Tulsi Prajna 1990 12

Author(s): Mangal Prakash Mehta
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524564/1

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talasI prajJA TULASI-PRAJNA QUARTERLY RESEARCH JOURNAL OF ANEKANTA SODHA-PITHA, JAIN VISHVA BHARATI khaNDa 16 khaNDa 16 disambara, 1960 aGka ION anekAMta zodha-pITha jaina vizva bhAratI lADanUM (rAjasthAna)

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RAJASTHANI AND L. P. TESSITORI G. V. Tagare* Some 80 years have elapsed since the passing away of the Italian Indologist L.P. Tessitori (1887-1919). This Sk. scholar was a linguist, grammarian, historian of the culture of Rajasthan. Deputed to Rajasthan in 1914, he discovered and published hundreds of manuscripts from the states of Jodhpur and Bikaner in five volumes of the JASB-the Bibliotheca Indica series. These MSS. shed valuable light on the social and political history of medaeval Rajasthan. In 1940, while working on my historical grammar of Apabhrams'a I got interested in Tessitori due to his "Notes on the Grammar of Old Western Rajasthani with Special Reference to Apabhrams'a and to Gujarati and Marwari". The Notes are so valuable that no historical grammarian of Rajasthani can ignore them. Some years later, while a member of the Folk-lore Committee of my State, I tried to find out what work in Folk-lore has been done in other Indo-aryan languages, I was surprised to find that even before 1918, Tessitori carried out "Bardic and Historical Survey of Rajasthan". Fortunately Rajasthan had a glorious bardic tradition. Caranas and Bhatas were maintained by Rajput chiefs by grant of villages. The Bards in return glorified in flowery language even minor exploits of their masters. But in the mass of exaggerated encomiums, historians could get rare information like nuggets of gold. Further, the credit of showing Pingala and Dingala as separate dialects and not mere styles of poetry (as presumed by H. P. Sastri) goes to Tessitori. Having got support of the Archaeological Survey of India Tessitori explored some 85 places (including Rangmahal)-some along the dry bed of the ancient Sarasvati and had intersting collections of old coins, figurins etc. It is unfortunate that such a promising young Indologist should pass away while he was hardly 32. But he has laid under obligation generations of scholars by his valuable cotribution to the history, language and literature (including Folk-lore) of Rajasthan. *3, Govt. Colony, Vishrambag, Sangli-416415

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tularIprata pradhAna-sampAdaka DaoN. nathamala TATiyA sampAdaka DaoN. maMgala prakAza mehatA bhavi OM vijjA ha laNa SILTI anekAMta zodha-pITha jaina vizva bhAratI lADanUM ( rAjasthAna)

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disambara, 1990 aMka 3 anukramaNikA 1. samaNo malliprajJA : ahiMsA aura aparigraha siddhAnta kA sambandha-nirUpaNa 2. samaNI maMgalaprajJA : jIva aura zarIra ke sambandha setu 3. DaoN0 maMgala prakAza mehatA : hindI jaina kAvya : dArzanika pravRttiyAM 4. jainendra kumAra jaina : bhagavatI ArAdhanA evaM prakIrNakoM meM ArAdhanA kA svarUpa 5. naMdalAla jaina : jaina zAstroM meM bhakSyAbhakSya vicAra 6. ku. kamalA jozI : jaina evaM anya bhAratIya darzanoM meM mokSa dazA : eka tulanAtmaka dRSTi 7. Muni Mahendra Kumar : Geometrical and Philosophical Aspects of Theory of Relativity 8. Narendra Kumar Dash : The Concept of Pramana in Jainism : An Introduction 9. Jagat Ram Bhattacharyya : Some Problems of Magadhi Dialect AjIvana zulka : ru. 501-00 vArSika zulka : ru. 35.00 isa aGka kA mUlya : 20 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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ahiMsA aura aparigraha siddhAnta kA sambandha nirUpaNa samaNI malliprajJA "aparigraha-darzana" nAmaka adhyAya meM aparigraha siddhAMta kI vibhinna dRSTiyoM se vyAkhyA prastuta kI gaI hai / eka aura mahatvapUrNa pakSa hai jisa para svataMtra rUpa se prakAza DAlA jA sakatA hai ataH yahAM para aparigraha kA ahiMsA ke sAtha saMbaMdha kA nirUpaNa kiyA jA rahA hai / prAcIna sAhitya meM donoM tatvoM ko samAna mahatva diyA gayA tathA eka ke lie dUsare ko kasauTI ke rUpa meM vizleSita kiyA gayA / kAlAntara meM paise ko paramezvara mAnane kI avadhAraNA jora pakar3atI gaI / pariNAma yaha huA ki aparigraha kI carcA atIta kI smRti banakara raha gaI / Aja sabhI samasyAoM kA jo kendraka bana gayA hai vaha hai-parigraha / jaba taka saMgraha athavA pakar3e rakhane kI manovRtti kama nahIM hogI taba taka ahiMsA kI bAta bhI gale nahIM utara sakatI / ataH ahiMsA ko tejasvI banAne ke lie aparigraha ke vyAvahArika rUpa parigraha pariNAma ko jIvana vyApI banAnA hI hogaa| isa kathana se yaha siddha ho gayA ki ahiMsA ke lie aparigraha aura aparigrahI ke lie ahiMsA eka anivArya tatva hai| ahiMsA aura aparigraha ke madhya vibhinna dRSTikoNoM se saMbaMdha kI vivecanA kI jA rahI hai| eka kapar3e ke do chora ahiMsA aura aparigraha meM ghaniSTa saMbaMdha hai / ye donoM kapar3e ke do chora haiN| eka chora kA sparza kareMge to svataH dUsarA pakSa spaMdita hogA tathA dUsare kA prabhAva pahale para par3egA hii| jaina dharma meM pAMca mahAvratoM kI carcA upalabdha hotI hai| vahAM para bhI yahI bhAvanA pratidhvanita hotI hai ki eka sAdhaka ahiMsA se yAtrA prAraMbha karatA hai aura maMjila ke rUpa meM aparigrahI bana jAtA hai / isI prakAra koI sAdhaka aparigraha se calatA hai to usakI ahiMsA meM jAkara yAtrA saMpanna ho jAtI hai| kisI bhI kImata para ina donoM kA alaga-alaga abhyAsa nahIM kiyA jA sakatA hai| isalie donoM ko eka kapar3e ke do chora kahanA sArthaka hai| zabda saMyojanA aura nikaTatA zabda racanA kI dRSTi se bhI donoM meM adbhuta sAmaMjasya parilakSita hotA hai| kevala zabda vizleSaNa se hI inake kArya-kAraNa saMbaMdha kI sthApanA ho jAtI hai| bama 10 (disa0, 10)

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ahiMsA tatva meM se "a" aura aparigraha rUpa tatva eka hI sikke ke do pahalU siddha hote haiM / jaise- hiMsA kArya hai, usakA kAraNa parigraha hai usI prakAra ahiMsA niSpatti hai tathA aparigraha pRSThabhUmi meM rahatA hai / tatva do, paribhASA eka ahiMsA aura aparigraha kA artha hai-apramAda / hisA aura parigraha kA artha hai-. pramAda / isa zabda kA jaina darzana meM vizeSa prayojana se prayoga kiyA jAtA hai| pramAda kA tAtparya rAga-dveSa yukta pravRtti se hai / isa pravRtti meM sadaiva bhaya banA rahatA hai| jaisA ki AcArAMga meM ullekha milatA hai---AraMbhajIvI u bhayANupassI / hiMsaka vyakti bhaya kA darzana karatA hai| bhagavAn mahAvIra ne yaha bhI kahA----savvato pamattassa bhayaM" aura savvato appamattassa natthi bhayaM / pramatta vyakti ko saba ora se bhaya hai tathA apramatta ko kisI ora se bhaya nahIM satAtA / vyakti bhaya se bacane ke lie hI hiMsA karatA hai / jaba abhaya bana jAtA hai taba hiMsA kI jarUrata hI nahIM rahatI / vidheyabhAva meM abhaya kI sAdhanA vahI kara sakegA jo ahiMsaka, aparigrahI donoM hogaa| abhaya kA hI paryAya apramAda donoM tatvoM kA AdhAra biMdu banatA hai| mahAvIra kI sAdhanA kA sAra eka zabda meM prastuta kiyA jA sakatA hai, vaha hai-jAgarUkatA (apramAda kI saadhnaa)| isI mAdhyama se mahAvIra uccatama koTi ke ahiMsaka va aparigrahI eka sAtha khlaae| yaha kathana tarkasaMgata bhI hai / Abhyantara pramAda (bhUrNI) hiMsA aura parigraha kA nimitta banatA hai tathA apramAda ahiMsA aura aparigraha kA sAdhana banatA hai / sAdhanA kI dRSTi se bhI donoM kA sAtha-sAtha vikAsa hogaa| ataH donoM meM paribhASA kI ekarUpatA bhI ghaniSTa sambandha ko batalAtI hai / isI prasaMgavaza saMdarbha meM yuvAcArya' bhI yahI likhate haiM ki ahiMsA kI lambI-caur3I paribhASA nahIM / jaba AdamI apane prati jAgatA hai taba mamatva kA dhAgA TatA hai, ahiMsA kA vikAsa hotA hai / jaba AdamI apane prati sone lagatA hai taba mamatva kA dhAgA phailatA hai, hiMsA bar3ha jAtI hai / vyaktiparaka dRSTikoNa adhyAtma pradhAna bhAratIya saMskRti meM aneka mahApuruSoM kA mahattvapUrNa yogadAna rahA hai / yathA-bhagavAn mahAvIra, gautama buddha, maharSi dadhIci tathA mahAtmA gAMdhI, AcArya bhikSu Adi mahAn vibhUtiyAM thIM / ina sabhI vyaktiyoM meM donoM tatvoM kA yugapat darzana vikAsa dekhA jA sakatA hai / bhagavAn mahAvIra ko nigraMtha isIlie kahA jAtA hai ki unhoMne parigraha ke nAma para tana para rakhe vastra ko tyAgane ke sAtha-sAtha zarIra taka kA vyutsarga karane ke lie kaThoratama kaSToM ko sahana kiyA / uparyukta vivecana se yaha tathya satyApita ho jAtA hai ki binA aparigrahI bane ahiMsA asaMbhava aura binA ahiMsA bhAva ke aparigrahI honA asaMbhava hai| Aja ke jana-jIvana meM visaMgata vyavahAra vyApta hai| eka ora vyakti asIma vaiyaktika svAmitva kI manovatti se abhiprarita hokara zramikoM ke zrama se anucita lAbha uThAtA hai| aisA karake vaha baMdhuA majadUra ke rUpa meM purAnI dAsa-prathA kA nayA saMskaraNa taiyAra kara tulasI prazA

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rahA hai / dUsarI ora sabhA, saMsthAnoM Adi meM apane hI mitroM ko thor3A-bahuta anudAna dekara sahayoga va sevA-DhoMga racatA hai| vAstava meM paise ke pAsa paisA daur3A jA rahA hai / garIba aura adhika garIba hotA jA rahA hai / aisI sthiti meM karor3apati socatA hai-maiM sukhI rahUM, prasanna rhuuN| yaha zAzvata niyama hai ki dUsare ko duHkhI banAkara vyakti svayaM kabhI-bhI AnaMda va sukhAnubhUti nahIM kara sktaa| jabataka vyaktigata jIvana meM saMyama rUpa parigraha pariNAma nahIM hogA, sacce sukha va AnaMda kA anubhava nahIM ho sakatA / yuvA cAryazrI' ne bhI yahI kahA hai--ahiMsA kI bAta taba taka phalita nahIM hogI jaba taka manuSya ke jIvana meM saMyama ko pratiSThA nahIM milegii| icchAoM kI vRddhi se hiMsA ko pallavana milatA hai / vyaktigata jIvana meM donoM tatvoM kA samanvita vikAsa hI zAMti aura sukha kA AdhArabhUta bana sakatA hai| sAmayika tathA sAmudAyika dRSTikoNa samAja ke prArambha meM AvazyakatAeM sImita thIM / isakI vajaha se hiMsaka ghaTanAe kabhI-kabhI ghaTatI thIM / daMDa vidhAna bhI hakAra, makAra va dhikkAra zabda taka hI milatA thA / lekina jyoM-jyoM samudAya banA, samAja banA, vyakti kI saMgraha kI supta vRtti jAgane lagI, ekAdhikAra kI bhAvanA bala pakar3ane lgii| zakti-varddhana va saMrakSaNa ke lie hiMsA ko hathiyAra cunA gayA tathA pUMjIvAdI vyavasthA artha ke sAtha-sAtha jIvana zailI kA rUpa bhI dhAraNa karane laga gii| Aja sArI sattA-saMpadA muTThI bhara logoM ke pAsa simaTa kara raha gaI hai / isa pUMjIvAdI vyavasthA ne samAja ke sAmane anaginata samasyAeM khar3I kara dI haiM / zrama gauNa hotA jA rahA hai| sAmAnya janatA kolhU kA baila bana cukI hai| garIbI, abhAva, bhukhamarI, azikSA, anyAya, berojagArI ityAdi hiMsA ke vividha rUpa samAja meM vyApta hote jA rahe haiN| isa paristhiti meM ekamAtra upAya hai-ahiMsaka vAtAvaraNa ke lie asIma vaiyaktika svAmitva ko kama karane kI apekSA / ___ vyakti aura samAja meM abhinnatA hotI hai / samAja vyaktiyoM kA hI pratibimba hotA hai / jaisA vyakti hogA vaisI hI sAmAjika racanA hogii| pUjIvAdI vyavasthA meM AsthA rakhane vAloM ke samAja kA svarUpa bhI viSamatApUrNa hI hogaa| saMprati pUrA vizva-samAja do khemoM meM vibhakta ho cukA hai| eka meM vizva ke 5 yA 6% loga haiM jo aizo-ArAma kA jIvana vyatIta karate haiM, sArI sukha-suvidhAoM ko bhogate haiN| dUsarI tarapha bahuta bar3A bhAga nyUnatama AvazyakatAoM kI pUrti ke lie majabUra hai, vivaza hai| isa prakAra kI amAnavIya hiMsA kA mUla kAraNa hai-dhana kA unmAda / isa saMracanAtmaka hiMsA ko kama karane ke lie parigraha-parimANa kA anupAlana jarUrI hai| isI saMdarbha meM yuvAcAryazrI' ne likhA hai ki vyAvahArika ahiMsA kI sAdhanA samAja ke saMdarbha meM hotI hai / hajAroM-hajAroM AdamI eka sAtha raheM aura dUsaroM ko kSati na pahuMcAeM yaha vyAvahArika ahiMsA hai| yaha samAja kI AdhArabhitti hai| isa prakAra donoM sAmAjika vikAsa ke AdhArabhUta tatva rUpa meM rUpAyita hote haiN| samAjaparaka dRSTikoNa se bhI donoM kA sahaastitva jarUrI hai| donoM ke milAne se hI racanAvAda zakti kA vikAsa ho sakatA hai, usakA samAjotthAna meM upayoga kiyA jA sakatA hai| khaNDa 16, aMka 3, (disa 0, 60)

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samatAmUlaka dRSTikoNa jainAgamoM meM kahA gayA hai ki ahiMsA aura aparigraha kA mUlAdhAra eka hai| vaha haisamatA / ahiMsA ke saMdarbha meM samatA se tAtparya hai-mana va dhana aura kAma se kisI bhI prANI ko kSati na phuNcaaeN| AkramaNa tathA pratyAkramaNa kI nIti kA tyAga krnaa| astitva kI dRSTi se sabhI AtmA eka hai jaisA ki ThANaM meM ullekha milatA hai / vahAM pATha hai"ege AyA" jaba AtmA eka hai taba kauna kisako duHkhI banA sakatA hai| eka kA duHkha saba para prabhAva ddaalegaa| ataH zAMta sahavAsa ke lie isa sUtra kA pAlana jarUrI hai| anubhUti kI dRSTi se dekheM to bhI sukha-duHkha sabako samAna rUpa se anubhava meM Ate haiN| saMvedana kA anubhava jitanA cIMTI ko hogA utanA hI vizAlakAya hAthI ko| isIlie saba AtmA ko apane samAna samajhA jAe / isa ekAtmakatA kI anubhUti ke lie AcArAMga kA yaha sUtra "AyA tulA payAsu'' Alambana sUtra bana sakatA hai| manovaijJAnika tathyoM ke AdhAra para sabhI jIvoM kI samAnatA siddha hotI hai| pratyeka prANI jInA cAhatA hai| use sukha priya tathA duHkha apriya hai| isI manovRtti kA AcArAMga meM varNana kiyA gayA hai--- "savve pANA piyAuyA suhasAyA dukkhapaDikalA appiyavahA piyajIviNo jIviukAmA / savvesi jIviyaM piyaM" / sabhI prANiyoM ko sAta vedanIya anukUla tathA asAtavedanIya sthiti pratikUla lagatI hai| sabhI ko jIvana priya hai| isIlie ahiMsA aura aparigraha ke rUpa meM samatA kA vyAvahArika prayoga karake hI sabhI jIvoM ko prANadAna tathA abhayadAna diyA jA sakatA hai| jaina muni kA pUrA jIvana samatA kA akhaMDa prayoga hotA hai / AyAro' meM kahA gayA hai-"paMtaM lU haM sevaMti vIrA smttdNsinno|" yaha sUtra AhAra kI Asakti se mukta sAdhu ke saMdarbha meM kahA gayA hai ki vaha kaisA bhojana karatA huA sama rahatA hai| lekina samatvadarzI vizeSaNa se yaha pratidhvanita hotA hai ki vaha garIba se garIba vyakti ko apane samAna samajhatA huA prApta (avaziSTa) tathA rUkSa (rasahIna) AhAra grahaNa karatA hai / kisI bhI jIva ko hIna yA atirikta nahIM mAnatA / vaha apanI bhAvanA ko AtmA--isa sUtra "No hINe No airitte" kI bhAvanA se bhAvita karatA rahatA hai / isase ahaMkAra rUpa parigraha ko puSTa hone kA avasara nahIM milatA tathA hiMsA meM pravRtti nahIM hotI hai| ____ aparigraha ke saMdarbha meM samatA kA artha hai-lAbha-hAni meM sama rahanA / AyAro" meM ise vyakta kiyA gayA hai ki "lAbho tti na majjejjA" tathA alAbho tti Na soyae" (iSTa vastu kA) lAbha hone para mada na kare tathA (iSTa vastu kA) lAbha na hone para zoka na kreN| Aja adhikatara bImAriyoM kA kAraNa manaHsthiti kA asaMtulana hai / sAmAjika va Arthika stara para apane se nirbala logoM ke sAtha asamAnatApUrvaka vyavahAra kiyA jAtA hai / zrama kA avamUlyana ho rahA hai / tiraskAra kiyA jAtA hai| zoSaNa bar3hatA jAtA hai / nirIha pazuoM para atirikta bhAra lAdA jAtA hai| ina saba sthitiyoM kA pramukha kAraNa AtmA kI samAnatA ke siddhAMta kI vismRti hai| samAja kI dRSTi se aparigraha kA samatA para AdhRta rUpa vyAvahArika hogA yadi nyUnatama AvazyakatAoM kI samAnastarIya pUrti ho / Arthika samAnatA ko lAyA jAe tAki sabakA sAtha-sAtha yogyatA tulasI prajJA

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nusAra vikAsa ho ske| ArSa vANI meM bhI zAzvata dharma kI carcA meM jIvana ke zAzvata mUlyoM kA hI vizleSaNa kiyA gayA hai| pariNAmataH aparigraha paramo dharmaH kI sthApanA hotI hai| AyAro' meM varNita guru-ziSya saMvAda kI kucha paMktiyAM isI prasaMga kI puSTi karatI haiM / ve haiM-parUveMti-savve pANA samve bhUtA savve jIvA savve sattA Na haMtavvA, Na ajjAveyavvA Na parivetavvA, Na paritAveyavvA, Na uddaveyanvA / bhagavAn mahAvIra zAzvata dharma kI prarUpaNA karate hue kahate haiM-kisI bhI prANI-bhUta, jIva tathA satva kA hanana nahIM karanA cAhie, una para zAsana nahIM karanA cAhie, unako apanA dAsa nahIM banAnA cAhie tathA unakA prANa viyojana nahIM karanA caahie| prazna uTha sakatA hai ki kyoM nahIM karanA cAhie ? isakA sundara va sthAI samAdhAna punazca AcArAMga' kI hI bhASA meM diyA gayA hai / vaha hai tumaMsi nAma sacceva jaM 'haMtavvaM' ti mannasi, tumaMsi nAma sacceva jaM 'ajjAveyavvaM' ti mannasi, tumaMsi nAma sacceva jaMparitAveyavvaM' ti mannasi, tumaMsi nAma sacceva jaM parighetavvaM' ti mannasi / tumaMsi nAma sacceva jaM 'uddava yavvaM' ti mannasi / jise tU hanana yogya mAnatA hai, vaha tU hI hai| jise tU AjJA meM rakhanA cAhatA hai, vaha tU hI hai / jise tU paritApa dene yogya mAnatA hai, vaha tU hI hai| jise tU dAsa banAne yogya mAnatA hai, vaha tU hI hai / jise tU mArane yogya samajhatA hai, vaha tU hI hai| yaha eka aisA zAzvata tathA sarvavyApI siddhAMta hai jisako dhyAna meM rakhakara svastha samAja kA AsAnI se nirmANa kiyA jA sakatA hai / uparyukta vizleSaNa se hamane pAyA ki samatA, ahiMsA aura aparigraha ke bIca setubaMdha hai| samatAmUlaka dRSTi se donoM tatvoM kI yugapat pratiSThA hogI / eka vyakti athavA samAja yaha kahe ki hamArA hiMsA meM vizvAsa nahIM lekina zoSaNa kiyA jA sakatA hai athavA zoSaNa nahIM, prANoM kA hanana kiyA jA sakatA hai to isameM samatA nIce se khisaka jAtI hai / ataH samatA ke saMdarbha meM donoM kA vivecana paraspara ekarUpatA ko siddha karatA hai / ahiMsA aura aparigraha eka haiN| donoM kA sahaastitva rahegA tathA inameM avinAbhAvI sambandha hai| saMdarbha: 1. AyAro, 3 / 30 7. AyAro 2. vahI, 3175 8. vahI, 2 / 63-64 3. ahiMsA ke achUte pahalU, pR0 14 6. vahI, 2 / 164 4. vahI, pR0 77 10. vahI, 21114-115 5. vahI, pR077 11. vahI, 411 6. ThANaM sUtra 12. vahI, 5 // 101 OD bama 16, baMka 3 (disa0, 6.)

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jIva aura zarIra ke sambandha setu samaNI maMgalaprajJA vizva-prahelikA ko sulajhAne kA prayatna sabhI dArzanikoM ne kiyA hai / jagat kI vyAkhyA sabhI ne apanI dRSTi se bhinna-bhinna prakAra se kI hai| sabhI ke sAmane yaha pramukha samasyA thI ki isa jagat kA niyAmaka tatva kyA hai ? jagat kA sampUrNa prapaMca eka tatva kA vistAra hai athavA aneka tatvoM kI samanviti hai / dvaitavAdI aura advaitavAdI vicAradhArA vizva-vyAkhyA ke saMdarbha meM do prakAra kI vicAradhArAoM kA prasphuTana huA--dvaitavAdI aura advaitavAdI / advaitavAdiyoM ne eka tatva ke AdhAra para vizva-vyAkhyA prastuta kI / dvaitavAda ne do tatvoM ko vizva vyAkhyA meM AdhArabhUta banAyA / advaitavAda meM bhUtAdvaita tathA caitanyAdvaita prasiddha hai / bhUtAdvaitavAdiyoM ke anusAra yaha jagat jar3a dravya se paidA huA hai / jar3a se bhinna kisI cetana nAmaka dravya kA svatantra astitva nahIM hai| cetana kI utpatti jar3a se hI huI hai / cetanAdvaitavAda meM kahA hai-sampUrNa jagat cetanAmaya hai / cetana bhinna jar3a kA koI astitva nahIM hai / cetanAdvaita (brahmAdvaita) meM vedAnta tathA bhUtAdvaita (jar3Advaita) meM cArvAka kA zIrSastha sthAna hai| dvatavAda kI jagat vyAkhyA do tatvoM kI phalazruti hai| unake anusAra yaha dRzyamAna carAcara jagat na kevala jar3a se paidA huA hai aura na hI cetana se / cetana tathA jar3a kI samanviti se hI yaha jagat hai / cetana jar3a ko paidA nahIM kara sktaa| acetana cetana kA utpattikAraka nahIM hai / donoM kA svataH svatantra astitva hai| ina donoM ke yoga se sRSTi kA janma hotA hai, yaha dvaitavAda kI avadhAraNA hai| advaitavAda ke sAmane sambandha kI samasyA nahIM thI yadyapi brahma (cetana) se jar3a athavA jar3a se cetana kI utpatti kaise huI yaha samasyA unake sAmane thI parantu do visadRza tatvoM kA yoga kaise huA yaha kaThinAI unake samakSa nahIM thii| dvaitavAdI darzanoM ko isa samasyA se jUjhanA pdd'aa| do visadRza padArthoM kA paraspara sambandha kaise ho sakatA hai, isakA samAdhAna denA unake lie Avazyaka ho gayA thaa| rAjapraznIya evaM sUtrakRtAMga sUtra meM tajjIva taccharIravAda kA ullekha hai| tajjIva taccharIravAda ke sAmane sambandha kI samasyA nahIM thI / sAMkhya prakRti evaM puruSa ye do tatva mAnatA hai| puruSa amUrta, akartA hai| usane bandha puruSa ko mAnA hI nahIM hai| unake anusAra prakRti hI bandhatI hai aura vahI mukta hotI hai| "prakRtireva mAnApuruSAzrayA satI badhyate saMsarati mucyate ca na puruSa iti / / tulasI prajJA

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usane visadRza padArthoM kA sambandha karavAye binA hI saMsAra kI vyAkhyA kii| vikAsa kA pUrA bhAra prakRti para hI DAla diyA / jo kArya cetana dravya ko karanA thA vaha kArya buddhi se krvaayaa| puruSa ko sarvathA amUrta mAna lene ke kAraNa hI buddhi ko ubhaya mukhAkAra darpaNa kI upamA se upamita kiyA gyaa| vijJAnavAdI bauddha ne isa prazna ko hI TAla diyaa| usane kahA--vijJAna hI sat hai / bAhya padArtha kA astitva hI nahIM hai / ataH unakI sambandha kI carcA hI anAvazyaka hai| bhagavAn buddha se bhI prazna pUchA gayAAtmA aura zarIra meM bheda hai yA abheda ? unhoMne kahA---AtmA aura zarIra meM sarvathA na bheda ko svIkAra kiyA na hI abheda ko| unhoMne kahA-zarIra aura AtmA meM sarvathA bheda yA abheda mAnane se brahmacaryavAsa sambhava nahIM hai| ata: maiM madhyama mArga kA upadeza detA hai / naiyAyika evaM vaizeSika bhI dvaitavAdI dArzanika haiN| unake yahAM bhI paramANu tathA cetana---ye donoM bhinna tatva haiN| jagat ke upAdAna kAraNa ye hI haiN| inakA sambandha IzvarIya zakti ke dvArA hotA hai| inako ina donoM meM sambandha karavAne ke lie nimitta kAraNa ke rUpa meM Izvara ko svIkAra karanA pdd'aa| pAzcAtya mata bhAratIya dArzanikoM ke samakSa hI yaha samasyA nahIM thI, pAzcAtya dArzanika bhI AtmA aura zarIra meM kyA sambandha hai isa para nirantara cintana kara rahe the| kisI ne advaitavAda kA samarthana karake samasyA se mukti pAne kA prayatna kiyA to kisI ne dvaitavAda ko svIkRti dekara cetana aura jar3a meM sambandha khojane kA prayatna kiyaa| beneDikTa spinojA advaitavAda ke samarthaka the| unhoMne manasa aura zarIra ko eka hI tatva ke do pahalU ke rUpa meM svIkAra kiyA, ataH una do tatvoM meM paraspara sambandha kI samasyA hI nahIM thii| lAibanitsa ne mana aura zarIra meM kArya-kAraNavAda svIkAra karake samasyA ko samAhita karane kA prayatna kiyA / unake anusAra mana kA zarIra para aura zarIra kA mana para koI prabhAva nahIM pdd'taa| rene dekArte ne Mind and body, manasa (AtmA) aura zarIra kI nirapekSa sattA svIkAra kii| una donoM kI kriyA, svabhAva, svarUpa meM bhI bhinnatA kA spaSTa pratipAdana kiyA / jar3a tatva kA mukhya lakSaNa vistAra tathA cetana dravya kA lakSaNa vicAra hai| dekAte ke zabdoM meM---The mind or soul of a man is entirely different from body. jaba do tatvoM kI nirapekSa sattA svIkRta huI to unakA Apasa meM kyA sambandha hai yaha samasyA mahatvapUrNa ho gii| jaba donoM sarvathA bhinna haiM to inameM paraspara antakriyA kaise hotI hai ? mana kA zarIra para aura zarIra kA mana para prabhAva kaise par3atA hai ? dekArte ne isakA samAdhAna zarIrazAstrIya dRSTikoNa se diyaa| usane batalAyA ki zarIra kA mana para aura mana kA zarIra para vAstavika rUpa se koI prabhAva nahIM par3atA / usane zarIra aura AtmA (manasa) kA sambandha-setu mastiSka ke agrabhAga meM sthita pIniyala granthi ko maanaa| isI granthi ke kAraNa mana aura zarIra meM paraspara sahayoga dikhalAI par3atA hai| dekArte ke isa abhyupagama para kaI ApattiyAM bhI upasthita kI gaIM, jaisekhaNDa 16, aMka 3 (disa0, 60)

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(1) nirAkAra AtmA sAkAra pIniyala meM kaise rahatI hai ? (2) do bhinna tatvoM meM paraspara antakriyA kaise ho sakatI hai ? (3) dekArte kA yaha siddhAnta zakti saMrakSaNa ke virudva hai| yaha nahIM kahA jA sakatA ki zArIrika ghaTanAoM se mAnasika ghaTanAeM aura mAnasika se zArIrika ghaTanAeM hotI haiN| dekArte ke siddhAnta meM uparyukta kaThinAiyAM hote hue bhI Adhunika vaijJAnika zarIra aura mana meM antakriyA mAnate haiN| isa samasyA ko sulajhAne ke lie cintakoM kA dhyAna kendrita huA hai tathA isako sulajhAne ke lie prayatna bhI kie haiN| jaina darzana kI mAnyatA jaina darzana dvaitavAda kA pakSadhara hai| isake anusAra jar3a aura cetana ye do tatva vizva-vyavasthA ke niyAmaka haiN| donoM kA svabhAva evaM astitva svatantra hai / cetana aura acetana atyantAbhAva haiM phira bhI unakA paraspara sambandha svIkAra kiyA gayA hai / siddhasena divAkara ne kahA-saMsArI AtmA karma ke sAtha kSIra evaM nIra kI taraha milI huI hai, ataH abhinna hai tathA unakA tAttvika astitva svatantra hai, ataH ve paraspara bhinna bhI haiM / saMsArAvasthA meM jar3a, cetana meM paraspara kSIra-nIra kI taraha ekIbhAva sambandha hai| jo anusaMcaraNa karane vAlA jIva hai vaha pudgala ke sAtha ghulA-milA hai isalie cetana aura acetana sarvathA svatantra nahIM hai / bhagavatI sUtra meM jIva aura pudgala ke sambandha setuoM kA nirUpaNa karate hue kahA gayA hai-"atyi NaM jIvA ya poggalA ya aNNamaNNabadyA, aNNamaNNapuTThA, aNNamaNNamogADhA, aNNamaNNasiNehapaDibaddhA, aNNamaNNaghaDatAe citttth|" jIva aura pudgala paraspara baddha haiM, spRSTa haiM, avagAhita haiM, sneha se pratibaddha haiM / jIva aura pudgala meM Apasa meM milane kI prAyogyatA ko sneha kahA gayA hai| Azrava jIva kA sneha hai tathA AkarSita hone kI arhatA pudgala kA sneha hai / jIva meM dhana zakti hai tathA pudgala meM RNa zakti hai ataH ve paraspara mila jAte haiN| bhagavatI meM bhagavAn mahAvIra ne eka udAharaNa ke dvArA jIva aura pudgala ke paraspara sambandha ko spaSTa kiyA hai| tAlAba meM pAnI hai| usameM saikar3oM chidravAlI naukA hai| jisa prakAra vaha naukA pAnI se bhara jAtI hai vaise hI jIva ke chidra Azrava haiM, karma rUpI pAnI una Azrava rUpI chidroM meM bhara jAtA hai| rAga-dveSa se yukta AtmA ke karma baMdhate haiN| "snehAbhyaktazarIrasya reNunA zliSyate yathA gAtram / rAgadveSaklinnasya karmabandho bhavatyeva // " rAga-dveSa se yukta AtmA ke karmoM kA bandha hotA hai| prazna phira bhI banA rahatA hai ki jIva aura pudgala ke ApasI sambandha kA setu kyA hai ? inakA paraspara sambandha kaise hotA hai ? donoM paraspara virodhI svabhAva vAle haiM / cetana amUrta aura jar3a mUrta hai ? kyA inakA sambandha karavAne vAlA koI tIsarA padArtha hai| jaisA ki nyAya-vaizeSika ne dravya aura guNa meM paraspara sambandha karavAne ke lie tIsare samavAya padArtha ko svIkRti dii| Izvara ko jar3a-cetana se sambandhita karavAne ke lie svIkAra kiyA hai / jaina-darzana ne jagat nirmANa meM kisI bhI IzvarIya zakti ko svIkRti nahIM dI hai| unhoMne isa samasyA ko samAhita karane kA yauktika prayatna kiyA / jIva aura pudgala kA bhautika sambandha tulasI prazA

Page #13
hai / jaina ne jIvoM ko do bhAgoM meM vibhakta kiyA-siddha evaM sNsaarii| siddhAtmA sarvathA amUrta hotI hai ataH usake sAtha karma pudgaloM kA sambandha nahIM ho sktaa| AtmA svarUpataH amUrta hai kintu saMsArAvasthA meM vaha kathaMcit mUrta bhI hai| saMsAra dazA meM jIva aura pudgala kA kathaMcid sAdRzya hotA hai / ataH unakA sambandha honA asambhava nahIM hai| saMsArI AtmA sUkSma aura sthUla---ina do prakAra ke zarIroM se AveSTita hai / eka janma se dUsare janma meM jAte samaya sthUla zarIra chUTa jAtA hai, sUkSma zarIra nahIM chUTatA / sUkSma zarIradhArI jIva hI dUsarA zarIra dhAraNa karate haiM, isalie amUrta jIva mUrta zarIra meM praveza kaise karatA hai--yaha prazna hI upasthita nahIM hotA hai kyoMki saMsArI AtmA kathaMcid mUrta hai / bhagavatI sUtra meM isa prazna ko sulajhAyA gayA hai| vahAM kahA gayA hai ki arUpa sarUpa nahIM ho sakatA / karma, rAga, moha, lezyA evaM zarIra ke kAraNa jIva mUrta bhI hai| zarIra sambandha ke kAraNa jIva pAMca varNa, gaMdha Adi se bhI yukta hai| jIva svarUpa se amUrta hai kintu baddhAvasthA kI apekSA mUrta bhI hai ata: usakA pudgala ke sAtha sambandha hotA hai / senTarI peTala AkarSaNa pudgala kA hai tathA senTarI phyUgala AkarSaNa jIba kA hai / pudgala jIva ko AkarSita karate haiM tathA jIva bhAgane kI koziza karatA hai / pUrA bhAga nahIM sakatA ataH saMsAra meM paribhramaNa karatA hai| jaba bhAga jAtA hai. taba mukta bana jAtA hai / jIva aura pudgala meM bhogya-bhoktR sambandha hai / jIva bhoktA hai, pudgala bhogya jIva aura zarIra jIva aura zarIra kA paraspara bhedAbheda hai| yaha bhedAbheda anekAnta dRSTi ke dvArA hI samajhA jA sakatA hai / gautama ne bhagavAna mahAvIra se pUchA "AyA bhaMte ! kAye ? aNNe kAye ? goyamA ! mAyA vi kAye, aNNe vi kaaye|" ityaadi| AtmA aura zarIra meM sarvathA abheda nahIM hai, yadi sarvathA abheda hotA to ye donoM eka hI ho jAte / sarvathA bheda bhI nahIM hai| sarvathA bheda hone se paraspara kabhI-bhI nahIM mila sakate the| ataH apane vizeSa guNoM ke kAraNa inameM paraspara bheda bhI hai aura sAmAnya guNoM ke kAraNa abheda bhI hai| bhagavAn mahAvIra ne AtmA ko zarIra bhinna aura abhinna donoM kahA hai| aisI sthiti meM do prazna hamAre sAmane upasthita hote haiM ----yadi zarIra AtmA se abhinna hai to use AtmA kI taraha arUpI aura sacetana bhI honA caahie| jaina darzana meM samAdhAna prApta hai ki zarIra rUpI bhI hai aura arUpI bhI hai| sacetana bhI hai aura acetana bhI hai| AtmA aura zarIra meM atyanta bheda mAnA jAe to kAyakRta karmoM kA phala AtmA ko nahIM milanA cAhie / atyanta abhinna mAneM to zarIra dAha ke samaya AtmA bhI naSTa ho jAegI jisase paraloka sambhava nahIM hai| inhIM doSoM ko dekhakara bhagavAn buddha ne kaha diyA ki bheda aura abheda-ye donoM pakSa ucita nahIM haiN| jabaki bhagavAn mahAvIra ne donoM virodhivAdoM kA samanvaya sthApita kiyA hai| ekAnta bheda aura abheda mAnane para jo doSa Ate haiM ve ubhayavAda kI svIkRti meM vilIna ho jAte haiN| jIva aura zarIra kA khaNDa 16, aMka 3 (disa0, 60)

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kathaMcid bhedAbheda hai| zarIra nAza ke bAda bhI AtmA rahatI hai tathA siddhAvasthA meM azarIrI AtmA bhI hotI hai / ata: AtmA aura zarIra paraspara bhinna haiM / saMsArAvasthA meM zarIra aura AtmA kA kSIra-nIravat yA agni-lohapiNDavat tAdAtmya hotA hai, ataeva kAya se kisI vastu kA sparza hone para AtmA meM saMvedana hotA hai| kAyakRta karma kA bhoga bhI AtmA karatI hai, ataH zarIra aura AtmA abhinna haiM / bhagavatI sUtra meM jIva ke gati, indriya Adi dasa bheda ginAye haiN| yadi jIva aura kAya kA abheda na mAnA jAe to ina pariNAmoM ko jIva pariNAma ke rUpa meM nahIM ginAyA jA sakatA thaa| usI prakAra jIva ko savarNa, sagandha Adi mAnA hai| vaha bhI jIva zarIra ke abheda hetu se hI mAnA hai| AcArAMga meM AtmA ke svarUpa ko prakaTa karate hue kahA gayA- "savve sarA niyaTati" ityAdi"5 / bhagavatI sUtra meM jIva ko arUpI, akarma kahA gyaa| ina vyAkhyAoM se jIva aura zarIra kI bhinnatA kI sUcanA hI prApta hotI hai| isa prakAra sApekSa dRSTi se jIva aura zarIra kA bhedAbheda siddha ho jAtA hai| zarIra audArika zarIra kI apekSA rUpI hai tathA kArmaNa kI apekSA arUpI bhI hai| __ AtmA-zarIra ke sambandha ke sandarbha meM AcArya kundakunda ke vicAra bhinna prakAra ke haiN| ve nizcayanaya ke anusAra AtmA ko zuddha mAnate haiN| usake kisI prakAra kA bandha hai hI nahIM / vyavahAranaya se vaha baMdhI huI hai / vyavahAra naya asadbhUta hai "jIvo caritaNANadasaNaTThiu ya sasamayaM jANa / puggalakammapadeso ca jANa parasamaya // " kundakunda kA jhukAva vedAnta, sAMkhya darzana kI tarapha pratIta hotA hai / unakA kahanA hai ki AtmA yadi svarUpataH bandhI huI hai to vaha kabhI bhI mukta nahIM ho sktii| jIva aura pudgala kA sambandha anAdi hai| sabhI bhAratIya dArzanikoM ne aisA svIkAra kiyA hai / nyAya-vaizeSika darzana ne jagat ko IzvarakRta mAnakara bhI saMsAra ko anAdi mAnA hai tathA cetana evaM zarIra ke sambandha ko bhI anAdi svIkAra kiyA hai| "anAdicetanasya zarIrayogaH anAdizca rAgAnabandhaH" karma siddhAnta ke anusAra AtmA aura anAtmA ke sambandha ko anAdi mAnanA anivArya hai| yadi aisA na mAnA jAe to karma siddhAnta kI mAnyatA kA koI artha hI nahIM raha jaataa| yahI kAraNa hai ki upaniSadoM ke TIkAkAroM meM zaMkara ko brahma aura mAyA ke sambandha ko anAdi mAnanA pdd'aa| bhAskarAcArya ne satya rUpa upAdhi kA brahma ke sAtha anAdi sambandha mAnA hai / rAmAnuja, nimbArka evaM madhva ne avidyA ko anAdi mAnA hai / vallabha ke anusAra jisa prakAra brahma anAdi hai vaise hI usakA kArya bhI anAdi hai| ataH jIva tathA avidyA kA sambandha bhI anAdi hai / sAMkhya mata meM prakRti evaM puruSa kA saMyoga, bauddhamata meM nAma aura rUpa ke sambandha ko anAdi mAnA hai| jaina darzana bhI jIva aura karma ke saMyoga ko anAdi svIkAra karatA hai| jaise murgI aura aNDe meM paurvAparya nahIM batAyA jA sakatA vaise hI jIva aura karma ke sambandha meM paurvAparya nahIM hai| yadi karmoM se pahale AtmA ko mAneM to (zeSAMza pRSTha 15 para) tulasI pramA

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hindI jaina kAvya : dArzanika pravRttiyAM D DaoN0 maMgala prakAza mehatA* adhikAMza hindI jaina-sAhitya kI AdhAra-bhUmi jaina darzana hai| paramAtma prakAza, yogasAra, jasaharacariu, sAvayadhammadohA, pAvapurANa, yazodhara caritra, sItA caritra, zataaSTottarI, cetana karma caritra, nemicandrikA, baMkacora kI kathA Adi racanAoM meM jIva, ajIva, Asrava, bandha, saMvara, nirjarA, mokSa Adi dArzanika tatvoM kA vivecana vipula mAtrA meM huA hai / anya racanAoM meM dArzanika tatvoM kA prAcurya bhale hI na ho kintu unakI mUla preraNA kA AdhAra jaina tatva cinta na hI hai| jova : jIva tatva kA vargIkaraNa usakI mukti prApti kI yogyatA tathA vartamAna sthiti ke AdhAra para kiyA gayA hai / mukti-prApti viSayaka yogyatA ke sambandha meM jIva ke do bheda haiM-bhavya aura abhavya / jisameM samyak darzana, samyak jJAna aura samyak cAritra dvArA mukti prApta karane kI yogyatA hai vaha bhavya jIva hai aura jisameM isa prakAra kI yogyatA kA abhAva hai, vaha abhavya jIva hai|| ___ jIva kI vartamAna sthiti ke AdhAra para usake do bheda haiM-saMsArI aura mukta / jo karmabaddha hai, vaha saMsArI jIva hai| jo karma zRMkhalA se mukta ho cukA hai, ananta jJAna , ananta sukhAdi guNoM se alaMkRta hai, vaha AvAgamana rahita arthAt mukta jIva hai| jaina kAvya sAhitya meM jIva tatva kA sarvAdhika ullekha milatA hai / 'baMkacora kI kathA' ke anusAra jIva nAnAvidha santApa sahana karatA hai, use eka kSaNa sukha kI anubhUti nahIM hotii| pApa ke kAraNa jIva ko adhogati prApta hotI hai| koI garbha meM hI samApta ho jAtA hai, koI bAla yA taruNa hokara mRtyu prApta karatA hai, koI vRddhAvasthA ke kaSTa sahana karatA hai, koI mohamada meM lipta ho durgatiyoM meM bhaTakatA hai, koI rogAdi se pIr3ita ho duHkha bhogatA hai, koI putra-kalaha ke bIca ghara meM bandI banA rahatA hai| _ 'yazodhara carita' ke anusAra apane utthAna-patana ke lie jIva svayaM uttaradAyI hai / apane karmoM se hI vaha bandhana mukta hotA hai| anya na koI use bAMdhatA hai aura na bandhana se mukta karatA hai / ajita karmoM kA phala vaha nizcita hI bhogatA hai| zubhAzubha karmoM ke anusAra hI use phala prApta hotA hai / ' * zodhAdhikArI (sampAdaka-'tulasI prajJA'), anekAMta zodha pITha, jaina vizva bhAratI, lADanUM (rAja.) khaNDa 16, aMka 3 (disa0, 60) 11

Page #16
'zataaSTottarI' meM jIva ke siddhatva avasthA prApta kara lene kA ullekha hai| jIva apanI vizuddha svAbhAvika dazA meM pahuMcakara paramAtmA ho jAtA hai| jIva karmoM ke AvaraNa se mukta hote hI sAMsArika dazA se mukta hokara apanI zAzvata evaM siddhatva avasthA prApta kara letA hai tathA vizva kA jJAtA aura draSTA ho jAtA hai| ___ yaha sthiti usI samaya sambhava hai, jaba manuSya parasaMgati kA parityAga kara rAga, dveSa, moha, mithyAtva kA parihAra kara de|' Atma svarUpa ke viparIta para-prIti use narakonmukha karane vAlI hai| apane svabhAva ko bhUla jAnA hI usake jagat paribhramaNa kA, aneka yoniyoM meM bhaTakane kA kAraNa hai| ratnatraya (samyak darzana, samyak jJAna, samyak cAritra) kA pAlana tathA apane mUla svarUpa ke parijJAna se manuSya ko zuddha buddhatva prApta hotA hai / AtmA hI usakA deva aura gurU hai| jIva nirjarA avasthA ke pazcAt paramAtmA pada para pratiSThita ho jAtA hai / aisI sthiti meM sevaka aura svAmI kA bheda miTa jAtA hai| vaha svayaM hI sevaka hai aura svayaM hI svAmI hai|" __sArAMza yaha hai ki jaina kAvyoM meM sthAna-sthAna para jIva tatva vividha rUpoM meM ubhara kara pratyakSa huA hai| isake atirikta jIva ke sAtha ajIva tatva bhI ullekhanIya ajIva: ajIva caitanya zUnya dravya hai| pArzvapurANa ke racayitA ne ajIva tatva kA ullekha karate hue jIva tatva ko cetanAyukta evaM ajIva tatva ko jar3a kahA hai|' AtravaH karma pudgaloM kA jIva kI ora agrasara honA Asrava hai| 'pArzvapurANa' meM isa avasthA kA pratipAdana kiyA gayA hai| jabataka karmAsrava kI dhArA aura bandha-paramparA gatizIla rahatI hai, taba taka jIva kA saMsAra paribhramaNa samApta nahIM hotaa| 'sItA caritra' meM bhI Asrava avasthA kA ullekha hai| isa avasthA meM ajJAna ke kAraNa manuSya kAna hote hue bhI nahIM sunatA, netra hote hue use dikhAI nahIM detA, usakA hRdaya viveka aura buddhi se zUnya hotA hai, vaha unmAdavaza karma kI ora prerita hotA hai / bandhaH do padArthoM ke viziSTa sambandha ko baMdha kahate haiN| jaina darzana meM AtmA ke sAtha karmoM kA baMdhanA hI 'bandha' kahalAtA hai / 'pAvapurANa' meM kavi ne spaSTa ullekha kiyA hai ki yadi eka bAra AtmA karma-zRMkhalA se mukta ho gayA hai, to vaha punaH karmabaMdha meM nahIM bNdhtaa| 'zataaSTottarI' meM bhI kavi ne bandha tatva kA vivecana kiyA hai| kavi ke anusAra AtmA se Abaddha karmoM ke kAraNa manuSya svargIya sukhoM kA upabhoga karatA hai yA isake viparIta eka-eka kaNa ke lie kaSTa uThAtA hai / saMvara : AtmA kI ora agrasara karma-paramANuoM ko rokanA saMvara hai| isase AtmA ke tulasI prajJA

Page #17
lie mokSa kI bhUmikA taiyAra ho jAtI hai / saMvara ke lie mana, vANI aura karma kI svacchanda pravRttiyoM para niyaMtraNa Avazyaka hai| paMcendriyAM jIva ko sadaiva pApa karmoM meM lipta rakhatI haiM / unakI prIti se jIva ghora duHkha sahatA hai aura dIrgha kAla taka saMsAra meM paribhramaNa karatA hai / mana iMdriyoM kA rAjA hai / vaha AThoM prahara iMdriyoM ko kArya ke lie prerita karatA rahatA hai / indriyoM dvArA mana kI saMgati se viSayoM kI icchA tIvra hotI hai, viSayAsakti jIva kI mukti prApti meM bAdhaka hai / ataH saMvara ke lie rAgAdi se sambandha tor3akara indriyoM se mana mor3akara AtmA se prIti karanI cAhie / 'pArzvapurANa' ke racayitA ne bhI 'saMvara' tatva ko mokSa mArga kA prakAzaka mAnA hai / ' mAnava kI sampUrNa sAdhanA kI saphalatA isI para nirbhara hai / nirjarA : mokSa ke do hetu haiM - eka saMvara aura dUsarA nirjarA / saMcita karmoM kA AtmA se pRthak ho jAnA nirjarA hai / 'saMvara' se yadyapi navIna karmoM kA AnA ruka jAtA hai tathApi purAtana karma to AtmA meM saMcita hI rahate haiM; unako hI dUra karane ke lie AtmA ko vizeSa prayAsa kI AvazyakatA hotI hai kyoMki ve eka sAtha AtmA se vilaga nahIM ho jAte, apitu krama-krama se dUra hote haiM / karmoM ke isI krama krama se dUra hone ko nirjarA kahate haiM / 'nemicandrikA' meM kavi saphala nirjarA kI prApti ke lie AtmadhyAna arthAt tapazcaryA ko anivArya mAnA hai / tapa dvArA karma - zrRMkhalA chinna-bhinna hotI hai aura jIva muktAvasthA prApta karatA hai / isa prakAra Atma dhyAna hI sarvazreSTha hai aura isake dvArA hI jIva ko nirjarAvasthA prApta hotI hai / isa avasthA ke pazcAt mokSaprApti hotI hai / mokSa : bandha ke abhAva kA nAma hI mukti yA mokSa hai / AtmA anaMta jJAna, anaMta darzana, anaMta sukha Adi se yukta ho jAtA hai / mokSa kI avasthA meM AtmA pUrNa svataMtra hokara apanI anupama AbhA se prabhAsita ho uThatA hai / yahI AtmA kI siddha aura sarvocca avasthA hai / " yahAM ke sukha anupameya haiM / 'cetana karma caritra' meM kavi ne ullekha kiyA hai ki mokSa cetana ke lie ziva-sukha svarUpa avicala dhAma hai / yahAM pahuMcakara cetana anaMta kAla taka dhruva vizrAma karatA hai, janma-jarA-maraNa ke cakra se sadaiva ke lie mukta ho jAtA hai / " 'paramAtmaprakAza' meM bhI mokSa prApti kA ullekha hai / 16 ahiMsA : ahiMsA kA mUlAdhAra jIvadayA hai| jIvadayA hI uttama dharma hai / jaina kaviyoM ahiMsA ke prati apanI AsthA prakaTa kI hai / 'paramAtmaprakAza' meM kavi ne ahiMsA tatva kA varNana karate hue likhA hai ki jIvoM kI hiMsA se narakagati prApta hotI hai aura abhayadAna dene se svarga kI prApti hotI hai / ataH sarvathA hiMsA tyAgakara ahiMsA kA mArga grahaNa karanA cAhiye / " 'jasahara cariu' kI racanA ahiMsA ke vyApaka prabhAva ko hI khaNDa 16, aMka 3 ( disa0, 60 ) 13

Page #18
dRSTi meM rakhakara kI gaI / kavi ne tatkAlIna samAja se narabali jaise duSkRtya ko samApta karane ke lie isa graMtha kA kathAnaka taiyAra kiyA / sArAMza yaha hai ki hindI jaina kAvya sAhitya meM jaina dArzanika pravRttiyoM - jIva, ajIva, Asrava, bandha, saMvara, nirjarA, mokSa, ahiMsA Adi kA sthAna-sthAna para vivecana huA hai / uparokta dArzanika tatva racanA ke kathA-paTa meM bhalIbhAMti gUMtha diye gaye haiM aura inake nirUpaNa meM atyanta gaMbhIra zailI kA vyavahAra kiyA gayA hai / sandarbha : 14 1. jasa jAti kI cAra gati kahI tiha meM duSa nAnA parakAra / / deva naraka pasu manaSaja sahI // sukha eka pala nAhi lagAra // 2. prANI je karama kamAvai, tAko phala jo karama subhAsubha hoI, nihaca te - baMkacora kI kathA, padya 261, pR0 30 niha pAve / phala soI // 3. kevala prakAza hoya, andhakAra nAza hoya, jJAna ko vilAsa hoya, aura lauM nivAhavI / siddha meM suvAsa hoya, lokAloka bhAsa hoya, Apu riddha pAsa hoya, aura kI na cAhavI // - yazodhara carita, padya - 117 -zataaSTottarI- bhaiyA bhagavatIdAsa, padya - 61, pR0 2 4. zataaSTottarI, padya 67, pR0 30 5. e ho cetana rAya parasoM prIti kahA karI / je narakahi le jAhi, tinahI soM rAce sadA // 10. sItA carita, padya - 152, pR0 52 11. zataaSTottarI, padya 75, pR0 25 12. krodhAdika jabahI kareM, parigraha ke saMyoga sauM, 6. bhUlo Apa Apa na pAyo / yAhI mUla jagata caurAsI laba meM phirayo hI / kAla anAdi na jANeM 7. zataaSTottarI, padya - 36, pR0 16 8. cetana jIva ajIva jar3a, yaha sAmAnya svarUpa / 6. jo karmana kareM Agamana, Asrava kahiye tAke bheda siddhAMta meM, bhAvita daravita vahI, padya 83, pR0 26 bharamAyo // soya / doya // - pArzvapurANa, padya - 25, pR0 141 baMdhe karma taba Ana / baMdha nirantara jAna // kyoMhI // - sItA carita, padya 2217 vahI, padya 131, pR0 154 tulasI prajJA

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baMdha abhAva mukti hai, yaha jAnai saba koya / baMdha heta barate jahAM, mukti kahAM se hoya / / -~-pArzvapurANa, padya-153-54, pR0 15: 13. jAsauM sukha tuma kahata ho, soI duHkha nidAna / sabai sukha tapa ke kiye, mAno vacana pramAna // jo sukha cAhai tapa karo, pheri gharai mata jAva / jaisI saMgati kheli ho, taise pari hai dAva // -nemicandrikA, pR0 24-25 14. zataaSTottarI, padya-12, pR0 10 15. cetana karma caritra, padya-284-85, pR0 83 16. dasaNu NANu aNaMta-suha samau Na tuTTai jaasu| so para sAsau mokkha-phalu bijjau asthi Na tAsu // -paramAtmaprakAza, pR0 125 17. jIva vahaMtahaM garaya-gai abhaya-padANe saggu / be paha jabalA darisiyA jahiM ruccai tahiM laggu // vahI, pR0 243 1100 (zeSAMza pRSTha 10 kA) usameM karma lagane kA koI kAraNa hI nahIM bntaa| karma ko AtmA se pahale mAneM to jIva ke binA karma karegA kauna ? jIva aura karma ke sambandha kA Adi nahIM hai / unakA sambandha apazcAnupUrvika hI hai| ___Madical science ne bhI zarIra aura mana ke sambandha ko svIkAra kiyA hai| ve paraspara eka-dUsare ko prabhAvita karate haiM ataH unameM paraspara sambandha hai| bhAva zarIra kI bImArI ko paidA karatA hai / IrSyA se alsara ityAdi roga ho jAte haiN| zarIra bhAva ko prabhAvita karatA hai| yadi lIvara kharAba hai to bhAva vikRta ho jaaegaa| zarIra aura AtmA meM sambandha hai ataeva unameM antakriyA hotI hai| isa prakAra kahA jA sakatA hai ki anekAnta dRSTi se jIva aura zarIra meM bhedAbheda hai / jaina darzana ke anusAra saMsArI AtmA kathaMcit mUrta hai| vaha pudgala (karma) yukta hai / Azrava jIva evaM zarIra ke sambandha kA setu hai / saMsArI avasthA meM jIva aura zarIra ko pRthak nahIM mAnA jA sktaa| saMdarbha: 1. syAdvAda maJjarI, pR0 138 4. bhagavaI, 13/128 2. bhagavaI 5. AyAro 3. vahI 000 khaNDa 16, aMka 3 (disa0, 60) *

Page #20
bhagavatI ArAdhanA evaM prakIrNakoM meM ArAdhanA kA svarUpa 17 jinendra kumAra jaina* ArAdhanA viSayaka graMtha zaurasenI jaina Agama sAhitya meM zivAryakRta 'bhagavatI ArAdhanA' evaM ardhamAgadhI Agama sAhitya meM 'prakIrNakoM' kA pratipAdya viSaya lagabhaga samAna hai / ina donoM granthoM ArAdhanA evaM saMlekhanA kA vistRta varNana kiyA gayA hai / ina granthoM kI aneka gAthAeM bhI eka-dUsare meM samAna pAyI jAtI haiN| ina donoM granthoM ke AdhAra para yahAM ArAdhanA ke svarUpa kA vivecana prastuta karane kA prayAsa kiyA gayA hai / bhagavatI ArAdhanA kA mUla nAma 'ArAdhanA hai / ' kintu kavi ne apanI kRti ko parama AdarabhAva vyakta karane ke lie ArAdhanA se pahale 'bhagavatI' vizeSaNa lagAyA hai / isa grantha ke TIkAkAra zrI aparAjita sUri ( 10 vIM zatAbdI) ne bhI TIkA ke anta meM isakA nAma 'ArAdhanA' diyA hai / isI prakAra devasena ne bhagavatI ArAdhanA ke AdhAra para eka grantha kI racanA kI thI jisakA nAma unhoMne "ArAdhanAsAra" diyA hai / " AcArya amitagati ne bhI saMskRta padyoM meM eka graMtha likhA jisakA nAma unhoMne "ArAdhanaiSA' athavA 'ArAdhanA' hI diyA hai / bhagavatI ArAdhanA ke sampAdakoM evaM anya vidvAnoM ne isa graMtha ke nAmakaraNa, racanAkAla Adi para vizeSa prakAza DAlA hai / bhagavatI ArAdhanA AcArya zivAryakRta bhagavatI ArAdhanA ke nAma se hI spaSTa pratIta hotA hai ki prastuta graMtha meM ArAdhanA ke bheda-prabheda va svarUpa Adi kA varNana kiyA gayA hai| AcArya kundakunda ke bAda saMbhavataH IsA kI dUsarI zatAbdI meM racita isa graMtha meM kula 2/64 gAthAeM haiN| jinameM samyagdarzana, samyagjJAna, samyagcAritra va samyagtapa ina cAra prakAra kI . ArAdhanAoM ke sAtha - sAtha 5 maraNa, 12 tapa, saMlekhanA evaM zrAvaka dharma Adi kA varNana kiyA gayA hai / cUMki samyagdarzana, jJAna, cAritra va tapa kI ArAdhanA se hI jIva mokSa prApta kara sakatA hai, isalie granthakAra ne prathama 24 gAthAoM meM ArAdhanA ke bheda, svarUpa va ina cAroM ke sambandha Adi kA varNana graMtha meM sabase pahale kiyA hai / prakIrNaka sAhitya ardhamAgadhI Agama sAhitya meM prakIrNakoM kI saMkhyA 10 mAnI gaI hai / " jinameM AturapratyAkhyAna, mahApratyAkhyAna, bhaktaparijJA tathA maraNasamAdhi nAmaka prakIrNakoM meM * 214, hiranamagarI, se0 7, udayapura (rAja0 ), pina - 313001 / 16 tulasI prajJA

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bhagavatI ArAdhanA kI taraha hI ArAdhanA ke bheda, svarUpa va saMlekhanA dvArA maraNa Adi kA varNana kiyA gayA hai| catuHzaraNa nAmaka prakIrNaka meM isa saMsAra ko azAnti evaM duHkha kA pratIka mAnate hue, arahanta, siddha, sAdhu aura sarvajJa-prarUpita dharma ko zaraNabhUta kahA gayA hai| taMDulavaicArika nAmaka prakIrNaka meM mukhya rUpa se garbhaviSayaka varNana hai| jIvanabhara meM jo zreSTha va kaniSTha karma kie haiM, unakA lekhA lagAkara antima samaya meM duSpravRttiyoM kA parityAga kara, saMyama dhAraNa kara saMsthAraka para AsIna paNDita maraNa ko prApta karane vAlA zramaNa mukti ko varaNa karatA hai| bRhatkalpa evaM vyavahAra sUtroM ke AdhAra para likhA gayA gacchAcAra prakIrNaka zramaNa-zramaNiyoM ke AcAra-siddhAMta kA nirUpaNa karatA hai| gaNavidyA nAmaka prakIrNaka meM jyotiSa sambandhI va devendrastava meM 32 devendroM kA vistArapUrvaka varNana pAyA jAtA hai| ArAdhanA kA svarUpa ArAdhanA ke svarUpa ko spaSTa karate hue bhagavatI ArAdhanA meM kahA gayA hai ki samyak darzana, samyak jJAna, samyak cAritra va samyak tapa ke udyotana, uchavana, nirvahana, sAdhana aura nistaraNa ko ArAdhanA kahate haiM / arthAt samyak darzana, jJAna, cAritra va tapa se AzaMkA Adi doSoM ko dUra karanA (udyotana), bAra-bAra AtmA kA samyaka darzana Adi rUpa meM pariNata honA (uchvana), parISaha Adi Ane para bhI AkulatA ke binA samyak darzana Adi dhAraNa karanA (nirvahana), nitya yA dainika kAryoM ko karane se samyak darzana Adi meM vyavadhAna Ane para usameM punaH mana ko lagAnA (sAdhana) tathA dUsare bhava meM bhI samyak darzana Adi ko sAtha le jAnA yA AmaraNa pAlana karanA (nistaraNa) hI ArAdhanA hai / tatvArtha zraddhAna ko samyagdarzana tathA sva aura para ke nirNaya ko samyak jJAna kahate haiM / pApa kA bandha karAne vAlI kriyAoM ke tyAga ko samyak cAritra tathA indriya evaM mana ke niyamana ko samyak tapa kahate haiM / bhagavatI ArAdhanA meM samyak darzana, jJAna, cAritra va tapa ina cAroM ArAdhanAoM ko samyak darzana va samyak cAritra ina do ArAdhanAoM meM samAviSTa kara diyA hai| darzana kI ArAdhanA karane para jJAna kI ArAdhanA niyama se hotI hai kintu jJAna kI ArAdhanA karane se darzana kI ArAdhanA bhajanIya hai-hotI bhI hai, nahIM bhI hotii| tathA saMyama yA cAritra kI ArAdhanA karane para tapa kI ArAdhanA niyama se hotI hai, kintu tapa kI ArAdhanA meM cAritra kI ArAdhanA bhajanIya hai| Upara kahA gayA hai ki zraddhAna (darzana) kI ArAdhanA karane para samyak jJAna kI ArAdhanA avazya hotI hai, kintu yahAM prazna kiyA jAtA hai ki darzana aura cAritra ArAdhanA ke sthAna para jJAna aura cAritra ArAdhanA bheda kyoM nahIM kie gae ? isake uttara meM vijayodayaTIkAkAra ne apanI TIkA meM kahA hai ki--samyak jJAna kI ArAdhanA karane para samyagdarzana kI ArAdhanA hotI hai| kintu mithyAjJAna kI ArAdhanA meM darzana kI ArAdhanA nahIM hotii| isalie mUla graMthakAra ne "mayaNijja' zabda ke prayoga se ise spaSTa kara diyA hai ki jJAna kI ArAdhanA se darzana kI ArAdhanA bhajanIya hai (arthAt hotI bhI hai aura nahIM bhI hotii|) ataH jJAna kA prAdhAnya na hone ke kAraNa jJAnArAdhanA bheda nahIM kiyA gyaa| isI prakAra cAritra ko ArAdhanA se tapa kI ArAdhanA avazya khaNDa 16, aMka 3 (disa0, 60)

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hotI hai kintu tapa kI ArAdhanA se cAritra kI ArAdhanA bhajanIya hai, vaha kaise ? usakA uttara dete hue TIkAkAra kahate haiM ki tapa kI ArAdhanA karane vAle ke dvArA asaMyama kA tyAga kiyA bhI jA sakatA hai aura nahIM bhI kiyA jaataa| isalie tapa kI ArAdhanA meM cAritra ArAdhanA bhajanIya hai / ina cAroM ArAdhanAoM meM cAritra ArAdhanA kI mahattA spaSTa karate hue AcArya zivArya kahate haiM ki - "cAritra kI ArAdhanA meM jJAna, darzana, tapa saba ArAdhita hote haiM / jJAna, darzana aura tapa meM se kisI kI bhI ArAdhanA meM cAritra kI ArAdhamA bhAjya hotI hai / " 12 prakIrNakoM meM ArAdhana kisakA ? evaM ArAdhaka kauna ? isako spaSTa karate hue ArAdhanA ke svarUpa ko spaSTa kiyA gayA hai / jo duSkRta kAryoM ko jAnate hue, zubha dhyAna karate hue evaM zubha mArga kA anusaraNa karane vAlA kIrti ko prApta karatA hai, tathA apanI burAiyoM kI (gUr3ha bAtoM kI ) nindA karatA hai use ArAdhanA kahA gayA hai / pAMca mahAvratoM kA pAlaka acche cAritra va zIla se yukta zramaNa ArAdhaka hotA hai / jo svayaM ko evaM apanI AtmA ko jAnatA hai vaha jJAna, darzana, cAritra aura tapa meM sthita muni hotA hai / " ArAdhaka ke isa varNana se spaSTa hotA hai ki pAMca mahAvrata, zIla, tapa evaM ratnatraya ( samyak darzana, jJAna, cAritra ) Adi kA pAlana karanA yA zraddhAna karanA hI ArAdhanA kahalAtA hai / ArAdhaka kA svarUpa ArAdhaka ke svarUpa ko lekara bhagavatI ArAdhanA meM kahA gayA hai ki jo guru sammukha apane doSoM kI AlocanA yA apane aparAdhoM kI nindA karane kA dRr3ha saMkalpa lekara ghara se nikala jAye kintu mArga meM hI usakI mRtyu ho jAe yA guru kI hI mRtyu ho jAe athavA una donoM meM vAk-zakti kA abhAva ho jAe, phira bhI vaha ArAdhaka kahalAtA hai / 14 kyoMki usane apane doSoM kI AlocanA yA aparAdhoM kI nindA karane kA dRr3ha saMkalpa lekara prAyazcita kiyA hai / jo guru ke pAsa sabhI bhAvazalya ko chor3akara zalyoM se rahita hokara mRtyu ko prApta karatA hai vaha ArAdhaka hotA hai, kintu jo guru ke pAsa bhAvazalya ko bilakula bhI nahIM chor3atA vaha na to samRddhizAlI hotA hai, aura na hI ArAdhaka hotA hai / " cAroM kaSAyoM kA tyAga, iMdriyoM kA damana evaM rAga-dveSa se rahita hokara ArAdhaka apanI ArAdhanA-zuddhi karatA hai| AcAryoM ne ina donoM granthoM meM kahA hai ki tIna gArava va tInoM zalyoM" se rahita hokara, ratnatraya ( samyagdarzana, jJAna, cAritra) kA AcaraNa karane vAlA samasta duHkhoM kA kSaya karane vAlA hotA hai / " bhagavatI ArAdhanA evaM prakIrNakoM ke atirikta anya granthoM meM bhI ArAdhanA kA varNana milatA hai | AcArAMgasUtra meM samyak darzana, jJAna, cAritra, tapa evaM vIrya ye AcAra ke pAMca bheda batalAte hue sAdhaka ko inakI ArAdhanA karane kA nirdeza diyA hai / isI prakAra sUtrakRtAMga meM bhI samyagjJAna, darzana, cAritra va tapa ina cAroM kA sAdhaka ko samAdhi ke lie ( maraNakAla meM ) AcaraNa karane kA Adeza diyA gayA hai / samavAyAMga nAmaka aMga Agama meM tIna prakAra kI virAdhanA kA varNana kiyA gayA hai / bhagavatIsUtra meM kahA 18 tulasI prajJA

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gayA hai ki jJAna aura zIla donoM kI saMgati hI zrayasa kI sarvAMgINa ArAdhanA hai / ataH jJAna, darzana aura cAritra kI ArAdhanA hI zreyaSkara hai| uttarAdhyayana evaM dazavaikAlika nAmaka mUla Agama sAhitya meM bhI ArAdhanA ke svarUpa ko spaSTa kiyA gayA hai| uttarAdhyayana meM samyak darzana, jJAna, cAritra va tapa ko mokSa kA sAdhana batAte hue, inakA zraddhAna (ArAdhana) karane ko kahA gayA hai / dazavaikAlika sUtra meM bhI sabhikSu ke lakSaNa batAte hue kahA gayA hai ki samyagdarzana, jJAna, cAritra va tapa kI ArAdhanA dvArA purAne karmoM ko prakampita (kSaya) karake jo mana, vacana aura kAya se susaMvRtta hai, vaha bhikSu hai| __ zaurasenI Agama sAhitya ke prasiddha AcArya vaTTara dvArA racita 'mUlAcAra' nAmaka grantha meM ArAdhanA ke bheda va svarUpa para prakAza DAlA gayA hai| mUlAcAra ke bRhadpratyAkhyAna saMstava adhikAra meM kahA gayA hai ki zramaNa ko pApoM se mukta hokara jIvana ke antima kSaNoM meM samyaka darzana, jJAna, cAritra va tapa ina cAra ArAdhanAoM meM sthita rahakara, kSudhAdi parISahoM para vijaya prApta kara niSkaSAya rahane kA Adeza diyA gayA hai| samyaktva prApta ho jAne ke bAda jIvAdi padArthoM ke zraddhAna ko ArAdhanA kahA hai / jainendra siddhAMta koza meM ArAdhanA ke svarUpa ko spaSTa karate hue kahA gayA hai ki samyak darzana, jJAna cAritra va tapa ina cAroM kA yathAyogya rIti se udyotana karanA, unameM pAraNati karanA, ina ko dRr3hatApUrvaka dhAraNa karanA, unake maMda par3a jAne para punaHpunaH jAgRta karanA aura unakA AmaraNa pAlana karanA (nizcaya) ArAdhanA hai|24 dravyasaMgraha " meM bhI ina cAroM ArAdhanAoM samyagdarzana, jJAna, cAritra va tapa kA nivAsasthAna AtmA ko mAnA gayA hai arthAt ina cAroM kI ArAdhanA karanA hI AtmA meM nivAsa karanA hai| isIlie AtmA ko ina cAroM ArAdhanAoM kA zaraNabhUta batalAyA gayA hai| ArAdhanA ke bheda-prabheda ArAdhanA ke svarUpa ke sAtha-sAtha usake bheda-prabheda para bhI AcAryoM ne prakAza DAlA hai| bhagavatI ArAdhanA meM samyak darzana, jJAna, cAritra va tapa ke bheda se ArAdhanA ke cAra bheda batalAe gae haiM tathA saMkSepa meM ArAdhanA ke samyaktva (darzana) ArAdhanA evaM cAritra ArAdhanA ye do bheda bhI kie gae haiM / 27 samyak darzana, jJAna, cAritra va tapa ina cAroM ArAdhanAoM ko kavi ne samyaka darzana va cAritra ina do ArAdhanAoM meM hI samAhita kara diyA hai| kyoMki samyaka darzana kI ArAdhanA se jJAna kI evaM cAritra kI ArAdhanA se tapa kI ArAdhanA niyama se hotI hai, kintu jJAna kI ArAdhanA karane para darzana kI evaM tapa kI ArAdhanA se cAritra kI ArAdhanA bhajanIya hai (arthAt hotI bhI hai, nahIM bhI hotI) / prakIrNakoM meM ArAdhanA ke samyak darzana, jJAna, cAritra ye tIna bheda batalAe gaye haiM29 tathA samyak darzana, jJAna, cAritra va tapa ke bheda se ArAdhanA cAra prakAra kI bhI kahI gaI hai| samantabhadrakRta ratnakaraNDa zrAvakAcAra evaM paM. AzAdharakRta anagAradharmAmRta meM samyak darzana, jJAna va cAritra ina tIna ArAdhanAoM kA hI varNana milatA hai| isI prakAra khaNDa 16, aMka 3 (disa0, 60)

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bhagavatIsUtra (8/10) meM samyak darzana, jJAna va cAritra ke bheda se ArAdhanA ke tIna bheda kie gae haiM evaM ina tInoM ArAdhanAoM ke utkRSTa, madhyama evaM jaghanya ke bheda se tIna-tIna bheda bhI kie gae haiM / 31 bhagavatI ArAdhanA evaM prakIrNakoM meM bhI ina cAroM ArAdhanAoM ke utkRSTa, madhyama va jaghanya ke bheda se tIna-tIna bheda aura kie gae haiM / 32 arthAt sAdhaka ina cAroM ArAdhanAoM kA pAlana utkRSTa, madhyama evaM jaghanya ina tIna rUpoM meM karatA hai / ataH jo samyaka darzana, jJAna, cAritra va tapa kA utkRSTa rUpa meM ArAdhana karatA hai vaha usI bhava se mokSa prApta kara letA hai tathA jo ina cAroM ArAdhanAoM kI madhyama ArAdhanA karatA hai, vaha karma rUpI dhUli se chUTakara tIsare bhava se mokSa prApta karatA hai evaM darzana Adi cAra bheda rUpa jaghanya ArAdhanA kI ArAdhanA karake jIva sAta-ATha bhava se mokSa prApta karatA hai / 23 maraNa samAdhi prakIrNaka meM madhyama ArAdhaka ko cauthe bhava se mokSa prApti kA nirdeza diyA gayA hai / cAroM ArAdhanAoM kA svarUpa zrI aparAjitasUri ne apanI vijayodaya TokA meM samyagdarzana, jJAna, cAritra va tapa ke svarUpa ko spaSTa karate hue kahA hai ki tattvArtha zraddhAna ko samyaka darzana kahate haiN| sva aura para ke nirNaya ko samyak jJAna kahate haiN| pApa kA bandha karAne vAlI kriyAoM ke tyAga ko cAritra va iMdriyoM tathA mana ke niyamana ko tapa kahate haiM / 35 manuSya jJAna se jIvAdi padArthoM ko jAnatA hai / darzana se unakA zraddhAna karatA hai, cAritra se (karmAsrava kA) nirodha karatA hai aura tapa se (karmoM ko) vizuddha karatA hai|36 samyak darzana ke svarUpa ko spaSTa karate hue tatvArthasUtra (umAsvAmi) meM kahA gayA hai-tatvoM ke artha ko samajhanA aura unake zraddhAna ko athavA unameM vizvAsa karane jomayadarzana kahate haiM / 30 jo jIva upadiSTa arthAt jinAgama meM zraddhAna karatA hai vaha samyagdaSTi hai| jo vIra vacanoM kA (jinAgama kA) zraddhAna karate hue samyaktva meM anarata rahate haiM aura dharma-adharma, AkAza, pudgala tathA jIva kA zraddhAna karate haiM, unake darzana ArAdhanA hotI hai / cAritra vihIna samyagdRSTi to (cAritra dhAraNa karake) miti prApta kara lete haiM, kintu samyak darzana se rahita (jIva) siddhi prApta nahIM kara sakate / samyaka darzana yukta zAstrajJAna vyavahArajJAna' hai aura rAgAdi kI nivatti meM preraka zuddhAtmA kA jJAna nizcaya samyak jJAna hai| jisase tattva kA jJAna hotA hai, citta kA nirodha hotA hai tathA AtmA vizuddha hotI hai usI ko jina zAsana meM jJAna kahA gayA hai|42 saMsAra ke kAraNabhUta karmoM ke bandha ke lie yogya jo kriyAeM haiM unakA nirodha kara zaddha Atma svarUpa kA lAbha karane ke lie jo samyak jJAna pUrvaka pravRtti hai use samyaka cAritra yA saMyama kahate haiN| samyaka cAritra kI AvazyakatA ko batAte hue kahA gayA hai ki samyagdarzana se rahita sAdhaka utkRSTa cAritra kI sAdhanA karane ke bAvajUda bhI karmoM kI utanI nirjarA nahIM kara pAtA jitanI ki samyaka dRSTi kA sAdhaka svalpa sAdhanA se kara letA hai| isalie saMsAra rUpI bhavasAgara ko pAra karane ke lie samyak darzana pUrvaka aNavrata 20 tulasI prajJA

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mahAvata rUpa cAritra kI ArAdhanA Avazyaka hai| icchAoM kA nirodha yA saMyama tapa kahalAtA hai| jo 8 prakAra ke karmoM ko tapAtA ho yA bhasmAta karane meM samartha ho, use tapa kahate haiN| kaSAyoM kA nirodha, brahmacarya kA pAlana, jinapUjana tathA anazana Adi karanA tapa kahalAtA hai / 5 ataH ina cAroM kI ArAdhanA karane se hI mokSa kI prApti hotI hai| AturapratyAkhyAna, mahApratyAkhyAna, bhaktaparijJA evaM maraNasamAdhi ina cAroM prakIrNakoM meM evaM bhagavatI ArAdhanA meM ArAdhanA ke svarUpa ke sAtha-sAtha saMlekhanA dvArA maraNa samAdhi kA bhI vistRta vivecana kiyA gayA hai / bhagavatI ArAdhanA meM maraNa ke paMDitapaMDitamaraga evaM paMDita maraNa, bAla paMDita maraNa, bAlamaraNa aura bAla-bAlamaraNa-ye pAMca bheda kie gae haiM, jaba ke prakIrNakoM meM bAlamaraNa, bAlapaMDita maraNa evaM paMDitamaraNa ye-tIna bheda hI batAe gae haiN| bAlamaraNa marane vAlA virAdhaka hotA hai, use bodhi durlabha hotI hai aura usakA anaMta saMsAra bar3ha jAtA hai| bAlapaMDita maraNa meM zrAvaka tIna zalyoM kA tyAga karake ghara meM hI maraNa karatA hai tathA paMDitamaraNa meM jIva AhAra Adi kA tyAgakara, jina vacana meM dRr3ha zraddhA rakhate hue ArAdhaka hokara tIna bhava se mukti prApta karatA hai| AcAryoM ne saMlekhanA ke 2 bheda batAe haiM-Abhyantara evaM bAhya / kaSAyoM ko kRza karanA Abhyantara evaM zarIra ko kRza karanA bAhma saMlekhanA hai| bhagavatI ArAdhanA meM ArAdhanA ke sAtha saMlekhanA kA varNana karate hue kahA gayA hai ki maraNakAla se bhinnakAla meM ratnatraya kA pAlana karane para bhI yadi maraNakAla meM usakA ArAdhana na kiyA jAye to mukti kI prApti nahIM hotii| mRtyu kAla kI ArAdhanA hI yathArtha ArAdhanA hai / mRtyukAla meM virAdhanA karane para jIvana bhara kI ArAdhanA niSphala ho jAtI hai| ataH marate samaya jo ArAdhaka samyagdarzana, jJAna, cAritra va tapa kI yathArtha ArAdhanA karatA hai, vAstava meM usI kI ArAdhanA saphala hotI hai / yahAM vidvAnoM ne prazna kiyA hai ki anya kAla meM cAroM ArAdhanAoM kA ArAdhana na karane para bhI, maraNakAla meM inakA ArAdhana karane se yadi mukti kI prApti hotI hai to kyA maraNakAla meM AdhArita ArAdhanA hI mokSa kA kAraNa hai ? isakA uttara zrI aparAjita sUri ne apanI vijayodaya TIkA meM dete hue kahA hai ki-"maraNakAla meM ratnatraya kI jo virAdhanA hai vaha saMsAra ko bahuta dIrgha karatI hai (sAMsArika-mukti nahIM hotI), kintu anya kAla meM virAdhanA hone para bhI marate samaya ratnatraya dhAraNa karane para saMsAra kA uccheda hotA hI hai, ataH maraNa kAla meM samyak darzana, jJAna, cAritra va tapa kI ArAdhanA karanI caahie| ____ isa prakAra bhagavatI ArAdhanA evaM prakIrNakoM meM samyak darzana, jJAna, cAritra va tapa rUpa catuSTaya ArAdhanAoM kI ArAdhanA ko mokSa-prApti kA sAdhana kahA hai| jo vyakti vAstavika rUpa se ina cAroM kI ArAdhanA apane jIvana meM yA jIvana ke antima samaya meM karatA hai, vaha mokSa rUpI lakSmI kA varaNa avazya hI karatA hai tathA sAMsArika AvAgamana ke bandhana se mukta ho parama sadgati ko prApta hotA hai / khaNDa 16, aMka 3 (disa0, 6.) 21

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saMdarbha :1. bhagavatI ArAdhanA (zivAryakRta) gAthA, 2060 2. zrI aparAjitasUri viracita-vijayodayaTIkA (bhagavatI ArAdhanA), sampAdaka evaM anuvAdaka-paM. kailAza candra zAstrI, pR0 608, jaina saMskRti saMrakSaka saMgha, solApura, 1978 3. mA0 di0 granthamAlA, bambaI, vi0 saM0 1973 meM prathama bAra prakAzita / 4. solApura saMskaraNa meM, 1935 meM mudrita / 5. (ka) zrI Agama sudhA siMdhu, aSTam bhAga, sampAdaka-paM. zrI jinendravijayagaNI, ___ zrI harSa puSpAmRta jaina granthamAlA, zAntipurI, 1975 / / (kha) paiNNayasuttAI-muni puNyavijayajI, zrI mahAvIra jaina vidyAlaya, bambaI, 1984 6. catuHzaraNa prakIrNakam gAthA, 11 7. ujjovaNamujjavaNaMNivvahaNaM sAhaNaM ca NiccharaNaM / dasaNaNANacarittatavANamArAhaNA bhaNiyA // 2 // (bhagavatI ArAdhanA) 8. zrI aparAjitasUriviracita, vijayodaya TIkA, pR0 6-10 6. vaMsaNamArAhateNa NANamArAhiyaM have NiyamA / NANaM ArAhateNa saNaM hoi mayaNijjaM // 4 // (bhagavatI ArAdhanA) 10. saMjamamArAhaMteNa tao ArAhio have nniymaa| ArAhateNa tavaM cArittaM hoi mayaNijjaM // 6 // (bhagavatI ArAdhanA) 11. ahavA cArittArAhaNAe ArAhiyaM havai sabvaM / ___ ArAhaNAe sesa rasa cArittArAhaNA bhajjA // 8 // (bhagavatI ArAdhanA) 12. mahApratyAkhyAna prakIrNakam---gAthA, 65 13. vahI - gAthA, 27-28 14. bhagavatI ArAdhanA--gAthA, 407-6 15. maraNasamAdhiprakIrNakam-gAthA 225-226 16. vahI---gAthA, 47 17. zalpa ke 3 va 2 bheda hote haiM--(ka) bhagavatI ArAdhanA--gAthA, 540 (kha) maraNasamAdhiprakIrNakam -gAthA, 66 18. (ka) bhagavatI ArAdhanA-gAthA, 546 (kha) maraNasamAdhiprakIrNakam ---gAthA, 52 16. samavAyAMga --tristhAnaka, sUtra-15 20. bhagavatI suutr-8|10|450 21. uttraadhyynsuutr-28|2,3 22. dazavakAlikasUtra--107 23. mUlAcAra-bRhapratyAkhyAna saMstava adhikAra -gAthA, 57 24. (ka) jainendra siddhAMta koza-pR0 284 (kha) drvysNgrh-54||221 22 tulasI prajJA

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25 dravyasaMgraha --54 / 222 26. (ka) caunvihArAhaNAphalaM........ // 1 // (bhagavatI ArAdhanA) (kha) daMsaNaNANacarittatavANamArAhaNA bhaNiyA // 2 // (bhagavatI ArAdhanA) 27. duniha puNa jiNavayaNe bhaNiyA ArAhaNA samAseNa / sammattamila ya paDhamA vidiyA ya have cAritaMmi // 3 // (bhagavatI ArAdhanA) 28. bhagavatI ArAdhanA---gAthA, 4,6 26 bhaNai yativihA bhaNiyA suvihiya ArAhaNA jiNidehi / sammammi ya paDhamA nANacarittehiM do aNNA // 15 // (maraNasamAdhi prakIrNakaM) 30. (ka) daMsaNaNANacarittaM tave ya ArAhaNA caukkakhaMdhA // 37 // __ (mahApratyAkhyAna prakIrNakam ) (kha) zrIbhaktaparijJA prakIrNakam-gAthA, 7 (ga) zrImaraNasamAdhiprakIrNakam-- gAthA, 317 31. abhidhAna rAjendra koza--pR0 383 / 32. (ka) bhagavatI ArAdhanA-gAthA, 48 (kha) maraNa samAdhi prakIrNakam-gAthA, 317 33. (ka) bhagavatI ArAdhanA-gAthA, 2154-56 (kha) maraNa samAdhi prakIrNakam--gAthA, 318-20 34. zrI maraNa samAdhi prakIrNakam-gAthA, 316 35 vijayodaya TIkA-pR0 10 36. samaNasutaM-206 37. tatvArtha zraddhAnaM samyak darzanaM-(tatvArthasUtra) 38. bhagavatI ArAdhanA-gAthA, 31 36. maraNasamAdhi prakIrNakam-gAthA, 16,18 40. zrIbhaktaparijJA prakIrNakam--gAthA, 66 41. smnnsutN-208|45, 250155 42. vahI-252 43. paccakkhANeNaM icchAnirohaM jaNayai / - (uttarAdhyayanasUtra) 44. Avazyaka malayagiri (khaNDa-2, adhyayana-1) 45. samaNasuttaM--436 46. bhagavatI ArAdhanA-gAthA, 26 47. Atura pratyAkhyAna prakIrNakam-gAthA, 35 48. (ka) bhagavatI ArAdhanA-gAthA, 208 (kha) maraNasamAdhiprakIrNakam -gAthA, 176 46. bhagavatI ArAdhanA-gAthA, 15 50. bhagavatI ArAdhanA, vijayodaya TIkA--pR0 40 COD khaNDa 16, aMka 3 (disa0, 60)

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jaina zAstroM meM bhakSyAbhakSya vicAra [] naMdalAla jaina* ( gatAMka se Age ) 2. parirakSita khAdya : (5) acAra -murabbA vartamAna yuga meM acAra-murabbA yA saMdhAnita khAdyoM ko parirakSita khAdyoM kI koTi kA pratinidhi mAnanA cAhie / saMbhavataH sarvaprathama bAisa abhakSyoM kI dhAraNA ke vikAsa ke samaya hI ina khAdyoM ko abhakSyatA kI koTi meM viziSTa nAma dekara rakhA gayA / yahI kAraNa hai ki prAcIna granthoM meM inakA nAma nahIM milatA / dharma saMgraha meM saMdhAnoM kI abhakSyatA kA koI kAraNa nahIM batAyA gayA hai para jaina kriyA koza meM kahA gayA hai ki jaba Ama, nIMbU Adi meM rAI, kalauMjI Adi milA kara tela milAyA jAtA hai, taba unameM aneka sajIva utpanna hote haiM / ataH inake khAne se mAMsa- doSa lagatA hai / saMbhavataH Aja kA sAmAnya zikSita vyakti isa kathana ko nahIM mAna sakegA / yahI kAraNa hai ki acAra-murabbA Adi parirakSita padArthoM kA sevana svAda, svAsthya evaM rasamayatA ke kAraNa dinoMdina bar3ha rahA hai / vastutaH pratyeka vyakti isa tathya se paricita hai ki sAmAnya hare phala yA bhojya padArtha viziSTa RtuoM meM paidA hote haiM aura ve kucha samaya bAda AMtarika evaM bAhya jIvANuoM ke prabhAva 'vikRta hone lagate haiM / unakI bahuta dinoM taka upayogitA banAye rakhane ke liye yaha Avazyaka hai ki unameM vikArotpAdI ghaTakoM kI sakriyatA ko samApta kara diyA jaae| namaka, tela, zakkara, sirakA Adi padArtha yaha kAma saralatA se karate haiM / Ajakala soDiyama benjoeTa ke samAna aneka rAsAyanika padArtha bhI isa kAma Ate haiM / acAra prAya: khaTTe mAne jAte haiM aura murabbe mIThe / para Ajakala mIThe acAra bhI banane lage haiM / inameM parirakSakoM ke atirikta anya ghaTakoM ko milAne se unakI upayogitA auSadhIya dRSTi se bhI bar3ha jAtI hai| yahI nahIM, unakI vikRti ruka jAne se parirakSita padArthoM ko varSa kI sabhI RtuoM meM kAma meM liyA jA sakatA hai| takanIkI dRSTi se acAra -murabbe banAne kI isa kriyA ko hI 'parirakSaNa' kahate haiM / isa vidhi vikAsa se aba Ama nIMbU kI to bAta hI kyA, gAjara, mUlI, adarakha, mirca, gobhI, karelA Adi aneka zAkabhAjiyoM ke acAra-murabbe banAye jAne lage haiM / yadyapi ye khAdya hamAre AhAra ke alpamAtrika ghaTaka haiM aura khAdya koTi meM Ate haiM, phira bhI inake I * jaina kendra, rIvA, ma0 pra0 24 tulasI prajJA

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upayoga se bhojana kA pAcana aura uddIpana sarala ho jAtA hai| inameM vidyamAna ghaTaka svAsthya-vardhaka hote haiM / AMvale ke murabbe se kauna paricita nahIM hai ? vaha to auSadhika bhI hai / AMvale aura Ayurveda kA avinAbhAva saMbaMdha hai| Aja ke yuga meM acAra-murabboM kI koTi ke padArthoM kI vividhatA bar3hI hai / inameM TamATara Adi ke sAMdrita rasoM se kaicapa, saoNsa, skvaiza Adi samAhita haiN| ye parirakSita kara varSa bhara milate rahate haiM / aneka phaloM ke rasoM va khaMDoM se bane hue jaima aura jailI bhI parirakSita padArtha haiM / vastutaH Ajakala khAdya -bAjAra meM jAne para aisA lagatA hai ki aba parirakSita khAdyoM evaM peyoM kA hI yuga A gayA hai / aMbroziyA kI Dibbe banda svAdiSTa khIra to hamAre gharoM meM bhI nahIM bntii| janasaMkhyA kI vRddhi evaM jIvana kI jaTilatA evaM vyastatA ne mAnava ko itanA vivaza kara diyA hai ki vaha parirakSita khAdyoM para hI nirbhara rahane lagA hai| isIliye aba pratyeka khAdya ke parirakSita rUpa meM milane kI yojanAyeM calane lagI haiN| bhArata meM bhI yaha prakriyA tejI se vikasita ho rahI hai / parirakSaNa kI bhI aneka bhautika evaM rAsAyanika . vidhiyoM kA vikAsa huA hai| prazItana aura vAyurodhI DibbAbandI aisI hI vidhiyAM haiM / gharoM meM rephrIjareTara aura bAjAroM meM prazItana bhaMDAroM meM sabjiyoM ko prazItita kara rakhA jAne lagA hai / barpha ke tApamAna para jIvANu khAdyoM ko vikRta nahIM kara pAte / vAyurodhI DabbAbaMdI bhI prazItana ke sahayoga se kAma karatI hai| isase do lAbha hote haiM-vAyu ke jIvANu evaM oNksIjana se padArthoM kA vikRtikaraNa ruka jAtA hai aura prazItana se vikRtikaraNa kI samaya-sImA meM vRddhi ho jAtI hai| aneka lekhaka ina vidhiyoM ke kucha duSprabhAvoM kI ora saMketa dete dikhate haiM para yaha to 'ati sarvatra varjayeta, kI ukti ko hI caritArtha karatA hai| pratyeka prakriyA kI apanI sImA aura sAvadhAnI to dhyAna meM rakhanI hI cAhiye / yadi ina saMketoM kA pAlana kiyA jAe to zAyada hI kisI khAdya ko Aja grahaNa kara sakeM kyoMki isa vaijJAnika yuga meM saMbhavataH pratyeka khAdya kA utpAdana use vikRta hI dikhatA hai-prAkRtika khAdoM ke badale kRtrima khAdoM kA upayoga, kITamAra davAoM kA prayoga Adi vikRti ke kAraNa batAye jA rahe ___paraMparAgata zrAvakoM ke gharoM meM vibhinna RtuoM kI harI sabjiyo aura bhAjiyoM ko sukhAkara aura yathAvazyakatA khAne kA rivAja hai / isa prakriyA meM, yadi gRhaNiyAM khAdyoM ko sukhAne se pUrva unheM acchI taraha jIvANunAzI rasAyanoM ke ghola meM dhokara sApha kara leM, to jyAdA lAbha rahatA hai| sUkhane se sabjiyoM kA jalAMza kAphI kama ho jAtA hai aura unameM vidyamAna prAkRtika parirakSakoM kI mAtrA bar3ha jAtI hai| donoM hI sthitiyAM jIvANuoM yA vAyu dvArA unake vikRti-karaNa ko rokatI hai| isa vivaraNa se spaSTa hai ki parirakSita khAdyoM meM jIvaghAta ataeva amakSyatA kA prazna vicAraNIya hai| hAM, yaha bAta alaga hai ki parirakSaNa ke liye Avazyaka prakriyA evaM sAvadhAniyoM meM pramAda kiyA gayA ho / aisI sthiti meM khAdya vikRta phalataH abhakSya ho jaaeNge| basa 16, aMka 3 (disa0, 10)

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3. trasa/sthAvara jIvaghAta : (6) madhu yA zahada zAstroM meM tIna makAroM kI abhakSyatA meM madhu kA nAma bhI samAhita hai| nizIthacaNi meM koMtiya, mAkSika evaM bhrAmara-tIna prakAra kA madhu batAyA gayA hai / isa yuga meM bhI dUdha, dahI, ghI aura makkhana bhojana ke sAmAnya ghaTaka the| sAdhuoM ke liye bhI ye grAhya the / koMtiya madhu to Amra-latikAoM se prApta hotA hai| mAkSika evaM bhrAmara ke nAma hI aneka srotoM ko vyakta karate haiN| madhu ko aprazasta vikRti kA padArtha mAnA gayA hai| yaha vikRti isaliye hai ki yaha madhumakkhiyoM yA prANiyoM ke saMghAta se utpanna hotA hai aura unake lAra se saMpRkta hone se azuci kahA jAtA hai| isake khAne se sAta gAMvoM ke jalAne ke barAbara pApa lagatA hai| madhumakkhiyAM puSpoM ke rasoM ko pIkara usakA vamana karatI haiM, ataH yaha ucchiSTa hai / ise hiMsaka puruSa hI khAte haiM / ise auSadha ke rUpa meM khAne para bhI duHkha hotA hai| madhu meM utkRSTa koTi kI madhuratA hotI hai, isaliye ise madhu kahA gayA hai| rAsAyanika dRSTi se yaha glUkosa aura phrakTosa kA samaparimANI mizraNa hotA hai| use khAne para UrjA evaM tAjagI milatI hai / ugrAditya ne ise rasAyana mAnA hai| ise dUdha ke sAtha lene para pIliyA dUra hotA hai| prAcIna samaya meM ise prApta karane meM nizcita rUpa se paryApta trasaghAta hotA thA, para naye yuga meM sthiti badala gaI hai| aba madhu saMzleSita rUpa meM bhI taiyAra kiyA jAne lagA hai / isaliye aba yaha bhI AlpaghAta-bahuphala kI koTi meM AtA hai / yaha AhAra kA sAmAnya ghaTaka bhI nahIM hai / yaha prAyaH auSaMdhoM meM lehya yA peya ke rUpa meM kAma AtA hai| isake badale zakkara kI cAzanI kAma AtI hai jisameM cInI viparivartita hokara madhu ke samakakSa ho jAtI hai / prAkRtika madhu utpAdana doSa se abhakSya mAnA jAtA hai, prabhAva doSa se nhiiN| isakA utpAdana-doSa makkhana se uccatara jIvaghAta kI koTi kA hai| (7) mAMsa ahiMsaka jainAcAra meM mAMsa aura usake vividha rUpoM evaM utpAdoM ko nitAMta abhakSya mAnA gayA hai / abhakSyatA ke aneka AdhAroM meM trasa aura sthAvara jIvaghAta isake liye uttaradAyI haiM / isa viSaya meM zAstroM meM diye gaye tathya sAraNI-5 meM prastuta kiye gaye haiM jahAM etat saMbaMdhI vaijJAnika mAnyatAeM bhI dI gaI haiN| isase spaSTa hai ki jahAM mAMsapremI pUrvI saMskRtiyoM meM ise dhArmika yA anya rUpa se parokSa mAnyatA dI gaI hai, vahIM pazcimI jagat ne kucha vaijJAnika tathyoM ke AdhAra para isa dizA meM apanA pakSa prabala kiyA hai / para bIsavIM sadI ke madhya se isake aise aneka doSa sAmane Aye haiM ki sAmAnya vivekazIla mAnava isa ora aruci pradarzita karatA dikhatA hai| dillI meM Ayojita zAkAhAra sammelanoM meM vibhinna AhAra vizeSajJoM ne mAMsa bhakSaNa se hone vAlI aneka zArIrika aura manovaijJAnika hAniyoM kA prayogasiddha vizleSaNa kara hameM jAgarUka banAyA hai aura jaina mAnyatA ko puSTa kiyA hai / yadya pe vaijJAnikoM ne hamAre zAstrIya tarkoM ko sthUla mAnA, aura yoga sAdhaka' bhI AhAra kI prakRti kA prAraMbhika mahattva nahIM mAnate, phira bhI ve yaha 26 tulasI. prajJA.

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kahate haiM ki saccA yogI zAkAhArI hokara hI rahegA / zAkAhAra sAtvika hai aura a-zAkAhAra rAjasika yA tAmasika hai| vaijJAnika adhyayanoM se eka ora mAMsAhAra kI aneka hAniyAM sAmane AI haiM, vahIM zAkAhAra ke guNoM kA bhI nidarzana huA hai / ataH mAMsa kI zAstrIya abhakSyatA utpAdana aura prabhAva doSoM ke AdhAra para aura bhI paripuSTa huI .sAraNI-5-mAMsa saMbaMdhI zAstrIya aura vaijJAnika sUcanAeM zAstrIya sUcanAeM vaijJAnika sUcanAeM 1. utpAdana (1) jIvoM ke zarIra meM mAMsa kA nirmANa (1) jIvoM ke zarIra meM mAMsa kA nirmANa AhAra ke sapta dhAtumaya parivartana se AhAra ke sapta dhAtumaya parivartana se hotA hai| hotA hai| (2) yaha prANiyoM ke ghAta se utpanna hotA (2) yaha uccatara koTi ke prANiyoM ke ghAta se utpanna hotA hai| vaijJAnika vidhiyoM ne isa prakriyA ko pratirodhI evaM a-jugupsanIya banA diyA hai / (3) mAMsa meM sadaiva sUkSma jIvANu rahate haiN| (3a) isameM sadaiva sUkSma jIvANu utpanna hote rahate haiM / timIkaraNa se yaha prakriyA niruddha hotI hai| (3ba) sUkSmadarzI se jJAta hotA hai ki mAMsa sUkSmarezoM ke baMDaloM evaM UtakoM kA samudAya hotA hai / isameM jala, vasA, proTIna, khanija lavaNa tathA viTAmina hote haiN| isake proTIna kI koTi uttama hotI hai| (4) mAMsa meM arucikara gaMdha hotI hai| (4) isake gaMdha kI arucikaratA vyakti gata ruciyoM para nirbhara karatI hai / (5) mAMsa kSudra pazuoM ke lAra ke samAna (5) mAMsa kI apavitratA vijJAnasaMmata apavitra hai| nahIM hai| yaha dhyaktigata ruci kA viSaya hai| 2. tarka saMgati (1) anna kI taraha mAMsa kI bhakSyatA kI (1) isase zarIra taMtra ko vasA evaM dhAraNA strI evaM mAtA kI bhogyA- proTIna kI ucca yA adhika mAtrA - bhogyatA kI manovRtti ke samAna hai| milatI hai| isase zarIra ko UrjA adhika prApta hotI hai| khaNDa 16, aMka 3 (disa0, 60) 27

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(2) (3) AhAra - ghaTakoM kI loka maryAdA hotI bhakSya hai, para usI hai | gAya kA dUdha se utpanna mAMsa abhakSya hai / loka maryAdA mAMsa kI abhakSyatA kA samarthana karatI hai / (4) mAMsa jIva ke zarIra se prApta hotA hai, para pratyeka jIva (vanaspati) kA zarIra mAMsamaya nahIM hotA / ( 5 ) yaha tAmasika pravRtti ko janma detA hai / (5) mAMsAhAra aura tAmasika pravRtti kA koI sarala saMbaMdha nahIM hai / para yogI aisA nahIM mAnate / 3. prabhAva doSa ( 1 ) mAMsa bhakSaNa meM dravyahiMsA aura bhAvahiMsA - donoM hote haiM / (2) mAMsa bhakSaNa se indriyoM meM mAdakatA AtI hai / (3) mAMsa bhakSaNa na karane kA mahAphala holA hai / yaha na karanA cAhiye, na karAnA cAhiye aura na isakI anumodanA karanI cAhiye / 28 (2) isameM vidyamAna AhAra ghaTaka supAcya hote haiM aura unakA jaivamAna ucca hotA hai / vizva kI adhikAMza janasaMkhyA ise AhAra - ghaTaka ke rUpa meM grahaNa karatI hai / ataH loka maryAdA kA prazna nahIM hai / (3) (1) mAMsa bhakSaNa hiMsApUrvaka hotA hai / ( 2 ) zAkAhAra kI tulanA meM yaha duSpAcya hai, ataH gariSTatA kA anubhava hotA hai / ( 4 ) isase zarIra taMtra meM kolasTerola evaM saMtRpta vasIya amaloM kI mAtrA adhika pahuMcatI hai / isase raktacApa, hRdayaroga, kaiMsara, asthiroga, madhumeha Adi rogoM kI bahuta saMbhAvanA hotI hai / (5) isase viSAktatA kI saMbhAvanA rahatI hai / (6) isameM reze kama hone ke kAraNa madhumeha niyaMtraNa kSamatA nahIM hotI / ( 7 ) isakA mUlya bhI adhika hotA hai / mAMsa kI abhakSyatA kI carcA meM isa zabda ko vyApaka artha meM lenA cAhiye / phalataH tulasI prazA

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isake anrtagata machalI, aMDe Adi sabhI uccatara koTi ke jIvoM yA unase niSpanna padArthoM ko mAnanA caahiye| isa prakAra vyApaka rUpa se sabhI mAMsakArI padArtha abhakSyatA kI koTi meM samAhita hote haiN| (8-12) paMca uduMbara phala _ paMca uduMbara phaloM (bar3a, pIpala, pAkara, Umara Adi) kI abhakSyatA kA kAraNa spapTa hai| ye kSIrI vRkSoM ke phala haiN| ina phaloM ko tor3ane para dugdha-sama drava sravita hotA hai| ina phaloM meM aneka prakAra ke jIva AMkhoM se hI dekhe jA sakate haiN| inameM inake atirikta anya prakAra ke sUkSma jIva bhI saMbhAvita haiN| inheM pUrNataH pRthak kara sApha bhI nahIM kiyA jA sakatA / phira bhI kaTu, rukSa, kaSAya evaM zItavIrya hone ke kAraNa dravya-guNa vijJAnI inakA aneka auSadhiyoM meM prayoga karate haiM / sAmAnya jaina gRhasthoM meM inakA isa rUpa meM bhI upayoga nahIM kiyA jaataa| (13) anaMtakAyika yA kaMdamUla vanaspati sAmAnyataH ye ve vanaspati haiM jinake khAdya-aMza mukhyataH jamIna ke andara paidA hote haiM para inake paudhe jamIna ke Upara rahate haiM / isIliye inheM gaTanta bhI kahate haiN| inheM anaMtakAyika isaliye kahate haiM ki inake aneka bhAgoM se tajjAtIya naye paudhe janma le sakate haiM / inakA pratyeka phala aneka jIvayoni-sthAna mAnA jAtA hai / inake bhakSaNa se pratyeka vanaspati kI tulanA meM adhika hiMsA saMbhAvita hai, ataH inheM abhakSya koTi meM mAnA gayA hai / sAmAnyataH inameM bAharI jIvANu nahIM hote lekina ve pariveza kI vikRti se utpanna ho sakate haiM / isa zreNI ke khAdyoM meM mUlI, gAjara, adarakha, haldI, mUMgaphalI, AlU, ghuiyAM, zakarakaMda, jamIkaMda, cukaMdara, sUraNa, zAlajama, murAra, lahasuna aura pyAja Adi samAhita hote haiN| inameM pyAja, lahasuna prakRtyA harI aura zuSka-donoM prakAra kI milatI haiM / haldI aura adarakha ko sukhAkara rakhA jA sakatA hai| mUlI-gAjara nahIM sukhAye jAte, para unako acAra banAkara parirakSita kiyA jA sakatA hai| mUMgaphalI savalkala hone ke kAraNa bhakSyatA kI dRSTi se kabhI vivAdagrasta nahIM rahI / zAka-bhAjiyoM ke saMbaMdha meM to sacitta-acitta kA vicAra bhI kiyA gayA hai para kaMdamUloM ke saMbaMdha meM yaha carcA nahIM miltii| AgamakAla se sAdhu ke liye aura bAda meM gRhastha ke liye inakI abhakSyatA kA vidhAna hai / sAdhvI maMjulA ne acitta karane para inakI sAmAnya bhakSyatA pratipAdita kI / isa koTi ke padArthoM ko do zreNiyoM meM vargIkRta kiyA jA sakatA hai (1) zarkarA yA kArbohAiDreTI (dhAnyoM ke samAna AlU, ghuiyAM, vibhinna kaMda Adi) aura a-kArbohAiDreTI (mUMgaphalI, adarakha, haldI Adi) / inameM se adhikAMza kA rAsAyanika saMghaTana jJAta kiyA jA cukA hai / inameM zAkoM kI tulanA meM jalAMza kama hotA hai / inakI saiddhAMtika anaMtakAyatA ke bAvajUda bhI khAdya-ghaTakIya upayogitAeM bahumUlya haiM / eka ora mUlI, gAjara, adarakha, pyAja, lahasuna, haldI Adi hamAre zarIra ke liye Avazyaka khanija, viTAmina evaM roga-pratirodha kSamatAjanaka ghaTaka pradAna karate haiM, vahIM dUsarI ora AlU, zakarakaMda, cukaMdara Adi saralataH supAcya zarkarAyeM pradAna karate haiN| isIliye AgamoM meM khaNDa 16, aMka 3 (disa0, 60) 29

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inheM kacvA khAne kA niSedha to hai para pakAkara, talakara (nirjIvakaraNa, acitta) khAne kA niSedha nahIM hai / rogI ko svastha hone ke liye DaoNkTara AlU khAne kA nirdeza dete haiN| lU lagane se bacane ke liye mahilAyeM abhI bhI yAtrA ke samaya gAMTha meM kucha paisoM ke sAtha pyAja kI gAMTha bAMdhatI haiM / lahasuna to raktacApa, gaisa Adi aneka bImAriyAM dUra karatA hai / usake satva se nirmita biskiTeM Aja bAjAra meM khUba milatI haiM / haldI kI upayogitA prasavottarA mahilA se pUchiye / - jIva kI saMracanA ke kozikIya saMghaTana ke AdhAra para vanaspatiyoM kA pratyeka aura anaMta kAyika rUpa meM vargIkaraNa aba eka aitihAsika tathya hai / donoM prakAra ke vanaspati bahakozikIya pAye gaye haiM aura pratyeka jIva apane vikAsa ke samaya nitanayI sajIva kozikAyeM banAtA aura naSTa karatA rahatA hai / yahI nahIM, zAstrIya paribhASAnusAra gannA Adi kI anaMtakAyikatA svayaM Apatita hai jisake pratyeka parva se pRthak-pRthak ikSu-vRkSa utpanna hote haiN| isakI to bhakSyatA hI pracalita hai| isI prakAra bahubIjaka bhI anaMtakAyika hI mAne jAeMgeM / ina kI alaga koTi kyoM banAI gaI, yaha anveSaNIya hai| zarIra ke svAsthya kI anukUlatA evaM viziSTa AhAra-ghaTakoM kI pUrti ke AdhAra para bhakSyAbhakSyatA ko nirUpita karane se aneka saiddhAntika samasyAeM svayameva samAdhAna pA jaaeNgii| udAharaNArtha-dhuiyAM sAmAnyataH duSpAcya hai, ataH prAyaH loga ise nahIM lete| pyAja evaM lahasuna ke viSaba meM vicAra karane kI AvazyakatA hai / aneka loga inakI gaMdha ke kAraNa inheM nahIM khAte / tAmasikatA utpanna karane kI bAta kahakara lokaruciviruddhatA ke kAraNa loga inheM nahIM khAte / yaha saMbhava hai ki inheM AhAra kA cAvala-dAla ke samAna bahumAtrika ghaTaka mAnane para yaha satya ho, para alpamAtrika ghaTaka (masAle, caTanI ke samAna) ke rUpa meM inheM lene para yaha durguNa utpanna nahIM karatA aura rogapratikAra kSamatA bar3hatI hai / ye niyamita auSadha kA kAma kara zarIra taMtra kI sakriyatA ko jIvanta banAye rakhate haiM / AcArya jaina ne isa saMbaMdha meM dharma evaM svAsthya kI mAnyatAoM ke isa anyonya virodha para kiMcit vicAra kiyA hai / phalataH isa koTi ke padArthoM ko abhakSyatA kI koTi meM sammilita karane meM koI AcAra-gata pavitratA kA udvezya prApta hotA ho, aisA nahIM lagatA / inakA upayoga na karane vAle logoM meM bhI ve sabhI guNAvaguNa pAye jAte haiM jo anyoM meM hote haiN| kabhI-kabhI to inake avaguNoM kI tIkSNatA parezAna kara detI hai| abhI eka pramukha mAsika meM eka DAkTara se zAkAhAra ke saMbaMdha meM pracalita kucha lokoktiyoM kI vaidhatA kI bAta pUchI gaI, to unhoMne ise spaSTa rUpa se amAnya kiyA / saMbhavataH unakA Azaya thA ki lokoktiyAM deza-kAla-sApekSa dhAraNAoM para cala par3atI haiN| Aja ke vistAravAn vizva ke yuga meM unakI vyApakatA kA mUlyAMkana kiye binA unheM sArvatrikatA kA rUpa kaise diyA jA sakatA hai ? kyA hama saMta IsA, mUsA yA jarathusta ke yogadAnoM ko nakAra sakate haiM ? lalavAnI ne sahI prazna kiyA hai-jo vastu hiMsA se utpanna hotI hai, usakA upayoga yA upabhoga kara hama hiMsA se kisI hAlata meM nahIM baca sakate / jaba kRta, kArita aura anumodana kA siddhAnta hamAre yahAM pracalita hai, taba hiMsA se utpanna dravya ko upayoga meM lenA hiMsA kaise nahIM hai ? sacitta ko acitta banAne meM bhI to jIvaghAta hotA tulasI prajJA

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* hai ? yaha to acchA hai ki sArA saMsAra jaina nahIM hai, nahIM to usake pAsa sibAya saMllekhanA ke avalaMbana ke binA koI rAstA hI nahIM rahatA / ahiMsA kI itanI sUkSma vicAraNA uttarartI AcAryoM kI dena hai aura usameM vyAvahArikatA kA bhI lopa ho gayA lagatA hai | ataH kandamUla aura anya khAdyoM kI AtyaMtika abhakSyatA para vartamAna yuga meM punarvicAra karane kI AvazyakatA hai / isakA AdhAra hiMsA-ahiMsA kI dhAraNA ke sAthasAtha vaijJAnika bhI honA cAhiye / sAdhvI maMjulA ne sujhAyA hai ki jainoM kI etat-saMbaMdhI dhAraNA manusmRti evaM yAjJavalkya smRti kI prabhAvazIlatA ko vyakta karatI hai / uparokta vivaraNa se yaha bhI spaSTa hai ki sabhI kandamUla AhAra ke alpa - mAtrika ghaTaka haiM / isaliye bhI inakI abhakSyatA vicAraNIya hai / ( 14-15) bahubIjaka aura baiMgana bahubIka vanaspati aise padArtha haiM jinameM ekAdhika bIja hote haiM, jo naye paudhoM kI saMtati ko janma de skeN| baiMgana bhI isa dRSTi se bahubIjaka hai, para use pRthak kyoM liyA gayA, yaha spaSTa nahIM hai / yaha punarukti dUra honI cAhiye / sAmAnyata: bahubIjaka padArthaM bhI bIjoM kI saMkhyA ke anurUpa bahujIva yonisthAna hote haiM / ataH ve anaMtakAyika hI haiM / saMbhavataH sAmAnya janoM kI spaSTatA ke liye ina koTiyoM ko pRthak ginAyA gayA hai / sAtha hI bahubIjaka kI paribhASA bhI bahuta spaSTa nahIM hai / eka ora anAra bhakSya hai, dUsarI ora baiMgana, khasakhasa, rAjagira Adi abhakSya haiN| yadi hama sAmAnya artha hI leM, to isake aMtargata prAyaH ve sabhI zAka-phala A jAte haiM, jinheM hama dainika upayoga meM lete haiM-- kaddU, laukI, karelA, paravala, sema, maTara, bhiMDI, kakar3I, mirca, TamATara, turaI, kaTahala, Adi ke samAna zAkeM tathA nIMbU, mausaMbI, imalI, bijaurA, kaithA, teMdU, papItA, saMtarA, anAra, seva, tarabUja, kharabUjA, lIcI, amaruda ke samAna mausamI phala / kaMdamUloM ke samAna tathA saMbhavataH usI AdhAra para ye bhI abhakSya haiM / Adhunika AhAra zAstrI ina zAka- phaloM ko AhAra kA Avazyaka ghaTaka mAnate haiM / inameM se aneka to bImAroM ke lie UrjAdAyI AhAra - rasoM kA bhI atirikta kAma karate haiM / kaMdamUloM ke samAna ye bhI khanija evaM viTAminoM ke srota haiM / inameM kandamUloM kI tulanA meM jalAMza adhika hotA hai / ye AhAra ke anya ghaTakoM ke pAcana aura svAMgIkaraNa meM amogha sahAyaka hote haiM / bhakSyAbhakSyatA kI Adhunika dhAraNA ke anusAra kandamUla aura bahubIjakoM meM koI vizeSa aMtara nahIM pratIta hotA / ataH inakI abhakSyatA bhI punarvicAra cAhatI hai / yaha avazya dhyAna meM rakhanA cAhie ki jina padArthoM meM jIvaghAta, svastha pratikUlatA (jaise baiMgana, bahubIjatA, antarjIvatA, pittajatA Adi ) Adi saMbhava haiM, ve to abhakSya mAne hI jA sakate haiM / lekina mAtra antarjIvatA ko abhakSyatA kA AdhAra nahIM mAnanA cAhie / yaha to khAdyoM ke utpatti-sthAna evaM nikSepasthAna ke pariveza para nirbhara karatI hai / 4. vividha abhakSya : (16-17) barpha aura olA dharma saMgraha meM barpha aura olA- donoM ko abhakSya batAyA hai| isake viparyAsa meM, jaina khaNDa 16, aMka 3 ( disa0, 90 ) 31

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kriyA koSa meM kevala oloM ko hI abhakSya kahA hai / vastutaH Thosa jala ke rUpa hone se donoM ko eka hI jAti kA mAnanA cAhiye / olA prAkRtika hai, pAradarzI Thosa aura kaThora hotA hai tathA komala barpha se UparI AkAza meM zUnya tApa para banakara nIce Thosa piMDa ke rUpa meM giratA hai / isake viparyAsa meM, sAmAnya barpha prAkRtika hote hue bhI komala evaM ruI jaisA hotA hai / yaha ThaMDI jalavAyu ke sthAnoM meM ucca AkAza meM jalavASpoM ke krisTalana se choTe-choTe ruI jaise krisTaloM ke rUpa meM pariNata hokara dharatI para giratA hai aura use sapheda cAdara se AvRtta karatA hai| zimalA aura kazmIra kI ghATiyoM meM disambarajanavarI meM isa himapAta kI zobhA dekhate hI banatI hai / yahI barpha jaba tUphAnoM ke kAraNa UparI AsamAna kI ora ur3atA hai to oloM kA rUpa dhAraNa karatA hai / rephrijareTaroM meM jala sIdhe hI kaThora barpha meM pariNata ho jAtA hai / zAstroM ke anusAra, cUMki yaha anachane pAnI se banatA hai, AkAza meM banatA hai, ataH isameM anaMta jIvarAzi rahatI hai / phalataH isake bhakSaNa meM jIvadhAta kA doSa hai / dhArmika mAnyatA se jala svayaM sajIva hai, sacitta hai / ataH usake Thosa rUpa ko jIvapiMDa hI mAnanA cAhie / isase isakI abhakSyatA svayaMsiddha hai / pahale ye donoM hI padArtha AhAra meM prayukta nahIM hote the, para jabase prazItana kI prakriyA prArambha huI, tabase yaha na kevala khAdyoM ke prazItana meM hI kAma AtA hai, apitu yaha svayaM hI eka khAdya ghaTaka bana gayA hai / videzoM meM mahilAoM ke prasavottara kAla meM evaM anya rogoM meM ise khAdya ke rUpa meM kAma meM lAte haiM, bAhya upayoga to aneka haiM hii| udAharaNArtha - bukhAra ko kama karane ke liye barpha kI paTTiyAM kAma AtI haiM / . vaijJAnika anveSaNoM se patA calatA hai ki hima yA olA tarala jala ke zUnya tApa para krisTalana se prApta hotA hai / isa tApa para pariveza ke jIvANu vikArahIna aura akriya ho jAte haiM / dUsare, yaha pAyA gayA hai ki krisTalana kI kriyA padArtha kI zuddhatA para nirbhara karatI hai aura barpha aura ole jala ke zuddhatama rUpa mAne jAte haiM / krisTalana ke kAraNa yaha binA chane bhI chane se acchA mAnA jAtA hai| isameM jIvANu nahIM hote / isakA upayoga antarbAhya vikRti ko rokatA hai / isaliye kriyAkoSIya yA jIvapiMDatA ke AdhAra para barpha aura oloM ko abhakSya mAnanA tarkasaMgata nahIM lagatA / rasAyanajJoM ne to hAiDrojana monoksAiDa ke rUpa meM ise sarala yaugikoM ke rUpa meM prayogazAlAoM meM bhI saMzliSTa kara liyA hai / ataH inakI abhakSyatA ke liye anya tarkasaMgata AdhAroM kI AvazyakatA hai | naye yuga meM barpha ke tApamAna para aneka barphayukta khAdya kAma meM Ane lage haiM-- AisakrIma, kulaphI, zItala soDA, jala evaM anya peya / dhArmika dRSTi se ina naye khAdyoM kI bhakSyAbhakSyatA para spaSTa vicAra apekSita haiM / 18. ajJAta phala ajJAta phaloM kI abhakSyatA kI dhAraNA yaha prakaTa karatI hai ki hama jo kucha bhI AhAra grahaNa kareM, usake guNa-avaguNa ke viSayoM meM hameM pUrva meM yathAsaMbhava pUrNa jAnakArI prApta kara lenI cAhiye / sAmAnya jana ko samucita jAnakArI upalabdha na hone kI sthiti meM aisI vastuoM ko AhAra meM lenA hI nahIM cAhie / phira kSetra vizeSa meM pAye tulasI prajJA 32

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jAne vAle phala-phUloM ke viSaya meM to jAnakArI mila bhI sakatI hai kiMtu videzI khAdyoM evaM navIna phaloM ke viSaya meM kaise mila sakatI hai ? isa jAnakArI ke abhAva meM anajAne khAdya kA bhakSNa hAnikara bhI ho sakatA hai| ataH ajJAta phaloM kI abhakSyatA svayaM siddha hai| yahAM 'phala' pada diyA hai para hameM usakA artha khAdya hI lenA cAhie / 16. tuccha phala sAmAnyataH tuccha phaloM meM aise phala samAhita hote haiM jinameM khAdyAMza kama ho aura adhikAMza anupayogI ho| AzAdhara, thaikara evaM zAstrI ne makoya, jAmuna, kacariyA Adi ke udAharaNa isa koTi ke phaloM ke liye diye haiN| spaSTa hai ki guThalI ke kAraNa inakA khAdyAMza kama hai| inameM kabhI-kabhI sUkSma jIva evaM trasa jIva bhI dekhe jAte haiM / ataH inheM abhakSya batAyA gayA hai / inakI abhakSyatA ke do anya kAraNa bhI haiM-bahu Arambha aura guThalI Adi ke pheMkane para hone vAlI sar3ana se hone vAlA jIvadhAta / inake bhakSaNa se tRpti na honA bhI eka kAraNa ho sakatA hai / para sAmAnya dhAraNA yahI hai ki yadi ye phala nirjIva hoM aura zuddha hoM, inake bhakSaNa meM doSa nahIM hai / dekhane meM to yahI AyA hai ki ye lokapriya bhakSya haiN| kahIM-kahIM tuccha puSpa-phaloM kA bhI ullekha hai| isase aneka jAti ke phUloM ko bhI upayoga meM na lene kI bAta samAhita hotI hai / aisA mAnA jAtA hai ki tuccha phaloM ke khAne se roga saMbhAvita hai / yaha bAta vyakti-AdhArita mAnanI caahiye| 20. mRta jAti lavaNa yuvAcArya mahAprajJA ne batAyA hai ki jaina mAnyatAnusAra sArA dRzya jagat yA to sajIva hai yA jIva kA parityakta zarIra hai / sArA kaThora dravya sajIva hI hai| vaha zastropahata hone se nirjIva ho jAtA hai| isa AdhAra para 'mRta-jAti' pada se aneka prakAra ke khanija (jo prAyaH kaThora hote haiM aura auSadhoM ke kAma Ate haiM) aura saiMdhava Adi lavaNa (ye bhI khanija ke hI eka rUpa haiM) liye jAte haiM / phalataH ye mUlataH sajIva haiM / inheM zastropahata kiye binA nahIM khAnA cAhiye / yaha zastropahanana vilayana banAne, pIsane yA garma karane Adi kriyAoM se bhI ho sakatA hai / ataH acitta kiye gaye khanija aura lavaNa to bhakSya haiM para mUlataH ye khanija rUpa meM abhakSya haiN| vastutaH 'mRta jAti' ke padArtha pRthvIkAyika koTi ke jIva mAne jAte haiN| yaha sujJAta hai ki bhUgarbha ke andara aura pRSTha para aneka khanija lavaNa-sajjI, miTTI, suhAgA, lauha-tAmra-pArada ke lavaNa, saiMdhavAdi lavaNa, khar3iyA miTTI Adi-pAye jAte haiM / ye bhojana ke Akasmika aura alpamAtrika ghaTaka haiM / ye lavaNa pApar3a Adi aneka khAdya banAne evaM auSadhoM ke kAma Ate haiM / inako akele hI yA aneka anya dravyoM ke sAtha kaTapIsa kara aneka svAsthya-rakSaka auSadha banate haiN| isa prakriyA meM ve sabhI khanija nirjIva ho jAte haiM / anya abhakSyoM kI tulanA meM inakI abhakSyatA kI carcA itanI mahattvapUrNa nahIM mAnanI cAhiye / vaijJAnika dRSTi se bhI, ye lavaNa sajIva nahIM mAne jAte, ata: jIvaghAta kA tarka inakI abhakSyatA ke liye lAgU nahIM hotA / zAha ne batAyA hai ki pakAye hue khaNa 16, aMka 3 (disa0, 60)

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AhAroM meM kAma meM liye gaye lavaNa to acitta ho hI jAte haiM, para acAra aura auSadhi Adi meM prayukta karane ke liye inheM agnipakva kara lenA cAhiye / inake acitta bane rahane kI sImA barasAta meM sAta dina, jAr3oM meM pandraha dina aura garmI meM eka mAha mAnI gaI hai / 21. rAtribhojana sAmAnyataH rAtri ( sUryAsta se sUryodaya) meM banAye gaye eka yA aneka prakAra ke bhojya padArthoM kA bhakSaNa rAtribhojana kahalAtA hai / isake antargata dina meM banAye bhojyoM kA rAtri meM bhojana bhI samAhita hotA hai / ina bhojyoM kA AhAra sAraNI-6 meM diye gaye vibhinna kAraNoM se zAstroM meM garhita mAnA gayA hai / rAtribhojana kI abhakSyatA yA tyAga kA uddezya jIvana meM ahiMsaka bhAvanAoM ko prerita karanA hai | AgamoM meM isa saMbaMdhI carcA muni AcAra ke saMbaMdha meM pramukhataH AI hai / kahIM ise vratoM meM rakhA gayA hai aura kahIM isake chaThe vrata mAnane kI bhI bhUmikA hai / gRhasthoM liye yaha carcA uttaravartI vikAsa hai / yaha dhAraNA una dinoM pracalita kI gaI thI jaba rAtri meM kevala taila dIpa prakAzita hote the aura prAyaH sthAna aMdhakArAcchanna rahatA thA / aise dhuMdhale kI sthiti meM dRzyatA meM kamI tathA durghaTanAeM hone kI saMbhAvanAeM adhika rahI haiM / aisI hI kucha apratyAzita durghaTanAoM ne Alokita pAna - bhojana kI bhAvanA kI utthAnikA kI hogI / cUMki rAta meM sUryAloka nahIM rahatA, ataH 'pAnabhojana' sAraNI - 6 - rAtribhojana ke saMbaMdha meM zAstrIya mAnyatAeM 1. rAtribhojana meM dravyahiMsA aura bhAva-hiMsA - donoM hote haiM / 2. rAtribhakti meM divAbhukti kI apekSA rAga, moha, ruci adhika hotI hai / pratibaMdha, niyaMtraNa ke kAraNa ruci aura AvazyakatA tIkSNa ho jAtI hai / 3. rAtri meM sUrya prakAza ke abhAva meM yA dIpAdi ke maMda prakAza ke sadbhAva meM bhojana banAne ke samaya kiye gaye Arambha kAryoM meM trasa sthAvara jIvoM kI hiMsA saMbhAvita hai / 4. rAtribhojana meM aneka prakAra ke jIvoM ke kAraNa aneka roga utpanna ho sakate haiM / 5. jo rAtri meM bhojana karate haiM, ve bhUta-pretAdi ke sAtha bhojana karate haiM, mAMsAhArI jIvoM ke sAtha bhojana karate haiM / 6. rAtri bhojana apavitra hotA hai / rAtribhojI mAnava rUpa meM pazu hI haiM / 7. prAcIna AcAryoM ne rAtribhojana tyAga ke liye 'Alokita pAnabhojana' kI bhAvanA kI vyavasthA kI thii| bAda meM ise mUla guNoM meM samAhita kara anivArya banAyA gayA / kA tyAga svayameva mAnA jAne lagA / isameM koI saMdeha nahIM ki sUryaprakAza meM jIvANunAzana ke guNa rahate haiM, ataH dina meM bane bhojana meM sAmAnya evaM vikArI jIvANu rahitatA kA guNa to hotA hai, sAtha hI aneka durghaTanAyeM hone se baca jAtI haiN| vidyuta ke prakAza ke upayoga se rAtribhojana ke zAstrIya doSa kAphI mAtrA meM kama ho rahe haiM / phira, vidyuta vihIna adhikAMza grAmINa bhArata ke liye to aneka doSa abhI bhI bane hue haiM / isake atirikta, svAsthya kI dRSTi se rAtribhojana kI abhakSyatA kI mAnyatA meM 34 tulasI prajJA

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koI kamI nahIM A pAI hai / isIliye Aja bhI yaha guNa jainatva ke cihna ke rUpa meM pratiSThita hai / rAtribhojana tyAga se ahiMsaka dRSTi ke atirikta nimna mahattvapUrNa lAbha haiM / (1) rAtri bhojana na karane se peTa ko bhojana ke pAcana evaM svAMgIkaraNa ke liye paryApta samaya - 12 ghaMTe taka -- milatA hai / ataH ye kriyAyeM prAkRtika rUpa se saralatA se saMpanna ho jAtI haiM / isase mana aura zarIra halakA rahatA hai, Alasya nahIM rahatA, buddhi bhI nirmala banI rahatI hai / (2) rAtribhojana tyAga acchI gaharI prAkRtika nidrA AtI hai / yaha uttama svAsthya evaM dIrghajIvitA kA pratIka hai / ( 3 ) rAtribhojana se jaThara para kArya kA adhika bojha par3atA hai / isake phalasvarUpa jaTharAgni kI maMdatA, dIrghAyuSya kI kamI evaM svAsthya -janya aneka bAdhAyeM evaM roga utpanna hote haiM / 22. viSa viSa aise padArthoM ko kahate haiM jo jIvana yA prANa kA nAza kara sakeM, zarIra-taMtra kI kriyAvidhi ko niruddha kara mRtyu taka le jA sakeM / 'savvesi jIvaNaM piyaM' ke siddhAMtAnusAra koI bhI jIva jIvana-nAzaka padArthoM ko khAnA pasaMda nahIM karegA / ataH viSoM kI abhakSyatA nirvivAda hai / phira bhI, Ajakala viSa kI paribhASA meM kucha parivartana huA hai / kucha viSaile padArtha aise hote haiM jo uccatara prANiyoM ke liye mAraka nahIM hote, lekina nimna koTi ke prANiyoM ke liye mAraka hote haiM / enTIbAyoTika yA varmina jaisI udara kRminAzI davAyeM isa koTi meM AtI haiM / sAmAnyataH yaha mAna liyA jAtA hai ki apanI rakSArtha ina davAoM ke sevana se kyA hAni hai ? para viSa to viSa hI hai cAhe kisI koTi ke jIva ko mAre / ataH siddhAMtataH uparokta koTi kI Adhunika davAoM athavA vatsanAga, haritAla, saMkhiyA, sAlphAsa Adi bhAratIya yA navIna auSadhiyoM kA sevana ucita pratIta nahIM hotA / viSoM se antarjIva naSTa hote haiM, zarIra zithila hotA hai, cetanA zUnyatA taka AtI hai, vamana virecana bhI hotA hai / yaha pratyeka dRSTi se kaSTakara hai| vaijJAnika anveSaNoM se viSoM kI jIvana nAzaka mAtrAeM bhI jJAta kara lI gaI haiN| phira bhI, mAnava ke hita meM viSa kI paribhASA kiMcit parivardhita karanI cAhiye / viSa ko mAnava kI koTi ke jIvoM ke liye hAnikara padArtha hI mAnanA cAhiye anyathA Aja kisa khAdya padArtha meM, jo kRSi se utpAdita hotA ho, kITamAra viSa nahIM hotA ? vastutaH AhAra-saMbaMdhI bhakSyAbhakSya prakaraNa meM viSoM kA mahattva nahIM hai kyoMki ye na to hamAre AhAra ke paraMparAgata sUkSma mAtrika ghaTaka haiM aura na vartamAna AhAra zAstrI hI inheM khAdyapadArtha ke rUpa meM mAnyatA dete haiM / pracaMDa bhAvukatA, kaSTa aura tanAvoM kI tIvratA kI sthiti meM hI prAyaH loga inakA sevana karate haiM / inakA jIvananAzI honA hI inakI abhakSyatA kA nirvivAda pramANa hai / khaNDa 16, aMka 3 (disa0, 60 ) 35

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vividha abhakSya padArtha uparokta abhakSyoM ke atirikta daulatarAma ne anya aneka abhakSya batAye haiM / inameM (1) sabhI prakAra ke puSpa, pattevAlI sabjiyAM, Ama kI baura, kSIrI padArtha, haritakAya evaM anya samAhita haiN| zAha ne bAisa abhakSyoM kI naI sUcI dI hai / isameM pUrvokta 18 padArthoM ke sAtha (1) khasakhasa ( 2 ) siMdhAr3A nAmaka padArtha bhI samAhita haiM / ina sabhI kA samAharaNa abhakSyoM kI pUrvokta cAra koTiyoM meM hI ho jAtA hai / unhoMne miloM kA maidA, sike kAjU, DibbA baMda dUdha, murabbA Adi, kolaDriMksa aura pesTrI tathA ailopaithika davAoM Adi ko bhI bahu-AraMbha, jIvaghAta saMbhAvanA evaM calitarasatA ke kAraNa abhakSya batAyA hai / purAnA gur3a, khAMDasArI calita rasatA, sUkSma jIvANughAta ke kAraNa abhakSya hai / rAtri bhojana ke samAna prAyaH unhIM kAraNoM se hoTala bhojana aura anachane pAnI kI abhakSyatA bhI pratipAdita kI gaI hai / vartamAna yuga meM vibhinna prakAra ke parirakSita evaM prakramita khAdya padArthoM kI saMkhyA bar3ha rahI hai / inakI bhakSyAbhakSyatA para vidvAnoM ne vicAra prakaTa nahIM kiye haiM / ve abhI bhI bAisa abhakSyoM kI zAstrIya carcA karate haiM / vastutaH isa vargIkaraNa meM nAma - vizeSa ke sthAna para jAti vizeSa kI koTiyAM honI caahiyeN| isa AdhAra para lekhaka ne unakI cAra koTiyAM nirUpita kI haiN| sAdhu evaM vidvajjanoM se isa mahattvapUrNa viSaya para samucita mArgadarzana apekSita hai / yaha navIna AhAra zAstrIya anveSaNoM para bhI AdhArita ho, to nayI pIr3hI ke liye kalyANakara hogA / bhakSya padArtha vibhinna abhakSyoM kI carcA ke bAda saiddhAMtika rUpa se sAmAnya zrAvaka ke liye bhakSya padArthoM para bhI kucha vicAra karanA Avazyaka hai / inameM prathama to sabhI prakAra ke vibhinna dhAnya ( 17, 18 yA 24) Ate haiM / ye hamAre liye ATA-cAvala ( zakaMrIya ), dAleM (proTIna) aura tilahana (tela) kI samyak pUrti karate haiM / vanaspatiyoM meM hama saMbhavataH koI bhI tAjI evaM harI zAka nahIM khA sakate / pAMcavIM pratimA para to yaha kahA gayA hai ki sacitta ko vibhinna vidhiyoM se acitta kara khAyA jA sakatA hai, para isa pUrva aisA koI niyama nahIM hai / isase jJAta hotA hai ki isake pUrva kucha pratibaMdhoM ke sAtha sacitta padArthaM khAye jA sakate the / kacce dUdha aura usase prApta utpAdoM ke abhakSya hone se ubale dUdha ke utpAdoM ko hama bhakSya mAna lete haiM / phaloM meM kevala Ama, kelA aura sUkhe meve hI bhakSya ke rUpa meM bacate haiM / sukhAI rAI yA parirakSita sabjiyAM bhI Rtu meM kauna khAtA hai ? bAda meM ve samaya sImA pAra kara abhakSya hI ho jAtI haiM / phalataH jaina zrAvaka kA AhAra adhimAtrika ghaTakoM se to pUrNa siddha hotA hai, para vaha alpamAtrika evaM anivArya (khanija, viTAmina, haoNrmona Adi ) ghaTakoM kI dRSTi se apUrNa rahegA / sAtha hI, phala meve pAcana meM gariSTa haiM, khovA, malAI evaM ghRta-taila pakva padArtha bhI gariSTa hote haiM | zrAvakoM kA sAmAnya vyavasAya ( Adhunika apavAdoM ko chor3a ) bhI zrama sAdhya nahIM hotA / ataH aneka kSetroM ke zrAvaka muTApe ke roga unakI pAcana zakti bhI kramazaH durbala hone lagatI hai / isa sthiti se se grasta hote haiM / ubarane kA upAya tulasI prajJA 36

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yahI hai ki hama apane zAstrIya AhAra zAstra meM Adhunika vaijJAnika tathya samAhita kareM aura alpamAtrika ghaTakoM vAle rucikara, anukUla evaM hitakArI padArthoM ko sAmAnya bhakSyatA kI koTi meM samAhita kreN| yahI nahIM, kiNvana se prApta hitakArI khAdyoM ko bhakSyatA kI koTi meM laaeN| ____ isa dizA meM tIrthaMkara' ne 'AhAra vizeSAMka' ke rUpa meM eka prayoga kiyA hai| lekina isameM vaijJAnika AhAra zAstra kI hI pramukhatA hai| yadi isameM zAstrIya AhAra zAstra ke samIkSApUrvaka sujhAva diye jAte, to unakI upayogitA adhika hotI / isase to aisA pratIta hotA hai jaise vaha audyogika pragati aura pariveza ko nakAra kara hameM bahuta pIche le jAnA cAhate hoN| yaha rukha hameM vastusthiti se vicArapUrNa samAdhAnapUrvaka nahIM apitu palAyana kI manovRtti kI ora prerita karatA hai / kyA hama kuMdakuMda ke mata kA anusaraNa na kareM jahAM unhoMne zrAvakoM ko deza, kAla, zrama aura kSamatA ke AdhAra para anyonyanirapekSa utsarga aura apavAda para dhyAna na dete hue vicAra-pUrvaka AhAra kI anujJA dI hai ? sandarbhaH 1. sAgAra dharmAmRta-kailAzacandra zAstrI (anu.), pR. 43-125, bhAratIya jJAnapITha, dillI, 1981 2. yoga vidyA, pR. 30, bihAra yoga vidyAlaya, muMgera, navambara, 1978 3. jaga0 zAstrI sAdhuvAda grantha-AcArya rAja kumAra jaina 4. tIrthakara nemIcaMda jaina, indaura, janavarI, 1987 5. tIrthakara-gaNeza lalavAnI, pR.32, indaura, janavarI, 1986 6. dazavakAlika : eka samIkSAtmaka adhyayana-muni nathamala (saM0), pR. 113, 116, terApaMthI mahAsabhA, kalakattA, 1967 7. pravacanasAra-kuMdakaMdAcArya, pR. 277, 281, pATanI granthamAlA, mAroTha, 1956 10 bama 16, aMka 3, (disa0, 1.) 37

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jaina evaM anya bhAratIya darzanoM meM mokSadazA : eka tulanAtmaka dRSTi - ku0 kamalA jozI* bhAratIya adhyAtmavAdiyoM ne mokSa ko jIvana kA pramukha evaM antima lakSya nirdhArita kiyA hai / mokSa kA tAtparya hai-rAga, dveSa, moha, lobhAdi durbhAvoM se sadA ke lie chuTakArA pAnA / pariNAmasvarUpa vyakti duHkhoM, tanAvoM, karmabandhanoM evaM janma-maraNa ke cakra se bhI sadA ke lie mukta ho jAtA hai / yaha avasAnArthaka bhvAdigaNa parasmaipadIya yA curAdigaNa kI ubhayapadIya mokSa dhAtu aura dhaJ (pA0 suu0-3|3|18) pratyaya se niSpanna hai| darzana jagata meM mokSa, mukti, nirvANa, apavarga, niHzreyasa evaM kaivalya paryAyavAcI haiN| mokSa hone ke bAda jIva kI kaisI dazA hotI hai ? use kaisI anubhUti hotI hai ? vastutaH yaha atyanta gambhIra viSaya hai / Adhunika vijJAna abhI itanA sakSama nahIM ho pAyA hai ki mRtyoparAnta jIva kI sthiti kI kalpanA aura samIkSA kara sake / kintu bhAratIya dArzanikoM ne apane-apane gahana jJAna, anubhava, siddhAnta evaM tArkika buddhi ke AdhAra para isa sthiti ko spaSTa kiyA hai| prastuta lekha meM jaina darzana evaM anya pramukha bhAratIya darzanoM meM svIkRta mokSAvasthA sambandhI vicAroM kA tulanAtmaka vizleSaNa karane kA prayAsa kiyA jA rahA hai| jainoM ke anusAra mokSadazA meM jIva apane nirmala svarUpa ko prApta kara letA hai| siddha (makta jIva) saMsAriyoM ke mati, avadhi aura manaHparyAya jaise sAdhAraNa jJAnoM se - Upara uThakara kevalajJAnI ho jAtA hai / isIlie mukta jIva kevalI bhI kahalAte haiN| kevalajJAna atIndriya aura sukharUpa mAnA gayA hai / AtmA ke kevala jJAnamaya rUpa hone se sukha AtmA kA svabhAva hai| AtmajJAna se pAramArthika sukha ke abhinna hone ke kAraNa svabhAvataH mukta dazA meM jIva ko indriya sukhoM se bhinna, nitya evaM divya sukha kI anubhUti hotI hai| vaha sabhI padArthoM kA unake paryAyoM ke sAtha (avagrahAdi caraNoM ke binA) pratyakSa darzana karane se ananta darzana se sampanna, anantajJAnI hone se sarvajJa evaM anantazakti vAlA hone se sarvazaktimAna kahA gayA hai / ananta darzana, ananta.jJAna aura ananta zakti ke pUrI taraha prakaTa ho jAne se karma jIva ko apane cakkara meM punaH nahIM phaMsA skte| karmamukta hone se saMsAra meM punaH mukta jIva kA Agamana bhI nahIM hotA / isa sthiti meM siddha jIva ko kisI taraha kI icchA aura duHkha nahIM rahatA hai| vaha lokAgra meM sthira evaM * zodhacchAtrA [saMskRta vibhAga], kumAUM vizvavidyAlaya, nainItAla [yU0 pI0] tulasI prajJA

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niSkriya rahatA hai| yaha dazA AtmA ke svAbhAvika guNoM kI AvRtti se bhI sambaddha hai| isa avasthA meM AtmA ke pariNAma kA artha hai-ananta darzana, ananta jJAna evaM anantavIrya rUpa Atma guNoM kI AvRtti hote rahanA / isa taraha dravya hone ke kAraNa siddha jIva meM bhI vyaya-utpAda-nityatA hotI hai| muktAvasthA meM jIva meM utpAda-vyaya-dhrauvya ke aneka rUpa kahe jA sakate haiM / icchArahita vRtti se mukta jIvoM kA jJAna bhI parivartita hotA rahatA hai / isI prakAra saMsAra paryApa kA nAza, siddha pariNAma kI utpatti evaM zuddha jIvatvarUpa paise nityatA hotI hai / siddhoM meM jJAna yA caitanya guNa kA abhAva nahIM hotaa| saMsArI jIvoM ke samAna samasta muktAtmA apane Apa meM svatantra hai| apane-apane svatantra astitva ke sAtha sabhI siddha jIva binA kisI virodha ke siddhazilA meM rahate haiN| isa avasthA meM jIvoM meM koI bhI gati, veda (liMga), caritra, acaritra, zarIra evaM kriyA nahIM hotI / na inameM kisI taraha kA svarUpagata vaiSamya hI hotA hai| anya dArzanikoM ne bhI apane-apane siddhAntoM ke anusAra jIva kI mokSadazA ko vyAkhyAyita kiyA hai| nirvANAvasthA ke viSaya meM sabhI bauddha sampradAyoM ke vibhinna mata haiN| sAmAnyataH sabhI vaibhASika bauddha mokSAvasthA ko abhAvAtmaka aura sattAtmaka mAnate haiM / tibbatIya paramparA ke anusAra prAcIna samaya meM kucha vaibhASika isa sthiti meM klezotpAdaka saMskAroM ke dvArA prabhAvita hone vAlI cetanA kA sarvathA nirodha svIkAra karate the arthAt nirvANa dazA meM klezotpAdaka saMskAroM se prabhAvita na hone vAlI koI cetanA avazya rahatI thii| sautrAntikoM kA kahanA hai ki isa avasthA meM carama zAnti meM DUbI cetanA rahatI hai| isake viparIta tibbatIya paramparA se patA calatA hai ki kucha sautrAntika nirvANAvasthA meM cetanA kA abhAva mAnate the| cetanA kI sthiti evaM abhAva sambandhI ina matoM ke atirikta hInayAna bauddha sampradAya meM yaha dazA duHkhAbhAvarUpa aura lokottara hai / isa dazA kI kalpanA kI jA sakatI hai| isa sthiti meM sukha-duHkha jaisI koI anubhUti bhI nahIM rahatI hai / mahAyAniyoM (yogAcAra aura mAdhyamika) ne mokSAvasthA ko anirvacanIya sukharUpa, (jIva kI) sarvajJatA se yukta evaM lokottaratama mAnA hai|" saMkSepa meM donoM bauddha sampradAya nirvANa dazA meM vyaktitva kA nirodha svIkAra karate haiM / jaise-jalatI huI Aga bujhAne para nahIM dikhAyI detI hai, usI prakAra nirvANa prApti ke bAda vyakti bhI nahIM dikhAyI detA / azvaghoSa ne isa viSaya meM dIpaka kA udAharaNa diyA hai ki jaise bujhA huA dIpaka pRthvI, antarikSa, dizA, vidizA kahIM nahIM jAtA apitu tela kI samApti se kevala zAnta ho jAtA hai| isI prakAra mukta puruSa kahIM na jAkara klezanAza se zAnti pA letA hai| isIlie bauddha darzana meM mokSa ko nirvANa zAnta (nirvANaM zAntam ) kahA gayA hai| hInayAna aura mahAyAna meM nirvANa dazA se sambandhita pramukha antara kramazaH (isa dazA ko) duHkha kA abhAvamAtra aura AnandarUpa mAnanA hai| vyAkaraNa darzana ke anusAra mukti meM zabdAtmanA jIva kI sthiti rahatI hai / naiyAyikoM evaM vaizeSikoM kA kahanA hai ki isa dazA meM (dehavihIna hote hI) AtmA ke vizeSa guNoM kA atyantAbhAva ho jAtA hai / AtmA pUrNataH caitanyarahita, yathArtha rUpa meM khaNDa 16, aMka 3 (disa0, 60) 36

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sthiti se urmivihIna (bhUkha, pyAsa, lobha, moha, zIta evaM uSNa se rahita) aura klezarahita ho jAtA hai / yaha AtmA kI anubhUtizUnya (jJAna, duHkha evaM sukhAnubhUti se rahita) avasthA hai / ullekhanIya tathya hai ki Aja mokSa kI kalpanA meM naiyAyikoM aura vaizeSikoM meM koI antara nahIM hai kintu nyAyasAra (pR0 40-41) aura sarvasiddhAntasaMgraha se prAcIna kAla meM AnandarUpA mukti ke samarthaka ekadezI naiyAyikoM ke astitva kI jAnakArI milatI hai| vaizeSikoM ne to mokSadazA ko sadaiva hI duHkhAtyantanivRttirUpA evaM AtmavizeSaguNocchedarUpA batAyA hai| sAMkhya evaM yoga darzana ne mokSAvasthA meM puruSa yA citizakti kI (kevalI hokara) svarUpa meM sthiti mAnI hai| hInayAna bauddhasampradAya, nyaya-vaizeSika ke samAna sAMkhya evaM yoga dArzanika bhI isa dazA meM duHkhoM kI Atyantika nivRtti svIkAra karate haiM / unake vicAra meM yaha dazA duHkhAbhAva rUpa hI hai, sukhAnubhUti rUpa nahIM / sAMkhyayogAcArya isa avasthA meM sukhAnubhUti na mAnate hue bhI citsvarUpapuruSa kI svarUpAvasthiti ke samarthaka haiM / unakA mata hai ki AtmA kisI bhI sthiti meM caitanyarahita nahIM ho sktaa| mukta puruSa sAkSI aura draSTA hokara prakRti ko dekhatA hai aura punaH prakRtibandhana meM nahIM pdd'taa| mImAMsakoM ke anusAra mokSadazA meM jIva sukha, jJAna aura Anandarahita hotA hai|" isa avasthA meM AtmajJAna kA abhAva hone para bhI jIva meM jJAnazakti mAtra avazya rahatI hai / AtmA kI jJAnazakti kabhI lupta nahIM hotI aura usakI sattA, dRzyatva Adi dharma bhI usameM rahate hI haiM / yahI AtmA kI svarUpAvasthiti hai| isa dazA meM AtmA ke jJAnazakti rUpa rahane para bhI isa zakti kI koI abhivyakti nahIM hotI hai| isalie muktAtmA prayatna icchAdi se rahita hai aura jJAnasvarUpa evaM AnandasvarUpa nahIM khlaataa| samAnyataH mImAMsakoM ne isa avasthA ko duHkhAtyantAbhAva ke sAtha sukhAbhAvarUpa bhI svIkAra kiyA hai| dehavihIna AtmA priya-apriya aura harSa-zoka se aprabhAvita rahatA hai / bhATToM ke eka pakSa kA kahanA hai ki sAMsArika padArthoM se sadA ke lie sambandhanAza hone ke kAraNa isa avasthA meM viSayajanya sukha kA anubhava nahIM ho sakatA kintu AtmA ke zuddha svarUpa kI prApti se zuddhAnanda kA AvirbhAva avazyameva hotA advaitavedAntasammata muktAtmA nitAnta AnandamayI dazA hai / jIva sabhI upAdhiyoM se rahita hokara brahmatva pA letA hai jisase duHkhoM kI Atyantika nivRtti ke sAtha hI alaukika Ananda kI anubhUti hotI hai|" mukta jIva saccidAnandamaya ho jAtA hai / bhAskara vedAntI saMsArAvasthA ke jIva kA mokSadazA meM paramAtmA meM laya svIkAra karate haiM / aisI sthiti meM jJAna AtmA meM rahatA hai aura muktAtmA AnandAnubhUti karatA hai / rAmAnuja ke vicArAnusAra isa dazA meM jIva evaM brahma kA bheda banA rahatA hai / viziSTAdvaitavAdiyoM ke anusAra jIvoM meM rahane vAlA jJAna nitya, dravyAtmaka, ajar3a, saMkocavikAsa yukta aura AnandasvarUpa hai / baddha jIva mukta hokara apanI svAbhAvika dazA meM Akara brahma ke samAna ho jAtA hai / mAdhvavedAntiyoM ke vicAra meM mukta sthiti meM jIva paramasAmya ko pA letA hai / jaisA ki muNDaka (3 / 1 / 3) meM kahA gayA hai--niraJjanaH tulasI prajJA

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paramaM sAmyamupaiti / yaha sAmya prAcurya viSayaka hai, abhedaviSayaka nahIM / bhagavAn ke sAtha jIva ke caitanyAMza ke kAraNa ekatA hai / samasta guNoM kI dRSTi se to unameM bheda hotA hI hai arthAt muktAvasthA meM jIva aura brahma meM abheda nahIM hotA / " dvaitavAdiyoM ne saMsArAvasthA ke samAna mokSAvasthA meM bhI jIvoM meM pArasparika antara aura Ananda kA tAratamya svIkAra kiyA hai / nimbArkAcArya kA kahanA hai ki mukta hone para bhI jIvoM kA Izvara ke sAtha bhedAbheda sambandha banA rahatA hai / jIva brahma ke sAtha ekAkAra hokara bhI apanA sarvathA pRthak aura svatantra astitva banAe rakhatA hai / caitanyAtmaka tathA jJAnAzraya rUpa se Izvara kI taraha hokara bhI ( mukta dazA meM ) jIva Izvara para Azrita hotA hai / nimbArka mukta jIva meM kartRtva mAnate haiM, kucha mukta jIva niratizaya AnandarUpa bhagavadabhAva ko pAne vAle hote haiM evaM dUsare mukta jIva apane AtmajJAna se svarUpAnanda kI prApti karane vAle haiM / " vallabhAcArya ke vicAra meM mokSadazA meM jIva AnandAMzoM ko prakaTa kara saccidAnanda ho jAtA hai / bhagavAn se abhinna hone para jIva duHkha evaM jar3atA se chuTakArA pAkara svarUpataH AnandarUpa se sthita hotA hai / jIva kI mukta dazA ke viSaya meM nAstika, SaD Astika aura brahmasUtra ke pramukha bhASyakAroM ke alaga-alaga vicAra haiM / mokSadazA meM jIva kI svarUpAvasthiti ke viSaya meM sabhI vicAraka ekamata haiM kintu AtmasvarUpa ke sambandha meM vicAroM ke pArthakya ke kAraNa jIva kI muktAvasthA meM paraspara antara ho jAtA hai / isa dazA meM duHkhoM kI Atyantika nivRtti to sabhI ne svIkAra kI hai| kucha dArzanika saMsArAvasthA ke samAna mokSadazA meM bhI jIvoM kA pRthak aura svatantra astitva mAnate haiM / isake viparIta kucha vicArakoM ne mukta jIvoM kA eka hI ananta caitanya meM laya mAnA hai / jainasammata mokSadazA kA kisI eka darzana meM mAnya mokSadazA se pUrNa sAmya nahIM hai kintu yaha nirvivAda tathya hai ki jainoM kI isa viSaya meM anya darzanoM se AMzika samAnatA hai / janamatAnuyAyI bhI anya bhAratIya adhyAtmavAdiyoM kI taraha muktadazA meM jIva kI apane yathArtha svarUpa meM sthiti svIkAra karate haiM / mokSa kI sthiti meM jIva kI dazA se sambandhita tIna pramukha vicAradhArAyeM haiM-- sat, cit aura Ananda / kucha bauddhoM ke atirikta sabhI darzanoM meM mukta sthiti meM jIva ko sat batAyA gayA hai / nyAya, vaizeSika evaM adhikAMza mImAMsaka to isa sthiti meM jIva ko sat mAtra hI svIkAra karate haiM, cit aura Anandamaya nahIM / sAMkhya evaM yoga dArzanika isa dazA meM AtmA ko sat ke sAtha-sAtha cit bhI kahate haiM / vedAnta darzanoM meM ( mukta dazA meM) jIva ko sat, cit aura Ananda svIkAra kiyA hai / vedAnta ke samAna jaina tattvajJoM ne bhI isa avasthA meM jIva dravya ko sat, cit ( caitanyamaya athavA jJAnamaya hone se ) evaM divyAnandAnubhUti se yukta kahA hai kintu advaita vedAntiyoM kI taraha jainAcArya mukta jIvoM kA eka ananta caitanya meM laya nahIM mAnate / ve nyAya-vaizeSika, sAMkhyayoga, mImAMsAdi anekAtmavAdiyoM ke samAna muktAvasthA meM jIvoM ke alaga-alaga astitva ke kaTTara samarthaka haiM / kucha vaiSNava sampradAyoM ne muktAvasthA meM bhI jIva meM kartRtva aura bhoktRtva zakti svIkAra kI hai" kintu jainasammata mukta jIva ( isa avasthA meM) nyAya, mImAMsAdi ke muktAtmA ke samAna kartRtva aura bhoktRtva se rahita hai / khaNDa 16, aMka 3 ( disa0, 60 ) 41

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jainasammata siddha niSkriya hokara lokAna meM sthira rahatA hai / jainoM ke dharma evaM darzana meM ratnatraya rUpa aizvarya se sampanna hone ke kAraNa sabhI muktAtmA pUjya aura Izvara mAne jAte haiM, saMsAra kI nityatA evaM karmasvAtantrya ko mAnane ke kAraNa jainoM ko sRSTi karane aura vinAza karane vAle karmaphaladAtA ke rUpa meM (nyAya, vaizeSika, yoga evaM kucha vaiSNava sampradAyoM ke samAna) eka Izvara ko mAnane kI AvazyakatA nahIM hai| brahmasUtra ke kucha bhASyakAroM ne mukta jIvoM kA brahma meM laya mAnA hai to kucha vedAntiyoM ne Izvara aura mukta jIvoM kA pRthak-pRthak astitva svIkAra karate hue mukta dazA meM jIvoM meM Izvara ke samAna guNoM kI kalpanA kI hai kintu mukta dazA meM sthita sabhI jIvoM ko Izvara mAnanA jaina manISiyoM ko sarvathA maulika buddhi kA paricAyaka hai / bhAratIya adhyAtma jagat meM anyatra kahIM bhI mukta dazA meM sthita sabhI jIvoM meM Izvaratva kI kalpanA sambhavataH nahIM kI gayI hai| jaina matAnusAra mokSa dazA meM sabhI jIva samAna haiM / vastutaH ekAtmavAdI hoM yA anekAtmavAdI, kucha vaiSNava sampradAyoM ko chor3akara zeSa darzanoM meM muktAvasthA meM svarUpa, guNa, zakti Adi kisI bhI dRSTi se koI antara nahIM batAyA gayA hai| kucha vaiSNava sampradAya mukta jIvoM meM bhI antara svIkAra karate haiN|" sAMkhya, yoga, advaita vedAnta Adi darzanoM ke samAna jaina darzana meM bhI mukta dazA meM sthita jIvoM ke punaH saMsAra meM lauTane kA niSedha kiyA gayA hai| ___ isa vivecana ke niSkarSasvarUpa kaha sakate haiM ki jainasammata mokSa dazA kI anya darzanoM meM svIkRta mokSa dazA se aneka sthaloM para samAnatA spaSTataH pratIta hotI hai kintu aneka aMzoM meM sAmya hone para bhI isakI kisI eka darzana se pUrNa samAnatA kadApi nahIM kahI jA sakatI / mokSa dazA meM lokAgra bhAga (siddhazilA) meM sthiratA, Izvaratva kI kalpanA jaise maulika vicAra isa mata ko viziSTa banA dete haiN| sandarbha : 1. tattvArthasUtra 10/2,3, muNDaka 2/2/8, 3/2/8, nyAyasUtra 1/1/22, vaizeSikasUtra 5/2/18, 6/2/16, sAMkhya sUtra 3/65, yogasUtra 2/25, 3/34, kaThopaniSad 2/3/14, zrIbhASya 1/1/1 ityaadi| 2. A History of Indian Philosophy, Dasgupta, Vol. I, P. 207. 3. sayameva jahAdicco tejo uNho ya devadA Nabhasi / siddho vi,tahA NANaM suhaM ca loge tahA devo // -pravacanasAra / 4. dekhie zodhalekha 'uttarAdhyayana meM mokSa kI avadhAraNA, prastutakartA-DaoN0 mahendra nAtha siMha, zramaNa', maI, 1986, pArzvanAtha zodha saMsthAna, vArANasI 5. jayA kamma khavittANaM siddhi gacchai niiro| tayA logamatthayattho siddho havaI sAsao // -dazavakAlika 4/25 6. bhAratIya darzana, baladeva upAdhyAya, pR0 572-573 / 7. trizikAvijJapti bhASya, pR0 15 (sthiramatikRta aura DaoN0 silvana levI dvArA smpaadit)| tulasI prajJA

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8. milinda prazna, pR062 6. dIpo yathA nivRttimabhyupeto navAni gacchati nAntarikSam / dizaM na kAJcid vidizaM na kAJcit snehakSayAt kevalameti zAntim / / tathA kRtI nivRttimabhyupeto naivAni gacchati nAntarikSam / / dizaM na kAJcit vidizaM na kAJcit klezakSayAta kevalameti zAntim // -saundarananda, 16/28-29 10. mahAbhArata, zAnti parva, adhyAya-270 / 11. (ka) svarUpaikapratiSThAnaH pritykto'khilairgunnH| umiSaTkAtigaM rUpaM tdsyaahrmniissinnH|| saMsArabandhanAdhInaduHkhaklezAdyadUSitam / -nyAyamaJjarI, pR0 77 (kha) dagdhendhAnavadurazano mokssH|-prshstpaadmaassy, pR0 144 12. nityAnandAnubhUtiH syAnmokSe tu vissyaavRte| ----6/41 13. sAMkhyakArikA-64, 65 / / 14. tasmAt niHsambandhI nirAnandazca mokssH| --zAstradIpikA, pR0 125-30 / 15. (ka) prakaraNapAJcikA, pR0 157 / / (kha) yadasya svaM najaM rUpaM jJAnazaktimattAdraSyatvAdi tasminnavatiSThate / -zAstradIpikA, pR0 130 / 16. duHkhAtyantasamucchede sati praagaatmvtinH| sukhasya manasA bhuktimuktiruktA kumaarilaiH|| -bhAratIya darzana, baladeva upAdhyAya, pR0 635 meM uddhRta 17. (ka) satyaM jJAnamanantaM brahma / -taittirIyopaniSad 2 / 1 / 1 / (kha) vijJAnamAnandaM brahma / -bRhadAraNyakopaniSad 3 / 6 / 28 / (ga) brahmaveda brahma va bhavati / --muNDakopaniSad 3 / 26 (gha) bRhdaarnnykopnissd-3|8|8, taittiriiyopnissd-3|111, mANDavyakArikA 2232 ityaadi| 18. bhAratIya darzana, umeza mizra, pR0 402-403 16. (ka) padArtha saMgraha, pR0 32 (kha) jIvasya tAdRzatvaM ca citvamAtraM na cAparama / tAvanmAtreNa cAbhAso rUpameSAM cidAtmanAm // -madhvasiddhAntasAra, pR0 30 20. bhAratIya darzana, baladeva upAdhyAya, pR0 410 21. kartA zAstrArthatvAt / -brhmsuutr-2||3||32 para pArijAta saurabha 22. yaH paramAtmA sa evA'haM, yo'haM sa prmsttH| ahameva bhayopAsyo, nAnyaH kazciditi sthitiH / / -samAdhizataka-31 23. (ka) bhAnuSAdi viriJcAntaM tAratamyaM vimuktigam / -IzAvAsyamASya (kha) duHkhAbhAvaH parAnando liMgabhevaH samA mtaaH| tathApi paramAnando jJAnabhedAttu midyate // ---madhvasiddhAMtasAra, pR0 32 24. (ka) raDAsya darzayitvA nivartate nartakI yathA natyAt / puruSasya tathA''tmAnaM prakAzya nivartate prkRtiH|| -sAMkhyakArikA-56 (kha) prakRteH sukumArataraM na kiJcivastIti me atirbhavati / yA dRSTA'smIti punarna darzanamupaiti puruSasya // --vahI-61 000 khaNDa 16, aMka 3 (disa0, 60) 43

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Enigma of the Universe Visva-Prahelika GEOMETRICAL AND PHILOSOPHICAL ASPECTS OF THEORY OF RELATIVITY Muni Mahendra Kumar Non-Euclidean Geometry And Einsteinian Space Geometry is a branch of mathematics, in which the structure of space is studied. It is a system of mathematical concepts concerning extension. The properties of point, line, plane, angle, etc. are included in it. Ancient Greek mathematician Euclid, (300 B C.) in his monumental work Elements, had laid down the rules and laws of geometry. This is called as 'Euclidean Geometry'. It was based on some self-evident axioms, which were regarded as universal truths. Discovery of Non-Euclidean Geometry The validity of Euclidean geometry was not questioned till the eighteenth century. Kant went to the extent of supporting his philosophical doctrine that space is a necessary representation a priori, on the basis of Euclidean geometry by considering the geometry of space as independent of experience. But, Saccheri (16671773) was the first man who tried to propound certain laws about 'angles' other than those laid down by Euclid. However he did not succeed fully in his efforts. In any way, the history of non-Euclidean geometry begins with Saccheri. In 1799, mathematician Gauss made a little progress in this field. He showed that it is possible that the sum of the three angles of a triangle, which should be equal to 180deg according to the laws of Euclidean geometry, may be less than 180deg. To decide this question, Gauss actually measured the triangle having for its vertices Inselsberg, Brocken, and Hoher Hagen (near Gottingen), using methods of the greatest refinement, but the deviation of the sum of the angles from 180deg was found to lie within the limits of errors of observation.1 Thus, though it was not definitely decided whether Euclidean or non-Euclidean geometry held in the actual space, the above experiment served a great deal in the development of non-Euclidean geometry. The honour of the discovery of non-Euclidean geometry went to

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Vol. XVI, No. 3 Nikolai Ivanovich Lobachevsky (1793-1856), Proffessor of Mathematics at Kazan (in Russia), and Bolyai Janos (John) (1802-1860), a young Hungarian soldier, who during the period 1823-1829, worked on the subject independently of each other. They showed that Euclidean geometry is neither necessary nor is it universally true. It is not necessary because, Euclid's axioms are not self-evident, but may be replaced by other axioms which are incompatible with them and which have as good a claim to acceptance from the point of view of logic: and on these alternative axioms it is possible to build up other systems of geometry. In the geometries invented by them, the postulate of Euclid concerning the parrallel lines was modified and altogether new laws were propounded, This type of geometry was then known as 'hyperbolic geometry'. There are striking differences between hyperbolic and Euclidean geometry wihch become menifest when very large figures are concerned : parallel lines in hyperbolic geometry are not equidistant, but approach each other asymptotically at one end, and diverge to infinite separation at the other; and this is such a fundamental property that the unlikeness to Euclidean metry becomes very pronounced: in fact, nearly all the more important characteristics of Euclidean parallelism are lost. The sum of the angles of atriangle is less than two right angles, but the deficiency is proportional to the area of the triangle, and is inappreciable for the triangles we draw in diagrams, which are small compared the dimensions of the universe. Later on, in 1954, Bernard Riemann (1826-1866) developed systemetically the whole branch and in 1870, Felix Klein gave the strict and simplest proof of consistency of non-Euclidean geometry. Riemann also developed another kind of non-Euclidean geometry, which was then called as 'elliptic geometry'. In elliptic geometry, the assumption that the length of a straight line is infinite (which was accepted by Lobachevsky and Bolyai) was given up. Instead of this, Riemann conceived that all straight lines return into themselves, and are of the same length. In elliptic geometry, the sum of the angles of a triangle is always greater than two right angles, the excess being proportional to the area of the triangle, exactly as with triangles formed by great circles on the surface of a sphere in Euclidean space : indeed, the formula connecting the sides and angles of a tringle are the same as the formula of spherical triangle geometry; there are no parallels, as all straight lines interesect each other. Space : Euclidean or Non-Euclidean ? Thus, upto the end of the nineteenth century, the various forms of non-Euclidean geometry were developed. But the questur as to

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TULASI-PRAJNA, Dec., 1990 46 which doctrine--the Euclidean, or some kind of non-Euclidean-is true, that is to say, is the geometry of the actual universe, was not settled. Here it is necessary to distinguish between pure or mathematical geometry and physical geometry. The statements of pure geometry hold logically, but they deal only with abstract structures and say nothing about physical space. Physical geometry describes the structure of physical space: it is a part of physics. Now, Euclidean and non-Euclidean geometries are mathematical geometries and propose different geometrical properties for the space. The question as to which of them is physical geometry, is an important one. For instance, if we draw a triangle, one of whose vertices is at the earth, one is somewhere in the Great Nebula in Andromeda, and one is in the spiral Nebula in conces venatici, will this triangle be Euclidean or non-Euclidean ? That is to say, will the sum of its three angles be axactly equal to 180deg, or greater than 180deg or less than 180deg ? As we have seen, Newton thought that the Euclidean geometry is the physical geometry. When the above question was put to famous mathematician Poincare, he said that it was merely a matter of convenience. According to Poincare, the question can not be settled only by empirical observations. He maintained that we might adopt any of the possible forms of geometry, if we made the suitable modifications of the physical laws. To ask, which is the true geometry, is, in his view, as absurd as to ask whether the old or the metric system is the true one. Still he asserted that the physicists would always choose the Euclidean structure because of its simplicity. It follows from the above view of Poincare that in order to describe the mutual spatial relations of terrestrial objects, we have a choice of many different systems, any one of which will serve the purpose. The same is true of three-dimensional space, which has not in itself any definite structure or geometrical properties : essentially it is mere threefold continuity and nothing more, and the geometry to be used for the description of local relations is arbitrary and at the disposal of the mathematician. It would therefore seem to be impossible to tell by observation whether space is Euclidean or non-Eucli. dean. Also, since we can always map non-Euclidean space on Euclidean space, we can always assume Euclidean geometry to be the geometry of actual space, provided we make the requisite changes in our physical laws. It is purely a question of convenience, whether we prefer to have an easily intelligible geometry with complicated physical laws, or a less intelligible geometry with simple physical

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Vol. XVI, No. 3 laws.? But this does not mean that geometry is independent of experie. nce. For the validity of the statements of the physical geometry is to be established empirically-as it has to be in any other part of physics-after rules for measuring the magnitudes involved, especially length, have been stated. 8 Though the physicist is free to choose the rules for measuring length, after this choice is made, the question of the geometrical structure of physical space becomes empirical; it is to be answered on the basis of the results of experiments. Alternatively, the physicist may freely choose the structure of physical space; but then he must adjust the rules of measurement in view of the observational facts. Einsteinian Space : Non-Euclidean History refuted the prediction of Poincare that the physicists will always choose the Euclidean structure, only a few years later, when Einstein used the non-Euclidean geometry of Riemann in his general theory of relativity. Thereby Einstein obtained a considerable gain in simplicity for the total system of physics in spite of the loss in simplicity of geometry.10. This is in accordance with the consensus or opinion now, which is that geometry should be regarded as a part of physics and therefore, our system of geometry should be one in which the rest of physics can be expressed as simply as possible. 11 It was this consideration that ultimately led Einstein to the curved space of general relativity. Thus, it was only through the work of Einstein that the question of physical geometry was settled. Einstein's theory of relativity predicted the non Euclidean result which was confirmed by astrono. mical observations and thus gave a clear evidence of the fact that the universe was a four-dimensional continum of space and time, and the geometry of the space was a non-Euclidean one.12 Philosopbical Implications of Theory of Relativity Space and time as revealed by the theory of relativity have two aspects : Physical and philosophical. We have already discussed the physical aspect. Now, we shall consider the philosophical aspect. As in the case of the nature of reality, here also the physicists hold different views regarding the nature of space and time. To what exent space, time and the four-dimensional continuum of space and time represent subjective reality or objective reality is not agreed upon by all scientists. Einstein's Interpretation At one place, Einstein himself observes : "With the discovery of the theory of relativity of simultaneity, space and time were merged in

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TULASI-PRAJNA, Dec., 1990 '13 a single continuum in the same way as the three dimensions of space had been before. Physical space was thus increased to a four-dimensional space which also included the dimension of time. The fourdimensional space of the special theory of the relativity is just as rigid and absolute as Newton's space Thus, according to Dr. Einstein, "Space and time are forms of intuition, which can no more be divorced from consciousness than can our concepts of colour, shape, or size. Space has no objective reality except as an order or arrangement of the objects we perceive in it, and time has no independent existence apart from the order of events by which we measure it."14 The philosophical implication of the theory of relativity in Einstein's view is: It must not be thought, however, that the spacetime continuum is simply a mathematical construction. The world is a space-time continuum; all reality exists both in space and in time, and the two are indivisible. All measurements of time are really measurements in space, and conversely measurements in space depend on measurements of time."15 Einstein has considered the space-time continuum to represent the objective reality. His view is: "But except on the reels of one's own consciousness, the universe, the objective world of reality, does not happen-it simply exists. It can be encompassed in its entire majesty only by a cosmic intellect. But it can also be represented symbolically, by a mathematician, as a fourdimensional space time continuum."16 We find that some scientists such as Sir James Jeans, Eddington, Weyl, Mach and Minkowski have made identical interpretations. All of them regard that when we divide the continuum into three dimensions of space and one of time, space and time sepretely become subjective realities but that when space and time are welded together to form a four dimensional continuum, through it we can get the knowledge of the objective universe. Sir James Jeans expresses this fact thus: "Yet, just because we can exhibit all nature within this framework (i.e. the four-dimensional continuum), it must correspond to some sort of an objective reality. But its division into Space and time is not objective; it is merely subjective."17 He further asserts that the main substance of the theory of relativity is that nature knows nothing about the division of continuum into space and time.18 As we have already quoted, Minkowski considers seperate space and time as mere shadows and the continuum as the objective reality. Hermann Weyl puts the thought in following words: "In the realm of physics, it is perhaps only the theory of relativity which has made it quite clear that the two essences, space and time, entering into our intuition have no place in the world constructed by mathematical 48

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Vol. XVI, No. 3 49 physics. 19 "The great advance in our knowledge described in this chapter consists in recognisiag that the scene of action of reality is not a three-dimensional Euclidean Space but rather a four-dimensional world, in which space and time are linked together indiscolubly. However deep the chasm may be that separates the intuitive nature of space from that of time in our experience, nothing of this qualitative difference enters into the objective world which physics endeavours to crystalise out of direct experience. It is a four-dimensional continuum, which is neither "time" nor "space".20 Thus, these scientists conceive space as a mere frame of reference, whose existence is just as real and just as unreal, as that of the equator, or the north pole, or the meridian of Greenwich. Reichenbach's Interpretation Some other scientists have interpreted the theory of relativity in a different way. Though they do not differ in the interpretation of physical aspect of the four-dimensional continuum of space and time, they do not accept the view that space and time exist only subjectively. Hans Reichenbach, who, in his critical work 'The Philosophy of Space and Time'-has discussed both the philosophical and physical aspects of the theory of relativity, stands prominent amongst these scientists. First of all, Reichenbach distinguishes between the mathematical space and physical space. He explains the distinction thus : "Mathematics shows a variety of possible forms of relations among which physics selects the real one by means of observations and experime Mathematics, for instance, teaches how the planets would move if the force of attraction of the sun should decrease with the second or third power of the distance; physics decides that the second power the real world........ Mathematics reveals the possible space; physics decides which among them corresponds to physical space. rast to all earlier conceptions, in particular to the philosophy of Kant. it becomes now a task of physics to determine the geometry of physical space, just as physics determines the shape of the earth or the motions of the planets, by means of observations and experiments."21 Thus, Reichenbach has clearly accepted the objective existence of physical space. Further, refuting the view of conventionalists (such as Poincare) who contended that it depended wholly upon our convention which structure is attributed to space, Reichenbach states: "From conventionalism the consequence was derived that it is impossible to make an objective statement about the geometry of physical space, and

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50 TULASI-PRAJNA, Dec., 1990 that we are dealing with subjective arbitrariness only; the concept of geometry of real space was called meaningless. This is a misunderstanding. Although the statement about the geometry is based upon certain arbitrary definitions, the statement itself does not become arbitrary : once the definitions have been formulated, it is determined through objective reality alone which is the actual geometry. Let us use our previous example : although we can define the scale of temperature arbitrarily, the indication of the temperature of a physical object does not become a subjective matter. By selecting a certain scale we can stipulate a certain arbitrary number of degrees of heat for the respective body, but this indication has an objective meaning as soon as the coordinative of the scale is added. On the contrary, it is the significance of coordinative definitions to lend an objective meaning to physical measurements."22 It means : whether we regard the temperature of a certain body to be 15degC. or 59deg F. depends upon our choice of measuring system, but it does not mean that the temperature of a substance is in itself dependent upon our choice; temperature remains an objeetive property of matter. In the same way, whatever system of geometry we choose, the objective characteristics of space remain unchanged. Reichenbach has considered that the formulation of spatial visualization as a developmental adaptation is itself already based on an epistemological assertion, which it merely tends to emphasize, namely, the assertion that there exists a real space independent of those spaces represented by mathematics, that it is a scientificaly meaningful question to ask which of the mathematically possible types of spaces corresponds to physical space, and that the "harmony" of nature and reason does not depend on an inner priority of Euclidean space, but that, on the contrary, the priority depends on this "harmony".23 Refuting the wrong belief of some scientists regarding the concept of time, Reichenbach writes : "Whereas the conception of space and time as a four-dimensional manifold has been very fruitful for mathematical physics, its effect in the field of epistemology has been only to confuse the issue. Calling time the fourth dimension gives it an air of mystery".24 Reichenbach believes that just as we determine any colour by the three basic colours viz. red, green and blue, by stating how much it contains of each of these three components, so also the meaning of combining space and time in four dimensions is only that we can describe any event by means of four co-ordinates-three of space and one of time. He, therefore, says : "Our schematization of time as a fourth dimension, therefore does not imply any changes in the conception of time"25.

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Vol. XVI, No. 3 He, further states: "We may, therefore, retain the perceptual difference between space and time without fear of contradicting the mathematical representation....The properties of time which the theory of relativity has discovered have nothing to do with its treatment as fourth dimension". 26 $1 Reichenbach is of the view that the statement of Minkowski that "from now on the ideas of space and time as independent concepts shall disappear and only a union of the two shall be retained as an independent concept", has unfortunately caused the erroneous impression that all visualizations of time as time and of space as space must disappear.27 Reichenbach has also pondered over the number of dimensions of space. Some scientists and mathematicians have conceived of space consisting of n dimensions where n may be greater than 3. But, Reichenbach has believed that objectively space can have only three dimensions. He states: "The number 3 of dimensions represents primarily a fact concerning the objective world.... We consider the parameter space merely by a mathematical tool with no objective reference, whereas we regard the three-dimensional space as the real space.28 Again, he positively asserts. "The statement that physical space has three dimensions has, therefore, the same objective character as, for instance, the statement that there are three physical states of matter, the solid, liquid, and gaseous state; it describes a fundamental fact of the objective world.",29 Thus, although Reichenbach has accepted the theory of relativity, he has maintained that the absolute space and time have objective existence. In the concluding chapter of his work on space and time, he observes: "We may, therefore, regard the following statement as the most general assertion about space-time order: everywhere and at all times there exists a space-time coordinate system. "This result implies the topological distinguish ability of space and time. In a space-time coordinate system one of the dimensions is to be considered as time and the three others as space" 30 Further, after having discussed the difference between subjectivity and objectivity, and their relation with space and time, in conclusion Reichenbach states: "The fact that an orering of all events is possible within the three dimensions of space and the one dimension of time is the most fundamental aspect of the physical theory of space and time. "The most important result of these considerations is the objectivity of the properties of spacc. The reality of space and time turns out to be the irrefutable consequence of our epistemological analyses,

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TULASI-PRAJNA, Dec., 1990 which have led us through many important individual problems. "Philosophers have thus far considered an idealistic interpretation of space and time as the only possible epistemological position, because they overlooked the twofold nature of the mathematical and the physical problems of space. Mathematical space is a conceptual structure, and as such ideal. Physics has the task of coordinating one of these mathematical structures to reality. In fulfilling this task, physics makes statements about reality, and it has been our aim to free the objective core of these assertions from the subjective additions introduced through the arbitrariness in the description" 31 Thus the gist of Reichenbach's view is that he accepts the theory of relativity, and at same time he considers the assertion of objectivity of space and time the inevitable consequence of the theory of relativity. Prof. Margenau's Interpretation Eminent scientist-philosopher prof. Margenau is also amongst them who, in the philosophical interpretation of theory of relativity, have asserted the reality of space. As we have already seen, Margenau has introduced a new concept of "construct" to denote reality. With regards to space and time, he holds that time and space have a status commensurate with all the other constructs of physics.82 Also he has observed : "Let us resist the temptation to think of this new space-time as less "real". It is a construct, to be sure, but so was three-dimensional space, and so are many components of reality.... "33 About the fourth dimension of time, he says : ""The "discovery" of the fourth coordinate has no mysterious aspects and brings forth no ghosts. It is a discovery in the constructional sense just discussed". 34 He has also considered that the absolute space is a possible construct. He writes: "The advocate of absolute space bases his attitude on the simple fact that he can intuit three-dimensional space. even when it is vacant of objects. This kind of space is a possible construct, and it is absolute within the frame-work of the initial question". 35 Further, Prof. Margenau has explained that this kind of absolute space is not adopted by the scientists only because it is not useful to them, but that it does not mean that the absolute space has ceased to exist. He clearly mentions "A strong preference has been expressed for the interpretation of space as a relational entity. It should now he emphasized that this admission reflects no prejudice upon the liv of space."936 Margenau considers spatial constructs such as point, line and surface as verifacts and hence allots them the

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Vol. XVI, No. 3 same status of reality which is attributed to reified objects encountered by us.38 Admitting the reality of space, he states: "From points lines, and surfaces, space can be constructed, and this new entity, though abstract, retains the functional alignment with Nature which has been posited as the character of reality. Physical reality is not synonymous with concreteness, as that term is ordinarily understood.39 He also confesses: "We here find ourselves in apparent contradiction with a judgement prevalent among scientists, namely, that perfectly straight lines, perfect triangles, and so forth "do not exist in nature."40 But, he also clarifies: "For it does not deny reality to the elements of geometry it merely asserts that bodies do not exist which exhibit perfectly straight lines or perfect triangles, which is true and not contrary to our conclusion. The geometric elements themselves are nevertheless real as constituents of abstract space, which is a physical reality".41 Thus, it means that even if we may not be able to perceive a perfectly straight line, it does exist between the two points of the space and the space consists of the real point. We can conclude the discussion on the philosophical interpretation of theory of relativity by saying that there does not exist an undivided opinion regarding the nature of space and time as revealed by the theory of relativity whether space and time are objective or subjective realities still haunts the minds of the scientists. 53 (C) Summary Inquisitive mind of man has persistently been endeavouring to solve the first aspect of the enigma of the universe viz. "What is the universe?" In this chapter, we have studied the views of various western philosophers starting from the ancient Greek philosophers to the modern philosophers as well as scientists from Newton to Einstein and Heisenberg. We may summarize our discussion by concluding that the dilemma of realism and idealism has not only perplexed the philosophers but also divided the scientists into several groups. The idealists consider the universe as a subjective reality, whereas the realists propound it as the objective reality. The space and time also presents a mystery. Some conceive of space as a 'plenum', whereas others believe in the possibility of 'vacuum* ; some try to prove the existence of 'absolute space'; some contend that space is an objective reality, whereas others assert that it is a subjective reality. Similar dissensions exist regarding the reality of time. In the field of science, Newton conceived of space and time as absolute and independent entities. The scientists assumed the

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TULASI-PRAJNA, Dec., 1990 existence of ether to fit in the Newtonian concepts, but later on the theory of relativity abandoned the hypothetical ether and established the existence of relative space and time. Einstein's theory of relativity brought a revolution in the field of physics. The concepts such as 'the four-dimensional continuum of space and time', 'the relatedness of space with time due to the finite velocity of light', 'the effect of motion on the dimensions of space and time', have resulted from the special theory of relativity, and those of 'curvature of space owing to the mass of material bodies', 'non-Euclidean properties space', 'equality of gravitation and inertia', etc. are the consequences of the general theory of relativity. Nevertheless, the reality of space and time remains enigmatic in the field of science. 54 References : 1. Cf. Space-Time-Matter by Herman Weyl, p. 93 2. From Euclid to Eddington, P. 34 3. It was klein who attached the now usual nomenclature to the three geometries; the geometry of Lobachevsky he called Hysperbolic, that of Riemann Elliptic, and that of Euclid Parabolic. See The Elements of Non-Euclidean Geometry, p. 20-25 4. From Euclid to Eddington, P. 35 5. The Philosophy of Space and Time, Introduction. p. VI 6. La Science et la Hypotheses, by H. Poincare. chap. V. p. 72 (English translation, pub. by Dover Publications). 7. From Euclid to Eddington, P. 35,36 8. Cf. The Philosophy of Space und Time, Introduction. p. V 10. Ibid, P. V 9. Ibid, P. VI 11. From Euclid to Eddington, p. 37 12. Cf The Universe and Dr. Einstein, p. 103 13 The world as I see it; quoted in Man and the Universe; The philosophers of science, Ed. by Saxe Commins & Rebert N. Linscott, Modern Pocket Library. New York, 1954, p. 478 14. The universe and Dr. Einstein, p. 21 16. Ibid, p. 78 18. Ibid, p. 94 20. Ibid, p. 216. 22. Ibid, p. 37 24. Ibid, p. 110 26. Ibid, p. 112 38. Ibid, p. 301 40. Ibid, p. 301 15. Ibid P. 76 17, The Mysterious Universe, p. 90 19 Space-Time-Matter, p. 3,4 21. The Philosophy of Sapce and Time P. 6 28. Ibid, p. 275 30. Ibid, p. 283 32 The Nature of Physical Reality, p. 149 34. Ibid, p. 151 36. Ibid, p. 300 37. "Valid constructs, verifects in short, are the elements of reality."-Ibid, p. 292 39. Ibid, p. 301 41. Ibid, p. 301 23. Ibid, p. 82-3 25. Ibid, p. 111 27, Ibid, p. 160 29. Ibid, p. 279 31. Ibid, p. 285-7 33. Ibid, P. 150 35. Ibid, p. 153

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THE CONCEPT OF PRAMANA IN JAINISM: AN INTRODUCTION Narendra Kumar Dash The present paper entitled "The concept of pramana in jainism : an introduction" consists of two parts. The former part bears a detailed study on the definitions of pramana given by various jaina philosophers and the later part gives some elementary informations regarding pratyaksa and paroksa, the two pramanas accepted by the jaina logicians. In jainism the source of valid knowledge (prama) is technically called pramanal and prama means right knowledge or true cognition of an object. knowledge in general (jnana) may be true or false, but prama is always true?. Though all most all the schools of Indian philosophy admit that prama means valid knowledge, still they differ regarding the validity of knowledge. While the Naiyayikas regard true knowledge as true presentational knowledge tadvati tatprakara jnanams, the Bhatta Mimansakas hold that truth of knowledge consists in non contradictoriness; i. e. prama is defined as uncontradicted knowledge whose object was not known before (anadhigata"). On the other hand, the Jaina philosophers suggest that judgmental knowledge which is other than doubt, error etc. is true knowledge.5 Thus Hemacandra (12th Century A. D.), the great Jaina scholar suggests that right judgement about an object is called pramae. True knowledge (prama) is generated through pramana and therefore, pramana is usually rendered as: 'Instrument of knowledge' or 'Authoritative evidences'. The Nyayavarttika of Udyotakara defines it as : upalabdhi-hetuh pramanam? i. e. pramana is a cause or condition of knowledge or cognition. The pramana is so to say the window of the mind, through which the objective world communicates its existence to us. The word pramana is derived from the root vma (n) means 'to measure' DP. II, 53 along with the prefix "pra'. Then the suffix (1) yu (!)' is added here in the sense of karana and the -yu- portion of the suffix is changed to '-ana-' by p VII, 1, 1. Thus we get the * Senior Research Fellow, Dept. of Sanskrit, Visva Bharati University. Santiniketan-731235

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56 TULASI-PRAJNA, Dec., 1990 word pramana and the etimological sense of this very word suggests that this is a standard authority of right knowledge (prama). All the systems of Indian philosophy agree with the view that pramana is the extraordinary means (sadhana) of right knowledge; but there are contradictory views regarding its characteristics. The Nyaya Bhasya of Vatsyayana (3rd-4th Century A. D.) suggests that pramana is prior to that of pramas and further he defines pramana as the cause of apprehension objects. The Buddhists explain it as uncontradicted experience(r); the Mimansakas opine that pramana is a true knowledge of objects of which we have had no knowledge in the past10. The Sarkhya system of philosophy adds only a mental modification to that of Mimansaka's and calla it vstti or jnanal! The Jaina philosophers not only define the term pramana with suitable definitions; but they have refuted the views of other scholars belonging to various systems of Indian philosophy to eastablish their superiority. Thus vadideva Suri (12th. Century A. D.) in his Syadvadaratnakara explains the various definitions of pramana which are discussed in the other schools of Indian philosophy and finally rejects their views in a upper hand1%. The other Jaina thinker Hemacandra (12 th Century A. D.) also discusses the definitions given by other schools of philosophy and ultimately rejects those with sufficient logic.13 Akalanka, the famous ja ina logician during the last part of 7th Century A D opines that pramana is that which is uncontradicted and which manifests the unknown objects14. Another jaina scholar of the first half of 8th Century A D. says : knowledge which is self revealing and object-revealing and which is free from contradictions is called pramana viz., pramanum sva-paravhasi badhavivarjitam. 15 Manikyanandi a follower of the great scholar Akaloka, defines the very term pramana by using the word '-apurva-' in the same sense as that of Akalanka's. He says; svapurvartha-vyavasayatmakam jnanam pramanam16. Here the word sva - seems to be taken from the definition given by Siddbasena. Another jaina logician of 9th Century A. D., who prepared a learned commentary on Umasvati's Tautyartha-sutra which is called Tattvarthe-slokavarttika, does not support the view that the objects should be unknown and therefore, he removes the words like anachigata ','-avisamvadi-' and '-apurva.' etc. discussed above. He simply says svartha-vyava sayatmokam jnanam pramanam17. Further, he also argues that the prepositions given by others are useless18. This opinion of vidyanandi is also

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Vol. XVI, No. 3 supported by another great logician of 12th Century A. D. i. c. Vadideva Suri19. He defines the term pramana as knowledge which reveals itself and its objects, and which must be determinate, viz., sva-para. vyavas ayi-jnanan pramanam20. Thus it may be concluded. that the logicians of 9th Century A. D. define the term as the determinate knowledge which reveals itself and the unknown objects. Besides, Hemacandra (12th Century A.D.) in his Pramanamimansa suggests that pramana is the knowledge which possess that quality to determine truely the nature of the objects viz., samyagartha-nirnayab pramianamai. This seems to be devoid of any error. Here the word -artha-' has been included in the sense of object and the word *samyak has the sense of judgment. Thus samyak nirnaya- means judgmental right knowledge which is apart from doubt, error etc. The definitions of pramana, given by prominent jaina logicians if studied carefully, then we may classified those in two separate groups. The old jajna philosophers suggest that knowledge is pramana, which reveals itself and its objects; but Hemacandra does not support this view and he argues that knowledge is self-revealing, but it may not be identical with pramana. Further, he accepts that knowledge which is self-revealing includes the false ones and therefore, pramana may not be defined with the help of this selfrevealness. Thus Hemacandra belongs to the second group. The logic given by Hemacandra needs some discussion. If there were no knowledge, there would be no activity directed towards objects. knowledge has such type of power to lead to an acceptance or rejection of things. In other words knowledge enable us to reject the false ones and to accept the real ones. Thus pramana itself may be knowledge. In support of our view we may refer to vadideva Suri. In his treatise he argues that pramana is knowledge, because it gives us an opportunity to accept the acceptables and to reject to those which should be rejected22. Thus it may be said that there is nothing which is not coming in the sphere of knowledge. II In the history of Indian philosophy we have seven different views regarding the number of pramanas. The Carvaka system of philosophy recognises to Perception only and argues that all other means of knowledge which are accepted by other schools have no validity. The Vaisesikas and the Buddhists opine that there are two pramanas i.e. Perception and Inference. The Samkhya system adds Verval Testimony to the Vaisesikas and thus they have three pramanas. The Naiyayikas accept four means of knowledge i.e. Perception, Inference,

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58 TULASI-PRAJNA, Dec., 1990 Verval Testimony and Comparison. The Pravakaras while recognise five pramanas, the Bhattas say that there are six means of knowledge. The view of Bhallas is also supported by Vedantins. The Pauranikas, on the other hand, supersedes all the schools and they add two more pramanas to that of Vedanta school's. 23 It may not be out of context to note that Vyomasivacarya (71h Century A. D.) in his famous commentary called Vyomavati argues that Vaisesikas have three pramanas along with the Verbal Testimony.24 The jaina scholar Hemacandra also supports Vyomasivacarya and says : pratyaksa-numanagamah pramanani iti vaisesikah.25 Almost all the commentators on the Vaisesika-Sutras, except the author of the 'Vyomavati' commentary, admit that there are only two pramanas in the Vaisesika system of philosophy. Prasastapada (4th Century A.D.) himself also believes two pramanas, namely Perception and Inference. 26 Now it is intresting to mark the Hemacandra ignoring all other scholars of Vaisesika school supports only to Vyomasivacarya. It may not be argued that Hemacandra was ignorant about the Vaisesikas, because Vadideva Suri, another Jaina logician of 12th Century A.D. suggests that the Vaisesikas admit both the two fold and three fold division of pramanas. 27 Thus, during the time of Hemacandra the view of Vyomasivacarya and the view of other scholars of Vaisesika school was popular among the scholars and we have no reason that wby Hemacandra follow the view of former's only. The Jaina Philosophers have only two pramanas, but they are unique inrespect of other systems of Indian Philosophy. They have accepted only to Pratyaksa 'clear knowledge' and Paroksa obscure knowledge. Furtber, while the all other Indian thinkers opine that Perception is the prime cause of knowledge and therefore, it is the supreme cause, the jainas simply reject this.28 The great Jaina logician of 8th Century A.D. ie. Manikyanandi suggests that there are two pramanas in the Jainism and says : tadvidheti (11/1) and Pratyaksetarabhedaliti (11/2).29 Here Manikyanandi opines that one is pratyaksa and the second is other than that, but Vadideva Suri clearly states that one is pratyaksa and the second is paroksa, viz., tad dvividham pratyaksam paroksam ceti, 30 This suggestion of Vadideva is also supported by Hemacandra. In the Pramanamimansa he gives two sutra in this regard, viz , pramanam dvedha (I. 1,9) and pratyaksam paroksam ca (I, 1,10).31 The word 'ca' in the sutra PM. I, 1, 10 indicates that both Pratyaksa and Paroksa have equal force and therefore, according to

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Vol. XVI, No. 3 Jains perception is not the head of other pramanas as accepted by other Indian Philosophers.32 Generally, all most all the Indian thinkers accept that perception is produced through sense organs;*3 but the old Jaina Philosophers suggests that the form pratyaksa is derived from aksa means 'self'; which knows all objects in space and time.34 Thus they think that the knowledge, which is derived from self is called pratyaksa and which is not derived from self is called paroksa.85 Later on the Jaina scholars like Akalanka, Prabhacindra (13th Century A.D.) argue that the knowledge produced through sense organs also called pratyaksa and they termed it as samvyavaharika pratyaksa or indriya pratyaksa. Thus the jaina Philosophers accept two kinds of pratyaksa i.e. the knowledge genarated through self is called paramarthika pratyaksa or anindriya pratyaksa and the knowledge produced by sense organs is called samvyavaharika pratyaksa. Here the former one is also termed as mukhya pratyaksa.36 Now, the opinion of Hemachandra is noteworthy. He says aksa means either self or sense organs and thus both the Mukhya pratyaksa and the samvyavaharika pratyaksa accepted by him. Among these two, if we accept the ordinary sense of the word mukhya in the former one, it may be said that the former one is superior than the later. Though the Jains accept the knowledge which is produced sense organs as pratyaksa, still the superiority is only that which produced directly in the self and the sensuous knowledge is pratyaksa in common practice or in the ordinary sense, but the real pratyaksa is the former one. Though both of them are direct knowledge, still the former one is direct in one sense and the later one is direct in another sense. It is a accepted theory that Perception generates clear knowledge and the Jains are not apart form this theory. In this connection Akalanka's opinion is noteworthy. He says : pratyaksam visadam means what that is clear is pratyaksa. This is also supported by the other Jaina logicians like Manikyanandi,38 Vadideva Suri39 and Hemacandra.40 Since pratyaksa is regarded as clear knowledge, paroksa, which is a separate means of valid cognition is defined as obscure knowledge as against clear knowledge and therefore, Hemacandra opines : avisadam paroksamiti. 41 Thus, in Jainism we have dual means of valid cognition and the valid cognition is also devoid of doubt, error etc.

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60 TULASI-PRAJNA, Dec., 1990 References: 1. Cf., pramayah karanam pramanam, The Nyayamanjari, Varanasi, 1971, p. 14 2. Cf., yatharthanubhava-jnanam prama, The Nyayakusumanjali on the Sloka IV/1; Banaras, 1957, p. 450 3. Vide the Nyayakosah, Poona, 1978, p.551-52 4. In the Rgveda-bhasyopakramanika Sayana quotes from Parthasarathi Mishra that anadhigatarthagantr pramanam; The Rgveda Samhita, Vol. 1, Poona. 1933 This is also supported by Narayana in his Manameyodayah He says: Here, as in the view of the logicians, means of valid knowledge is only the instrument of valid knowledge. But valid knowledge is the knowledge of an unknown real object, viz., pramakaranamevatra pramanam tarkapaksavat | prama ca'jnatatattvartha jnanamevatra bhidyate || The Manameyodayah; Madras, 1933, p. 2 5. See the vitti of the Pramanamimansa of Hemacandra on the sutra I, 1,2 i.e. samyag-arthanirnaya-pramanam. 6. Ibid. 7. See the Nyayakosah; Poona, 1978, p. 551-52 8, Cf., upalabdhihetuh Purvam; The Nyayabhasyam on sutra No. II, 1,11 9. Cf., Pramanamavisonbadi jnanam; The Pramanavarttika-tika, 1. 3 10. Cf., anadhigatarthabhutarthaniscayatmakam Pramanam; The Sastradipika, Banaras, 1916, p. 122 11. anadhigatavisayanam vrttau satyam budhestamo'abhinave sati yah satvamudreekah so'adhyavasaya iti vrttiriti jnanamiti cakhyayate/idam tavat pramanam; Samkhya-tattva-kaumudi, Varanasi, 1971, p. 43 12. Cf., pramanamavisanvadi vijnanamiti Bauddhah, arthopalabdhi hetuh pramanamiti Aksapadah, anadhigatartha gantrtvammiti Bhattah, a jnatartha jnapakamiti (Pramanasamuccaya-tika), pramatrvyaparah pramanamiti Prabhakarah, adustakaranarabdham pramanam lokasammatamiti Kumarilah || Vide; S.C. Nyayacarya's article entitled "Jaina-darsanerdigdarsana" in Our Heritage, Vol. XIX, Pt. 1, 1971, p. 13 13. See the Pramana Mimansa; 1939, p. 3 14. Cf., pramanam avisanbadi jnanam anadhigatadhigatalaksanatvat | Vide; the Astasahasri, Bombay, 1915, p. 175 15. Vide; the Pramana Mimansa; 1939, p. 3 16. See the Prameykamalamartandah, 1; a commentary on the Pariksamukha of Manikyanandi, Bombay, 1841 17. Vide; the Pramana Mimansa, 1939, p. 3 18. Cf., tadevarthavyavasayatmakam jnanam manyeta yatha, laksanenagatarthatvat vyarthamanyam visesanam/Vide, Above, 15 19. Cf., sva-para-vyavasayi jnanam pramanam; See the Commentary called Syadvadaratnakara on the Pramananayatattvaloka, Beyaver, 1942 20. Ibid. 21. The Pramana Mimansa on I, 1,2; 1939 22. Cf., abhimatanabhimatavastusvikaratiraskaraksamam hi pramanam ato jnanameve dam; The Pramananayatattvaloka I, 3, Beyaver, 1939 23. Cf., pratyaksamekam carvakah kanada-sugatau punah | anumanam ca taccapi samkhyah snbdam ca te ubhe || nyayaikadesino'apyevamupamanamca kacana | arthapatya sahaitani catvaryahuh prabhakarah || The

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Vol. XVI, No. 3 a bhavasasthyetani bhatta vedantinastatha / sambhayaitiyayuktani iti pauranika jaguh // and also cf., carvakastavadekam dvitayamapi punarbauddhavaisesiaku dau / bhasarvajnasca samkhyastritayamudayanadyacatuskam vadanti || prahuh prabhakarah pancakamapi ca vayam te'api vedan-tavijna / satkam pauranikastvastakamabhid adhire sambhavaitihya // See the Manameyodaya of Narayana; Karika-6 24. For details see the article entitled : Jainadarsaner digdarsana (in Bengali); Our He.itage, Vol. XIX, 1961, P. 14-15 25. Ibid 26. See the Prasastapadabhasyah. 27. See the commentary on the Pramanapayatattvaloka called the Syadvadaratnakara, Beyaver, 1942, p. 313 28. Raghupatha Siromani in his Anumitididhiti suggests : atropajivyopajivakabhavah phalatah svarupatasca, pratyaksaphalasyanumityunuvyavasayaderanumityupajivakatve' api na sarva pratyaksamitistatha, anumitayastu sarvah saksat paramparaya va vyaptyadi pratyaksopajivikah, puraskytascayamupajivaktotkarsah // This is also supported by other schools of Indian P..ilosophy. 29. See the Pariksamukha of Manikyanandi. 30. See the Pramananayatattvalankara; Vijayadharmasuri Granthamala, Ujjain. 31. See the Pramanamimansa; 1939, Sutras I, 1, 9 and 10 32. Cf., ca kara svavisaye tulyavalastapanartnah, tena yadahuh :- Sakalapramanaiyes. tham pratyaksamiti tadapastham / Pratyaksapurvakatvaditarapramananamiti cet ? na, pratyaksasyapi pramanantarapurykatvopalabdheh, lingadaptopadesadva bahnyadikamavagamya pravstasya tadvisayapratyaksotpateh || The Pramanamjmansa; 1939, p. 7 33. Cf., aksasya aksasya prativisayam vstti pratyaksam; The Nyaya Bhasya on I, 1,3 34. Cf, aksnoti vyapnoti janati iti aksa atma; The Sarvarthasiddhi, Calcutta, 1960 35. See the Tattvarthasutra, Atmananda Janma-satabdi smaraka Granthamala (No, 1) Bombay 36. For details see the Nyayakumudacandra of Prabhacandra, Bombay, 1930 and Bothra Puspa's 'The Jaina Theory of Perception', Motilal Banarasidass, 1976, p. 21-22 37. asnute asnoti va vyapnoti sakala dravyaksetrakalabhavat iti akso sivah; The Prama namimansa on I, 1, 10 and also cf.. asnute visayamiti aksamindriyam ca; Ibid. 38. Cf, visadam pratyaksam; The Prameyakamalamartanda, Bombay, 1941 39. Cf. spastam pratyaksam; The pramananayatattvaloka, Beyaver, 1942 40. Cf., visadam pratyaksam; The Pramanamimansa, 1939 41. See the Pramanamimansa for details. OOD

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SOME PROBLEMS OF MAGADHI DIALECT Jagat Ram Bhattacharyya* (Continued from the previous Number) 4. The Treatment of Sanskrit ks in Magadbi : In Magadhi ks frequently changes to various forms as stated by the grammarians Vararuci, Hemacandra, Trivikrama, Purusottama and Rama-Tarkavagisa formulate different sutras about the changing of ks in Magadhi. In this context, vararuci says in his sutra ksasya skah (XI. 8) which means that ks becoming sk e.g. daksah> daske, raksasah>laskase. Here ks becomes sk. Hemacandra and Trivikrama have not formulated any general sutra for the same in Magadhi; but refer to the change of ks in some words by skah preksacakso" (4.297) which means that anly in the two cases preksa and acaksa, the ks becomes sk., for example, preksate> peskadi and acaksate>acaskadi. Trivikrama has followed Hemacandra in his sutra skah preksa cakseh (3.2 34). Hemacandra by the sutra ksasyakah (4 296) proves that generally in all cases ks becomes k, but it must be in the non-initial position. For example, yaksah>yake and raksasah>lakase. But initial ks turns to kh in general. Such as ksaya-jaladhara>khayayalahala. Trivikrama again has followed Hemacahdra in his sutra ksahkah (3.2.33). Purusottama, Rama Tarkavagisa and Markandeya are unanimous in making the sutras for the change of ks in Magadhi. They have all stated that ks becomes sk in Magadhi (Pu. XII. 6; RT. 2.2.15; Mk. XII. 4). But they have formulated the sutra in a different way. All have said that kkh becomes sk in Magadhi (kkhasya skah Pu. XII. 6, kkhasyodita skah RT. 2.2.15; kkhasya skah Mk. XII 4.). The reason that they have said kkh is obvious. As ks becomes kkh in Maharastri they have all taken that the change of ks>kkh as standard for formulating their sutras, and that which departs from the normal procedure (i.e. Maharastri) are to be recorded in the dialectal features. As a result, they have not mentioned directly that ks is changed into sk. 'Lecturer in the Dept. of Prakrit, J.V.B., Ladnun.

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Vol. XVI, No. 3 For example raksa> Maharastri> rakkha>Magadhi laska; paksa> Maharastri pakkha>Magadhi paska; praksalayatu>pakkhaladu (Hc. 4.228)>Magadhi Paskaladu. But here a question is raised by all these three grammarians with regard to the word kkhu sk>sk by meta-thesis. In addition to this, Markandeya has two more sutras which tell us the change of ks into sk and sca. Markandeya in his sutra bulug bubhuk-sayam (V.8) refers that bu of bubhukca is to be elided. Thus the form should be bhuksa, but according to Markandeya it becomes bhuska. Here ks becomes sk, but Markandeya does not state any general rule for the change of ks. On the other hand, in case of vrkna, Markandeya says that ks of vrkna becomes Sc and it becomes thus vasca. Markandeya did not find it necessary to make a general sutra for the change of ks in Magadhi, probably because the general development of ks in Maharastri will hold good here. Apart from these, grammarians have mentioned some words with ks and their treatment in Magadhi. In this respect opinions differ, In some cases, in some words ks is changed into sc and sk. For example bubhuksa>bhuska (Mk. XII. 8); raksuh>laske (RT. 2.2.15); vilaksane> vilaskane (RT. 2.2.16), vrksah> vasco (Mk. XII. 19). In the Lalita-vigraha-raja-nataka, sk is frequently used. For example, alaksya-mana> alaskiyyamana (565,7), laksita^>laskidam (566,4), bhiksam>bhiskam (566,8), preksitum> peskidum (566;7). The change of ks into sc in the word vrksa scems to be problematic. Of course, Purusottama, Rama Tarkavagisa and Markandeya all agree that cch becomes sc in Magadhi (Pu. XII.11; RT. 2.2.18; Mk. XII. 19). The basis of the change of this sound scems to be ks which becomes cch in Maharastri (Hc. 2.3). In prakrit, Purusottama, Rama Tarkavagisa and Markandeya consider the change of this cch not always based on ks as it's source. Rama Tarkavagisa considers gacchati as gascadi(2.2.18). But Purusottama has a general rule cchasya Scah (XII. 11) which may pre-suppose the existence of ks in the background. But Purusottama has one interesting sutra as vrser vassaSca (XII. 34). This seems to be very straightforward. Why Purusottama considers varsati vassadi in Magadhi is not really very clear, because this is the normal development of the word in Magadhi. It is probably because of this reason, the two editors D.C. Sircar and MM Ghosh in their editions of Purusottama's Prakstanusasana have tried to

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64 TULASI-PRAJNA, Dec., 1990 emend the reading of the entire sutra as vrkse (se) r-yvassanca (sca) (Pu. XII. 34) of D.C. Sircar vrkservascamca (Pu XII. 34) of M.M. Ghosh's edition Though both the Scholars have emended the sutras on the strength o fother Prakrit grammarians like Markandeya with regard to this particular word the emendations of Ghosh as vsser instead of vokser seems to have done on the basis of this context which describes the substitutes of some verbs in Magadhi Previous to this sutra is tisthate--scitiha (Pu. XII. 33), i.e. tisthati is substituted by Scittha. Naturally Ghosh thinks that the next word should be vrse meaning varsati instead of vrkse which he has given in the foot note. Sircar perbaps has joissed the context and emphasised on the change of a word which he thinks would be vrksa, and apparently he has to correct in two places as vrse into yrkse and anca into Sca. Though he is quite logical in doing so and this goes on a part with other grammarians, it has involved lots of conjectures. However, the fact is that the change of ks into sc is more important than the reading of their text. Judging all these facts, we are tempted to ask whether the change of ks into sk or sc is to be the dominent feature in Magadhi or not. The answer is given in the following manner. To discuss the development of ks in Magadhi is a problem. In Maharastri, generally ks is developed into (k) kh, (c) ch or (1) jh and this development is more or less uniform in Maharastri and all the grammarians are more or less unanimous. And in this respect the two schools (Eastern and Western) of prakrit grammarians differ from each other, even within the same school all the grammarians do not agree. Below is given a table where the views of other grammarians recorded : vr. ks ska Hc. 1 ks ik or Tv. ks Ki. Pu. ks=kkh RT. Mk.

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Vol. XVI, No. 3 65 From the table it appears that Vararuci prefers sk whereas Hemacandra has a new idea i.e. visarjaniya plus k (=phonetically X ork), whereas Purusottama, Rama Tarkavagisa and Markandeya prefer palatal sibilant plus k (=sk). This distinction between the two schools is very apparent. As Magadhi has only palatal $ in place of the other two (i.e. s and s) it seems quite logical that ks is developed into a sibilant cum velar (=sk). It is possible that sibilant could be a palatal one maintaining the general character of the Magadhi language, otherwise the characteristics of Magadhi with regard to palatal swill be confused. That even the Western Grammarians like Hemacandra, Trivikrama and others are not unanimous with regard to the development of ks intok shows that the Western grammarians are even in doubt about it. In this respect the Magadhi passages in the Sanskrit dramas will not help us to rectify or to correct the views of the grammarians. As the Magadhi passages in Sanskrit dramas are very often badly edited perhaps without following any norms) the readings are, in most cases, if not all, very corrupt and cannot even be justified by following any of the Prakrit grammarians. As a result to correct the views of the grammarians with the help of the Magadhi passages of the Sanskrit dramas will not be wise. Though some editors like Pischel have tried their best to correct the Magadhi passages of the Sakuntala in the sixth act, there too the text seems to be not very authentic. As Pischel has corrected the Magadhi passages in the sixth act of the Sakuntala with the help of Hemacandra's Prakrit grammar, he too is liable to be mistaken. As Hemacandra belongs to the Western School and Pischel's edition of Sakuntala belongs to the Bengal recension (therefore, to the Eastern School) a text of the Eastern school should not be corrected with the help of a grammarian belonging to the Western School. Magadhi passages in the earlier texts as in Asvaghosa and to some extent in Bhasa are also not very reliable owing to the fact the earliest characteristics of Magadhi of these authors are not recorded by any Prakrit grammarians. As a result it remains a problem even till today. However, as Magadhi is a feature of the Eastern region of India and as in the Eastern region palatal sis spoken (even till today particularly in Bengali and other neighbouring languages), it seems probable that the conjunct with sibilant in Magadh! will also be palatal s. Hence, following the tradition of Eastern grammarians the conjunct with sibilant is corrected with palatal s, For example ks>sk. The same principle may also be applicable in sibilants with other plossives,

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66 TULASI-PRAJNA, Dec., 1990 5. On the Change of cch in Magadbi: On the change of-cch, grammarians prescribe sc. All the gramma. rians did not make any sutra on this particular issue But Hc. Tv., Pu , RT., and Mk. have some sudras on this particular issue, But their pattern of making the sutras is different. Hc. has suggested ch becomes sc by the sutra chasya. Sconadau (4.295), where he mentions ch as the pattern of a sutra. Hc. is followed by Tv. whereas Pu., RT., and Mk. have formulated the sutra where cch becomes Sc (Pu. XII, 11. RT. 2.2.18, Mk. V.7) while Pu., RT., and Mk. are very clear and categorical in formulating the sutra where-cch-becomes Sc, Hc. is pedantic in formulating the sutra. The reason that Hc mentions only ch is not dificult to understand. In a sense Hc. means cch. As in most of the cases non-initial ch is accompanied by cch, the formation of the word automatically will be chh and because initially conjunct cch does not occur. Hc. has not naturally mentioned cch in the sutra, so that he can distinguish between initial ch (where initial ch can occur even in Prakrit and Sanskrit), Hc. did not feel it necessary to formulate the sutra with cch. In this connection, his pattern of formulating sutra even in the case of Maharastri is also the same. For example, in the case of substitute for ks-kkh. cch or jih noninitially Hc. has formulated the sutra as ksh khah kvacit tu-cha-jhau (2.3). The simple meaning of this sutra is ks, initially or non-initi y becomes, kh, ch and jh. If initial, then kh remains, but if noninitial, then kh, ch, jh are reduplicated i.e. becoming kkh, cch and jjh by the rule anadau sesa-desayor-dvitvam (2. 89), it means whenever there is a question of substitution for conjunct consonant, the substitution must always be doubled in non-initial position. So initially naturally it will not be doubled. In the case of aspirates like kh, ch, jh, the doubling of the aspirate is not tolerated, as a result the first one would be de-aspirated by the sutra dvitiya turyayo-ruparipurvah (2. 90), Hc. has followed this principle of reduplication and substitution throughout his grammar and naturally here he wants to apply the same principle. For example, in another sutra of Magadhi rrajo jah (4.294) the substitution of j is doubled n, which follows from the previous sutra ny ny jn nj nnh (4.293). So according to Hc. gaccha becomes gasca whereas chale (Skt. ksarah) and not scale. Probably the other grammarians have wanted to make the point clearer than other grammarians and hence, they have made the sutra cch. But in the case of initial ch which should not be sc at least according to Hc. and Tv. is not clear from the sutras of pu., RT., and Mk. In their vittis they have not even given any example where their rule is violated,

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Vol. XVI, No. 3 67 The fact is that the substitution of ch or cch by $ is rather historical. It is normally seen that palatal s or sibilants in general become ch. For example savaka>chaa, sa>cha and saptaparna> chatti-vanno and Hc. has made a sutra for that ---sat-sami-sava-sudhasaptarne-svadeschah (1.265). This implies that sibilants, particularly palatal sibilant, has a quality of palatal ch inherent in it. Naturally when ch is again replaced by a palatal sound in Magadhi, it is replaced by palatal $ as every sibilants s and s is changed into palatal sibilant in Magadhi. Naturally there is every reason to believe that ch should be replaced by palatal s in Magadhi and c is there simple because ch is only replaced and naturally the other part i, e, cis retained. It is only a question of metathesis that comes first making it Sc. It is a fact worthnoting in this connection that IE palatal k series is also changed into palatal in Sanskrit, though k, becomes s but kh will be what ? The answer is often given as sh wbich is ultimately, though lost, is revived again in Sanskrit in Sandhi like tarucchaya, and this perhaps is again reflected in Magadhi as sc. Though it is not certain whether this phenomenon can be historically established, it can be said only this much that there is a direct line of investigation where the above explanation can be offered for giving a proper appriciation of the development of--(c) ch--into sc in Magadhi. 6. On tbe Formation of nn in Magadhi : On the development of jn nj into nn in Magadhi, there is a problem. In Magadhi dialect n nj becomes nn. In almost in all the good editions of Sanskrit dramas this feature is found. Though occasionally in some edition jn nj changes into jj, for example, in the Sakuntala in some editions the reading lajja de padiggahe dinne is found; where lajja in Pischel's editions is found as lanna. This is almost true in all other good editions with regard to the development of jn nj into nn. But it is strange to note that the Eastern Prakrit grammarians, such as Vr., Pu, Ki., RT. and Mk. are completely silent on this particular point. They have not formulated any sutra on this phenomenon. This phenomenon is regarded as one of the very vital points of Magadhi. Magadhi, being a dialect belonging to the eastern region of India, it seems alarming why they have not made any sutra on this particular point. On the contrary Hc. and Tv. being Westerners have made a sutra on this particular point. It is not only in and nj but also ny and ny also become nn. The sutra of Hc, together with Tv. is given below, nya-nya-jna-njam nnah (Hc. 4.293) nya-nya-jna-njam nar (Tv. 3.2.37)

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68 TULASI-PRAJNA, Dec., 1990 In Magadhi ny, ny, jn, nj become nn, for example, ny>nn, abhimanyu-kumarah>ahimannu-kumale, (Hc , Tv.) kanyaka>kannaa (Tv.), anna-disam (Hc.), samanyam> samannam (Hc., Tv ) ny> nn, punya van>punnavante (Hc., Tv.), abrahmanyam> abbamha nnam (Hc., Tv.), punnaham (Hc.), punnam (Hc.), ji>aa, prajna>panna (Tv.), panna- visale (Hc.), savvanne (Hc.), avanna (Hc.), nj> nn, anjalin> annali (Hc., Tv), dhananjayah> dhanannae (Hc., Tv.), patanjalah> paannale (Tv.), pannale (Hc.). Both Hc. and Ty. have further said that in the root v vraj i.e. vrajati, i becomes nn. For example, vrajati> vannadi (Hc. and Tv.), vannade (Tv.) Whether, the editors of Sanskrit dramas are influenced by Hc. with regard to this problem is not easy to ascertain. Question may be raised, what is the source of Hc. for this phenomenon of Magadhi ? The Sanskrit dramas do not always record the change of jnfijas nn. As said above both jj and nn are found in Sanskrit dramas. Vr. has not even this sutra and other prakrit grammarians like pu., KI, RT. and Mk. are later than Hc. As a result the question of influence by later grammarians does not arise. He was not either influenced by Vr., because Vr. has not got such sutra for Magadhi. So how could Hc. get this (nn) as a character of Magadhi ? The development of jn nj in prakritis manifold. Hc. in his prakrit grammar bas given them in different contexts. These are given below. jno natve' bhijnadau (Hc. 1.56) The a of words beginning with abhijna and others become u, for example, abhijnah> ahinna, sarvajnah> savvaanu, krtajnah>kayannu, agamajnah>agamannu etc. Here jn is changed into nn. In some cases jn becomes nn. And also mn becomes an. This is said by Hc. in his sutra mnajnor nah (2. 42), for example, nimnam> ninnam, pradyumnah>pajjunno, jnanam>nanu, samjna> sanna, prajna>panna, vijnanam> vinnanam. In some cases of jn nj, n is just elided leaving behind only j, which is assimilated medially, for example, jnanam>janan, also nanam, sarvajnah>savvajjo, also savvanni, aimajnah>appajjo, also appannu, daivajnah> daivujjo, also daivannu etc. Not only in nj becomes nn but also ny becomes nn and nj for

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Vol. XVI, No. 3 69 which Hc. has a sutra abhimanyau-ja-njau-va (Hc. 2.25). In the word abhimanyu, ny has developed into nn or nn or it or nj, for example ahimajju, ahimanju, ahimannu. In another sutra where the word manyu, without any preposition occurs, Hc. has suggested different formation, for example, manyu apart from mannu, Hc. has mantu. The form mantu may be a contamination for past-participial form with man coming from the suffix matup/vatup. Incidentally, we may mention that the root v jna becomes jana or nana by the sutra jno jana-munau (4.7). All these developments of nj, fr, ny, ny, etc. in Maharastri is also corroborated by eastern prakrit grammarians for Maharastri. It is therefore quite possible to think why the eastern prakrit grammari. ans have not made any sutras for Magadhi. It can be asked at the same time why and how Hc. has got a clue to insert this phenomenon in the Magadhi chapter of his prakrit grammar. It is to be noted that in the earliest specimen of Magadhi dialect, that is, in the Dhauli version of Asokan Inscription, the form patinna occurs. The palatal n occurs only in this example, whereas in its Jaugada version the same word occurs with na. This fact is noticed by Hultzsch in bis Inscription of Asoka at page c (introduction) as follows : "The palatal pasal n occurs only in patimna (Dhau. Sep. II, 6), instead of which the Jaugada text reads pasimna. It is replaced by dental n also anapayami, a [na] p [ayl is [a] ti, natisu". Even in conjunct with jn, the development is in jin as in lajina, lajine. Hultzsch has given the example patimna for Dhauli version whose Jaugada version is patinna as doubtful, because in other forms where fo occurs as in Sanskrit jnatisu Dhauli natisu, so also anapayami for Sanskrit ajnapayami, the n does not occur, (see Hultzsch ibid p. cii). However, this usage indicates the formation of n n from jnnj is not very old. Infact even in modern IA language, particularly in the Magadhi region, n from sanskrit jn did not develop in the NIA languages in the eastern region. The inclusion of Hc. as one of the Magadhi characters has very little support either from usage or from grammatical treatises. From above discussions, it appears that Hc. might have got this idea from pali, where jn nj or even ny, develops into nn, for example Sanskrit prajna>pali panna, Sanskrit jnati>pali &ati, and so on. As pali was orginally considered a Magadhi dialect (sa magadhi mula bhasa etc.), Hc. was perhaps guided with this idea that in Magadhi nini occurs in place of Sanskrit jn/bj ny etc. This then is the

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TULASI-PRAJNA, Dec., 1990 reason why incourse of time in the manuscripts this phenomenon (nn) has become one of the vital characteristic features of Magadhi. (To Continue) DO 70 References: 1. Ed. by Kielhorm, Nachrichten von der Konigl. Gesellschaft der Wissenschaften zu Gottingen, 1893, p. 552 ff.; see also R. Pischel, Grammatik der Prakrit Sprachen, Strassburg, 1900 302 ff. 2. In his edition of Sakuntala, Kiel, 1877, 2nd edn. published from H.O.S., bridge, Mass. 1922. sAhitya satkAra jaina saMskRta mahAkAvya : lekhaka- DaoN0 satyavrata, prakAzaka- jaina vizva bhAratI, lADanUM (nAgaura), rAjasthAna, prakAzana varSa - 1686, pRSTha saMkhyA 510, mUlya - 150-00 rupaye / Cam " jaina saMskRta mahAkAvya" nAmaka prastuta grantha zreNya saMskRta sAhitya kI samIkSa- yAtrA kA viziSTa mIla patthara hai / samIkSya grantha kI eka AkarSaka vizeSatA yaha hai ki isameM lekhaka ne saMskRta ke jaina aitihAsika mahAkAvyoM kI samIkSA ke lie eka svatantra adhyAya hI surakSita kiyA hai, jisake lagabhaga 107 pRSThoM meM aitihAsika jaina saMskRta mahAkavyoM kA parizIlana prastuta kiyA hai / yaha sAmagrI sArvajanIna ho jAne ke kAraNa aba itihAsakAroM ko uttara madhyakAlIna bhAratIya vividha pakSIya itihAsa ke lekhana ke lie eka hI sAtha prAmANika sAmagrI mila sakegI / lekhaka ne prastuta grantha ko 5 adhyAyoM meM vibhakta kiyA hai / prathama adhyAya utthAnika svarUpa Alocya mahAkAvyoM kI pravRttiyoM evaM vizeSatAoM para prakAza DAlakara Age ke adhyAyoM meM kramazaH zAstrIya mahAkAvya, zAstra - kAvya, aitihAsika mahAkAvya evaM paurANika mahAkAvyoM kI vistRta samIkSA kara upasaMhAra meM apane adhyayana ke niSkarSa prastuta kiye haiM / 'varNya viSaya kA prastutikaraNa vaijJAnika, bhASA-zailI rocaka, mudraNa zuddha evaM nayanAbhirAma tathA kavara pRSTha AkarSaka hai / aise granthoM kI upAdeyatA svayaM siddha hai / lekhaka evaM prakAzaka donoM hI badhAI ke pAtra haiM / DaoN0 rAjArAma jaina, adhyakSa, saMskRta evaM prAkRta vibhAga, eca. DI. jaina kaoNleja, ArA (bihAra)

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: Postal Department : NUR--08 Registration Nos. Registrar of Newspapers for India : 28340/75 Vol. XVI, No. 3 TULASI-PRAJNA December, 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) 85.00 2. aMgasuttANi 2 (bhagavaI : vivAhapaNNattI) 60.00 3. aMgasuttANi 3 (NAyAdhammakahAno, uvAsagadasAmo, aMtagaDadasAyo, aNuttarovavAiyadasAo, paNhAvAgaraNAi, vivAgasUyaM) 80.00 4. navasuttANi (AvassayaM, dasaveAliyaM, uttarajjhayaNANi, naMdI, aNuogadArAI, 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 (dvAdazAMgI kA dvitIya aMga) pRSTha 700, sAija DimAI 1/4 200.00 14. sUyagaDo-2 150.00 15. Agama zabdakoza (aMgasuttANi zabdasUcI) khaNDa 1, bhAga 1 (neTa) 20.00 16. dezI zabdakoza, (lagabhaga 14000 dezI zabda sahita), pR0 638 100-00 17. nirukta koza, sampAdaka : sAdhvI siddhaprajJA evaM sAdhvI nirvANazrI 60-00 18. ekArthaka koza, sampAdaka : samaNI kusumaprajJA 70-00 Agametara graMtha 8. 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, 50-00 -: 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 / 0 0 0 00000 0 0 0 0.99 0 0 5.00 50.00 ,