretations, Vast is throughout understood as 'an adze'. The various interpretations seem to be based on different commentaries. In the first two interpretations, the phrase is interpreted metaphorically, while the third one is a literal explanation. SOME OTHER SOURCES We come across the use of the words Vasi and Chandana in many non-canonical works. We quote here a few of them merely for an illustration. 1. Eminent literateur Hemachandra, elucidating the highest stage of equanimity, observes : "gozIrSacandanAlepe vAsIcchede ca vaahyoH| abhinnA cittavRttizcet tadA sAmyamanuttaram / / That is "When a person's mind is completely indifferent to his hands being smeared with sandalwood and cut with the adze, then there is the highest equanimity."? This verse of Hemachandra gives an unequivocal explanation of the phrase under discussion. 2. Another eminent expounder of Jainism Haribhadra Suri, in his commentary to the Avasyaka-Niryukti explains as follows: "jo candaNeNa vAhuprAli pai vAsiNA va taccheI / saMthaNai jo va nidai maharisiNo tattha smbhaavo|" 1. Yogasastra-Prakasa by Hemchandra, pub, by Jain Dharma Prasaraka Sabha, Bhavnagar, 1915, 4-54 (ii). 2. Cf. Yogasastra of Hemchandra, Ed. and Tr. into German by E. Windisch, in the Zeitschrift der Deutschen Morgenlandeschen Gesellschaft. Vol. XXVIII, p. 185 ff. Ch. IV, v. 54 (ii). 3. warataicutaCT UT FEUT oftfag 7 TAHUTTI dehe ya apaDibaddho kAusaggo havai tassa // Avasyaka-Niryukti, v. 1548 4. Avasyaka-Niryukti with Haribhadra's commentary, pub. by Agamodaya Samiti, Bombay, 1916-17, p. 799 (i). tulasI prajJA 161

Page #168
This means --"The great ascetics keep equanimity when one anoints the arm with sandalwood or cuts with the adze, and when one praises or abuses." 3. In his commentary to Yasovijayagani's Adhyatmasara, the commentator Gambhiravijayagani explains the phrase thus : vAsIcandana tulyatA, vAsI kuThArikA, tayA zarIrasyachedanaM tathA candanenArcanaM,tayo viSaye tulyatA- zokaharSAbhAvAtsAdRzyaM syAt-rAgadveSayoravakAzAbhAvAdityarthaH / " The explanation is : "Vasi means Kutharika i.e., a small axe (or an adze) - slitting of the body by it-and anointment with sandalwood-equanimity in both these cases; it is because of the absence of sadness and happiness because of the absence of love and hatred that there is similarity (between the two). 4. The Subhasita-Ratna-Bhanlagara or a collection of epigrammatic and instructive Sanskrit verses, supplies us some verses using the same metaphor of Vasi and Chandana.. A maxim quoted from Ravigupta reads: "sujano na yAti vikRti, parahita nirato vinAzakAle'pi / chede'pi candanataruH surabhayati mukhaM kuThArasya // " That is, "A gentleman who is always beneficial to others does not give up his gentleness even in the time of his catastrophe ; the sandalwood perfumes the edge of the axe in spite of being cut by it." Another popular apopthegm collected in the above work is : "dhika ceSTitAni parazo prishocniiyvaalprvaalmlyaadriruuhdruhste| nibhidyamAna-hRdayo'pi mahAnubhAva: sa tvanmukhaM punaramIH surabhIkaroti / / " The sense is "O axe ! I hate your activities. Your rancour of sandalwood is really a matter of anxiety (for) that gentleman (i.e., sandalwood) in spite of his heart being lacerated by you, scents your mouth with his fragrance." "samatAparipAke syAd viSayagrahazUnyatA / yayA vizadayogAnAM vaasiicndntulytaa|| Adhyatmasara by Yasovijayagani, pub. by Jain Dharma Prasaraka Sabha, Bhavnagar, 1915, 3/37. 2. Ibid., p. 70. 3. Subhasita Ratna Bhandagara, ed. by Kasinath Panduranga Parab, Pub. by Nirnaya Sagar Press, Bombay, 1891, third edition, p. 71, verse 93. 4. Ibid., p. 378, v. 48. 162 tulasI prajJA

Page #169
gentleman" or "en person on In both the above verses the sandalwood metaphorically represents a gentleman or a person of very kind nature. The metaphorical interpretations made by Abhayadeva Suri and others seem to be based on such popular maxims. We come across such maxims even in vernacular languages. 1 CONCLUSION In the Indian literature, the phrase Vasz-Chandana-Kappo is used to illustrate the state of equanimity of an ascetic who has reached a very high stage of Sadhana. There are four possible interpretations suggested by various scholars : 1. It signifies a person indifferent to the smell of ordure (or any bad smelling substance) and the fragrance of sandalwood. (Interpretation made by Dr. Jacobi). 2. The metaphorical interpretation is : The sandalwood, in spite of being cut by the adze, perfumes it ; in the same way, an ascetic benefits even his evil-doer (Interpretation made in some popular maxims and accepted by Abhayadeva Suri). 3. Another metaphorical interpretation is : The phrase expresses a qualification of a person having equal attitude towards an evil-doer like the adze and benefactor like the sandalwood. (Alternative interpretation suggested by Abhayadeva Suri). 4. The direct and literal interpretation :-"A person when being slit with the adze by one person and smeared with the sandalwood by the other one, holds some attitude (of indifference) towards both without showing hatred or love. (Interpretation based on the original texts such as Jambudvapa Prajnapti Sutra and Mahabharata accepted by the commentators such as Haribhadra Suri', Hemachandra and others). 1. See, for example, the verses of the popular poets such as Tulsidas and Sunderdas. 2. Haribhadra Suri seems to be well-acquainted with the original meaning and hence, in his commentary to the Avasyaka Niryukti of Bhadrabahu, he has made the same interpretation as No. 4. But Abhayadeva Suri seems to be unaware of this usage, and hence, in his commentary to the Uvavaia Sutra and Haribhadriya Astaka (in which he has made corrections), he makes interpretation different from Haribhadra himself. tulasI prajJA 163

Page #170
After comparing the above four interpretations, we conclude that the last interpretation (No. 4) is the correct one, because the the original texts like Jambudvipa and Mb. have unequivocally used the phrase in this sense. It seems that variance in the interpretations is created because of the succinct use of the phrase (in the form of Vasi ChandanaKappo or Vasi-Chandana Samana Kappo) in the Uttaradhyayana Sutra, Kalpa Sutra, Uvavar Sutra, Haribhadriya Astaka etc. The commentators who have made the 2nd and 3rd interpretations appear to be unaware of the expanded use of the phrase (in the form of Vasitacchane adutthe, Chandananulevane aratte or Vasyaikam takste bahum chandanenaikamukstah) in the authoritative and original works such as Jambudvipa-Prajnapati Sutra and Mahabharata. They have probably based their explanation on the popular apophthegms. Thus, though the interpretation No. 2 and No. 3 are not erroneous, they do not seem to represent the exact sense. 164 tulasI prajJA

Page #171
The Classification of Varieties of Hetu in Jaina Logic Dr. Dayanand Bhargava Vidyananda (9th Cent. A.D.) has classified the varieties of hetu into two categories: (i) casual, (ii) non-causal1. There is no doubt about it that since the time of Gautama2 (550 B.C.-300 A.D ?) the importance of such cases where the proban and the probandum stand in cause-effect relation to each other has been recognised with the result that all the five traditions of the Naiyayikas, Vaisesikas, Samkhya, Buddhists and the Jainas begin their discussion of the varieties of hetu with a discussion of cause-effect relationship between the proban and the probandum. It is perhaps this relationship of cause and effect between the probandum and the proban which has been severely criticised by the Indian logicians throughout the history of Indian logic. The contention that an effect can be inferred from the cause appears to have been accepted by Vatsyayana3 (300 A.D.) without any discussion. But, the fact that he immediately gave an alternative explanation of purvavat, where the cause-effect relationship was not involved, points 1. Pramanapariksa, p. 72. 2. Nyayasutra, 1.1.5. 3. pUrvavaditi yatra kAraNena kAryamanumIyate / -Bhasya on Ibid, 1.1.5 4. athavA pUrvavaditi yatra yathApUrvaM pratyakSabhUtayoranyataradarzanAnyatarasyApratyakSasyAnumAnam, yathA dhUmenAgniriti / tulasI prajJA - Ibid, 1.1.5. 165

Page #172
to the fact that he was aware of some criticism of the doctrine that effect can be inferred from the cause. It is very interesting to note that the example that he gives as a case of purvavat under its second interpretation is a case of the inference of effect from the cause wbich is just the reverse of the first interpretation of the purvavat though Vatsyayana himself does not take any note of this fact. The fact that the Yuktidipika (6th Cent. A.D.) criticises any inference of the effect from the cause saying that there may be many obstacles like wind, etc., and the cloud may not necessarily lead to raini proves that the example of inference given by Vatsyayar being challanged by his contemporaries. The Yuktidipika pointed out that cause is a complex idea and it is the whole complex of the cause which could lead t) the inference of the effect. TheYuktidipika criticises the inference of rain on the basis of flood saying that the flood could be due to many such reasons as melting of the snow or breach in a dam. The valid inference, according to the Yuktidipika, of cause from the effect, would be the inference of the root of the lotus from its leaves or the inference of the seed from the sprout". The Yuktidipika, thus, found fault with the examples of cause-effect relationship and tried to improve upon the previous examples by suggesting new examples. It, however, supports the old examples also after showing its invalidity through a far-fetched method of eliminating the possibilities of other causes of flood in a particular territory at a particular time under particular conditions. But, this does not appear to be the first choice of the Yuktidipika, It is only out of regard for the predecessors that the Yuktidipika takes upon itself to justify the views of earlier authors. A versatile author like Uddyolakara (6th Cent. A.D.) who himself belonged to the Nyaya school could not remain satisfied with 1. na hi meghodayo' vazyaM vRSTeH kAraNaM bhavati vAyavAdinimittapratibandhAsambhavAt / -Yuktidipika on Sankhyakarika, 5. 2. yadA lohadaNDAdisAdhanasampannena vyApAravatA kumbhakAreNAdhiSThitAM mRdamupalabhya EEFT, gan gaaa ! -Ibid., 5. 3. nadIpUrasya hi nimittamanekavidhaM bhavatIti jhivilayanasetubhaMgagajakrIDAdi / / -Ibid., 5. 4. ucyate yadA tarhi parNadRSTvA zAlUkaM pratipadyate. aGakuraM vA dRSTvA bIjamiti 19971 - Yuktidipika on Sankhyakarika, 5. 5. tatra yadA prasaGginAM himavilayanAdInAM dezakAlaliGgaH pratiSedhaH kriyate tadA muktasaMzayaM pratipattirbhavati / -Ibid, 166 tulasI prajJA

Page #173
this half-hearted support of a work of an opponent school. He, therefore, justified the case of an inference of the effect from the cause by saying that the effect is inferred as an attribute of the cause. It is, as it were, the potentiality of the cause to give birth to the effect which is inferred and not even available at the time of the inference and cannot, therefore, be inferred according to the dictum 'nAnupalabdha na nirNIte nyAya: pravartate'. Similarly, according to Uddyotakara, cause is also to be inferred from the effect only as its part." The fact that paksadharmata of hetu was considered to be a necessary condition for inference was taken care of by Uddyotakara by saying that in the example of the inference of rain in the upper regions by looking at the flood in the river in the lower regions; it is not the rain in the upper region which is inferred, but it is the relationship of the river with that upper regions which are full of rains, which is inferred. There is no reference to the time factor in this inferences. It was, thus, through a very shrewd interpretation that Uddyotakara could defend the position of his predecessors. This interpretation, however, could not carry conviction with the logicians of the opponent school like Dharmakirti (7th Cent. A.D.) who accepted that effect necessarily presupposes a cause and, therefore, the cause can be inferred from the effect, but, a cause does not necessarily give birth to the effect and therefore no effect can be inferred from a cause? But this objection of the Budhists did not stop the orthodox systems from continuing their tradition. The Gaudapadabhasya (700 A.D.) of Samkhyakarika repeats the concept of purvavat as given by Vatsyayana with the same example. He, however, changes the concept 1. yadi tAvadayamarthaH kAraNadarzanAt kAryAstitvaM pratipadyate iti ? tnnaasti......| atha punarevamanumIyate yatra kAraNaM tatra kAryamiti ? etadapi nAsti kAryakAraNayobhinnadezatvAt / ..... kA raNadarzanAcca kArya manumIyate iti bruvANo'numAnamudrAM bhinatti / kA punariyamanumAnamudrA ? nAmupalabdhe na nirNIte nyAyaH pravartate iti / ......kArya tu kAraNavizeSatvenopayuktaM guNAbhUtamanumIyate iti sUtrArthaH / ...... evaM zeSAdiSvapi vyAkhyeyam / tatrApi kAraNaM kAryasyAGgabhUtamanumIyate iti / Nyayavar titikt 1.1.5 2. kathaM punarnadIpUro nadyAM vartamAna uparivRSTimattaM dezamanumApayati vyadhikaraNatvAt ? noparivRSTimaddezAnumAnaM nadIpUraH kintarhi ? nadyA evoparivRSTimaddezasambandhitvamanumIyate nadIdharmeNaiva ...... bhaviSyati, bhUtA veti kAlasyAvivakSitatvAt yaH kazcit kAla upAdeyaH iti / Ibid., 1.1.5. 3. Nyayabindu, p. 35. tulasI prajJA 167

Page #174
of sesavat altogether by making it identical with the sthalipulakanyaya as it were." It was at this stage of the controversy that Bhatta Akalamka (750 A.D.) the first Jaina logician to deal with this problem, entered into arena. He sided with the non-Buddhist logicians by accepting that effect can be inferred from the cause just as in the inference of the shade from the tree. By giving this example Akalamka contributed in the following three ways: (i) He could give an example of a valid inference of the effect from the cause. (ii) He could introduce the idea that there could be a case where the cause and effect could be simultaneous and not in succession. Therefore, he calls these varieties of hetu not merely effect and cause but as simultaneous effect and simultaneous cause. In fact, Akalaska appears to have been influenced by the examples given by Anuyoga-dvara where the example of inference of blossoming of lotus from the rising of sun has been quoted as an example of inference of effect from the cause.3 (iii) In this example he could show that the effect could be actually inferred from the cause and we need not go into the hair splitting method of Uddyotakara, viz., that it is the potential effect not the effect itself which can be inferred from the cause. In fact, the example that was given by him could also safely meet the objection of Uddyotakara that a non-existent object is not to be inferred because here the effect also actually exists at the time of inference. Though the Jainas did not appear to have entered into the controversy raised by Uddyotakara as to whether the past or the future objects can be inferred or not, it was Jayamangala commentary of the Samkhyakarika (9th Cent. A.D.) which asserted in unmistakable terms that preceding cause can lead to the inference of succeeding effect and vice versa. In fact, the Jaymang!a interpreted purvavat and sesavat as inferences regarding future objects and past objects respectively. It appears to be a very bold step on the part of this commentary in view of the fact that Uddyotakara has definitely rejected the idea of any inference of a succeeding effect from a preceding cause and the Buddhist logicians have altogether denied the possibility of such an inference. It also goes to the credit of this 1. zeSavadyathA-samudrAdekaM jalapalaM lavaNa mAsAdya zeSasyAsyApyasti lavaNabhAva iti / 2. Pramanasangraha, 29-30. 3. Anuyogadvara Sutra, 147. 5. HallucefaTTatu gacTHIH..... tatarefateatu tai - Jayamangala on Samkhyakarika, 5. 168 tulasI prajJA

Page #175
commentator that in the sphere of logic he did not try to evade the main issue under the shelter of the metaphysical doctrine of its own system, viz., Satkaryavada, i.e. the effect is always present in its cause. Vidyananda (9th Cent. A.D.) the next jain logician, did not make any substantial contribution to the main problem as to whether inference is possible on the basis of cause-effect relationship but contributed indirectly by raising the number of varieties of hetus giving full importance to such varieties which are based on cause effect relationship in the positive as well as in the negative sensel. He also referred to some indirect cause effect relationship where one cause is related to another effect through the medium of an intermediatary cause. He could enumerate as many as sixteen varities under this sub-heading alone. Vacaspati (9th Cent. A.D.) is not so much occupied in proving that cause can be inferred from the effect as he appears to be anxious to show that the classification of the Buddhists regarding the types of hetus is wrong. He has, in fact, tried to prove tl there is no relationship of cause and effect between the fire and the smoke because both of them are not in succession but simultaneous'. In fact, such was his anxiety not to accept cause effect relationship even where it was obvious that as an example of an inference of an effect from the cause he could find an illustration in a very abnormal case of a deaf infering the sound of the drum produced by the cause of the beating of the drum by his on hands. This type of example could hardly lead towards any clearer understanding of the problem: In fact, there have been such advanced works as that of Udayana in the field of Nyaya, Samkhyatattvakaumudi in the field of Samkhya and Pramanamimamsa in the field of Jaina logic, yet they hardly add anything new pertaining to the problem with which we are concerned here and we would, therefore, like to make the following observations of our own at this stage regarding the cases of 1. Pramanapariksa. pp. 73-75. 2. Ibid., pp. 73-74. 3. na hi hetusattA kAryakAlA kAryotpAdAGgam, api tu tatpUrNakAlA...... evaM ghUmAdapyagniH tatpUrvakAla evAnumIyeta na tu vartamAnakAlaH / --Tatparyatika on Nyayasutra, 1.1.5. 4. api ca badhiro murajamukhamabhihatya svapANinAbhighAtAdeva zabdakAraNAt ___ tatkArya zabdaM nishshngkmnumimiite| Ibid.. 1.1.5. tulasI prajJA 169

Page #176
inference where the proban and the prodandum are related to each other as cause and effect or vice versa. 1. We feel that the cause is sometimes precedent to the effect and sometimes it is simultaneous with the effect. As an example where the cause is simultaneous we can quote from Bhatta Akalamka who says that shade could be ipferred from trees. It may, however, be noted here that it is a case of what is named as Visamavyapti where the scope of probandum is larger than that of the proban. An example of samavyapii where the scope of proban and the probandum is co-extensive is not found in the works of ancient authors but could be formulated as the inference of smoke from fire in conjunction with wet fuel or in inference of bondage of sinful actions from pain. 2. It is not correct to say that only simultaneous effect can be inferred from simultaneous cause. We can validly infer that the temperature of water will rise because heat is being given to it. We are, however, not able to formulate the case of inference of an effect from a precedent cause in case of a Visamavyapti. It is perhaps not possible for the simple reason that if the scope of the two-the cause and the effect is different and there is a time gap between the two there is always a possibility of an exception which may contradict the invariable concomitance between the two. 3. The proban implies the probandum and one proban may imply many things but it depends upon one who infers as to which object he wants to be treated as a probandum. It is perfectly right in this context to infer fire from smoke in the stock example of inference in Indian logic but in case this example is to be treated as a case of inference of the cause from the effect as is being done by almost all the Jaina logicians, then it would be proper that we say that we infer fire in conjunction with wet fuel from smoke and not simply fire for the following reasons : (i) By Karana or cause we mean Karana or the extraordinary cause otherwise the Buddhists' objection will stand valid that every cause does not lead to effect necessarily. (ii) when in case of an inference of effect from cause we take the exact cause into account, there is no reason that the same should not be done while making an inference of the cause from the effect. It is improper, in fact, to use a single term loosely in a science like logic in two different senses in the same context. (iii) When a more precise knowledge can be had from an organ of knowledge, there is no reason that we should not have it in preference to a vague knowledge. There, the inference shall be 170 tulasI prajJA

Page #177
1. AndhanasaMyuktavahnimAnayaM parvata: dhUmAt / and not 2. vahnimAnayaM parvataH dhUmAt / With these observations we proceed to the second variety of the hetus viz., the non-causal variety. According to Vatsyayana, Samanyatodrsta inference is based on a hetu whose invariable concomitance is based on experience. He illustrates this by giving the case of inference of the gait of Sun through its change of position which is obviously a case of an invalid inference. Sesavat, also, under its second interpretation, is a case of non-causal hetu as it is a case of inference of one alternative out of many possible alternatives by eliminating the rest of the possible alternatives3. Under the second interpretation of Samanyatodrsta also the example given is that of the inference of Atman through desires, etc. Here the proban and the probandum are not perceivablet. The Yuktidipika adopts a very critical approach with regard to non-causal type of hetus. It says that any case of inference where the probandum is perceivable is not a case of Samanyatodlsta at alls. The exclusive feature (vyachecdaka) of Samanyatodrsta cannot be Vyaptigraha or knowledge of invariable concomitance since it is common to all types of inference. The Yuktidipikakara was intelligent enough to make fun of the inference of the gait of Sun through the change in its position (given by Vatsyayana) by comparing it to another obviously invalid inference of the growth of the houses by the analogy of the growth of trees'. The exclusive feature of the Samanyatodrsta, 1. Bhasya, 1.1.5. 2. brajyApUrvakamanyatra dRSTasyAnyatra darzanamiti, tathA cAdityasya tasmAdastyapratyakSasyApyAdityasya brajyeti / ___--Ibid., 1.1.5. 3. zeSavannAma parizeSa: sa ca prasajyapratiSedhe 'nyatrAprasaGgAcchiSyamANe sampratyayaH / -Ibid., 1.1.5. 4. sAmAnyato dRSTaM nAma yatrApratyakSa liGgaliGgino : sambandhe kenacidarthena liGgasya sAmAnyAdapratyakSo liDgI gamyate / / -Ibid., 1.1.5. 5. yattvetatsAmAnyato dRSTamanumAnametasmAdatIndriyANAmarthAnAM samadhigama : prtyvgntvyH| -Yuktidipika, 5. 6. sarvatraiva ha yanumAne kvacidarthayoravyabhicAramupalabhyAnyatra tajjAtIyayorarthayoravyabhicAraM pratipadyate / -Ibid., 5. 7. tadyathA devadatte gamanoddezAntaraprAptimupalabhyAtyantAdRSTajyotiSAM dezAntaraprApte rgamanamanumIyate / tathA prAsAdAdInAM vRddhiparvakaM dIrghatvamupalabhyoSadhivanaspatInAM dIrghatvadarzanAt vRddhiranumIyate / -Ibid., 5. tulasI prajJA 171

Page #178
according to the Yuktidipika is the inference of non-perceivable object. Samanyatodrsta, thus, will not represent the non-causal hetu. Uddyotakara appears to have been impressed by the criticism of the Yuktidipika of the inference of the gait of Sun. He, therefore, denies that the change of position of Sun can be ascertained at all?. And though he does not challenge the validity of this inference, yet the roundabout way in which he justifies the conclusion of this inference shakes the very root of the first interpretation of the samanyatodrsta inference. Uddyot akara also denies any cause effect relationship between fire and smoke and says that fire is inferred only as an attribute of smokes. Uddyotakara has, thus, enhanced the scope of non-causal hetu. Uddyotakara dces not accept the position of the Yuktidipika or even Vatsyayana that the probandum is unperceivable in the case of the Samanyatodrsta because if it is accepted as imperceivable at the time of inference, then every probandum is such and if it is imperceivable under all circumstances, then it cannot become an object of inference because an object is not obtainable cannot be inferred as pointed out earlier*. Dharmakirti divided the non-causal hetus into svabhava and anupalabdhi. Leaving aside the anupalabdhi which is a negative hetu, the Buddhist logicians divide the non-causal hetus into two syabhava and tadatmya. The example of svabhavahetu is the inference of tree from simsipa. Svabhava is an analytic notion. Tadatmya is not to be confused with identity. It expresses a relation between two classes 1. sAmAnyatodRSTam AdityasyAgatyanumAnamiti / tattu na buddhyAmahe kathamanumIyate iti / yadi tAvadgatimAnAditya iti anumIyate / tat kena pratipadyate ? nahyAdityagate: kiJcitsambaddha liGgamasti |-nhi savituH kazcit dezAntaraprApti pazyati / dezAntaraM khalu AkAzadezo vA digdezo bhavAbhave / ubhayaJcApratyakSam / na cAnyA gtirsti| tasmAddezAntaraprAptidarzanamayuktam / -Nyaya Varttika, 1.1.5 2. dezAntaraprAptimanumAya tathA gatyanumAnamityadoSaH / -Ibid., 1.1.5 3. na hi dhUmo'gnau vartate nApyagnidhU me, svakAraNavRttitvAt / ato na kAryakAraNabhAvaH / guNabhUto'numeyo bhavati, agnimAnayaM dhUma iti / -Ibid., 1.1.5. 4. yadi yadAnumIyate tadA apratyakSa:, tadA sarvAnumAnameveti vizeSaNamanarthakam / atha na kadAcitpratyakSa:, kathaM tahi anamAnamatra pravartate / vyAhataM ca bhavati-nAnupalabdha na nirNIta iti| -lbid., 1.15 172 tulasI prajJA

Page #179
where one includes the other. The stock example of inference in Aristotle's logic, viz., they are mortal because they are men, is implied by Dharmakirti in Svabhava". Gaudapada hardly adds anything new to the concept of noncausal hetu and sticks to the old example of inference of the gait of planets overlooking the objections raised by the Yuktidipika and Uddyotakara. Samanyatodlsta, according to Gaudapada, is a case of inference based on prior perception?. Akalanka alongwith other Jain logicians has made a remarkable contribution to Indian logic by (i) naming what is known as tadatmya amongst the Buddhists, as vyapakalwhich is certainly a better name then tadatmya to suggest inclusion of one class into another class, (ii) and by classifying the non-causal hetus into predecessor, successor and simultaneous. These three types of hetus have perhaps not been mentioned by any other logician in India though they are accepted as valid in modern logic. The Manameyodaya of Narayana Bhatta; of course, gives an example of the succeeding probandum from the preceding hetu, though he classifies it under ' and not under 4919, which he does not mention at all. These three types of hetus are based purely upon orderly successiveness and simultaneity. Out of these two, the fact of simultaneity appears to have been noted by the Samkhyas also who have two different traditions about the seven types of relations-one given by Jayamangala' and the other quoted by Vacaspati in his commentary on the Nyayaysutraas. Both of the traditions mention Saahacarya Sambandha. The case of Vyapaka hetu is mentioned in the tradition quoted by Vacaspati under the name matra. The main opponent of Vacaspati, however, 1. Barlingey, S.S., A Modern Introduction to Indian Logic, pp. 134-135. 2. tathA puSpitAmradarzanAdanyatra puSpitA AmrA iti sAmAnyatodaSTena sAdhayati / acararaat ceti -Gaudapada, on Sankhyakarika, 5. 3. Pramanasamgraha, Karika, 29, 30. 4. sambandhAzca sapta-tatra svasvAmibhAvasambandhaH-prakRtivikArasambandha:-kAryakAraNasambandhaH-pAtrapAtrikasambandhaH-sAhacaryasambandhaH-pratidvandvisambandhaH Jayamangala, Karika 5. 5. mAtrAnimittasaMyogi-virodhi-sahacAribhiH svasvAmivadhyadhAtAdyaiH sAMkhyanAM saptadhAnumA / / Tattparyyavsttitika 1.1.5 tulasI prajJA 173

Page #180
regarding the types of inference known as tadatmya amongst the Buddhists, matra mongst the Samkhyas, the Vyapaka amongst the Jainas and Sambhava by the Pauranikas are the Buddhists. The Samkhyas have been referred to secondarily by Vacaspati in this connection1 and the Jainas have been ommited altogether. We can safely conclude from what has been said above that: (i) The Jaina logicians have made a major contribution to Indian logic by pointing out that it is not only simultaniety (sahacarya) between the proban and the probandum which leads to valid inference but it is also fixed order in sucessession (kramabhava) of the proban and probandum which leads to valid inference. (ii) The Jainas could point out to this new type of hetu because they did not consider Paksadharmata (subsistance in the subject) as a necessary condititon of 'hetu'. It was in fact Udyotakara who by his shrewd interpretation of the illustration of inference given by Vatsyayana impliedly insisted on Paksadhamta of hetu even though Vatsyayana has clearly indicated that objects pertaining to all the three times past, present and the future-can become the object of inference, Udyotakara clearly insisted that the time of the object to be inferred is not relevant. This view of Udyotakara did not find supporter at least amongst the Samkhyas because the Jayamangala continued to insist that the three types of inference are meant for inferring objects pertaining to three times future, past and present respectively. This controversy implied the question of Paksadharmata indirectly and the Jainas strongly held the view that Paksadharmta is not the necessary condition of a valid hetu. In an inference of a precedent cause from the effect an object pertaining to the past is inferred, but there is no paks adharmata as in the case of an inference of the cloud from the rains. Similarly when we infer a future object from the present object, as rise of sakata from rise of krttika or one present object from another present object as moon in the sky from the image of moon in the water, paksadharmata is not a necessary condition. It would thus be seen that this attitude of the Jainas could allow them to add a new category of hetu viz. hetu which precedes or succeeds. (iii) In his times Akalanka appears to have been impressed by 1. etenaiva mAtrAnimitta ' " ityapi parAkRtaM veditavyam / Tatparyyavrttitika 1.1.5 tulasI prajJA 174

Page #181
the objection of the Buddhists that the precedent cause may or may not give birth to the effects because he says that only simultaneous cause implies simultaneous effects. But the later Jaina logicians improved upon the position by insisting that even the precedent cause implied the effect, as is clear from the illustration given by Yasovijaya? (18th Cent.) who says that rains are inferred from a particular type of clouds. Thus after having brought to light the contributions of the Jaina logicians regarding the classification of hetu, we would also like to give a few suggestions of our own : (1) As already pointed out, we agree that precedent cause can also lead to the inference of succeeding effect provided that it is karana and not me rely karana. The illustration given by Yasovijaya of inference of rain from particular clouds should be repealed by an example of an inferrence of rise of temperature of water from the conjunction of water with heat. (2) As regards, the precedent or succeeding hetu, we would like to point out that the non-causal type of these two hetus can further be classified into two : (i) where the order of succession is absolutely imaginary just as Monday follows Sunday and (ii) where the order of succession represents some real phenomena in nature as day follows night or as spring follows winter. The inference in the case of first type of succession, is analytic ; whereas in the case of second type of succession, the inference is based on experience. This difference has not been noted so far to the best of knowledge. (3) All the examples of inferences from what is known as Vyapakahetu, are the examples of analytic statements. This analyticity is sometimes based on linguistic analysis like inference of absence of certainty from doubt, and sometimes it is based on inclusion of one class into another class like the inference of tree from Simnsapa. In the case of first inference, the conditions of biconditional statement are available while they are not available in the case of the second inference. This distinction has also not been noted so far. (4) All cases of inferences based on cause effect relationship according to our apalysis, should be biconditonal. This would add to the precision of the science of logic in India. As already noted, the smoke implies not only fire but fire in confunction with wet fuel. 1. aforkfaoufa fafarzAT1747217997: Jainatarkabhasha, (p.16). tulasI prajJA 175

Page #182
(5) In cases of inferences from non-causal cases of hetu which are either precedent or successive, the inference of the precedent from the successive is beyond the possibility of doubt whereas the inference of successive from precedent is dependent on our belief in the uniformity of the law of nature. In case, this law of nature is violated by some accident, the inference could prove to be invalid. 176 tulasI prajJA

Page #183
Doctrine of Lesya and Psychological Types Dr. T. G. Kalghatgi 1. It is difficult to define personality as it expresses the psychophysical complexities. Allport defines personality as 'the dynamic organisation within the individual of those psychophysical systems which determine his unique adjustment to his environment'. *1. Our personality formation is very much determined by various factors, like, heredity, environment, psychophysical traits and a host of other forces working constantly on man's environment. And therefore, we find there are personality differences in individual men. Men are not equal, although they have justifiable needs for social and political equality of opportunity. As Radhakrishnan said 'we cannot put our souls in uniform'. 'And democrecy is not the standardising of every one so as to obliterate all peculiarity. "*2 We have, therefore, personality types in society. 2. Several attempts have been made to explain personality, from the psychological and philosophical points of view by classifying individuals into different types. Hyppocritus and Galen used the criterion of temperament as the basis of personality. Men with sanguine temperament are quick and unstable, those with chloric temperament are easily aroused. Similarly he added the distinction of malancholic and phlegmatic temperaments. Plato distinguished men into three types: those who desire wealth (appetite), those who desire honour and those who seek philosophic truth. tulasI prajJA 177

Page #184
Typology flourished in the 19th century in the West. A few of the notable typologists of this period are: J. C.Yung, Herbert, Jahannes Muuler, Hanle, William and Pavlov, to mention a few of them. *3 Kretschmer correlated the physique with personality characteristics. Jung's distinction of introversion and extroversion is important. H.Y. Eysenck used the Jungian concepts and attempted to develop certain fundamental dimensions of personality. Researches in the personality types is a long story in the Western thought. Sprenger's classification is based on social behaviour. He has classified men into theoretical economic, the aesthetic, political and the religious types. 3. Ancient Indian thought has made substantial contribution in the researches in the psychological types of personality. The criteria of understanding and classifying personality have, however, been varied. The emphasis is not merely on physiological and psychological traits, but there are attempts to understand the essential nature of personality in an integrated way. Religious and spiritual criteria also play an important part. Svetasvatara Upanisad mentions the fundamental attributes, sattva, rajas and tamas as the criteria for understanding the personality characteristic. *4. The equilibrium of the gunas is the basic criterion of an integrated personality. The differences in the strength of the gunas bring about the personality differences. This is the implication of the view in 'the' Svetasvatara Upanisad. In the Bhagavadgita we find the elaboration of this point so as to present a more comprehensive analysis of the personality types. Lord Krsna says that "four-fold distinction among men were created by me on the basis of the distribution of the strength of the gunas." *5 This verse is to be interpreted as explaining the distinction in the personality types according to the relative predominence of the gunas. Harmony and order are the qualities of the sattvic temper. The sattvics are idealistic, analytic, intelligent and careful. The rajasics are egoistic and proud. They are emotional and fickle minded. The tamasics are evil-minded. They are sluggish and lazy. Though all the three gunas are to be found in every individual, one of them predominates in different ways in different individuals. Based on the Guna theory, Varaha Mihira has given the classification of personality types in seven forms. He has also mentioned the five-fold classification of dwarfs on the basis of physical and psychological characteristics. *6. We have various types of classification of personality types on the basis of the analysis of persona tulasI prajJA 178

Page #185
lity on physiological and psychological criteria mentioned in the science of Ayurveda *7. 4. In the light of the studies so far done in the researches in the classification of personality types, we can now study the Jaina theory of lesya and find out how far it can correlate the concept of personality distinctions in the psychological sense. Jainism studies the nature of self from two points of view. : niscayanaya (noumenal point of view) and the vyavaharanaya (phenomenal point of view). From the noumenal point of view the self is eternal indestructible and is pure consciousness. This is metaphysical concept of arman. From the phenomenal point of view the self is the doer and the enjoyer of fruits, the empirical individual. It is embodied, a psycho-physical organism. It is the individual self which has its peculiarity and its individuality. This presents the psychological concept of personality. Jainas have made a distinction between the three levels of self: 1. The empirical individual, (bahiratman). This can be compared to the concept of 'me' of William James. ; 2. The antaratman, the psychological self, the 'l' of William James. and 3. The paramatman, the transcendental, the pure self which is free from the karmic encrustations. Due to the karma accruing to the soul on account of the activity of the self involved in this world, the self gets individualised and the sense of distinction arises. Personality distinctions arise. This involvement is beginningless, though it has an end. The end is attainment of perfection. That is a philosophical problem and it is beyond the scope of this paper. The empirical personality gets individualised with varied characteristics due to the encrustations of the karmic matter. The distinctions have been made on the basis of the affection of the different types of karma and according to the different degrees of intensity of karma. And the distinctions between ifferent types of personality have been made on the basis of theory of lesya. The self, as we have seen earlier, is associated with karma and it forms the subtle body called 'karma sarira 'comparable to 'lingasarira' of Samkhya school of thought. The immediate presence of karmic matter in the self throws a reflection as it were on the self. as a coloured flower does in the mirror or a crystal. *9. The influx of karma affects the self in various forms and produces certain tulasI prajJA 179

Page #186
'aura' of colour about it. This colouration may be called lesya, But lesya does not affect the self in its pure nature. The colour of the reflection does not belong to the real nature of the self. And therefore, the earlier controversy and the difficulty on understanding the concept of lesya without contradiction with the nature of the self has relevance and importance. Jacobi was perplexed and found it difficult to being the lesy a theory into harmony with the rest of the Jaina philosophy. *10. However, Dr. Upadhye pointed that the early scholars were misled by their supposition that the lesya represents the colours of the soul. Tradition never says that the soul itself has colour *11. Lesya is not a part of the soul as the colour does not form a part of the crastal. Lesya is of two kinds: dravya lesja and bhava lesya. The first refers to the karmic material affecting the individual, and the second is psychic states affecting and being affected by the karmic and bodily factors. The effect of karma in matters affecting the organism does show the effect of lesya. Psychic conditions (bhava lesya) create reflexes, they in turn may give rise, through some form of radiation, to some kind of colouration round the organism. This may not be visible to the eye but visible to the persons disciplined in Yoga. We may, here, refer to an autobiographical note by Lama Mangalabjong Rampa who states that he could see, owing to Yogic discipline he had undergone, the 'aura' of colour round an individual. It varied with individual differences in the mental states at the moment. He once saw blue rays of light emanating from the members of the Chinese Delegation which had come to visit the Dalai Lama. He then appealed to the Dalai Lama not to trust the Delegation as they were not honest. He saw blue rays of light emanating from their bodies. It would not, therefore, be unreasonable to suppose that lesun phenomena could be investigated by para-psychological research. The science of Yoga may also throw some light on this problem. On the basis of different lesyas, persons have been distinguished into six types. Three of them refer to evilminded persons. The remaining are attributed to morally good persons. The six lesyas are i. black (krsna), ii. blue (nila), iii. dove gray (kapota), iv. yellow (pita) v. pink (padma) and white (sukla). For instance, the man who is wicked and cruel has black lesya. A man who is prone to anger and envy and who loves pleasure gets blue lesya. One who is base and dishonest has grey. One who has subdued passions has yellow, A morally good man has pink. One who is engrossed in the meditation 180 tulasI prajJA

Page #187
of dharma and truth has white lesya. But the fully liberated soul has no lesya at all: *12 The Jainas have given an analogical example of six travellers in the forest. They see a tree full of fruits. The man with black lesya wants to uproot the tree and take the fruits. The man with blue would like to cut the trunk. One with grey would cut the branches. A person with yellow lesya would take off the twigs. One with pink would pluck the ripe fruits only. And one with white lesya would be content to pick up the ripe fruits fallen on the ground without causing slightest damage to the tree or the branches.*13. There are degrees of the expression of lesya in terms of time. For instance the duration of black lesya varies from half a muhurta to thirty three's sagaropamas! So is the variation in different degrees and time span in the cases of other lesyas*14. 5. So far, the analysis of the doctrine of lesya has given us a synoptic picture of the phenomena of colouration of the individual selves on the basis of their temperament. The distinction into different types of personality is very much relevant for the study of psychological types of personality. It has been suggested that moral significance of this doctrine is important. Lesyas, it is said, have a moral bearing *15. The lesyas have been treated as an index of temperament and character. In this sense it need not be studied from the metaphysical point of view only. Psychological approach would be better suited for understanding the problem of personality distinctions. The psychological study of the personality types as presented in the doctrine of lesya in Jainism would throw a flood of light on the psychological investigations and scientific acumen of the ancient seers. Researches in the study of personality with reference to genetics has also been done. It is only to be interpreted in the proper scientific perspective. References : *1. Allport G.W.: Personality- A psychological Interpretation. (Henry Holt. Ny.) pp 48, *2 Radhakrishnan. (S): Hindu View of Life. (Unwin Books) 1960. pp 83. *3. Refer for detailed study to : Studies in Psychology (University of Mysore : P.G. Deptt. of Psychology (1974). Article by Krisnan B. Typological Conceptions in Ancient Indian Thought. tulasI prajJA 181

Page #188
*4. Svetasvatar Upanisad Ch. IV. 5. *5. The Bhagavadgita : Ch. IV. 13. *6. Refer. B. Krishna's paper : Typological Conceptions in Ancient Indian Thought. *7. Ibid. *8. Kalghatgi. (T.G.) Jaina View of Life. (Jivaraj Granthamala 1969) pp. 111. *9. Upadhye (A.N.) Pravacanasara : Edt. Introduction. *10. S.B.E. Vol XLV Introduction. *11. Upadhye (A.N.): Proceedings and Transactions. 7th All India Oriental Conference 1933. pp. 393-397. *12. Uttaradhyayanasutra Lecture XXXIV S.B.E. Vol II. *13. Gommatasara : Jivakanda Ch. XV. pp. 507-509. *14. Uttaradhyanasutra : Lecture. XXXIV. *13. Radhakrishnan (s): Indian Philosophy Vol. I (1941) pp: 320. (Allen Unwin) 182 tulasI prajJA

Page #189
Pre-Mediaeval Jaina Novels Dr. Jyoti Prasad Jain. The modern 'novel' and short-story forms of prose fiction are of comparative recent growth, in the west dating since about the beginning of the 18th century, and in India since the last quarter of the 19th century. Literally meaning something 'new and strange', the term 'novel' is used to denote that literary form of fictitious prose narrative or tale which presents a picture of real life, especially of the emotional crisis in the life-history of the men and women portrayed. It does not, however, follow that such tales were unknown to world literature before, only they are not always and necessarily in prose, many being in verse as the bulk of the ancient and mediaeval literature, particularly of the didactic and religious type, is. Western historians of Indian literature like Weber, Buhler, Jacobi, Hertel, Keith, Macdonell and Winternitz, have all been well impressed with the fact that Jaina monks and authors have always been very good tellers of tales. The commentaries to the canonical texts, even many an early didactic and philosophical work, contain, besides a mass of traditions and legends, numerous fairy-tales and stories. The Jaina Puranas and the many Charitras (Pauranic Kavyas), Kathas, and Kathanakas were often only a frame in which all manners of fairy-tales and stories were inserted. The Champus are ornate novels in prose and verse mixed, and the Dharma-parikshas are didactic-polemical works so closely inter-woven with narratives that they may well be included in the story literature, while there are also satirical humorous tales like the Dhurtakhyana. In some cases, tulasI prajJA 183

Page #190
as in the Malayasundart-Katha, of unknown authorship and originally written in Prakrit, "The author", says Winternitz, "has worked up popular fairy-tale themes into a Jaina legend. A veritable deluge of the most phantastic miracles and magic feats almost takes away the reader's breath in this work. Countless motifs well-known in fairytale literature are interwoven with the novel." (cf. HCL, II, p. 533). In addition to all this, there is a vast independent fairy-tale literature of the Jainas, in prose and in verse, in Prakrit, Sanskrit, Apabhramsha, even in Kannada, Tamil and the vernaculars, available in the many collections of stories, the Kathakoshas (treasuries of tales). There is no doubt that 'all these works, be they stories in plain prose or in simple verse, or elaborate poems, novels or epics, are all essentially sermons. They are never intended for mere entertainment, but always serve the purpose of religious instruction and edification'. (Ibid., p. 521). In the Jaina novels, it is true, the heroes and heroines after all sorts of adventures usually renounce the world at last and become monks and nuns for the purpose of attaining liberation, copious instructions on religion are inserted in all convenient places, and underlying the main narrative and most of the inserted stories there is the doctrine of Karma, according to which even the slightest peccadillo must have the effects in future rebirths. But, even in modern times, the novel has been made a vehicle for the teaching of history, the advocacy of causes, the showing up of abuses, and so on, there being so much necessary overlapping of the didactic and aesthetic. (cf. Scot James, The Making of Literature, pp. 362-363). So even if writers like Winternitz describe the Jaina novels as 'religious novels', which is nothing but a literal translation of the Jaina term 'Dharam-Katha, the fact does not detract from their being novels. Several of these Jaina novels are fine romantic tales of love and adventure, and in the numerous stories, parables and fairy-tales inserted one comes across many themes which are often found in non-Jaina narrative literature, and some of which belong to universal literature. As Winternitz avers, the vast Jaina narrative literature is of great importance not only to the student of comparative fairy-tale lore, but also because to a greater degree than other branches of literature, the Jaina tales allow us to catch a glimpse of the real life of the common people. (HCL, II, p. 545) Prominent among the pre-mediaeval Jaina novels are: Tarangavai-Kaha of Padalipta Suri (circa 3rd-4th century A.D.), Varangacharitra of Jatasimhanandi (7th century), Samaraicca-Kaha and Dhurtakhyana of Haribhadra Suri (8th century), Kuvalayamala of Udyotana (778 A.D.), Nayakumara-chariu of Svayambhu (circa 800 tulasI prajJA 184

Page #191
A.D.), Jinadatta-charita of Gunabhadra (circa 850 A.D.), Upamitibhava-prapancha-katha a very popular allegorical novel of Siddarshi (906 A.D.), Yashastilaka-Champu of Somadeva (959 A.D.), Nayakumara-chariu and Jasahara-chariu of Pushpadanta (965 A.D.), Pradyumna-charita of Mahasena (circa 975 A.D.), BhavishyadattaKaha of Dhanapala Dharkata, Tilakamanjari of another Dhanapala (970 A.D.), Dharmapariksha of Harisena (988 A.D) and of Amitagati (1014 A.D.), Jivandhar-Champu of Harichandra, Gadyachintamani and Kshatrachudamani of Vadibhasimha, Jivaka Chintamani in Tamil by Tirutakkatevara (circa 8th century A.D.), Yashodhar Charita of Vadiraja, Yashodhar Kavya in Tamil (anonymous) Surasundarichariu of Dhaneshvara and Malayasundari Kaha (anonymous)all circa 11th century; Mrgavati charita of Devaprabha and Samyaktva-Kaumudi (circa 13th century); Mahipala Charita of Charitrasundara, Champaka-Shreshthi-Kathanaka, Pala-GopalaKathanaka and Dana-Kalpadruma of Jinakirti, Ratna-Chuda Katha of Jinasagara, Ambada-Charita of Amarasuri, Papabuddhi-Dharmabuddhi-Kathanaka, Aghatakumara-Katha, and Uttama KumaraCharitra (all circa 15th century). Silappadhikaram by Illango (circa 2nd century A.D.), Neelkesi (anonymous) (circa 4th-5th century A.D.), Valaiyapati (anonymous) (circa 10th century A.D.), Chudamani by Tolamolitevara, Perunkadai by Prince Konguvela are some specimens of Jain novels written in Tamil, and there are more than a dozen in Kannada. The list is by no means exhaustive. garet starr 185

Page #192
jaina vizva bhAratI : pravRtti evaM pragati jaina vizva bhAratI kI vividha pravRttiyoM ko gata kucha mahInoM meM aura bhI adhika sudRr3ha kiyA gayA hai| ... jaina vizva bhAratI ke zikSA vibhAga ke antargata eka mahilA mahAvidyAlaya kI sthApanA kI jA cukI hai tathA etadartha 'brAhmI vidyA vihAra' bhavana kA nirmANa bhI akhila bhAratIya terApanthI mahilA pariSad dvArA pradatta eka lAkha kI rAzi dvArA sampanna hone jA rahA hai| isa mahAvidyAlaya meM, jo abhI pAramArthika zikSaNa saMsthA ke bhavana meM cala rahA hai, adhyayana-adhyApana kA kArya niyamita rUpa se cAlU kara diyA gayA hai| zodha-vibhAga kI pravRttiyoM ko bhI gatizIla banAyA gayA hai| isa vibhAga meM nidezaka ke. rUpa meM DaoN. nathamala TATiyA, (bhUtapUrva nidezaka, vaizAlI zodha saMsthAna tathA nava nAlandA mahAvihAra), saha-nidezaka ke rUpa meM DaoN. dayAnanda bhArgava (rIDara, saMskRta vibhAga, dillI vizvavidyAlaya) evaM kanIya zodha-padAdhikArI ke rUpa meM DaoN. puSpA guptA ko niyukta kiyA gayA hai| prasiddha zikSAvid evaM saMskRta ke labdhapratiSTha vidvAn zrI lakSmInArAyaNa oma prakAza jozI ne jaina vizva bhAratI ke parAmarzaka ke rUpa meM apanI amUlya sevAe~ arpita kI haiN| uparyukta do vibhAgoM ke atirikta sAdhanA vibhAga bhI gatizIla hai| isa vibhAga ke lie mAnada saha-nidezaka ke rUpa meM zrI dharmacanda lUNiyA ko niyojita karane kA prayAsa cala rahA hai| sAdhanA ke lie eka bAsaTha kakSIya bhavana kA nirmANa cauthamala vRddhicanda goThI cairiTebala TrasTa dvArA pradatta rAzi se kiyA gayA hai, jisakA nAma prajJA-pradIpa rakhA gayA hai| sabhI vibhAgoM ke upayoga ke lie 'sudharmA sabhA' nAmaka eka vizAla sthAyI sabhA maNDapa kA nirmANa kArya samApti para hai| isa sabhA-maMDapa kA prAMgaNa 1500 vargaphuTa vistRta hai| isakA nirmANa zrI kAlU janma zatAbdI samAroha samiti, chApara dvArA pradatta eka lAkha kI rAzi se sampanna humA hai / padAdhikAriyoM ke AvAsa hetu bhinna bhinna vyaktiyoM kI Arthika sahAyatA se cAra AvAsa gRhoM kA nirmANa kiyA gayA hai / inake atirikta eka svAgata kakSa aura eka jalAgAra kA nirmANa bhI kiyA jA cukA hai|

Page #193
vvy pratimuktaka ( gautama jJAnazAlA) bhikSu vihAra (svAsthya - niketana)

Page #194
8083453083 360 360 AzvAsa (atithi bhavana) zrutasannidhi (graMthAgAra)

Page #195
isa varSa AcArya zrI ke paryuSaNa-pravacana sudharmA sabhA meM saphalatA pUrvaka sampanna hue, jinameM hajAroM kI saMkhyA meM deza ke vibhinna rAjyoM se Ae hue yAtrI upasthita rhe| isa kAryakrama ke antargata kaI viziSTa vidvAnoM ke bhASaNa bhI hue| uparyukta sabhI vibhAgoM ke kAryakrama evaM bhAvI parikalpanAoM ko lipibaddha kiyA jA cukA hai tathA maMgarejI evaM hindI paricaya-patrikAoM ke rUpa meM unakA mudraNa karAyA jA rahA hai| pAramArthika zikSaNa saMsthA kI bahinoM ke pAThyakrama bhI saMzodhita kiye gaye haiM evaM adhyApanArtha pAMca naye vyAkhyAtAoM ke pada sRjita kiye gaye haiM / ina padoM ko vijJApita kiyA gyaa| yogya vyaktiyoM kI niyukti abhI vicArAdhIna hai| adhyApana kArya ke stara ko unnata banAne ke lie DaoN. dayAnanda bhArgava ne eka vistRta yojanA banAyI jisa para samucita vicAra kiyA gyaa| phalasvarUpa upayukta pada sRjita kiye gye| gata grISmAvakAza meM DaoN. bhArgava ne svayaM jaina vizva bhAratI meM raha kara satiyoM evaM pAramArthika zikSaNa saMsthA kI bahinoM ke samakSa jaina nyAya para viziSTa vyAkhyAna diye / gata agasta mAsa se DaoN. nathamala TATiyA bhI niyamita rUpa se satiyoM evaM bahinoM ko bauddha darzana (abhidharma) par3hA rahe haiM, jisakA uddezya jaina aura bauddha darzana ke tulanAtmaka adhyayana dvArA zogha-khoja kI naI dizAoM ko unmukta karanA hai| prAcArya zrI svayaM satiyoM evaM bahinoM ko jaina AgamoM kA adhyApana karA rahe haiM, jo adhyetAoM meM eka nayI cetanA pradAna kara rahA hai| zikSA ke kSetra meM jaina vizva bhAratI ne eka nayA kadama uThAyA hai| jaina darzana evaM dharma ke jijJAsuoM ko vyApaka tathA vyavasthita DhaMga se lAbhAnvita karane ke lie eka patrAcAra pAThyakrama kI yojanA prastuta kI gaI hai jisake antargata varSa bhara meM 24 pAThoM kI eka pAThamAlA kI vyavasthA hai| kaI pATha taiyAra kara liye gaye haiN| nikaTa bhaviSya meM isa yojanA ko kAryAnvita kiyA jA rahA hai| ... gata apraila se abhI taka jina vidvAnoM ke viziSTa bhASaNa hue unakI sUcI isa prakAra hai : 1. muni zrI nathamalajI 2. DaoN. azvinI kumAra rAya 3. DaoN. muraDiyA 4. DaoN. zaktidhara zarmA

Page #196
5. DaoN. sajjanasiMha lizka 6. DaoN. zivakumAra zarmA zodha vibhAga ke antargata prati ravivAra ko eka goSThI jaina vizva bhAratI ke zrutasambodhi bhavana meM karane kI yojanA hai| isa krama meM abhI taka muni zrI nathamalajI ke prAcArya bhikSu kA ahiMsA darzana' viSaya para do pravacana ho cuke haiM / anusandhAna vibhAga ke antargata cala rahe aMga-zabda-sUcI kA kArya vizeSa ullekhanIya hai / yaha kArya muni zrI zrIcandajI dvArA ho rahA hai| isa vibhAga ke antargata jaina-dharma-darzana ke vizeSa sandarbha meM anusandhAnapaddhati para DaoN. dayAnanda bhArgava ke tIna vyAkhyAna AcArya zrI ke sAnnidhya meM hue / jaina upAGga sAhitya kA sampAdana samAptaprAya hai tathA unakA prakAzana kArya zIghra hI hogA / jaina vizva bhAratI kI jaina vidyA pariSad kA vArSika adhivezana 7, 8, 6, aktUbara ko Ayojita ho rahA hai jisameM 50 vidvAnoM ko Amantrita kiyA gayA hai / aneka vidvAnoM ke Ane kI svIkRti prApta ho cukI hai / sAdhanA vibhAga ke antargata prekSAdhyAna kA abhyAsa muni zrI kizana lAlajI niyamita rUpa se karavA rahe haiM / ina dhyAna kakSAoM meM adhikAdhika saMkhyA meM bhAI hi bhAga le rahe haiM / dhyAnAbhyAsa ke pUrva yogAsana kI bhI vyavasthA hai / prajJA pradIpa bhavana meM 300 vyaktiyoM ke baiTha sakane yogya eka bhUgarbha sthita dhyAna mahAkakSa ke nirmANa hone se Asana evaM dhyAna ke kAryakrama sucAru rUpa se cala jAyeMge / samaya-samaya para sAptAhika tathA pAkSika pArivArika dhyAnaziviroM kI vyavasthA bhI cala rahI hai / isa krama meM dinAMka 10 akTUbara se 16 akTUbara taka sAdhanA zivira kA Ayojana kiyA jA rahA hai / jaina vizva bhAratI kI prArthika sthiti sudRr3ha banAne ke lie anya yojanAoM ke atirikta eka visarjana nidhi yojanA banAyI gayI hai / isa yojanA ke aMtargata pratyeka parivAra ko pratidina eka rupaye ke lakSya se prati varSa 365 rupaye jaina vizva bhAratI kI visarjana nidhi meM deya hai / isa yojanA ke a Mtargata 4000) kI rAzi dene vAlA vyakti amara visarjana sadasya khlaaegaa| usake dvArA visarjita rAzi ko vizva bhAratI ke sthAyI koSa meM jamA rakhA jAyagA aura byAja kA hI upayoga kiyA jAyagA / isa viSaya meM logoM se apIla karane ke lie jaina vizva bhAratI ke kulapati ne zrI gopIcanda jI copar3A, prazAsaka, aura zrI jayacanda lAla jI koThArI upa maMtrI ke sAtha do daure kie jisameM AzAtIta saphalatA milI / kulapati jaina vizva bhAratI

Page #197
lekhaka - paricaya AcArya zrI tulasI -- jaina vizva bhAratI kI antazcetanA ke prANasrota yugapradhAna jainAcArya, jinake vAcanA- pramukhatva meM prAgama-saMzodhana evaM anuvAda kA mahattvapUrNa kArya anavarata rUpa se ho rahA hai / - muni zrI nathamala -- aneka grAgama-granthoM ke sampAdaka; mUrdhanya vidvAn evaM cintaka ; aneka maulika granthoM ke praNetA / muni zrI dulaharAja - Agama grantha- sampAdana - kArya ke ananya sahayogI ; saMskRta, prAkRta Adi bhASAoM ke vidvAn / muni zrI mahendra kumAra --- jaina sAhitya tathA gaNita aura vijJAna ke vizeSajJa; aneka amUlya granthoM ke praNetA / zrI zrIcanda rAmapuriyA -- kulapati, jaina vizva bhAratI, lADanUM; jainavidyA evaM prAcyavidyA se sambandhita aneka granthoM evaM zodha nibandhoM ke lekhaka; Agama-granthoM ke vyavasthA sampAdaka / DA0 nathamala TATiyA - nidezaka, zikSA evaM zodha, jaina vizva bhAratI, lADanU N ; bhUtapUrva nidezaka, pAli zodha saMsthAna, nAlandA aura prAkRta- jaina zAstra aura ahiMsA zodha saMsthAna, vaizAlI; jaina darzana, bauddha darzana evaM anya bhAratIya darzanoM ke adhikArI vidvAn; jaina darzana viSayaka aneka granthoM ke praNetA / DA0 TI0 jI0 kAlaghATage - prAcArya evaM adhyakSa, prAkRta vibhAga, maisUra vizvavidyAlaya; prAkRta bhASA aura sAhitya ke adhikArI vidvAn; aneka pustakoM ke lekhaka / DA0 jyoti prasAda jaina- jaina vidyA ke kSetra meM labdha pratiSTha lekhaka aura sampAdaka / DA0 dayAnanda bhArgava - upAcArya, saMskRta vibhAga, dillI vizvavidyAlaya; jainadarzana evaM prAcIna bhAratIya darzanoM ke labdha pratiSTha vidvAn; jaina darzana viSayaka aneka granthoM ke praNetA; saha-nidezaka, zikSA evaM zodha, jaina vizva bhAratI, lADanU~ / DA0 zaktidhara zarmA - rIDara bhautikI vibhAga, paMjAbI vizvavidyAlaya, paTiyAlA, bhAratIya jyotiSa ke labdha pratiSTha vidvAn / DA0 sajjana siMha lizka-- paMjAbI vizvavidyAlaya paTiyAlA, jaina jyotiSa ke vizeSajJa | zrI jagadIza siMha sisodiyA- paMjAbI vizvavidyAlaya, paTiyAlA, jaina jyotiSa ke vidvAn / DA0 udayacandra jaina -- prAdhyApaka, saMskRta kAleja, kAzI hindU vizvavidyAlaya; jaina vidyA ke kSetra meM labdha pratiSTha vidvAn evaM aneka granthoM ke lekhaka | DA0 prema sumana jaina- - prAdhyApaka, saMskRta - prAkRta vibhAga, udayapura vizvavidyAlaya; prAkRta sAhitya ke labdha pratiSTha vidvAn evaM etadviSayaka aneka zodha- nibandhoM ke lekhaka /

Page #198
Regd, No. R. N. 28340/75 TULASI PRAJNA April-Sept. 77 8-00 90-00 80-00 jaina vizva bhAratI, lADanaM mahattvapUrNa prakAzana vAcanA pramukha : AcArya zrI tulasI vivecaka tathA sampAdaka : muni zrI nathamalajI mAgama grantha 1. aMgasuttANi / (prAyAro, sUyagaDo, ThANaM, samavAo) 2. aMgasuttANi 2 (bhagavaI : viAhapaNNattI) 3. aMgasuttANi 3 (NAyAdhammakahAo, uvAsagadasAyo, aMtagaDadasAyau, aNuttarovavAiyadasAo, paNhAvAgaraNAi, vivAgasurya) uparyukta tInoM grantha saMzodhita mUlapATha, pAThAntara, pAThAntara-vimarza, "jAva" pUrti aura usake AdhArasthala, viSayasUcI, sampAdakIya tathA bhUmikA se yukta, pratyeka bhAga 1100-1200 pRsstth| 4. dasaveAliyaM (dvitIya saMskaraNa) pRSTha 612 sAIja ddimaaii| 5. ThANaM 1200, 6. AyAro mUlapATha, hindI anuvAda tathA TippaNa 7. dazavaikAlika (guTakA) mUlapATha 8. uttarAdhyayana (guTakA) mUlapATha 6. dazavakAlika tathA uttarAdhyayana-mAtra hindI anuvAda 10. dazavaikAlika, uttarAdhyayana (hindI-padyAnuvAda) Agametara grantha 1. zramaNa mahAvIra--munizrI nathamala 2. bhagavAna mahAvIra-AcArya zrI tulasI 2. bharatabAhubalimahAkAvyaM-anu0 muni zrI dulaharAja 4. satya kI khoja : anekAMta ke Aloka meM muni zrI nathamala 2. thyorI oNpha eTama ina jaina philosaphI-je0 esa0 javerI 6. zreNika bimbisAra eNDa kUNika ajAtazatru 7. pratidina kA eka vicAra (guTakA)-zrIcanda rAmapuriyA 85-00 125-00 30-00 1-00 3-50 15-00 10-00 16-00 5-00 30-00 5-00 8-00 7-00 4-00 -:prApti sthAna :jaina vizva bhAratI, lADanU (rAjasthAna) Jain Vishva Bharti, Ladnun (Raj.), 341305. prakAzaka-mudraka : rAmasvarUpa garga, kAryAlaya-saciva, jaina vizvabhAratI lADana, zyAma prasa, lAina ke lie siyola priMTarsa dillI meM mudrita /