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________________ tulasI prajJA TULASI-PRAJNA QUARTERLY RESEARCH JOURNAL OF ANEKANTA SODHA-PITHA, JAIN VISHVA BHARATI khaNDa 16 jUna, 1660 caraNa * vijjA jaina vizvabha pamokkhI 55 aha BARAN paratI lAunu anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna ) aGka 1
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________________ syAdvAda yA anekAnta dRSTi* AcArya zrI tulasI samanvaya yA sAmaMjasya bhAratIya vicAradhArA kA pramukha tattva rahA hai| yahAM ke tattva-draSTAoM ne kisI bhI samasyA ko sulajhAne meM ekAMtika Agraha ko sthAna nahIM diyaa| yahAM apekSA bheda se hara pahalU para hara dRSTi se vicAra-vimarza, gaveSaNA aura anveSaNa kI paramparA clii| jisakA eka mahattva hai, vizeSatA hai| saMgharSa, vidhvaMsa yA viplava ke dvArA samasyAoM ko sulajhAne kA jo upakrama hai vaha vAstavika sulajhAva nahIM, vaha to ulajhAva hai, kyoMki usase kSaNavartI sulajhana dIkhatI hai, para yaha AMkhoM se ojhala karane jaisA nahIM hai ki ulajhanoM kI kitanI gaharI aura moTI parata usake nIce chipI hai / ataH yahAM samanvaya, sAmaMjasya va eka dUsare ko vibhinna apekSAoM se samajhakara pArasparika samajhautA-ye hI samasyAeM sulajhAne ke pramukha AdhAra mAne jAte rahe haiM jise hama jaina dArzanikoM kI bhASA meM syAdvAda yA anekAMta dRSTi kaha sakate haiM / isI samanvaya kI nIti ke AdhAra para paMDita neharU ne jo antarrASTrIya pratiSThA prApta kI, vaha sahI mAne meM bhAratIya saMskRti aura cintana kA gaurava hai / dhArmika kSetra ke loga vizeSa rUpa se saMkIrNatA, niMdA evaM kaTutApUrNa vyavahAra se sadA pare raheM / ___ UMce vicAroM tathA AdarzoM ke lambe-lambe gIta va madhura gAthAeM gAne se kyA banegA, yadi vyakti ke jIvana meM una AdarzoM kI chAyA taka nahIM ? "satyaM jayati nAnRtam" kA ghoSa sacamuca bahuta mIThA hai, para vaha kyA kara pAyegA yadi vyakti kA antastala satya ke prati AkRSTa nahIM hai ? isalie ina ucca AdarzoM kI vyApti apane jIvana meM dekhanI cAhiye / aisA na kara kevala lambI-lambI bAteM banAne aura dUsaroM ko upadeza dene meM lage rahanA jo apanA kartavya mAnatA hai, vaha kyoM bhUla jAtA hai ki duniyA itanI bevakUpha nahIM hai, vaha use aise karate dekha usake muMha para thuukegii| rASTra ke netAoM, vidvAnoM, kaviyoM, lekhakoM, patrakAroM, sArvajanika kAryakartAoM tathA zAsanAdhikAriyoM ko cAhie ki ve saba apane jIvana ko satya aura ahiMsA ke AdarzoM meM DhAla kara saMsAra ke samakSa kevala kahane ke rUpa meM nahIM balki karane ke rUpa meM eka jIvita misAla peza kreN| aNuvrata-Andolana sarva-dharma-samanvaya kA pratIta hai| vaha una sarva-sammata AdarzoM ko prastuta karatA hai, jo mAnava-mAtra ke kalyANa ke Adarza haiM, loka-jIvana ko jagAne ke Adarza haiN| - - - *pravacana DAyarI, 15 janavarI, 56 ke pravacana se sAbhAra /
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________________ tulasI prajJA sampAdaka DaoN. nathamala TATiyA sahAyaka sampAdaka rAmasvarUpa sonI DaoN. maMgala prakAza mehatA kaNa ujA (vizva' mokrabA bharatI lAunu anekAMta zodha-pITha jaina vizva bhAratI lADanUM ( rAjasthAna)
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________________ khaNDa 16 jUna, 1990 aMka 1 anukramaNikA 1. muni kizanalAla : AgamoM kI prAmANika saMkhyA : jayAcAryakRta vivacana 2. sAdhvI yogakSema prabhA : prAmANyavAda 3. samaNI malliprajJA : aparigraha-darzana 4. DaoN0 maMgala prakAza mehatA : hindI jaina kAvya kA sAdhanAtmaka svarUpa / 5. DaoN0 paramezvara.solaMkI : sumatitaMtra kA zakarAjA aura usako kAlamAna 6. samaNI kusumaprajJA : kAla : eka anucintana 7. gopAla zarmA : kAlidAsa ke nATakoM meM loka-vizvAsa . 8. samaNI maMgalaprajJA : matijJAna evaM zrutajJAna kI bhedarekhA 6. DaoN0 anila kumAra jaina : paramANu ke mUlabhUta guNa 10. Muni Mahendra Kumar : Scientific Concept of Space and Time is 11. Jagat Ram Bhattacharyya : Some Problems of Magadhi Dialect - vArSika mUlya : ru0 35.00 .... . isa aGka kA mUlya : ru0 20.00 noTa--yaha Avazyaka nahIM hai ki isa aMka meM prakAzita lekhoM meM ullikhita vicAra sampAdaka athavA saMsthA ko mAnya hoN|
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________________ AgamoM kI prAmANika saMkhyA : jayAcAryakRta vivecana - muni kizanalAla Agama puruSa jayAcArya jayAcArya Agama puruSa haiM / yaha unake jJAna kI gahanatA aura dRSTi kI nirmalatA se spaSTa udghoSita hotA hai / unakI racanAoM meM Agama ke uddharaNa aura unake pUrvApara sambandha kI samIkSAtmaka TippaNiyoM ne unheM apane yuga kA eka vilakSaNa, niSpakSa, Agama kI paramparA ko puSTa karane vAlA banA diyaa| unakI dRSTi aura darzana kA AdhAra AcArya bhikSu kI racanAeM aura paramparA hai| usake AdhAra para hI unhoMne apanI racanAoM ko Agama kI kasauTI para kasA / AcArya bhikSu kI vANI aura maryAdAoM kI Agama vyAkhyAe~ prastuta kara darzana aura AcAra kI paramparA ko saMpuSTa aura akSuNNa bnaayaa| Agama kaise banate haiM ? AcArya bhikSu evaM jayAcArya kA spaSTa abhimata hai ki jina kI sAkSI se hI jo daza, cavadaha pUrvadhArI Agama kI racanA karate haiM, ve hI Agama haiN| jo jina (tIrthaMkara) kI sAkSI ke binA Agama, sUtroM kI racanA karate haiM, ve chadmastha dvArA race hue kaise-mAnya kie jAeM ? nyAya se taulane se yaha spaSTa ho jaaegaa| naMdI thirAvalI adhikAra meM likhate haiM 'vaza caudaza pUrva gharA, Agama racai udAra / te piNa jina nI sAkha thI, vimala nyAya suvicAra / / piNa jina nI je sAkha vina, Agama sUtra amola / chamastha kRta kiNa vidha huvai, nyAya tarAjU tola // " chadmastha kitanA. hI bar3A jJAnI kyoM na ho, skhalana kI saMbhAvanA banI rahatI hai kyoMki abhI taka usake sampUrNa rAga-dveSa kA vilaya nahIM huA hai / anupayogI avasthA meM bhI haThAt anyathA nirNaya bhI kara sakate haiM / isalie jina kA sAkSya Avazyaka mAnA hai / cAra jJAna aura caudaha pUrva ke dhAraka pradhAna gaNadhara gautama gaNI bhI chadmasthatA ke kAraNa skhalita ho gae, aisA sAtaveM aMga meM hai 'cI nANI goyama gaNI, caudaza pUrva dhAra / te piNa vacana khalAviyA, saptama aGga majhAra // 2 isase yaha spaSTa hai-vItarAga puruSa kA vacana evaM unakA upadeza hI hamArI Agama khaNDa -16, aMka 1 (jUna, 60)
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________________ mAnyatA kA AdhAra hai| unake upadezoM se koI Apta puruSa sUtroM ko gumphita kara Agama kI racanA kara sakate haiN| tIrthaMkara kA upadeza vItarAgatA ke artha se yukta hotA hai, usase hI gaNadhara sUtroM kI racanA karate haiM / gaNadharoM kI anupasthiti athavA anya sthaviroM kI racanA ko bhI Agama meM usI kasauTI para mAnya kiyA gayA hai, yadi ve jina ke sAkSya evaM unake aviruddha race gae hoN| Agama ke anurUpa grantha bhI mAnya Apta puruSoM ke abhAva meM AcAryoM dvArA racita grantha mAnya kie jA sakate haiM yadi ve gyAraha aMga se aviruddha hoN| ajImagaMja ke zrAvaka bAbU kAlUrAmajI ne vikrama saMvat 1933 meM 52 dohoM kI praznAvalI lADanUM ke zrAvakoM ke sAtha jayAcArya ke pAsa bhejii| usameM Agama ke sambandha meM kucha prazna the| usake putyuttara meM jayAcArya ne likhA 'ekAdaza je aGga thI, milatA vacana sujANa / sarva mAnavA yoga mujha, painnA pramukha pichANa // " painnA Adi sabhI grantha ekAdaza aGga se milate hue mujhe mAnya haiM / Agama kI svIkRti kA mUla AdhAra vItarAga sampanna dRSTi hai / zuddhAcAra kI kasauToH pAMca vyavahAra jaina paramparA meM zuddha AcaraNa kI kasauTI pAMca' prakAra se kI jA sakatI hai, jinheM pAMca vyavahAra kahA jAtA hai-1. Agama meM upadiSTa, 2. Agama meM spaSTa nirdiSTa nahIM hai phira bhI kisI sthavira ne Apta puruSoM se sunA ho, usa zruta ke AdhAra se AcAraNa kiyA jA sakatA hai, 3. ye donoM na ho to AcArya kI AjJA ke anusAra kiyA jA sakatA hai, 4. AjJA dene vAle AcArya bhI upalabdha na ho taba upasthita saMgha kI jo dhAraNA hai usake anusAra kiyA jA sakatA hai, 5. yaha bhI prApta na ho taba zuddha nItivAn vyaktiyoM dvArA nizcita kiyA gayA patha jIta-vyavahAra hai| "sUttara meM to kaThe na varajyo, paramparA meM vrjy| nAya, tiNasyU nirdoSa jIta vyavahAra thAyaNa meM zaMka me rAkho kAya" (paramparA kI jor3a kivADiya kI DhAla) ke anusAra AcaraNa kiyA jA sktaahai| yahAM prazna upasthita ho sakatA hai, ina sabako kisa kasauTI se kasa kara yathArtha nirNaya kreN| usake lie AThAraha sthAnoM kA ullekha kiyA hai / aThAraha sthAnoM kI virAdhanA evaM usake viruddha karma na ho| chaTTa vrata, chaTTAya, ahiMsA, rAtri bhojana Adi chaTTa vrata, pRthvIkAya Adi chaha-kAya, snAna, zobhA vibhUSAdi, chaTTa niyamoM kI virAdhanA karane vAlA nigranthatA se bhraSTa ho jAtA hai| isakI kasauTI kA dUsarA AdhAra hai-pAMca mahAvrata, ATha pravacana / ina 13 niyamoM ke viparIta AcaraNa nahIM honA caahie| digambara paramparA ne mUla meM guNoM se viparIta AcaraNa ko Agama viruddha mAnA hai| - bhagavAn mahAvIra ne vastu, vicAra aura vyakti ko mahattva nahIM diyA hai, vItarA tulasI prajJA
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________________ gatA ko mahattva diyA hai / Agama eva zuddha AcaraNa kA nirNaya vItarAgatA hai| aisA hI ullekha bauddha paramparA ke 'dIrdhanikAya mahAparinirvANa sutta meM milatA hai| vahAM kahA gayA hai ki 1. bhagavAn buddha dvArA upadiSTa athavA Acarita vicAra hI Agama ho sakatA hai| usake anusAra AcaraNa kiyA jA sakatA hai / 2. yadi yaha upalabdha na ho taba kisI samagra saMgha vizeSa se sune hue AcaraNa ke anusAra AcaraNa kiyA jA sakatA hai| 3. aisA na milane para bahuzrutadhara, Agamadhara, bhikSuoM se sune AcaraNa ke nirdeza ke anusAra pravRtti kI jA sakatI hai| 4. aisA bhI saMyoga na ho taba kisI AcArya vizeSa se sunA huA AcaraNa kArya ke lie svIkRta kiyA jA sakatA hai / ina cAroM kI kasauTI kA AdhAra hai-vinaya aura sutta kI maulika vANI ke viruddha na ho, sAtha hI pratItyasamutpAda (anityatA) dharma kA anuzIlana karane vAlA ho| . vaidika paramparA meM bhI veda, zruti, smRti, sadAcAra aura viveka kI kasauTI se gujarakara hI zreSTha AcaraNa ko sthApanA ho sakatI hai / Agama kitane aura kyoM mAnya haiM ? jayAcArya kI nirmalaprajJA bhI isI yathArtha kI udghoSaNA karatI hai| Agama adhikAra evaM anya sthaloM meM Agama mAnyatA kI carcA meM unake dvArA yahI vizleSita huA hai ? "Agama kitane aura kyoM mujhe mAnya haiM ?"-isa para carcA karate hue ve apane laghu grantha '84 Agama adhikAra meM likhate haiM "koI kahe naMdI sUtre keI paDatAM meM 26 utkAlika kahyA anai 31 kAlika kahyA evaM 60 ane 12 aMga evaM 72 Avasaga evaM 73 nAma kahyA / ane keI paDatAM meM utkAlika nAM 34 AMka ane kAlika rA 36 aMga likhyA / 73 evaM 12 aMga evaM 85 Avasaga 86 / aMga evaM Avasaga sarva paDatAM meM kahyA / kei paDatAM meM 60 AMka likhyA / ane keI paDatAM meM utkAlika, kAlika rA 73 nAma likhyA / ito phera te kima ? tehano nyAya kahe cha / prathama to utkAlika sUtra naMdI rI paDatAM meM 26 AMka likhyA-- 1. dasaveyAliaM 10. pamAyappamA 2. kappiyA kappiyaM 11. naMdI 3. cullakappasuyaM 12. aNuogaddArAI 4. mahAkappasuyaM 13. devidatthao 5. ovAiyaM 14. taMdulaveyAliyaM 6. rAyapaseNi (Nai) yaM 15. caMdagavijjhaya 7. jIvAbhigamo (jIvAjIvAbhigame) 16. sUrapaNNattI 8. paNNavaNA 17. porisimaMDalaM 6. mahApaNNavaNA 18. maMDalapaveso khaNDa 16, aMka 1 (jUba, 60)
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________________ 16. vijjAcaraNa viNicchao gaNivijjA 20. 21. jhANavibhattI 22. maraNavibhatto 23. AryAvasohI 24. vIrAgasu kucha loga aisA kahate haiM aura kucha pratiyoM meM 26 utkAlika, 31 kAlika, 12 aMga, 1 Avazyaka - isa prakAra 73 kI saMkhyA niSpanna hotI hai / kucha pratiyoM meM kAlika kI saMkhyA 34 hai aura utkAlika kI saMkhyA 36 hai / isa prakAra 73 kI saMkhyA hotI hai / inameM bAraha aMga evaM eka Avassaga ke yoga se 86 saMkhyA ho jAtI hai / 12 aMga aura Avazyaka sabhI pratiyoM meM hai / aMga aura Avazyaka kI saMkhyA sabhI ko mAnya hai / kucha pratiyoM kA ullekha kara jayAcArya ne saMketa diyA hai ki utkAlika aura kAlika kI saMkhyA 60 hai to kahIM yahI saMkhyA 73 hai / kAlika - utkAlika saMkhyA nirNaya 25. saMlehaNAsu 26. vihArakappo 27. caraNavihI 28. AurapaccakravANaM 26. mahA paccakravANaM settaM ukkA liya" saMkhyA kI dRSTi se utkAlika aura kAlika meM itanA aMtara kyoM hai ? isakA samAdhAna prastuta karate hue jayAcArya ne apane adhikRta grantha meM sUcI prastuta kI hai / 26 nAma spaSTa haiM tathA Aja bhI naMdI ke vibhinna granthoM meM upalabdha haiM / jina pratiyoM meM 26 ke sthAna para 34 aMka haiM, sambhavataH jayAcArya ko upalabdha pratiyoM meM likhane vAle lekhaka ne apanI maMti se aMkoM kA nirdhAraNa kara diyA ho / usakA samAdhAna prastuta karate hue jayAcArya vahIM likha raheM haiM- 'kapiyAM kappiyaM ihAM ve AMka likhyA piga sUtra eka saMbhava / 10 nAmoM kI saMkhyA meM dUsare nambara kA zAstra hai - 'kappiyA kappiyaM' / kintu usa prati meM yaha nambara saMkhyA 2 kappiya 3 kappiyaM' aisA unheM upalabdha huA thA, kintu yaha nambara kI saMkhyA ThIka nahIM hai kyoMki 'kappA kappiyaM' eka hI sUtra kA nAma hai / saMkhyA nambara 16 meM 'vijjAcaraNa viNicchao' para bhI do aMka likha die haiM kintu yaha bhI eka hI sUtra kA nAma hai / 'vijjAcaraNa viNicchao ihAM be AMka likhyA piNa sUtra eka saMbhava / 9 'jhANa vibhattI aura jhANa visohI' do granthoM ke nAma se bhAsita hote haiM kintu eka hI grantha ko do taraha se pukArA gayA hai / jhANa vibhattI aura jhANa visohI do pATha haiM kintu vRttikAra jhANa visohI kA hI artha karate haiM / ataH 'jhANa vibhaktI aura jhANa visohI' eka hI grantha ke do nAmoM kA kathana hai / yadi do grantha hote to vRttikAra dUsare pATha kI bhI vyAkhyA karate / ' 'jhANavibhattI jhANavisohI ihAM piNa be AMka likhyA piNa sUtra eka saMbhave // 12 'maraNavibhattI maraNavisohI' meM do aMka die gae haiM, parantu sUtra eka hI hai, aisI saMbhAvanA hai / vRttikAra ne bhI maraNavisohI kI vyAkhyA kI hai, maraNavibhattI kI nahIM / 'maraNavibhattI maraNavisohI ihAM piNa be AMka likhyA piNa sUtra eka saMbhave / "" tulasI prazA
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________________ isI taraha 'Aya vibhattI Aya visohI' meM bhI vahI krama calatA hai| apanI bAta kI puSTi ke lie naMdI TIkA ke artha kA ullekha karate haiM 'kalpAkalpa pratipAdaka adhyayane te kalpAkalpaI' iNa lekhe eka sUtra kI hI saMbhAvanA hai| isI taraha 'vijjAcaraNa viNicchaoM vidyA aura cAritra kA vinizcaya karAne vAlA eka hI zAstra hai| 34 aMka kI gaNanA meM pAMca aMka ke zAstroM kA do-do banAne se saMkhyA 34 huI / pAMca hI ginane se ve 26 hI raha gae / utkAlika ko saMkhyA 26 hI hai| kAlika sUtroM kI saMkhyA kI mImAMsA karate hue jayAcArya ne Agama adhikAra meM likhA hai---'kiNa hI par3ata meM ikatIsa nAma likhyA tehanA nAma kahai ch| ana kiNahIka par3atA meM 39 AMka likhyA tehano vivaro kahai chai / dIva pannatI, dIva sAgara pannatI 36 meM ve AMka likhyA piNa dIva sAgara pannatI iha eka likhyo / te eka sUtra sNbhvai'|| dIva pannatI, dIva sAgara pannatI alaga-alaga likhe gaye haiM parantu donoM eka hI sUtra kI sUcanA karane vAle haiM / ata: dIva sAgara pannatI eka hI sUtra kI saMbhAvanA hai| vanniyANaM vahIdasAo ko 36 meM alaga-alaga likhA gayA hai| kintu vRttikAra ne vanniyANaM kA artha nahIM kiyA hai| vahidazA kA artha kiyA gayA hai isalie do saMkhyA vAle ye sUtra eka hI haiN| isa prakAra 36 meM 2 sUtra kama hone se 37 sUtra hI zeSa raha ge| 1. uttarajjhayaNAni 17. varuNovavAe 2. dasAo 18. garulovavAe 3. kappo 16. dharaNovavAe 4. vavahAro 20. vesamaNovavAe 5. NisIhaM 21. devidovavAe 6. mahANisIhaM 22. velaMdharovavAe 7. isibhAsiyAI 23. uTThANasuyaM 8. jaMbuddIva paNNattI 24. samuTThANasuyaM. 6. dIvasAgara paNNattI 25. nAgaparibhAvaNiyAo 10. caMda paNNattI 26. nirayAvaliyAo 11. khuDDiyA vimANapavibhattI 27. kappiyAo 12. mahalliyA vimANapavibhattI 28. kappaDisiyAo 13. aMgacUliyA 26. pupphiyAo 14. vaggacUliyA 30. pupphacUliyAo 15. vivAhacUliyA 31. vahidasAmao 16. aruNovavAe 6 sUtroM kI sUcanA vyavahAra sUtra meM milatI hai| 1. AsIvisa bhAvaNANaM 4. sumiNabhAvaNANaM 2. cAraNa bhAvaNANaM 5. mahAsumiNa bhAvaNANaM 3. diTThIvisa bhAvaNANaM 6. te aggi nisaggANaM saha 16, aMka 1 (jUna, 60)
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________________ kisI sUtra kI prati meM 'sumiNa bhAvaNA' kA aura kisI meM mahAmumiNa bhAvanA kA ullekha hai / vyavahAra sUtra kI TIkA ke sAroddhAra meM sumiNa bhAvanA nahIM hai, mahAsumiNa bhAvanA hai / kucha pratiyoM meM sumiNa bhAvanA to kucha pratiyoM mahAsumiNa bhAvanA hai / lagatA hai ki usa samaya sumiNa bhAvanA aura mahAsumiNa bhAvanA eka hI grantha ke do nAma rahe hoM / vyavahAra sUtra meM jo ullekha kiyA gayA usIkA naMdI kI kisI prati meM avataraNa kara diyA ho kintu TIkAkAra ne eka kA hI artha kiyA, dUsare kI carcA nahIM kI / ataH eka hI bhAvanA ke grantha ko mAnanA ucita hai| naMdI kI pratiyoM meM 'AsIvisa' Adi chaha sUtroM kA ullekha mUla sUtroM ke sAtha nahIM haiM, yadi naMdI meM pahale hI ullekha hotA to sAtha hI meM inakA bhI ullekha A jaataa| saMbhavata: aisA ho sakatA hai ki vyavahAra sUtra meM Ae pAMca nAmoM ko tathA TIkA meM AI mahAsumiNa bhAvanA ko kisI ne naMdI kI prati meM apanI suvidhA kI dRSTi se ullikhita kara diyA ho / dIpa pannatI, dIpa sAgara pannatI, vanniyANaM, vannidasANaM - inako do-do ginane se do saMkhyA adhika ho jAtI hai / vyavahAra ke pAMca aura TIkA kI mahAsumiNa bhAvanA ko milAne se ATha saMkhyA ho jAtI hai / guNacAlIsa meM se ATha kama karane se ikatIsa hI kAlika sUtra hote haiM / isa prakAra kAlika aura utkAlika saMkhyA kI mImAMsA kI gii| hai / caurAsI saMkhyA kA nirNaya dazavaikAlika Adi unatIsa kAlika Agama, uttarAdhyayana Adi tIsa utkAlika Agama, AcArAMga Adi bAraha aMga, eka Avazyaka sahita naMdI sUtra meM bahattara AgamoM kA ullekha hai / sthAnAMga ke dasaveM sthAna meM 'dasa dasA' kA varNana hai, jisameM 'kammativAga dazA' vartamAna meM pracalita hai / 'upAsaga dasA' meM dasa zrAvakoM kA varNana hai / 'AcAra dasA' dazAzruta skandha ke rUpa meM hai / 'daza khevita dasA' khuDDiyA vimANa vibhattI Adi besamaNovavAe paryanta kAlika meM ullikhita hai / inake atirikta jo haiM ve chaha haiM, unake nAma ye haiM 1. antagar3a dasA 2. paNhAvAgaraNA dasA 6. aNuttarovavAi dasA 4. vandha dasA 5. do giddhi dasA 6. dIha dasa ina dasAoM meM alaga varNana haiM / naMdI sUtra se ye nAma alaga haiM / naMdI ke bahattara, sthAnAMga ke chaha jor3ane para aThahattara hote haiM / vyavahAra meM Ae hue pAMca dasAoM ko aura jor3a dene se tirAsI saMkhyA hotI hai / samavAyAMga meM bhagavAn mahAvIra ne eka Asana meM tulasI prajJA [ bIjI vAcanA jANavI ) (bIjI vAcanA jANavI ) pahAvAgaraNA kA vartamAna svarUpa Agama meM varNita svarUpa ke anurUpa nahIM hai isalie ho sakatA hai ki yaha vAcanA anya ho / ]
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________________ baiThakara copana adhyayana kA upadeza diyaa| pacapanaveM samavAyAMga meM kalyANa phala ke pacapana adhyayana kI dezanA dii| kalyANa akalyANa phala ke isa eka Agama ke yoga se caurAsI Agama kI saMkhyA niSpanna ho gii| 26 kAlika + 30 akAlika + 1 Avazyaka + 6 dasA + 5 bhAvanA -- 1 kalyANa akalyANa phala +12 aMga adhyayana .. 84 Agama / caurAsI Agama saMkhyA isa prakAra Agama ke pramANoM se puSTa hotI hai jinake pramANa yahAM spaSTa carcita kie gae haiM / caurAsI Agama kA eka anya prakAra jaina granthAvalI meM paiMtAlisa AgamoM kI mAnyatA jayAcArya ne paiMtAlisa AgamoM kI mAnyatA para samIkSA karate hue likhA hai-- eka bAra mUrtipUjaka bhAI ke sAtha carcA meM 45 aura 84 Agama ko kaise mAnate haiM usakA maghavAgaNI ne jayasujasa meM ullekha kiyA hai / '45 mAne te svaicchA piNa sUtra meM nahIM' 5 paiMtAlisa mAnane vAloM kI yaha mAnyatA svaicchA se prerita hai kiMtu kisI sUtra meM aisA nirdeza nahIM hai| jo paiMtAlisa mAnate haiM unakI dRSTi ke anusAra paitAlisa Agama isa prakAra haiM11 aMga [gyAraha aMga, bAraha upAMga, dasa painnA, cAra cheda, cAra mUla, 12 upAMga tIna niyuktiyAM (pir3a niyukti, jIta kalpa, mahanizItha) 10 painnA va eka Avazyaka paitAlIsa hote haiN| aisA jayAcArya ne 4 cheda ullekha kiyA hai|] 4 mUla 3 niyukti 1 Avazyaka paitAlisa kI saMkhyA ko jayAcArya ne isa prakAra ullikhita kiyA hai| paiMtAlisa kI mAnyatA ko 'jainadharma varastotra' meM kiMcit se bheda se isa prakAra mAnA hai| ikkArasa aMgAI 11 vArasa uvagAi 23 dasa payannAI 33 / / cha cheya 36 mUla cauro 43 naMdI anuyoga paNayAlA 45 / / - gyAraha aMga, bAraha upAMga, daza painnA, chaha cheda, cAra mUla, naMdI aura anuyoga ko mAnakara paiMtAlIsa kI saMkhyA pUrI kii| jayAcArya isa para apanI samIkSA karate hue likhate haiM16 --cau saraNa 1, bhakta painno2, saMthAra painno3, jItakalpa 4, piMDa niyukti 5, maraNa saMthAra 6-ye chaha nAma sUtra meM nahIM haiM isalie aprAmANika haiN| mahAnizItha meM mizraNa ho gyaa| usameM paraspara viruddha Adeza hai / apavAda Asevana kI anumati hai isalie usako kaise mAnya kiyA jAe, zeSa jo bace haiM unakI bhASya, cUNi, niyukti, khaNDa 16, aMka 1 (jUna, 60)
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________________ TIkA upalabdha nahIM ho rahI hai / kisIne una para apanI lekhanI nahIM utthaaii| ho sakatA hai AcAryoM ne unako mAnya nahIM kiyA ho / paiMtAlisa aura caurAsI eka sAtha nahIM jayAcArya ke jIvana meM Agama kI mAnyatA ke sambandha meM eka carcA kA vivaraNa mAgaNI ne prastuta kiyA hai, vaha eka navIna dRSTi ko prastuta karatA hai""timatara samaya nA nAma naMdI meM, bAkI rahyA jyAMrA nAma / vyavahAra ane ThANaM mAhi che vivaro, suNo rAkha cita ThAma // je paitAlIsa mAne mAhilA, guNa cAlIsa nAma to tAhi / caurAsI Agama mAhI che, ane cha nAma caurAsI meM nAhi // ' yadi caurAsI Agama ko mAnate haiM to 45 kI jagaha Apako 36 Agama mAnane hoMge kyoMki 84 meM 6 Agama kA ullekha nahIM hai / yadi 84 mAnate haiM to 60 sUtra mAnane hoMge kyoMki 45 meM chaha atirikta haiM / 84 mAnane se 45 kI mAnyatA nahIM banatI hai, 45 mAnane se 84 kI mAnyatA kA nyAya nahIM baiThatA hai / paInne amAnya kyoM ? jo painne sUtra meM ullikhita haiM unakA vivaraNa nimnokta hai-- 5. Aura paccavakhANaM painno 1. devinda stava painno 2. taMdula veyAliyaM 3. gaNI vijjA painno 4. maraNa vibhattI painno 6. mahA paccakkhANaM painno 7. mahAnasIta 8. caMdagavijjA AgamoM meM ullikhita painno kI samIkSA karate hue Agama adhikAra meM likhA hai| 'Aura paccakkhANa, gAthA 8 meM paMDita maraNa kA adhikAra kahA gayA hai / gAthA 31 meM meM sAta sthAna para dhana (parigraha ) kA upayoga karane kA Adeza hai / gAthA 30 gurU pUjA sAdharmInI bhakti Adi sAta boloM kA nirdeza hai / Au paccakkhANa kI sAkSI hai kintu bhakta pannA meM nAma nahIM hai / sAvadya ( pApa sahita ) bhASA kA upayoga sUtra meM nahIM ho sakatA isalie yaha amAnya hai / zravaNa, gaNi vijjA painne meM bhI jyotiSa kI prarUpaNA kI hai / usake udAharaNa haiMdhaneSTA, punakhasu - tIna nakSatroM meM dIkSA nahIM lenI caahie| ( gAthA 22 ) lekina 20 tIrthaMkaroM ne zravaNa nakSatra meM dIkSA grahaNa kI aisA AgamoM meM ullekha hai Agama meM jisa kArya ko mAnya kiyA usake viparIta usakA niSedha kare, use kaise mAnya kiyA jAe / usakA AdhAra kyA ho sakatA hai ? Age vahIM AyA hai kisI-kisI nakSatra meM kI sevA nahIM karanI cAhie, luMcana nahIM karanA cAhie ye saba bAteM gurU Agama meM anumodita nahIM haiM / isalie inako mAnya nahIM kiyA gayA hai / -- ' taMdula veyAliyaM' meM saMThANa ke sambandha meM carcA hai, vaha AgamoM meM sUcita nirdezoM se bhinna hai / paraspara mela nahIM khAtA / vahAM likhA hai" 'saMhanana aura saMThANa hotA hai / dUsare AgamoM meM chaha hI pAMcaveM Are ke manuSya ke aMtima saMThANa saMhanana manuSyoM meM ----- = pAe tulasI, jJA 1
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________________ jAne kI sUcanA hai / paraspara virodhAbhAsa se bahula veyAliyaM kI bAta mAnya kaise kI jA sakatI hai| aise apramANika vacana, 'candagavijjhaya' gAthA 67 meM sAdhu ke utkRSTa tIna bhava kA ullekha hai jabaki anya AgamoM kI mAnyatA meM utkRSTa paMdraha bhava meM mokSa jAtA devinda stava' meM strI ke lie aho sundarI ! AmaMtraNa hai| AcArAMga meM strI ke lie bahina kA saMbodhana hai / sundarI kA saMbodhana samucita nahIM hai| 'mahApaccakkhANa'19 gAthA 62 meM devendra tathA cakravartItva samasta jIva anaMtabAra upalabdha hue haiN| pratyeka jIva cakravartItva anaMtabAra upalabdha nahIM ho sakate / yaha kathana Agama viruddha hai, isako mAnya nahIM kiyA jA sktaa| vRtti, cUNi, bhASya, niyuktiyAM bhI bhagavAn nirvANa ke pazcAt racI gaI haiM / jo racayitA haiM ve Apta puruSa, caudaha, daza pUrvadhArI bhI nahIM haiM / taba unake dvArA racI huI kRtiyoM ko Agama kI taraha kaise mAnA jAe / svayaM unake racayitA vRttikAra jaba' saMdeha se pUrita haiM, ve apanI samajha meM na Ane vAle tatva ko kevalajJAnI ko sauMpate haiM / jaba ve svayaM saMdeha se mukta nahIM haiM, taba sahI Agama kI vyAkhyA kaise kareMge ? usako saba kaise mAneMge? Agama ke anurUpa vyAkhyAeM unakI bhI mAnya haiM, aura bhI kisI kI mAnya kI jA sakatI haiM, Agama ke viruddha aura asammata eka vAkya ko bhI kaise mAnA jA sakatA hai| isI prakAra anya granthoM meM bhI apanI mati se Agama viruddha managaDhaMta tathyoM kA nirUpaNa kara diyA hai isalie ve mAnya nahIM haiM / mahAkappa meM sAdhu aura zrAvaka ko samAna prAyazcita AtA hai| Agama granthoM meM samAna prAyazcita kI carcA nahIM hai| eka prasaMga bar3A vinoda bharA hai| usameM kahA gayA hai ki jina maMdira ke lie patthara DhotA vRSabha yadi mRtyu ko varaNa kara letA hai, vaha devaloka meM utpanna hotA hai / 'jiNa bhavaNassa aThA bhAra vahaMti saghar3a sayuttA teNa guNeNa marIo khippaM gacchaMti sura bhavaNaM / ' jayAcArya kI dRSTi spaSTa evaM yuktiyukta hai / Apta vacana ko ve svIkAra karane meM tatpara haiM / unakI dRSTi meM 84 athavA 45 yA 32 Adi kA prazna itanA mahattvapUrNa nahIM hai / zrI kAlUrAmajI ke padyamaya praznoM ko yahAM uddhRta karanA upayukta hogA 'paMca adhika cAlIsa to, kahyA sUtra jinarAma / dvatriMza tuma mAnatA, kuNa hetu ke nyAya // sAcA battIsa mAnatA aura na mAno sAca / ke koI pragaTyo jJAna tujha, athavA mana kI khAMca // ' jayAcArya ne inakA uttara padyoM meM hI diyA jo praznottara tatvabodha ke Agama evaM visaMvAda adhikAra meM aMkita hai| ekAdaza aMga ko jayAcArya Apta puruSoM dvArA graMthita bhagavAn mahAvIra kA upadeza mAnate haiN| unakI AsthA kA kendra gyAraha aMga haiM, unase milate hue upAMga evaM anya Agama bhI mAnane yogya haiM baNDa 16, aMka 1 (jUna, 60)
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________________ 'ekAdaza je aGga ko milatA vacana sujAna / sarva mAnavAM yogya mujha painnA pramukha pichANa // 20 anya mAgama na mAnane ke kAraNa anya bhAgamoM kA na mAnane kA kAraNa unameM Ae hue viSamavAda hI haiM / viSamavAda adhikAra meM isa para unhoMne apane vicAra spaSTa kie haiN| bhagavAn sarvajJa aura kevalI hote haiN| unakA vacana, viSamavAda tathA vyabhicArika nahIM ho sktaa| painnAdi meM mUla AgamoM se viparIta ullekha AtA hai ata: ve ghaTanAeM kaise mAnya hoNgii| eka prasaMga para ve carcA karate hue praznottara-tattva-bodha meM likhate haiMkalpasUtra meM bhagavAn ke saMharaNa kI carcA karate hue likhA hai ki bhagavAn ne use jAnA nhiiN| jabaki AcArAMga meM spaSTa hai ki maiM saMharaNa se pahale, pIche aura saMharaNa karate samaya isa ghaTanA ko acchI taraha jAna rahA thaa| AcArAMga kA kathana yathArtha hai kyoMki saMharaNa kI kriyA devatA dvArA kI gaI sthUla kriyA hai jise karate hue devatA ko bhI asaMkhyAta samaya laga jAtA hai / avadhijJAna se mukta bhagavAn ne usako sAkSAt jaanaa| nizItha kI cUNi ke 12 veM uddezya meM rAtri bhojana kI anujJA hai| jabaki bRhatkalpa meM zarIra ke kAraNa se muni ne bhojana grahaNa kiyA kintu bAda meM saMdeha huA ki sUrya udaya huA athavA nhiiN| isI prakAra sUryAsta ke samaya bhI bhojana grahaNa kiyaa| mana meM saMdeha huA ki sUrya asta huA athavA nahIM aisI zaMkApUrNa sthiti meM bhojana karane vAle muni ko prAyazcita AtA hai| nizItha cUNi kA yaha kathana yuktisaMgata nahIM hai, kyoMki rAtri bhojana kI anumati nahIM dI jA sktii| isa prakAra sacitta amba sevana kI anumati bhI nahIM dI jA sktii| bhaya nivAraNa ke lie sacitta daNDa bhI kaise muni rakha sakatA hai / bharata ko chor3akara eka sAtha 108 RSabha ke putra evaM pautra siddha hue / yaha ayuktipUrNa bAta hai / jaba bAhubali kA AyuSya caurAsI lakSa pUrva kA hai taba eka sAtha sabakI siddhi kaise hogii| isI prakAra aneka prasaMga haiM jinake dvArA yaha niSkarSa nikalatA hai ki Agama mAnyatA aura amAnyatA kA kAraNa unakI apanI mati nahIM hai apitu Agama kA hI nirdeza hai| * Apta puruSa, vItarAma, sarvajJa ke vacana hI Agama ho sakate haiN| * unakI sAkSI se avadhimana: paryavajJAnI tathA dasa caudaha pUrva dhArI dvArA racita graMtha bhI Agama ho sakate haiN| ___0 Apta puruSa, avadhi, manaH paryavajJAnI kI sAkSI ke abhASa meM racita graMtha, Agama kI koTi meM nahIM aate| Apta puruSoM ke atirikta anya AcAryoM dvArA racita grantha gyAraha aGga ke anurUpa hoM taba hI unake kathana ko svIkAra kiyA jA sakatA hai| ___0 AmamoM ke mAnya aura amAnya karane ke pIche jayAcArya kA jo spaSTa dRSTikoNa hai, vaha mAgama evaM paramparA dvArA puSTa hI nahIM, yukti-saMgata bhI lagatA hai| tulasI prajJA
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________________ 0 Apta puruSa vItarAga sarvajJa kI hI vANI ko Agama mAnA jA sakatA hai, usakA kAraNa vyakti vizeSa nahIM apitu vItarAga, sarvajJatA kI avasthA se anusyUta tatva hai| vaha sadA mUla satya ko puSTa karane vAlA syAdvAda vacana hotA hai / * jina Agama granthoM meM viSamavAda AyA huA hai, isalie hI unheM amAnya kiyA gayA hai| 0 vItarAga-puruSa hiMsA, parigraha, rAtri bhojana Adi kI anumati kaise de sakate hai ? jina Agama granthoM meM inakI anujJA dI gaI haiM unheM Apta puruSa ke vacana kaise mAne ? jayAcArya kI dRSTi meM AgamoM kI saMkhyA caurAsI, paiMtAlIsa Adi kA Agraha nahIM hai| unakI kasauTI kA AdhAra spaSTa hai| usa kasauTI para utarane vAle Agama battIsa yA adhika mAnya kie jA sakate haiN| saMdarbha: 1. zrImajjayAcAryakRta praznottara-tattvabodha, pRSTha-84,85 dohA 6, 10 prakAzaka-jaina vizva bhAratI, lADanUM 2. vahI 3. atthaM bhAsai arahA suttaM gaMthati gaNavRza niDaNaM / ___ sAsaNassa hiyadvAe, tao suttaM pavattai ||-aavshyk niyukti, gAthA 262 4. praznottara-tattvabodha, pRSTha 61, dohA-13 5. pAMca vyavahAra 6. vayachakka kAyachakkaM akappo giha bhAyaNaM / paliyaMka nisajjhAya siNANaM soha vajjaNaM // -dasaveAliyaM, a0 68, jai0vi0mA0 prakAzana 7. zrutiH smRtiH sadAcAraH svastha ca priyamAtmanaH / etaccaturvidhamAhuH sAkSAda dharmasya lakSaNam ||-mnusmRti, adhyAya-2 8. 84 Agama adhikAra' pRSTha-1 (aprakAzita), jaina vizva bhAratI, lADanUM meM upalabdha / 6. hastalikhita prati (aprakAzita), jaina vizva bhAratI, lADanUM; (muni puNyavijaya) saMpAdaka 'naMdI aNuogaddArAI ca', prakAzaka-zrI mahAvIra jaina vidyAlaya, bambaI, prathama saMskaraNa, I0 1968 10. 84 Agama adhikAra, pRSTha-1 11. vahI 12. 84 Agama adhikAra, pRSTha-1 (aprakAzita), jaina vizva bhAratI, lAuna meM upalabdha 13. vahI 14. jaina zvetAmbara kAnphreMsa se prakAzita-jana granthAvalI, pRSTha-72 (zeSAMza pRSTha 34 para) khaNDa 16, aMka 1 (jUna, 60)
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________________ prAmANya kA artha artha kA adhigama pramANa se hotA hai / pramANa jisa padArtha ko jisa rUpa meM jAnatA hai usakA usI rUpa meM prApta honA arthAt jAte hue viSaya meM vyabhicAra kA na honA prAmANya hai / prAmANya ke do artha lie jA sakate haiM - pramAkaratva athavA pramAtva' / prathama artha meM yaha pramA kI prAptikarttA sAdhana kA guNa hai aura cUMki pramANa kA lakSaNa pramA kA sAdhana yA pramA ko dene vAlA hai, apramA ko dene vAlA nahIM, ataH sabhI pramANoM meM prAmANya kA guNa svIkRta ho jAtA hai / dUsare artha meM yaha svayaM pramA kA hI guNa hone se pratyeka pramA rUpa jJAna meM prAmANya tathA aprAmANyarUpa jJAna meM aprAmANya kI vidyamAnatA siddha hotI hai / dUsare zabdoM meM, prAmANya ke hone se hI pramA hotA hai aura usake abhAva meM vaha apramA hotA hai / prAmANya ke tatva pramANa satya hai, isameM koI dvaita nahIM, kintu satya kI kasauTI sabakI eka nahIM hai / jJAna kI satyatA yA prAmANya ke niyAmaka tatva sabake bhinna-bhinna haiM | abAdhitatva, aprasiddha arthajJApana yA apUrva artha prApaNa, avisaMvAditva, saphala pravRttijanakatva yA pravRtti sAmarthya - ye satya kI kasauTiyAM haiM jo bhinna-bhinna dArzanikoM dvArA svIkRta yA nirAkRta hotI rahI haiM / prAmANyavAda [] sAdhvI yogakSemaprabhA prabhAkara mImAMsaka anubhUti ko pramA mAnate haiN| smRti anubhUti se pRthak hone se use pramA nahIM mAnate / ataH unake darzana meM mukhya rUpa se smRti ke atirikta sarvajJAna kA prAmANya svIkRta kiyA gayA hai tathA vyavahAra se avisaMvAditva aura pravRtti se saphalatA kA bhI prAmANya mAnya kiyA hai / " avisaMvAditA kA artha hai-arthakA anyathA pratipAdana na karanA arthAt viSaya kA tadrUpa pratipAdana hI avisaMvAditva hai / pravRtti saphalatA se tAtparya usa jJAna se hai - jahAM phaladAyaka pariNAmoM se prAmANikatA kA samAveza ho / jaise-- jala jJAna kA pravRtti sAphalya tRSA ke zAMta hone yA sparza se usakI anubhUti se hogA / saphala pravRtti janakatva yA pravRtti sAmarthya zabda isake paryAyavAcI hI haiM / kumArila ne bodhAtmakatA ko prAmANya kA niyAmaka mAnA hai / bodhAtmakatA artha viSaya kA bodha rUpa hai / kintu viSaya kA bodha pramA aura apramA donoM meM hone se umbeka ne bodhAtmakatA ke sAtha artha ke avisaMvAditva ko prAmANya ke lie apekSita tulasI prajJA 12
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________________ maanaa|" bhATTa cintAmaNi meM ajJAta viSayakatva aura abodhitatva ko prAmANya kA mApadaNDa nirUpita kiyA hai|" ajJAna viSayakatva yAnI ajJAna ko viSayIkRta karanA yA apUrva artha ko grahaNa karanA, dhArAvAhika jJAna ko nahIM / aprasiddhArthakhyApana, apUrva artha prApaNa isake samAnArthaka zabda haiM / abAdhitatva se tAtparya usa jJAna se hai jo kisI anya se bAdhita na ho| anya jJAna se bAdhita hone para jJAna kA prAmANya nahIM rhtaa| jaise geo-centeric arthAt pRthvI kendra hai tathA sUrya pRthvI ke cAroM aura ghUmatA hai kA jJAna Hilio-centeric jJAna se bAdhita hone se apramA ho gayA / advaita vedAntI abAdhitatva ko prAmANya kA niyAmaka mAnate haiN| madhusUdana sarasvatI ne advaita siddhi meM artha pariccheda sAmarthya ko prAmANya kahA hai| yahAM artha pariccheda sAmarthya kA artha-viSaya kA jJAna karAne kI samarthatA se hai / AcArya rAmAnuja ne prAmANya ke tIna mAnadaNDa sthApita kiye haiM ... (1) yAthArtIya arthAt jJAna kA jo bhI viSaya hai jJAna usI ko prakAzita kara * rahA hai| (2) svataMtra artha prakAzakatva arthAt jJAna kI apane viSaya ko prakAzita karane kI svataMtratA hai / yahAM smRti ke prAmANya kA svayameva nirAsa ho jAtA hai kyoMki vaha svataMtra rUpa se artha prakAzana meM samartha na hokara pUrvajJAna sApekSa hotI hai| (3) sabAdhakatva / vibhinna dArzanikoM kA mata nyAya aura bauddha dArzanika pravRtti sAphalya ko hI mukhya rUpa se prAmANya kI kasauTI mAnate haiN| jaina dArzanikoM ne prAmANya ke alaga-alaga mAnadaNDa svIkAra kiye haiM / vidyAnaMda bAdhaka pramANa ke abhAva ko prAmANya kA niyAmaka mAnate haiM kintu abhayadeva isakA nirAkaraNa karate haiM / akalaMka 1 aprasiddha artha khyApana ko prAmANya kI kasauTI mAnate haiM kintu vAdideva aura hemacandra isako nirAkRta karate haiM / upAdhyAya yazovijayajI ne pravRtti sAphalya aura bAdhaka pramANa ke abhAva ko prAmANya kI nikaSA mAnA hai / sAMkhya dArzanikoM ne prAmANya kA niyAmaka koI mAnadaNDa alaga se svIkAra nahIM kiyA, ve buddhi meM satva guNa kI pradhAnatA ko hI prAmANya mAnate haiM / uparyukta vivecana se spaSTa hai ki bhAratIya dArzanika prAmANya ke niyAmaka tatvoM ke bAre meM eka mata nahIM haiN| jisakA kAraNa hai-una tatvoM kI vyApakatA kA sArvadika na honA / vaise saMvAdI pravRtti aura pravRtti sAmarthya kA vyavahAra sarva-sammata hai / phira bhI ye prAmANya ke mukhya niyAmaka nahIM bana sakate kyoMki prameya kI zakti meM inakI upasthiti anivAryataH apekSita nahIM hai / saMvAdaka jJAna prameya ke avyabhicArI jJAna kI bhAMti vyApaka nahIM hai / jisa taraha pratyeka nirNaya meM tathya ke sAtha jJAna kA sAMgatya apekSita hotA hai, usI taraha saMvAdaka jJAna pratyeka nirNaya meM apekSita nahIM hotA / pravRtti sAmarthya artha siddhi kA dUsarA rUpa hai kintu usake sAtha bhI prAmANya kA avinAbhAva nahIM hai / isake binA bhI tathya ke sAtha jJAna kI saMgati hotI hai / isa prakAra yaha khaNDa 16, aMka 1 (jUna, 60)
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________________ bhI sArvadika satya nahIM, ataH prameya ke sAtha avyabhicArI jJAna hI prAmANya kA niyAmaka ho sakatA hai athavA pramANa kA karma prAmANya hai, jo padArtha ke nizcaya karane rUpa lakSaNa vAlA ho|5 prAmANya aura aprAmANya kA nirdhAraNa prAmANya ke kSetra meM usake niyAmaka tatva kI bhAMti yaha prazna bhI uThatA hai ki prAmANya athavA aprAmANya kA nirdhAraNa kisa prakAra hotA hai| una donoM kA jJAna tajjJAna se hotA hai yA tadbhinna jJAna se / athavA inakA prAmANya aura aprAmANya svataH hotA hai athavA parataH / jAnane ke sAtha-sAtha "yaha jAnanA ThIka hai" aisA nizcaya honA svataH nizcaya hai aura jaba jAnane ke sAtha-sAtha "yaha jAnanA ThIka hai" aisA nizcita nahIM hotA taba dUsarI kAraNa sAmagrI dvArA usakA nizcaya honA parataH nizcaya hai| prAmANya aura aprAmANya para punaH jJapti aura utpatti ---ina do dRSTiyoM se vicAra kiyA gayA hai / jJapti kA artha hai-jJAna kI dRSTi se tathA utpatti kA artha haiutpatti kI dRSTi se / jJapti tathA utpatti paraspara bhinna haiM / jJapti ke bhI kucha sAdhana hote haiM aura utpatti ke bhI / inameM jJapti ke sAdhanoM ko jJAna grAhaka tathA utpatti ke sAnoM ko jJAnotpAdaka sAmagrI kahate haiM / vibhinna mata jo dArzanika yaha svIkAra karate haiM ki jJAna kA prAmANyIkaraNa kisI anya jJAna se nahIM ho sakatA, ve svataH prAmANyavAdI kahalAte haiM / svataH prAmANyavAda ke anusAra pratyeka jJAna meM prAmANya svataH hotA hai; jisakA artha hai ki jJAna aura usake prAmANya ke kAraNa bhinna-bhinna na hokara eka hI haiM / jina kAraNoM se jJAna jJAta hotA hai unhIM kAraNoM se usake pramAtva kA bhI jJAna ho jAtA hai / isa siddhAnta ke anusAra jJAna ke sAtha usake prAmANya kA jJAna bhI svataH ho jAtA hai| yaha jJapti kI dRSTi se svataH prAmANyavAda hai / utpatti kI dRSTi se svataH prAmANya kA artha hai-jina kAraNoM se jJAna utpanna hotA hai unhIM kAraNoM se unameM prAmANya kI utpatti honA / isake viparIta parataH prAmANyavAda ke anusAra jaba hameM jJAna utpanna hotA hai taba usake prAmANya ke bAre meM koI nizcaya nahIM hotA hai, bAda meM anya jJAna ke dvArA usake prAmANya kA jJAna hotA hai / 16 isI taraha utpatti kI dRSTi se unakI mAnyatA hai ki jJAna aura usake prAmANya kI utpatti bhinna-bhinna kAraNoM se hotI hai| svata: aprAmANya aura parata: aprAmANya bhI isI taraha saralatA se gamya hai| jJapti kI dRSTi se svata: aprAmANya kA artha hai-- kisI bhI jJAna ke aprAmANya kA jJAna unhIM kAraNoM se hotA hai jisase usa jJAna kA jJAna hotA hai tathA utpatti kI dRSTi se jJAna tathA aprAmANya ke kAraNa eka hI hoNge| parataH aprAmANya ke anusAra jJAnakaraNa tathA aprAmANyakaraNa eka hI na hokara bhinnabhinna hoNge| bhAratIya darzana meM prAmANya aura aprAmANya bhAratIya darzana meM prAmANya aura aprAmANya ke viSaya meM mukhyata: nimnalikhita pakSa tulasI prajJA
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________________ 1. sAMkhya mata prAmANya aura aprAmANya 2. mImAMsA mata prAmANya svataH mImAMsA mata aprAmANya parataH 3. nyAya-vaizaizika prAmANya aura aprAmANya parataH 4. jaina mata prAmANya aura aprAmANya parataH (utpatti kI dRSTi se) jaina mata prAmANya aura aprAmANya parataH aura svataH donoM (jJapti kI dRSTi se) 5. bauddha mata prAmANya parataH bauddha mata aprAmANya svataH sAMkhya mata prAmANya aura aprAmANya ko svataH mAnane kA pakSa "sarva darzana saMgraha" meM sAMkhya ke nAma se ullikhita hai / mUla sAMkhya graMthoM meM isakA ullekha nahIM milatA / sAMkhya ke svataH prAmANya aura svataH aprAmANya ke siddhAMta kA AdhAra usakI tatva mImAMsA hI ho sakatI hai| sAMkhya darzana ke do mukhya siddhAMta satkAryavAda aura buddhi kI triguNAtmakatA se prAmANyavAda kA yaha mata sahaja hI ApAdita hotA hai / satkAryavAda ke anusAra sAMkhya darzana koI naI utpatti svIkAra nahIM karatA / vyakta jagat meM jo kucha bhI utpanna hotA hai, vaha avyakta rUpa se apane kAraNa meM pahale se hI vidyamAna hotA hai / ata: jJAna kA prAmANya aura aprAmANya bhI koI navIna utpatti na hokara apane kAraNa meM pahale se hI vidyamAna hote haiM / prAmANya aura aprAmANya jJAna ke hI guNa haiN| kisI bhI vastu ke tathA usake guNoM ke kAraNa bhinna-bhinna nahIM ho sakate ataH jJAna kA prAmANya tathA aprAmANya svataH hai| mImAMsaka mata mImAMsaka ke matAnusAra prAmANya svataH tathA aprAmANya parataH hotA hai / prabhAkara ke anusAra sabhI jJAna pramA rUpa haiM / cUMki pratyeka jJAna apane hI viSaya ko prakAzita karatA hai, kisI bhI jJAna ke lie yaha saMbhava nahIM ki vaha apane viSaya se bhinna kisI anya viSaya ko prakAzita kare, yahI usakA svataH prAmANya hai| yA jina kAraNoM se jJAna utpanna hotA hai, unhIM kAraNoM se usakA prAmANya bhI utpanna hotA hai| prabhAkara vyAvahArika jIvana meM pramA aura apramA ke bheda ko svIkAra karate haiM / arthAt kisI jJAna ke AdhAra para vyavahAra karane meM sAphalya mile vahAM vaha pramA rUpa tathA asaphalatA milatI hai to vaha jJAna apramA rUpa hogaa| isa prakAra prabhAkara prAmANya ko do dRSTiyoM se dekhate haiM / jJAna kI dRSTi se smRti bhinna sabhI jJAna pramA hai tathA vyavahAra kI dRSTi se avisaMvAda tathA pravRtti kI saphalatA prAmANya ke dyotaka haiM / inakA kathana hai ki aprAmANya parata: hai kyoki pahale sabhI jJAna pramANa rUpa hI utpanna hote haiM, bAda meM bAdhaka kAraNa ke Agamana yA jJAna kI utpAdaka indriya meM doSa kA jJAna hone se vaha apramANa ho jAtA hai / cUMki aprAmANya kA jJAna svataH nahIM hotA, jJAnAntara khaNDa 16, aMka 1 (jUna, 60)
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________________ saMvedha hotA hai ataH aprAmANya parataH hai / ____ zAstra dIpikA meM naiyAyikoM ke parataH prAmANya kA khaNDana karate hue kahA hai ki prAmANya ko parata: mAnane se anavasthA doSa kA udgama ho jAyegA ataH svataH prAmANya hI yuktiyukta hai / mathurA takaM vAgIza bhI prabhAkara ke isa mata ko yuktiyukta mAnate haiM / 21 svataH prAmANyavAda kI sthApanA meM kumArila bhI vahI tarIkA apanAte haiM, jo prabhAkara ne apanAyA hai / bodhAtmakatA ko prAmANya kahakara unhoMne bhI pramA aura apramA ke bheda ko samApta kara diyA hai, jo unheM svIkArya nahIM hai / bodhAtmakatA ke rUpa meM prAmANya kI paribhASA meM samAgata doSa kA nirAkaraNa karane hetu umbeka kumArila ke pada kI vyAkhyA bhinna rUpa se karate haiN| bodhAtmakatva pramA aura apramA meM samAna rUpa se vidyamAna hotA hai, ata: yaha ativyApta hone se lakSaNa ke rUpa meM nirUpita nahIM kiyA jA sakatA, tadartha unhoMne artha avisaMvAditva kA lakSaNa meM niveza kiyaa| isase yaha bhI spaSTa dhvanita hotA hai ki avisaMvAditva kevala pramA kA hI lakSaNa hogA / jyoM hI viSaya meM visaMvAda utpanna hogA vaha apramA kI koTi meM A jaayegaa| isase mImAMsakoM ke svataH prAmANyavAda tathA parataH aprAmANyavAda donoM puSTa ho jAte haiN| kisI bhI jJAna kA jo viSaya hotA hai usakA jabataka bAdha na ho vaha prAmANyarUpa jJAta hotA hai aura usakA parata. bAdha hone ke kAraNa vaha parataH aprAmANya hotA hai / uparyukta vivecana bhATTa mImAMsakoM ke svataH prAmANya aura parataH aprAmANya ko vivecita karatA hai, kintu yahAM eka prazna hai-bhATTa mImAMsaka ke anusAra jJAna svataH prakAzita nahIM hai| jJAna kA jJAna ve jJAtatA se svIkAra karate haiM ata: isa viSaya meM ve parataH prakAzavAdI haiM para unakA kathana hai ki isa prakAra jJAna parataH prAmANya nahIM hogA kyoMki jJAtatA kI utpatti bhI jJAnotpAdaka sAmagrI se hI hotI hai| kintu kezava mizra22 mImAMsaka ke isa mata kA khaNDana karate haiM / cUMki isa mata ke anusAra jJAna kA viSaya vahI ho sakatA hai jo jJAna se utpanna jJAtatA kA AdhAra ho / jJAna sadaiva vartamAna meM utpanna hotA hai tathA vartamAna jJAtatA kA AdhAra vartamAna padArtha hI ho sakatA hai| atIta tathA anAgata padArthoM kA samprati koI astitva na hone ke kAraNa jJAna ke dvArA isa samaya hama jJAtatA nAmaka dharma kI utpatti nahIM kara sakate / phalata: samasta bhUtakAlIna aura bhaviSyakAlIna viSaya sarvathA ajJAta hoMge, jo anubhava viruddha hai| jJAtatA ko svIkAra karane se isameM anavasthA doSa bhI AtA hai / kyoMki jJAtatA nAma kA yaha dharma svayaM bhI jJAna kA viSaya hai aura viSaya hone se isake lie hameM isameM jJAtatA kA dharma utpanna mAnanA hogA aura isa prakAra yaha antavihIna zRMkhalA cAlU hI rhegii| jaise yathArtha jJAna kI jJAtatA kA bodha svataH hotA hai vaise ayathArtha jJAna kI jJAtatA bhI svataH saMvedya honI cAhie / phalata: aprAmANya bhI parataH na hokara svataH honA cAhie kintu yaha bAta unake parata: aprAmANya ke viruddha hai| ina doSoM se bacane hetu pArthasArathI ne23 kahA hai ki vAstava meM satya jJAna satya hI utpanna hotA hai aura mithyA jJAna mithyA hI / pramAtva aura apramAtva jJAna ke guNa 16 tulasI prajJA
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________________ haiM aura prArambha se hI ye jJAna meM vidyamAna rahate haiM / apramA jJAna bhI prArambha meM pramA rUpa hI utpanna hotA hai, bAda meM apramA rUpa siddha hotA hai| yahAM punaH prazna ho sakatA hai ki taba to prAmANya kI bhAMti aprAmANya bhI utpatti kI dRSTi se svataH hI huaa| usakA nirAkaraNa aise ho sakatA hai ki jJAna karaNa kA apanA svabhAva doSa rahita hI hotA hai tathA ye doSa rahita kAraNa svabhAvataH hI pramA rUpa jJAna ko utpanna karate haiM kintu jaba kabhI unameM bAhara se doSa utpanna ho jAte haiM, taba vaha apramA rUpa jJAna ko paidA karate haiM / indriyoM ke svabhAva ke viparIta bAhara se doSa Ane se parataH aprAmANya paidA hotA hai / jJapti kI dRSTi se prAmANya kI carcA meM kumArila kahate haiM ki kisI bhI jJAna ke prAmANya kA jJAna usake bodhAtmakatva kI prApti ke sAtha hI ho jAtA hai tathA isake aprAmANya kA jJAna usake bAdhaka pratyaya yA usa jJAna ke kAraNa meM doSa kA patA lagane se hotA hai / ataH jJapti kI dRSTi se bhI prAmANya svataH aura aprAmANya parataH hai| naiyAyika mata kintu naiyAyika prAmANya ke svataH hone kA khaNDana karate haiN| unake anusAra prAmANya aura aprAmANya donoM hI parataH hote haiM / vaha bhI utpatti aura jJapti donoM dRSTi se / naiyAyikoM kA kahanA hai ki yadi jJAna prAmANya svataH gRhIta ho to yaha jJAna pramANa hai yA nahIM, isa prakAra kA saMzaya jJAna kI prAmANikatA ke viSaya meM utpanna nahIM ho sktaa| unake anusAra pramANa kI pramANatA kA jJAna unhIM kAraNoM se nahIM hotA jinase pramANa kI utpatti hotI hai pratyuta saMvAda se prAmANya aura bAdhaka pratyaya se aprAmANya AtA hai / naiyAyika prAmANya kA nizcaya anumAna, jo jJAna grAhaka sAmagrI se bhinna hai, se mAnate haiM aura yaha anumAna ke bAda tadanusAra huI pravRtti kI saphalatA para nirbhara hai / jaise hameM kahIM pAnI kA jJAna huaa| tadanusAra hama pAnI pIne vahAM gaye aura pAnI kI upalabdhi hone para hama anumAna kareMge ki pahale jo hameM "vahAM jala hai" isa prakAra kA jJAna huA thA, vaha sarvathA satya thaa| isake viparIta yadi vahAM jAne para pAnI upalabdha nahIM hotA to hamArI pravRtti biphala ho gaI aura taba hamane anumAna se yaha jJAna kiyA ki yahAM para pAnI kA jo jJAna thA vaha apramANa thaa| isa prakAra jJapti kI dRSTi se prAmANya aura aprAmANya donoM parata: siddha hote haiN| tathA utpatti kI dRSTi se bhI jJAnotpAdaka indriyArtha sannikarSa Adi sAmagriyoM se bhinna-guNa aura doSa se hI kramazaH jJAna ke prAmANya tathA aprAmANya kI utpatti hotI hai| yadyapi nyAya darzana ke viruddha anavasthA doSa ko Apatti kI jAtI hai kintu yaha ThIka nhiiN| hama prAmANya kA artha jJAna tathA bAhya jagat meM sAmaMjasya sthApita karanA samajheM taba prAmANyIkaraNa meM doSa kI saMbhAvanA hai kintu jJAna kA vAstavika artha viSayavizeSa kI ora saMketa karanA hai / jJAna na hI manuSya ko usa sthAna para le jAtA hai jahAM viSaya hai aura na hI viSaya ko jJAtA ke pAsa uThA lAtA hai / jJAna meM viSaya kA saMketa jJAtA meM kriyA kI pravRtti utpanna karatA hai tathA usa kriyA kI saphalatA hI se viSaya kI prApti tathA jJAna kA prAmANya hai| viSaya kI prApti hone se hamArI vaha icchA khaNDa 16, aMka 1 (jUna, 60)
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________________ pUrNa ho jAtI hai, phira kisI anya kriyA kA janma nahIM hotaa| isa prakAra anavasthA doSa kA nirAkaraNa ho jAtA hai| jaina mata jaina mata meM prAmANya aura aprAmANya donoM kI utpatti parataH hotI hai lekina jJapti svataH aura parataH donoM hotI hai / jaina nyAya meM batAyA gayA hai ki prAmANya kA nizcaya abhyAsa dazA meM svataH aura anabhyAsa dazA meM parataH hotA hai / A0 vidyAnaMdI ne pramANa parIkSA meM likhA hai ki abhyAsa hone se prAmANya kA nirNaya svataH siddha ho jAtA hai aura anabhyAsa ke kAraNa prAmANya kA nirNaya para se hotA hai / AcArya mANikya naMdI ne parIkSAmukha meM kahA hai ki prAmANya svataH, parataH donoM hotA hai yAnI jJapti abhyAsa dazA meM svataH kintu anabhyAsa dazA meM kisI svataH pramANabhUta jJAnAntara se yAnI parataH hotI hai / jaise jina sthAnoM kA hameM paricaya hotA hai una jalAzayAdi meM hone vAlA jala jJAna yA marIcikA jJAna svayaM apanI pramANatA yA apramANatA jJApita kara detA hai kintu aparicita sthAnoM meM hone vAle jala jJAna kI pramANatA kA jJAna ghaTaceTikA peTaka' Adi udAharaNoM se jAna sakate haiM / jaise--panihAriyoM kA pAnI bharakara lAnA, meDhakoM kA TarrAnA, zItala vAyu kA sparza, kamaloM kI sugandha Adi paranimittoM se jala jJAna kI satyatA kA nirNaya kiyA jAtA hai / isI taraha jisa vaktA ke guNa aura doSoM kA hameM paricaya hai, usakI pramANatA yA apramANatA hama svataH jAna lete haiM para anya ke vacanoM kI pramANatA ke lie hameM dUsare saMvAdI kAraNoM kI apekSA rahatI hai| prAmANya aura aprAmANya sarvaprathama to parataH hI gRhIta hote haiN| Age paricaya aura abhyAsa ke kAraNa avasthA vizeSa meM bhale hI svataH ho jAyeM / guNa aura doSa donoM vastu ke dharma haiM / vastu yA to guNAtmaka hotI hai yA doSAtmaka / ata: guNa kA svarUpa kahakara usakA astitva ur3AyA nahIM jA sakatA / donoM kI sthiti barAbara hotI hai / yadi kAca kA mala Adi doSa hai to nirmalatA Adi guNa hai / ataH guNa aura doSa rUpa kAraNoM se utpanna hone ke kAraNa prAmANya aura aprAmANya donoM hI utpatti kI dRSTi se parataH hI haiN| kintu prathama pramANa ke prAmANya ke avabodhaka pramANa kI prAmANikatA parataH nahIM hotI kyoMki saMvAdaka pramANa kisI dUsare pramANa kA RNI banakara sahI jAnakArI nahIM detA / kAraNa ki use jAnakArI dene ke samaya usakA jJAna karanA nahIM hai ataH usake svataH tA parataH hone kA prazna hI nahIM utthtaa| bauddha mata bauddha dArzanikoM ke prAmANya ko parataH aura aprAmANya ko svataH mAnane kA pakSa sarvadarzana meM samullikhita hai kintu mUla bauddha granthoM meM isakA koI ullekha prApta nahIM hotaa| AcArya zAMtarakSita ne bauddhoM kA pakSa aniyamavAda ke rUpa meM svIkAra kiyA hai| ve kahate haiM--prAmANya aura aprAmANya donoM svataH, donoM parataH, prAmANya svataH, aprAmANya parataH aura aprAmANya svataH, prAmANya parataH ina cAra niyama pakSoM ke atirikta pAMcavA aniyama pakSa bhI hai jo prAmANya aura aprAmANya donoM ko avasthA vizeSa meM svataH aura avasthA vizeSa meM parataH mAnane kA hai / yahI pakSa bauddhoM ko iSTa hai| astu, uparyukta vivecana se spaSTa hai ki pramANa kI taraha prAmANya ke bAre meM bhI tulasI prajJA
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________________ bhAratIya cintakoM meM nAnA mata haiM / kintu prAmANya kA nizcaya svataH hotA hai yA parataH hai yaha vibhAga grAhyabastu kI apekSA se hai / jJAna ke svarUpa ko grahaNa karane kI apekSA usakA prAmANya nizcaya apane Apa hotA hai / saMdarbha : 1. Gangesh's theory of truth - Introduction, P. 2 2. bhAratIya dArzanika samasyAeM, pR0 76 3. tasmAt bodhAtmakenasvataH / - zlokavArtika, 2 / 53 4. yatrArthAvisaMvAditvamasti tatra prAmANyam / tAtparya TIkA, pU0 54 5. bhATaT cintAmaNi, pU0 13 6. vedAnta paribhASA, ( pratyakSa pariccheda) 7. advaita siddhi, pR0 12 8. taMtra rahasya (gAyakavAr3a oriyaNTala sIrija), pR0 3 6. bhAratIya dArzanika samasyAeM, pR074 10. sanmatI prakaraNa, pR0 614 11. tatvArtha lokavArtika, pU0 175 12. pramANa mImAMsA 13. jJAnabinduprakaraNa 14. bhAratIya dArzanika samasyAeM, pR0 71 15. pramANa karma prAmANyaM paricchitti lakSaNam / - nyAyavinizcayaTIkA, 11128. 16. jJAna grAhakAtiriktAnapekSatvaM paratastvatam / -darzana mImAMsA 17. pramANatvApramANatve svataH sAMkhyA samAzritA / sarvadarzanasaMgraha, pR0 276 18. avasthitasya dravyasya pUrvadharma nivRtto dharmAntarotpatiH pariNAmaH / - yuktidIpikA, 6 bRhadA0 upa0 bhASya 1 2 1, sAMkhya kArikA 16. nyAya ratnamAlA, pR0 31, zlokavArtika, 2053 20. zAstra dIpikA, pR0 213-214 21. cintAmaNi rahasya, pR0 117 22. tarkabhASA ( prAmANyavAda ) 23. nyAya ratnamAlA, pR0 31 24. Apta mImAMsA ( tatva dIpikA pariccheda), kArikA-3, pR0 5 25. nyAya kaMdalI, pR0 61 26. nyAya maMjarI, pR0 174 27. pramAtvaM na svato grAhyaM saMzayAnupapatitaH / -- kArikAvalI - 136 28. pramANanayatatvAloka, 1 / 21 26. prAmANyaM tu svataH siddhamabhyAsAt parato'nyathA / -pramANa parIkSA 30. prameyaratnamAlA, 1013 31. na hi bauddhareSAM caturNA me katamo'pi pakSo'bhISTaH aniyamapakSasyeSTa tvAt / tatvasaMgraha - paMjikA kArikA, 3123 O khaNDa 16, aMka 1 (jUna, 60 ) 16
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________________ aparigraha-darzana samaNI malliprajJA jaina-AcAra-darzana ke do prANabhUta tatva rahe haiM-ahiMsA aura aparigraha / kintu durbhAgya se dUsare tattva ko gauNa kara diyA yAnI bhulA diyA gyaa| isakA pariNAma yaha huA ki ahiMsA bhI nisteja hotI calI gaI aura svayaM sahI sthAna para pratiSThita bhI nahIM ho sakI, isase hiMsA ko khulA samarthana milane lagA aura isakA silasilA bar3hatA hI gayA / Aja to sthiti yaha bana gaI hai ki pUrI mAnava jAti vinAza ke kagAra para khar3I hai| aisI bhayAvaha sthiti meM hiMsA kA mUla kAraNa hai "prigrh"| isa mUlabhUta tathA yathArtha tathya para bArIkI se ciMtana-manana va vizleSaNa karane kI jarUrata hai| itanA hI nahIM, aparigraha ke siddhAMta ko hRdayaMgama karane ke lie bhI hiMsA aura parigraha kA svarUpa tathA inakA saMbaMdha nirUpaNa atyAvazyaka hai| hiMsA kA artha evaM svarUpa-bhAratIya citana meM hiMsA para bahuta vicAra huaa| yahAM kucha mahattvapUrNa biMduoM kA vizleSaNa jarUrI hai| pravacanasAra' meM hiMsA kI paribhASA kI gaI hai ___ 'azuddhopayogI hi chedaH....."sa eva ca hiMsA / ' ___ uparyukta kathya meM do zabda vyavahRta hue haiN| 1. azuddha aura 2. upayoga / tAtparya yaha hai ki rAgadveSa yukta pravRtti hiMsA hai| koI bhI vyakti rAgAvaza hiMsA meM pravRtta nahIM ho sakatA / isakA matalaba huA ki bhItara meM baiThA rAga (parigraha) bAhara meM hone vAlI hiMsA ke lie AhAra kA kArya karatA hai| isI saMdarbha meM eka ora mahattvapUrNa paribhASA ko prastuta kiyA jA sakatA hai _ 'pramattayogAtprANavyaparopaNaM hiMsA / 2 do tattva vizleSaNIya haiN| eka to pramattayoga aura dUsarA praannvypropnn| isa AdhAra para hI jaina vicAraNA meM hiMsA ke do rUpa batalAe jAte haiN| hiMsA kA abhyAntara pakSa pramAda kahalAtA hai aura bAhya pakSa prANavadha ke rUpa meM prakaTa hotA hai| pAribhASika rUpa se ise bhAvahiMsA aura dravyahiMsA kahA jA sakatA hai| isa prakAra parigraha kI pRSThabhUmi meM hI hiMsA kA artha nirdhAraNa kiyA jA sakatA hai| bhagavAn mahAvIra' ne hiMsA kA dArzanika tathA vyAvahArika donoM rUpoM meM nirUpaNa kiyA hai| yathA-........ esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu nnre|" yaha hiMsAgraMthi hai, moha hai, mRtyu hai aura naraka hai| hiMsA prANI ke citta ko tulasI prajJA
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________________ grathita karatI hai isalie graMthi hai, vaha mUr3hatA ko paidA karatI hai, isalie moha hai, vaha mRtyu kI ora le jAtI hai isalie mRtyu hai, vaha vipula vedanA upalabdha karavAtI hai isalie naraka hai| hiMsA ko daMDa zabda ke dvArA bhI vyAkhyAyita kiyA gayA hai / ThANaM" meM tIna prakAra ke daMDoM kA ullekha milatA hai---'tao daMDA paNNattA, taM jahA-maNadaMDe, vaidaMDe, kAyadaMDe / ' isake sAtha hI pAMca prakAra ke daMDa bhI batalAe gae haiM ---"paMca daMDA paNNattA', taM jahAaTThAdaMDe, aNaTThAdaMDe, hiMsAdaMDe, akasmAdaMDe, diTThIvippariyAsiyAdaMDe / " uttarAdhyayana meM bhI isa rUpa meM hiMsA ko samajhAyA gayA hai / Adhunika saMdarbha meM saMkalpajA-AkramaNAtmaka hiMsA, virodhajA-surakSAtmaka hiMsA, udyogajA-arjanAtmaka hiMsA aura AraMbhajAnirvAhAtmaka hiMsA Adi vividha prakAroM ko samajhA jA sakatA hai| hiMsA ke pariNAma-aba prazna uThatA hai ki uparyukta prakAra kI hiMsA karane se kyA prApta hogaa| taba usake pariNAmoM kI carcA kI gii| bhagavAn mahAvIra ne kahA- (hiMsaka vyakti) kevalI prajJapta dharma ko nahIM suna sakatA, AtmA vizuddha bodhi kA anubhava nahIM karatA, muMDa hokara, ghara chor3akara sampUrNa anagAritA sA~dhupana ko nahIM pAtA, sampUrNa brahmacarya (AcAra) ko prApta nahIM karatA, saMpUrNa saMyama ke dvArA saMyata nahIM hotA / saMpUrNa saMvara ke dvArA saMvRtta nahIM hotA, isI prakAra anekAneka AdhyAtmika upalabdhiyoM se vaMcita raha jAtA hai / bauddha sAhitya meM bhI hiMsA ke duSpariNAmoM kA varNana milatA hai-hiMsaka vyakti jagat meM nArakIya jIvana kA aura ahiMsaka svargIya jIvana kA sRjana karatA hai| aMguttara nikAya meM kahA gayA hai - "bhikSuoM tIna dharmoM se yukta prANI aisA hotA hai jise naraka meM jAnA par3atA hai| yA to svayaM hiMsA kare cAhe dUsaroM se karavAe athavA karane kA anumodana kre|" atazca jJAtAdharmakathA meM-"hiMsaiva durgateriM, hiMsava duritArNavaH hisaiva, narakaM ghoraM, hiMsaiva gahanaM tamaH / yatkicitsaMsAre zarIriNAM, duHkhazokamaya bIjam / " AyAro meM kahA gayA hai-"AraMbhajaM dukkhamiNaMti NaccA" duHkha hiMsA se utpanna hotA hai-- (yaha jAnakara tU satata apramatta rahane kA abhyAsa kara) dUsarA sUtra--- 'AraMbhajIvI yayANupassI'-ArambhajIvI manuSya ko bhaya kA darzana (yA anubhava) hotA rahatA hai| yaha sArvabhauma satya hai ki sabhI jIvoM meM jijIviSA hotI hai| koI bhI mRtyu ko prApta nahIM honA caahtaa| isI tathya ko ArSavANI meM kahA gayA hai - "sanve jIvA vi icchanti jIviuM na marijjiuM / " 19 kisI jIva ko yadi jIvanadAna denA hamAre hAtha meM nahIM to use hama mAra kisa adhikAra se sakate haiN| binA adhikAra aura nirdayatApUrvaka jIvoM kA vadha karanA isase to sAmAnya vyakti bhI phala nikAla legA ki use to naraka hI milanA caahie| yaha tarkasaMgata bhI hai kyoMki jisa prakAra kA sAdhana hogA tadanurUpa sAdhya siddha hogaa| AtmA yadi duSpravRtta hai to nizcita hI duHkha aura bhaya prApti kA kAraNa banegI tathA usase saba duHkhadAyI bana jaaegaa| khaNDa 16, aMka 1 (jUna, 60)
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________________ ina sabhI pratyakSa, parokSa pariNAmoM ko dekhate hue yaha jijJAsA honA svAbhAvika hai ki phira vyakti hiMsA kyoM karatA hai| isa pariprekSya meM vibhinna dRSTiyoM se kAraNoM kA vizleSaNa mahattvapUrNa rhegaa| hiMsA kA kAraNa-hiMsA eka hai, kAraNa asaMkhya haiN| karmavAda kI bhASA meM, "kammamUlaM"12 ca jaM chaNaM / hiMsA kA mUla kAraNa hai pUrvakRta karmoM kA vipAka / vijJAna kI bhASA meM rAsAyanika asaMtulana / bhagavAna mahAvIra ne 13 kAraNa kA eka vargIkaraNa prastuta kiyA 'imassa ceva jIviyassa, parivaMdaNa-mANaNa-pUyaNAe, jAI-maraNa-moyaNAe, dukkhapahicAyaheuM / ' vartamAna jIvana ke lie, prazaMsA, sammAna aura pUjA ke lie, janma-maraNa ke lie, duHkha pratikAra ke lie (manuSya hiMsA karatA hai)| jijIviSA-prANiyoM meM aneka prakAra kI eSaNAeM hotI haiM, unameM jIne kI icchA atyadhika prabala aura prathama hai / jIne kA abhIpsu manuSya parigrahaNa kA saMcaya karatA hai / krUrakarma aura hiMsA karatA hai| isa prakAra jijIviSA karma kA srota hai, yaha duHkha kA Avarta hai| isake sAtha-sAtha vaha jIvana ke poSaNArtha, sammAnArtha, pUjanArtha, janma-mRtyu aura baMdhana mukti ke lie tathA du:kha nivAraNa ke lie bhI hiMsA karma karatA hai / ye sabhI nimitta hiMsA ke prabala kAraNa banate haiM / __ inakA vargIkaraNa praznavyAkaraNa" sUtra meM upalabdha hotA hai 1. krodha, 2. mAna, 3. mAyA, 4. lobha, 5. hAsya, 6. vaira, 7. rati, 8. arati, 6. zoka, 10. yoga, 11. artha, 12. karma, 13. dharma, 14. parAdhInatA aura 15. moha / ___jaina-darzana meM saMpUrNa prANIjagat ko do bhAgoM meM vibhakta kiyA gayA hai -1. sthAvara, 2. trs| inakI hiMsA kA prayojana bhI anubhUtagabhitagadya meM nirUpita kiyA gayA hai'iccatthaM gaDhie loe|' ___jamiNaM virUvarUvehiM satyehiM puDhavi-kamma-samAraMyeNaM puDhavi-savyaM samAraMmevANe aNNe vaNegarUve pANe vihiMsaI / ' manuSya jIvana Adi ke lie (pRthvIkAyika jIva nikAya kI) hiMsA meM Asakta hotA hai| vaha nAnA prakAra ke zastroM se pRthvI saMbaMdhI kriyA meM vyApta hokara pRthvI kAyika jIvoM kI hiMsA karatA hai| vaha kevala unhIM kI hiMsA nahIM karatA kintu nAnA prakAra ke anya jIvoM kI bhI hiMsA karatA hai--'hiMsAvivegapadaM / ' se bemi-appege................. "vahaMti / ' prastuta sUtra meM trasajIvoM ke hiMsA ke kAraNoM kI carcA kI gaI hai| loga mAMsa, rakta, hRdaya, pitta, carbI, paMkha, pUMcha, keza, sIMga, dAMta, dAr3ha, nakha, snAyu, asthi aura majjA Adi ke lie aneka jIvoM kA vadha karate haiN| loga prayojanavaza hI hiMsA nahIM karate, binA prayojana ke bhI hiMsA meM pravRtta hote haiM / pratizodha, pratikAra aura AzaMkA ke vazIbhUta hokara loga hisA karate haiN| manuSya sundara dIkhane ke cakkara meM na jAne kitane jAnavaroM kI sauMdarya prasAdhana22 tulasI prajJA
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________________ sAmagrI ke lie unakI jIvanalIlA samApta kara detA hai| isalie kahA gayA haiindriya bhoga hiMsA kA bahuta bar3A kAraNa banatA hai / vAsanApUrti ke lie bIja (jAnavara) ko mArakara itra taiyAra kiyA jAtA hai| zarIra ko sukhada lage aise paridhAnoM ke lie choTe-choTe mAsUma nirdoSa jAnavaroM kI khIMca-khIMca kara khAla utArI jAtI hai / yaha sArI anAvazyaka hiMsA hai jisakA koI sira, paira nhiiN| ye aisI AvazyakatAeM haiM jinakA koI pAra nahIM / ataH AvazyakatA bar3he aura hiMsA na bar3he yaha asaMbhava hai|| hiMsA ke vaijJAnika nirdhAraka-zarIra zAstrIya dRSTi se hiMsA ke do AMtarika kAraNa haiM 1. nAr3I taMtriya asaMtulana, 2. rAsAyanika asaMtulana / kendrIya nAr3I saMsthAna kA eka mahattvapUrNa bhAga svAgattanAr3I saMsthAna hai| isameM anukampI nAr3I saMsthAna aura parAnukaMpI nAr3I saMsthAna jyAdA sakriya hone se vyakti na cAhate hue bhI hiMsaka bana jAtA hai| 2. uparyukta mastiSkIya kAraNa sUkSma graMthitaMtrIya kAraNa haiN| kyoMki pIyUSagraMthi se srAvita srAva kA prabhAva adhivRka graMthi para kama hotA hai kyoMki isakA srAva tIvra ho jAtA hai| isake phalasvarUpa vyakti hiMsA meM pravRtta ho jAtA hai| cetanA ke stara para hiMsA ke AMtarika kAraNa kaI haiM.---1. bhAvanAtmaka tanAva, 2. mAnasika caMcalatA, 3. ahaM bhAvanA, 4. hIna bhAvanA, 5. vaicArika Agraha aura mithyaadRssttikonn| manovaijJAnika kAraNa-manovaijJAnika kAraNa kA samarthaka tattva hai-tanAva / tanAva do prakAra kA hotA hai-Avezajanya aura avasAdajanya / krodha aura lobha kA tanAva Avezajanya aura nirAzA, niSkriyatA, niThallepana se utpanna avasAda janya hai| donoM prakAra ke tanAva vyakti ko hiMsA kI ora le jAte haiN| ghRNA, bhaya aura IrSyA Adi niSedhAtmaka vicAra aura vyavahAra hiMsA ke bahuta bar3e kAraNa banate haiN| hiMsA maulika manovRtti nahIM-kucha manovaijJAnikoM-phrAyaDa, maikDUgala Adi ne himA (saMgharSa) ko eka maulika manovRtti kahA hai lekina Adhunika anusaMdhAna ne yaha siddha kiyA ki hiMsA kA kAraNa maulika manovRtti na hokara sAmAjika vyavasthA ke mAnadaNDa hI vaiyaktika hiMsA se lekara vizvayuddha taka kA kAraNa banate haiN| mahAtmA gAMdhI ne kahA-pratihiMsA vyavahAra hiMsA kI jvAlA ko prajvalita karatI rahatI hai| 1. ekAdhikAra manovRtti--pratyeka vyakti apanA adhikAra kSetra bar3hAne kI dhuna meM akRtya karane se bhI nahIM htttaa| eka rASTra dUsare rASTra para bAja kI dRSTi rakhatA hai| vikAsazIla dezoM meM bAjAra phailAkara una para apanI sAmrAjyavAdI nIti lAdane kI koziza karatA hai| vaha sarvazaktizAlI rASTra kA khitAba jItanA cAhatA hai-'akaDaM karisyAmitti maNNamANe / ' maiM vaha karUMgA, jo samAja meM Aja taka kisI ne nahIM kiyaa| yaha ghinaunA vicAra sadaiva hiMsA ko khulA samarthana detA rahA hai| 2. sAmAjika va Arthika viSamatA-hiMsA eka kArya hai, vaha kAraNa nahIM, usakA khaNDa 16, aMka 1 (jUna, 60) 23 .
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________________ kAraNa to Adhunika viSamatA kI khAI banatI hai / isalie bahuta bAra hiMsA vivazatA kI kukSI se janma letI hai / bhUkhA vyakti bagAvata nahIM karegA to kyA karegA ? yadi saMpanna loga krUratA se mukta hoM toM hiMsA kA bIja aMkurita nahIM ho sktaa| jamIMdAra bhUmihInoM ke prati karuNAzIla nahIM hai, deza ke karNadhAra yuvA hAtha DigrI lie rojagAra kI talAza meM bhaTaka rahe haiM / nyAyAlaya se nyAya zabda gAyaba hotA jA rahA hai| pulisa aura aparAdhiyoM kI sAMThagAMTha yathArtha para pardA DAla detI hai / ye sthitiyAM hiMsA ke bIja aMkurita karane ke lie urvarA bana sakatI haiM / eka vyakti kI jIvanarakSA ke lie Adhu ika cikitsA meM bahuta sAre nirdoSa prANiyoM ko jIvana rahita kiyA jAtA hai / alaga-alaga kisma kI davAiyoM ke nirmANa meM anaginata jAnavaroM kA khUna vagairaha kAma meM liyA jAtA hai| sAtha meM pahalA prayoga bhI unhIM para hotA hai, samApta taka ho jAte haiN| jaba vyakti ne apane Apako zreSTha mAnakara khIMcI taba se usakI sukha-suvidhA ke lie choTe jIvoM kA isIlie AcArya bhikSu kA karuNa hRdaya bola uThA - "rAMkA ne jisake jahara se ve dUsaroM se bheda rekhA saMbaMdha nirUpaNa - uparyukta sabhI kAraNoM kI carcA karake bhI yaha carcA zAkhA, phUlapattoM ke rUpa meM huI hai / taba prazna uThatA hai ki hiMsA kA aisA kaunasA kAraNa hai jo dUsare- dUsare nirmAtAoM ko uddIpta karatA hai ? vaha mUlabhUta jar3a hai- ahaMkAra aura mamakAra ( maiM aura merA ) sArI kI sArI sthUla va sUkSma hiMsA isa eka tattva dvArA saMcAlita hotI hai / ataH donoM kA saMbaMdha nirUpaNa jarUrI hai| hiMsA kA saMbaMdha parigraha se jur3A huA hai| eka prasaMga meM jaba AcArya sudharmA se pUchate haiM- 'bhagavAn mahAvIra kI vANI meM baMdhana kyA hai ? ' --- pratyuttara meM AcArya sudharmA kahate haiM- 'parigraha baMdhana hai, hiMsA baMdhana hai, saMbaMdha kA hetu haiM mamatva / jahAM parigraha haiM vahAM hiMsA kA honA nizcita hai / parigrahI vyakti hI prANiyoM kA viyojana karatA hai / ' eka nadI ke do kUla - parigraha aura hiMsA paraspara saghanatA se pratibaddha haiN| ye donoM eka hI vastra ke do chora haiM / eka ko rakhakara dUsare ko chor3anA asaMbhava hai / parigraha hai to hiMsA rahegI aura hiMsA hai isakA matalaba hai bhItara parigraha baiThA hai ? kabhI-kabhI Avazyaka pratikramaNAtmaka hiMsA Adi ko ahiMsA mAnane meM hama mAnasika saMtuSTi bhale hI kara leM, siddhAMta kI surakSA nahIM hogii| jahAM rAgAtmaka aura dveSAtmaka pariNati ho aura hiMsA na ho, yaha kabhI saMbhava nahIM / avinAzI saMbaMdha" -- icchA jyAdA + parigraha (padArtha) jyAdA hiMsA jyAdA / yaha gaNitIya saMbaMdha hai, traikAlika satya hai / ina tInoM kI AtyAntika vyApti hai / inameM se kisI eka ko pRthaka nahIM kiyA jA sakatA / hama loga kevala zIrSa kI carcA karate haiM, mUla ko bhulA dete haiM / 24..... himakhaMDa kA sirA dikhAI detA hai, barpha kA pahAr3a pAnI meM chipA rahatA hai / isI taraha hiMsA eka bhayaMkara samasyA lagatI hai to bahuta gahare chipI rahatI hai / usakI ora dhyAna hI nahIM jAtA / himakhaMDa ko dekhane kI / AkAMkSA ko khulI chUTa dekara bhaya, zastra nirmANa aura hiMsA ko kama karane kI bAta socanA vyartha hai / kintu usakI Aga jarUrata hai --chipe hiMsA mAtra kriyA hai-- hameM hiMsA kI kriyA eka bar3I samasyA lagatI hai / vAstava tulasI prajJA 24. nAza bar3hatA jA rahA hai / mAra dhIMgA ne pokhe / "
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________________ meM vaha mUla samasyA nahIM hai, vaha eka abhivyakti hai| mUla samasyA hai-avizatI tathA yaha eka amara pyAsa hai jise jitanA miTAne kA prayatna kareMge isakI pyAsa guNita hotI calI jAegI yathA 'suvaNNa-ruppassa u padhvayA bhave, siyA hu kelAsasamA asNkhiyaa| narassa luddhassa na tehi kiMci, icchA u AgAsasamA aNantiyA // ' ataeva AyAro meM bhagavAn mahAvIra ne eka anubhUta satya kA udghATana kiyA'aggaM ca mUlaM ca vigica dhIre / ' he dhIra tU (duHkha ke) agra aura mUla kA viveka kr| bIja kI sattA, urvarabhUmi, jala kA siMcana--saba kucha mile aura bIja aMkurita na ho ..... ... yaha vaisI hI cAha hai jaise ki vAyumaNDala meM mIthena, aujona sI o, nAiTrojanaAksAiDa kI mAtrA bar3he aura pRthvI kA tApakrama na bar3he : zoragula ho aura dhvanipradUSaNa na ho, pavitra jala meM raMgIna dravya aura kUr3A kacarA bahAyA jAe aura jala pradUSaNa na ho, yaha kabhI sambhava nhiiN| lekina padArthavAdI cetanA se grasta vyakti kI dRSTi sthUla para par3atI hai| vartamAna meM sAMpradAyikatA, jAtiyatA, AtaMkavAda, bhASAvAda, prAntIyatA, sAmAjika-Arthika viSamatA Adi rUpoM meM hone vAlI hiMsaka ghaTanAoM ko rokane ke lie tathA dUsare dezoM ke AkramaNa karane kI AzaMkA meM bahuta sAre deza araboM rupayoM ko zastra nirmANa meM lagA rahe haiN| aise upakramoM se hiMsA bar3hI hai| yaha nirvivAda satya hai, isakA sabala pramANa hai do-do mahAyuddha / isase na kevala pratihiMsA kA hI janma hotA hai apitu nAnA prakAra ke samAja gatirodhaka tattva bhI panapate cale jAte haiN| yathA-garIbI, bhUkhamarI, zoSaNa, bhraSTAcAra, dhokhAdhar3I, gar3abar3aghoTAle, berojagArI, nirakSaratA ityaadi| ___ ataH yathArtha meM hiMsA ko sImita athavA samApta karane ke lie isake mUla preraNAstrota (parigraha) siddhAMta ko bhalIbhAMti samajhanA hogaa| aparigraha darzana kI vyAkhyA bhI binA parigraha kI vyAkhyA ke pUrI nahIM ho sktii| jaba taka parigraha kA tattva jJAta nahIM hogA taba taka aparigraha ke tattva ko jAnanA kaThina hotA hai, isalie donoM kA jJAna eka dUsare ke nimitta hai| ___aba sarvaprathama parigraha ke svarUpa kA vizleSaNa apekSita hai| aneka paribhASAeM dI gaI--'lobhakaSAyo dayAdviSayeSu saMgaH parigrahaH / 27 punazca prazna vyAkaraNa meM 'lokapariggaho rimmaNavarehi bhaNiuto / ' ___ saMsAra kI jitanI bhI pravRttiyAM haiM ve sArI lobha se saMcAlita hotI haiM / krodhAdi kaSAya va viSayabhoga Adi to isakI paidAiza hai / vAstava meM lobha hI saMsAra ke samasta padArthoM ko grahaNa karane, apanAne, upayoga karane aura saMgraha karane meM prabala preraka tattva hai| isalie lobha kI manovRtti parigraha hai, aisA ThIka kahA gyaa| yaha paribhASA parigraha ke eka pakSa ke vizeSa lakSaNa ko hI nirdezita karatI hai / isalie eka aura paribhASA vimarzanIya hai jo parigraha ke sahI svarUpa kA citraNa karatI hai __ 'mucchApariggaho kutto| isI ke samarthana meM mamedabuddhi lakSaNaH parigrahaH punazca je mamAiya yati jahAti, se jahAti mamAiyaM29 / ' khaNDa 16, aMka 1 (jUna, 60) 25
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________________ parigraha kA artha hai-- mamatva buddhi / jo pakar3A gayA hai vaha parigraha nahIM, jo pakar3e hue hai vaha parigraha nahIM / parigraha hai----pakar3a, mana kI pakar3a yAnI mUrchAbhAva / yaha maiM, merI mAM, merI bahina jaisA ki AyAro" meM ullekha hai| yaha merA, yaha parAyA-mana kI yaha bhAvanA hI parigraha hai| vastu kA dharma guNa hai| vastu kA upayoga usakI sArthakatA hai, parigraha nahIM / vastu kI mAtrA parigraha nahIM hai| hAlAMki vyavahAra meM parigraha kA artha saMgraha hai| usake prati hamArA bhAva, usake prati hamArA vyavahAra parigraha hai| hamAre prati usakA vyavahAra parigraha nhiiN| isIlie dazavaikAlika sUtra meM kahA gayA hai jaM pi vatthaM va pAyaM vA kaMbalaM pAyapuMchaNaM / taM pi saMjamalajjaTThA dhAraMti pariharaMti ya // na so pariggaho vutto nAyaputteNa taainnaa| mucchA pariggaho vRtto ii vuttaM mahesiNA // dharmapAlana athavA saMyama nirvahana ke lie jo bhI vastueM mamatva bhAva se grahaNa yA dhAraNa kI jAtI haiM ve saba parigraha kI koTi meM nahIM aatiiN| parigraha vahI kahalAegA jaba koI vastu mamatvabuddhi se grahaNa kI jaaegii| vicAraNIya prazna hai ki vastu ke prati hamArI pakar3a kitanI gaharI hai| mUrchA kI saghanatA se dRSTi padArthomukhI ho jAtI hai| usase adhika se adhika bhautika saMsAdhana juTAne kA prayatna hotA hai| unakA utpAdana, asImita kAmanAeM vyakti ko hiMsA ke lie bAdhya karatI haiN| vaha jhUTha aura corI kA bhI sahArA letA hai| jitanA jhUTha utanA tanAva, jitanA tanAva utane roga, utanI mAnasika va bhAvanAtmaka vikRtiyaaN| vikRta mAnasikatA, rugNa samAja ko janma detI hai / isalie bAhya saMgraha se adhika bhItarI mUrchA kA bhAva parigraha kI sahI pahacAna banatA hai| ___ parigraha ke prakAra-uparyukta paribhASA ke AdhAra para hI parigraha ke do prakAra kie gae-1. bahiraMga parigraha, 2. aMtaraMga prigrh| do prakAroM meM bhI prathama sthAna aMtaraMga parigraha ko hI diyA gayA / jaba AtmA apane nijI svabhAva jJAna, darzana cAritra yukta, zuddha, pavitra bhAva ko chor3akara krodhAdi kaSAyoM yA trizalyoM, hAsyAdi vikAroM yA rAgadveSAdi ke raMjita hotI hai taba ye sAre vikAra AtmA ke lie aMtaraMga parigraha kahalAte haiN| 14 prakAra ke aMtaraMga parigrahara batalAye gaye haiM--1. bhizyAva, 2. rAga, 3. dveSa, 4. krodha, 5. mAna, 6. mAyA, 7. lobha, 8. hAsya, 6. rati, 10. arati, 11. zoka, 12. bhaya, 13. jugupsA aura 14. veda / mamatvabuddhi se grahaNa kie jAne para bAhya padArtha bhI bahiraMga parigraha bana jAte haiN| zAstroM" meM ise 10 bhAgoM meM vibhakta kiyA gayA hai-1. kSetra, kheta, nagara, gAMva, rASTra, 2. vastu-makAna, baMgalA aura dukAna, 3. hiraNya-sonA-cAMdI, 4. suvarNa, 5. dhnhiiraa-pnnaa| 6. dhAnya -gehUM Adi anAja, 7. dvipada catuSpada, 8. dAsI-dAsa, 6. kRtya-sone-cAMdI ke atirikta vastra, bartana, palaMga Adi kA sAmAna, 10. dhAtu, tAMbA, pItala aadi| 26 tulasI prajJA
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________________ saMgraha kI andhI daur3a meM Aja kA vizvamAnava basa to kyA hajAroM prakAra ke padArthoM kA parigraha karane meM lagA huA hai| jaise hI bAjAra meM koI nayA maoNDala AtA hai| use sabase pahale kharIdane kI phirAka meM rahatA hai / AdhunikatA kI adhUrI samajha se vyakti varNanavAdI saMskRti kA dAsa banakara raha gayA / kaThaputale kI jindagI basara kara rahe haiM / mUlabhUta do prakAra ke hote hue bhI bhinna-bhinna saMdarbhoM meM alaga-alaga prakAra batalAe gae / parigraha ke tIna prakAra sthAnAMga " sUtra meM batalAe gae haiN| asaMyama ke rUpa meM parigraha kA eka vargIkaraNa prastuta kiyA gayA hai / " anya parigraha vaicArika parigraha - vartamAna zItayuddha vaicArika parigraha kA eka pariNAma hai| vicAroM kA parigraha vastuoM se jyAdA khataranAka hotA hai / hama jaisA jIvana pasaMda kareM, hamAre jo vicAra hoM, bhAvanAeM hoM, vaisA hI dUsaroM kA honA cAhie / yahI hotA hai vaicArika parigraha / maiM kahatA hUM vahI satya hai, merA vicAra hI acchA, mananIya hai tathA maiMne jo prastAva kiyA vaha pArita honA hI cAhie jisake kAraNa bahuta sAre lar3AI-jhagar3e, mana-muTAva, tanAva, chIMTAkazI ho jAtI hai| lAbha se lobha bar3hatA hai / do mAse sone se pUrA hone vAlA kArya karor3a se bhI pUrA nahIM hotA / uparyukta vargIkaraNa ke AdhAra para tathA anya dRSTiyoM se prazna vyAkaraNa ke 30 paryAyavAcI nAma batalAe gae haiM, inakA vistAra se varNana bhI upalabdha hotA hai, jo pratIkAtmaka svarUpa se parigraha zabda kA pratinidhitva karate haiN| jaise - 1. parigraha, 2. saMcaya ityAdi / parigraha ke preraka-parigraha ke kAraNoM kI sundara DhaMga se carcA prastuta kI gaI hai / parigraha eka mahAvRkSa hai / tRSNA aura mahAbhilASA jar3a hai kyoMki prApta padArthoM kI saMrakSaNa rUpa tRSNA aura aprApta kI mahatvAkAMkSA para hI yaha parigraha vRkSa TikA huA hai / yadi ye donoM naSTa ho jAeM to parigraha kA vRkSa gira jaaegaa| kisI citaka ne ThIka hI kahA hai- 'tasya parigraho nAsti yasyecchA nAsti / ' lekina manuSya ke aramAna aura usakI icchA kI lAlasA avasthA ke sAtha asIma hotI calI jAtI hai jaisA ki sundara dAsa ne bahuta hI saTIka likhA hai-- 'jo dasa bIsa pacAsa bhaye, sata hoI hajAra tUM lAkha mAMgegI / koTi araba, kharaba, asaMkhya, pRthvIpati hoye kI cAha jagegI // svarga pAtAla ko rAja karave, tRSNA adhikI Aga lagegI, sundara eka saMtoSa binA Thaha, terI to bhUkha kabuna bhagegI // ' 37 kaSAya catuSTaya aura moharAjA isa parigrahavRkSa kA mahAskandha hai / upalabdha aura anupalabdha padArthoM ke prati Asakti lobha hai| Asakti ko hI parigraha kahA jAtA hai| kisI iSTa kA viyoga aura abhadra kA saMyoga hone para paraspara kalaha hotA hai / kalaha ke sAtha krodha, abhimAna aura chala-kapaTa kA gaThabaMdhana hI hai / ye tInoM lar3AIjhagar3e ke mUla kAraNa haiN| jitane bhI mahAbhArata lar3e jAte haiM unake pIche mUlabhUta preraNA parigraha kI rahatI hai / khaNDa 16, aMka 1 (jUna, 60 ) 27
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________________ citAoM kA bhAra - nAnA prakAra kI zAMti bhaMjaka citAeM isa prakAra ke vRkSa kI zAkhAeM hai / eka ciMtA pUrI hI nahIM hotI ki basa dUsarI citAeM uTha khar3I hotI haiM / janasAmAnya bhASA meM kahA gayA hai 'arthAnAma duHkha, ajitAnAM ca rakSaNe / Ae du:khe, vyaye buHkha, dhigadhIH kaSTasaMjayAH // ' isIlie citAoM ko parigrahavRkSa ke cAroM ora phailI zAkhAeM kahA jAtA hai / chala-prapaMca - isa parigrahavRkSa kI tvacA hai jo ki saMgraha ke lie apane raMga badalatI hai / kAmayoga - isa parigraha ke mada phala aura phUla haiM, jo ki garIba-amIra sabhI ko parigraha kI ora AkRSTa karate rahate haiM / mahAvIra ne pratipAdana kiyA ki 'kAyA" duratikramA' kAma dulaMdhya hai / parigraha kA mUla hai kAma kAma bhogoM kI Asakti hI vyakti ko arthasaMgraha ke lie prerita karatI hai / bhoga hI nahIM, tatpazcAt dhana se kucha asaMyata logoM ke upabhoga ke lie sannidhi aura saMcita karatA hai / ataH bhagavAn mahAvIra" ne sIdhI sarala bhASA meM kahA - 'kAmesu giddhA NicayaM kareti / ' hamane dekhA ki duHkha garbhita parigrahaNa ( saMgraha kI manovRtti) Adi, aMta aura madhya sabhI sthitiyoM meM kaSTadAyI banatI hai / Aja jitanI bhI vizvazAMti virodhI ghaTanAeM ghaTita ho rahI haiM unakA mUlabhUta kAraNa hai - parigraha se janmI sAmAjika, Arthika viSamatA / 40 parigraha ke pariNAma - AdhyAtmika dRSTikoNa - adhyAtma kI AdhArazilA haityAga yA visarjana / isake pratipakSI parigraha se bhogavAdI saMskRti kA nirmANa hotA hai / parigrahagrasta vyakti adhyAtma ke AcaraNa se kosoM dUra hI rahatA hai / use sunanA bhI kama pasaMda karatA hai / usa sahI sthiti kA eka sUtra meM citraNa kiyA gayA hai- 'Na ettha " tavovA, damo vA niyamo vA dissati' / parigraha meM anurakta mahApuruSa meM na tapa, na dama aura na niyama dekhA jAtA hai| tapa kA prAsaMgika artha hai -- svAdavijaya, Asanavijaya Adi / dama kA abhiprAya hai- indriya vijaya, kaSAya vijaya Adi aura niyama se tAtparya hai yoga / upabhoga / sAmagrI kA sImAMkana | prayojanamUlaka dRSTikoNa- - prazna vyAkaraNa meM kahA gayA- paraloke ca niSTAH / ' isa saMsAra meM hama koI bhI pravRtti karate haiM usake pIche hamArA upayogitA kA dRSTikoNa rahatA hai, prayojana siddhi kI bAta rahatI haiM / hama cAhate haiM ki hamArA paraloka acchA ho, yahAM bhI sukha se raha skeN| lekina parigraha donoM hI prayojanoM ko naSTa kara detA hai tathA saMsAra paribhramaNa kA kAraNa banatA hai / AyAro meM spaSTa ullekha milatA hai - ' je guNe se mUlaTThANe, je mUlaTTANe se guNe / ' guNa se tAtparya - indriya viSayoM se hai / ye lobha hetuka haiM arthAt inase kaSAya bar3hate haiM / kaSAya se saMsAra bar3hatA hai-janma maraNa kI paraMparA par3atI hai| isase baMdhana mukti kA prayojana siddha nahIM hotA hai / prAkRtika dRSTikoNa pravRtti saMtulana kA sabase bar3A zatru hai - parigraha bhAva | isase tulasI prajJA 25
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________________ prAkRtika saMpadA kA andhAdhuMdha dohana kiyA jAtA hai, jisase paryAvaraNa kA saMtulana bigar3a jAtA hai / usakA yahI citana rahatA hai ki maiM piUM, merA baila pie, phira cAhe kuAM daha par3e / isalie vaha prakRti ke sAtha bhI khilavAr3a karane se bAja nahIM AtA / Aja vanoM kI kaTAI, jAnavaroM kI jAti prajAtiyoM kA naSTa honA, vAyu, jala, vAyu pradUSaNa jaise amAnavIya kRtya prakRti ke saMtulana ko bigAr3ane meM sabase jyAdA ahama bhUmikA adA karate haiM / pariNAmataH manuSya kA raha pAnA bhI muzkila va khatare se khAlI nahIM hai / manovaijJAnika dRSTikoNa saMgraha kI manovRtti saMgharSa ko janma detI hai / saMgraha kI mUla preraNA hai--icchA / isa pUrti meM vyakti dina-rAta eka kara detA hai aura ciMtAgrasta rahatA hai / mAnasika bImAriyoM kA zikAra ho jAtA hai / Ajakala to bar3I-bar3I udyogazAlAoM, kAryAlayoM meM manocikitsaka rakhe jAte haiN| hara aspatAla meM mAnasika ilAja kI vyavasthA rahatI hai / sArA parigraha kI baDhotarI kA kupariNAma hai / Adhunika anusaMdhAnoM ke anusAra vartamAna meM hara bImArI kA 70 pratizata mAnasika kAraNa hotA hai / isalie prAyaH bImArI ke Age manovaijJAnika zabda jor3A jAtA hai kyoMki vyakti mAnasika tanAva, ciMtA, viSAda Adi manovRttiyoM se ghirA rahatA hai / bhagavAn mahAvIra bahuta bar3e manovaijJAnika the / unhoMne anubhava ke stara para sAragarbhita satya kA anAvaraNa kiyA 'aho ya rAo ya paritapyamANe saMkSepa meM parigraha svabhAva se hI rahita virodhI tattva rahA hai isalie vartamAna kI mukhya tathA gauNa sabhI samasyAoM, zramahInatA, berojagArI, garIbI, zoSaNa, AtaMka, bhraSTAcAra, sAmrAjyavAdI manovRtti, hiMsaka vyavahAra, yuddha saMbhAvanA ityAdi kA mUlabhUta kAraNa parigraha hI banatA hai / ataH parigraha ko samajhanA jarUrI hai / isa prakAra parigraha ke svarUpa vizleSaNa se aparigraha siddhAMta spaSTa hone para bhI aparigraha siddhAMta kI dArzanika vyAkhyA isa patra kA mUla uddezya hai / aparigraha darzana --- bhagavAn mahAvIra ne vizva ke sAmane tIna maulika ciMtana prastuta kie| usameM eka naI soca thii| vaha hai aparigraha kA darzana / Aja ahiMsA para jorazora se sabhA-sammelanoM kA Ayojana, saMsthAtmaka zodhaparaka kArya cala rahA hai| lekina jaba taka aparigraha - darzana jIvanavyApI nahIM banegA taba taka vArtamAnika samasyAoM ko virAma nahIM diyA jA sakatA hai / ataH Adhunika vaiSamyapUrNa vAtAvaraNa meM samAdhAnakAraka aparigraha siddhAMta ko samajhanA yuga kI anivAryatama AvazyakatA mahasUsa hotI hai / aparigraha kA artha hai -- svastha honA / apane "sva" meM sva-avasthita honA / parigraha IT artha hai asvastha honA / amva hai, hamArA sva nahIM hai / sva ke bAhara kA vastu jagata hai isameM avasthita ho gayA / " hama vastu nahIM, vastu hama nahIM / phira bhI hama vastustha hote haiM, svastha nahIM / vastu svastha hai, apane meM sthita hai, isalie vaha na aparigrahI hotI hai na parigrahI / parigraha kA artha hai-pakar3a / pakar3a hamArI hai, vastuoM ke prati hamAre hI bhItara / yaha jo pakar3a hai isakA na vastu jagat meM lAbha na antarjagat meM / ata apari khaNDa 16, maMka 1 (jUna, 90 ) ' 26:
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________________ graha kA eka artha hai| sAdhanA pakSa-aparigraha yAnI aatmnisstthaa| parigraha kA vizvAsa padArtha meM hai, aparigraha kA svayaM meM / aparigraha kA mUlabhUta saMbaMdha saMgraha se nahIM, saMgraha kI vRtti se hai| jo usakA saMbaMdha saMgraha se hI mAna letA hai vaha saMgraha ke tyAga meM hI aparigraha kI upalabdhi dekhatA hai, jabaki saMgraha kA mahattvapUrNa dabAvapUrvaka tyAga kI vastuoM meM hI vizvAsa hai / vaha parivartana UparI hai| vyakti kA antasthala usase adhUrA hI raha jAtA hai| isalie saMgraha nahIM, saMgraha kI manokAmanA vicAraNIya hai| svayaM kI AMtarika riktatA aura khAlIpana ko bharane ke lie hI vyakti saMgraha kI Ar3a meM bhAga letA hai| riktatA se bhaya paidA hotA hai aura use kisI bhI bhAMti dhana, yaza, bala, sattA puNya tathA jJAna se bhara lene meM apane Apako surakSita mAnane lagatA hai / vAstava meM saMgraha kI zakti hI asatya hai / kyoMki vaha zakti svayaM kI nahIM hai / zakti to vahI satya hai jo ki svayaM kI ho| AMtarika aparigraha ke binA bAhya parigraha kA tyAga jyAdA lAbhakArI nahIM hotaa| vaha ahaM puSTi kA nimitta banakara dUsarA rUpa dhAraNa kara letA hai| isalie vicAroM va vRtti ke stara para jo aparigraha sAdha letA hai vaha samAdhi ko upalabdha ho jAtA hai| parigraha kI vRtti paramAtmA, svarga, mokSa jAne ke lie sahaja hI chor3I jA sakatI hai| lekina vaha vAstavika aparigraha nahIM hai| jahAM kucha bhI pAne kI cAha hai, cAhe vaha mokSa bhI kyoM na ho, vahAM parigraha hai, Asakti hai| yaha rAgarUpa lobha kA antahIna rUpAntara hai| vAstavika aparigraha to tabhI pratIta hotA hai jaba bhItara kI cAha samApta ho jAe 'moTI mAyA saba tajI, jhInI tajI na jaae| pIra, paigambara, oliyA, jhInI sabako khAya // ' jisa dina cAha samApta huI usI kSaNa mokSa kA sAkSAt anubhava huaa| arthAt sArarUpa meM parigraha kA artha hai baMdhanamukti / vyavahAra pakSa-isa anuccheda meM aparigraha darzana kA sAdhanA kI dRSTi se vivecana kiyA gayA hai / yaha bhI pratyeka vyakti kA carama lakSya hotA hai| . AcArya zrI tulasI dvArA pravartita aNuvrata AcAra saMhitA sarvopayogI hai| usI prakAra saMgha mahAvIra ne gRhastha jIvana ko zAMtipUrNa banAne ke lie parigraha pariNAma vrata kI prarUpaNA kii| unhoMne dhIre-dhIre aparigraha siddhAMta ko jIvanagata banAne kI prakriyA batAI isalie AyAro meM eka sUtra diyA gayA -- . 'lobhaM alobheNa dugaMchamANe, laddha kAme nAbhigAhai / ' jyoM-jyoM alokAtmaka se lokAtmaka vRtti upazAMta hotI hai tyoM-tyoM prApta kAmabhoga rUpa parigraha bhI nIrasa lagane lagatA hai| vaha unase uparata hotA huA padArthoyukta parigraha cetanA se padArtha yukta aparigraha cetanA meM upasthita ho jAtA hai| yaha sUtra sabake lie mananIya hai, tabhI AyAro meM aparigraha ke svIkAraNa kI bAta tulasI prajJA
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________________ sabake lie Avazyaka batAte hue pratipAdana kiyA gayA hai 'jahA~ puNNassa kathai, tahA tucchassa katthai / jahA tucchassa katthai, tahA pugNassa katyai / ' isa dRSTi se kahA jA sakatA hai ki aparigraha kA siddhAMta dhanI vyaktiyoM ke lie jitanA hitakara hotA hai utanA hI garIboM ke lie bhii| kyoMki dhana donoM ke pAsa nahIM, eka ke pAsa hai / kintu mUrchA donoM meM hai / donoM hI abhAva mahasUsa karate haiN| isalie AyAro" meM kahA gayA hai-'je mamAiya-manniM jahAti, se jahAti mamAiyaM / ' jaba yaha bhAvanA rahatI hai taba taka parigraha kA tyAga nahIM ho sktaa| ataH mUrchA bhAva chor3ane kA prayAsa jarUrI hai| uparyukta adhyAya meM vibhinna jainAgamoM va jainetara sAdhviyoM ke saMdarbha dete hue mukhya rUpa meM AcAgaMga meM varNita aparigraha siddhAMta kA vividha dRSTikoNoM se varNana kiyA gayA hai| saMdarbha: 1. pravacana sAra, 216 2. tatvArtha sUtra, 78 3. AyAro, 1 / 2 / 25 4. ThANaM, 3124 5. vahI, 52111 6. uttarAdhyayana, 31, 3114 7. ThANaM, 2141-51 8. aMguttaranikAya, 3 / 153 6. jJAtAdharmakathA, 1958 10. AyAro, 3 / 1 / 13 11. dazava0, 6310 12. AyAro, 321 13. vahI, 1110 14. AyAro bhASya (hindI anuvAda) 15. praznavyAkaraNa 16. AyAro, 1126.26 17. vahI, 1 / 140 18. ahiMsA aura zAMti, pR0 51-52 16. vahI 20. ahiMsA ke achUte pahalU, pR0 16 21. gAMdhIvAda ko vinobA kI dena 22. ahiMsA aura zAMti, pR.0 64 23. vahI, pR0 16 24. vahI, pR08 25. uttarAdhyayana, 6 / 48 26. AyAro, 6 / 34 27. sarvArthasiddhi vinizcaya, 4 / 21 28. praznavyAkaraNa, pR0 480 26. AyAro 30. vahA 31. dazabai0, 6 32. praznavyAkaraNa sUtra 196 33. vahI 34. sthAnAMga 3 / 95 35. vahI, 783, pR0 738 36. praznavyAkaraNa sUtra // 18 37. dazava0 6121 38. AyAro 36. vahI 40. vahI 2056 41. praznavyAkaraNa sUtra, 220 42. AyAro, 21 43. vahI, 213 44. sunA hai maiMne AyuSmAna, pa.0 56 45. AyAro, 2036 46. vahI, 20174 47. vahI, 2 / 156
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________________ hindI jaina kAvya kA sAdhanAtmaka svarUpa DaoN0 maMgala prakAza mehatA * nirmita huA hai, 'bhakti' zabda 'bhaja' dhAtu meM strIliMga 'stana' pratyaya lagAne se jisakA artha hai bhajanA | vyAsa ne 'pUtAdievAnurAga iti parAzaryaH pUjAdi meM pragAr3ha prema ko hI bhakti mAnA hai| zAMDilya apane bhakti sUtra meM 'sA parAnuraktirIzvare' Izvara ke prati parama anurakti ko hI bhakti kahate haiM / bhAgavata meM niSkAma bhAva se svabhAva kI pravRtti kA satyamUrta bhagavAn meM laya ho jAnA bhakti kahA gayA hai / isa prakAra bhakti dvArA iSTadeva aura bhakta kA aTUTa sambandha sthApita hotA hai / bhakti, bhakta aura bhagavAn ke pragAr3ha sambandha kI AdhArazilA hai / bhakti, jJAna aura karma bhakti kA jJAna aura karma ke sAtha aTUTa sambandha hai | vicArapUrNa karma gati hai / kisI gati ke sAtha jaba vicAra sammilita ho jAtA hai taba usakI saMjJA karma hotI hai / tamoguNI vyakti vicArazUnya hotA hai, ataH jar3a kahalAtA hai| jar3atva ke Upara rAga-dveSapUrNa rajoguNa kI sthiti hai / rajoguNI vyakti kriyAzIla hotA hai / rajoguNa se Upara tatvaguNa kI sthiti hai / yaha jJAna aura prakAza kA kSetra hai / tama raja meM tathA raja sat meM vilIna ho jAtA hai / sat bhAva meM vilIna hotA hai / bhakti eka bhAva hI hai / ataeva karma aura jJAna kA paryavasAna bhakti meM hotA hai / karma aura jJAna donoM hI bhakti kI upalabdhi ke lie sAdhana banate haiM / bhakti svayaM AnaMdarUpa prabhu kI prApti ke lie sAdhana rUpa haiM / jana bhakti kA svarUpa nArada bhaktisUtra aura zAMDilya - sUtroM kI bhAMti jaina bhakti paramparA meM kisI bhaktisUtra kA nirmANa nahIM huA, kintu aneka jaina saiddhAMtika granthoM meM bhakti sambandhI vivecana upalabdha hotA hai / jinasenAcArya ke matAnusAra 'arhatsu yoturAgo yazcAcArye bahuzrute yacca / pravacanavinayazcAsau cAtuvidhyaM majati bhakteH / arthAt arhanta meM jo anurAga hai, AcAryoM meM jo anurAga hai, bahuzruta aneka zAstroM ke jJAtA upAdhyAya parameSThI meM jo anurAga hai aura pravacana meM jo vinaya hai ve kramazaH arhad bhakti, AcArya bhakti, bahuzruta bhakti aura pravacana bhakti nAmaka cAra bhAvanAeM haiM / * zodhAdhikArI ( sahAyaka sampAdaka --- - 'tulasI prajJA'), jaina vizva bhAratI, lADanUM ( rAja0 ) 32 tulasI prajJA
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________________ anurAga hI bhakti ___somadeva sUri 'jine jinAgame sUro tapaH zrutaparAyaNe / sabhAvazuddhi saMpannonurAmo bhaktirucyate" ko bhakti kahate haiM / arthAt jina-bhagavAn meM, jina-bhagavAn ke dvArA kahe hue zAstra meM, AcArya meM aura tapa aura svAdhyAya meM lIna muni Adi meM vizuddha bhAvapUrvaka jo anurAga hotA hai use bhakti kahate haiM / jayasena ke anusAra 'anantaguNayukteSvahasiddheSu guNAnurAgayuktA bhaktiH arthAt arahaMtAdi paMcaparameSThiyoM meM anurAga bhakti hai / aparAjita sUri 'ahaMdAdiguNAnurAgo bhaktiH' tathA 'vadananirIkSaNAdiprasAdenAbhityajyamAnAntargatonurAgo bhaktiH'", hemacandrAcArya 'bhaktiH pravacane vinayavaiyAvRtyarUpA pratipattiH', rAjamalla 'tatra bhaktiranoddhatyaM vAgvayuzcetasAM zamAtdeg ko bhakti kahate haiN| pUjyapAda ke matAnusAra 'arhadAcAryeSu bahuzruteSu pravacane ca bhAvavizuddhiyuktonurAgo bhaktiH 1 arthAt arihaMta, AcArya, bahuzruta aura pravacana inameM bhAvoM kI vizuddhi ke sAtha anurAga rakhanA arihaMta bhakti, AcArya bhakti, bahuzruta bhakti aura pravacana bhakti hai| kintu vItarAga bhagavAn meM jo svayaM rAga rahita haiM aura jo rAga tyAgane kA upadeza dete haiM, anurAga kaise sambhava hai, yaha rAga kaisA hI ho vaha karmabandha kA kAraNa hai| bandha kA hetu AcArya kundakunda ke matAnusAra vItarAga bhagavAn meM kiyA gayA anurAga pApa ke bandha kA kAraNa nahIM hai / 2 AcArya yogIndu kI mAnyatA hai ki 'para' meM hone vAlA rAga hI bandha kA hetu hai, 'sva' meM hone vAlA nahIM / vItarAgI paramAtmA 'para' nahIM, vaha 'sva' AtmA hai / ataH jinendra meM rAga karanA apanI AtmA se hI prema karanA hai| 'sva' meM rAga karane vAlA mokSagAmI hotA hai| isake atirikta vaha hI rAga bandha kA kAraNa hai, jo saMsArika svArtha se prerita hokara kiyA gayA ho / niSkAma anurAga meM karmoM ko bAMdhane kI zakti nahIM hotii| vItarAga meM kiyA gayA anurAga niSkAma hai| vItarAga para rIjhakara hI bhakta ne vItarAga meM anurAga kiyA hai / isake parivartanArtha yadi vItarAga bhagavAn apane bhakta se anurAga karane lage, to bhakta kA rIjhanA hI samApta ho jAyagA / bhakta bhagavAn se na dayA cAhatA hai aura na anugraha, na prema hii| samyak zraddhA AcArya hemacandra ke 'prAkRta vyAkaraNa' meM zraddhA ko hI bhakti kahA gayA hai|| 'pAia-sahamahAgaNavo' meM bhI bhakti ke sAtha sevA aura zraddhA kI gaNanA kI hai| zrAvaka zabda ke liye 'abhidhAna rAjendra koza' meM likhA hai-zranti pacanti tatvArthazraddhAnaM niSThAM nayantIti zrAH / 12 zrAvaka zraddhA dvArA hI Atma-sAkSAtkAra kA phala prApta kara letA hai / vaha apanI AtmA ko dekhane kA prayAsa nahIM karatA, kintu jinendra meM zraddhA karatA hai / jinendra aura AtmA ke svabhAva meM aikya hai / ataH vaha jinendra ko, zraddhA se, apanI zuddha AtmA se paricita ho jAtA hai| kintu isa zraddhA kA samyak (zuddha) zraddhA honA Avazyaka hai / jaina zAstroM meM andhazraddhA kI carcA nahIM hai| ataH jaina AcAryoM ne suzraddhA ke pragAr3ha rUpa ko hI bhakti kahA hai| zraddhA hI jaina bhakti kI AdhAra-bhUmi hai / khaNDa 16, aMka 1 (jUna, 60)
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________________ jinendra vandanA 'nizIthacUrNa' ke anusAra "abbhadvANadaMDaggahaNa pAya-pucchaNAsaNappadANagahaNAdIhiM sevA nA sA bhatti / 4 arthAt AcArya ke sammAna meM khar3e honA, daNDa grahaNa karanA, pada prakSAlana, Asana pradAna karanA Adi sevA hI bhakti hai / kintu yaha jijJAsA utpanna hotI hai ki jaina siddhAntoM ke anusAra jinendra na kartA hai na bhoktA, phira bhakta apanI stutiyoM meM use kartA ke rUpa meM kyoM smaraNa karatA hai / kyoMki jinendra svayaM vItarAga hai / aise vItarAga bhagavAn ko na pUjA kI AvazyakatA hai aura na vandanA kii| ve nindA se mukta haiM, kyoMki ve vairabhAva se mukta haiN| bhakta apane karttA ke puNya guNoM kA smaraNa kara citta ko pApa-maloM se pavitra karatA hai / bhagavAn ko bhakta ke isa smaraNa kA bhAna bhI nahIM hotA, kintu unhIM ke guNoM ke smaraNa se bhakta kA citta pApa rahita ho pavitra hotA hai / ata: bhakta unheM kartA hI kahatA hai / isI dRSTi ko bala pradAna karane ke lie jaina bhaktoM ne apanI racanAoM meM jinendra vandanA kI hai / isa prakAra arhanta meM anurAga, suzraddhA ke pragAr3ha rUpa, sevA Adi ko bhakti kahA gayA hai / hindI kaviyoM ko, sAdhanAtmaka kSetra meM, jaina kaviyoM kA divya avadAna prApta huA hai| jaina kaviyoM kI racanAoM meM upalabdha jJAna, karma, yoga, samarasatA, mAyA, dAmpatyamUlaka prema viSayaka dRSTi ne hindI kaviyoM kA sAdhanAtmaka mArga prazasta kiyA hai / sandarbha : 1. nArada - bhakti sUtra, 16 2. zAMDilya - bhakti sUtra, 11111 3. zrImad bhAgavat, skanda 3, adhyAya- 25, 4. harivaMza purANa, 34-141 zloka 32-33 6. pravacanasAra, 3-46 8. vahI, 117 10. paMcAdhyAyI, 2-470 12. jaina zodha aura samIkSA, pR0 38 14. jaina zodha aura samIkSA, pR0 36 ( zeSAMza pRSTha 11 kA ) 15. 84 Agama adhikAra, pRSTha 5 16. paMca ane cAlIsa meM, je cihna zaraNa vicAra / bhakta nAma parijJA vali, puna paInnA saMthAra || jIta kalpa, piMDa niyukti pacakhANa kalpa avaloya e SaT nI naMdI biSe, sAkha nahIM che koya 17. AcArya jItamalajI kA vyAkhyAna 5. upAsakAdhyayana, 215 7. bhagavatI ArAdhanA, 47 6. yogazAstra, 2-16 11. sarvArthasiddhi, 6, 24 13. abhidhAna rAjendra koza, 34 18. puvvi maNuyANa cha viha saMghayaNe AsI, taM jahA - samaghaurase jhAvahuMDe | sapai khalu Auso huMDe saMThANe vaTTai / 16. deviMda cakkavaTTI taNAI rajjAI uttame bhoe / patto anaMta khUtto nayahuMti titayA to vo // 20. praznottara - tattvabodha, pRSTha 61, dohA 513 - praznottara- tababodha, pRSTha 60 pR0 776 DulasI prajJA
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________________ samatitaMtra kA zakarAjA aura usakA kAlamAna 0 DaoN0 paramezvara solaMkI* __ bhAratIya jyotiSa kA eka grantha nepAla deza kI sTeTa lAibrerI meM surakSita hai| usakI eka prati bRTiza myUjiyama, laMdana meM (saisila baiNDala sUcIpatra san 1602 kA kramAMka 3564) bhI surakSita hai / nepAla ke rAjagurU ke anusAra vaha grantha saMvat 633 (san 576 ) meM likhA gayA thA kintu nepAla meM surakSita prati usakI gomolipi ke AdhAra para 12 vIM sadI meM likhI mAnI jAtI hai| svargIya kAzI prasAda jAyasavAla ne sumatitaMtra ke saMbaMdhita patraka kA phoTogrApha prApta kiyA thA jo bhAratI prakAzana, vArANasI se san 1976 meM prakAzita "kronolojI eNDa hisTrI oNpha nepAla" ke pRSTha 38 para chapA hai / blaoNka se par3hane para paMkti 2 se 5 taka kA mUla pATha nimna prakAra par3hA jAtA hai yAtAstathA yugAnAM vai kRtatretAtha dvAparam / bhaviSyaM saMpravikSyAmi kAlikaM vai yathAkramam // jAto duryodhano rAjA kali (kAla) pravartane / yudhiSThiro mahArAjo duryodhanastathA'pivA // ubhau rAjA (nau) sahasravarddhantu sampravarttati / nanda rAjyaM zatASTavIMzcandra guptastataH para // rAjyaG karoti tenApi dvAtriMzaccAdhikaM zata (m) / rAjA zUdrakadevazca varSa saptAbdhicAzvinau / zaka rAjA tataH pazcAdvasurandhra kRtntthaa| ityadhyASita mahI jJeyA rAjJA krameNa tu // ' arthAta kRta, tretA aura dvApara yugoM ke bItane para yathAkrama Age kA kAlakrama kahatA haMki kaliyuga---pravartana para rAjA duryodhana huvA aura mahArAjA yudhiSThira athavA daryodhana ke pazcAta 2500 varSa bIta rahe hote samaya athavA nandarAjA ke 128 varSa, candragupta ke 132 varSa, rAjA zUdrakadeva ke 247 varSa aura usake bAda 468 varSa aura bItane para zaka rAjA huvaa|| isa prakAra vikramapUrva kaliyuga ke 3043 varSoM meM 2500 varSa bItane para arthAta 543 varSa vikrama pUrva athavA kaliyuga AraMbha se 1500 varSa bAda rAjA bane naMda rAjA se 1005 varSa bAda arthAt 538 varSa vikrama pUrva zaka rAjA huvA / * anekAnta zoSa pITha, jaina vizva bhAratI, lADanUM (rAja0) khaNDa 16, aMka 1 (jUna, 60) 5
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________________ Leave of the Sumati-tantra 36 PS995 20% o`zlagan serachoong 10. He BAM ALDRINK BKPBBBBTVEREKEK DAGLE mA 06 : zatavidhile yajJAditya tanAva nAdhiOdhaka mAnisamAdhA yAmadhavA 66 (ENS pravamivAyA: dh& laa7a8| mA ghana # 2. san 1927 meM dI paMjAba oriyanTala saMskRta sIrija naM. 16 se chapI pro0 Ara. sI. majUmadAra kI pustaka "caMpA" meM kAmboja rAjAoM ke katipaya lekha ora unake blaoNka chape haiN| una lekhoM meM zakapati saMvatsara prayukta hai jo brahmA deza ke rAjA devaLa ke aitamA saMvatsara se mela khAtA hai / rAjA devaLa kA aitamA saMvatsara brahmA meM pracalita kokz2ada saMvatsara ke 8640 varSa pUre hone para use prayogazUnya karake cAlU kiyA gayA / 8640 varSoM kA vivaraNa yaha hai ki rAjA kakutstha se rAjA sagara taka 3446 varSa bIte aura rAjA sagara se rAjA yudhiSThira taka 2665 varSa jabaki rAjA yudhiSThira aura rAjA devaLa meM 2526 vaSoM kA antara hai / caMpA ke eka lekha (saM. 720 ) meM likhA hai -- "paMcasahasrana va zataikAdaze vigata kalaGka dvApara varSe zrI vicitra sagara saMsthApita zrI mukhaliGga devaH / " - ki rAjA sagara ne zaka saMvat 720 se 5611 varSa pUrva zrI mukhaliGga deva kI sthApanA kI thI / ye varSa 5611-720 :---! - 5161 varSa, 2526+ 2665 varSa hI haiM / rAjA yudhiSThira aura zaka rAjA meM 2526 varSoM kA antara vRddhagagaM ke havAle se varAhamihira ne apanI vRhatsaMhitA ( 13. 3. ) meM bhI diyA haiAsana maghAsu munayaH zAsati pRthvIM yudhiSThira nRpatau / SaT dvika paMca hi yutaH zaka kAlaH tasya rAjJazca // 3. dI insAiklopIDiyA oNpha briTenikA, mauvAM saMskaraNa, bhAga 21 ( pRSTha854 ) meM bhI eka saMvatsara kA vivaraNa hai jo syAma deza meM pracalita thA aura "putta sakarAta saMvatsara" kahA jAtA thaa| yaha tulasI prazA
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________________ saMvatsara bhI 543 bI. sI. se zurU batAyA gayA hai| 4. eka sUcanA yaha hai ki madhya eziyA meM khotAna ke bauddharAjA vijitadharma (manIndra yA minANDara) ke putra vijitasiMha kA kaniSTha putra deva thA jisane lagabhaga chaThI sadI IsA pUrva uttarI bhArata vijita kiyA aura apanA deva putrazaka saMvatsara pracalita kiyaa| 5. yati vaSabhAcArya kI tiloya paNNattI ke cauthe 'mahAdhikAra kI gAthA (kramAMka 1466 aura 1466) meM vIrajina ke siddhi pAne se 461 varSa bAda aura vIra jina ke nirvANa se 605 varSa 5 mAha bAda zakarAjA kA honA batAyA gayA hai / gAthA kramAMka 1467 aura gAthA-1468 meM vIra bhagavAn ke siddha hone tathA vIrezvara bhagavAn ke siddha hone se kramaza: 6785 varSa 5 mAha aura 14763 varSa bAda zaka nRpa honA bhI likhA hai| ___ tiloya paNNattI ke ye ullekha viSNudharmottara purANa (80.5.10) meM diye vana mArkaNDeya saMvAda meM ullikhita saMkhyA se mela khAte haiM / vahAM likhA hai adya prabhRti rAjendra ! samAH paMcAzake gate / parikSiti mahArAje divaM prApte kurUdvahe / vAtAzva meghavarSe'smin sapakSeNa yAdava ! arthAt 50 varSa bAda jaba mahArAja parikSita divaMgata hoMge to tuma bhI (yAdava rAjA vajra) svarga ko prApta hoge| yahAM mArkaNDeya RSi "Aja" aura "isa varSa" kA prayoga karate haiM aura use 14746 vAM varSa kahate haiM / isa prakAra zaka rAjA kA kAla jo bI. sI. 543 athavA vikrama pUrva 543 varSa batAyA gayA hai, vaha saMzodhanIya hai / isI prakAra varSa 14746 athavA 14793 varSoM kA saMvatsara aura 8640 varSa athavA 6785 varSa kA saMvatsara bhI khojane yogya hai| AzA hai, adhikArI vidvAna isa zodha kArya meM samabhAgI baneMge aura bhAratIya kAla gaNanA kA yaha aspaSTa adhyAya spaSTa ho skegaa|" sandarbhaH1. buTiza myUjiyama lAibrerI, laMdana meM surakSita sumatitaMtra kI tAr3a-patrIya prati meM lipikAla nepAlI saMvat 476 (eDI 1356) likhA hai / dekhane meM bhI vaha nepAla sTeTa lAibrerI kI prati se kama prAcIna dIkha par3atI hai| "kaiTeloga oNpha dI saMskRta menyUskripTsa ina dI bRTiza myUjiyama" meM pRSTha 163-64 para sumatitaMtra kA byorA chapA hai| 2. phoTo blaoNka meM "krameNatu" ke pazcAt anupUrti kA nizAna I lagA hai kintu anupUrti kI paMktiyAM nahIM haiN| briTiza myUjiyama lAinarI kI prati meM "krameNatu" ke pazcAt kA pATha diyA hai ---"seSAyutAzca kRta ambarAgni 304 zrI mAnadevAbda-prayujyamAnA etAni piNDakalivarSamAhuH / / " (zeSAza pRSTha 40 para) paDa 16, aMka 1 (jUna, 60)
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________________ kAla : eka anucintana samaNI kusumaprajJA hamArA vyaktitva evaM kartRtva sauramaMDala se prabhAvita hokara calatA hai| usakI gatividhi se hamArI hara kriyA prabhAvita hotI hai| jyotiSazAstra ke anusAra hamAre bhAgya kI nirmiti meM mukhya hetu sauramaMDala banatA hai / sauramaMDala kI gati ke AdhAra para kAla kA vibhAjana hotA hai| sUrya kI uttarAyaNa aura dakSiNAyaNa gati ke AdhAra para hI pUrA Rtucakra banatA hai| jaina darzanAnusAra SaDdravyoM meM kAla ke bAre meM sabhI jainAcArya eka mata nahIM haiN| ise astikAya ke antargata parigaNita na karake aupacArika dravya mAnA hai| zvetAmbara AcArya kAla ke do bheda mAnate haiM, naizcayika aura vyaavhaarik| naizcayika kAla saba vastuoM para pariNamana karatA hai ataH parivartana kA jJAna kAla ke AdhAra para hI hotA hai / pAzcAttya vidvAnoM ne Space and time ke AdhAra para hI saba padArthoM kI vyAkhyA kI hai| AiMsTIna ke anusAra AkAza aura kAla padArtha ke dharma haiN| unakA mAnanA hai ki kAla AkAza sApekSa hai| kAla kI lambAI ke sAtha AkAza kA bhI prasAra ho rahA hai| sthAnAMga sUtra meM kAla ke cAra prakAra batAe haiM / 1. pramANakAla 2. yathAyunivattikAla, 3. maraNakAla 4. adhvAkAla / sUrya, caMdra Adi se sambandhita kAla adhvAkAla kahalAtA hai / prastuta prasaMga meM yahI kAla vimarzanIya hai| ___AcArya umAsvAti ne kAla jJAna ke pAMca hetu batalAe haiM ---1. vartanA, 2. pariNAma, 3. kriyA, 4. paratva, 5. aparatva / naiyAyikoM ke anusAra paratva Adi kAla ke liMga haiN| vaizeSika darzana ne pUrva, apara, yugapat, ayugapata, cira aura kSipra ye chaha liMga kAla ke mAne haiN| hamArI sArI pravRttiyoM kA kendrIya tattva kAla hai| kAla ke AdhAra para hI sArI dinacaryA nizcita hotI hai| isIlie bhagavAna mahAvIra ne AgamoM meM sthAna-sthAna para kAla kA mahattva pratipAdita kiyA hai| nimna sandarbha isa bAta kI puSTi bhI karate haiM : 1. kAlaM saMpaDilehae 2. kAleNa nikkhame bhikkhU 3. akAlaM ca vivajjettA 4. sazkAle care bhikkhU tulasI prajJA
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________________ 5. akAle carasi bhikkhU, kAlaM no paDilehasi annaM annakAle pANaM pANakAle vatthaM vatthakAle / prastuta prasaMga meM AgamoM meM prayukta kAlapaDilehaNA (kAla pratilekhanA) zabda vimarzanIya hai| kAla pratilekhanA kA artha hai-kAla kI phcaan| jo vyakti kAlajJa hotA hai vaha saphalatA ke zikhara para svata: ArohaNa karane lagatA hai / mahAvIra kahate haiM ki "khaNaM jANAhi paMDie" kSaNa ko jAnane vAlA paMDita hotA hai| samaya kA aMkana hI jIvana kA mUlyAMkana hai| samaya ke prati jAgarUka vyakti eka kSaNa bhI pramAda nahIM kara sktaa| pAzcAttya vidvAn pheMkalina kA kathana hai---Do not squander time for that is the stuff life is made of' 'arthAt samaya ko barabAda mata karo, kyoMki isI se jIvana banA hai| bItA huA samaya aura kahe hue zabda kisI bhI kImata para vApisa nahIM A skte| isalie samaya ke prati jAgarUkatA hI vyakti ko mahAnatA kI sIr3hiyoM para car3hA sakatI hai| zeksapIyara adhikAMzataH apane atIta jIvana kI AtmAlocanA karate hue kahA karate the--"I wasted time and now Doth time waste me" tAtparya yaha hai ki maiMne samaya ko naSTa kiyA aura aba samaya mujhe naSTa kara uttarAdhyayana ke 26veM adhyayana meM gautama bhagavAn mahAvIra se pUchate haiM ki bhaMte ! kAla pratilekhanA se jIva kyA prApta karatA hai ? mahAvIra kahate haiM ki kAla pratilekhanA se jIva jJAnAvaraNIya karmoM kA kSaya karatA hai| TIkAkAra zAMtyAcArya kAlapratilekhanA ko spaSTa karate hue kahate haiM ki jJAna, dhyAna tathA sevA Adi kArya upayukta samaya para karanA hI kAla pratilekhanA hai| vaidika paramparA meM kAlavijJAna kA mUla yaza hai kiMtu jaina paramparA meM isakA mUla sAdhuoM kI dinacaryA hai| uttarAdhyayana ke 26veM adhyayana meM zramaNa kI dinacaryA ko vibhinna kAloM meM vibhakta kara diyA gayA hai, jisase vaha vyavasthita rUpa se samaya kI pratilekhanA kara sake / sUryodaya se sUryAsta taka tathA sUryAsta se sUryodaya taka kI vyavasthita municaryA isa adhyayana meM hameM prApta hotI hai / isa adhyayana meM vastra, pAtra evaM upakaraNoM kI pratilekhanA ke kAla kA bhI samucita nirdeza milatA hai| oghaniyukti meM bhI isa viSaya meM vistAra se varNana milatA hai| prastuta adhyayana meM dina ke cAra praharoM meM karaNIya kAryoM kI sUcI isa prakAra nirdiSTa hai-muni prathama prahara meM svAdhyAya, dUsare meM dhyAna, tIsare meM bhikSA tathA cauthe prahara meM dhyAna kre| samaya kA yaha nirdhAraNa AgamakAlIna hai| paravartI kAla meM dravya, kSetra, kAla, bhAva ke anusAra isameM parivartana bhI hotA rahA hai / bRhatkalpa sUtra meM prathama evaM carama prahara kI bhikSA kA samarthana milatA hai / ogha niyukti bhASya meM bhI AyavAdika vidhi ke anusAra dina meM do-tIna bAra bhikSA kA vidhAna milatA hai| kAla ke anusAra bhI bhikSAcaryA ke samaya meM aMtara AtA hai| ziziraRtu meM bAraha yA eka baje bhikSA milatI hai jabaki grISmaRtu meM dasa baje hI bhikSA kA samaya ho jAtA hai| khaNDa 16, aMka 1 (jUna, 90)
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________________ jJAna ke aticAroM meM bhI prathama AkAra kAla se saMbaMdhita hai / asvAdhyAya meM ko bahuta bar3A azAtanA hai / isakA svAdhyAya tathA svAdhyAya meM asvAdhyAya jJAna vistRta varNana Avazyaka niryukti meM milatA hai / kAla pratilekhanA kA eka artha uttarAdhyayana TIkA meM kiyA gayA hai -- samaya kA jJAna / usa samaya kAlapratilekhanA, nakSatroM kI gati se rAtri kA kAlajJAna tathA sUrya kI chAyA yA Atapa se dina ke samaya kA jJAna kiyA jAtA thA / prastuta adhyayana ke 1620 veM zloka meM isakA spaSTa saMketa milatA hai / kAlajJAna ke lie dhUlaghar3I evaM jalaghar3I kA bAda meM vikAsa kiyA gayA / vartamAna meM dIvAraghar3I, jebaghar3I, kaMThaghar3I, penaghar3I Adi kA vikAsa huA hai| pAzcAtya dezoM meM Dispojala sosAyaTI ke vikAsa ke sAtha aura bhI aneka prakAra kI ghar3iyoM kA vikAsa ho rahA hai / AgamoM meM varNana milatA hai ki zvAsocchvAsa kI saMkhyA ke AdhAra para bhI muni kAla kA jJAna kara lete the / vartamAna meM vijJAna ne jaivika ghar3I ke bAre meM bahuta khoja kI hai| unake anusAra hara vyakti ke bhItara eka apanI ghar3I hai jisake mAdhyama se vaha apanI dinacaryA saMpAdita karatA hai / kAla kI pratilekhanA ke saMdarbha meM hama isa bAta ko bhI samajha sakate haiM ki kAla ke anusAra hamArA mUDa bhI badalatA hai / sabere vyakti itanA krodhita nahIM ho sakatA jitanA dopahara ko / ataH maMtraNA yA salAha kA samaya prAtaHkAla yA sAyaMkAla rakhA gayA hai / isa prakAra hama vyApaka rUpa se isa viSaya ke bAre meM soceM to kahA jA sakatA hai ki samaya kI pahacAna hamAre jIvana kI saphalatA kA rAja hai / 000 ( zeSAMza pRSTha 37 kA ) 3. lekhaka kI aprakAzita kRti - "prAcAna bhAratIya itihAsa kAlakrama" meM etadviSayaka vistRta carcA kI gaI hai / 4. mahAvIra nirvANa bAda 470 veM varSa meM vikramAvitya kA honA aura zakarAjA taka 605 varSa 5 mAha bItane kA ullekha kramazaH 'tapAgaccha paTTAvalI" aura " titthogAlI painnaya" Adi graMthoM meM bhI pAyA jAtA hai / 5. jaina vizva bhAratI ke graMthAgAra meM bhI nepAla se prApta "nimittazAstra" nAmaka eka jyotiSa graMtha (kramAMka 454 a ) ko hastalipi hai jisameM saMkhyAprakaraNa (patraka 60) diyA hai kintu pratilipi apUrNa hai aura aspaSTa pATha ko chor3a diyA gayA hai / ataH saMvatsara saMbaMdhI ullekha aspaSTa hai / 40 tulasI prajJA
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________________ kAlidAsa ke nATakoM meM loka-vizvAsa - gopAla zarmA* saMskRta sAhitya ke praNetAoM ne tatkAlIna rAjanaitika vAtAvaraNa ke prabhAva se tRpatiyoM ke bhoga-vilAsa tathA unake aizvarya kA varNana avazya kiyA, kintu sAtha hI usa kAla ke jana-jIvana kI sAmAjika, dhArmika, Arthika tathA sAMskRtika sthiti kA yathArtha citraNa bhI prastuta kiyA hai| laukika saMskRta sAhitya ke zIrSastha sraSTA kavikulaguru kAlidAsa ke nATakoM meM rAjaprAsAdoM meM nivasane vAle rAjAoM, rAniyoM aura unakI vilAsitA ke varNana ke sAtha hI lokapratinidhi dAsa-dAsI, dhIvara aura gAMvoM meM rahane vAle kola-kirAtoM, kRSakoM tathA nikRSTa koTi kA jIvana jIne vAloM ke vizvAsa-AsthAoM evaM mAnyatAoM ke akRtrima saundarya kI punIta chavi jhalakatI hai| ucca evaM dhana-sampanna kuloM meM bhI loka-vizvAsa pAye jAte haiN| rAjA-mahArAjAoM evaM anya uccavargIya kuloM meM loka-pratinidhi dAsa-dAsI, ceTI, vidUSaka evaM kaMcukI ke mAdhyama se loka meM pracalita vizvAsa pahuMca jAte haiN| saMbhavataH kAlidAsa ke samaya meM bhI samAja meM pariyoM (apsarAoM) kI loka-kathAeM pracalita rahI hoNgii| ataH kavi ne "vikramorvazIyam" meM Rgveda kI urvazI-pururavA' kI kathA ko nATaka ke rUpa meM vikasita kiyA, jo saMbhavataH usa samaya loka pracalita kathA bhI rahI ho| zrI kAle mahodaya "mAlavikAgnimitra" kI kathA vastu ko loka pracalita kahAnI mAnate haiM, jo kAlidAsa ke samaya meM agnimitra ke antaHpura meM kisI rAjakumArI ke pracchanna nivAsa ko romAnI kahAnI ke rUpa meM loka pracalita rahI hogii| mAnava-jIvana ke nirmANa meM loka-mAnyatAoM evaM loka-vizvAsoM kA sadA se mahattvapUrNa yogadAna rahA hai| AMgika-mAnasika vikAra, prAkRtika-parivartana evaM vastu vyApAra ko jana-sAmAnya bhAvI zubha-azubha ke saMketa ke rUpa meM grahaNa karatA thA, jise loka-jIvana meM zakuna kahA gayA hai| nArI ke bAeM evaM puruSa ke dAeM aMga meM sphuraNa zubha tathA nArI ke dAeM evaM puruSa ke bAeM aMga meM sphuraNa azubha mAnA jAtA hai / mAlavikAgnimitra ke paMcama aMka meM mAlavikA kI bAIM AMkha kA sphuraNa evaM vidarbhadeza kI kanyAoM-madanikA evaM jyotsnikA ke jI kA khilanA bhAvI zubha ghaTanA ke sUcaka haiM, aura mAlavikA agnimitra kI rAnI banatI hai / 'abhijJAnazAkuntalam' ke prathama aMka meM jaba rAjA duSyanta kaNva ke tapovana meM praveza karane lage taba unakI dakSiNa bAhu meM *bariSTha zodha adhyetA, saMskRta vibhAga, sukhAr3iyA vi0vi0, udayapura / maNDa 16, aMka 1 (jUna, 60)
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________________ sphuraNa huA to ve socane lage zAntamidamAzramapadaM sphurati ca bAhuH kutaH phalamihAstha / athavA bhavitavyAnAM dvArANi bhavanti sarvatra // arthAt isa zAnta tapovana kI bhUmi meM merI dAhinI bhujA kyoM phar3aka rahI hai ? yahAM bhalA kyA milane vAlA hai ? para hAM, jo honI hotI hai ( vaha to kahIM bhI hokara rahatI hai) usake dvAra sarvatra hote haiN| yahAM para duSyanta ko bAhu-sphuraNa zakuna meM vizvAsa hai, para zAnta vana meM phala prApti meM AzaMkA hai / ataH vaha bhavitavya ke prati vizvasta ho gayA hai / saptama aMka meM mArIca ke tapovana meM praviSTa hote samaya duSyanta kI dAI bAhu meM punaH sphuraNa hotA hai / duSyanta kaha uThatA hai - " apane manoratha pUre hone kI to mujhe koI AzA nahIM haiM, phira bhI tuma vyartha hI kyoM phar3aka rahI ho, merI bhujA ! saca hai, jo AI huI lakSmI ko ThukarA detA hai, use pIche aise hI ronA- jhIMkanA par3atA hai / "" yahAM para bAhu-spandana manoratha pUrti kI sUcanA de rahA hai, para ThukarAI huI lakSmI ko punaH pAne kI use AzA hI nahIM rahI / paMcama aMka meM duSyanta ke sAmane upasthita hone para zakuntalA ke dakSiNa netra meM sphuraNa hotA hai, jo zakuntalA ke bhAvI aniSTa kI sUcanA hai / zApa ke vazIbhUta duSyanta use pahacAnane se manA kara, svIkAra nahIM karatA hai, ataH zakuntalA ko anekoM kaSTa sahane par3ate haiM / bhAratIya paramparA ke anusAra manuSya ke jIvana meM Ane vAle dina-rAta, pUrvaniyata haiM, jisake bhAgya meM jo likhA hotA hai, vaha hokara rahatA hai / " bhAgya jise daiva, bhavitavya, vidhi kahA gayA hai, meM tatkAlIna nAgarikoM kI aTala AsthA thI / durdeva ke zamanArtha manuSya tIrthAdi bhI jAte the / kaNva atithi satkAra kA kAma zakuntalA ko sauMpakara usake khoTe grahoM kI zAMti ke lie somatIrtha gaye / zakuntalA se duSyanta ke viSaya meM pUchate haiM ki - "ye kauna haiM ? hai -- " vatsa ! te bhAgyadheyAni pRccha !" " logoM kA puNya karane kArya kA puNya phala milatA hai / " saptama aMka meM bharata jaba taba zakuntalA kahatI meM vizvAsa thA ki puNya zakuntalA va duSyanta ke praNaya-jIvana meM utAra-car3hAva vastutaH unake pUrva karmoM kA phala hai / priya kI smRti meM DUbI zakuntalA dvAra para Aye RSi durvAsA ke Agamana sUcaka zabda nahIM suna pAtI, ataH RSi krudha hokara use zApa dete haiM / yaha zakuntalA ke hI karma kA phala hai ki use duSyanta pahacAnane se manA kara dete haiM / bhAgya meM vipadA hone se zakuntalA kI aMgUThI bhI zakrAvatAra meM gira jAtI hai, saptama aMka meM mArIca ke tapovana meM zakuntalA ko dekhakara duSyanta usake pAMvoM meM girakara kSamA mAMgate haiM, isa para zakuntalA apane duHkha kA kAraNa apane pUrva karmoM ko hI batAtI hai - 'uttiSThatu AryaputraH ! --- nUnaM meM sucaritapratibandhakaM purAkRtaM teSu divaseSu pariNAmasukhamAsId yena sAnukrozA'pyAryaputro mAye birasaH saMvRtaH' / karmavipAka usa samaya loka pracalita dhAraNA thI / mAlavikA ke pUrva janma ke karmoM kA phala, yA usake bhAgya kA khela hai, 1112 h tulasI prajJA 42
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________________ jisake kAraNa vaha rAjakumArI se dAsI banI evaM dAsI se punaH rAjakumArI / 14 bhAratIya sAhitya meM zApa kI eka mahattvapUrNa paramparA rahI hai / zApa dene vAlA koI vizeSa vyakti hotA hai, aura kAraNa vizeSa se hI zApa detA hai / abhijJAnazAkuntalam meM priyatama duSyanta kI madhura smRtiyoM meM khoI zakuntalA durvAsA ke Agamana sUcaka zabda nahIM suna pAI ataH krudha atithi kA zApa gUMja uThA - "arI o atithi kA apamAna karane vAlI ! jisake dhyAna meM itanI magna hokara tU mujha jaise tapasvI ke Ane kI bhI sudha nahIM le rahI hai, vaha bahuta smaraNa dilAne para tujhe usI prakAra bhUla jAyegA, jaise pAgala manuSya apanI pichalI bAteM bhUla jAtA hai / " " saMbhavataH kAlidAsa svayaM bhI loka vizvAsoM se nyUnAdhika rUpeNa prabhAvita rahe hoMge aura ina vizvAsoM kA saphala sAbhiprAya prayoga unhoMne apanI kRtiyoM meM yathAvasara kiyA hai / abhijJAnazAkuntalam meM durvAsA - -zApa kI varNanA ke prasaMga meM "puSpabhAjana" kA skhalita honA kucha isa aparihAryatA se kiyA hai jo zakuntalA ke bhAvI jIvana meM AgAmI viDambanAoM kA pratIkAtmaka AbhAsa karAtA hai / usa puSpa mAtra ke mAdhyama se, jisakI saMyojanA sakhiyoM ke mAdhyama se zakuntalA ke saubhAgyadeva kI arcanA hetu kI gaI hai, parantu jo apane prayojana meM pravRtta hone se pUrva hI Thokara lagane se hAtha se chUTa jAtA hai / kAlidAsa-kAlIna samAja meM siddha puruSoM kI bhaviSyavANiyoM meM jana-sAmAnya kA vizvAsa thA / aisA vizvAsa Aja bhI logoM meM pAyA jAtA hai / mAlavikA ke pitA ke jIvana kAla meM deva yAtrA ke prasaMga meM Aye kisI siddhAdeza sAdhu ne yaha bhaviSyavANI kI thI ki mAlavikA eka varSa taka dAsItva kA anubhava kara apane sadRza pati ko prApta karegI / 16 AkAzavANI meM bhI logoM kA vizvAsa thA / abhijJAnazAkuntalam ke caturtha aMka meM RSi kaNva ko AkAzavANI se hI zakuntalA ke duSyanta se vivAha kI sUcanA prApta hotI hai / 7 jana-sAmAnya kI dharma meM AsthA thI / devI-devatAoM ko prasanna karane ke lie yajJa kiye jAte evaM prasAda car3hAyA jAtA thA / vrata-upavAsa rakhe jAte evaM unakA pAraNA" kiyA jAtA thA / 16 samAja meM bhUtapreta, pizAca " Adi meM loga bahuta vizvAsa karate the / ina pretAtmA jIvoM kA rUpa dRSTigocara nahIM hotA thA / abhijJAnazAkuntalam meM pratihArI rAjA se kahatA hai ki adRSTa rUpavAle kisI prANI ne mANavaka ko megha praticchanda nAmaka prAsAda ke agrabhAga meM rakha diyA hai / taMtra-maMtra, jAdU-TonA, zApa aura devI- vidyAoM jaise alokika tattvoM meM bhI jana-sAmAnya kA vizvAsa thA / maMtroM meM daivIzakti mAnI jAtI thI / maMtra-bala se vyaktiyoM ke svecchAnusAra adRzya aura dRzya ho jAne aura saba kucha jAna lene ke ullekha bhI milate haiM / 22 sAMsArika Adhi-vyAdhi ke nirAkaraNa ke lie, rakSAsUtra evaM rakSA karaNDaka pahanane kI prathA thI / abhijJAnazAkuntalam meM bharata ke hAtha meM aparAjitA nAmaka jar3I-bUTI kA tAbIja bAMdhA gayA thA / * khaNDa 16 aMka 1 ( jUna, 60 ) 43
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________________ daivI-vidyAeM bhI logoM ko siddha hotI thiiN| tiraskAriNI vidyA kI siddhi se adRzya rahane kI zakti prApta hotI thI aura aparAjitA vidyA ke bala se ajeyatA kI upalabdhi prApta ho sakatI thii|5 / kAlidAsa ke samaya meM vRkSa-dohada se sambandhita loka-vizvAsa vyApaka thaa| mAlavikAgnimitra meM azoka-dohada mukhya ghaTanA hai| mAlavikA ke pAdApAta se azoka meM pAMca rAtriyoM se bhI kama samaya meM hI kaliyAM phUTa AtI haiN|6 azoka-dohada kI ghaTanA ko henarI DablyU belsa ne loka-vArtA kA tattva svIkAra kiyA tathA bAlTara rUbena ne ise vRkSapUjA kI purAtana paramparA se jor3A hai / 27 / koI bhI kArya Arambha karane se pUrva loga jyotiSI se zubha muhUrta pUchate the| daivika-jIvana meM pATha-pUjA karate the, prAsAda meM laDDU Adi bAMTe jAte the|29 rAja-prAsAda kI cAhara-dIvArI meM rahane vAle bhI loka-jIvana ke prabhAva se achUte nahIM raha sakate haiN| loka-pracalita vizvAsa vahAM bhI yenakena prakAreNa pahuMca jAte haiM / loka-vizvAsoM meM usa samaya zApa, zakuna, jyotiSa, pATha-pUjA, bhAgya, karma-vipAka, puNya, taMtra-maMtra, jAdU-TonA, alaukika tattva, svapna, bhUta-preta, bhaviSyavANI, pUrvajanma Adi pracalita the| ina vizvAsoM ke AdhAra para usa samaya ke loka-jIvana kI chavi nATakakAra ne peza kI hai| prAya: ye sAre vizvAsa Aja bhI hamAre bIca pracalita haiN| ye vizvAsa samAja kI aisI preraka zakti hai, jisase manuSya AzAvAdI hokara karma pravRtta hotA hai| saMdarbha: 1. Rgveda--11865, 5 // 3 // 41, 7 / 33 / 11, 23114 2. saMskRta nATaka meM atiprAkRta tatva, pR0 158 3. mAlavikA-'api ca dakSiNetaramapi me nayanaM bahuzaH sphurati'-kAlidAsa graMthAvalI, mAlavikAgnimitram, paMcama aMka, pR0 343 4. prathamA-sakhi madanike ! apUrvamidaM rAjakulaM pravizantyAH prasIdati me hRdayam, ___ vahI, pR0 345 5. kA0 aM0, abhizA0-5216, pR0 11 6. manIrathAya nAzaMse ki bAho spandaseM vRthaa| pUrvAvadhIritaM zrayo yuHkha hi parivartate // vahI, 7313, pR0 133 7. zakuntalA-(nimittaM sUcayitvA) aho ki me vAmetara nayanaM visphurati / kA0 graM0, abhi0 zA0, paMcama aMka, pa084 8. "bhavitavyAnAM dvArANi bhavanti sarvatra", kA0pra0, abhi0zA0, prathama aMka, pR0 11, bhavitavyatA khalu balavatI, kA0 0, abhi. zA0, 10 aM0, pR0 106 6. vaizAnakha-idAnImeva duhitara zakuntalAmatithi satkArAya niyujya vaivamasyAH pratikUlaM zamayituM somatIrtha gataH / kA0 pra0, abhi. zA0, prathama aMka, pR0 6 44 tulasI prazA
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________________ 10. kA0 pra0, abhi0 zA0, aMka 7, pR0 141 11. tAvatphalameva puNyama kA0pra0, ami0 zA0, 6 / 10, pR.0 111 12. kA0 graM0, abhizA0, aMka 7, pR0 142 13. saMskRta nATaka meM atiprAkRta tattva, pa.0 243 14. kA00, mAlavikAgnimitra, paMcama aMka, pR0 351 15. vicintayaMtI yamananyamAnasA tapodhana berisa na mAmupasthitam / smRriSyati tvAM na sa bodhito'pi sana kathA pramata: prathamaM kRtAmiva / / kAgraM0, abhi. zA0, 431, pa.0 56 16. iyaM pitari jIvati kenApi devayAtrAgatena siddhAdezakena sAdhunA matsamarma samAviSTA AsaMvatsaramAtramiyaM preSyabhAvamanubhUya tataH sadRza bhI gAminI bhaviSyati / kA aM0, mAlavikAgnimitra, paMcama aMka, pa.0 351 17. kA0pa0, abhi0 zA0, caturtho aMka, pR0 63 18 iyaM devaprasAdasyApadezena, sumanogoMpitaM kRtvA tasya hantaM praapyissyaami| kA0pra0, abhizA0, tRtIya aMka, pa.0 48 16. "devyAjJApayati-AgAmini caturthadivase pravRtapAraNo me upavAsI bhaviSyati / " kA00, abhi zA0, dvitIya aMka, pa.0 36 20. "adRSTarUpeNa kenApi satvenAtikramya meghprticchndsyaagrbhuumimaashopitH|" ____ kA00, amizA0, SaSTha aMka, pR0 124 21. vidUSaka---bhavati nanu pazca AzvAsitaH pizAco'pi, bhAjanena / " kA0pra0, vikrama0, dvitIya aMka, pa.0 186 22. saMskRta nATakoM meM samAja-citraNa, pa.0 218 23. eSA parAjitA nAmauSadhirasya jAtakarmasamaye bhagavatAmArIcena vtaa|" kA00, abhizA0, saptamo aMka, pa.0 137 24. citralekhA-(tiraskAriNIyamapanIya rAjAnamupetya), kA0 , vikra0 aMka 2, 1.0 183 25. nanu bhagavatAdevaguruNA aparAjitA nAma zikhA-bandhana vidyAmumadizatA tridazaprati pakSasyAlaGghanIye kRte svaH / vahI, vikra0 aMka 2, pR.0 176 26. 'AzcaryamAzcaryama (apUrNa eva paMcarAtre vohavasya mukulaiH saMnaddhastapanIyAzokaH yAvaddavya nivedyaami)|" vahI, mAla0 caturtha aMka, pa.0 336 . 27. saMskRta nATaka meM atiprAkRta tattva, pR0 162 28. vidUSaka---"bhaNitaM myaa| daivacintakaivijJAvito rAjA-sopasarga vo nakSatram / tadavazyaM sarvabandhamokSaH kriyatAmiti // " vahI, mAla0 caturtha aMka, pR.0 323 26. sarvakAlamita evaM svastivAcanamodaka : kukSi purayitvA 'sAmprataM mAlavikA svapnAyate / vahI, pa.0 332 000 khaNDa 16, aMka 1 (jUna, 60)
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________________ matijJAna evaM zrutajJAna kI bhedarekhA samaNI maMgalaprajJA prAcIna karmazAstra meM jJAnAvaraNa karma kI prakRtiyoM ke ullekha ke samaya matijJAnAvaraNa evaM zrutajJAnAvaraNa- ina do prakRtiyoM kA pRthak-pRthak ullekha hai / ata: isa kathana se spaSTa hai ki inake jJAna bhI alaga-alaga haiN| prAcIna paramparA se hI matijJAna evaM zrutijJAna ko pRthak svIkAra kiyA gayA hai aura Aja bhI unakA vahI rUpa svIkRta hai, parantu ina donoM kA svarUpa paraspara itanA saMmizrita hai ki inakI bhedarekhA karanA kaThina ho jAtA hai | jaina-paramparA meM inakI bhedarekhA sthApita karane ke lie tIna prayatna hue1. Agamika 2. Agama mUlaka tArkika 3. zuddha tArkika / Agamika prayatna Agama paramparA meM indriya manojanya jJAna avagraha Adi bhedavAlA matijJAna thA tathA aMga - praviSTa evaM aMga - bAhya ke rUpa meM prasiddha lokottara jaina zAstra zrutajJAna kahalAte the / anuyogadvAra tathA tattvArthasUtra meM pAyA jAne vAlA zrutajJAna kA varNana isI prathama prayatna kA phala hai | Agamika paramparA meM aMgopAMga ke jJAna ko hI zrutajJAna kahA hai, aMgopAMga ke atirikta sArA matijJAna hai / aMgopAMga se bhinna veda, vyAkaraNa, sAhitya, zabda saMsparzI jJAna, zabda saMsparza rahita jJAna sArA hI matijJAna hai / tattvArthasUtra meM kahA gayA hai ki kisI vyakti meM eka, do, tIna aura cAra jJAna eka samaya meM ho sakate haiM / umAsvAti ke bAda kI paramparA ne aisA svIkAra nahIM kiyA hai| usake anusAra kisI bhI prANI meM kama se kama do jJAna to hoMge hI / tattvArtha ke eka jJAna ke ullekha kA tAtparya hai - zrutajJAna aMgopAMga rUpa hai, vaha saba meM ho yaha jarurI nahIM hai / ataH aMgopAMga rahita sArA jJAna hI Agama paraMparA meM matijJAna thA aura isa apekSA se vyakti meM eka jJAna mAnA jA sakatA hai / asoccA kevalI kA ullekha bhI zAyada isa eka jJAna kI hI phalazruti hai / jisane aMgopAMga kA zravaNa adhyayana nahIM kiyA ho vaha matijJAnI hai, vaha jaba kevalI ho jAtA hai taba use "asoccA kevalI" kaha diyA jAtA ho, aisI saMbhAvanA kI jA sakatI hai / Agama mUlaka tArkika isa dUsare prayatna nemati, zruta ke bheda ko to svIkAra kara liyA kintu unakI bhedarekhA sthira karane kA vyApaka prayatna kiyA gyaa| prathama paraMparA jo Agama ko hI zrutajJAna mAnatI thI isake atirikta dUsarI paraMparA ne Agama ke atirikta ko bhI zrutajJAna ke rUpa meM svIkAra kiyA / jinabhadragaNi kSamAzramaNa ne kahA 46 tulasI prajJA
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________________ "indiyamaNonimitaM jaM viNNANaM suyANusAreNaM / niyayatthuttisamatthaM taM bhAvasuyaM maI sesaM // vizeSA. bhA. gA. 66 indriya aura mana ke nimitta se utpanna honevAlA zrutAnusArI jJAna jo, svayaM meM pratibhAsita ghaTa, paTa Adi padArthoM ko dUsaroM ko samajhAne meM samartha hotA hai, vaha zrutajJAna hai / jJAna bindu meM mati-zruta ko paribhASita karate huye kahA gayA-"matijJAnatvaM zrutAnanusAryanatizayitajJAnatvam avagrahAdikranavadupayogajanyajJAnatvaM vA, zrutaM tu zrutAnusAryeva / " jo zrutAnusArI hotA hai vaha zrutajJAna hai tathA jo zrutAnanusArI arthAt zrutAnusArI nahIM hotA vaha matijJAna hai / jaba zrutAnusArI ko zrutajJAna kahA gayA to zaMkA karate hue pUchA gayA ki zabdollekhI zrutajJAna hai to matijJAna kA bheda avagraha hI matijJAna hogaa| zeSa IhA Adi zrutajJAna hoge kyoMki ve bhI zabdollekha yukta haiN| isa prakAra mati jJAna kA lakSaNa avyApta doSa se dUSita hogA tathA zrutajJAna kA lakSaNa matijJAna ke bhedoM meM cale jAne se ativyApta lakSaNAbhAsa se dUSita hai / samAdhAna kI bhASA meM AcAryoM ne kahA ki IhA Adi sAbhilApa hai kintu sazabda ho jAne mAtra se vaha zrutajJAna nahIM hai| jo zrutAnusArI sAbhilApa jJAna hai vahI zrutajJAna hai / dhAraNAtmaka jJAna ke dvArA vAcya-vAcaka saMbandha saMyojana se jo jJAna hotA hai vaha zrutAnusArI hai / ' ata: matijJAna sAbhilApa hone para bhI zratAnusArI na hone se zru tajJAna nahIM hai / ataH mati kA lakSaNa avyApta doSa se tathA zrata kA lakSaNa ativyApta doSa se dUSita nahIM hai / sAbhilApa avagraha Adi zrutanizrita matijJAna hai / ve zru tAnusArI nahIM hai tathA matijJAna sAbhilApa evaM anabhilApa ubhaya prakAra kA hai, kintu zrutajJAna to sAbhilApa hI hotA hai| zruta-nizrita, azrutanizrita taka matijJAna hai, jahAM zrutAnusAritva zurU hotA hai vahAM zrutajJAna hotA hai / __umAsvAti ne kahA-jahAM zrutajJAna hai vahAM matijJAna niyamata: hai, kintu jahAM mati ho vahAM zruta ho bhI sakatA hai, nahIM bhI ho sakatA hai, vahAM vaha vaikalpika hai / paraMtu nandIkAra ke anusAra jahAM matijJAna hai vahAM zrutajJAna nizcita hai| mati, zruta kA avinAbhAva saMbaMdha hai-aisA nandI sUtrakAra, pUjyapAda devanandI tathA akalaMka mAnate haiN| prazna yaha hai ki yaha avinAbhAva matyupayoga evaM zrutopayoga kA hai athavA unako labdhi kA hai| isa prazna kA samAdhAna spaSTa rUpa se UparI saMdarbho meM upalabdha nahIM hai parantu yaha bahata saMbhava hai ki labdhi kA sahabhAva hai, upayoga kA nahIM hai, kyoMki jaina cintakoM kA mAnanA hai ki do upayoga yugapata nahIM ho sakate tathA umAsvAti kA yaha kathana ki matizruta nizcita rUpa se anugamana kare yaha jarUrI nahIM hai| yaha vaktavya upayoga ke AdhAra para ho sakatA hai / matyupayoga hone para zru topayoga ho yaha jarUrI nahIM hai| ataH umAsvAti kA kathana upayoga ko lekara hai na ki labdhi ke AdhAra para / anya AcAryoM kA kathana labdhi ke AdhAra para hai, upayoga ke AdhAra para nahIM hai| matijJAna evaM zru tajJAna ke svAmI, kAla, viSaya samAna haiM ata: unameM paraspara abhinnatA hai tathA anya dRSTi se unameM paraspara bhinnatA bhI hai| mati tathA zrata kA lakSaNa bhinna hai ataH ve bhinna haiM / zra tajJAna matipUrvaka hotA hai jabaki matijJAna zrata1. khaNDa 16, aka 1 (jUna, 60)
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________________ pUrvaka nahIM hotaa| bAcArya jinabhadragaNi kSamAzramAya ne mati aura ata kI bhinnatA ke kAraNoM kA nirUpaNa karate hue kahA "lakhaNamemAheU phalabhAvao bheya indiya vibhaagaa| vAga-pakha sbhUe-para bheAbheo mai muyANaM / vi. gA. 67 1. lakSaNa kRta bheda 2. matijJAna kAraNa hai, zru tajJAna kArya hai| 3. matijJAna ke 28 bheda haiM, zrutajJAna ke 14 bheda haiN| 4. zru tajJAna zrotraMdriyoM kA viSaya hai jabaki mati zruta ke atirikta anya indriyoM kA bhI viSaya hai| 5. matimUkakalpA hai, zra ta amUkakalpa hai / 6. matijJAna anakSara hotA hai, zrutajJAna akSara hotA hai / 7. matijJAna svapratyAyaka hI hotA hai, zrutajJAna sva-gara avabodhaka hotA hai| jo sammukha Ae hue ko jAnatA hai vaha abhinibodhika jJAna hai / jo sunatA hai vaha zru tajJAna hai| vaktA evaM zrotA kA jo zrutAnusArI jJAna hai, vaha zrutajJAna hai tathA unakA atAtIta jJAna matijJAna hai / " zru tajJAna zrotrendriya labdhi rUpa hI hotA hai kintu sArI zrotropalabdhi zru tajJAna nahIM hotI hai, vaha mati bhI hotI hai / matijJAna vArtamAnika hai jabaki zru ta traikAlika hai / isa prakAra mati aura zruta meM paraspara bhedAbheda hai / mati evaM zrata kI isa prakAra kI bhedarekhA kA prayatna Agama mUlaka tArkika vicAradhArA kA pariNAma hai| zuddha tAkika dRSTi ____ mati-zruta ke bAre meM tIsarI dRSTi ke janaka siddhasena divAkara haiN| unhoMne mati evaM zruta ke bheda ko hI amAnya kiyA hai| unake anusAra zrutajJAna matijJAna ke hI antargata hai, jisa prakAra smRti Adi mati ke antargata hai| unakA kahanA hai ki zru tajJAna ko matijJAna se pRthak mAnane para kalpanA gaurava hotA hai / arthAt jaba zru tajJAna kA jo kArya batAyA gayA hai vaha matijJAna ke dvArA hI saMpAdita ho jAtA hai / taba zru tajJAna ko mati se pRthak svIkAra karake kalpanA gaurava kyoM kiyA jAe ? mati aura zrata meM abheda hai| inako pRthak mAnane se vaiyarthyatA evaM atiprasaMga ye do doSa upasthita hote haiMvaiyAtiprasaMgAbhyAM na matyabhyadhikaM zrutam / yaha siddhasena divAkara kI zuddha tAkika paramparA hai| jinhoMne donoM ke bheda kI hI amAnya kara diyA hai| uparyukta sArI paramparAoM kA ullekha AcArya yazovijayajI ne jJAnabindu nAmaka grantha meM sUkSma dRSTi se kiyA hai| sandarbha : 1. zrutAnusAritvaM dhAraNAtmaka padapadArthasambandha pratisaMdhAnajanya jJAnasvam |"-jnyaan bindu, pRSTha-6 2. vizeSA. bhA., gA. 100 kI TIkA 3. Studies in Jain Philosophy, P. 55 4. vizeSA. bhA., gA. 98 5. vizeSA. bhA., gA. 121 100 tulasI prajJA
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________________ paramANu ke mUlabhUta guNa - DaoN0 anila kumAra jaina* paramANu padArtha (pudgala) kI vaha sabase choTI ikAI hai jisakA koI vibhAjana na ho ske| jainAcAryoM evaM dArzanikoM ne paramANu tathA pudgala kA vizad varNana kiyA hai| pichale kucha varSoM meM inakA bahuta adhyayana huA hai tathA kaiyoM ne jaina dharma meM varNita paramANu, Adhunika yuga meM varNita paramANu tathA aMtima kaNoM kA tulanAtmaka adhyayana bhI kiyA hai / -5 jaina dharmAnusAra padArtha (pudgala) ke cAra svAbhAvika mUlabhUta guNa hote haiN| ye haiM-sparza, rasa, gaMdha tathA varNa / koI bhI pudgala ina cAra guNoM se rahita nahIM ho sakatA hai| sparza ATha prakAra ke hote haiM-halkA, bhArI, kaThora, mulAyama, zIta, uSNa, rUkSa aura snigdha / rasa pAMca prakAra ke hote haiM tIkhA, kar3avA, kaSailA, khaTTa tathA miitthaa| gaMdha do prakAra kI hotI hai .... sugandha aura durgandha / varNa pAMca prakAra ke haiM-kAlA, nIlA, lAla, pIlA tathA sapheda / isa prakAra pudgala ke kula bIsa mUlabhUta guNa hote haiN| yahAM pudgala ke sparza guNa ke sambandha meM eka spaSTIkaraNa kara lenA Avazyaka hai| kyA eka hI pudgala piNDa do paraspara virodhI guNoM ko dhAraNa kara sakatA hai ? jaiseyadi koI piNDa halkA hai, vaha bhArI kaise ho sakatA hai ? isI prakAra kaThora piMDa mulAyama kaise ho sakatA hai ? zIta piNDa USNa tathA rUkSa piNDa snigdha kaise ho sakatA hai ? ina saba praznoM kA samAdhAna yaha hai ki vastutaH ye kathana apekSAkRta haiN| yadi koI piNDa halkA hai kisI anya piNDa kI apekSA hI se / ataH eka piNDa kisI dUsare piNDa kI tulanA meM halkA tathA kisI tIsare piNDa kI tulanA meM bhArI ho sakatA hai| paramANu ke mAtra do prakAra ke sparza guNa hote haiN| unameM eka samaya meM ThaNThA yA garama tathA rUkSa yA snigdha ye guNa hI ho sakate haiM / anya cAra prakAra ke sparza guNa paramANu meM nahIM hote haiM kyoMki pudgala kI nyUnatama ikAI paramANu meM halkA yA bhArI tathA kaThora yA mulAyama kA bheda dekhane kA koI artha hI nahIM haiM / ye guNa to skandha meM hI sambhava haiM / paramANu sabase choTI ikAI hone se eka sAtha do paraspara virodhI guNoM ko bhI grahaNa nahIM kara sakatA hai, arthAt eka paramANu meM eka sAtha ThaNDA aura garama yA rUkSa aura snigdha guNa bhI nahIM ho sktaa| isa prakAra eka paramANu meM sparza kA guNa nimna cAra prakAroM meM se koI eka ho sakatA hai-(1) garama tathA rUkSa, (2) garama tathA snigdha, *AI0Ara0esa0, o0ena0jI0sI0, sAbaramatI, ahamadAbAda-380005 / khu.1aMka 1 (jUna, 60)
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________________ (3) ThaNDA tathA rUkSa, (4) ThaNDA tathA snigdha / eka paramANu meM pAMca rasoM meM se koI eka rasa, do gaMdhoM meM se koI eka gaMdha tathA pAMca varNoM meM se koI eka varNa ho sakatA hai / isa prakAra paramANu ke kula ( 4x5x2 x 5 ) - 200 bheda ho sakate haiM / yA hama kaha sakate haiM ki uparokta ke AdhAra para paramANu 200 prakAra ke hote haiN| paramANu ke ina guNoM kI tIvratAoM ke AdhAra para yadi inakA vargIkaraNa kareM taba to unake ananta bheda ho jAyeMge / udAharaNa ke lie eka paramANu meM eka ikAI kAlA varNa hai, do ikAI kAlA varNa hai, ityAdi ityAdi / isI prakAra usameM kAle varNa kI tIvratA ananta ikAiyoM taka ho sakatI hai| kisI eka paramANu meM kAle raMga kI tIvratA meM hAni-vRddhi ho sakatI hai, lekina varNa kAlA hI rahegA, koI dUsarA nahIM ho sakatA / isI prakAra anya guNoM kI tIvratA meM bhI hAni - vRddhi ho sakatI hai / paramANuoM ke jina 100 bhedoM kA Upara varNana kiyA hai vaha unake guNoM ke AdhAra para hai / eka paramANu vibhinna guNoM ke eka seTa ( Set ) kA dhAraka hai, dUsarA paramANu guNoM ke dUsare seTa kA dhAraka hai, isa prakAra guNoM ke 200 seTa haiN| yahAM eka prazna yaha hai ki kyA eka paramANu se saMbaddha guNoM kA eka seTa usa paramANu kA mUlabhUta guNa hai yA phira vaha seTa badala bhI sakatA hai ? jaise-- eka paramANu meM kisI samaya ThaNDA guNa hai, kyA agale pala usakA yaha guNa garama ho sakatA haiM ? isa sambandha meM kucha vyAkhyAeM vidvAnoM ne dI haiM / unake anusAra - 'pudgala dravya ke eka aNu meM jitanI zaktiyAM haiN| utanI haiM aura vaisI hI zaktiyAM pariNamana yogyatA anya pudgalANuoM meM hai / mUlataH pudgala - aNu dravyoM meM zakti bheda, yogyatA bheda yA svabhAva bheda nahIM hai / yaha to sambhava hai ki kucha pudgalANu mUlataH snigdha sparza vAle hoM aura dUsare mUlataH rUkSa, kucha zIta aura kucha uSNa, para unake ye guNa niyata nahIM, rUkSa guNa vAlA bhI snigdha guNa vAlA bana sakatA hai tathA snigdha guNa vAlA bhI rUkSa / zIta bhI uSNa bana sakatA hai, uSNa bhI zIta / tAtparya yaha ki pudgalANuoM meM aisA koI jAti bheda nahIM hai jisase kisI bhI pudgalANu kA pudgala saMbandhI koI pariNamana na ho sakatA ho / pudgala dravya ke jitane bhI pariNamana ho sakate haiM una sabakI yogyatA va zakti pratyeka pudgalANu meM svabhAvataH hai, yahI dravya zakti kahalAtI hai / skandha avasthA meM paryAya zaktiyAM vibhinna ho sakatI haiM / jaise kisI agni skandha meM sammilita paramANu kA uSNa sparza aura tejo rUpa thA, para yadi vaha agni skandha se judA ho jAya to usakA zIta sparza tathA kRSNa rUpa ho sakatA hai / aura yadi vaha skandha hI bhasma bana jAya to sabhI paramANuoM kA rUpa aura sparza Adi badala sakatA hai / ' ukta kathana se eka niSkarSa yaha nikalatA hai ki paramANu ke cAra mUlabhUta guNa-sparza rasa, gaMdha tathA varNa nizcita haiM, lekina yaha taya nahIM hai ki amuka paramANu meM sparza guNa ThaNDA yA garama meM se kauna-sA guNa usake sAtha hogA, yA phira varNa guNa - kAlA, nIlA, lAla, pIlA yA sapheda meM se kauna sA varNa kisa samaya usa paramANu se saMbaddha hogA / isa vyAkhyA se to kisI paramANu vizeSa kA koI mUlabhUta guNa hI nahIM rahA / tulasI prajJA 50
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________________ yaha vyAkhyA kucha bhrAmaka lagatI hai / Adhunika vijJAna ke AdhAra para bhI yadi hama vicAra kareM to yaha vyAkhyA galata siddha hotI hai / Adhunika vijJAna ke AdhAra para padArtha kA sabase choTA maulika kaNa kbArka hai / kvArka bhI kaI prakAra ke hote haiM / pratyeka kvArka kA raMga tathA Aveza nizcita hotA hai / yadi kvArka hI antima maulika kaNa hai to usakA raMga tathA Aveza nizcita hI hogA / kucha varSoM pUrva taka ilaikTrona, proTona tathA nyUTronoM ko maulika kaNa mAnA jAtA thA lekina cUMki inako eka dUsare meM badalA jA sakatA hai, ataH ye maulika kaNa nahIM haiN| ilaikTrona para RNAtmaka Aveza hotA hai tathA proTrona para dhanAtmaka Aveza / dhanAtmaka Avezayukta proTrona kaNa ko RNAtmaka Avezayukta kaNa meM badalA jA sakatA hai / taba proTrona to maulika kaNa rahA hI nahIM / isI prakAra anya kaNa bhI haiN| yahAM mere kahane kA tAtparya mAtra yaha hai ki 200 prakAra ke paramANuoM meM pratyeka paramANu ke maulika / mUlabhUta guNoM kA eka nizcita seTa hotA hai / yadi koI paramANu kAle varNa vAlA hai aura yadi vaha skandha meM sammilita hone ke bAda punaH alaga bhI ho jAtA hai to usakA varNa kAlA hI rhegaa| hAM, yaha ho sakatA hai ki usake kAle varNa kI tIvratA meM kamI yA vRddhi ho jAya / paramANu ke mUlabhUta / maulika guNa na mAnane kA artha hai ki paramANu kA astitva hI na mAnanA / dUsarI bAta yaha hai ki jaba eka paramANu dUsare paramANu ke samparka meM Akara skandha rUpa pariNata hotA hai taba usake sparza, rasa, gaMdha tathA varNa guNa eka dUsare se pravAhita ho sakate haiM / yadi eka paramANu nIlA hai tathA dUsarA pIlA hai, to ho sakatA hai ki ina donoM se banane vAlA skandha nIlA ho, ho sakatA hai ki pIlA ho, aura yahAM taka ki ina donoM raMgoM se bhinna koI tIsarA raMga hI ho / lekina skandha TUTane para jaba ye paramANu alaga-alaga hoMge taba inakA kramazaH varNa nIlA tathA pIlA hI hogA / yadi aisA nahIM mAneMge to paramANu kI maulikatA hI samApta ho jAegI / saMdarbha : 1. 'jaina padArtha - vijJAna meM pudgala, le0 - mohanalAla bAMThiyA, (maI, 1960) / 2. 'Theory of Atom in the Jain Philosophy' by J.S. Zaveri, (1975) 3. 'The ultimate Particle of Matter 'Dr. A. K. Jain, Tulasi - Prajna (June 1986), P. 70-76. 4. 'skandha ke bheda : eka samIkSAtmaka adhyayana' - DaoN0 anila kumAra jaina, tulasI prajJA (mArca 1687 ) ; pU0 40-42 / 5. 'Colour : An Innate Property of the Matter ' -- Dr. Anil Kumar Jain, Tulasi-Prajna (December 1988), P. 57-60,67. 6. 'jaina adhyAtma' - paM0 mahendra kumAra jaina nyAyAcArya, anekAMta, ( sitambara, 1948 ) pRSTha- 336 / khaNDa 16, aka 1 (jUna, 90 ) 51
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________________ Enigma of the Universe Visva-Prahelika SCIENTIFIC CONCEPT OF SPACE AND TIME O Muni Mahendra Kumar Pre-Einsteinian Scientific Concept Centre The theory of space and time propounded by Sir Isaac Newton (1642-1727) had been accepted unanimously in the scientific field before the advent of Einstein's theory of relativity. Newton had established his theory on the basis of the philosophical views of French philosopher Gassendi Newton, like Gassendi, accepted space as an absolute entity. Regarding space, he, as he tells us in his world-famous Principia, held : "Absolute space, in its own naiure without regard to anything external, remains always similar and immovable."1 Further, Newton maintains : "All things are placed in space as regards order of situation." That is to say, the earth aad the heavenly bodies are situated in an immovable container, of boundless extent, which exists, and has always existed, independently of whether it is observed by perceiving minds or not, and independently of whether it is occupied at any particular place or not. It is the scene of all that happens in the physical universe ; at any instant, every material body is located somewhere in it, and has the possibility of changing from one location to another. Its size is infinite, its character uniform, its texture continuous, and its geometry Euclidean; and the business of the physicist is to account for all phenomena in terms of the motions and mutual actions of particles situated in it.3 Similarly, Newton's concept of time was : "Absolute, true and mathematical time of itself, and from its own nature, flows equally without regard to anything external."4 From the above concepts of space and time, it becomes clear that Newton considered both space and time as independent objective realities, their existence being neither dependent upon the percipient nor the things sustained or related by them. Optics and Mechanics Newton adopted the laws of Euclidean geometry. He assumed the space to be flat, and on the basis of this assumption he asserted that the geometry of space was Euclidean. The laws of optics, such as
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________________ Vol. XVI, No. 1 .? the rays of light always travel in a straight line and never meet each other as they travel parallel to each other, were based on the Euclidean geometry of space. In the field of mechanics, the motion of bodies was considered to take place with respect to the absolute space.' Newton used the empty space as a system of reference within which it was possible to distinguish absolute motion. For, when any body moves, its motion is ordinarily considered as relative to other bodies. But if there is no object which is absolutely at rest, the motion of all bodies become relative. For instance, a ship is moving in a sea ; then the motion of the ship is said to take place relative to water. But water itself is not at rest ; it also undergoes motion on account of the motion of the earth which moves relative to the sun. Thus it means that the ship as well as water move. Further, the sun too, together with its whole solar system, goes on moving in space and so on. Thus in absence of any body being absolutely at rest, the question as to what is the frame of reference, arises at once. To solve this puzzle, Newton first of all suggested that it was possible that in the remote regions of the fixed stars or perhaps far beyond them, there might be some body absolutely at rest, and that making it a frame of reference, the absolute motion of the bodies might be distinguished. But at the same time he felt that it was not possible to obtain knowledge about that fixed frame of reference through observation. He, therefore, concluded that the absolute space, which is always at rest, should be used as a frame of reference. He established his hypothesis of motionless absolute space on the basis of the laws of dynamics. Dynamics concerns with the relation of force with acceleration, motion, speed, etc. In relative motion, the value of acceleration also should be relative But Newton, on the basis of mathematical calculations, showed that acceleration of a moving body depended upon the force producing the motion, and hence, was not relative. In Newton's second law of motion, this fact was stated thus Force=Mass X Acceleration. Newton used this equation to explain the centrifugal forces and the motion of the rotating system. His explanation was generally accepted by the scientists and hence, his theory of absolute space was also unanimously adopted as the foundation of classical physics. Thus Newton's concept of space had remained unshaken in the realm of physics till the announcement of theory of relativity by Dr. Einstein. Newton's theory of absolute time was also accepted by the scientists unanimously. It was the characteristic of Newtor's concept that according to it, time was regarded as an independent entity. Also, the
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________________ TULASI-PRAJNA, June, 1990 absolute time and the absolute space were independent of each other. In Newton's mechanics, the motion of the bodies was not thought to effect the flow of time. Newton held that time flowed equally without regard to anything external from the infinite past into the infinite future. 54 Ether and Wave Theory of Light After the adoption of Newton's theory of absolute space in the field of physics, the physicists of the 18th and 19th centuries tried to solve several difficulties that had arisen in the course of development of classical physics, One of them was the phenomenon of light. On the basis of experiments, the undulatory nature of light was confirmed, and consequently, the wave theory of light was accepted-light was thought to be propagated in the form of waves. But the question which perplexed the scientist's minds was; just as water propagates the waves of the sea and air transmits the vibrations we call sound, which is the medium for propagating the light-waves. Further, when the experiments had shown that light can travel in vacuum, the scientists conceived of a hypothetical medium, which they termed as "ether". They assumed that this substance ether must pervade all space and matter. They also endowed ether with certain mechanical properties such as elasticity and thus regarded it as a kind of physical substance. Later on Faraday propounded another kind of ether as the carrier of electric and magnetic forces. When Maxwell finally identified light as an electromagnetic radiation, the case for the ether, as a medium of propagation, seemed to be assured." Thus, the final conclusion of the Newtonian physics was that the space of the universe was pervaded by an invisible medium (ether) through which the stars and planets made their motion and light travelled in the form of waves. This theory of the universe provided a mechanical model for all known phenomena of nature and it provided the fixed frame of reference, the absolute and immovable space, which Newton's cosmology required." Discovery of Theory of Relativity : Michelson And Morley's Experiment However, the hypothesis of ether was also not free from difficulties. Soon the question arose as to what was the effect of the motion of bodies through all-pervading ether. For if the ether was a luminiferous medium behaving like an elastic solid, there should be some effect of it on the planets travelling through it at immense speed in their orbital motion and also on the light waves propagating through it. In an attempt to measure the velocity of the earth through the, 'ether", by measuring the effect which such a velocity would have upon the velocity of light, two American physicists, A.A. Michelson and E. W.
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________________ 55 Vol. XVI, No. 1 Morley performed a classic experiment in Cleaveland in the year 1881. In this experiment, light-rays were used to detect the effect of earth's motion on the ether, and thus prove its real existence. The principle behind the Michelson-Morley experiment is quite simple. If the absolute space is a motionless ocean of ether and if the stellar bodies are floating in this infinite ocean of ether, it would be possible to measure the actual velocity of his ship moving in the ocean. Michelson and Morley used a beam of light for measuring the velocity of the earth through the ocean of ether. The principle was : If the earth were standing still in the ether, the time of a double journey of given length would of course always be the same, regardless of its direction in space. But if the ea moving through a sea of ether in an easterly direction, it is easy to see that a double journcy, first from east to west and then from west to east, ought to take slightly more time than one of equal length in north-south and south-north directions. No more recondite principle is involved than in the common experience that it takes longer to row a boat 100 yards upstream and 100 yards down-stream than to row 200 yards across as the stream ; in the former case we go slowly upstream, and come quickly down-stream, but the gain of time in rowing down with the current is not sufficient to make good the time previously lost in rowing up against the current. If two oarsmen of equal speed set out simultaneously to row the two courses, the cross-stream rower will arrive first, and the difference between their times of arrival will disclose the speed of the current. It was anticipated that, in precisely the same way, if there was really an ether-stream generated by the motion of the earth moving through it, a beam of light travelling in the direction of the postulated ether stream and returning back would take longer than the beam of light which would traverse the same distance in the direction at right angle to the postulated ether stream. The difference in the times taken by the two beams of light would disclose the speed of the earth's motion throagh the ether. Michelson and Morley used an interferometer consisting of an arrangement of mirrors, so designed that a beam transmitted from a light source was divided and sent in two directions (at right angles to each other) at the same time. The whole apparatus was rotated in different directions so that the two different beams could be sent with, against and at right angles to the postulated ether-stream. The interferometer was also provided with the optical apparatus which could detect the acceleration or retardation of either beam by the etherstream. The experiment was performed $o carefully that there was no
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________________ 50 TULASI-PRAJNA, June, 1990 possibility of any error. The result was that no change in the velocity of light beams traversing in any direction was recorded. In other words, the apparent velocity of the earth through ether was zero. The experiment was repeated several times, but no motion of the earth relative to the ether was detected. As a result of this important experiment, two possible conclusions: were suggested : 1. There exists ether but the motion of the earth through it has no effect on it. This would mean that the earth stands still in ether. 2. There exists no such substance as ether. If the first alternative was accepted, the scientists had to abandon the still more venerable copernican theory that the earth is in motion, which seemed nearly impossible for them. At the same time, if they accepted the second alternative abandoning the ether, they had no anation for the wave theory of light. To many physicists it seemed almost easier to believe that the earth stood still than that waves light waves, electromagnetic waves-could exist without a medium to sustain them. It was a serious dilemma and one that split scientific thought for a quarter century. Many new hypothesis were advanced and rejected , Fitzgerald and Lorentz Meanwhile, Fitzgerald (1893) and Lorentz (1895) independently put forward explanation to account for the negative results of the Michelson-Morley experiment. The experimenters had in fact tried to make two rays of light travel simultaneously to and fro over two courses of equal length. Without losing anything of the essence of the experiment, we may imagine that the lengths of the two courses had been measured or compared by ordinary measuring rods-footrules, if we like. How was it known, Fitzgerald and Lorentz asked, that these rods, or the course laid out by them, retained their exact length while they were moving forward through a sea of ether? They argued that if the measuring rod, when it moves, undergoes a contraction in length, it would not be possible for us to comprehend the effect of ether on the velocity of light. Thus, if the apparatus used by Michelson and Morley contracted in the same way, the up-and-down stream course would always be shorter than the cross-stream course. This reduction of length would do something to'compensate for the other disadvantages of the up-and-down stream course. A contraction of exactly the right amount would compensate for them completely, so that this and the cross-stream course would require precisely equal times. In this way, Fitzgerald and Lorentz suggested, it might be possible to account
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________________ Vol. XVI, No. 1 for the nul result of the experiment. The idea was not wholly fanciful or hypothetical, for Lorentz showed very shortly afterwards in his mathematical transformations that if a body moves with a velocity comparable to the velocity of light, it would experience a considerable contraction in length in the direction of the motion. 10 Lorentz, in his mathematical transformation, also showed that when a system moves, a contraction occurs in the time-dimension too. This not only explained, fully afid completely, why the MichelsonMorley experiment had failed, but it further showed that every material measuring rod would necessarily contract just sufficiently to conceal the earth's motion through the ether, so that all similar experiment were doomed to failure in advance. But other types of measuring rods are known to science ; beams of light, electric forces, and so on, can be made to span the distances from point to point, and so provide the means for moasuring distances. It was thought that where material measuring rods had failed, optical and electrical measuring rods might succeed. The trial was made, repeatedly and in many forms-the names of the late Lord Rayleigh, of Brace and of Trouton are eminent in this connection. And every time it failed. If the earth had a speed x through the ether, every apparatus that the wit of man could devise confused the measurement of x by adding a spurious speed exactly equal to--X, and so reitorating the apparent zero answer of the original Michelson-Morley experiment.11 Thus, the upshot of many years arduous experimenting was that the scientists failed to detect the earth's motion through the ether. Dr. Albert Einstein When no solution to the problem created by Michelson-Morley experiment was being found, it was Albert Einstein, a twenty-six year old young scientist who yielded a venerable solution which subsequently brought a revolution in the field of modern physics, In 1905. Einstein wrote his famous article on "The Theory of Relativity", in which he, on the basis of Lorentzs mathematical transformations, established altogether new facts. First of all, Einstein gave up the concept of ether as a physical substance, He, then, propounded the new law in the form, 'Nature is such that it is impossible to determine absolute motion of any uniformly moving systein by any experiment whatever." This is called as "Special Theory of Relativity". Thus, the special theory is limited to the description of events as they appear to observers in a state of uniform motion, relative to one another. Together with ether, Einstein also denied the existence of space in the form of an absolute stationary frame of reference, which pro.
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________________ TULASI-PRAJNA, June, 1990 vided for distinguishing the absolute motion from relative motion. He based his theory on the two fundamental assumptions: 1. The velocity of light is the same constant to all observers. 2. The laws of natural phenomens are the same for all observers. Michelson-Morley experiment had already shown that the velocity of light is not affected by the motion of the earth. Einstein took this as a revealation of a natural law and assumed that if the velocity of light is constant and remains unaffected by the motion of the earth, it should not be affected also by the motion of sun, moon, stars, planets or any other moving system. He generalised this law and assuined that all laws of nature should remain the same for all the uniformly moving systems. Einstein's argument was that though the earth is in motion (revolving round the sun at a speed of 20 miles per second) we cannot feel our motion through space, nor has any physical experiment ever proved that the earth actually is in motion. In the same way, the whole universe is a restless place : stars, nebulae, galaxies, and all the vast gravitational systems of outer space are incessantly in motion. But their movements can be described only with respect to each other, for in space there are no directions and no boundaries. If only a single system were allowed to move and the rest of the systems were removed from the universe, nobody would be able to say whether the system is at rest or moving with a speed of 100000 miles per second. For motion is a relative state ; unless there is another system to compare with, it is futile to make any statement about the motion of a system. Thus, Einstein showed that it is futile for the scientists to try to discover the "true" velocity of any system by using light as a measuring rod, for the velocity of light is constant throughout the universe and is unaffected either by the motion of its source or the motion of the receiver. 12 It also follows that there is no such substance as ether, to which Maxwell's equations referred. For, if there were such ether, light which keeps its velocity constant, would not be able to do so on account of ether's effect on its velocity. Actually. Einstein found ether quite useless, and therefore, he abandoned it. Since, according to him, all systems of reference that are in uniform translation motion with respect to each other are equivalent for the description of nature, there is no meaning in the statement that there is a substance, the ether, which is at rest in only one of these systems. Such a substance is in fact not needed and it is much simpler to say that light waves are
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________________ Vol. XVI, No. 1 propagated through empty space and that electromagnetic fields are a reality of their own and can exist in empty space.13 Or,as Jeans expresses: "If we want to visualise the propagation of light-waves and electromagnetic forces by thinking of them as disturbances in an ether, our ether must be something very different from the mechanical ether of Maxwell and Faraday.14 (To Continue) References: 1. See, Principia Mathematica, Tr. by Motte and Canjorie, p. 6 (Berkeley, 1947) 2. Ibid, p. 6 3. Cf. Whittaker, From Euclid to Eddington, p. 13 4. Loc. cit. 5. Loc. cit.; also of Sir James Jeans, The Mysterious Universe, p. 78 6. Cf. Lincoln Barnett. The Universe and Dr. Einstein, p. 45 (Mentor Book, New American Library of World Literature, New York, 194). 7. Cf. Ibid, p. 45 8. Cf. The Mysterious Universe, p. 74 9. Cf. The Universe and Dr. Einstein, p. 45-48 10. This fact can be stated by the following equation; If, and then, 11 length of measuring rod at rest, length of measuring rod in motion, = velocity of moving rod, 12 V C 12 59 J velocity of light (which is nearly 186000 miles per second), t = time taken by body travelling with velocity. - vt (v2) (c2) It is obvious that when v is negligible in comparison to c, lg will be nearly to 11; but when v is comparable to c, 12 will be much less than 1,. 11. Cf. The Mysterious Universe, p. 77 12. The Universe and Dr. Einstein, p. 49, 50 13. Heisenberg, Physics and Philosophy, p. 101 14. The Mysterious Universe, p. 90.
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________________ SOME PROBLEMS OF MAGADHI DIALECT Jagat Ram Bhattacharyya* (Continued from the previous Number) Prakrit Grammariang Though we have the earliest literature in Magadhi from the time of Asoka (3rd century B.C.), we do not know any prakrit grammar available at that time. In Bharata's Natya-sastra (chap. 17), we have some characteristic features of prakrit in general. but it is so meagre that no knowledge of prakrit language could be gathered from it. We have some mythological names as Kohala, Kapila, Sakalya, Mandavya etc. as authors of prakrit grammars, but no texts are available in their names except a few quotations. However, it seems little strange that prakrit being very old in its origin, we do not have any systematic grammar book before Vararuci whose date, though controversial, is generally accepted either 5th or 6th century A.D. From that time onwords till 10th century A.D. we have again a gap and no prakrit grammars between these years are available. After Vararuci next authoritative grammarian is Hemacandra (1088-1172 A.D.), whose Prakrit grammar is exhaustive and systematic. It is only from the prakrit grammarians that we know the characteristic features of Magadhi. From Hemacandra onwords we have hosts of prakrit grammarians who are grouped into two as eastern and western, Vararuci being headed for the eastern and Hemacandra for western. Instead of describing their treatises in detail only their names are mentioned below in a tabulated form. * Lecturer in the Dept. of Prakrit, J.V.B., Ladnutt
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________________ Vol. XVI, No. 1 TO Eastern School Books & Mg. chapters Western School Boots & Mg. chapters. some sutras (?) Valmiki (?) B.C. Sakalya, or Mandavya, A.D. Kohala, Kapila 3rd. Bharata A.D. Sth Vararuci A.D. 10-11 Kramadisvara A.D. 11-12 A.D. Natya-sastra (ch. XVII) Prakfta-Prakasa XI ch. (Cowell's edn.) Prakrtadhaya Vth ch. (S.R. Banerjee's edition). Siddha Hema Hemacandra Sabdanusasuna IV eh. (P.L.Vaidya's eda.) 12-14 Purusottama (D.C. Sircar's edition.) Trivikrama 14th A.D. Praksta Sabdinhsasana III ch. (P.L Vaidya's edn 16th Ramasarman AD. (Tarkavagisa) 17th Markandeya Praksta Kalpataru II ch. (M.M. Ghosb's, ada.) Pcaksta Sarvasva XII ch. (S.P.V. Bhattasvami's edition. EARLIEST REFERENCES TO MAGADHI AND ITS SPEAKERS Though historically Magadhi is very old, but its references to literature are not really very old. Sanskrit rhetoricians and dramaturgists, while distributing or mentioning the prakrit dialects in connection with the speakers of those dialects, they have mentioned some names of prakrit languages, in the list of which Magadhi occurs. These list of prakrit speakers do not always conform with the documentary evidence when we consult the sanskrit dramas. Persons who speak Magadhi in sanskrit dramas do not always tally with the statement as mentioned by sanskrit dramaturgists. In a sense it is a problem. What is the source-book of sanskrit dramaturgists to describe the characters speaking Magadhi ? There are very few sans dramatists who have used Magadhi in their Sanskrit dramas. Sauraseni speakers are more than Magadhi speakers. However, let us discuss the authors who mention Magadhi dialect in their respective features and the persoas speaking Magadhi. In the Natyasastra (chap. XVII) Bharata (300 A. D.) mentions the name of Magadhi among the list of his prakrit dialects :
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________________ TULASI-PRAJNA, June, 1990 magadhy-avantija pracha Sauraseny-ar dhamagadhi / Vahlika daksinatya sa sapta bhasa prakirtitah 11 5. Bharata also says that Magadhi is to be used by low caste people ; Magadhi tu narendranam antahpuranivasinam || 10. Dhananjaya (10th century A.D.) in his Dasa-rupaka says that Magadhi is spoken by the extremely degraded persons : Strinam tu prakstas prayah Suraseny-adhamesu ca | pisaca-tyanta nicadau paisacam magadham tatha || 60. In a similar way, Saradatanaya (1175-1250 A.D.) while talking about the languages to be used in Sanskrit dramas, mentions the name Magadhi and its speakers ; bhasa syat saptadha daisya vibhasa pi ca saptadha | magadhy-avantika pracya Saurasenya-ca [nyardha) magadhi || Following Bharata, Sagaranandin (13th century A.D.) in his Nataka-laksasa-ratna-kosa mentions Magadhi among the seven kinds of prakrit dialects : magadhy-avantika pracya Sauraseny-ardhamagadhi / Vahliki daksinarya ca saptai-tah parikirtitah // p. 5, 112-113 (lines) He also says that Magadhi is spoken by the low caste people (Magadhim tatpare" dhamah--2154 line at p. 90 of Myles Dillon's edition). Sjogabhupala (about 1330 or 14th century A.D.) in his Rasarnavasudhakara divides prakrit into two : bhasa and vibhasa. In the category of bhasa he mentions Magadbi as one of the main dialects. tatra bhasa dvidha bhasa vibhasa ceti bhedatah / tatra bhasa sapta vidha pracyavantya ca magadhi // 1. 295 prakrteh samaskrta-yastu vikstin prakrti matah / sadvidha sa prakrtam ca sauraseni ca magadhi || III. 297 In his opinion the fisherman and the low grade persons speak Magadbi: dhivaradyati-nicesu magadhi ca niyujyate || III. 301 Though apparantly it seems that Visvanatha (1330-1400 A.D.) might have borrowed his idea on the distribution of Prakrit dialeets from Bharata's Natya-Sastra, he has also derivated from him, particularly with reference to Magadhi dialect which is described by him thus : atrokta magadhi bhasa rajantah-pura-carinam || (ch. VI, S. 168 at p. 365 of the edition Haridasa-Siddhantavagisa)
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________________ Vol. XVI, No. 1 63 Visvanatha's rajantahpura--is the echo of Bharata's narendranam which, Vaidya says, was misunderstood by Visvanatha. In the opinion of Vaidya narendranam means "snake-charmers". Raghavabhatta (between 1475-1500 A.D.) in his commentary on the Abhijnana-sakuntalam, while commenting on the sixth act, gives some features of Magadhi by quoting some sutras (which have been edited and commented by me later on). Pythvidhara (end of 15th century AD.), a commentator of the Mrcchakafika, mentions four principal prakrits of which Magadhi is one. He further says that Magadhi is spoken by Samyahaka, Bhiksu, Carudatta's son, the three servants of Sakara, Vasantasena and Sarudatta : samvahakah sakara-vasantasena-carudatta-nam/ cetaka-tritayam bhiksus-carudatta-darakah // Subhankara (1500 A. D.4) in his Sangita-Damodara mentions different types of language used in a drama. The languages mention by him are Samasksta, Praksta, Apabhramsa and Paisacika. Of these praksta is of innumerable varieties. Magadhi and Sauraseni are mentioned among the dialects of prakrit besides Maharastri, ArdhaMagadhi. Pracya and others. He considers Magadhi and Sauraseni as two distinct seperate dialects. In the following verse the name Magadhl occurs. sa bhaven magadhi yatra prathamanta pade bhavet / e-kara eva sarvatra bhedo'yam muni sammatah || In the 16th century Rupagosvami (about 1550 AD) in his Nataka-Candrika mentions Magadhi as one of the dialects of prakrit, and he has followed his predecessors in this respect : Sodhan-tima praksti syat sauraseni ca magadhi / paisaci culika-paisacy.apabhramsa iti kramat // 254 atrokta magadhi bhasa rajantah-pura-carinam / tatha vidusakadinam cetanamapi kirtita || 258 In the introductory portions of Laksmidhara's Sad Bhasa Candrika (16th century A.D.), the divisions of prakrit and the speakers of these languages are given. It appears that these verses are taken from Singabhupala's Rasarnava-sudhakara. So the verses are not quoted here. From the above survey it appears that magadhi has always been mentioned as one of the principal dialects of prakrit. Sanskrit dramaturgists have never given the characteristic features of Magadhi for which we will have to depend oni prakrit grammarians..
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________________ TULASI-PRAJNA, June, 1990 It is also evident from the above that the speakers of Magadhi vary from text to text, though one, it seems, has followed the other. In summing up their discussions we can say that Magadhi is spoken by the people of inner appartment of the king, fishermen, menials, dwarfs, diggers of the underground passages. Magadhi of such like people have been refracted through the sanskrit dramas. Bharata established Magadhi as the language of the people of kings inner appartment and he did not mention it as the language of lower-class people. Munisvar Jha" is of opinion that most of the bards and court singers were of Magadha in the past. So Magadhi can not be designated only as the language of lower class people. He further says that Magadhi and the people of Magadha were neglected in the Vedic era. Atharva-veda declares that the people of Magadha were the source of malarial fever. In the Satapatha-Brahmana the pracyas (easterners) are described as asuras (demons). The Magadhas (people of Magadha) might be counted on that point only in the Sankhayana-Aranyaka, a Brahmana was praised enthusiastically. Oldenburg remarks that this type of praise is unusual. Macdonell and Keith support this view. 64 Jha has further raised the question why Magadhi or the people of Magadha have been neglected through out the Vedic era. He has mentioned several causes for this: (i) According to Oldenburg, the Magadhas were not Brahmanised in that period. (ii) Fick thinks that the western Brahmins dislike the eastern Brahmins as they are Brahmanised or partly Brahmanised in later period and so the Brahmins and Priests were neglected by them. (iii) Any body can guess that the people of Magadha were of the zone of Vedic civilisation. That is to say, on that context, that the Vedic-civilisation and culture have been spread on the western and central India. So the people of Magadha could consider themselves as the owners of Vedic culture in a few. (iv) J. Bloch accounts that the fall of Maurya-dynasty is the most possible cause of fading the Magadhi and thus the western prakrits come to the eminence simultaneously. In the Pratijha-yougandharayana and Carudatta some Magadhi passages are found. Bhasa declares that Magadhi is the language of those persons who are lower in social status. In the Mrcchakatik Magadhi has been spoken by so many chara
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________________ Vol. XVI, No. 1 65 cters. The Shampooer, who later becomes a monk, the servant of the Sakara, Kumbhilaka, the servant of Vasantasena, Vardhamanaka, the servant of Carudatta use Magadhi as their own dialect. The speech of Rohasena is suggested to be Magadhi but all the manuscripts do not agree with that point. Some of them try to establish the speech of Rohasena as Sauraseni. The sub-dialects of Magadhi have been spoken by so many characters also, such as, Sakari is spoken by the brother-in-law of the king. Likewise Candali and Sabari are also used. Mathura and the two gamblers speak in Dhakki (or Takki). In Mudra-raksasa, the Jain Monk, Ksapanaka, the two butchers Siddharthaka and Samiddharthaka and a servant speak in Magadhi. Harsa, the king of Kanyakubja wrote three dramas-Nagananda, Priyadarsika and Ratnavali. Only in the Nagananda some passages are found in Magadhi and it is spoken by servants. In the Venisamhara of Bhattanarayana, only the demon and his wife use Magadhi as their dialect. The allegorical work of a Jain writer is Maharaja-parajaya (published in Geekwad's Oriental series, No. IX, 1918), where Rauhineya a sabara, the noted robber and the hero of that drama speaks Magadhi as his own language. In Somadeva's Lalita-Vigraha-Raja-Nataka, Magadhi has taken place partially. Somadeva (12 century A. D.) was the contemporary of Hemacandra and his Magadhi dialect was followed fully by Hemacandra's rule. Accordingly to Ramsarma (14th-16th century A.D.), Magadhi is spoken by demons and lowgrade Buddhist and Jain monks. Markandeya (17th century A.D.) added servants for the same. MAGADHI: SOME PROBLEMS Here I am not presenting all the problems of Magadhi, nor am I proposing to write a detailed study of the Magadhi language, but I have selected some basic problems which are found in the Magadhi passages of sanskrit dramas. In editing a text on sanskrit dramas, these fundamental basic problems create some difficulties, Some of these problems are the generel treatment of sanskrit r, j, ks, cch, etc. in Magadhi, Moreover, the pronunciation of Magadhi palatals is also interesting. The treatment of nominative singular of a-base, genitive singular in aha and many others are variously treated by different prakrit grammarians. The reason that I have chosen these problems for a dissertation is to focus the idea that all these problems
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________________ 66 TULSI-PRAJNA, June, 1990 have some interesting development in Magadhi. In a sense, we can trace the history of these problems in Magadhi even from the Vedic times, if not earlier. It is interesting to note that all the prakrit grammarians are not unanimous on these points. The prakrit grammarians who have discussed these problems are Vararuci, Hemacandra, Trivikrama, Purusottama, Kramadisvara, Rama Tarkavagisa and Markandeya, I have normally discussed these problems chronologically and this chronology shows how one grammarian differs from the other. This difference of opinion between the two authors is based sometimes on the historical development of these two problems. I have tried my best to state the reason of these differences. In doing so, sometimes it is seen that the readings of the texts of some of the grammarians on this particular issue are corrupt or incorrect. This is sometimes verified by the statement of other grammarians. So in my discussion, I have tried my best to be very careful in assessing their statements. Secondaly, I have also consulted the modern writers on Prakrit grammar, such as pischel, Woolner and others. Pischel's prakrit grammar, is undoubtedly the basis of modern outlook. I have freely incorporated his ideas where necessary in my article. Even Pischel seems to have made some mistakes in some cases when he thinks either the text or the manuscript is corrupt. However, Pischel's grammar is constantly consulted along with others in order to check the reading of the prakrit grammarians. In the third place, prakrit literature on Magadhi passages are also consulted. In a sense, there is no single book which is written in Magadhi. The specimens of Magadhi are normally found in Sanskrit dramas, and even there all the sanskrit dramas do not have the passages in Magadhi. For Bhasa and Asvaghosa there are controversies about their Magadhi passages. It is only Mrcchakatik and Sakuntala (aot VI), we have specimens of Magadhi prakrit. The Maagadhi passages in the VIth act of Sakuntala are very corrupt, and therefore, it is sometimes difficult to rely upon. Though Scholars like Pischel have edited the text, he too is terribly guided by Hemacandra, who linguistically belongs to the Western school of prakrit grammarians. As a result there are some features of Magadhi prakrit like peskadi which are not accepted by the Eastern prakrit grammarians like Purusottama, Rama Tarkavagisa and Markandeya. As a result we are at a loss to decide the reading of the text. Though it is not the intention to correct the Magadhi passages of Sakuntala, I have raised these points in order to show that the Magadhi passages in Sakuntala, though carefully edited by Pischel, can not go on a par with the views of Eastern
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________________ Vol. XVI, No. 1 67 prakrit grammarians. The Magadhi passages in the Mrcchakatik as found more or less in standard editions like Godabole, Paranjape, Karmarkar, Nerurkar and others are not as such critically edited. And therefore, we can not cite them as instances of genuine Magadhi prakrit. On the whole Godabole's edition is better than the others as in some of the passages the basic Magadhi characters are found and sometimes can be justified by the Eastern prakrit grammarians. However as the Magadhi passages in the Sanskrit dramas are not carefully edited, we can not always cite these passages to justify some of the views of Prakrit grammarians. It is said that the Asokan inscriptions in the Eastern region are the earliest representative specimens of Magadhi prakrit. Though there can be some tinge of truth in this sort of statement, they, can not be cited as the specimens of Magadhi, because they cannot be corroborated by the views of prakrit grammarians. The prakrit grammarians who have given the characteristic features of Magadhi do not belong to the earliest stage of the language. The earliest prakrit grammarians, as far as we know till today is Vararuci belonging to the 5th/6th century A.D. and the Magadhi features as found in the editions of Cowell (1854, 1868) are controversial. There are some who say that Magadhi, Sauraseni, and Paisaci passages in Cowell's edition are not genuine, because all the commentators of Vararuci's prakrit grammar have not commented upon these sutras and in fact the editions of Basantaraja and Sadananda (1927) and Rampanivada (1946) and Raghunatha (1954) and Narayana Vidyavinoda (1975) have not get the chapters on Magadhi, Sauraseni and Paisaci and therefore, the question of Magadhi features does no arise. And even Cowell in his introduction says that the features on these three dialects are found in one or two manuscripts designated by him as W. So the features of Magadhi as given by Cowell cannot be considered as genuine in this particular case. But later grammarians from Hemacandra down to Markandeya have, of course, given the features of Magadhi, but they are very late as far as the specimens of Asokan inscriptions are concerned. As a result it has become very difficult for us at the present day to find out the Magadhi specimens in order to get some idea about it. Magadhi being the language of Eastern region of India, which can be corroborated at modern times with Bengal, Bihar and Orisa, it would be at times difficult to rely on the characteristic features of Magadhi given by the Western grammarians like Hemacandra, Trivikrama, Laksmidhara, Simharaja and others. The earliest specimens of Bengali, Oria and Bihari language do not even help us very much in this respect.
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________________ TULASI-PRAJNA, June, 1990 Lastly, I have therefore discussed the problem histrocially. I have tried my best to trace some of the very dominent features of Magadhi from the Vedic times. And it is to our utter surprise, we find that some of the genuine Magadhi features can be traced from some of the Siksas of Sanskrit language. These Siksas normally deal with the features of Sanskrit, say, for example, change of y into j, and accidentally this feature is also found in Prakrit though not in Magadhi. In this way, in this short limited space and time, I have tried my best to discuss the problem and have come to a conclusion which could help the scholars while editing a Magadhi passage of the Sanskrit dramas. (To Continue) 68 References: 1. For the quotations of these authors, vide S. R. Banerjee's Eastern School of Prakrit Grammarians, Calcutta, 1977, pp. 7-8 and appendix A (pp. i-ii). 2. For this Vide, NS (ch. XVII), DR (II. 58-61). SD (ch. VI), RS (III. 299-305), NLR (pp. 5, 90 ed. Dillon), NC (pp. 61-62 ed. Puridasa), Sad-C (introduction), Prthvidhara on Mrcchakatika, R. Pischel, GPS (SS 23). W.E. Clark, Magadhi and Ardhamagadhi, JAOS, 44, 1924, pp. 110-114, A.B. Keith, Sanskrit Drama, 1924, pp. 335-337, P.L. Vaidya, on the use of prakrit Dialects in Sanskrit Dramas, ABORI, Vol. XXXIII, 1952, pp. 15-25. 3. P.L. Vaidya, ABORI, vol. XXXIII, 1952, p. 19. 4. Prof. D.C. Bhattacharyya fixed A.D. 1500 as the date of Subhankara, vide Samgita-Damodara edited by G. Shastri and G.G. Mukhopadhyay, Calcutta, 1960, introduction page 14. 5. In the edition of Calcutta, e-kara is printed as ai-kara (p. 77) and in the introduction (p. 32) it is said 'in magadhi the nominative always ends in ai'. It appears that the ai-kara should be e-kara (and hence emended by me as such), because the nominative singular of a-base ends in e in Magadhi. 6. Formation of Magadhi, Calcutta, 1967, pp. 4-7, 7. Satya Ranjan Banerjee's Vararuci's Prakrit prakasa, 1975, pp. 26-27 (introduction), and Eastern school of Prakrit grammarians, 1977, p. 37. mmm
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________________ Research Publications of Anekanta Sodha-Pitha ILLUMINATOR OF JAINA TENETS (Acarya Tulsi's JAINA-SIDDHANTA-DIPIKA) English Rendering by Late Dr. Satkari Mookerjee Edited with Detailed Notes and Introduction by : Dr. Nathmal Tatia Muni Mahendra Kumar The original book Jaina-siddhanta-dipik a was composed in Sanskrit by Acarya Tulsi in sutra style. The learned editors have throwo new light on the ancient Jaina doctrines like paryapti, types of birth, vertebrates, invertebrates etc. The introduction gives a new treatment to the topics like substance and attribute, space and time, materialistic concept of karman in relation to modern science of genetics and the two deadly sins of the civilized man, viz. aramblia (the aggressive urge) and parigraha (the possessive instinct). Pages 248. Published in 1985. Price Rs. 150/- U.S. $ 20. PER JAINA MEDITATION CITTA SAMADHI : JAINA-YOGA by Dr. Nathimal Tatia, Director, Anekanta Sodha-Pitha This volume is a miscellany of critical studies and critically reedited texts on meditation. The treatises of as many as six Jaina acaryas, viz. Umasvati, Siddhasena Divakara, Jinabhadragani Ksamasramana, Siddhasenagani, Virasenacarya and Abhayadevasuri have been brought together in one volume. The texts from Sthanarigasutra, Dhyanadvatrimsika, Avaradasao, Tattvartha-bhasya, Dhyana-sataka, Dhavala and Bhag ivati-Aradhana cn meditation have been reproduced here and the doctrine of dhyana has received a lucid treatment through out the ten chapters of the book. Pages 164. First Edition : 1986. Price Rs. 25/
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________________ 85.00 Postal Department : NUR-08 Registration Nos.] L Registrar of Newspapers for India : 28340/75 Vol. XV, No. 5 TULASI-PRAJNA June, 1990 jaina vizva bhAratI, lADanUM mahattvapUrNa prakAzana vAcanA pramukha : prAcAryazrI tulasI, vivecaka tathA sampAdaka : yuvAcAryazrI mahAprajJa prAgama graMtha: 1. aMgasuttANi 1 (AyAro, sUyagaDo, ThANaM, samavAyo) 2. aMgasuttANi 2 (bhagavaI : vivAhapaNNattI) 10.00 3. aMgasuttANi 3 (NAyAdhammakahAno, uvAsagadasAo, aMtagaDadasAo, aNuttarovavAiyadasAno, paNhAvAgaraNAi, vivAgasUrya) 80.00 4. navasuttANi (AvassayaM, dasaveAliyaM, uttarajjhayaNANi, naMdI, aNuogadArAiM, _dasAo, kappo, vavahAro, nisIhajjhayaNaM) pR0 1300 250.00 5. uvaMgasuttANi, khaNDa 1 (ovAiyaM, rAyapaseNiyaM, jIvAjIvAbhigame) 200.00 6. uvaMgasuttANi, khaNDa 2 250.00 7. bhagavatI-jor3a, bhAga-1 130.00 8. bhagavatI-jor3a, bhAga-2 170.00 6. dasaveAliyaM (dvitIya saMskaraNa) pRSTha 612 sAija DimAI 1/4 125.00 10. ThANaM pRSTha 1200 , , 170.00 11. pAyAro-mUlapATha, hindI anuvAda tathA TippaNa 50.00 12. samavAo (dvAdazAMgI kA caturtha aMga) pRSTha 468, sAija DimAI 1/4 150.00 13. sUyagaDo-1 (dvAdazAMgo kA dvitIya aMga) pRSTha 700, sAija DimAI 1/4 200.00 14. sUyagaDo-2 150.00 15. pAgama zabdakoza (aMgasuttANi zabdasUcI) khaNDa 1, bhAga 1 (neTa) 120.00 16. dezI zabdakoza, (lagabhaga 14000 dezI zabda sahita), pR0 638 100-00 17. nirukta koza, sampAdaka : sAdhvA siddhaprajJA evaM sAdhvI nirvANazrI 60-00 18. ekArthaka koza, sampAdaka : samaNI kusumaprajJA 70-00 prAgametara graMtha 1. Illuminator of Jaina Tenets-Acharya Tulsi 150.00 Eng. Trans.-Dr. N.M. Tatia and Muni Mahendra Kumar 2. bhagavAn mahAvIra-prAcArya tulasI 3. zramaNa mahAvIra--yuvAcArya mahAprajJa 30.00 4. 50 Years of Selfless Dedication 15.00 5. jaina dharma ke prabhAvaka AcArya-sAdhvI saMghamitrA 6. pAia saMgaho, saMkalanakartA : muni vimalakumAra 20-00 7. tulasI maJjarI (prAkRta vyAkaraNa), : yuvAcArya mahAprajJa, 50-0. -:prApti-sthAna :Jain Vishva Bharati, Ladnun (Raj.) 341306 prakAzaka-mudraka : rAmasvarUpa garga, saMyojaka, presa-patra-pracAra-prakAzana, jaina vizva bhAratI, lADanUM, dvArA jaina vizva bhAratI presa, lADanUM meM mudrita /