Tulsi Prajna 1993 04

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524575/1

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nANamsa tulasI prajJA TULSI PRAJNA bhArabhAyArI sona sAra AcAra ain Vishva Bharati Institute Research Journal adhyAtma aura vijJAna vizeSAMka SPIRITUALITY AND SCIENCE NUMBER Vol. XIX [ Number One April-June, 1993 D yuvAcArya mahApraja : adhyAtma aura vijJAna kRSNarAja mehatA : adhyAtma aura vijJAna kA samanvaya dayAnanda bhArgava : vijJAna para AdhyAtmika niyaMtraNa kI AvazyakatA balabhadra bhAratI : DA0 daulata siMha koThArIvijJAna aura adhyAtma kA saMgama sAgaramala jaina : jaina dharma aura Adhunika vijJAna [] dazaratha siMha : adhyAtma aura vijJAna : parisaMvAda prativedana pustaka samIkSA Sampooran Singh : Science And Spiritua lity : Dimensions SD. Devasia : The Universe of Morphic Resonance & Cosmic Liberation Swami Om Poorna Swatantra: Beyond Physics And Metaphysics DR.P. Mishra : Integrating The Outer And The Inner Space A Challenge To Science And Religion Alike OK. L. Madhok : Social, Moral and Ethical Values As Precursor To Humanism / Divinism / Spiritualism C.L. Talesara: Balanced Interaction Between Science And Spirituality For A Better World Ramjee Singh: Science And Spirituality Dachrath Singh : Science And Spiritua Recommendations of Seminar On Spirituality And Science Held At Jair. Vishva Bharati Ladnun lity elibrary.org

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THE MULTY DIMENSIONAL ACTIVITIES OF JAIN VISHVABHARATI INSTITUTE, LADNUN 1. Teaching : The Jain Vishvabharati Institute has initially started only four Post-Graduate Teaching Departments (M.A.) (1) Prakrit Language and Literature (2) Jainology (Jaina Philosophy, Logic, Ethics & Religion etc.) (3) Non-violence and Peace Research and (4) Science of Living (Jeevan Vigyan) and Preksha Meditation. Students from all over India come to take admission in these subjects. Foreign students are also attracted to get admission in them. Besides there are separate chairs for the comparative study of Jainism and Buddhism as well as Jainism and Vedic religion. Two research scholars are attached to each Deptt. As a matter of encouragement, we offer Rs. 500/- P.M. to each student from outside Ladnun, who joins this University and Rupees 1500/- and Rupees 2500/- to Junior and Senior Research Scholars respectively. 2. (a) Research : There is a tremendous research activity performed by scholarly saints and nuns under the able guidance of their Holiness Acharya Shri Tulsi and Yuvacharya Shri Mahaprajna. The famous German Indologist Prof. Leon Roth was simply bewildered to find the volumes of critical editions of the Agamas. He beleived that some divine power was behind them. What could have been done in atleast 100 years was completed in 30 years. More than twenty research scholars are registered on different topics for their doctoral degrees. (b) Training : Since Science of Living and Preksha Meditation form part of our curricula, we have set-up a Training Institute called Tulsi Adhyatma Needam. There is also a growing laboratory. We have been hulding camps for all sections of society throughout the country and also outside, in U.S.A., U.K. etc So far we have been able to hold 500 small and big camps. Our camps in foreign countries have become very popular. (c) Publication: We have an organised publication programme of Jaina Agamas, importment, Jain manuscripts and other works. Besides the publications of Agamas, Jaina Vishva Bharati has published more than 200 monographs. We also have a prestigious Quarterly bilingual Research Journal of Jain Vishva Bharati Instiiute known as Tulsi-Prajna.

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tulasI prajJA TULSI PRAJNA anusaMdhAna-traimAsiko Research Quarterly JAIN VISHVABHARATI INSTITUTE RESEARCH JOURNAL Volume XIX Number One April-June, 1993 Jain Vishyabharati Institute, (Deemed University), Ladnun--341 306 (Raj.) INDIA

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DaoN0 dazaratha siMha DaoN0 devanArAyaNa zarmA saMrakSaka DaoN0 rAmajI siMha, kulapati DaoN0 ke0 kumAra DaoN0 rAya azvinI kumAra jaina vidyA vibhAga saMpAdaka - maNDala ahiMsA evaM zAMti - zodha vibhAga prAkRta bhASA evaM sAhitya bibhAga jIvana vijJAna evaM prekSAdhyAna vibhAga Patron Dr. Ramjee Singh, "Vice-chancellor Dr. K. Kumar prabandha-saMpAdaka DaoN0 paramezvara solaMkI Dr. Dashrath Singh Deptt. of Non-Violence & Peace Research Dr. Devanarayan Sharma Deptt. of Prakrit Language and Litrature Editorial Board Deptt. of Jivan Vigyan & Preksha Meditation Dr. Rai Ashwini Kumar Deptt. of Jainology Managing Editor Dr. Parmeshwar Solanki Note: The views expressed and the facts stated in this journal are those of the writers It is not necessary that the editors and the Institute agree with them. The decision of the editors about the selection of manuscripts for publication shall be final.

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adhyAtma kA kendrIya tattva hai aatmaa| vaha zarIra ke AvaraNa meM upasthita hai| adhyAtma usakI khoja, anusaMdhAna, anuzIlana aura sAkSAtkAra kI prakriyA hai / eka AdhyAtmika vyakti antadRSTi aura atIndriya cetanA ke mAdhyama se AtmA taka pahuMcane kA prayatna karatA hai| vijJAna bhI satya kI khoja ke lie kRtasaMkalpa hai| usake pAsa khoja kA sAdhana hai yAntrika upakaraNa / AtmA ko pakar3a sake, vaisA sUkSma upakaraNa abhI taka nirmita nahIM huA hai, isalie usakI khoja kA mukhya viSaya rahA hai bhautika jagat / koI bhI AdhyAtmika vyakti bhautika jagat ke sUkSma rahasyoM ko jAne binA AdhyAtmika kSetra meM Age nahIM bar3ha sktaa| koI bhI vaijJAnika cetanA ke rahasyoM ko jAne binA bhautika jagat ke niyamoM kI vAstavikatA ko nahIM jAna sktaa| isalie vaijJAnika ke lie jarUrI hai AdhyAtmika honA aura AdhyAtmika ke lie jarUrI hai vaijJAnika honaa| adhyAtma aura vijJAna ke madhya jo kRtrima dUrI paidA kara rakhI hai, usako samApta karanA nitAnta Avazyaka hai| jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya) isa dizA meM prayatnazIla rhe| ina donoM ke samanvaya-sUtra bauddhika saMsada ke sAmane prastuta hoM, yaha AjakI apekSA rAjaladesara 8agasta, 1993 AcArya tulasI yuvAcArya mahAprajJa

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EDITORIAL Human civilization soars with the two wings of science and spirituality. Unfortunately, one of the wings viz. spirituality, has been chopped off from the modern civilization. This, not only has generated a chain of crises causing imbalances in society, but very existence of human civilization is at stake. We can not go ahead. The modern society, therefore, is urgently in need of its re-structuring with the materials of both science and spirituality. Absolutism of science and superstitions of religionboth are injurious to the healthy growth of society. However, in their pure forms both of them are indispensable for our happy and peaceful life. Science is rational, neutral, objective and impartial and have all the values to make our outer or worldly life happy. It makes our spacio-temporal existence, descent and easy. If we develop our scientific temper, it will help us in all walk of our social life. Inspite of all this, it has no power to give insight to our inner life. Our feelings, emotions, attitudes and other divine virtues quite essential for harmonious and peaceful happy life, cannot be nurished by science. Spirituality is the seat of both internal and external powers as it consists purely in the consciousness of oneness of all the living and non-living beings. It is integral, holistic, subjective and intuitive. The real strength of man comes from spiritual and moral powers which ultima. tely are transformed into power of universal love and provide equanimity, stillness and eternal happiness in him. But it cannot help us to communicate one's higher and deeper feelings to others. Just as scientific achievement can not give us inner peace and happiness so also spiritual realisations cannot provide us mundane and societal peace and prosperity. Science and spirituality have different

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( vi ) functions in shaping our lives. So, time has came to realise that we have to form both the scientific and spiritual outlook; develop rational and moral powers--if we want to make our life happy and prosperous from all the sides. In fact, we need 'spiritual-scientific' and 'scientific -spiritual' man in new civilization of twentyfirst century. The articles of the present Volume are those which have been presented in or sent for the national seminar on spirituality and science held on May 10-12, 1993 with the assistance of Indian council of Philosophical Research, New Delhi. We are very much thankful to all those who contributed their papers and extended financial support. We have no words to express our deep sense of gratitude and reverence to our moral and spiritual disciplinarjan His Holiness Acharya Sri Tulsi, Yuvacharya Sri Mahapragya as well as honourable Vice-chancellor Dr. Ram jee Singh whose constant inspiration, guidance and patronage are our real strength. I thank Dr. Nalin K. Shastree, the Registrar of Jain Vishva Bharati Institute (Deemed University) Ladnun for its publication and our colleagues specially Dr. B.R. Dugar, S.P. Panwar and A.D. Mishra for their co-operation in convening the seminar. DASHRATH SINGH (Editor of this Special Issue)

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CONTENTS 1. adhyAtma aura vijJAna yuvAcArya mahAprajJa 2. AtmajJAna aura vijJAna kA samanvaya zrI kRSNarAja mehatA 3. vijJAna para AdhyAtmika niyantraNa kI AvazyakatA dayAnanda bhArgava 4. DA0 daulatasiMha koThArI (1906.1993) vijJAna aura ahiMsA kA saMgama balabhadra bhAratI 5. jainadharma aura Adhunika vijJAna sAgaramala jaina 6. adhyAtma aura vijJAna : parisaMvAda-prativedana dazaratha siMha 7. pustaka samIkSA 8. Science and Spirituality : Dimensions Sampooran Singh 9. The Universe of Morphic Resonance & Cosmic Liberation S.D. Devasia 10. Beyond Physics & Metaphysics Swami Om Poorna Swatantra 11. Integrating The Outer And The inner space : A Challenge to Science and Religion Alike R P. Misra 12. Social, Moral and Ethical Values as Precursor to Humanism/Divinism/Spiritualism K.L. Madhok 13. Balanced Interaction Between Science and Spirituality for A Better World C.L. Talesara 14. Science and Spirituality Ramjee Singh 15. Science and Spirituality Dashrath Singh 16. Recommendations of Seminar On "Spirituality And Science" Held At Jain Vishya Bharati Institute, Ladnun.

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Contributors 1. Yuvacharya Mahaprajna-Eminent Jain Thinker and Innovator of Preksha Medi. tation Technique 2. Sri Krishnaraj Mehta- Private Secretary To Vinoba Bhave And Sarvodaya thinker and Activists. Sadhna Kendra, Rajghat, Varanasi. 3. Dr. Dayanand Bhargava- Professor & Head Deptt. of Sanskrit University of Jodhpur. 4. Dr. Sagarmal Jain- Director, Parshwanath Research Institute, Varanasi. 5. Balbhadra Bharati- Ex Vice-chancellor Gurukul Kangri University, Haridwar. 6. Dr. Dashrath Singh- Professor & Head of the Deptt. of Non-Violence & Peace Research. Jain Vishva Bharati Institute, Ladnun (Rajasthan). 7. Dr. Sampooran Singh, A Renownd Scientist Retired Professor of Chandigarh University. 8. Dr. S. D. Devasia Eminent Philosopher And Activist, Postfach 1317 D 46363 Bochott Germany. 9. Swami Ompoorna A Socio-spiritual Activist Swatantra New India Movement, New World Centre 4-B Hailey Road, New Delhi. 10. Dr. R.P. Mishra Director. Gandhi Bhawan University of Delhi & former Vice-chancellor Univer sity of Allahabad. 11. Dr. K.L. Madhok Professional Translator Foreign Languages. Journalist And Social Activist, Karol Bagh, New Delhi. 12. Dr. C.L. Talesaram Professor, Deptt, of Zoo logy, University of Delhi. 13. Dr. Ramjee Singh Vice-chancellor, Jain Vishva Bharati Institute Deemed University Ladaun (Raj.)

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adhyAtma aura vijJAna - yuvAcArya mahAprajJa svayaM satya khojo, sabake sAtha maitrI karo, yaha adhyAtma kA AdhArabhUta sUtra hai| satya kI khoja kA artha hai astitva kI khoja, sArvabhauma niyamoM kI khoja / vijJAna kA uddezya hai satya kI khoj| uddezya ke bindu para adhyAtma aura vijJAna bhinna nahIM hai| mahAvIra ke zabdoM meM ahiMsA vijJAna hai| yaha sArvabhauma niyama hai / kisI bhI deza aura kAla tathA kisI bhI vyakti meM rAgadveSa mukta cetanA kA kSaNa AtA hai, ahiMsA ghaTita ho jAtI hai| adhyAtma ke AcAryoM ne AtmA aura adhyAtma-donoM ke astitva aura sArvabhauma niyamoM kA adhyayana kiyA hai, AtmA aura anAtmA meM vidyamAna bheda aura abheda ko samajhane kA prayatna kiyA hai tathA anAtmA (pudgala) se mukta AtmA ke svarUpa ko upalabdha karane kA prayatna kiyA hai| vaijJAnikoM ne paudgalika jagata yA bhautika jagat kA adhyayana kiyA hai, unameM hone vAle parivartanoM ko samajhane kA tathA unheM vividha rUpoM meM badalane kA prayatna kiyA adhyAtma aura vijJAna meM yadi hama bhedarekhA khIMcanA cAheM to vaha haiadhyAtma kA kendrIya tatva hai AtmA aura vijJAna kA kendrIya tatva hai bhautika yA paudagalika jagat / sthUla satya aura sUkSma satya adhyAtma vidyA ke anusAra AtmA ke paramANu (pradeza) amUrta hai| jo amUrta hai vaha sUkSmatama hotA hai / paudgalika paramANu mUrta hai aura sUkSmatama astitva ke do rUpa hote haiM-sthira aura asthira / sthira rUpa dhrava hotA hai, vaha kabhI nahIM badalatA hai / usakA asthira rUpa badalatA hai, pariNamana aura paryAya hote haiN|' isa siddhAMta ke AdhAra para astitva ke tIna rUpa bana jAte haiM1. bhagavatI-"thire paloTTaI athire no plottttii'| khaMDa 18 aMka 1

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(1) dhaubhya | (2) utpAda | (3) vyaya / mUla astitva hai paramANu / cAhe vaha Atmika ho athavA paudgalika / paramANu ke paryAya sUkSma aura sthUla donoM prakAra ke hote haiM / vaijJAnika jagat meM paudgalika paramANu kI khoja huI hai / Atmika paramANu usake sUkSma yantroM kA viSaya nahIM banA / jJAnAtmaka zakti manuSya ke pAsa jAnane kA mukhya sAdhana hai indriyAM / indriyAM zabda, rUpa, gandha, rasa aura sparza kA jJAna karatI haiM, pudgala ke sthUla paryAyoM ko jAnatI haiM / mana indriyoM ke dvArA jAne hue viSayoM kA vizleSaNa karatA hai / buddhi kA sAmAnya kAma jJAna viSaya kA nizcaya karanA hai / usakA eka kAma ajJAta viSaya ko jAnanA bhI hai, jise autpatikIbuddhi athavA pratimA kahA jAtA hai / hamAre pAsa jAnane ke jitane sAdhana haiM, ve jJeya ko sAkSAt jAnane meM sakSama nahIM hai / hama jJeya ko parokSata: jAnate haiM, indriya tathA hetu ke mAdhyama se jAnate haiM / prophesara albarTa AiMsTIna ne ThIka likhA hai - hama kevala sApekSa satya hI jAna sakate haiM / jo nirapekSa satya hai, vaha to jAgatika draSTA hI jAna sakatA hai / mAikroskopa, TelIskopa Adi yantra bhI jAnane ke mAdhyama haiM, svayaM jAnane ke mAdhyama haiM, svayaM jAnane vAle nhiiN| jo jAnane vAlA hai, vaha inake mAdhyama se hI sasIma satya ko jAna sakatA hai, asIma yA nirapekSa ( absolute ) satya ko nahIM jAna sakatA / adhyAtma vidyA ke anusAra atIndriya cetanA kA vikAsa hone para hI jJAtA nirapekSa satya ko jAna sakatA hai| Aja kA vijJAna bhI atIndriya cetanA ke dvAra meM praveza kara rahA hai | snAyavika manovijJAna ke prAdhyApaka DaoN0 kAlagArisa kA kahanA hai- "yadi tvacA ke Upara katipaya sthAna vizeSoM ko vikSepita kiyA jAe to vyakti ko indriyAtIta anubhUti prApta ho jAtI hai aura vaha una saba vastuoM ko dekha sakatA hai, jinheM vaha pahale nahIM dekha sakatA thA / adhyAtma vidyA ke anusAra atIndriya jJAna zarIra ke eka bhAga se bhI ho sakatA hai aura sampUrNa zarIra se bhI ho sakatA hai / atIndriya jJAna ke vikAsa ke sAdhana sUtra ye haiM 2 (1) sthUla zarIra aura sthUla mana ko niSkriya karanA / (2) sUkSma zarIra aura sUkSma cetanA ko sakriya karanA / (3) bhAvadhArA ko prazasta karanA / tulasI prajJA

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(4) vicAra evaM saMvedana kA niyaMtraNa krnaa| mastiSka vidyA ke anusAra mastiSka kA dAyAM bhAga acetana aura ardhacetana kriyAkalApoM se saMbaMdhita hai| isameM atIta jJAna aura prajJA ke kendra hote haiN| ise kalekTiva anakAnziyasa kahA jAtA hai| cetanA aura mastiSka ___ adhyAtma ke AcAryoM ne cetanA ke vibhinna staroM aura unake kAryakalApoM kA gaharAI se adhyayana kiyaa| vaijJAnika, mastiSka ke vibhinna staroM aura usake kAryakalApoM kA gaharAI se adhyayana kara rahe haiM / isakI nitAMta apekSA hai ki Aja kA AdhyAtmika vyakti mastiSka vidyA ke sUkSma rahasyoM kA adhyayana kare aura vaijJAnika cetanA ke sUkSma rahasyoM kA adhyayana kare / yaha adhyayana aneka mAnavIya samasyAoM kA samAdhAna kA sUtra bana sakatA maharSi aravinda ke matAnusAra mAnava AdhyAtmika cetanA ke vikAsa dvArA atimAnava bana sakatA hai / gurajiepha bhI aisA hI mata prakaTa karate the| unake ziSya pI0 DI0 auekI ne isake samarthana meM "eka nyU maoNDala oNpha da yUnivarsa' nAmaka pustaka likhI hai| nae manuSya kA nirmANa nae samAja kA nirmANa aura nae vizva kA nirmANa-ye svara batalA rahe haiM ki vartamAna manuSya, samAja aura vizva atimAnava kA nirmANa karane meM sakSama nahIM haiN| usakI akSamatA kA hetu yaha hai ki yaha adhyAtma aura vijJAna ke samanvaya ko mUlya nahIM de rahA hai / vijJAna ke pAsa ve prayoga nahIM hai jinase manuSya kI cetanA kA rUpAMtaraNa kiyA jA sake, mAnava ko atimAnava banAyA jA sake / adhyAtma ke pAsa mastiSka ko par3hane kI ve paddhatiyAM nahIM haiM jinase vaha mastiSka meM vidyamAna cetanA ke saMvAdI koSThoM aura unake kriyAkalApoM ko pahacAna sake / bhartRhari ne likhA--- AhAra nidrAbhayamaithunAni, sAmAnyametad prazubhirnarANAm / dharmo hi teSAmadhiko vizeSo, dharmeNa honA pazubhisamAnA // bhagavAna mahAvIra ne batAyA--AhAra, bhaya, maithuna, parigraha, krodha, mAna, mAyA, lobha, loka aura moha-ye dasa saMjJAeM per3a-paudhoM se lekara manuSya taka sabhI prANiyoM meM hotI hai| bhartRhari kA prazna adhyAtma ke manISiyoM ko udvelita karatA rahA / manuSya aura pazu ke madhya bhedarekhA kyA hai ? unhoMne apanI ora se samAdhAna diyA-dharma manuSya ko pazu se pRthak karatA hai| mastiSka vidyA ke vaijJAnikoM ne isa prazna kA jitanA saTIka uttara diyA hai utanI spaSTokti prAcIna vyAkhyA graMthoM meM upalabdha nahIM hai| mastiSka kI tIna parate haiN| khaMDa 18, aMka 1

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(1) enImala brena / (2) limbika brena | (3) niyo kArTeksa manuSya kI pAzavika vRttiyoM kA saMbaMdha enImala brena se hai / mastiSka kI isa parata ke AdhAra para manuSya aura pazu kI vRttiyoM meM koI bhedarekhA nahIM khIMcI jA sakatI / limbika brena ke vikAsa ne manuSya ko pazu se ucca zreNI meM sthApita kiyaa| usakI cetanA niyaMtraNa kI bhUmikA para ArohaNa kara gaI / vaha apanI pAzavika vRttiyoM para niyaMtraNa kara sakatA hai, atimAnava bana sakatA hai / zarIra vijJAna ne hAipothelemasa kA pratipAdana kara niyaMtraNa ke sUtra die / unakA upayoga kara Aja kA mAnava sahaja hI yogI bana sakatA hai, apanI vRttiyoM kA rUpAMtaraNa kara sakatA hai, pAzavika pravRttiyoM se Upara uThakara aparAdhI manovRtti se baca sakatA hai| AzcaryakArI prayoga kie vijJAna ne padArtha ke rUpAMtaraNa kI dizA meM haiM / mAnavIya svabhAva ko badalane meM vaha saphala nahIM huA / vaijJAnika yuga meM suvidhA ke sAdhana bahuta vikasita hue haiM, aparAdha bar3he haiM, AtmahatyA, AtaMkavAda, mAdaka vastuoM ke sevana kI pravRtti aura tanAva - ye saba bar3he haiM / kyA yaha bhogavAdI dRSTikoNa kI niyati hai ? yA aura koI kAraNa hai ? isa niyati ne mAnavIya cintana ko kucha nayA socane ke lie vivaza kiyA hai aura vaha cintana hI punaH mur3akara dekhane kA bindu bana gayA hai / Aja kA prabuddha vyakti naI dizA kI khoja meM hai / vaha naI dizA haiadhyAtma aura vijJAna kA samanvaya / samanvaya kA artha hai- - satya kI khoja kA dRSTikoNa vaijJAnika rahe, kevala mAnakara hI nahIM caleM, vizvAsa ko prayoga kI bhUmikA para le jAeM / adhyAtma kA mukhya dRSTikoNa yaha hai ki cetanA se saMpRkta vijAtIya tatvoM / vikRtiyoM kA vivecana kara usake vizuddha rUpa ko prakaTa kiyA jAe / adhyAtma ke kSetra meM kAma karane vAle loga satya kI khoja para adhika bala deM, maitrI kI bhAvanA ko puSTa banAe rkheN| vijJAna ke kSetra meM kAma karane vAle loga maitrI kI bhAvanA para adhika bala deM, satya kI khoja ko ahiMsA yA maitrI kI bhAvanA se vicchinna na kareM / yaha naI dizA kA saMkalpa isa dharatI ko jIne lAyaka banA sakatA hai / bhautikavAda : adhyAtmavAda hamArA jIvana na kevala Atmika hai aura na kevala paudgalika / bhautika hai / vaha AtmA aura pudgala / bhUta donoM kA yoga hai isalie AtmA aura pudgala ke madhya bhedarekhA khIMcanA sarala nahIM hai / darzana ke kSetra meM do avadhAraNAeM pracalita haiM / zaMkara kA advaitavAda, bauddha darzana kA vijJAnavAda aura tulasI prajJA 4

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kAMTa kA zuddha hetuvAda pudgala athavA padArtha ke astitva ko nakAratA haiN| dvaitavAdI jaina aura sAMkhya darzana padArtha ke astitva ko bhI mAnya karatA hai| unake anusAra padArtha merA hai, yaha bhautikavAdI dRSTikoNa hai, padArtha merA nahIM hai, yaha adhyAtmavAdI dRSTikoNa haiM, adhyAtma kA prArambha bindu hai / "maiM zarIra hUM" yaha bhautikatA kA prArambha bindu hai / "maiM bhinna hUM zarIra bhinna hai-yaha adhyAtma kA prArambha bindU hai / padArtha bhautika hai| padArtha ke upayoga meM rAga, dveSa na ho, yaha AdhyAtmika cetanA hai| adhyAtma kA artha hai--rAga, dveSa aura moha se vimukta cetanA, vairAgya / vairAgya vijJAna kA phalita nahIM hai / padArtha se bhinnatA kI anubhUti karanA usakA lakSya bhI nahIM hai / taba vairAgya usakI niSpatti kaise ho sakatI hai ? eka sAMsArika manuSya rAgAtmaka jIvana jInA cAhatA hai / vaha use sarasa aura vairAgyapUrNa jIvana ko nIrasa mAnatA hai| isa bindu para vijJAna usake lie adhika vAMchanIya banatA hai kintu rAgAtmakatA asIma yA niraMkuza hokara mAnavatA ke sammukha saMkaTa upasthita karatI haiN| isa saMkaTapUrNa sthiti kA nirmANa ho cukA hai / aNuzastroM kA nirmANa, vidhvaMsaka sAmagrI kA ucchRkhala prayoga, paryAvaraNa kA pradUSaNa-ye sArI samasyAeM rAgAtmakatA kI asIma bhUmi se utpanna huI haiM / yadi sAmAjika manuSya ke lie rAga Avazyaka hai to virAga bhI Avazyaka hai| rAga aura virAga kI sImA kA nirdhAraNa karane ke lie Avazyaka hai-adhyAtma aura vijJAna kA samanvita dRSTikoNa / khaMDa 18, aka 1

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AtmajJAna aura vijJAna kA samanvaya -zrI kRSNarAja mehatA mAnava ke sAmane vizAla prakRti par3I huI hai, usake cAroM ora vyApaka sRSTi chAyI huI hai| anAdi kAla se manuSya isake samparka meM rahatA AyA hai| usake sambandha meM socanA, nirIkSaNa karanA, zodha karanA aura uttarottara jJAnavardhana karamA usakA krama rahA hai| prakRti ke padArtha usake guNa, dharma, niyama Adi kA jJAna prApta karake usakA viniyoga apane jIvana meM aura samAja-jIvana meM mAnava anAdikAla se karatA AyA hai| isase mAnava jIvana kA kramazaH utkarSa huA hai / Aja to vijJAna kI atizaya unnati aura yAMtrika upalabdhiyoM ne mAnava samAja ko ati nikaTa lA diyA hai / samaya sAdhaka yaMtroM aura zIghragAmI yAtAyAta ke sAdhanoM se sArA vizva eka bana gayA hai| jIvana ko svastha rakhane aura bhautika jIvana kI jarUratoM ko AsAnI se aura kama samaya meM pUrA karane ke lie Aja naI-naI zaktiyAM pragaTa haI haiN| jaise--bhApa, zakti, bijalI zakti, eTama zakti ityAdi / ina zaktiyoM kI upalabdhiyAM aura viniyoga mAnava samAja ke vikAsa meM atizaya lAbhadAyI siddha huI hai| isalie vijJAna kA mAnava para bahuta upakAra huA hai| parantu dUsarI ora vijJAna kI zaktiyoM ke durupayoga kI samasyA ne mAnava samAja ke sAmane eka bhayaMkara khatarA paidA kara diyA hai| aNu-bama hAiDrojana-bama, mAdi saMhAraka zastroM ke nirmANa meM agaNita saMpatti aura amUlya buddhi zakti kharca karake sarvanAza kI yojanA banA rakhI hai| yadi kahIM vizva yuddha chir3a jAya aura inake visphoTa zurU ho jAyeM to adhikAMza mAnava jAti aura usakI sabhyatA kA vinAza nizcita hai / isa paristhiti kA kAraNa manuSya kA asaMtulita vikAsa hai / bAhya jJAna aura bauddhika jJAna kA manuSya meM jitanA vikAsa huA hai usake anupAta meM usakA Atmika vikAsa nahIM huA hai| usane apane AMtarika vikAsa kI upekSA kI hai aura vaha apanI bhoga vRtti tathA manovegoM kA dAsa bana gayA hai / isa saMkaTa se mukta hone kA sAdhana vijJAna aura AtmajJAna kA samanvaya hai| vijJAna aura AtmajJAna donoM satya kI zodha meM lage haiM, donoM namra aura anAgrahI haiM / eka usakA sthUla rUpa hai aura dUsarA sUkSma tatva hai / tulasI prajJA

Page #17
vijJAna bAhara se kAma karatA hai aura AtmajJAna andara se / donoM kA mela mAnava jIvana meM hotA hai / ye donoM mAnavIya haiM, kyoMki mAnava ne ina donoM ko mAnA hai| isalie vijJAna aura AtmajJAna koI bhinna tatva nahIM hai aura na unakA koI paraspara virodha hai jinakA ki samanvaya karanA hai / yadi bhinna tatva hoM to unakI ekatA kI AkAMkSA galata hogI aura yadi ve donoM pUrI taraha eka haiM to unheM bhinna mAnakara calanA galata hogaa| yadi eka hI tatva ke do stara haiM to unakI sImAeM samajhakara una donoM kA 'inTIgreTeTa eproca" svIkAra karanA hogA / mUlata: vijJAna aura AtmajJAna bhinna nahIM haiM / eka eka prakAra kA kAma karatA hai dUsarA dUsarI prakAra kA kAma karatA hai aura donoM milakara pUrNa kAma hotA hai| isalie vijJAna aura usake viniyoga meM AtmajJAna kA anusaMdhAna nahIM chUTanA cAhie, balki donoM kA samanvaya sadhanA cAhie tabhI mAnava kA aura mAnava jAti kA samagna aura saMtulita vikAsa hogaa| isake abhAva meM mAnava kA jIvana ekAMgI hogA, vyaktitva vicchinna hogA aura mAnava jAti para sarvanAza kI bhayaMkara Apatti aayegii| vijJAna ne mAnava ko usakI prANamaya aura manomaya bhUmikA se Upara uThAkara vijJAnamaya bhUmikA para adhiSThita kiyA hai| prANiyoM meM prANa bhUmikA hotI hai yAnI bhoga pArAyaNatA hotI hai / mAnava meM sAdhAraNatayA manobhUmikA yAnI rAga, deSa pArAyaNatA hotI hai aura vizeSatayA vaijJAnika bhUmikA hotI hai| vijJAna ne eka aisI paristhiti paidA kI hai ki usake kAraNa manuSya aba saMkucita mana meM sImita nahIM raha sakatA / usako na kevala apane saMkucita mana ko vyApaka aura vizAla banAnA hai balki use manobhUmikA se hI Upara uThakara vaijJAnika bhUmikA meM vicaraNa karanA hai| eka ora AsamAna meM naye-naye upagraha pheMke jA rahe haiM, cAMda ko dUsarA par3osI banAyA jA rahA hai aura dUsarI tarapha aNu-zakti ke saMhAraka aura vidhAyaka prayoga ho rahe haiM / ina sabake kAraNa manuSya kI mAnasika bhUmikA samaya bAhya (AuTa DeTeDa) ho rahI hai / sRSTi ke vizAla jJAna aura usameM lAI huI navazakti kI bAr3ha ne manuSya kA ciMtana antarrASTrIya, antargolIya aura antarjAgatika banAnA zurU kara diyA hai phira bhI antaravRtti aura hRdaya ke vikAsa kI kamI ke kAraNa tathA calate Aye 'inaziyA' ke kAraNa manuSya apanI prANika aura mAnasika bhUmikAoM se ghirA huA hai| isake kAraNa yaha na vijJAna kA sadupayoga kara pAtA hai aura na usakA sahI Ananda hI le pAtA hai / manuSya vaijJAnika vRtti aura vyavahAra se hI saccA sukhI aura Anando bana sakatA hai aura AtmajJAna kI ora bhI pragati kara sakatA hai| vijJAna kI vizeSatAusakI vaijJAnikatA aura zAstrIya dRSTi meM hai / jaba manuSya kI vaisI vRtti aura dRSTi banatI hai taba vaha jIvana ke hara viSaya meM aura hara kSetra meM khoja khaMDa 18, aMka 1

Page #18
karane lagatA hai aura bAhya jagat kI taraha usakI dRSTi antara jagat kI ora jAtI hai / antara jagat meM satya ke zodha ko hI AtmajJAna kahate haiM / vaijJAnika loga vAhya jagat kI zodha meM lage haiM / elImeMTarI pArTikala se lekara 'kAsmolAjI' taka ke parIkSaNa aura saMzodhana bar3e vega se kara rahe haiN| jyoM-jyoM zodha, saMzodhana aura parIkSaNa hote jA rahe haiM aura naye naye padArthoM, dravyoM, zaktiyoM aura kSetroM kA jJAna milatA jA rahA hai tyoM-tyoM unake sAmane ajJAta kSetroM kA nayA dAlAna khulatA jA rahA hai / tisa para bhI vaijJAnika ko apane prayoga se jo pratyakSa (phiniTa) jJAna hotA hai usI ko vaha antima (alTImeTa) mAnatA hai| usake atirikta na vaha jAnatA hai aura na hai| usane namratApUrvaka apanI yaha sImA mAna lI hai aura usa maryAdA meM vaha anAgraha bhAva se satya kI khoja karatA rahatA hai| prApta jJAna kA vizleSaNa aura verIphikezana (jAMca) kara sakatA hai| isalie vaha jJAna AbjekTiva (pratyakSa) aura yUnivarsala hotA hai / vijJAna ne aba siddha kara diyA hai ki sRSTi meM dikhAI dene vAle bhinna-bhinna padArtha eka hI zakti dravya (ilevaTrAMsa, poTrAMsa, nyUTrAMsa) ke bane haiN| isalie bAhya sRSTi meM mUlata: eka hI zakti dravya hai aura vaha bhinna-bhinna rUpoM meM abhivyakta huA hai / isa taraha vijJAna ne bAharI jagat meM ekatA sthApita kI hai / Age vaha zodha karate-karate usa sUkSma tatva kI ora bhI bar3hegA aura usakI ekatA kA anubhava bhI pratyakSa meM sparza karavAne kA kAma kregaa| __ antara jagat kI khoja meM jo pratyakSa dikhatA hai use vaha antima (alTImeTa) nahIM samajhatA / pratyakSa ko prArambha mAnakara usake mUla ko pahacAnane ke lie vaha adhika antarmukha hotA hai-jaise manuSya asvastha hone para use zarIra meM bukhAra, sira meM darda, AMkha meM bhArIpana, smRti meM vismaraNa aura buddhi meM zaithilya kA anubhava hone lagatA hai to usake dhyAna meM AtA hai ki zarIra, sira, AMkha, smRti buddhi Adi vaha nahIM hai| vaha inase bhinna hai jisake kAraNa ina sabakI pahacAna hotI hai aura inake sukha-duHkha kI jAnakArI hotI hai / isalie jo anubhava karatA hai aura una sabako pahacAnatA hai use AtmA, brahma yA jIvana kA 'parama tatva' mAnatA hai aura usa sthiti taka pahuMcane ke lie satat jAgarUka rahatA hai aura vRtti saMzodhana karatA rahatA hai| cUMki vRtti saMzodhana meM lagane vAle sAdhanoM tathA mAdhyamoM kI maryAdAoM ko vaha jAnatA hai isalie vRtti saMzodhana se upalabdha jJAna ko bhI vaha antima nahIM maantaa| usakA bAhya jIvana meM prayoga karatA hai tathA sAmAjika jIvana meM lAgU karane kA prayatna karatA hai| usa vyApaka anubhava aura parIkSaNa se apane antarajJAna kA nirNaya karatA hai / vaha yaha bhI jAnatA hai ki antarajagat kI zodha prakriyA meM mana, buddhi aura hRdaya Adi jJAna prApti ke sAdhanoM tulasI prajJA

Page #19
kA apanA raMga aura prabhAva bhI mizrita hai| isalie AtmajJAnI saMzodhaka ina sAdhanoM kI zuddhi kA zodhaka aura sAkSI hotA hai / saMtoM, mahAtmAoM va AtmajJAniyoM ke anubhavoM aura anubhUtiyoM kI dizA meM vaha uttarottara adhika saMvedanazIla aura grahaNazIla banatA jAtA hai pariNAmasvarUpa viSaya vikAra aura bhoga vatti ni:zeSa ho jAtI hai aura saMkucita tathA azuddha buddhi kA rUpAMtara zuddha buddhi aura hArdikatA meM hone lagatA hai aura hArdikatA kA utkarSa AtmIyatA meM hone lagatA hai taba sarvatra ekatA kI anubhUti hone lagatI hai| jaba vijJAna zodha karate-karate usa sUkSma tatva (AtmajJAna) kI ora (Age) bar3hegA aura usakA anusaMdhAna karane lagegA taba use anubhUti aura prayoga kI kucha nayI paddhatiyAM khojanI par3egI / indriyoM aura buddhi para AdhArita paddhattiyoM se taba prayogoM kA kAma nahIM clegaa| vaise hI anubhavoM aura anubhUtiyoM ko vyakta karane ke adhika sakSama sAdhana bhI khojane hoMge / Aja to vaijJAnika zodhoM kI abhivyakti bhI bhASA meM karanA kaThina ho jAtA hai isalie usako gaNita ke aMkoM se vyakta karanA par3atA hai| Age jAkara zAyada yaha abhivyakti bhI kamajora par3a jAya / AtmajJAna kI to zabdoM meM vyAkhyA karanA hI kaThina kahA jAtA hai / usake anubhava vyakta karane meM to bhASA aura aMka donoM kamajora par3ate haiM aura vANI asamartha ho jAtI hai| ina sabake abhAva meM Aja to mauna (citta kI zuddhi va zAMti) hI usa sUkSma anubhUti ko sparza karAne kA mAdhyama banI huI hai / khaMDa 18, aMka 1

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vijJAna para AdhyAtmika niyantraNa kI AvazyakatA -dayAnanda bhArgava vijJAna ke do pakSa mukhya haiM-siddhAnta aura prayoga / vijJAna ke siddhAnta kA AdhAra kAraNa-kArya sambandha hai, jisake antargata yaha mAnA jAtA hai ki pratyeka kArya kA koI na koI kAraNa honA cAhie / yaha mAnyatA vijJAna ko aMdhavizvAsa se bacAtI hai| isI avadhAraNA ke AdhAra para vaijJAnika prayoga karate haiN| una prayogoM kI niSpatti ke rUpa meM kucha aise takanIkI upakaraNa prApta hote haiM, jo hamAre lakSya kI pUrti apekSAkRta adhika tejI se aura sucArU rUpa meM karavAte haiN| jaba se mazIna kA AviSkAra huA vijJAna ne hamArI gatimattA meM nirantara tejI kI hai| vijJAna ke buddhivAda ne tarka ko sarvopari pratiSThita kara diyaa| isakA hamAre cintana para vyApaka prabhAva pdd'aa| svarga aura naraka jaisI avadhAraNAeM DagamagAne lgii| vaijJAnikoM ke dvArA vizva kA jo anusaMdhAna kiyA gayA usameM Upara kahIM svarga jaisI cIja aura nIce naraka jaisI cIja upalabdha nahIM huii| candramA para manuSya ke pahuMca jAne se aisI avadhAraNAeM caramarAne lagI ki candramA koI devatA hai, jahAM pitara nivAsa karate haiN| kisI kavi ne vijJAna kI pragati ke Aloka meM bhI jahAM kahIM koI aMdha-vizvAsa zeSa baca gaye haiM, una para vyaMgya karate hue likhA hai gorA AdamI candramA ke vakSasthala para lAta bhI mAra AyA lekina billI hamAre rAste aba bhI kATatI hai| candramA para manuSya kA pahuMcanA kevala vaijJAnika siddhAntoM se sambhava nahIM thA, vaijJAnika takanIka kA bhI usameM bahuta bar3A hAtha hai, yadyapi usa takanIka kA vikAsa vaijJAnika siddhAMta ke binA sambhava nahIM hai| jahAM vaijJAnika siddhAMtoM ne hamArI cintanazailI ko badalA vahAM vaijJAnika takanIka ne hamArI jIvana-zailI ko badala diyA aura isa prakAra vijJAna ne eka-dezIya parivartana nahIM apitu sarvatomukhI parivartana laayaa| tulasI prajJA

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takanIka ke kAraNa jo parivartana hue unheM eka zabda meM 'adhika vegavatI gati' kahA jA sakatA hai| jitanI dUrI hama kabhI cha: mahIne meM pAra karate the use pAra karane meM chaH ghaMTe bhI nahIM lgte| hAtha se likhakara jisa graMtha kI pratilipi chaH mahIne meM hotI thI usa grantha kI chAyA-prati chaH ghaNTe meM ho jAtI hai / jo dAla degacI meM 45 minaTa meM banatI thI vaha prezara kukara meM 3 minaTa meM bana jAtI hai| kahIM-kahI yaha gati kalpanAtIta mAtrA meM bar3hI hai| jo saMdeza saMdezavAhaka dvArA varSa bhara meM pahuMcatA thA vaha saMdeza dUrabhASa athavA pheksa dvArA tatkAla pahuMca jAtA hai| gati kI isa tvarA meM kampyUTara ne nayA AyAma khola diyA hai, kyoMki ve bahuta se aise kArya jo aba taka manuSya kI buddhi dvArA hI hone saMbhava the, yantra se hone lage haiN| isalie kampyUTara 21 vIM zatAbdI kA paryAyavAcI bana gayA hai| vijJAna ke ina donoM pakSoM para hI AdhyAtmika dRSTi se vicAra kareM to patA calegA ki vijJAna ke ina donoM kSetroM meM adhyAtma eka nayA mor3a de sakatA hai| pahale siddhAMta ke kSetra ko leN| kAraNa-kArya para Tike hue tarkavAda kI apanI sImA hai| pratyeka ghaTanA kA kAraNa hotA hai kintu isakI do sImAeM haiM (1) pratyeka kAraNa pratyakSa nahIM hotA, kucha kAraNa parokSa bho hote haiM, (2) svabhAva kA koI kAraNa nahIM hotaa| parokSa kAraNa ko khoja se hI karma siddhAMta phalita hotA hai, yadi mere jIvana ke sukha duHkhoM kA kAraNa isa janma meM dikhAI nahIM detA to vaha pichale yA pichaloM se bhI pichale janma meM rahA hogaa| yadi hama pUrvajanma ko na mAneM to aise sukha duHkhoM ko akAraNa mAnanA hogaa| kintu adhyAtmavAdI kisI kArya ko akAraNa mAnane ke lie taiyAra nahIM hai| aisI sthiti meM vaha aise kAraNa kI sattA kA anumAna karane ke lie bAdhya hai jo kAraNa parokSa hai| isa prakAra ke parokSa kAraNoM ko mAnane ke lie Aja vaijJAnika bhI bAdhya hai| hAinjanbarga kA anizcitatA kA siddhAMta yaha mAnakara calatA hai ki paramANu se bhI adhika sUkSma stara para yaha nizcayapUrvaka nahIM kahA jA sakatA ki padArtha kA vyavahAra kaisA hogaa| aisI sthiti meM yA to yaha mAnA jAe ki padArtha kAraNa-kArya-sambandha se baMdhA huA nahIM hai yA yaha svIkAra kiyA jAe ki prakRti meM kucha aise bhI kAraNa hote haiM jo hameM jJAta nahIM hote kyoMki ve parokSa haiM / adhyAtma kA kahanA hai ki binA kAraNa ke kucha bhI nahIM ho sakatA / ataH aisI sthiti meM kAraNoM ko parokSa hI mAnanA caahie| . jaba hama yaha kahate haiM ki binA kAraNa ke kucha nahIM ho sakatA hai to usakA eka mahattvapUrNa apavAda bhI hai-svabhAva kA koI kAraNa nahIM hotA"svabhAvo'takaM gocrH|" pAnI ThaNDA kyoM hai, Aga garma kyoM hai-isakA koI khaNDa 18, aMka 1

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tarka nahIM hai / mahAvIra ne ise isa rUpa meM kahA--"takkA tatthaM na vijjai / ' tarka hamAre mana kI upaja hai / tathya hamAre tarka para Azrita nahIM haiN| yadi tathya hamAre tarka para nirbhara rahane lage to tathya vyaktiniSTha ho jAeMge, vastuniSTha nahIM raheMge / tathya hamAre tarka ke binA hI astitva meM rahate haiN| hama una tathyoM ke AdhAra para tarka ke DhAMce kA nirmANa karate haiM, tarka ke DhAMce ke AdhAra para tathyoM kA nirmANa nahIM hotA hai| manuSya ne jaba se cintana prArambha kiyA ahiMsA aura prema ke pakSa meM yuktiyAM detA rahA hai| phira bhI saMsAra meM hiMsA adhika hai, ahiMsA kama hai| kAraNa yaha hai ki ahiMsA tarka se pratiSThita nahIM ho sakatI / ahiMsA hamArA svabhAva hai| rAga-dveSa vibhAva hai, vItarAgatA svabhAva hai| tArkika rAga-dveSa kI heyatA siddha karate rahate haiM, kintu rAga-dveSa meM lipaTA mana rAga-dveSa ke pakSa meM hI tarka juTA letA hai| ise hI jaina AcArya darzana-mohanIya karma kahate haiN| isa darzana-mohanIya karma kA kSayopazama ho to sva-svabhAva vItarAgatA kI jhalaka mile / yahI samyak darzana hai, jo AdhyAtmika yAtrA kA prArambha bindu hai| yahAM vijJAna ke tarkavAda kI eka sImA hai| tarka svabhAva ko nahIM jAna sakatA aura svabhAva kI jhalaka pAye binA adhyAtma yAtrA prArambha nahIM hotii| svabhAva kI pUrNopalabdhi ho adhyAtma yAtrA kA carama bindu hai| svabhAva ke atirikta vibhAva ke kSetra meM tarka pUrNataH pratiSThita hai, kintu vibhAva se pare svabhAva ke kSetra se tarka bahiSkRta hI hai / ___ zAzvata mUlyavAn svabhAva hI hai| yaha tarkAtIta hai| prema hamArA svabhAva hai| paramArthika prema kI to bAta hI kyA, laukika prema ke lie bhI koI vyakti aisA nahIM kahatA ki usakA prema bahuta vaijJAnika hai athavA atyanta tarkasaMgata hai| gahare meM kahIM yaha bAta hamAre mana meM ghara kie hue hai ki tarka kA prayoga svArtha ke lie hotA hai aura prema kyoMki svArtha se Upara hai isalie prema meM tarka kA praveza nahIM hotA vyatiSajati padArthAntaraH ko'pi hetuH / na hi bahirUpAdhIna prItayaH saMzrayante / isalie jahAM taka vibhAva hai, vahAM taka tarka hai / svabhAva tarkAtIta hai| jo svabhAva nahIM hai, usake lie jaina darzana meM vibhAva zabda kA prayoga hotA hai| dhyAna dene yogya bAta hai ki bharata muni ne vibhAva zabda kA prayoga kAraNa ke artha meM kiyA hai / isakA artha yaha hotA hai ki kAraNa-kArya kA kSetra vibhAva hai, svabhAva nhiiN| vijJAna ke siddhAMta pakSa para adhyAtma kI dRSTi se kucha vicAra karane ke anaMtara prAyogika vijJAna para bhI adhyAtma kI dRSTi se vicAra karanA samIcIna hogaa| tulasI prajJA

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pahale kahA jA cukA hai ki vijJAna dvArA upalabdha karAye gaye takanIka ne hameM gati pradAna kI hai| gati kA svabhAva hai uussmaa| jitanI gati teja hogI USmA utanI adhika hogii| vijJAna kA yaha siddhAMta adhyAtma para bhI lAgU hotA hai| yadi hama kisI cIja ko tejI se karanA cAheM to Asa-pAsa ke paryAvaraNa se TakarA jAte haiM aura usa har3abar3AhaTa meM hamArA vyavahAra AvezapUrNa ho jAtA hai| isalie jaba koI vyakti jaldI meM hotA hai to hama kahate haiM, abhI vaha jaldI meM hai usase bAta mata karo, jaba zAMti meM hogA to bAta karege / gati azAMti kI paryAyavAcI hai| prazna hotA hai ki kyA hama azAMti se Darakara gatizIlatA ko chor3a deN| gati kama karane kA artha hai pragati meM pichar3a jAnA / aisI sthiti meM adhyAtma ko sthitaprajJatA aura vijJAna kI gatizIlatA meM sAmaMjasya honA caahie| hamArI prajJA ko asthira zarIra gati nahIM banAtI, mana ke rAga-dveSa banAte haiM / gati ho, kintu rAga-dveSa na ho, yaha jIvana kI kalA hai / vijJAna gati de sakatA hai, vItarAgatA adhyAtma pradAna kregaa| adhyAtma kI vItarAgatA se jur3I vijJAna kI gatizIlatA hameM aneka aniSToM se bcaayegii| prakRti meM gati ke kucha niyama haiM una niyamoM meM kAla kA mahattvapUrNa yogadAna hai| prasiddhi hai dhIre-dhIre re manA dhIre saba kucha hoya / / mAlI sIce sau ghar3A Rtu Aye phala hoya // vijJAna ne gati bar3hAne kI dhuna meM prakRti ke Rtu-cakra ke niyamoM kA ullaMghana kiyA hai| jaldI paka jAne vAlI phasala jaldI moTe ho jAne vAle murge-murgI--ye vijJAna kI kucha upalabdhiyAM haiN| "jaba Rtu Aye phala hoya" kahA gayA thA to basa usa samaya kisI bhI anna ke dAne ke tIna bhAgoM para hamArI dRSTi thI--eka usakA parimANa arthAt vajana, dUsarA cikanAhaTa, tIsarA usakA miThAsa / ina tInoM ko kramaza: dadhi, ghRta tathA madhu kahA gayA hai| usa anna meM parimANa yA dadhi bhAga pRthvI se AtA hai, cikanAhaTa yA ghRta bhAga antarikSa se AtA hai aura miThAsa yA madhu bhAga sUrya se utpanna hotA hai| vijJAna ne kRtrima khAda dvArA tathA saMkara bIja dvArA pArthiva bhAga kA parimANa to bar3hA diyA kintu anna kA snigdhabhAva tathA mAdhurya bhAva kama raha gayA kyoMki vijJAna use nahIM bar3hA skaa| pariNAma yaha huA ki hamAre AhAra kI snigdhatA jo zarIra ko puSTa karatI hai aura mAdhurya jo mana ko tRpta karatA hai, kama hote cale gye| zuddha bAjarA jo prAkRtika khAda se utpanna hotA hai parimANa meM kama hone para bhI snigdha tathA madhura adhika hotA hai| vijJAna kA bharosA yantra para hai, manuSya para nhiiN| anna kA parimANa yantra se taulA jA sakatA hai, snigdhabhAva aura mAdhurya yaMtra se nahIM tolA jA sakatA hai| isa khaMDa 18, aMka 1

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kAraNa vijJAna usakI upekSA kara detA hai / pariNAma hotA hai - parimANa kI vRddhi tathA guNavattA kI hAni / hamAre bauddhika kriyA-kalApoM meM parimANa kI vRddhi aura guNavattA kI nyUnatA dekhane meM AtI hai / pANini kI aSTAdhyAyI ho yA umAsvAmI kA tattvArthasUtra yA kRSNa kI bhagavad gItA, ina granthoM kA parimANa bahuta kama hai, guNavattA bahuta adhika hai / Aja jo grantha likhe jA rahe haiM ve bRhadAkAra haiM, kintu unameM sAra bahuta kama hai / gati bar3hAne kI dhuna meM hama tejI se likhate haiN| isalie grantha bar3A ho jAtA hai / kintu grantha likhane ke pIche jo cintana cAhie vaha kAla - sApekSa hai aura hama gati tathA parimANa bar3hAne kI dhuna meM bhAge hI cale jAte haiM, rukakara socane kA dhIraja hama meM nahIM hai / jIvana meM kucha aise mUlyavAn lakSya hai jo sthitaprajJatA kI dhRti se prApta kiye jA sakate haiM / lakSya hai / jaba hama jJAna jaldI prApta karanA cAhate haiM hokara khokhalA hotA hai| jaldI paisA kamAne kI dhuna hI detI hai / apane rAjanaitika lakSyoM ko jaldI prApta karane kI icchA AtaMkavAda janmadAtrI hai | abhiprAya yaha hai ki jIvana meM jitanA mahattva gati kA hai, utanA hI dhRti kA bhI hai / gati kI tvarA se nahIM, jJAna eka isI prakAra kA to vaha jJAna Thosa na bhraSTAcAra ko janma tejI se pragati karane kI dhuna prakRti ke zoSaNa meM badala jAtI hai, paryAvaraNa kA asantulana paidA kara detI hai| jaina paraMparA meM vRkSa se apane Apa gire hue phala ko khAne vAle ko prazastalezyA vAlA aura per3a ko jar3a se ukhAr3ane vAlA aprazastalezyA vAlA batAyA gayA hai| ye do sthitiyAM dhairya aura adhIratA kI sthitiyAM haiN| jisa dina vijJAna gatizIlatA ke sAtha-sAtha yaha jAna legA ki prakRti kI gati kA bhI eka niyama hai aura yadi hama usakA ullaMghana karate haiM to hamArI pragati antatogatvA avanati hI siddha hotI hai, usa dina vijJAna eka nayA mor3a legA / prakRti kI gati ke niyama tInoM staroM para kAma karate haiM-Adhibhautika, Adhidaivika aura AdhyAtmika / anna ke pakane ke udAharaNa ko dekheM / Adhidaivika stara para sUrya kI agni use pakAtI hai / Adhibhautika stara para use AMca para pakAyA jAtA hai aura AdhyAtmika stara para use jaTharAgni pacAtI hai / jaba vijJAna Adhidaivika stara para use kRtrima khAda se jaldI pakAtA hai to usa anna meM kahIM nyUnatA raha jAtI hai / jaba teja AMca para use jaldI pakAyA jAtA hai to usake miThAsa meM kamI AtI hai| isIlie anubhavI striyAM kahatI haiM ki dhImI AMca para pakAyA gayA bhojana svAdiSTa hotA hai / Adhidaivika aura Adhibhautika donoM staroM para vijJAna hastakSepa kara rahA hai / AdhyAtmika stara para bhI pazuoM meM kRtrima DhaMga se bhojana dekara moTApA bar3hAne tulasI prajJA 14

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ke prayoga ho rahe haiM / saubhAgya se manuSya ke stara para peTa meM bhojana jaldI paca sake aisA koI prayoga vijJAna ne nahIM socA hai / yaha isa bAta kA sUcaka hai ki vijJAna hI saba kucha nahIM hai, adhyAtma kA bhI mahattva hai| vijJAna ke lie saba kucha eka yantra hai, eka padArtha hai| adhyAtma ke lie saba kucha jIvita hai, eka kAyA hai| yahAM taka ki pRthvI, jala, agni, vAyu bhI eka jIva kI kAyA hai, jar3a paramANuoM kA saMghAta mAtra nahIM / cetanA sarvavyApaka hai / manuSya apane ko bhoktA samajhe aura prakRti ko bhogya samajhe; yaha samajha isa mithyA dhAraNA para TikI hai ki manuSya cetana hai aura prakRti jar3a hai, isalie manuSya ko prakRti ke zoSaNa kA adhikAra hai| manuSya jAti ke itihAsa meM eka samaya thA ki strI bhI puruSa kI sampatti samajhI jAtI thii| puruSa strI ko jar3a padArtha kI taraha upayoga meM letA thaa| Aja bhI hama pazu ko apanI sampatti samajhate haiN| hama yaha nahIM mAna pA rahe haiM ki pazu kA apanA svatantra astitva hai / vaha hamArA sahayogI ho sakatA hai, sampatti nhiiN| aisI dRSTi hone para hI pazu ke prati baratI jAne vAlI krUratA samApta ho sakatI hai / jagadIzacandra bosa ke bAda to aba vanaspati bhI hamAre samAna eka jIvita ikAI ho gaI / vaha bhI "parasparopagraho jIvAnAm" ke kSetra se bahirbhUta nahIM rahI ! adhyAtmavAdI isase bhI Age jAkara parvata aura nadiyoM meM jIvana 'mAna rahA hai| usakA yaha dRSTikoNa yadi vijJAna ko yaha sIkha de sake ki prakRti hamArI sajIva sahacarI hai, nirjIva sampatti nahIM to nizcaya hI vijJAna takanIkI pragati meM prakRti ke usa aMdhAdhundha zoSaNa se baca sakegA jo zoSaNa svayaM vijJAna kI hI pragati ke Ar3e Ane lagA hai| khaMDa 18, aMka 1

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DA0 daulatasiMha koThArI 1606-1993 vijJAna aura ahiMsA kA saMgama balabhadra bhAratI DA0 daulatasiMha koThArI kA nAma bhArata ke hI nahIM apitu vizva ke vikhyAta vaijJAnikoM kI ginatI meM AtA hai / ve eka mahAna vaijJAnika hone ke sAtha-sAtha eka gUr3ha dArzanika bhI the| unake vyaktitva meM eka yathArthavAdI vaijJAnika ke nAte satya kI vivecanA karane kI zakti aura eka saMvedanazIla mAnava ke nAte prema kI dhArA kA adbhuta saMgama thA / ___ DA0 koThArI ko saMyogavAda meM AsthA thii| unake pitA zrI phatahalAla kI 1918 meM indaura meM lambI bImArI ke bAda mRtyu ho gyii| ve apane mitra sirahamala jI bAphanA, jo indaura rAjya ke gRha maMtrI the, ke Agraha para indaura gaye hue the| usa samaya daulatasiMha jI kI Ayu 12 varSa kI thI aura ve apane cAra bhAiyoM va eka bahina meM sabase bar3e the| unakI mAtA ke nivedana para bAphanA sAhaba ne daulatasiMha jI ko apane ghara (bAr3I bAga) para rakha liyA aura apane baccoM ke sAtha hI unakI zikSA-dIkSA kA prabandha karA diyA / daulatasiMha jI ne 1922 meM indaura se vijJAna lekara 10 vIM kakSA uttIrNa kii| yadi ve apane paitRka gRha udayapura meM rahate to ve vijJAna kI zikSA kadApi grahaNa nahIM kara pAte kyoMki usa samaya udayapura meM vijJAna kI zikSA kA prabandha nahIM thaa| isaliye ve kahA karate the ki unake pitA kI mRtyu eka aisA saMyoga thA, jisake kAraNa vaha indaura rahakara vijJAna ke kSetra meM padAparNa kara sake / bAda meM unhoMne udayapura se InTara pAsa kiyA aura mahArANA udayapura dvArA pradatta eka chAtravRtti ke AdhAra para IlAhAbAda vizvavidyAlaya meM praveza prApta kiyaa| yahAM unheM pro0 meghanAda sahA ke sAtha kAma karane kA avasara prApta huaa| tatpazcAt vahAM se ve ucca zikSAA ke lie kevaMDiza leboreTrI, kembrija gaye, jahAM unheM lArDa rudaraphorDa, pro. kepTIjA, pro. Ara. eca, phaulara ke sAtha kAma karane kA avasara prApta huaa| kembrija se unhoMne pI.eca. DI. kI upAdhi prApta kii| 1934 meM unhoMne dillI vizvavidyAlaya meM kArya karanA Arambha 16 tulasI prajJA

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kiyA aura kAlAntara meM ve bhArata sarakAra ke surakSA mantrAlaya meM vaijJAnika parAmarzadAtA niyukta hue / 1961-73 taka ve vizvavidyAlaya anudAna Ayoga ke adhyakSa rahe aura isa daurAna ve zikSA Ayoga ke adhyakSa niyukta kiye gaye / yadi unakI zikSA Ayoga (1964-66) kI riporTa ko zikSA kSetra kA bAIbala kahA jAye to koI atizayokti nahIM hogii| isa riporTa kA zIrSaka unhoMne rakhA--"zikSA aura rASTrIya vikaas|" isa riporTa meM rASTrIya zikSA, unnati aura surakSA kA kyA pArasparika sambandha hai, isakI prabala zabdoM meM vyAkhyA kI gaI hai tathA sAmayika aura bhaviSya meM Ane vAlI cunautiyoM kA anAgraha-zikSA ke dvArA kaise sAmanA kiyA jA sakatA hai, isakA digdarzana kiyA gayA hai| isameM spaSTa kahA gayA hai ki vidyArthiyoM ko vidyAlayoM se nikalane ke bAda sAMsArika aura vyApArika jagat meM praveza karane kI samucita kuzalatA prApta ho isa uddezya se skUla ke pAThyakrama meM samucita prabandha kiyA jAnA cAhiye / nA kevala unheM audyogika zikSA hI dI jAnI cAhiye, balki isa bAta kA bhI dhyAna rakhA jAeM ki unameM samAjasevA, sahiSNutA aura sahayoga kI bhAvanA jAgRta ho, jisase ve acche nAgarika banakara samAja ke RNa se uRNa ho skeN| DA. koThArI labdhapratiSTha vaijJAnika nIlasbohara ke pUrakavAda ke siddhAMta ke samarthaka the| unakA kahanA thA ki paraspara virodhI tattvoM ke milApa se sampUrNatA prApta hotI hai aura isa prakAra ke paraspara sahayoga athavA milApa kA AdhAra ahiMsA hI ho sakatA hai / isa satya kI vyAkhyatA karate hue eka bAra unhoMne kahA ki IsAIyoM kI dRSTi se, "maiM brahma hUM," aisA mAnanA IzanindA athavA dharma nindA hai| aise hI musalamAnoM kI dRSTi meM bhI ye kupha hai, lekina jo pahuMce hue puruSa haiM, jaba ve kahate haiM", "maiM haka hUM" "maiM satya hUM," "ahama brahmAsmi' unakI anubhUti ko tiraskAranA kyA vijJAna ke anukula hogA ? satya to yaha hai ki eka bAharI saMsAra hai aura eka anduranI / bAharI saMsAra kI bhI abhI alpajJa manuSya ko bahuta khoja karanI bAkI hai / kintu anduranI sasAra kI khoja to abhI zuru hI huI hai| yoM mAniye, isa kSetra meM hamArI sthiti vaha hai jo mArakopolo se pahale bhUgola zAstriyoM kI thii| hAM, bhAratIya RSiyoM muniyoM ne tapazcaryA athavA yoga daSTi se bahuta se jaTila praznoM kA uttara DhUMDha nikAlA thA, jo vedoM, upaniSadoM gItA evaM jaina sAhitya meM vidyamAna hai / DA0 koThArI prazna kiyA karate the kyA use tiraskRta karanA vaijJAnika hogA ? unakA kahanA thA ki jainadarzana kA syAdvAda aura anekAntavAda bhI yahI kahatA hai aura isa prakAra ye satya aura ahiMsA kA mArga prazasta karatA hai : aise hI upaniSada tathA gItA bhI pArasparika pUrNatva ke siddhAMta kA prati khaMDa 19, aMka 1

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pAdana karate haiM / pUrNa meM se pUrNa nikAlo to bAkI bhI pUrNa hI bacatA hai / yahI vizva ekatva kA darzana hai yahI brahma vidyA hai| vaijJAnika satya aura naitika satya paraspara virodhI nahIM haiM / ye eka dUsare ke pUraka haiM / vaijJAnika bhI satya kI khoja meM haiM aura dArzanika bhI satya kI khoja meM / satya kI khoja ke lie na to kevala vijJAna paryApta hai na hI kevala darzana / darzana aura vijJAna kA yoga hI pUrNa satya kI prApti kI ora le jAyegA, jaisA ki AInsaTAIna kahA karate the, vijJAna dharma ke binA aMdhA hai aura dharma vijJAna ke binA laMgar3A hai / ISopaniSada kA maMtra unako bahuta priya thA : yaha sArA carAcara jagat Iza kA vAsa hai - jo vaha tyAge use bhogo kisI dUsare ke dhana para gIdha kI dRSTi mata rkho| yahI sAra hai ahiMsA kA vizva zAnti ke darzana kA / phira, IzAvAsyamidaM sarvaM yatakiJca jagatyAM jagat / tena tyaktena bhunjIthAH mAgRdhaH kasyasvidvanam // 15 sau varSa taka kAma karate hue jIne kI icchA karo parantu karmaphala meM lipta mata ho ! gItA ke aThArahaveM adhyAya kA nimna zloka bhI unheM bahuta priya thA : IzvaraH sarvabhUtAnAM hRddeze'rjuna tiSThati / bhrAmayansarva bhUtAni yantrArUDhAni mAyayA // arthAt Izvara sabake hRdayoM meM virAjamAna hai / mAyA kI zakti sabako yantravat calAyamAna karatI hai / satya hai / maiM unakA kahanA thA zarIra yantravat hai, yaha eka vaijJAnika isakA niyantraNa karatA hUM, yaha bhI satya hai / to phira yaha "maiM" kyA hai ? naciketA ne bhI yaha hI pUchA thA, "maiM kauna hUM" ? isa tathya ko samajhane ke lie Avazyaka hai ki hama mastiSka aura mana meM jo bheda hai use samajheM | mastiSka vijJAna kA viSaya hai, mana vijJAnetara hai| vijJAna ne andhavizvAsoM para prahAra kiyA hai, lekina abhI mana kI khoja anusaMdhAnAdhIna hai| lobha, moha, vara, mAyA ke pAza se kevala jJAna aura saMyama ke dvArA hI mukti prApta kI jA sakatI hai / sahayoga hI jIvana kA niyama hai aura saMgharSa apavAda / isI prakAra gItA ke naveM adhyAya kA nimna zloka sarvadA unakA mArgadarzana karatA rahA : yesyanya devatA bhaktA yajante tespi mAmeva kaunteya yajantya kurvanneveha karmANi, jijIviSecchataM samAH / evaM tvayi nAnyatheto'sti na karma lipyate nare // zradyA'nvitA / vidhipUrvakam // tulasI prajJA

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arthAt anya devoM kI bhI jo zraddhApUrvaka ArAdhanA karate haiM, vaha bhI merI ArAdhanA karate haiM - cAhe yaha aniyamita hI kyoM na ho / DA. koThArI kI mAnyatA thI ki samAja kA saMgaThana paraspara prema aura maitrI para AdhArita hai / prema aura maitrI hI mAnava jAti ke astitva kA mUla maMtra hai, lekina durbhAgya yaha hai ki hama bahudhA isa mahAvAkya se bhaTaka jAte haiN| unakA kahanA thA ki ahiMsA ke mArga ke pathika ko Izvara aura mAnava meM pUrI zraddhA honI cAhiye / mAnava ko vijJAna aura ahiMsA donoM kI AvazyakatA hai / ye donoM eka dUsare ke pUraka haiN| yahI vaijJAnika ahiMsA athavA ahiMsAtmaka vijJAna hai / bhAratIya RSiyoM ne to bahuta pahale hI kahA thA ki bhUmiH mAtA, putro'haM pRthivyAH / kAlAntara meM hama isa satya se bhaTaka gaye / yaha zubhalakSaNa hai ki aba punaH mAnava aura prakRti meM eka nayA vArtAlApa zurU ho rahA hai / yuga ke bAda audyogika mAnava sabhyatA kI pragati ke itihAsa meM kRSi yuga aura phira ANavika yuga AyA aura aba hama saura yuga meM praveza karane jA rahe haiM / yaha vijJAna aura ahiMsA kA yuga hogA / aNu vijJAna ne mAnava ko aparimita sAdhana pradAna kiye haiM / unake buddhisaMgata prayoga se hI aba naye saura yuga kA zubhArambha hogA aura antataH mAnavIya buddhi ahiMsAvAda ko svIkAra karegI / DA0 koThArI kA kahanA thA ki ahiMsA mAnava jAti kI pragati kA aTala niyama hai / / gAMdhIjI kahA karate the ki ahiMsA pazubala se bhI hai | ahiMsA mAnava ke Atma sammAna kI rakSA karatI hai kiyA ki ahiMsA kyA hai aura svayaM hI uttara diyA ki ahiMsA svayaM kaSTa sahane kI talavAra hai aura phira unhoMne isa talavAra kA sAmAjika, Arthika aura rAjanaitika kSetroM meM saphala prayoga bhI kiyaa| unakA kahanA thA ki abhI isa zakti kI khoja ke bAre meM kitane hI anya prayoga hone bAkI haiM / mAnava ne apane lambe itihAsa meM ahiMsA aura sahayoga ke asaMkhya bar3e mUlyavAna prayoga kiye haiM kintu viDambanA yaha hai ki hameM prAya: hiMsA kA hI itihAsa par3hAyA jAtA hai / jo itihAsa hameM par3hAyA jAtA hai vaha bahudhA pAzavika zakti ke hI guNagAna karatA hai aura antarrASTrIya jurmoM, katleyAma aura narasaMhAra kA bakhAna karatA hai / spaSTa hai ki isase tAmasika vRttiyoM ko uttejanA milatI hai / sikandara ko mahAna kahanA itanA hI anartha paidA karegA jitanA hiTalara ko mahAna kahanA / jarUrata isa bAta kI hai ki hamAre itihAsa ke pAThyakrama va anusaMdhAna meM zAntijanaka pravRttiyoM para bhI ucita bala diyA jAye jisase vidyArthI ke mAnasa para sAtvika guNoM kI chApa par3e / bhAratIya khaNDa 19, aMka 1 19 adhika zaktizAlI gAMdhIjI ne prazna

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rASTrIya vijJAna ekeDamI meM 1989 meM, meghanAtha sAhA vyAkhyAna dete hue, DA. koThArI ne kahA ki Ajakala duniyA meM prativarSa 3 lAkha karor3a rupayA phaujI kAmoM meM kharca ho rahA hai aura 70 karor3a vyakti saMsAra meM bhUkhe, naMge aura nirakSara haiM / niHsaMdeha nirastrIkaraNa hI garIbI unmUlana kA mArga hai aura ye tabhI sambhava hai jaba vizva ke rASTra ahiMsA kA mArga svIkAra kareM / jaisA ki samaNa suttaM (147) meM kahA hai jJAnI hone kA sAra yahI hai ki ve kisI bhI jIva, prANI kI mana, vacana aura kAyA se hiMsA na kareM / ahiMsA mUlaka samatA hI dharma hai aura yahI ahiMsA kA vijJAna hai / (sUtrakRtAMga 1 -14- 10 ) meM bhI yahI kahA 1955 meM rasala aura AinsaTAIna ke ghoSaNA patra gayA thA aura phira 1982 ke pagavAza ghoSaNA patra meM bhI yahI ghoSaNA kI gaI thI ki abhI bhI saMbhalane kA vakta hai / aura isake lie Avazyaka hai ki eka ora to vaijJAnika apanI jimmevArI samajheM aura dUsare vizva ke rAjanaitika netA aise antarrASTrIya samajhaute kareM jinase ki nirastrIkaraNa aura ahiMsA kI pravRttiyoM ko bala mile| tIsare, janasAdhAraNa bhI zikSA ke mAdhyama se lokazakti ko dRr3ha kare tAki ve yuddha ke pracArakoM aura pakSadharoM kA sAmanA kara sake aura mAnava ahiMsA aura sahayoga ke patha para agrasara ho / rUsI kamyUniSTa rAjataMtra ke TUTane se vizva meM sAmarika zaktiyoM ke dhruvIkaraNa kA to aba anta ho gayA, phira bhI vizva ke kitane hI pradezoM meM yuddha aura saMgharSa ke bAdala maMDarA rahe haiM / kAraNa asamAnatA, anyAya aura ajJAna hai / inake vinAza meM hI manuSya kA kalyANa nihita hai / inakA nirAkaraNa kaise ho, isa dizA meM bhautika vijJAna, manovijJAna aura darzanazAstra ko nirantara anusaMdhAna karanA hai jisase nIti nirdhArakoM kA mArga prazasta ho aura mAnava sarvanAza se baca jAya / DA0 koThArI ke anusAra antatogatvA mAnava kI surakSA aNu aura gAMdhI arthAt vijJAna evaM saMyama para nirbhara hai / dharma aura vijJAna anAdikAla se aMdhakAra, kaTTaravAda aura aMdhavizvAsa ke viruddha dharmayuddha meM lipta hai aura ye yuddha abhI jArI hai| lekina isameM koI zaka nahIM ki kAla pravAha meM dharma aura vijJAna kI vijaya sunizcita hai / sahayoga hI jIvana kA niyama hai aura saMgharSa apavAda | 20 tulasI prajA

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jainadharma aura Adhunika vijJAna -sAgaramala jaina yaha satya hai ki Adhunika vijJAna kI pragati ke pariNAmasvarUpa vibhinna dharmoM aura darzanoM ke loka ke svarUpa evaM sRSTi sambandhI tathA khagola-bhUgola sambandhI aneka prAcIna mAnyatAoM para prazna cinha laga gaye haiN| isakA pariNAma yaha huA hai ki kucha prabuddha janoM ne vaijJAnika mAnyatAoM ko carama satya svIkAra karake vividha dharmoM kI paramparAgata mAnyatAoM ko kAlpanika va aprAmANika batAnA prArambha kara diyaa| phalasvarUpa aneka dharmAnuyAyioM kI zraddhA ko Thesa pahuMcI aura Apta puruSoM ke vacana yA sarvajJa ke kathana meM athavA AgamoM ke AptapraNIta hone meM unheM sandeha hone lgaa| isa sambandha meM aneka patra-patrikAoM tathA gaveSaNAparaka lekhoM ke mAdhyama se paryApta uhA-poha bhI huA aura donoM pakSoM ne yuktisaMgata siddha karane kA prayatna kiyaa| vizeSa rUpa se yaha bAta taba adhika vivAdAspada bana gaI, jaba pAzcAtya vaijJAnikoM ne candramA kI saphala yAtrA kara lI aura usa sambandha meM aneka Thosa pramANa prastuta kara die jo vibhinna dharmoM kI khagola-bhUgola sambandhI mAnyatAoM ke virodha meM jAte haiN| yaha satya hai ki vijJAna ke mAdhyama se dharma ke kSetra meM andhavizvAsa va mithyA dhAraNAyeM samApta huI haiM kintu jo loga vaijJAnika niSkarmoM ko carama satya mAnakara dharma va darzana ke niSkarSoM para aura unakI upayogitA para cinha lagA rahe haiM ve bhI kisI bhrAnti meM haiM / yaha eka suspaSTa tathya hai ki kAlakrama meM pUrvavartI aneka vaijJAnika dhAraNAyeM avaijJAnika bana cukI hai| na to vijJAna aura na prabuddha vaijJAnika isa bAta kA dAvA karate haiM ki hamAre jo niSkarSa haiM ve antima satya haiN| jaise-jaise vaijJAnika jJAna meM pragati ho rahI hai vaise-vaise vaijJAnikoM kI hI pUrva sthApita mAnyatAeM nirasta hokara navIna-navIna niSkarSa evaM mAnyatAeM sAmane A rahI hai / ataH Aja na to vijJAna se bhayabhIta hone kI AvazyakatA hai aura na pUrvavartI mAnyatAoM ko pUrNa nirarthaka yA kAlpanika kaha kara asvIkAra kara dene meM koI aucitya hai| ucita yahI hai ki dharma aura darzana ke kSetra meM jo mAnyatAeM nirvivAda rupa se vijJAna khaNDa 19, aMka 1 21

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sammata siddha ho rahI haiM, unheM svIkAra kara liyA jAya, zeSa ko bhAvI vaijJAnika parIkSaNoM ke lie parikalpanA ke rUpa meM mAnya kiyA jaay| kyoMki dharmagranthoM meM ullekhita jo ghaTanAeM evaM mAnyatAeM kucha varSoM pUrva taka kapola kalpita lagatI thI ve Aja vijJAna sammata siddha ho rahI hai| sau varSa pUrva dharmagranthoM meM ullekhita AkAzagAmI vimAnoM kI bAta athavA dUrastha dhvaniyoM ko suna pAne aura dUrastha ghaTanAoM ko dekha pAne kI bAta kAlpanika lagatI thI, kintu Aja ve yathArtha bana cukI haiN| - jainadharma kI aisI aneka mAnyatAyeM haiM, jo kucha varSoM pUrva taka avaijJAnika va pUrNataH kAlpanika lagatI thI, Aja vijJAna se pramANita ho rahI hai| udAharaNa ke rUpa meM prakAza, andhakAra, tApa, chAyA aura zabda Adi paudgalika haiM-jaina AgamoM kI isa mAnyatA para koI vizvAsa nahIM karatA thA, kintu Aja unakI paudgalikatA siddha ho cukI hai| jaina AgamoM kA yaha kathana hai ki zabda na kevala paudgalika hai, apitu vaha dhvani rUpa meM uccarita hokara lokAnta taka kI yAtrA karatA hai, isa tathya ko kala taka koI bhI svIkAra nahIM karatA thA, kintu Adhunika vaijJAnika khojoM ne aba isa tathya ko siddha kara diyA hai ki pratyeka dhvani uccarita hone ke bAda apanI yAtrA prArambha kara detI hai aura usakI yaha yAtrA, cAhe atyanta kSINa rupa meM hI kyoM na ho, lokAnta taka hotI hai| jainoM kI kevala jJAna sambandhI yaha avadhAraNA ki kevalI yA sarvajJa samasta loka ke padArtho ko hastAmalakavat pratyakSa rUpa se jAnatA hai athavA avadhi jJAna sambandhI yaha avadhAraNA ki avadhijJAnI carma-cakSu ke dvArA grahIta nahIM ho rahe dUrastha viSayoM kA sIdhA pratyakSIkaraNa kara letA hai| kucha varSoM pUrva taka yaha saba kapolakalpanA hI lagatI thI, kintu Aja jaba TelIvijana kA AviSkAra ho cukA hai, yaha bAta bahuta Azcaryajanaka nahIM rahI hai| jisa prakAra se dhvani kI yAtrA hotI hai usI prakAra se pratyeka bhautika piNDa se prakAza-kiraNeM parAvartita hotI haiM aura ve bhI dhvani ke samAna hI loka meM apanI yAtrA karatI haiM tathA pratyeka vastu yA ghaTanA kA citra vizva meM saMpreSita kara detI hai| Aja yadi mAnava mastiSka meM TelIvijana seTa kI hI taraha citroM ko grahaNa karane kA sAmarthya vikasita ho jAye, to dUrastha padArthoM evaM ghaTanAoM ke hastAmalakavat jJAna meM koI bAdhA nahIM rahego, kyoMki pratyeka padArtha prakAza va chAyA ke rUpa meM jo kiraNeM parAvartita ho rahI haiM ve to hama sabake pAsa pahuMca hI rahI haiN| Aja yadi hamAre mastiSka kA grahaNa sAmarthya vikasita ho jAya, to dUrasta viSayoM kA jJAna asambhava nahIM hai| isase yaha spaSTa hotA hai ki prAcIna dhArmika kahe jAne vAle sAhitya meM bhI bahuta kucha aisA hai, jo yA to Aja vijJAna sammata raza tulasI prajJA

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siddha ho cukA hai athavA jisake vijJAna sammata siddha hone kI sambhAvanA abhI vaijJAnika khojoM ke pariNAma svarUpa jo sarvAdhika prazna cinha lage haiM ve jaina dharma kI khagola va bhUgola saMbaMdhI mAnyatAoM para haiN| yaha satya hai ki khagola va bhUgola saMbaMdhI jaina avadhAraNAyeM Aja ke vaijJAnika khojoM se bhinna par3atI hai aura Adhunika vijJAna ke pariprekSya meM unakA samIkaraNa baiThA pAnA bhI kaThina hai| yahAM sabase pahalA prazna yaha hai ki kyA jaina khagola va bhUgola sarvajJa praNIta hai yA sarvajJa kI vANI hai ? isa sambandha meM paryApta vicAra kI AvazyakatA hai| sarvaprathama to hameM jAna lenA cAhie ki jaina khagola va bhUgola saMbaMdhI vivaraNa sthAnAMga, samavAyAMga evaM bhagavatI ko chor3a kara anya aMga AgamoM meM kahIM bhI ullikhita nahIM hai| sthAnAMga aura samavAyAMga meM bhI ve suvyavasthita rUpa meM pratipAdita nahIM haiM, mAtra saMkhyA ke saMdarbha krama meM sambandhita saMkhyAoM kA ullekha kara diyA gayA hai| vaise bhI jahAM taka vidvAnoM kA prazna hai, ve inheM saMkalanAtmaka evaM apekSAkRta paravartI grantha mAnate haiN| sAtha hI yaha bhI mAnate haiM ki inameM samaya-samaya para sAmagrI prakSipta hotI rahI hai, ataH unakA vartamAna svarUpa pUrNataH jina praNIta nahIM kahA jA sakatA hai / jaina khagola va bhUgola sambandhI jo avadhAraNAyeM upalabdha haiM, unakA Agamika AdhAra candra prajJapti, sUrya prajJapti evaM jambUdvIpa prajJapti hai, jinheM vartamAna meM upAMga ke rUpa meM mAnya kiyA jAtA hai, kintu nandIsUtra kI sUcI ke anusAra ye graMtha Avazyaka vyatirikta aMga bAhya AgamoM meM parigaNita kiye jAte haiM / paramparAgata daSTi se aMga bAhya AgamoM ke upadeSTA evaM racayitA jina na hokara sthavira hI mAne gaye haiM aura isase yaha phalita hotA hai ki ye grantha sarvajJa praNIta na hokara chadmastha jaina AcAryoM dvArA praNIta hai / ataH yadi inameM pratipAdita tathya Adhunika vijJAna ke pratikUla jAte haiM to usase sarvajJa kI sarvajJatA para AMca nahIM AtI hai| hameM isa bhaya kA bhI parityAga kara denA cAhie ki yadi hama khagola evaM bhUgola ke sambandha meM Adhunika vaijJAnika gaveSaNAoM ko mAnya kareMge to usase jina kI sarvajJatA para koI AMca aayegii| yahAM yaha bhI smaraNa rahe ki sarvajJa yA jina kevala upadeza dete haiM, grantha lekhana kA kArya to unake gaNadhara yA anya sthavira AcArya hI karate haiM sAtha hI yaha bhI smaraNa rakhanA cAhie ki sarvajJa ke lie upadeza kA viSaya to adhyAtma va AcAra zAstra hI hotA hai khagola va bhUgola unake mUla pratipAdya nahIM hai| khagola va bhUgola sambandhI jo avadhAraNAyeM jaina paramparA meM milatI haiM ve thor3e antara ke sAtha samakAlika bauddha va hindU paramparA meM bhI pAyI jAtI hai / ataH yaha mAnanA hI ucita hogA ki khagola evaM bhUgola sambandhI jaina mAnyatAeM yadi Aja vijJAna sammata siddha nahIM khaMDa 19, aka 1

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hotI hai to usase na to sarvajJa kI sarvajJatA para AMca AtI hai aura na jaina dharma kI AdhyAtmazAstrIya, tatva mImAMsIya evaM AcAra zAstrIya avadhAraNAoM para koI kharoMca AtI hai / sUryaprajJapti jaisA grantha jisameM jaina AcArazAstra aura usakI ahiMsaka niSThA ke viruddha pratipAdana pAye jAte haiM, kisI bhI sthiti meM sarvajJa praNIta nahIM mAnA jA sakatA hai| jo loga khagolabhUgola sambandhI vaijJAnika tathyoM ko kevala isalie svIkAra karane se katarAte haiM ki isase sarvajJa kI avahelanA hogI, ve vastutaH jaina AdhyAtma zAstra ke rahasyoM se yA to anabhijJa haiM yA unakI anubhUti se rahita haiN| kyoMki hameM sarvaprathama to yaha smaraNa rakhanA hogA ki jo sarvaja praNIta hai hI nahIM usake amAnya hone se sarvajJa kI sarvajJatA kaise khaNDita ho sakatI hai / AcArya kunda-kunda ne to spaSTa rUpa se kahA hai ki sarvajJa AtmA ko jAnatA hai, yahI yathArtha satya hai / sarvajJa bAhya jagat ko jAnatA hai yaha kevala vyavahAra hai / bhagavatIsUtra kA yaha kathana bhI ki 'kevalI siya jANaI siya Na jANaI'isa satya ko udghATita karatA hai ki sarvajJa Atma draSTA hotA hai| vastutaH sarvajJa kA upadeza bhI AtmAnubhUti aura Atma vizuddhi ke lie hotA hai / jina sAdhanoM se hama zuddhAtmA kI anubhUti kara sakeM, Atma zuddhi yA Atma vimukti ko upalabdha kara sakeM, vahI sarvajJa dvArA pratipAdya hai| __ yaha satya hai ki AgamoM ke rUpa meM hamAre pAsa jo kucha upalabdha haiM usameM jina vacana bhI saMkalita haiM aura yaha bhI satya hai ki AgamoM kA aura unameM upalabdha sAmagriyoM kA jaina-dharma, prAkRta sAhitya aura bhAratIya itihAsa kI dRSTi se bahuta hI mahattva hai| phira bhI hameM yaha smaraNa rakhanA hogA ki AgamoM ke nAma para hamAre pAsa jo kucha upalabdha hai, usameM paryApta vismaraNa, parivartana, parivardhana aura prakSepaNa bhI huA hai| ataH isa tathya ko svayaM antima vAcanAkAra devaddhi ne bhI svIkAra kiyA hai| ataH Agama vacanoM meM kitanA aMza jina vacana hai- isa sambandha meM paryApta samIkSA, sartakatA aura sAvadhAnI Avazyaka hai| Aja do prakAra kI atiyAM dekhane meM AtI hai--eka ati yaha hai ki cAhe pandrahavIM zadI ke lekhaka ne mahAvIra-gautama ke saMvAda ke rUpa meM kisI grantha kI racanA kI hI, use bhI binA samIkSA ke jina vacana ke rUpa meM mAnya kiyA jA rahA hai aura use hI carama satya mAnA jAtA hai--dUsarI ora sampUrNa Agama sAhitya ko andhavizvAsa kahakara nakArA jA rahA hai| Aja AvazyakatA hai nIra-kSIra buddhi se Agama vacanoM kI samIkSA karake madhyama mArga apanAne kii| aneka Agama vacana yA sUtra aise haiM, jo kala taka avaijJAnika pratIta 24 tulasI prajJA

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hote the, ve Aja vaijJAnika siddha ho rahe haiN| udAharaNa ke rUpa meM paramANuoM ke pArasparika bandhana se skandha ke nirmANa kI prakriyA ko samajhAne hetu tasvArtha sUtra ke pAMcaveM adhyAya kA eka sUtra AtA hai-snigdharukSatvAt bndhH|| isameM snigdha aura rukSa paramANuoM ke eka dUsare se jur3akara skandha banAne kI bAta kahI gayI hai / sAmAnya rUpa se isakI vyAkhyA yaha kahakara hI kI jAtI thI ki snigdha (cikane) evaM rukSa (khuradare) paramANuoM meM bandha hotA hai, kintu Aja jaba hama sUtra kI vaijJAnika vyAkhyA karate haiM ki snigdha arthAt dhanAtmaka vidya t se Avezita evaM rukSa arthAt RNAtmaka vidyut se Avezita sUkSma-kaNa jaina darzana kI bhASA meM paramANu paraspara milakara skandha (Molecule) kA nirmANa karate haiM to tattvArthasUtra kA yaha sUtra adhika vijJAna sammata pratIta hotA hai| isI prakAra AcArAMga sUtra meM vAnaspatika jIvana kI prANIya jIvana se jo tulanA kI gaI hai, vaha Aja adhika vijJAna sammata siddha ho rahI hai| AcArAMga kA yaha kathana kI vAnaspatika jagat meM usI prakAra kI saMvedanazIlatA hai jaisI prANI-jagat meM-isa tathya ko sAmAnyatayA pAzcAtya vaijJAnikoM kI Adhunika khojoM ke pUrva satya nahIM mAnA jAtA thA, kintu sara jagadIzacandra bosa aura anya jIva-vaijJAnikoM ne aba isa tathya kI puSTi kara dI hai ki vanaspati meM bhI prANI jagata kI hI taraha saMvedanazIlatA hai| ataH Aja AcArAMga kA kathana vijJAna sammata siddha hotA hai| hameM yaha bAta dhyAna meM rakhanA hai ki na to vijJAna dharma kA zatra hai aura na dhArmika AsthAoM ko khaNDita karanA hI usakA uddezya hai, vaha jinheM khaNDita karatA hai ve hamAre tathAkathita dhArmika andhavizvAsa hote haiM / sAtha hI hameM yaha bhI samajhanA cAhiye ki vaijJAnika khojoM ke pariNAmasvarUpa aneka dhArmika avadhAraNAyeM puSTa hI huI hai| aneka dhArmika AcAra-niyama jo kevala hamAre zAstra ke prati zraddhA ke bala para Tike the, aba unakI vaijJAnika upayogitA siddha ho rahI hai| jaina paramparA meM rAtri-bhojana kA niSedha eka sAmAnya niyama hai, cAhe paramparAgata rUpa meM rAtri-bhojana ke sAtha hiMsA kI bAta jur3I ho, kintu Aja rAtri bhojana kA niSedha mAtra hiMsA-ahiMsA ke AdhAra para sthita na hokara jIva vijJAna, cikitsAzAstra aura AhAra zAstra kI dRSTi se adhika vijJAna sammata siddha ho rahA hai / sUrya ke prakAza meM bhojana ke viSANuoM ko naSTa karane tathA zarIra meM bhojana ko pacAne kA jo sAmarthya hotA hai vaha rAtri ke andhakAra meM nahIM hotA yaha bAta aba vijJAna sammata siddha ho cukI hai| isI prakAra sUryAsta ke bAda bhojana cikitsAzAstra kI dRSTi se bhI anucita mAnA jAne lagA hai| cikitsakoM ne batAyA hai ki rAtri meM bhojana ke bAda khaMDa 19, aMka 1

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apekSita mAtrA meM pAnI na grahaNa karane se bhojana kA paripAka samyak rUpa se nahIM hotA hai| yadi vyakti jala kI samyaka mAtrA kA grahaNa karane kA prayAsa karatA hai, to use bAra-bAra mUtra-tyAga ke lie uThanA hotA hai, phalasvarUpa nidrA bhaMga hotI hai / nIMda pUrI na hone ke kAraNa vaha subaha derI se uThatA hai aura isa prakAra na kevala usakI prAtaHkAlIna dinacaryA astavyasta hotI hai, apitu vaha apane zarIra ko bhI aneka vikRtiyoM kA ghara banA letA hai| jainoM meM sAmAnya rUpa se vizvAsa thA ki ve annakaNa jo aMkurita ho rahe haiM athavA kisI vRkSa Adi kA vaha hissA jahAM aMkuraNa ho rahA hai, ve anantakAya hai aura anantakAya kA bhakSaNa adhika pApakArI hai| Aja taka yaha eka sAdhAraNa siddhAMta lagatA thA, kintu Aja vaijJAnika gaveSaNA ke AdhAra para yaha siddha ho rahA hai ki jahAM bhI jIva ke vikAsa kI sambhAvanAeM haiM, usake bhakSaNa yA hiMsA se ananta jIvoM kI hiMsA hotI hai| kyoMki jIvana ke vikAsa kI vaha prakriyA kitane jIvoM ko janma degI yaha batA pAnA bhI sambhava nahIM hai, yadi yaha usakI hiMsA karate haiM to jIvana kI jo navIna satat dhArA calane vAlI thI, use hI hama bIca meM avaruddha kara dete haiN| isa prakAra ananta jIvana ke vinAza ke kartA siddha hote haiM / ___ isI prakAra mAnava kA svAbhAvika AhAra zAkAhAra hai, mAMsAhAra evaM aNDe Adi ke sevana se kauna se rogoM kI utpatti hotI hai Adi tathyoM kI prAmANika jAnakArI Adhunika vaijJAnika khojoM ke dvArA hI sambhava huI hai / Aja vaijJAnikoM aura cikitsAzAstriyoM ne apanI khojoM ke mAdhyama se mAMsAhAra ke doSoM kI jo vistRta vivecanA kI hai---vaha jaina AcArazAstra kitanA vaijJAnika hai, isakI puSTi karatA hai| isI prakAra paryAvaraNa kI zuddhi ke lie jaina paramparA meM vanaspati, jala Adi ke anAvazyaka dohana para jo pratibandha lagAyA gayA hai, vaha Aja kitanA sArthaka hai yaha bAta hama binA vaijJAnika khojoM ke nahIM samajha sakate / paryAvaraNa ke mahattva ke lie aura use dUSita hone se bacAne ke lie jaina AcArazAstra kI bhUmikA kitanI mahattvapUrNa hai isakI puSTi Aja vaijJAnika khojoM ke mAdhyama se hI sambhava ho sakI hai| vaijJAnika jJAna ke pariNAmasvarUpa hama dhArmika AcAra sambandhI aneka mAnyatAoM kA samyak mUlyAMkana kara sakate haiM aura isa prakAra vijJAna kI khoja, dharma ke lie upayogI hI siddha ho sakatI hai| na to vijJAna hI carama satya hai aura na Agama ke nAma para jo kucha hai vahI carama satya hai / na to AgamoM ko nakArane se kucha hogA aura na 26 tulasI prajJA

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vaijJAnika satyoM ko nakArane se / vijJAna aura Agama ke sandarbha meM Aja eka taTastha samIkSaka buddhi kI AvazyakatA hai / jaina sRSTizAstra aura khagola-bhUgola bhI Adhunika vaijJAnika avadhAraNAoM ke sAtha eka sImA taka saMgati rakhatA hai| jaina sRSTizAstra isa jagat ko anAdi va ananta mAnatA hai, kintu isameM jagat kI anAdi aura anantatA usake pravAha kI dRSTi se hai| ise anAdi aura ananta isalie kahA jAtA hai kyoMki koI bhI kAla aisA nahIM thA jaba sRSTi nahIM thI aura na koI kAla aisA AvegA jaba yaha nahIM hogii| pravAha kI dRSTi se jagat anAdi va ananta hote hue bhI isameM pratikSaNa utpatti aura vinAza arthAt sRSTi aura pralaya kA krama bhI calatA rahatA hai, dUsare zabdoM meM yaha jagat apane pravAha kI apekSA se zAzvata hote hue bhI isameM sRSTi va pralaya hote rahate haiM kyoMki jo bhI utpanna hotA hai usakA vinAza aparihArya hai phira bhI isakA sraSTA yA kartA koI bhI nahIM hai / yaha saba prAkRtika niyama se hI zAsita hai| yadi vaijJAnika dRSTi se isa para vicAra kareM to vijJAna ko bhI isa tathya ko svIkAra karane meM bhApatti nahIM hai ki yaha vizva apane mUla tatva yA mUla ghaTaka kI dRSTi se anAdi va ananta hote hue bhI isameM sRjana va vinAza kI prakriyA satat rUpa se cala rahI hai| yahAM taka vijJAna va jaina darzana donoM sAtha jAte haiN| donoM isa saMbaMdha meM bhI eka mata haiM ki jagat kA koI sraSTA nahIM hai aura yaha prAkRtika niyama se zAsita hai| sAtha hI ananta vizva meM sRSTi lokoM kI sImitatA jaina darzana evaM vijJAna donoM ko mAnya hai| ina mUla-bhUta avadhAraNAoM meM sAmyatA ke hote hue bhI jaba bhI hama inake vistAra meM jAte haiM to hameM jaina Agamika mAnyatAoM evaM Adhunika vijJAna donoM meM paryApta antara bhI pratIta hotA hai| ___adholoka, madhyaloka va svargaloka kI kalpanA lagabhaga sabhI dharma- . darzanoM meM upalabdha hai, kintu Adhunika vijJAna ke dvArA khagola' kA jo vivaraNa prastuta kiyA jAtA hai, usameM isa prakAra kI koI kalpanA nahIM hai| pRthvI ke nIce naraka va Upara svarga hai--yaha bhI nahIM mAnya hai| Adhunika khagola vijJAna ke anusAra isa vizva meM asaMkhya saura maNDala haiM aura pratyeka saura maNDala meM aneka graha-nakSatra va pRthviyAM haiN| asaMkhya sUrya, candra, graha, nakSatra kI avadhAraNA jaina paramparA meM bhI mAnya hai / yadyapi Aja taka vijJAna yaha siddha nahIM kara pAyA hai ki pRthvI ke atirikta kina graha-nakSatroM para jIvana pAyA jAtA hai, kintu usane isa saMbhAvanA se bhI inkAra nahIM kiyA hai ki isa brahmANDa meM aneka aise graha-nakSatra ho sakate haiM jahAM jIvana kI saMbhAvanAeM haiM / ataH isa vizva meM jIvana kevala pRthvI para hai yaha bhI carama satya nahIM hai / pRthvI ke atirikta kucha graha-nakSatroM para jIvana kI saMbhavanAeM ho sakatI khaMDa 19, aMka 1

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hai / yaha bhI saMbhava hai ki pRthvI kI apekSA kahIM jIvana adhika sukhada evaM samRddha ho aura kahIM vaha vipanna aura kaSTakara sthiti meM ho / ata: cAhe svarga evaM naraka aura khagola evaM bhUgola sambandhI hamArI avadhAraNAoM para vaijJAnika khojoM ke pariNAmasvarUpa praznacihna lage, kintu isa pRthvI ke atirikta isa vizva meM kahIM bhI jIvana kI saMbhAvanA nahIM hai, yaha bAta to svayaM vaijJAnika bhI nahIM kahate haiM / pRthvI ke atirikta brahmANDa ke anya grahanakSatroM para jIvana kI sambhAvanAoM ko svIkAra karane ke sAtha hI prakArAntara se svarga evaM naraka kI avadhAraNAyeM bhI sthAna pA jAtI hai / ur3ana taztariyoM se saMbaMdhita jo bhI khojeM huI haiM, usase itanA to nizcita siddha hotA hai ki isa pRthvI ke atirikta anya graha-nakSatroM para bhI jIvana hai aura vaha pRthvI se apanA samparka banAne ke lie prayatnazIla bhI hai| ur3ana taztariyoM ke prANiyoM kA yahAM AnA va svarga se deva logoM kI Ane kI paramparAgat kathA meM koI bahuta antara nahIM hai / ataH jo paraloka sambandhI avadhAraNA upalabdha hotI hai vaha abhI pUrNatayA nirasta nahIM kI jA sakatI, ho sakatA hai ki vaijJAnika khojoM ke pariNAmasvarUpa hI eka dina punarjanma va lokottara jIvana kI kalpanAeM yathArtha siddha ho sakeM / jaina paramparA meM loka ko Sar3adravyamaya kahA gayA hai / ye SaDdravya nimta haiM-- jIva, dharma, adharma, AkAza, pudgala evaM kAla / inameM se jIva ( AtmA ), dharma, adharma, AkAza va pudgala ye pAMca astikAya kahe jAte haiM / inheM astikAya kahane kA tAtparya yaha hai ki ye prasarita haiM / dUsare zabdoM meM jisakA AkAza meM vistAra hotA hai vaha astikAya kahalAtA hai / SaDdravyoM meM mAtra kAla ko anastikAya kahA gayA hai kyoMki isakA prasAra bahuAyAmI na hokara eka rekhIya hai / yahAM hama sarvaprathama to yaha dekhane kA prayatna kareMge ki SaDdravyoM kI jo avadhAraNA hai vaha kisa sImA taka Adhunika vijJAna ke sAtha saMgati rakhatI hai / SaDdravyoM meM sarvaprathama hama jIva ke sandarbha meM vicAra kareMge / yadyapi vijJAna AtmA kI svataMtra sattA ko svIkAra nahIM karatA, kintu vaha jIvana ke astitva se iMkAra nahIM karatA hai, kyoMki jIvana kI upasthiti eka anubhUti tathya hai | cAhe vijJAna eka amara AtmA kI kalpanA ko svIkAra nahIM kare, lekina vaha jIvana evaM usake vividha rUpoM ko iMkAra nahIM kara sakatA hai| jIva-vijJAna kA AdhAra hI jIvana ke astitva kI svIkRti para avasthita hai / mAtra itanA hI nahIM, aba vaijJAnikoM ne atIndriya jJAna tathA punarjanma ke sandarbha meM bhI apanI zodha yAtrA prArambha kara dI hai / vicAra sampreSaNa yA TelIpaithI kA siddhAMta aba vaijJAnikoM kI ruci kA viSaya banatA jA rahA hai aura isa sambandha meM huI khojoM ke pariNAma atIndriya-jJAna kI sambhAvanA tulasI prajJA 28

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ko puSTa karate haiM / isI prakAra punarjanma kI avadhAraNA ke sandarma meM bhI aneka khojeM huI haiN| aba aneka aise tathya prakAza meM Aye haiM jinakI vyAkhyAeM punarjanma evaM atIndriya jJAna-zakti ko svIkAra kiye binA sambhava nahIM hai / aba vijJAna jIvana dhArA kI nirantaratA usakI atIndriya zaktiyoM se aparicita nahIM hai, cAhe abhI vaha unakI vaijJAnika vyAkhyAeM prastuta na kara pAyA ho / mAtra itanA hI nahIM aneka prANiyoM meM mAnava kI apekSA bhI aneka kSetroM meM itanI adhika aindrika-jJAna sAmarthya hotI hai jisa para sAmAnya buddhi vizvAsa nahIM karatI hai, kintu use aba Adhunika vijJAna ne siddha kara diyA hai / ataH isa vizva meM jIva kA astitva hai aura vaha jIvana ananta zaktiyoM kA puMja hai---- isa tathya se aba vaijJAnikoM ko virodha nahIM hai| jahAM taka bhautika tatva ke astitva evaM svarUpa kA prazna hai vaijJAnikoM evaM jaina AcAryoM meM matabheda nahIM hai| paramANu yA pudgala kaNoM meM jisa ananta-zakti kA nirdeza jaina AcAryoM ne kiyA thA vaha aba Adhunika vaijJAnika annaveSaNoM se siddha ho rahA hai| Adhunika vaijJAnika isa tathya ko siddha kara cuke haiM ki eka paramANu kA visphoTa bhI kitanI adhika zakti kA sRjana kara sakatA hai| vaise bhI bhautika piNDa yA pudgala kI avadhAraNA aisI hai jisa para vaijJAnikoM evaM jaina vicArakoM meM koI adhika matabheda nahIM dekhA jAtA / paramANuoM ke dvArA skandha (Molecule) kI racanA kA jaina siddhAMta kitanA vaijJAnika hai, isakI carcA hama pUrva meM kara cuke haiM / vijJAna jise paramANu kahatA thA, vaha aba TUTa cukA hai / vAstavikatA to yaha hai ki vijJAna ne jise paramANu mAna liyA thA, vaha paramANu thA hI nahIM / vaha to skandha hI thaa| kyoMki jainoM kI paramANu kI paribhASA yaha hai ki jisakA vibhAjana nahIM ho sake, aisA bhautika tatva paramANu hai| isa prakAra Aja hama dekhate haiM ki vijJAna kA tathAkathita paramANu khaNDita ho cukA hai / jabaki jaina-darzana kA paramANu abhI vaijJAnikoM kI pakar3a meM A hI nahIM pAyA hai / vastutaH jaina-darzana meM jise paramANu kahA jAtA hai use Adhunika vaijJAnikoM ne kvArka nAma diyA hai aura ve Aja bhI usakI khoja meM lage hue haiM / samakAlIna bhautikI-vidoM kI kvArka kI paribhASA yaha hai ki jo vizva kA saralatama aura antima ghaTaka hai, vahI kvArka hai| Aja bhI kvArka ko vyAkhyAyita karane meM vaijJAnika saphala nahIM ho pAye haiN| Adhunika vijJAna prAcIna avadhAraNAoM ko sampuSTa karane meM kisa prakAra sahAyaka huA hai usakA eka udAharaNa yaha hai ki jaina tattva mImAMsA meM eka ora yaha avadhAraNA rahI hai ki eka pudgala paramANu jitanI jagaha gheratA hai-vaha eka AkAza pradeza kahalAtA hai-'dUsare zabdoM meM mAnyatA yaha hai ki eka AkAza pradeza meM eka paramANu hI raha sakatA hai / kintu dUsarI ora AgamoM meM yaha bhI ullekha khaMDa 19, aMka 1 29

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hai ki eka AkAza pradeza meM asaMkhyAta pUdgala paramANu samA sakate haiN| isa virodhAbhAsa kA sIdhA samAdhAna hamAre pAsa nahIM thA / lekina vijJAna ne yaha siddha kara diyA hai ki vizva meM kucha aise Thosa dravya haiM jinakA eka eka varga iMca kA vajana lagabhaga 8 sau Tana hotA hai / isase yaha bhI phalita hotA hai ki jinheM hama Thosa samajhate haiM, ve vastutaH kitane pole haiM / ataH sUkSma avagAhana zakti ke kAraNa yaha saMbhava hai ki eka hI AkAza pradeza meM ananta paramANu samAhita ho jAyeM / dharma-dravya evaM adharma - dravya kI jaina avadhAraNA bhI Aja vaijJAnika saMdarbha meM apanI vyAkhyAoM kI apekSAeM rakhatI haiM / jaina paramparA meM dharmAstikAya ko na kevala eka svatantra dravya mAnA gayA hai, apitu dharmAstikAya ke abhAva meM jar3A va cetana kisI kI bhI gati saMbhava nahIM hogI - aisA bhI mAnA gayA hai / yadyapi jaina darzana meM dharmAstikAya ko amUrta dravya kahA gayA hai, kintu amUrta hote hue bhI yaha vizva kA mahattvapUrNa ghaTaka hai / yadi vizva meM dharma dravya evaM adharma dravya, jinheM dUsare zabdoM meM hama gati va sthiti ke niyAmaka tattva kaha sakate haiM, na hoMge to vizva kA astitva hI saMbhava nahIM hogA / kyoMki jahAM adharma - dravya vizva kI vastuoM kI sthiti ko saMbhava banAtA hai hai aura pudgala piNDoM ko ananta AkAza meM bikharane se rokatA hai, vahIM dharmadravya unakI gati ko sambhava banAtA hai / gati evaM sthati yahI vizva vyavasthA kA mUla AdhAra hai / yadi vizva meM gati evaM sthiti saMbhava na ho, to vizva nahIM ho sakatA hai / gati ke niyamana ke liye sthiti evaM sthiti kI jar3atA ko tor3ane ke lie gati Avazyaka hai / yadyapi jar3a va cetana meM svayaM gati karane evaM sthiti meM rahane kI kSamatA hai, kintu unakI yaha kSamatA kArya ke rUpa meM tabhI pariNata hogI jaba vizva meM gati aura sthiti ke niyAmaka tattva yA koI mAdhyama hoM / jaina darzana ke dharma dravya va adharma dravya ko Aja vijJAna kI bhASA meM Ithara evaM gurutvAkarSaNa kI zakti ke nAma se jAnA jAtA hai / yahAM yaha prazna uThatA hai ki yadi dharma dravya nAma kI vastu hai to usake astitva ko kaise jAnA jAyegA ? vaijJAnikoM ne jA Idhara kI kalpanA kI hai use hama jaina dharma kI bhASA meM dharmadravya kahate haiM / vaijJAnikoM ke anusAra Ithara ko svIkAra nahIM karate haiM, to prazna uThatA hai ki prakAza kiraNoM kI yAtrA kA mAdhyama kyA hai ? yadi prakAza kiraNeM yathArtha meM kiraNa hai to unakA parAvartana kisI mAdhyama se hI saMbhava hogA aura jisameM ye prakAza kiraNeM parAvartita hotI haiM, vaha bhautika piNDa nahIM, apitu Ithara hai / yadi mAtra AkAza tulasI prajJA 30

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ho kintu Ithara na ho to koI gati saMbhava nahIM hogii| kisI bhI prakAra kI gati ke lie koI na koI mAdhyama Avazyaka hai / jaise machalI ko tairane ke lie jala / isI gati ke mAdhyama ko vijJAna Ithara aura jaina darzana dharma dravya kahatA hai / sAtha hI hama yaha bhI dekhate haiM ki vizva meM kevala gati hI nahIM hai, apitu sthiti bhI hai / jisa prakAra gati kA niyAmaka tattva Avazyaka hai, usI prakAra sthiti kA bhI niyAmaka tattva Avazyaka hai / vijJAna ise gurutvAkarSaNa ke nAma se jAnatA hai, jaina darzana use hI adharma dravya kahatA hai / vyAkhyAprajJapti sUtra meM adharma dravya ko vizva kI sthiti ke lie Avazyaka mAnA gayA hai yadi adharma dravya na ho aura kevala ananta AkAza aura gati hI ho to samasta pudgala piNDa ananta AkAza meM chitara jAyeMge aura vizva vyavasthA samApta ho jAyeMgI / adharma dravya eka niyAmaka zakti hai jo eka sthira vizva ke lie Avazyaka hai / isake abhAva meM eka aisI sthiti hogI ki vizva vizva hI na raha jAyegA / Aja jo AkAzIya piNDa apane-apane yAtrA patha meM avasthita rahate haiM - jainoM ke anusAra usakA kAraNa adharma - dravya hai to vijJAna ke anusAra usakA kAraNa gurutvAkarSaNa hai / isI prakAra AkAza kI sattA bhI svIkAra karanA Avazyaka hai kyoMki anusAra AkAza mAtra eka AkAza meM hI avasthita AkAza ke abhAva meM dravya kisameM raheMge, jainoM ke zUnyatA nahIM, apitu vAstavikatA hai / kyoMki loka hai / ata jainAcAryoM ne AkAza meM lokAkAza aura alokAkAza aise do bhAgoM kI kalpanA kI / loka jisameM avasthita hai vahI lokAkAza hai / isI ananta AkAza meM eka bhAga vizeSa arthAta lokAkAza meM avasthita hone ke kAraNa loka ko sImita kahA jAtA hai, kintu usakI yaha sImitatA AkAza kI anantatA kI apekSA se hI hai / vaise jaina AcAryoM ne loka kA parimANa 14 rAjU mAnA hai, jo ki vaijJAnikoM ke prakAzavarSa ke samAna eka prakAra kA mApa vizeSa hai / yaha loka nIce caur3A, madhya meM patalA punaH UparI bhAga ke madhya meM caur3A va anta meM patalA hai / isake AkAra kI tulanA kamara para hAtha rakhe khar3e hue puruSa ke AkAra se kI jAtI haiM / isake adhobhAga meM sAta narakoM kI avasthiti mAnI gayI hai - prathama naraka se Upara aura madhya loka se nIce bIca meM bhavanapati devoM ke AvAsa hai / isa loka ke madhya bhAga meM manuSya evaM tiryaMcoM kA AvAsa hai / ise madhya loka yA tiryaJca - loka kahate haiM / tiryaJca loka ke madhya meM meru parvata hai, usake AsapAsa kA samudra paryaMta bhU-bhAga jaMbUdvIpa ke nAma se jAnA jAtA hai / yaha golAkara hai / use valayAkAra lavaNa samudra ghere hue hai / lavaNa samudra ko valayAkAra meM khaMDa 19, aMka 1 31

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ghere hue ghAtakI khaNDa hai| usako valayAkAra meM ghere hue kAlodadhi nAmaka samudra hai / usako puna: valayAkAra meM ghere hue puSkara dvIpa hai / usake Age punaH valayAkAra meM puSkara-samudra hai / inake pazcAt anukrama se eka ke bAda eka valayAkAra meM eka dUsare ko ghere hue asaMkhyAta dvIpa evaM samudra haiM / jJAtavya hai ki hindU paramparA meM mAtra sAta dvIpoM evaM samudroM kI kalpanA hai, jisakI jaina AgamoM meM AlocanA kI gaI hai / kintu jahAM taka mAnava jAti kA prazna hai, vaha kevala jambUdvIpa, ghAtakI khaNDa aura puSkarAvarta dvIpa ke ardhabhAga meM hI upalabdha hotI hai / usake Age mAnava jAti kA abhAva hai| isa madhyaloka yA bhUloka se Upara AkAza meM sUrya, candra graha, nakSatra va tAroM ke AvAsa yA vimAna hai / yaha kSetra jyotiSika deva kSetra kahA jAtA hai| ye sabhI sUrya, candra graha, nakSatra, meru parvata ko kendra banAkara pradakSiNA karate haiN| isa kSetra ke Upara zvetAmbara mAnyatAnusAra kramaza: 12 athavA digambara matAnusAra 16 svarga yA devaloka haiM / unake Upara kramaza: 9 greveyaka aura pAMca anuttara vimAna haiM / loka ke UparI antima bhAga ko siddha kSetra yA lokAgra kahate haiM, yahAM siddhoM yA mukta AtmAoM kA nivAsa hai / yadyapi sabhI dharma paramparAoM meM bhUloka ke nIce naraka yA pAtAla loka aura Upara svarga kI kalpanA samAna rUpa se pAyI jAtI hai, kintu unakI saMkhyA Adi ke prazna para vibhinna paramparAoM meM matabheda dekhA jAtA hai / khagola evaM bhUgola kA jainoM kA yaha vivaraNa Adhunika vijJAna se kitanA saMgata athavA asaMgata hai ? yaha niSkarSa nikAla pAnA sahaja nahIM hai / isa sambandha meM AcArya zrI yazodeva sUri jI ne apane grantha kI bhUmikA meM vistAra se vicAra kiyA hai| ataH isa sambandha meM adhika vistAra meM na jAkara hama pAThakoM ko use AcArya zrI kI gujarAtI bhUmikA evaM hindI vyAkhyA meM dekha lene kI anuzaMsA karate haiN| __ khagola-bhUgola sambandhI jaina avadhAraNA kA anya dharmoM kI avadhAraNAoM se evaM Adhunika vijJAna kI avadhAraNA se kyA sambandha hai, yaha eka vicAraNIya prazna hai| isa sambandha meM hameM do prakAra ke paraspara virodhI dRSTikoNa upalabdha hote haiM / jahAM vibhinna dharmoM meM sUrya, candra, graha, nakSatra, tArA Adi ko deva ke rUpa meM citrita kiyA gayA hai, vahIM Adhunika vijJAna meM ve anantAkAza meM bikhare hue bhautika piNDa hI haiM / dharma unameM devatva kA AropaNa karatA hai, kintu vijJAna unheM mAtra eka bhautika saMracanA mAnatA hai / jaina dRSTi meM ina donoM avadhAraNAoM kA eka samanvaya dekhA jAtA hai / jaina vicAraka yaha mAnate haiM ki jinheM hama sUrya candra Adi mAnate haiM vaha unake vimAnoM se nikalane vAlA prakAza hai / ye vimAna sUrya, candra Adi devoM ke AvAsIya sthala hai, jinameM usa nAma vAle devagaNa nivAsa karate haiM / isa prakAra jaina vicArakoM ne sUrya-vimAna, candra-vimAna Adi ko tulasI prajJA

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bhautika saMracanA ke rUpa meM svIkAra kiyA hai aura una vimAnoM meM nivAsa karane bAloM ko deva btaayaa| isakA phalita yaha hai ki jaina vicAraka vaijJAnika dRSTi to rakhate the kintu paramparAgata dhArmika mAnyatAoM ko ThukarAnA nahIM cAhate the| isIlie unhoMne avadhAraNAoM ke bIca eka samanvaya karane kA prayAsa kiyA hai| jaina jyotiSazAstra kI vizeSatA hai ki vaha vaijJAnikoM ke samAna isa brahmANDa meM asaMkhya sUrya, candra, graha, nakSatra va tArAgaNoM kA astitva mAnatA hai| usakI mAnyatA hai ki jambUdvIpa meM do sUrya aura do candramA haiM, lavaNa samudra meM cAra sUrya va cAra candramA haiM / dhAtakI khaNDa meM ATha sUrya va ATha candramA haiM / isa prakAra pratyeka dvIpa va samudra meM sUrya va candroM kI saMkhyA dviguNita hotI jAtI hai| jahAM taka Adhunika khagola vijJAna kA prazna hai vaha bhI aneka sUrya va candra kI avadhAraNA ko svIkAra karatA hai| phira bhI sUrya, candra Adi ke krama evaM mArga, unake AkAra evaM pArasparika dUrI Adi ke sambandha meM mAdhunika khagola-vijJAna evaM jaina Agamika mAnyatAoM meM spaSTa rUpa se antara dekhA jAtA hai / sUrya, candra, graha, nakSatra evaM tArA gaNa Adi kI avasthiti saMbaMdhI mAnyatAoM ko lekara bhI jaina dharma darzana va Adhunika vijJAna meM mataikya nahIM hai| jahAM Adhunika khagola vijJAna ke anusAra candramA pRthvI ke adhika nikaTa evaM sUrya dUrI para hai, vahAM jaina jyotiSa zAstra meM sUrya ko nikaTa va candramA ko dUra batAyA gayA hai| jahAM Adhunika vijJAna ke anusAra candramA kA AkAra sUrya kI apekSA choTA batAyA gayA vahAM jaina paramparA meM sUrya kI apekSA candramA ko bahat AkAra mAnA gayA hai / isa prakAra avadhAraNA kI dRSTi se kucha nikaTatA hokara bhI donoM meM bhinnatA hI adhika dekhI jAtI hai| jo sthiti jaina khagola evaM Adhunika khagola vijJAna sambandhI mAnyatAoM meM matabheda kI sthiti hai, vahI sthiti prAyaH jaina bhUgola aura Adhunika bhUgola kI hai| isa bhU-maNDala para mAnava jAti ke astitva kI dRSTi se DhAI dvIpoM kI kalpanA kI gayI hai-jambUdvIpa, dhAtakI khaNDa aura puSkarArdha / jaisA ki hamane pUrva meM batAyA hai jaina mAnyatA ke anusAra madhyaloka ke madhya meM jambUdvIpa hai, jo ki golAkAra hai, usake Asa-pAsa usase dviguNita kSetraphala vAlA lavaNa samudra hai jo kSetraphala meM jambUdvIpa se ATha guNA bar3A hai usake Age punaH valayAkAra meM puSkara dvIpa hai, jisake Adhe bhAga meM manuSyoM kA vikAsa hai / isa prakAra eka dUsare se dviguNita kSetraphala vAle asaMkhya dvIpa-samudra valayAkAra meM avasthita hai / yadi hama jaina bhUgola khaMDa 19, aMka 1

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kI aDhAI dvIpa kI isa kalpanA ko Adhunika bhUgola kI dRSTi se samajhane kA prayatna kareM to hama kaha sakate haiM ki Aja bhI sthala rUpa meM eka se jur3e hue aphrIkA, yUropa va eziyA, jo kisI samaya eka dUsare se saTe hue the, milakara jambUdvIpa kI kalpanA ko sAkAra karate haiM / jJAtavya hai ki kisI prAcIna jamAne meM pazcima meM vartamAna aphrIkA aura pUrva meM jAvA, sumAtrA evaM AsTreliyA Adi eziyA mahAdvIpa se saTe hue the, jo golAkAra mahAdvIpa kI racanA karate the / yahI golAkAra mahAdvIpa jambUdvIpa ke nAma se jAnA jAtA thaa| usake cAroM ora ke samudra ko ghere hue uttarI bhamerIkA kI sthiti AtI hai| yadi hama pRthvI ko sapATa mAnakara isa avadhAraNA para vicAra kareM to uttara-dakSiNa amerikA milakara isa jambUdvIpa ko valayAkAra rUpa meM ghere hue pratIta hote haiN| isI prakAra ArkaTikA ko hama puSkArArtha ke rUpa meM kalpita kara sakate haiN| isa prakAra moTe rUpa se DhAI dvIpa kI jo kalpanA hai, yaha siddha to ho jAtA hai phira bhI jainoM ne jambUdvIpa Adi meM jo airAvata, mahAvideha kSetroM Adi kI kalpanA kI hai vaha Adhunika bhUgola se adhika saMgata nahIM baiThatI hai| vAstavikatA yaha hai ki prAcIna bhUgola, jo jaina, bauddha va hinduoM meM lagabhaga samAna rahA hai, usakI sAmAnya nirIkSaNoM ke AdhAra para hI kalpanA kI gaI thI phira bhI use pUrNataH asatya nahIM kahA jA sktaa| Aja hameM yaha siddha karanA hai ki vijJAna dhArmika AsthAoM kA saMhAraka nahIM poSaka bhI ho sakatA hai| Aja yaha dAyitva una vaijJAnikoM kA evaM una dhArmikoM kA hai, jo vijJAna va dharma ko paraspara virodhI mAna baiThe haiM, unheM yaha dikhAnA hogA ki vijJAna va dharma eka dUsare ke saMhAraka nahIM, apitu poSaka haiM / yaha satya hai ki dharma aura darzana ke kSetra meM kucha aisI avadhAraNAeM haiM jo vaijJAnika jJAna ke kAraNa dhvasta ho cukI hai, lekina isa sambandha meM hameM ciMcita hone kI AvazyakatA nahIM hai| prathama to hameM yaha nizcita karanA hogA ki dharma kA sambandha kevala mAnavIya jIvana mUlyoM se hai, khagola ke tathya jo Aja vaijJAnika avadhAraNA ke virodha meM hai, unakA dharma va darzana se koI sIdhA sambandha nahIM hai / ataH unake avaijJAnika siddha hone para bhI dharma avaijJAnika siddha nahIM hotaa| hameM yaha dhyAna rakhanA hogA ki dharma ke nAma para jo aneka mAnyatAyeM Aropita kara dI gayI haiM ve saba dharma ke anivArya aMga nahIM haiN| aneka tathya aise haiM jo kevala loka vyavahAra ke kAraNa dharma se jur3a gaye haiN| ___ Aja unake yarthAtha svarUpa ko samajhane kI AvazyakatA hai| bharatakSetra kitanA lambA caur3A hai, meru parvata kI UMcAI kyA hai ? sUrya va candra kI gati kyA hai ? unameM Upara kauna hai Adi ? aise aneka prazna haiM jinakA dharma va sAdhanA se koI saMbaMdha nahIM hai / hama dekhate haiM ki na kevala jaina paramparA meM tulasI prajJA

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apitu bauddha va brAhmaNa paramparA meM bhI ye mAnyatAyeM samAna rUpa se pracalita rahI haiM / eka tathya aura hameM samajha lenA hogA vaha yaha ki tIrthaMkara yA Apta puruSa kevala hamAre baMdhana va mukti ke siddhAMtoM ko prastuta karate haiM / ve manuSya kI naitika kamiyoM ko iMgita karake vaha mArga batAte haiM jisase naitika kamajoriyoM para yA vAsanAmaya jIvana para vijaya pAyI jA ske| unake upadezoM kA mukhya sambandha vyakti ke AdhyAtmika vikAsa, sadAcAra tathA sAmAjika jIvana meM zAMti va sahaH astitva ke mUlyoM para bala dene ke lie hotA hai | ataH sarvajJa ke nAma para kahI jAne vAlI sabhI mAnyatAyeM sarvajJapraNIta hai aisA nahIM hai / kAlakrama meM aisI aneka mAnyatAeM AyIM jinheM bAda meM sarvajJa praNIta kahA gayA / jaina dharma meM khagola va bhUgola kI mAnyatAyeM bhI kisI aMza meM isI prakAra kI hai / punaH vijJAna kabhI apanI antimatA kA dAvA nahIM karatA hai ataH kala taka jo avaijJAnika kahA jAtA thA, vaha navIna vaijJAnika khojoM se satya siddha ho sakatA hai / Aja na to vijJAna se bhayabhIta hone kI AvazyakatA hai aura na use nakArane kI / AvazyakatA hai vijJAna aura aura adhyAtma ke rizte ke sahI mUlyAMkana kI / khaMDa 19, aMka 1 35

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adhyAtma aura vijJAna : parisaMvAda-prativedana -dazaratha siMha adhyAtma aura vijJAna viSaya para tridivasIya rASTrIya parisaMvAda kA udghATana yugapradhAna AcAryazrI tulasI ke namokAra maMtra se huaa| vidvAnoM ko udbodhita karate hue yuvAcAryazrI mahAprajJa ne adhyAtma aura vijJAna donoM ko alaga-alaga mAnate hue, donoM ke samanvaya ko parisaMvAda kA lakSya btlaayaa| vijJAna apane Apako badalanA nahIM jAnatA, kevala padArtha ko badalanA jAnatA hai / adhyAtma apane Apako badalane kI bAta karatA hai / jaba taka moha aura jJAna alaga-alaga rahate haiM taba taka adhyAtma aura vijJAna bhI eka dUsare se alaga rahate haiM / parantu jaba Agraha aura moha kA kSaya ho jAtA hai taba adhyAtma aura vijJAna donoM milakara eka ho jAte haiN| zuddha jJAna kI avasthA meM donoM meM koI antara nahIM raha jAtA / zuddha jJAna kI avasthA meM hI hamAre AcaraNa kA vikAsa hotA hai| ataH yuvAcAryazrI ne kahA ki Aja ke yuga kI AvazyakatA jJAna aura AcaraNa kA samanvaya kara AdhyAtmikavaijJAnika vyaktitva kA nirmANa karanA hai| vaijJAnikoM ko AhvAna karate hue yuvAcAryazrI ne kahA ki Aja vaijJAnikoM ke lie kevala padArthoM ko jAnanA aura unheM rUpAntarita karanA hI paryApta nahIM hai balki cintya aura acityasabhI padArthoM ko jAnane tathA rUpAntarita karane kA prayAsa karanA caahie| unhoMne isa parisaMvAda meM eka aise dizA-nirmANa kI AzA vyakta kI jisase pratyeka anusaMdhAna ke sAtha maitrI jur3a ske| mahAzramaNI sAdhvI-pramukhA kanakaprabhA ne samAroha ko sambodhita karate hue adhyAtma aura vijJAna donoM kI samAnatA ke tattva para prakAza DAlate hue unake samanvaya kI AvazyakatA para bala diyaa| unakI dRSTi meM adhyAtma aura vijJAna donoM apUrNatA se pUrNatA kI ora le jAte haiN| donoM niyamataH AdhyAmika haiN| donoM akhaMDa satya ke sAgara meM pahuMca kara eka ho jAte haiM / adhyAtma aura vijJAna donoM manuSya ko gaharAI kI ora le jAte haiN| yaha mAnava ko UMcA uThAne meM sahAyatA pradAna karatA hai| parantu akele adhyAtma aura vijJAna-donoM ke chora apUrNa haiM / jaba taka donoM apUrNa raheMge taba taka mAnavajAti ke sAmane samasyA banI rhegii| donoM ke samanvaya se hI hamArA sarvAMgINa tulasI prajJA

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vikAsa hogaa| sarvAMgINa vikAsa ke lie kevala bAhara kI sUcanAeM prApta karanA hI paryApta nahIM hai balki apane Apako jAnanA bhI paramAvazyaka hai| zrI kRSNarAja mehatA ne samAroha ko saMbodhita karate hue kahA ki Aja adhyAtma aura vijJAna ke samanvaya kI ati AvazyakatA hai| isase pUrNa / satya kA darzana hogA aura ahiMsA tathA zAMti kA vikAsa hogaa| unhoMne yaha AzA vyakta kI ki AcAryazrI kI sannidhi meM hone vAlA yaha parisaMvAda avazya hI adhyAtma aura vijJAna ke samanvaya ko vyAvahArika bnaaegaa| DaoN0 dayAnanda bhArgava ne apane sAragarbhita bhASaNa meM yaha kahA ki vidyA aura avidyA, nizcaya aura vyavahAra aura jJAna aura karma kA dvaita-yaha mAnava kI zAzvata samasyA hai| parantu jIvana ke vikAsa ke lie donoM kA sahayoga apekSita hai| phira bhI unhoMne yaha cetAvanI dI ki adhyAtma aura vijJAna kI eka dUsare para nirbharatA, kahIM eka dUsare ke zoSaNa kA kAraNa na bana jaaye| __ isa parisaMvAda meM yaha taya karanA hogA ki vijJAna ke upayoga kI sImA kyA hogI? Aja vijJAna kA vyApArIkaraNa ho gayA hai aura yaha parigraha ke sAtha jur3a gayA hai| ataH hamAre andara aura bAhara kI khAI gaharI ho gayI hai / adhyAtma aura vijJAna ke samanvaya se isa khAI ko pATanA hogaa| unhoMne yaha vizvAsa prakaTa kiyA ki jaina vizvabhAratI meM yaha parisaMvAda hone ke kAraNa yaha mAtra alaMkaraNa nahIM hogaa| isase jIvana kI eka dizA niklegii| zrI OM pUrNa svatantra ne yaha udghoSaNA kI ki adhyAtma aura vijJAna kA samanvaya, jIvana aura kAryoM ke mAdhyama se mAnavajAti ke bhaviSya ko ujjvala kregaa| isa avasara para DaoN0 pI. Ara. trivedI ne bhI apane udgAra prakaTa kiye| samAroha kI adhyakSatA DaoN0 sampUrNa siMha ne kii| kulapati pro0 rAmajI siMha ne svAgata bhASaNa kiyaa| dinAMka 10.5.1993 ko parisaMvAda ke patravAcana aura paricarcA ke do satra sampanna hue| prathama satra munizrI mahendrakumArajI kI adhyakSatA meM sampanna huA jisake mukhya vaktA svAmI OM pUrNa svatantra the| usa satra meM lagabhaga 6-7 pUraka vaktAoM ne apane vicAroM se parisaMvAda ko susamRddha kiyA / dUsarA satra DaoN0 dayAnanda bhArgava kI adhyakSatA meM sampanna huA jisameM zrI kRSNarAja mehatA, zrI sampUrNasiMha aura DaoN0 je. pI. mizrA ne apanA-apanA patravAcana kiyaa| isa satra meM bhI lagabhaga 8-10 pUraka vaktAoM ne bhAga liyaa| zrI OM pUrNa svatantra ne apane sAragarbhita bhASaNa meM yaha batalAyA ki vijJAna aura adhyAtma aMtataH donoM vijJAna hI haiM- eka bhUta jagat kA vijJAna hai aura dUsarA Atma jagat kA vijJAna / ataH naisargika rUpa se donoM meM pUrva se khaMDa 19, aMka 1 37

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hI samanvaya hai| parantu hama ajJAnavaza isa samanvaya ko dekha nahIM pAte isalie donoM ke samanvaya kI AvazyakatA para bala dete haiN| svAmI svataMtra ne bhautika vijJAna aura adhyAtma donoM ke samanvaya kA kendra bindu mAnava ko batAyA kyoMki donoM kI utpatti kA kAraNa mAnava kI cetanA hI hai aura donoM kA prayojana mAnava kA hita hai| vijJAna ne apanI viziSTatA ke dvArA aura adhyAtma ne apanI sRjanAtmakatA ke dvArA mAnava ko Upara uThAne meM apanIapanI adbhuta bhUmikA nibhAI hai| parantu kAlacakra ke pariNAmasvarUpa adhyAtma aura bhautika vijJAna apanI-apanI bhUmikA se padacyuta ho ge| adhyAtma se AtmA aura vijJAna samApta ho gayA aura rUr3hatA, DhAMcA tathA jakar3ana kI pradhAnatA ho gaI / vaha mAnava meM nava cetanA ko jAgRta karane meM asaphala ho gayA aura vaha mAnava ko anuprANita karane yogya nahIM raha gayA / isI ke pariNAmasvarUpa bhautika vijJAna yA bahirmukhatA ko pradhAnatA milii| parantu vijJAna ke pAsa to koI jIvana-dRSTi hai nhiiN| pariNAmasvarUpa bhautika vijJAna ke vikAsa hone para bhI mAnava kA vikAsa nahIM huaa| isa prakAra adhyAtma kI vikRti, jakar3ana aura aikAntika aMtarmukhatA tathA vijJAna kI nIti-nirapekSatA donoM sammilita rUpa se Adhunika sabhyatA ke sAmane saMkaTa utpanna karane ke lie jimmedAra haiN| ___ ataH zrI OM svatantra ne niSkarSa ke rUpa meM yaha batalAyA ki mAnava adhyAtma aura vijJAna donoM kA saMyoga bhI hai aura usase pare bhI hai| yadi hama apanI buddhi aura viveka se donoM kA samanvaya kara sakeMge to usase eka naI cetanA kA janma hogA jisase jIvana vijJAna apanI samagratA meM vikasita hogA / jIvana meM satya ke vikAsa ke lie donoM kA samanvaya anivArya hai / OM pUrNa svatantra ne isa bAta para bala diyA ki pahale bhUta aura AtmA ke kSetra meM gaharA anusaMdhAna honA cAhie aura use jIvana ke hara kSetra meM lAgU karane kI pratibaddhatA honI cAhie, jaisI pratibaddhatA gAMdhI ko thii| apane adhyakSIya bhASaNa meM munizrI mahendrakumArajI ne svAmI svatantra ke vicAroM se sahamati vyakta kI tathA use samAja meM utArane ke lie naI zikSA-jIvana vijJAna kI zikSA kI pravidhi para bala diyaa| zrIkRSNarAja mehatA ne apane nibandha meM yaha batalAyA ki vartamAna sabhyatA ke saMkaTa kA kAraNa asantulita vikAsa hai| bhautika vijJAna kA vikAsa huA parantu hamArI AMtarika vRtti kA vikAsa usa anupAta meM nahIM huaa| samagra vikAsa to AtmajJAna aura vijJAna ke samanvaya se hI ho sakatA hai / saca to yaha hai ki vijJAna aura adhyAtma donoM eka hI sat ke do pahala haiM / ataH donoM ke sAtha-sAtha kArya karane me hI mAnava kA vikAsa ho sakatA hai| zrI mehatA ne yaha batalAyA ki vijJAna aura adhyAtma donoM mana se Upara tulasI prajJA

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uThane kI bhUmikA kA svAgata karate haiM jise "akSobha mana" kaheM yA "amana " kaheM / sacce artha meM mana se Upara uThanA hI adhyAtma aura vijJAna hai / niSkarSa ke rUpa meM zrI mehatA ne batalAyA ki vijJAna ko adhyAtmonmukha honA cAhie aura isake lie pracalita vaijJAnika paddhati ke badale eka naI paddhati kA vikAsa karanA cAhie / zrI sampUrNasiMha ne apane bhASaNa meM yaha batalAyA ki vartamAna mAnava ke sAmane mUla samasyA mAnasika samasyA hai| kisI vastu ko samajhane yA use dekhane kA DhaMga galata hai / hamArA sArA kA sArA ciMtana aura pratyakSa kisI na kisI prakAra se galata anubhUtiyoM se sambaddha hai / yahI galata saMbaddhana hameM yathArtha kA bodha nahIM hone detA hai / yathArtha ke bodha ke lie mana ko saMvaddhanamukta karanA hogA aura antataH anubhUti kA zuddha artha meM sahArA lenA hogA / DaoN0 siMha ne batalAyA ki jitanI avadhAraNAeM aura siddhAMta haiM - ve sabhI hamArI mAnasika saMracanAeM haiM / ataH anubhUti hameM yathArtha kA sAkSAt darzana karAtI hai / bAda meM hama tarka aura bhASA ke sahAre use bodhagamya banAne kA prayAsa karate haiM / ataH kisI cIja ko dekhanA, use jAnanA aura anubhUti ke anurUpa AcaraNa karanA - ye alaga-alaga cIjeM haiN| DaoN siMha ke anusAra vijJAna adhyAtma kA Atma-virodhI hai / parantu adhyAtma vijJAna kA virodhI nahIM, kyoMki prathama kI dRSTi khaMDita - dRSTi hai parantu dUsarA samagratA kA darzana hai / apane adhyakSIya bhASaNa meM DaoN0 dayAnanda bhArgava ne sAre virodhI vicAroM kA samanvaya karane kA prayAsa kiyaa| unhoMne isa tathya ko svIkAra kiyA ki kucha cIjeM buddhi ke pare haiM / yaha ThIka hai ki bhASA, tarka aura mana kI apanI sImAeM haiM, parantu unakA prayoga kie binA koI raha nahIM sakatA, kyoMki hamArI saMpreSaNIyatA kA sAdhana yahI hai / asala meM vijJAna vizleSaNAtmaka buddhipradhAna hai jo bhedamUlaka jJAna se sambandhita hai aura adhyAtma saMzleSaNAtmaka buddhi pradhAna hai jo samAnatA aura racanAtmakatA kI pradhAnatA ko svIkAra karatA hai / ata: anubhUti se sambandhita vivAda kA nirAkaraNa karate hue unhoMne kahA ki aMta: anubhUti ke sambandha meM jaba bhI carcA ho to usa zabda kA prayoga zuddhatA meM honA cAhie / tarka se use samajhane kA prayAsa nahIM karanA cAhie kyoMki sAmAnya tarka aura antaH anubhUti meM kabhI-kabhI virodha hotA hI hai / sAmAnyataH sukha sabako priya hai / parantu kahIM-kahIM duHkha meM sukha kI anubhUti hotI hai / unhoMne DaoN0 rAmajI siMha ke praznoM kA uttara dete hue batalAyA ki anta: anubhUtiyAM alaga-alaga hote hue bhI ve Atma-virodhinI nahIM haiM / niSkarSa rUpa meM unhoMne batAyA ki adhyAtma aura vijJAna donoM ko mAnavatAvAda kI dizA meM Age bar3hanA hai / satya ko jAnanA aura use mAnava hita meM lagAnA donoM Avazyaka haiN| adhyAtma meM zraddhA TikAne ke lie vijJAna khaMDa 19, aMka 1 39

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Avazyaka hai aura adhyAtma vijJAna ko manojagat kI ora khoja karane ke lie prerita karatA hai| eka bAhya jagat kI samasyA kA hala hai to dUsarA AMtarika jagat kI samasyA kA hala / ataH donoM eka dUsare ke pUraka haiN|| tRtIya patra vAcana satra 11.4.93 ko DaoN0 sampUrNa siMha kI adhyakSatA meM sampanna huA jisameM DaoN0 sI. ela. talesarA, DaoN0 dayAnanda bhArgava aura DaoN0 rajjana kumAra ne apanA-apanA patra-vAcana kiyaa| paricarcA meM 8-10 vyaktiyoM ne bhAga liyaa| satra ke anta meM yuvAcAryazrI mahAprajJa ne apanA nirNAyaka bhASaNa prastuta kara vicAroM ko eka nizcita dizA pradAna kii| pro0 talesarA ne batalAyA ki vizva meM bar3hate hue tanAva, janasaMkhyA visphoTa, Arthika viSamatA tathA paryAvaraNa pradUSaNa kI saMkaTapUrNa paristhiti meM adhyAtma aura vijJAna ke bIca aMtaHkriyAoM kA honA paramAvazyaka ho gayA hai| vartamAna saMkaTa ne punaH prAcIna bhAratIya jIvana paddhati~-yathA upavAsa, Asana, dhyAna aura prANAyAma kI arthavattA ko spaSTa kara diyA hai| yadi ahiMsA ko samAja ke dharAtala para prastuta karanA hai to isake lie adhyAtma aura vijJAna ke bIca aMta kriyA honA anivArya hai| vastuta: yaha prazna aba taka acarcita rahA ki adhyAtma aura vijJAna meM vAstavika sambandha kyA honA cAhiedonoM meM aMtaHkriyA ho yA saMyoga, donoM meM aMtaHkriyA ho yA samAnAntara cale ? donoM eka haiM yA bhinna aura yadi eka haiM to kisa artha meM, aura bhinna haiM to kisa artha meM ? samanvaya kI bhUmikA kyA hogI? vaicArika yA mUlyaparaka, vyAvahArika yA saiddhAMtika, sthAI yA asthAI ? ina praznoM para gaMbhIratA pUrvaka ciMtana honA caahie| pro0 dayAnanda bhArgava ne apane sAragabhita nibandha meM vijJAna ke saiddhAMtika aura prAyogika pakSoM ko prastuta karate hue isa bAta ko spaSTa kiyA ki adhyAtma vijJAna kI sImA se bAhara hai aura vijJAna ke dvArA lAI gaI vikRtiyoM kA ekamAtra nidAna adhyAtma ke pAsa hai| vijJAna, jisakI mUla mAnyatA kAraNa-kArya siddhAMta hai, tarka para AdhArita hai aura yaha aMdhavizvAsa kA virodhI hai| parantu satya ko samajhane kA ekamAtra sAdhana tarka nahIM hai / tarka kI apanI sImA hai| yaha dvaita taka hI sImita hai, advaita ko grahaNa karane kI kSamatA isameM nahIM hai| isakA AdhAra vibhAva hai, svabhAva nahIM / yaha apratiSThita hai, nizcayAtmaka nhiiN| yaha sasoma ko hI jAna sakatA hai, asIma ko nahIM / prakRti se pare acitya viSayoM ko tarka se nahIM jAnA jA sktaa| ataH tarka sampUrNa jIvana ko samajha nahIM sktaa| zraddhA, maitrI, prema, AtmabalidAna, tyAga Adi kucha aise mUlya haiM jo tarkAtIta haiN| yahI tarkAtIta kSetra adhyAtma kA mUla viSaya hai| ata: adhyAtma ke kSetra meM kisI sAdhana vizeSa kA 40 tulasI prajJA

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Agraha rakhanA nirarthaka hai| ___DaoN0 bhArgava ke anusAra satya kA nirdhAraNa tarka se nahIM prANI ke hita se hotA hai, jo AcArya bhikSu ke darzana * kA kendra bindu hai| prayoga ke stara para vijJAna ne gatimattA meM vRddhi kI hai-aisA DaoN0 bhArgava kA mAnanA hai| parantu gatimattA kI vRddhi ne jIvana ke aneka kSetroM meM vikRtiyAM utpanna kI haiN| isane tanAva ko utpanna kiyA hai| isane prakRti ke santulana ko bigAr3A hai| isane jIvana aura vastu kI sahajatA ko naSTa kiyA hai| ataH isa gati kA santulana to adhyAtma kI sthiratA aura zAMti ke AdhAra para hI kiyA jA sakatA hai / OM pUrNa svatantra ke zabdoM meM yadi vijJAna hamameM gati pradAna karatA hai to adhyAtma hameM gaharAI meM le jAtA hai / AcAryazrI tulasI ne bhI jIvana meM UMcAI ke sAtha-sAtha gaharAI ko ati Avazyaka mAnA hai jo adhyAtma ke dvArA hI prApta kiyA jA sakatA hai / yaha to bilkula satya hai ki adhyAtma tarkAtIta hai| parantu vijJAna ko kevala tarka para AdhArita mAnane meM kaI samasyAeM khar3I hotI haiN| pahalI samasyA to yaha hai ki vijJAna zuddha tarka para hI nahIM, anubhava aura prayoga para AdhArita hai| nizcaya hI gaNita kA AdhAra zuddha tarka hai| parantu usakI aMtima satyatA prayoga se hI siddha hotI hai| bhautika zAstra, rasAyana zAstra Adi prAkRtika vijJAna to mUla rUpa se anubhava aura prayoga para hI AdhArita haiM / ataH yadi hama vijJAna ko tarkAdhArita mAnate haiM to hameM tarka kA nizcita artha prastuta karanA hogaa| pratyakSa aura prayoga ko tarka nizcita rUpa se nahIM kahA jA sktaa| punaH darzana kA AdhAra bhI to taka hI hai| prazna uThatA hai ki kyA darzana aura vijJAna donoM ke tarka eka hI haiM ? yadi aisA hai to darzana aura vijJAna meM aMtara kyA rahA ? parantu yaha to nirvivAda hai ki tarka, anubhava aura prayoga ke pare bhI kucha satya hai jinakI anubhUti adhyAtma ke dvArA hI ho sakatI hai| zrI OM pUrNa svatantra ke prazna para ki adhyAtma aura vijJAna ke samanvaya ko kauna karegA tathA ise kaise vyAvahArika banAyA jA sakatA hai-yuvAcAryazrI mahAprajJa ne kahA ki yadyapi kisI bhI prazna kA aMtima uttara nahIM diyA jA sakatA parantu isake uttara ke lie nitya nirantara puruSArtha calanA cAhie / unakI dRSTi meM adhyAtma aura vijJAna ke samanvaya ko vyAvahArika banAne ke lie mastiSka ke usa prakoSTha ko jAgRta karanA hogA jisakA sambandha hamAre caritra se hai| hameM yaha viveka jAgRta karanA hogA ki kina saMvegoM ko manda kiyA jAe aura kina saMvegoM ko jagAyA jaae| aMtataH hameM saMvegAtIta bhUmikA meM jAne kA prayAsa karanA hogA / pravRtti meM nivRtti--arthAt niSkAma karma kI bhUmikA isameM sahAyaka hogii| khaMDa 19, aMka 1 41

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yuvAcAryazrI ne kahA ki kisI vicAra ko vyAvahArika banAne ke lie hameM mAnava kI mUla vRttiyoM ko samajhanA hogA / jaba taka ina vRttiyoM kA pariSkAra nahIM hogA, taba taka samAja - - parivartana saMbhava nahIM / jahAM taka samAja - parivartana kauna karegA kA prazna hai, yuvAcAryazrI ne batalAyA ki yaha kArya prAthamika zikSA ke mAdhyama se hI sampanna karAyA jA sakatA hai / bhaviSya ke chAtra jaba nava zikSA ke dvArA nava saMskAra grahaNa kareMge tabhI samAja meM sthAI parivartana hogA / naitika, dhArmika aura AdhyAtmika cetanA ko eka dUsare se bhinna batalAte hue yuvAcAryazrI ne kahA ki naitika cetanA sAmAjika hotI hai jabaki AdhyAtmika cetanA vyaktigata hotI hai| AdhyAtmika cetanA kaba jagegI yaha nizcita rUpa se kahA nahIM jA sakatA parantu adhyAtma aura dharma donoM ke lie naitika cetanA kA jAgaraNa Avazyaka hai / dAeM mastiSka kI cetanA kA jAgaraNa dhArmika cetanA kA jAgaraNa hai jisameM sAMvegika parivartana hotA hai / parantu isase sAmAjika parivartana nahIM hotA / sAmAjika parivartana ke lie isake sambandhoM ko badalanA hogA / parantu naitika parivartana ke lie sAhitya aura vijJAna se adhika prayoga kI AvazyakatA hai aura prayoga kA artha hai prekSAdhyAna ke dvArA hRdaya parivartana karanA / DaoN0 rajjanakumAra ne adhyAtma aura vijJAna ko alaga-alaga mAnate hue mAnava vikAsa ke lie donoM ke sahayoga ko Avazyaka mAnA / caturtha patra vAcana satra pro0 esa0 Ara0 bhaTTa, dillI vizvavidyAlaya kI adhyakSatA meM sampanna huA jisameM DaoN0 puSparAjana maduraI, DaoN0 rAmajIsiMha, kulapati, jaina vizva bhAratI saMsthAna, lADanUM tathA DaoN0 kauzalyA vallI, jammU ne apane vicAra prastuta kiye / paricarcA meM 8-10 vyaktiyoM ne bhAga liyA / DaoN. puSparAjana ne hindU aura IsAI dharmoM kI kucha ghaTanAoM ke sahAre yaha spaSTa karane kA prayAsa kiyA ki AdhyAtmika kArya naitika kArya se pare hai / mAnava jIvana meM pAzavikatA, viveka aura AtmA tInoM kArya hote haiM / AtmA usake jIvana kI sarvocca niyAmaka zakti hai| naitikatA kA pAlana isa sarvocca niyAmaka zakti ko prApta karane meM sahAyaka hotA hai / unakI dRSTi meM AdhyAtmikatA amaratva kI anubhUti hai aura dUsare artha meM yaha mAnava vyaktitva kI vaha saMracanA hai jisake andara pAzavikatA, viveka, naitikatA sabhI samAhita ho jAte haiM / kulapati pro0 rAmajI siMha ne adhyAtma aura vijJAna ke saMbaMdha meM sAmAnya lIka se haTa kara eka krAMtikArI vicAra prastuta kiyaa| unhoMne batalAyA ki adhyAtma aura vijJAna - do prakAra ke jJAna haiN| unameM se koI bhI eka dUsare se utkRSTa aura nikRSTha nahIM hai / donoM eka dUsare se svataMtra haiM / 42 tulasI prajJA

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donoM apane Apa meM sArvabhauma haiN| ataH yaha kahanA ki sabhI adhyAtma ke andara thA jAte haiM-nirarthaka hai / vizva meM AdhyAtmika netAoM kI kamI nahIM rahI hai| phira bhI adhyAtma ke nAma para aneka jurma kiye gaye haiN| adhyAtma kI kamajoriyoM ne hI samAja para apAra duHkha lAdA hai| adhyAtma ko dharma kA paryAya mAnA gayA aura dharma ke kAraNa vizva meM aneka yuddha hue| ataH adhyAtma kA pahalA doSa rahA ki yaha dharma ke sAtha ekarUpa ho gyaa| adhyAtma kA dUsarA doSa yaha rahA ki isane vyaktivAda ko protsAhana diyA tathA sAmAjika cetanA ke vikAsa meM bAdhaka tattva kA kAma kiyaa| saMnyAsa jIvana kI pUrNatA nahIM hai| yaha to jIvana ke aMta kI sthiti hai / ataH akhaMDa adhyAtma hI vAstavika adhyAtma hai aura yadi akhaMDa adhyAtma saccA adhyAtma hai to ise jIvana ke hara kSetra aura kAryoM meM sAkAra honA Avazyaka hai| adhyAtma ke nAma para rUDhiyoM aura pAkhaMDoM ko adhika dinoM taka DhoyA nahIM jA sakatA / unhoMne bhAratIya adhyAtmavAda ke navasaMskAra para bala diyaa| DaoN. siMha ne batalAyA ki vijJAna apane Apa meM heya nahIM hai| yaha heya isa lie ho gayA hai ki isase vaijJAnika vRtti kA vikAsa nahIM ho pAyA hai, aura isakA rAjanItikaraNa tathA vyAvasAyIkaraNa ho gayA hai| ataH AdhyAtmikatA kA koI mahattva nahIM hai yadi yaha jIvana meM nahIM utaratA / ataH vartamAna adhyAtma kI khAmiyoM ko dUra karanA tathA kathita adhyAtma kI bhartsanA karanA sacce adhyAtma ke vikAsa ke lie Avazyaka hai / bhAratIya adhyAtmavAda bhautikatA se grasita hai jo ANavika yuddha se bhI adhika khataranAka hai / __DaoN0 kauzalyAvallI, jammU ne apane "adhyAtma va vijJAna' nibandha meM upaniSad, gItA tathA saMtoM kI anubhUtiyoM ke AdhAra para adhyAtma ko samagra aura sArvabhauma btlaayaa| unakI dRSTi meM Atma-zraddhA adhyAtma kA sabase bar3A saMdeza hai| adhyAtma jIvana ke hara kSetra meM utArane kI vastu hai| vijJAna ke sAtha isakA koI virodha nahIM hai / manuSya acchA burA ho sakatA hai, vijJAna nahIM, kyoMki yaha to nIti nirapekSa hai| parisaMvAda kA paMcama aura aMtima satra prasiddha bhUgola zAstrI, gAMdhIvAdI aura paryAvaraNa vizeSajJa pro0 Ara. pI. mizrA kI adhyakSatA meM sampanna huaa| isa satra meM pro0 esa. Ara. bhaTTa, pro0 dazarathasiMha aura zrI aniladatta mizrA ne apanA-apanA vicAra prastuta kiyA jisa para acchI paricarcA huii| pro0 esa. Ara. bhaTTa ne apane prakhara aura vizleSaNAtmaka bhASaNa meM yaha spaSTa kiyA ki na to vijJAna ko adhyAtma meM aura na adhyAtma ko vijJAna meM hI rUpAntarita kiyA jA sakatA hai / yaha bhI kahanA galata hogA ki vijJAna aura adhyAtma eka dUsare ke virodhI haiN| vAstavika saMbaMdha donoM ke bIca saMvAditA kA hai / vijJAna apanI anekatAoM ke madhya bhI AdhyAtmika aikya kA khaMDa 19, aMka 1 43

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darzana kara sakatA hai aura AdhyAtmika vijJAna tathA vaijJAnika adhyAtma kI kalpanA kI jA sakatI hai| DaoN0 dazarathasiMha ne Anubhavika stara para vijJAna aura adhyAtma ko do prakAra ke alaga-alaga tattva , jJAna aura mUlya mAnA / parantu donoM ko eka dUsare kA pUraka kahA, virodhI nahIM / unhoMne batalAyA ki adhyAtma aura vijJAna ke saMyoga se eka naI sabhyatA janma le sakatI hai aura dharatI para divya jIvana saMbhava ho sakatA hai| yuvAcAryazrI ne vijJAna aura adhyAtma ko maulika dRSTi se eka hI mAnA kyoMki donoM kA saMbaMdha zuddha jJAna se hai / adhyAtma aura vijJAna donoM meM bheda aura vikRti, prayoga aura prayojana ke kAraNa hote haiM / ata: donoM ke bIca bheda-abheda kA nirNAyaka, uddezya aura prayoga hai| vijJAna doSI taba ho jAtA hai jaba vaha priya aura apriya saMvedana ke sAtha jur3a jAtA hai| adhyAtma bhI ina saMvedanoM se jur3ane ke kAraNa dUSita ho jAtA hai| yadi vijJAna mAnava hita ke lie hotA hai taba vaha AdhyAtmika hai| nirapekSa satya kucha nahIM hai / jise hama bhASA yA tarka ke mAdhyama se jAnate haiM ve saba sApekSa haiN| niSkarSa ke rUpa meM unhoMne kahA ki adhyAtma eka vyApaka tattva hai jo sabase jur3A hai| hara vyakti jo priya-apriya saMvedana se Upara hai-vaha AdhyAtmika hai| hameM svastha samAja ke nirmANa ke lie priya-apriya saMvedanoM se Upara uTha kara zuddha jJAna meM praveza karane ke lie pravidhiyo kA vikAsa karanA cAhiye / buddhi antima satya nahIM, satya kA eka par3Ava hai / adhyAtma kA sambandha atIndriya cetanA se hai| ___ anta meM unhoMne adhyApakoM, vaijJAnikoM, rAjanetAoM evaM samAja ke anya prabuddha logoM se mana kI bhUmikA se Upara uThakara kArya karane ke lie prayAsa karane kA sujhAva diyaa| apane saha-adhyakSIya bhASaNa meM paNDita vizvanAtha mizra ne devabhASA meM apane vicAroM ko prastuta karate hue batalAyA ki prAcIna vAGmaya meM vijJAna thA parantu vaha adhyAtma ke sAtha jur3A thaa| Adhunika vijJAna adhyAtma se alaga aura svataMtra hai aura apane Apa meM upayogI hai| ise bhasmAsura hone se bacAne ke lie adhyAtma kA niyaMtraNa caahiye| DaoN0 Ara. pI. mizrA ne apane adhyakSIya bhASaNa meM vijJAna aura adhyAtma ko milAne vAlI pravidhiyoM para ciMtana kiyaa| unhoMne batalAyA ki dhArmika doSoM se mukti ke lie sAmpradAyika nirapekSatA kI dhAraNA kA vikAsa huA / sAmrAjyavAda aura pUMjIvAda ke doSoM ke nirAkaraNa ke lie samAjavAda AyA / parantu jaba taka sampradAya-nirapekSatA ke sAtha adhyAtma aura naitikatA kA praveza nahIM hotA aura samAjavAda ke sAtha sarvodaya nahIM jur3atA taba taka mAnava kA kalyANa nahIM ho sakatA hai| parantu yaha eka samasyA hai jisake samAdhAna kI dizA meM svAmI vivekAnanda, gAMdhI, AcAryazrI tulasI sabhI ne apane-apane DhaMga 44 tulasI prajJA

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se prayoga kiye haiM aura kara rahe haiM / inhIM prayogoM ke madhya vijJAna aura adhyAtma kA samanvaya hogaa| adhyAtma aura vijJAna : parisaMvAda-saMstuti bhAratIya dArzanika anusaMdhAna pariSada dillI aura jaina vizva bhAratI saMsthAna, lADanUM dvArA Ayojita tridivasIya (10-12 maI 1993) parisaMvAda meM vijJAna aura adhyAtma ke bIca bar3hatI huI khAI ko dekhakara gambhIra ciMtA vyakta kI gayI / eka saMtulita jIvana, samAja aura mAnavatA ke vikAsa ke lie tathA zAMtipUrNa divya vizva ke nirmANa ke lie, vaijJAnika vRtti aura AdhyAtmika dRSTikoNa ke samAnAntara vikAsa para parisaMvAda meM bala diyA gyaa| adhyAtma aura vijJAna vastutaH eka meM do aura do meM eka haiN| zuddha cetanA kI dRSTi se saba adhyAtma hI haiM aura usakI alaga-alaga anubhUti ke rUpa meM vijJAna / eka satya ko samagratA aura sAMzleSika dRSTi se dekhatA hai to dUsarA use viziSTatA aura vizleSaNAtmaka dRSTi se samajhane kA prayAsa karatA hai aura samagra vyaktitva ke vikAsa ke lie donoM prakAra ke mUlyoM ko apanAne kI AvazyakatA hotI hai| ataH sabhI vidvAnoM ne ekamata se adhyAtma aura vijJAna ke svataMtra astitva ko mAnate hue unake samanvaya kA sujhAva diyA jo durbhAgya se Aja eka dUsare se alaga hokara vizva vinAza aura vyApaka rUpa se vikRtiyoM ke kAraNa bana gaye haiM / vidvAnoM ne isa samanvaya ko vyAvahArika banAne ke lie nimnalikhita saMstutiyAM kIM--- 1. cUMki dharma ne samAja meM bahuta vikRtiyAM utpanna kI haiM aura Aja vaha mAnava ke lie anupreraka zabda nahIM raha gayA hai ata: "dharma" ke badale "adhyAtma" zabda kA prayoga adhika vAMchanIya hai| 2. adhyAtma ke nAma para calane vAle karmakANDa kI jar3atA, vyaktivAda, saMsAravimukhatA tathA anya vikRtiyoM se ise mukta kara samAja kI . vibhinna saMracanAoM tathA sAmAjika kAryakramoM meM isakA praveza honA caahiye| 3. naitika aura AdhyAtmika cetanA kA vikAsa, samagra tathA mUlyaparaka zikSA ke mAdhyama se adhika sazakta DhaMga se kiyA jA sakatA hai| 4. adhyAtma aura vijJAna ke samanvaya ke lie sAmAjika vizeSakara anaupacArika loka zikSaNa ke mAdhyamoM kA upayoga kiyA jA sakatA hai| 5. paryAvaraNa kI zikSA ke dvArA bhI adhyAtma aura vijJAna kA samanvaya kiyA jA sakatA hai / gAMdhI kI buniyAdI zikSA aura AcArya zrI khaMDa 19, aMka 1 45

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46 tulasI kI jIvana vijJAna kI zikSA bhI isa dizA meM upayogI siddha hogI / 6. saMcAra ke sAdhanoM vizeSakara dUradarzana kA sadupayoga bhI isa dizA meM sahAyaka hogA / 7. vyavahAra meM vaijJAnika dRSTi ho aura vijJAna kA prayoga mAnava hita meM kiyA jAe / isI prakAra adhyAtma ko zikhara se utara kara dharatI ke samIpa honA cAhiye / yaha tabhI saMbhava hai jaba isakA samAjIkaraNa hogA / 8. cUMki prAcIna bhAratIya vAGamaya meM adhyAtma tathA vijJAna kI vibhAjana rekhA nahIM hai ataH hameM prAcIna vAG maya kA isa dRSTi se adhyayana karanA cAhiye ki vahAM kisa rUpa meM vijJAna aura adhyAtma kA samanvaya kiyA gayA hai / 9. hameM vyaktigata, sAMpradAyika tathA pAMthika vRtti se Upara uThakara vizva evaM mAnava dharma ke bhAva ko sugaThita karanA cAhiye / 10. jIvana ke hara kSetra meM taTastha aura niSpakSa vRtti kA abhyAsa honA cAhie tathA mAnava ko mana se Upara uThane ke lie akSobha vRtti, samatva dRSTi tathA mAdhyastha bhAva kA vikAsa karanA cAhiye 11. zikSA paddhati meM sUcanA, saMgraha aura smRti vikAsa se adhika buddhi, viveka aura samagrAtmaka dRSTi ke vikAsa para bala diyA jAe / 12. jaina vizva bhAratI saMsthAna, lADanUM meM bhAratIya zikSA, ahiMsA, dhyAna ke adhyApana, bhautika aura paryAvaraNa vijJAnoM kA bhI adhyayana, adhyApana aura zodha honA cAhiye / 13. adhyAtma ko jIvanonmukha aura samAjonmukha banAne ke lie jaina vizva bhAratI saMsthAna, lADanUM ke dvArA samAja sevA evaM sAmAjika kArya ke adhyayana kI ora vizeSa dhyAna denA hogA / 14. AcAryazrI tulasI evaM Adhunika bhArata ke anya saMtoM ke netRtva meM adhyAtma aura vijJAna ke samanvaya kA nayA AMdolana prArambha ho / tulasI prajJA

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pustaka samIkSA (darzana kA paricaya-lekhaka rAjendra svarUpa bhaTanAgara prakAzaka rAjasthAna hindI graMtha akAdamI jayapura prathama saMskaraNa 1993, pR0 105, mUlya : 26.00 ruupye)| DaoN0 rAjendra svarUpa bhaTanAgara kRta darzana kA paricaya par3hane ko milA 105 pR0 kI laghu pustaka meM dArzanika ciMtana kA svarUpa, karma, vyakti aura saMsthA, mUlya aura Adarza, mAnava, jagata, Izvara, jJAna, bhASA tathA tarka kI vibhinna samasyAoM para vidvAna lekhaka ne pAThakoM ko paricaya karAne kA prayatna kiyA hai / AkAra meM yaha bhale hI choTI ho parantu vicAra kI gaharAyI bahuta laMbI hai / mAnoM lekhaka ne piMDa meM sampUrNa brahmAMDa ko samAvihita karane kA prayAsa kiyA ho| yaha pustaka darzana kI uparyukta samasyAoM kA kevala paricaya mAtra upasthita nahIM karatI balki isameM lekhaka kA apanA maulika ciMtana bhI samAviSTa hai| eka ora lekhaka ne samIkSAtmaka aura prazna kI zailI ko apanAkara spaSTa ciMtana kA paricaya diyA hai to dUsarI ora inhoMne vibhinna ativAdoM ko yuktiyoM ke AdhAra para Apasa meM samanvita kara darzana ko eka nayI dizA dene kA prayatna bhI kiyA hai| isameM pazcima ke bhASA-vizleSaNavAda, vastuvAda aura buddhivAda tathA pUrava ke aMtaH anubhUtivAda aura sattAvAda kA anupama samanvaya hai| bhASA sarala aura zuddha hai| zailI vaijJAnika hai| mudraNa aura sAja sajjA sundara hai / hAM eka-do sthaloM para mudraNa kI bhUleM raha gayI hai / upasaMhAra kI zailI thor3I sI AlaMkArika ho gayI hai| parantu guNavattA kI tulanA meM truTiyAM nagaNya haiM / merA vizvAsa hai ki yaha tustaka na kevala darzana ke vijJa pAThakoM ke liye upayogI hogI balki darzana meM rUci rakhane vAle sAmAnya pAThaka bhI ise par3hakara apanI jIvana dRSTi ko nibhrAMta kara sakate haiN| AzA hai yaha pustaka vidvajjanoM meM samAdata hogii| DA0 dazaratha siMha prophesara evaM AcArya ahiMsA aura zAMtizodha vibhAga, jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM /

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SCIENCE AND SPIRITUALITY : DIMENSIONS Sampooran Singh The epochal discoveries of modern science are : (a) objective science has started recognising the dimensions of consciousness; (b) at a deep and fundamental level, the 'separate parts of the universe are connected in an intimate and immediate way; (c) the cosmos is an integrated and self.energizing system, a totality that creates itself; (d) every "thing" in the cosmos is a coherent "event" and every event is the summed result of all other events; and (e) all the concepts we use to describe nature are not fea. tures of reality, but creations of the mind-parts of the map, not of the territory. The world-view implied by modern physics is inconsistent with our present society, which does not reflect the harmonious interrelatedness we observe in nature. Wills W. Harman concludes, "Western society is drifting toward increasing entropy, economic and technological chaos, ecological disaster, and ultimately, psychic dismemberment and disintegration. Nothing less than an epistemological revolution will stem these tendencies". While man discovers the mysteries of spaceage and atomic-age, he also stands at the edge of an abyss of total annihilation. The extinction of life is at the very core of man's anxiety. The present objective science is the search for truth in the outer world, so it deals with a fragment. We shape our "reality" (object) from the miniscule amount of information our sensory mechanisms, with the help of some artifacts, gather; we then graft (called coherent superpositions of different webs) the corresponding recalled memory (subject) on the object; and this leads to distortion of the fact which is called the distorted perception. In technical parlance, it is called the "crisis of perception". The crisis

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TULSI-PRAJNA of perception is defined as unawareness of the truth, the fact, and awareness of the false, the distorted fact. All crises in the external field-for example, a crisis in health care, crises of pollution and other environmental disasters, a rising wave of violence and crime, and so on are all different facets of the inner crisis of perception. It is an unprecedented crisis which has global dimensions. We gather fragmentary experience and partial knowledge and store these as memory or cultural belief structure. Rational knowledge is thus a system of abstract -concepts and symbols, characterized by the linear, sequential structure which is typical of our thinking and/or speaking. It leads to symbolic-dualistic knowledge. The symbols are not the actual. In worshipping a symbol you will lose the real, the truth. David Bohm emphasised the need to look on the world as an undivided whole, in which all parts of the universe, including the observer and his instruments, merge and unite in one totality. He concludes, "The new form of insight can perhaps be called Undivided Wholeness in Flowing Movement".2 When one deals with the wholeness of life-both the "within" (inner world) and the "without" (external world)-it is called spirituality. We define spirituality as the science of life which explores the inner dynamics of the conditioned human mind-brain system and the outer time-space matrix. Wholeness, Smuts said, "is a fundamental characteristic of the universe-the product of nature's drive to synthesize". "Holism is self-creative and its final structures are more holistic than its initial structures". Smuts said, "There is a whole-making principle in mind itself... Evolution has an ever-deepening, inward spiritual character". Roger Sperry wrote, "When the brain is whole, the unified consciousness of the left and the right hemispheres adds up to more than the individual properties of the separate hemispheres". He added, "When parts come together in a new whole, this new whole exhibits features-emergent properties that can't be predicted as a rule from the parts, and 265

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Vol. XIX, No. 1 cannot be explained entirely in terms of the parts". He advocates that science cannot be adequate until it recognizes "inner conscious awareness as a causal reality". Modern science has verified the quality of whole-making, the characteristic of nature to put things together in an evermore synergistic, meaningful pattern. Spirituality deals with exploring and understanding the fundamental whole-making characteristic of nature. It essentially deals with exploring and understanding the wholeness of nature. Understanding comes only through self-knowledge, which is awareness of one's total psychological process. Thus education, in the true sense, is the understanding of oneself, for it is within each one of us that the whole existence is gathered. Holography records a three-dimensional reality in a hologram. Each part of the hologram has the inherent capacity to reconstruct the entire image. Holography is both scientific and technological, as well as being suggestive of the basic metaphor that is emerging for describing existence at all levels. Its basic tenets are simply that the whole is in every part, and every part of every reality contains the whole. 3 Spirituality begins with the awareness of the whole. It analyses the particular as organically related to the whole. One proceeds from the whole and with the awareness of the whole he observes the parts. The particular separated from the whole has really no meaning for the spiritual enquirer. Thought is successive and discontinuous, so the unit of life is experience. Experience is the product of the experiencer (subject), the experienced (object) and the experiencing (subject-object relationship), when they all come to play at a particular moment in a given field of time-space matrix. This brings in subject-object dualism. In spirituality the experience is based on the frame of reference in the mind spectrum and each frame has its own level of perception. To understand the unit of perception,

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TULSI-PRAJNA . we have to explore the act of perception, the quality and potential of the mind-brain system employed for perception, interconnectedness of networks and webs, and heterarchical expression of consciousness that sustains the perception. Spirituality introduces "level of perception" as a new element in the description of a particular. Each of these levels of perception is characterized by a set of concepts which is governed by the quantum energy potential of consciousness in that frame of reference of the mind spectrum. As the whole mankind shares the conditioning or the content of consciousness, so spirituality he act of exploration that one conducts on behalf of the whole human race, it is investigating the psychodynamics of the conditioned mind-brain system, which we share with mankind. A scientific mind takes up "the role of a non-concerned observer", in the words of Schrodinger. It is unrelated to our beliefs, our ambition, our hopes", in the words of Prigogine. It must not construct a pseudo-observer, it must see the present and reject the past remembrances or future projections. The values in science are objective truth, openness, integrity and honesty. In a scientific mind, the attentivity takes up the role of the subject, so the subject is non-variable. The scientific mode is very factual. It moves from fact to fact. Discovery is its mission, its perception. It is precise, clear, unprejudiced, which does not condemn, which observes, which sees. When attentivity watches every thought without interfering in its flow (which means no energy exchange), the thought blossoms and withers away; the scientific frame of reference makes a quantum jump to the state of observation attentiveness.? This is the beginning of spirituality, the subjective research. Both spirituality and science are the non-authoritarian approach-an approach not conditioned by the authority of the past. The subject of cognizance in both cases is the trans-psychological dimension of consciousness, which is called non-variable attentive.

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Vol. XIX, No. 1 ness. In the non-dual frame, thought-time goes to abeyance. Both deal with ending of violence, terrorism. war and usher in sustainable peace. Both deal with ending human misery and suffering. Spirituality bestows perception of the wholeness and this leads to emergence of values. It leads to a new ethical outlook. Spirituality will lay foundation for a global ethics, without which peace and genuine progress are not possible and never will be. Many eminent scientists have stated that the present objective science must restructure itself, which implies that holistic or true science must include subjective research in its realm. Karl Pribram stated, "Brain science must deal with the awareness of awareness. It could no longer afford to shut out that part of the world which we call subjective" 8 Seen in this light, there is no conflict between holistic science and pure religion, between physical sciences and the science of spirituality. These are two complementary disciplines in the life of man and the real aim is to produce fully integrated human being. Knowledge and the activity of knowing is a cerebral activity having many built-in limitations in it. The process of knowing is the process of measurement with the known, it is an additive process. In spirituality there is no additive process. The Buddha said, "Ignorance is the cause of sorrow". I know this, but it does not eliminate my sorrow, or take away my ignorance. It is just a statement for me, unless I discover the truth myself. All knowledge or ideals cannot transform the human psyche, these are sterile. Spirituality is to see in the present, which is ever new. Everybody has to undertake psychological experiments and actually verify for himself, so that he really begins to see that these are true. We are spiritual when enquiry is going on and we are ourselves exploring, instead of sticking to a conclusion. Only the truth can liberate the mind from its own ideation, to see the truth, the mind must realize the fact that so long as it is agitated it can

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TULSI-PRAJNA have no understanding. Understanding comes into being from the now, the present, which is always timeless. Moment of knowing is a cerebral movement. When observer goes to abeyance, understanding is born. Human being seems to be born with the faculty of self-awareness and understanding. That understanding which is not knowing has a perceptive sensitivity. Intelligence leads to self-awareness, to perception, to understanding, and to action. Spirituality awakens the intelligence. Spirituallity aims at self-actualization of the hidden human potential. It leads to a quantum jump from intellect to intelligence, from knowledge to understanding, and this results in psychic growth from successive consciousness to simultaneous consciousness. This involves a major paradigm shift to complementarity in place of competition, convergence in place of conflict, holism in place of hedonism. We are gradually learning to admit that creative problem solving is possible when we deal in whole systems. And whole systems include everything--my family, my community, my state, my nation are all parts of a larger whole. The fate of the whole of planet earth, at least, stands or falls, matures or decays together. "Pluck a flower and move a star", "displace an atom and shake the universe", "the action of a single electron affects and is affected by the action of the entire universe, and in this matrix all past, present and future collapse", are powerful new metaphors for our world and our day. Spirituality : An Evolationary Impulse of Life At the biological evolution, the unit of life is a cell, the self-duplicating molecule. At the psychosocial evolution, the unit of life is experience ; the object is the experiencer, and the relation between the subject and the object is experiencing. An experience is the product of experienced, the experiencer and the experiencing. There is interface interaction via photon transfer between the

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Vol. No. XIX, No. 1 subject (recalled memory) and the object, in philosophical language this is called grafting the subject on the object which results in mutilation of the object. One is not aware of the pure object but aware of the mutilated object. At the spiritual evolution, the pseudo-subject goes to abeyance, the non-reactional attentivity takes over as the subject, so the unit of life is perception. In perception, the original (the Absolute, the Fundamental Vibration) and the mirror image (the pure perception) are identical, so pure perception implies perception of the wholeness. At the psychosocial evolution, one plays the role of a doer or an experiencer. At the spiritual level, he proceeds from the doer and the experiencer to the witnesser, the non-reactional observer. At the psychosocial evolution one is aware of a miniscule information or a fragment and even here he distorts the fragment. At the spiritual level one has awareness of the Whole, or "Undivided Wholeness in Flowing Movement" in the words of David Bohm. The evolutionary impulse of life is pushing mankind to accept spirituality, which is perception of the wholeness and living in the light of that feelingful understanding Jonas Salk stated, "The characteristics of this. species is not one of social, political, or economic power. It is one that possesses evolutionary qualities of insight, foresight and creativity".9 The natural law governing all plants and animals is: that they are open to the environment but closed to the Absolute. At the level of psychosocial evolution of man, the mind-brain system, or the cultural belief structure is. also governed by the law that it is open to the environment and closed to the Absolute. At the level of spiritual evolution, the mind-brain system is open to the Absolute and closed to the environment. It implies that the mindbrain system is in commune with Nature, or it vibrates on. the same rhythm as Nature. As in nature there is no pain and misery, so spiritual evolution leads to ending of all human suffering and every man will revel in peace.

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TULSI-PRAINA freedom and bliss. 10 Psychosocial evolution adds to stress at every moment, Spiritual evolution ends stress, so mind-brain system is in a state of relaxation at all moments. Spirituality or science of life leads man from mechanistic and repetitive mode to creative and spontaneous mode of life; it leads man from wretchedness to blessedness, from creatureliness and help. lessness to freedom and fearlessness; it leads man from pain and suffering to freedom and bliss. The New World Order All political and economic structures have emerged from a fragmented mind and fragmented world. As long as the human psyche is fragmented, or there is inherent violence in the individual psyche, the political leaders of the world and the heads of the States shall never be able to end wars or create a sustainable peace in the world. A reform is at an intellect level, so reform needs further reform, and this is an endless process. Any formula or action based on belief, idealism, dogmatism, conformity cannot bring in transformation in the human psyche. All symbolic-dualistic knowledge, all concepts are sterile in transforming human mind. Recently another dimesion called understanding, has emerged. The human being seems to be born with the faculty of self-awareness and understanding. Understanding is born when non-reactional attentivity takes over as the subject and is sustained over a long chronological time; this results in thought-time going to abeyance and activisation of the Intelligence. Understanding leads to mutation of the brain. The decrease of the content of .consciousness--deconditioning the psyche--is called mutation, which is one perpetual movement from knowledge to understandiding and from intellect to intuition (wisdom, intelligence). Mutation is ending of oneself every moment, it is ending the content of consciousness every moment, it is dying every moment. Living and dying are one, these

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Vol. XIX, No. 1 are a single harmonious flow, and happen at each moment. Mutation transforms the relationship with the known, it is also the beginning of new relationships with the unknown. The tool, now emerging, is direct perception (intuition) to communicate that intuition by verbal cognition (words are drawn from factual memory) and rational inference (quantum logic). Rational inference is totally rational and sane. Quantum logic is synergistic to classical logic. Quantum logic has the capacity to construct a rational and sane society. Both science and spirituality deal with the search of truth. Both accept the non-authoritarian approach-an approach not conditioned by the authority of the past. The subject of cognizance in both cases is the trans-psychological dimension of consciousness. Both deal with ending human misery and suffering. Seen in this light, there is no conflict between science and pure religion, between physical sciences and the science of spirituality. These are two complementary disciplines in the life of man and the real aim is to produce fully integrated human beings. Spirituality aims at actualization of the hidden human potential. Spirituality is fundamental and science is a derivative. Nature responds to experimental interrogation. Experimental dialogue is possible when the subject is unrelated to one's beliefs, ambitions, hopes, motivations, and so on. The subject is called non-reactional attenti. veness and it sees the fact. The classical objective science sees the external time-space matrix, the "knowlege of structural form, and not knowledge of the content" in the words of Arthur Eddington. Spirituality perceives the knowledge of content of consciousness, so spirituality is the science of the wholeness of life. The new world order is neither a political issue, nor an economic one. It is basically a psychic issue. It is a fundamental question of evolution. And this question is: will mankind as a whole be able to end the cutting of the

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10 TULSI-PRAJNA mind in two compartments-the subject and the object and their interface interactions. It is therefore essential to jettison all processes that are antagonistic to the laws of nature; this will bring harmony between man and nature, and between man and man. It is spirituality that has the potential to end subject-object dualism and thus resolve all human psychological problems. The Great Discoveries The true science leads to the following discoveries: (a) In the relative frame of reference, there is sharing of information (energy transfer via photons) between the subject (atoms with consciousness, recalled memory) and the object (atoms with consciousness); and this leads to awareness of the distorted object. The root cause of humau misery is splitting the mind into object and subject, interface interaction between the two, and this leads to crisis of perception which results in violence, fear, search for security, pain, misery, and so on. (b) In the field of objective science, the substratum of all discoveries is embedded in the subjective world of direct personal acquaintance (intuition). (c) In the realm of spirituality, the attentivity separates the nature of the objective challenge (the fact) and the subjective reactions of the conscious mind and the roots of the reations in the subconscious; so it is objectivation of the subjective world (the fact). The attentivity leads to an objective approach to all the subjective world. (d) In the state of observation or absolute rest frame, there is transfer of energy from the subject (the attentivity) to the object (the fact). The transference of energy to the fact raises the quantum energy potential of the fact, so the mind perceives the values. The ethical or spiritual values are at a higher quantum energy potential than the time-space matrix.

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Vol. XIX, No. 1 11 (e) Pure mind is pure consciousness. In a non-dual frame, the vibration of the perceptive intelligence expresses itself as awareness, perception and understanding. Pure consciousness is self-referral in a pure mind. In a non-dual frame, there is no friction. This implies ending of violence, fear,greed, all psychological imba lances, and to revel in peace, freedom and bliss. (f) The key to our survival is to live with intelligence, with wisdom. The operation of intelligence is : to become aware that one is conditioned, to see the effect of conditioning, which is division, and to see that where there is division, there is conflict. Intelligence jettisons the non-fact and bestows perception of the fact. (g) Pure consciousness self-expresses itself as wisdom or intelligence in a non-dual frame of reference of the mind spectrum. (h) Spirituality is the movement of pristine Intelligence. The Intelligence is homogeneous, undifferentiated and dimensionless. It is timeless. It expresses itself nonverbally, it functions non-subjectively and non-objectively. At a lower quantum energy potential, it expresses itself as gross matter, which is heterogeneous, differentiated and multidimensional. At the level of man, mental, intellectual and somatic are epithets. relevant to material and biological manifestationsthese are heterarchical levels of expression of consciousness. Intellect is a cerebral activity. It has a neurochemical content. All existences are conscious at a given heterarchical level of consciousness-even a photon is conscious of the in-built laws of nature embedded in its existence. Exploring the Quantum Jump from Psychosocial Evolation to Spiritual Evolution A depth probe suggests that the characteristics of psychosocial evolution and spiritual evolution are as. under :

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TULSI-PRAISA Psychosocial Evolution Spiritual Evolution 1. The unit of life is experi. The unit of life is witnessing. cnce. The accumulated There is no accumulation of experience is called cultu- of matter. It leads to ending ral belief structure, which the cultural belief structure. is the subjective dimen sion. 2. It leads to mechanistic 1: is creative and spontane and repetitive behaviour. ous. One acts as an obserOne is a doer or the expe- ver or witnesser. As there riencer. It adds stress. is no conflict, so it ends stress and leads to a self relaxed state. 3. It implies living in a It implies living in a dimen dimension where there is sion where there is no conviolence, fear, search for flict; it deconditions the security, pain and plea- mind, heightens the sensitisure; it conditions the vity, it leads to self-actualimind, decreases the sen- zation of the highest quansitivity and lowers the tum energy potential, and level of expression of con- it leads to peace, freedom sciousness. and bliss. 4. It is open to environment It is closed to the environ and closed to the Abso- ment and open to the Absolute. It is antagonistic to lute. It is in commune nature. with Nature. 5. It leads to classical logic It leads to quantum logic (logical and scientific (unfettered philosophical reason). reason). 6. It has the dimension of It has the dimension of self-awareness but cannot self-awareness and underunderstand the whole. It standing. It understands deals with a part. the wholeness. 7. It is governed by succe. It is governed by simulta ssive consciousness. neous consciousness. Exploring the Dimensions of Consciousness The mind, or attentiveness, or self-conscious energy,

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Vol. XIX, No. 1 13 or human consciousness looks at its own movement, own dynamics, and to find what it is, and its own known and unknown dimensions. An exploration of the known and unknown dimensions of consciousnessl1 are as under : The Known Dimensions of The Unknown Dimensions of Consciousness Consciousness 1. Rational knowledge is a Intuitive knowledge is a system of abstract con- system of holistic concepts, cepts and symbols, charac- which are non-symbolic and terized by the linear and simultaneous. sequential structure. 2. Studies experience parti- Studies experience in its ally. totality. 3. Decreases sensitivity and Increases sensitivity and lowers the level of percep- heightens the level of pertion. ception. 4. Leads to self-destructive Leads to self-integrative potential of mind and potential of mind and decadds to psychological reases the psychological matters in the brain. matter in the brain. 5. Resistance. Resilience. 6. Time. Timelessness. 7. Self-awareness. All-inclusive awareness and understanding. 8. Successive Consciousness. Simultaneous Consciousness. 9. Science without values Science with values gives gives fragmentary and holistic and ecological mutilated perception. perception. 10. Divisive in nature and A benediction which heals adds to inward suffering inward suffering. We have made a breakthrough in mind-brain research and have proposed the first model of the human psyche. Let this model be examined by world physicists, neuroscientists, physiologists, psychiatrists, social activists, educators, mystics, and so on Perhaps such a dialogue will lead to a second model of the human psyche, 12 We want a revolution, a psychological revolution, in which the

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TULSI-PRAJNA whole human race has to participate and every man is an equal partner. We want a quantum jump from psychosocial evolution to spiritual evolution, that can guarantee human survival, human excellence and human fulfilment. 14 Concluding Comment The scientific field has developed considerably, but in the field of psychological growth we have hardly progressed, which has created lopsided development of man. We have now at our disposal, tremendous power and ability, but the psyche of man is not very different from that of the primitive man. We must explore the cause of our failure here and now. We cannot afford to waste even one second, as not much time is left at our disposal. This is not simply a philosophical exercise. The whole world needs to take stock, because we are at the brink of disaster. It is impossible to create a logical, sane, peaceful society on a knowledge base that is fundamentally inadequate, seriously incomplete and mistaken in basic assumption. Yet that is precisely what the modern world has been trying to do, Truth is universal. If something is true, it must be for the Buddhist, the Christian and the Hindu, just as the law of gravitation is true everywhere and for everybody. It is as important to have intuitive mind (religious mind) in the true sense as to have a scientific mind; both are precise, enquiring and sharp. Einstein said that the truly religious mind is also the truly scientific mind. It is intuition or insight that brings the discovery. A discovery is a direct communion with nature. The answer to human problems is embedded in direct perception (intuition), to communicate that intuition by verbal cognition and the words are drawn from the factual memory, and draw rational inference (called quantum logic or unfettered philosophical reason). Challenges facing mankind are formidable. As the challenges are new and unprecedented, so our response

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Vol. XIX, No. 1 15 must be new to meet these challenges. It is spirituality that has the potential to bestow the new response that can resolve the challenges. It is the integral and all-inclusive dimension of consciouness that leads to the conquest of all human crises, pain and misery, transforming them into freedom, peace and bliss. This is the only vocation of the human race. References : 1. Wills W. Harman, To Holistic Bulletin, Vol. V, No. 2, 1993. 2. David Bohm, Wholeness and the implicate Order, London : ARK Paperbacks, 1983 p. 11, 172. 3. Jan Smuts, Holism and Evolution, in Marilyn Ferguson, The Aquarian Conspiracy, J.P. Tarcher, 1980, p. 49 156. 4 Roger Sperry, in Bulletin of the Theosophy Science Study Group. Madras, February & April 1988, p. 23 & June & August 1988, p. 27. 5. Erwin Schrodinger, What is Life ? & Mind and Matter, London : Cambridge University Press, Ed., 1967, p. 128. 6. Ilya Prigogine & Isabella Stengers, Order Out of Chaos, Bantam Books, 1984, p. 5. 7. Sampooran Singh, The Human Paradox (Science and Spirituality Booklets : Two), Chandigarh : Faith Publi shers, 1988, p. 9-10. 8. Karl Pribram, in Ken Wilber, The Holographic Para digm and Other Paradoxes, Boulder : Shambhala, 1982, p. 17. 9. Jonas Salk, Anatomy of Reality, 1983; in The Holistic Bulletin, 1992, No. 2, p. 18. 10. Sampooran Singh, Ed., The Human Su vival : The Emergence of a New Global Civilisation, Chandigarh : Faith Publishers, 1993. 11. Sampooran Singh, Exploring the Dimensions of Cons ciousness, Holistic Science and Human Values, The Theosophical Society, Adyar, May & August 1990, Vol. II, No. 2 & 3, p. 70-73,51. 12. Kanwaljit Kaur and Sampooran Singh, Violence, Edu cation, Peace and Modern Physics, USA : Townsend Letter for Doctors, April 1992, p. 281-83.

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THE UNIVERSE OF MORPHIC RESONANCE & COSMIC LIBERATION* S. D. Devasia Rupert Sheldrake has invested decades of reflection, research and writing for developing his three central ideas : Morphogenetic Fields, Morphic Resonance. Formative Causation. These concepts can be understood only from the background of quantum physics. Sheldrake envisages matter as originating from some sort of energy fields. If we recall Marx's dictum, "Existence precedes Essence," we may explicate Sheldrake's position in the dictum "Energy fields precede matter." * The fields, Sheldrake explains, are not material, i.e. matter. But they are physical, i.e. made of energy fields. Einstein showed that light waves are streams of photon bullets, Sheldrake would explain matter as waves of energy fields, the field being a spacetime unity similar to the state of particles in quantum physics. These fields may be without mass, but they being manifestations of energy, are comparable to the gravitational fields, which are not material, but physical never. theless. These morphogenetic fields seems to be comparable to the notion of the Paramanu of the Jain philosophy, which is considered to be the ultimate substance of which matter and mind are made of, or of the hypothesis of micro-vita proposed by P.R. Sarkar-a hypothesis which is now being currently worked out at the Micro-vita Institute at Mainz Germany by Dr. Richard Gauthier. * From the unpublished book, WHITHER INDIA ? & MANKIND ??-A METAPHYCHIC ANALYSIS & (ECO) THERAPY.

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Vol. XIX, No. 1 17 As a magnet possesses a field, Sheldrake believes, every organism, from the lowest bacteria to the conceivable and the inconceivable universe, possess morphogenetic fields. Matter manifests in forms Morphogenetic fields are the hidden blueprints of these forms, which come to fill the universe of our senses. Thus the morphogenetic fields are sort of potential DNA information hiding the outlines of the forms which matter coine to manifest in the course of its unfolding evolution. Form (fields) precede matter In this evolutionary cosmos of fields and self-transcendence, Sheldrake argues, there are no eternal physical or mathematical laws : what are there are but forms, patterns, structures, harmony, self-organisation. A brick uncovered by an archaeologist may give many clues about the town or civilisation buried under the soil but it cannot give a picture of the form, the architectonics of that buried place. The study of morphogenetic-or morphic-fields looks at the forms, the growth pattern, the evolution of organic units in a self-organising universe. Morphogenetic fields in this view are then extremely condensed forms of memory codes. A human being has different ranges of memory-conscious memory, subconscious and unconscious memory. Much may have been forgotten by the person, e.g. the first of one's life. But all events are held in passive memory; and much can nevertheless be traced through different psycho-retrieval methods. Beyond individual memories there are then the prehuman and pre-historic memories. Our cells retain ontogenetic and phylogenetic memories of billions of years and retrieve them for every day use in the form of unconscious habits, instincts, likes and dislikes. So a baby sucking on mother's breast unconsciously experiences pre-human suckling in the very instinct of its inclination for breast-feeding, even bottle-feeding; similarly people sitting around a fire or even around a lit candle in

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18 TULSI-PRAJNA a modern sitting room may have subconscious or unconscious reminiscence of the caveman There are instinctssavage and saintly-and talents in people. All forms of instincts and talents in the biological and zoological and human realms are but forms of condensed memory morphogenetically programmed. No behaviouristic conditioning can make a Hitler or Da Vinci; in genius comes pre.natal karmic vibrations to expression. Resonance patterns and humann destiny When we look at a human development from childhood onwards, we find it is a continuous process of recognizing one's preferences and making his/her choices. One child prefers this school, the other that. One drops out at the elementary stage, the other at the middle school level, the third finds the way to the university. There one chooses Maths, the other Economics, the third Commerce, and so on and so forth. One becomes an Anglophile, the other is a Fracophile, the third becomes attacted to China, the fourth to Africa; one is interested in the ancient Egyptians, the other in Romans, Huns, Eskimos, or Polynesians, Hippies or what not? One may like to read Shakespeare, the other may read Hegel or Marx. Professiopally one may prefer a cockpit, the other a convent. If there were fixed laws and causes, it should be possible for the person choosing for the cockpit to choose also for a convent, just as one coin fits in all the telephone slots in a gived country. ... If individuals cannot be expected to function like coins in automats, it must be justified to believe that they become what they become by peculiar kind of morphogenetic resonance. The one who plans to go to cockpit is - bound to experience a special kind of resonant relation to the picture of a plane even at the cradle, while the other who opts for a monastery is bound to find the same resonant fascination, say, for a crucifix or some such insignia. A Chinese student destined to do his future studies, say,

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Vol. XIX, No. 1 19 in America in all probability will have read about that country during his school days and a future US diplomat in some African country might have done during his school days vice versa. Karmic fields Our consciousness contains a certain given quantum of time and space in the form of the hidden memory or karmic field. Memory field, embedded in karmic codes of subject-object interaction of past lives, rests in time-space quanta comparable to the wave-particle structure of the subatomic universe. Depending upon the quantum structure of one's memory field, one chooses his action radiuslocal, county or district level, national or global level. People with a local memory field may choose to live all their lives in the same neighbourhood. Others may then move up to regional or national levels, yet others may move up to the continental, global or cosmic levels. And depending upon the memory field format, our minds constantly generate images (forms), which we experience as our stream of consciousness. When the streams of consciousness within two individuals run parallel and resonate, there is bound to be attraction, i.e. love; when they run counter and desonate, there is bound to be repulsion, i.e. hate. (The streams interact only when interests are involved, we neither love nor hate all people we come across in the street.) When we consider that everything we do, everywhere we go, everyone we meet has come about in this attractionrepulsion pattern-the same thing that is going on within an atom--we can conclude with some confidence that our lives and destinies are shaped by forms generated within us and their resonance within and without Two fornis can resonate mutually, according to Sheldrake, as close as the cells in the same organism or as far across the stellar space between two universes. Thus we can conclude that memory fields are the fundamental building blocks of the evolving cosmos. Evolu

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TULSI-PRAJNA tion is the progress of the forms contained in the memory hidden in these memory or morphic fields. We may go even a step further and argue that the notion of Karma upheld in the Eastern religions is a super condensation of memory and conceive the phenomenon of rebirth in terms of formative causations and morphic fields and resonances. The recent book by J S. Zaveri and Muni Mahendra Kumar (1992) titled Neuroscience & Karma seems to substantiate such a hypothesis. Taking the analogy of computer they point out karma can be conceived as the softwares located in the genetic codes at some infra-DNA/RNA level. The conception of a human life in the womb is caused by a single sperm cell out of some fifty million deposited there at an ejaculation. Of this one cell that is chosen and accepted twentythree chromosomes pair with the corresponding twenty-three of the ovum; and one remains as pairless. This pairless single chromosome, they argue, is the joiner of karma and the medium of the re-birth, the carrier of the past memory. This meshes in turn very well with Sheldrake's assumptions. He believes that at the termination of the Ego at death, the memory is transmitted through some sort of dream body, which is of karmic potency and capable of enjoying heaven, purgatory, or hell in that state. Individual destinies are thus largely pre-determined by the memory field, the karmic DNA code. When the inlaid memory fields are set in proper surroundings, the individual flourishes, and his destiny is realised. When individual destinies are thus realised, the evolutionary goal is equally realised. Social/world order suppresses or liberates karmic potency But whether the individual is able to realise his destiny depends upon whether the society in which he lives is able to provide for him the atmosphere and opportunity to achieve that self-actualisation. Whether a society is good or bad on this count www.jaineliyrary.org

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Vol. XIX, No. 1 21 depends upon the power structure and the political functioning of that society, which in turn depends upon the power structure and political functioning of the world order. Whether individual is able to realise his destiny and whether the evolution is able to reach its goal ultimately depends upon whether we have a world order in which individuals are able to realise their inner potentialities. Considering the fact that large share of our mankind living in the overpopulated South and in parts of the erstwhile second world does not have the social and political condition to realise their individual destinies, it is evident that the present human context-both individual destinies and collective destiny-does not keep pace with the stride of evolution. That this evolutionary anomaly and de-railing can be corrected only in a collective transformative endeavour, is the argument we are advancing in this study. FORMATIVE CAUSATION & THE EVOLUTIONARY COSMOS Formative causation is the connecting principle between the morphogenetic field and morphogenetic resonance. It be conceived as some sort of resonant or teleological causation, which operates in a different spatio-temporal or rather differently from the mechanical causation. One example which Sheldrake cites somewhat convincingly is the rat experiment. The conditioning tricks Pavlov taught his experimenting rats are found thereafter repeated by rats in different parts of the world. When rats are conditioned to learn a particular habit, that habit will be repeated by rats of other parts of the world even after the gap of many generations. When a conditioned behaviour is spread out, say in England, more widely, that habit will be learned more easily by rats, say, in Australia. Another phenomenon that Sheldrake cites is that of cross-word puzzles. Tests show that people score more points easily

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22 TULSI-PRAJNA at a predictable peak-point after the publication of the newspapers, when the maximum number of people have tried to solve the puzzle. The assumption is that some sort of stored memory or macromorphic field interacts with the individual fields. It is said that there are buildings and places, which have special resonances and healing effects. Particularly noted are places of pilgrimage or places of worship that attract large number of people and which are ancient storing collective memory. We all know how a piece of paper, a document, a statue, a painting, etc. become the worthier the older they become. Another plausible argument in favour of formative causation is the phenomenon of synchronicity which is so scientifically described and documented by David Pete in his book of that title (199). The more resonating a mindmore creative, for example-the more synchronic becomes its experience. We are all familiar with the fact that our lives and destinies shape not the way they are planned but through seemingly by chance occurrences-a phone call or newspaper ad, attending a conference, the unluck of losing the train or job, which led to something most unexpected. It is true that such things do not occur too often to those who don't have faith in these chances, but if we pause and think we will often find that our lives and destinies are shaped by vibration, frequencies, resonances far profounder than we would ever care to admit. Sheldrake has not propagated a System Theory as Capra does. But if his Morphogenetic ideas are going to become credible for a larger scientific community and public at large, the implications are so profound, nothing short of a new Copernican revolution, which will set the first one in eclipse. Sheldrake is stretching the evolutionary worldview as the revolt against the mechanistic worldview of the classical physics to the utmost. A universe, whose main stay is memory and form in place of the eternal laws that sustained the modern man for three

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Vol. XIX, No. 1 23 centuries now and in which causation is grounded not in logic and reason but in resonances, is going to be a very unstable place, even compared to the probabilities of the quantum physics. The modern man dismissed God and took the destiny of the planet and the cosmos in his hands. But he did this in the conviction and with the certitude of eternally valid cosmos defined by Newtonian-Cartesian laws, and at: a time when the planet had plenty of space for the expanding Europeon population to migrate. Co-evolving cosmos In an evolutionary cosmos, with an ecologically depleting and over-populating planet, with no space for millions and millions to go, with human egoism and possessiveness, irrationality and greed remaining what they are, human hope and the planetary health may indeed turn out to be bleak. If the ethical responsibility of man demands of us to bring in a new and higher kind of certitude to the undertaking of the Co-Evolution running down to the millions of years now to come, it requires of mankind a collective transition from Ego to Self, from the. meso-cosmos to the meta-cosmos. The survivability and certitude of this evolutionary cosmos depends upon the individual and collective human will in bringing about this meta-cosmic transformation by creating societies-local, national, global-within the framework of a new world order that is conducive to human liberation and evolutionary fulfilment. Such a.. meta-cosmic transformation and new world order is impossible to b: conceptualised outside a new vision of Reality in which the external and the internal worlds of man merge upon a functioning Ego-Self axis both at the microand the macro cosmic levels. So it is no wonder that the evolutionary cosmos that rests on formative causations and memory fields instead of the eternal laws of gravity and causality and the rational perfectibility is closer to the mystic worldview of the East.

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24 TULSI-PRAJNA No wonder that Capra sees the Tao beyond the quantum cosmos of physics, and Sheldrake sees the Big Bang as the burst of the cosmic egg, the primal embryo. Here the evolutionary worldview is driven to its utmost extreme, where the East and West, Science and Spirituality meet. For the Eastern mystics and philosophers have always understood the cosmos as the Brahm-anda, the cosmic egg. Assuming that the evolutionary worldview of the Big Bang as the hatching of the cosmic egg is going to gain growing currency among the scientists and the general public, the new century is going to witness revolution of human consciousness more far-reaching than what was involved in the Copernican revolution. It will then be of a kind of revolution in human affairs that took place at the end of the Roman empire and at the emergence of Christianity. Then the GraecoRoman Gods, who inhabited the mesocosmos in the company of men, were exchanged for a new transcendental Christian god, who descended from the metacosmos and again ascended back to the same. God himself in his second person thus eniered in History, bridging the temporal and the trans-temporal, linking God and man in a common bond of destiny and history. If God has thus elevated man and history once, it is possible that the evolutionary turning point we are speaking about points to his second coming. And the new century of the new millennium may be witnessing not a Copernican revolution, but a Constantanian revolution, or an Aquarian revolution, marking the passage of sun after two thousand years in the zodiacal sign of Pices-- signifying Christ-to the House of Acquarius, the symbol of water, the effeminate side of reality-intuition, feeling, the Yang aspect, the egg, the mother, the evolutionary worldview in place of the mechanistic one. NEW MAN, NEW COSMOS--THE OMEGA POINT A physicist cannot undertake an objective observation

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25 Vol. XIX, No. 1 of a quantum state because the very act of observation alters that quantum state. A particle, we have seen, has no independent existence without reference to the obser. ving mind. This microcosmic phenomena can be related also to the macrocosmos. The Big Bang, for example, may be perceived as a Who? or as a What? depending upon the worldview one chooses for oneself. If one's view of the world is mechanistic, the Big Bang obviously becomes a What? But if he is a bit of a mystic after the new physics and is prepared to take an evolutionary look, the same phenomenon may then be seen as a Who Thus the Eastern mysticism always understood the cosmos as person, Purusha And for the scientific mind it always remained a what ? Since the evolutionary view of the cosmos has been an irreversible trend of the iwentieth century, the Big Bang is likely to receive new interpretations. For a primitive person or for a devotee a stone is not a stone, but God. The unfolding eco-mysticism is eleva. ting earth to the status of Gaia. The mystic view, now confirmed also by the new physics, may then elevate the cosmos to a person-the natural counterpart of the Gaia. What emerges from the Big Bang then is not heat and gas, but Form, as Sheldrake argues--the Tao, or the creative potency of the Yin and Yang. This creative potency is Consciousness-the cosmic Purusha, emanating his Shakti. Shakti is energy. The mystic view of this Shakti is the quantum view. i.e. it is matter and movement same time, like a particle, which is mass and wave at the same time. But the mystic view of Shakti also goes beyond the quantum view. For Shakti is not a what ?--but a she, the feminine counterpart of the Who ? Shakti is Consciousness--which includes the Subconscious, Unconscious, Superconscious, and Cosmos itself. If the particle represents the dual mass-wave reality, Shakti (energy) represents the triune reality Energy--mass, wave, consciousness.

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26 TULSI-PRAJNA In this consciousness when one traces backwards his heart-beat or his memory, its continuity takes him as far back as the Big Bang. He will then realise that he was eternally born in the womb of this Big Bang. And was ever carried forward as part of the evolving consciousness. Thus recovering one's original memory, one becomes whole, one becomes Self, transcending the Ego, which is time and space bound. Our thoughts and feelings can flow alone in time, one can never think or feel outside time. And this time, if ever was marked, it was ever marked at the Big Bang. And we always remain insiders to this Time, can never be outside of it. What was beyond ? Beyond is the inconceivable, the fundamental vibration from which all vibrations and resonances issue forth. This fundamental vibration is the Self. This Self exists beyond time and space, just like our memory and its field, which has no locus in our organism and yet reveals to us in the organic wholeness of our experience and consciousness. New Man is Ego's rebirth as Self So long as we remain prisoners of the mesocosmos, reality will continue to remain for us a What? and Consciousness always the empirical consciousness. But once we include the reality of the higher mind and the soul, the Self, we know then that this consciousness cannot remain. a what? but has to denote something beyond-a Who. With this recognition of the Who in us, we pass from the mesocosmos to the netacosmos, from the Ego to the Self, from the empirical consciousness to varying degrees. of cosmic Consciousness, and then towards the ultimate Absolute or the "I", the cosmic Purusha. This metacosmos expands our identity from being a mere person, a man or a woman, to the abstract levels of the Yin and Yang, the masculine and the feminine, and sets us on the path of the Tao, which makes us feel ourselves one with the world around us and the entire cosmos.

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Vol. XIX, No. 1 27 We thus transcend time and space. We come to know and believe, for example, how the entire creation, as pictured in the Bible, can take place in 7 days, we will come to experience how the fifteen billion years of evolution since the Big Bang, which made us what we are and our empirical present, is an eternal presence in us of a holistic, holographic, morphogenetic coherence of the Self. Shakti is experience not as person but as principle Self is the tangible personal experience of the cosmos by an individual as Who? This cosmos appears to the individual then as Shakti, in corresponding gender archetypes, identified by C.G. Jung as anima and animus. Anima is the feminine aspect of the Self as it appears to man, and animus its masculine counterpart, as it appears to a woman. A person who has transcended his Ego and realised the Self relates himself or herself to another person alone at this abstract level of wholeness. Freud attributed the will and the motive force of the Ego to the libidinal force within, The Self drives its libidinal force not directly from the individual Subconscious, but from the collective or cosmic Unconscious. The libido manifests to the Self as Shakti, cosmic energy at the symbolic level of the Tao, as Yang and Yang. This Shakti is. the Kundalini the cosmic Libido. The Western psychology has no notion to express this concept of Kundalini. Jung's notion of archetypes and of anima and animus comes closer to it. Kundalini is the realisation of wholeness, the oneness of Ego and Self. Kundalini is individual liberation. She is the Who ?--the Consciousness liberating the process of evolution and the cosmos itself. Kundalini is a new order of reality transcending the dimensions of Trinity and embracing, as Jung shows, those of Quarternity-wholeness. The Omega Man This Self of Man is the Omega Point of evolution about which Teilhard de Chardain speaks about. At this

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28 TULSI-PRAJNA Omega point, the innermost centricity of the memory field, is the birth-place of the new Man, who is the inheritor of the planet and the cosmos. This Omega man points to the birth of the new man and his new world order. He is the symbol of the apocalyptic vision Jung paints in his Answer to Hiob, the second coming of the Christ for uniting with his eternal bride of the eternal city, not Rome, Moscow nor Washington, but the true city upon the Hill, the New Jerusalem Here at this eternal Jerusalem there is no Jew and Muslim and Christian fighting for an earthly City no Hindu and Musselman clashing for a worldly Ayodhya. The dark recesses of human Ego is overwhelmed by the light of Consciousness, the "I" vanishes in the common "We"--we, the People of the World. Man shall thus be the inheritor of both the meso-cosmos and the meta-cosmos, and the spirit of Man shall triumph at the Omega Point of the evolution and the Self. Illusion of the rope seen as serpent When there is light in human hearts and the Enlightened are able to see that the mesocosmos of our sense experience was but Samsara, i.e., the creation of the finite mind, like the waves upon the sea, which are nothing but water, and nothing more than the mere construction of our differentiating mind. As we walk in the twilight, the Vedanta teaches us, we may take a piece of ros on our path for a serpent, and pull back our leg in a state of fright. But when the light comes on our path-the light of the Self, the Tao- we see the truth, the truth of the rope, and are freed of the fright. Like the twilight walker who saw the rope as the serpent, the Ego, without proper light of the Self, sees its unalterable death and extinction, and is frightened, and clings to all substitute pleasures. But in the light of the Tao we see the illusion of the death as the superimposition of the illusion of Samsara. For death

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Vol. XIX, No. 1 29 exists only in the meso-cosmos. Like a person who is in sleep does not know of his sleep until he wakes up, the person who is dead, never knows of his death until he is re-born; he or she is not dead for himself or herself; he or she is dead only for the living of the meso-cosmos, who measure phenomena with the yardstick of time. Deaih is as relative as the serpent in darkness, or the wave upon the sea. For the Self, which is in resonance with the cosmos, the Brahma-anda, there can be no death, but only transformation as passage from state to staie. The Karmic Continuity Sheldrake presupposes, as noted before, this passage taking place through the medium of some sort of unseen dream body transmitting the memory field from one birth to the next, or from one stage of the Ego to the Self or another Ego. According to Jain philosophy, the agent of transmission is a Paramanu, which is infra-psychic vibrating or energy and resonances. Zen Buddhism presupposes some kind of kayas or astral bodies. Sri Aurobindo sets forih the hypothesis of the descent of the Overmind. Ken Wilber (1985), who in line with the oriental spirituality sees that Evolution is presently going through its half way point, envisages its further course taking place in Consciousness and describes its advance through the kayas or the causal hodies of human inwardness. Evolution is the unfolding of this Shakti, this Consciousness, as collective karmic potency. History is the sum total of the individual karmic potencies collectively configuring themselves upon the progressive hierarchies of villages, communities, nations, civilisations, and the world order. Evolution is blocked when these karmic potencies are blocked. They are blocked when individual refuses to go beyond his Ego and transcend towards his Self and when societies refuse to accept any other reality beyond the empirical reality of the material world. The contemporary world crisis is an evolutionary crisis. a karmic

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TULSI-PRAJNA crisis. Liberation is possible only in the discovery and recognition of the Self and the metacosmos underlying it. This Self alone can liberate us from the fear of the death of the Ego and the tyranny this Ego enforces on individual and societies of having to derive the maximum pleasure within the allotted span of year. In an evolutionary, karmic view of the world, Ego is grounded in the Self and grows continually like the oak that achieves its growth by shedding its leaves in innumerable number of yearly cycles. So the death of the Ego cannot end in meaninglessness. At its death the Ego relapses into the Self and assumes another Ego inasmuch as there is unspent karmic potency. Individual has hope and a teleological goal because Ego has a meaningful relation to the Self and the promise of an eternal future. In Christianity the Ego merges in the Self of Christ and ensures its eternal future. In gnostic and mystic religions offering self-knowledge, this eternal future is conceived as the vision of the Self and merger with it. But our emerging world civilisation is progressively snapping this relationship. 30 Liberating Ego from its death-wish is liberating evolution When Ego refuses to recognise the hope of this eternal future, no matter in Eastern or Western way, then it blocks the process of evolution. Then it measures reality with the span of the sixty or eighty years of its existence. Then the motivation of its actions (karma) becomes enjoying the allotted years whatever may be the cost for others and the world. The materialistic, permissive world around us, built up on the logic of consuming, production and market, which has become the trade-mark of our civilisation, is the creation of this Ego. Freud The libidinal force that drives this Ego, as teaches us, can be Eros-life wish, or Thanatos death wish. The greed after pleasure and consumption is a compensation need of this Ego-compensation for its terminality, Not compensation for the eternal hope it has forfeited. only that this blind Ego, identifying itself with the body

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Vol. XIX. No. 1 31 as it does, will disintegrate into matter, but it carries with it the entire evolution towards that doom The promise of technology which this Ego has developed for the optimisation of its pleasure feeds on the very forces of the Thanatos that the course of evolution is bound to get derailed and this Ego is bound to destroy the civilisation and the planet itself. Seeing it from the metapsychic truth of our analysis it becomes evident that our civilisation and the planet itself may be saved only by balancing this Thanatos, this death wish with that of the Eros, the life-wish. Ego must give way to the Self. In Self the Ego will realise its true. recurring, cyclical reality, recover its hope of eternity, and reconcile with itself, the fellowmen and the planet itself. Alone such reconciled Ego can give birth to a new social order and a new world order in which the individual, civilisation, the planet and the process of evolution will be in mutual harmony. SELF, EVOLUTION, LIBERATION The mechanistic world view of the modern period leaves no place for human hope and evolving planetary destiny of man and his civilisation. For such a world is subject to entrophy--the second law of thermodynamicsand is bound to run out one day of its energy supply, relapsing back into the original inert condition of che dead maiter. The mechanistic worldview is the victory of the Thanatos over Eros. No wonder that in our today's materialistic. consumerist civilisation we see overwhelming weight of the Thanatos, pointing towards the eventual entrophic death of the planet. The mechanistic worldview is a terminal worldview of the Ego : future, individual and collective--has no other option except the entrophic death of the black hole. In contrast the evolutionary view of cosmos, which now emerges as the transformative framework of the twentieth century, we have seen. is the affirmation of the eternal human hope underlying a civilisational and planetary

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32 TULSI-PRANA destiny. It is the victory of the Eros over Thanatos, whereas the mechapistic worlview is the victory of the latter over the former. While man (ego) dies, mankind (self) never dies. Individual death enriches mankind in the promise of its continuity. A birih is nothing but the manifestation of a karmic potency whereas a death is but its transformation. Like every new spring they enrich evolution adding to the quality of the quantity. Evolution must turn inwards In an overcrowded planet with no extra space, every new birth obviously looks like a further turn of the entro. phic screw. But this space problem is immediately solved when we look at the infinite space of the self within. And the planetary compression of large number of people within the limited surface space enveloped under what Teilhard de Chardain calls the noosphere--the symbotic planetary mind globally interwined by the electronicsatellite-communication-transportation network-points the shift of the evolutionary direction towards the inner space of the self, turning quantity into quality. Biological evolution definitely points towards its continuation as Psychological Evolution, i.e. as the evolution of the Mind or Consciousness. The phylogenetic evolution actually came to an end some 50000 years at the onset of Thought. Since then the process turned inward as manifested in the evolution and development of language and culture, through which man, unlike any of his evolutionary predecessors, was able to preserve his collective memory and transmit it across generation ad infinitum. In the evolutionary advance from here we can clearly distinguish two succeeding stages : that of (1) the mythological worldview underlying the period of the agricultural revolution stretching across many millennia since man began his settled life, and (2) the rational world-view underlying the industral revolution covering the four/five centuries of the modern period, the Western expansion, and

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Vol. XIX, No. 1 33 the coming of the world civilsation. And the twentieth century, as we have described in this study. opens a new civilisational curve, with the dicovery of the subatomic and the sub-psychic cosmos. While the first two curves expanded towards the external world and functioned primarily at the level of the Ego, the second curve is expanding towards the internal world and is going to function primarily at the level of the Self. . In the evolution of the Ego,i.e, of Civilisation, Freud identified three progressive stadia : the oral stage, the anal ge. the genital stage, which may be characterised as physical, mental, spiritual stages. Contemporary civilisation refused to go beyond the oral stage, of consuming and other oral and bodily satisfactions. It is imprisoned in collective egoism and narcissism in a way that exploitation of the planet and the fellow human beings is derailing the evolutionary processes as such. The gap between man and man, and man and nature has brought about such an acute pathological condition in our total civilisational context that we will have to venture meta psychic analysis and therapy aiming at a collective healing. The goal sought in such a collective psycho-analysis is not individuation or self-actualisation, which is the case in individual analysis. What we seek collectively is liberation, human liberation. Collective liberation-internal and external Such collective internal. i.e. spiritual, liberation has been the goal of religions. But the internal liberation has also an external dimension, a historical dimension. While the Eastern civilisations stressed the inward liberation, the Western civilisation emphasised its outward, i.e. historical connotation, i.e. freedom from need, and freedom for the pursuit of happiness, and achieved these goals in the course of the modern period. But this external liberation still remains the central historical goal of the non-Western civilisations. Whether they will also have a chance to achieve the goal which the West has achieved is the crucial

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34 TULSI-PRAJNA quision of the twentyfirst century and of human destiny itself. Two approaches to liberation On the whole two paths of liberation are open for the believers. The mystic religions of the East offer liberation through self.knowledge, self-experince, or Gnosis. The prophetic religions, especially Christianity, sees it in the historical act of God redeeming man, in the eschatological hope of world hitory transforming itself into an eschatological hope. In the one man ascends on his own, from Ego to the Self, from the mesocosmos to the metacosmos. In the other. god descends in the person of his own son and redeems man of his sin, of his fallen condition, and liberates the world. Thus these liberating visions are complementary. The one sees liberation from below, the continuation of the evolutionary process, the other is the view from the above, the atonement of evolution. The one may be seen as the individual, subjective aspect of reality, the other its objective, collective aspect. If we go by the experience of non-Western civilisations it seems legitimate to conclude that the act of collective human liberation is not possible by subjective, i e, karmic, acts on the part of man alone. Grace is called for. History is not the sum total of all the karmic atoms. Hitory has a holographic or macrocosmic wholeness, an archetypal grounding of the Purusha-historically incaroated civilisations as a Christ, a Buddha, a Krishna, a Mohammed. The sum total of these cosmic persons is the New Man of the Omega point we are speaking about. He may be the archetypal Christ of the total human redemption. As such he may be the archyty pal Man of the United Nations- the guarant of its rights of man, the guarant of the right of world citizenship, without which the idea of United Nations is but a makebelieve. The United Nations, founded at the chief harbour of * the New World, right at the portals of the Statue of Liberty, symbolises the passage to liberty not only of the

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Vol. XIX, No. 1 35 European peoples, but of the entire mankind-a promise the new United Nations has to fulfil. The UN is the collective redemption, the eschatological hope of the entire mankind. The meta-psychic analysis we are speaking about is the synthesis of both these liberations, the internal and the external. As such it is the joint adventure of man and God, of Ego and Solf, of the meso-cosmos and the metacosmos. Tbree cycles of collective liberation We can identify three historical cycles of collective liberation in the evolution of human civilisation. The first is the biblical liberation, the symbolic passge of under Moses of the Israel, the chosen People, from slavery in Egypt, from the slavery of sin to the promised land of freedom. Symbolically it is the pass-over of the Ego to the Self, the meso-cosmos to the Meta-cosmos-the passage towards the New Jerusalem, which remains eschatological hope of hisory. The second historical cycle was the collective liberation achieved by the Eastern man, consummated in the Buddha-hood, the goal of Nirvana, the affirmation of the collective Enlightenment of the race. Here the reality of meso-comos, the empirical world of senses, was denied, Samsara was declared as an illusion created by our senses, and the meta-comos of the Self was colleciively affirmed. Thus the social order was laid on the foundation, not of the Ego, but of the Self. Truth, Non-killing, compassion to all living tbings became the hallmark of civilisation. India, and the East in general, observed universal vegetarianism. The five fold nonviolent principle of Panchsheel, which was forcefully articulated and re-validated by Gandhi during the Independence struggle of India, and later on associated with the idea of Nonalignment, became the operative principle of the socio-political order. Thus the eastern path of liberaiion bequeaths to man the idea of nonviolent, nonaligned, consensual new world order, which

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TULSI-PRAJNA cannot be so easily brushed aside as happens in the socalled Unipolar new world order. 36 The third historical cycle of collective human liberation was achieved by the Western civilisation in the course of its Modern Period. The West took an opposing direction. First it liberated itself from the meta-cosmos held together by the ethos of the Middle Ages and Christianity. The meso-cosmos of the senses and its empirical reality was affirmed, Ego was declared the Subject and ruler of this empirical world, which was to be subdued in the pursuit of human happiness. The idea of liberation came to be identified with that of Reason, and possesssion of wealth and power. Violence was admitted as legitimate means for their acquisition of this wealth and power. In a continuous process of bloody struggle and compromise, the power and wealth monopolised by the feudal aristocracy was then shared with the rising bourgeois, whose power base was the rising towns and cities of the late Middle Ages, which then percolated futher down through the educated and professional elite produced by Renaissance Humanism and its Enlightenment to the lower levels of the social pyramid-the vassals, the serfs and bondmen, the entirety of the industrial proletariat in this century. This generous distribution was possible because colonialism brought in the extra capital and market needed for the industrialisation process and imperialism enabled the migration of the extra European population towards the open horizons of the New World. Now it is the turn of the other non-Western civilisations to achieve the same external liberation which the West has achieved in the course of the modern period. But in view of their over-population and the closed nature of earth's space, they are simply doomed in their collective liberational goal. Here is the mighty world historical question-the collective liberation of Civilisations-and of mankind at large, symbolised by the birth of the New Man at the Omega Point of creation.

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Vol. XIX, No. 1 37 Is Man at a pathological state ? The external liberation the Western civilisation has achieved, especially its economic and technological power, brings the planet and the evolutionary process itself to a mighty disequilibrium. Seen from the meta-psychic point of view, a serious pathological condition, both in the North and the South, is threatening human survival. Rejecting the meta-cosmos transcending the empirical reality, refusing the progression from the Ego to the Self, which we saw had taken place in the East, the Western civilisation chokes the very evolutionary process and the forward movemont of mankind. Its collective Ego, we saw, fails to move from the oral stage of permissive consumption and regressive narcissism. And in the South, in view of its perennial scarcity and existential threat, human life loses all sense of coherence and meaning. The collective inferiority complex accumulated over centuries and the acute frustration brewing up in the minds of individuals and societies, brewing in the collective Subconscious of the South is bound to erupt out sooner or later unleashing forces more lethal than all the nuclear megatons stored up during the cold war period. Will mankind succeed io healing this pathological condition, in the North and in the South, collectively? Will the Western civilisation be able to remove the blockag the path of evolution liberating creativity and distributing it more equitably so that mankind will be able to achieve its evolutionary transition from Ego to Self, from the biological to the psychological and spiritual levels, bringing harmony between the inward and outward aspects of reality ? We need an egalitarian, liberational new world order We can address these mighty questions only by evolving a broad meta-historic and meta-psychic worldview that has a place for the idea of human liberation upheld by religions both of the East and the West. Individual liberation as the Enlightenment of Self

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38 TULSI-PRAJNA experience is possible only in a collective historical context that is redeeming and liberational as enjoined in the Christian worldview. In other words we need a new world order in which there is place for the meso-cosmos and the meta-cosmos, for the Ego and the Self, for gnostic selfactualisation and collective redemption. It has to be a new world order that admits space for the liberational ideas both of the East and the West. It is a new world order based not only on human rights, but provides a chanee for realising human dignity as a right of world citizenship. A new world that incorporates the liberational views of East and West is not only a liberational world, but is also a welfare world symbolising the consummation of the biblical liberation-the passage of mankind from sin and bondage to the redeeming hope of resurrection and re-birth, substantiated by a natural human hope of a better tomorrow for every inhabitant of this planet. This planet has enough place and resources for all, provided we heal it of the present pathological condition afflicting humanity both in the East and the West. Only when we bring about this healing, humanity and the planet will have a chance for survival, and for the biological evolution achieving the passage to the psychological and spiritual evolution, which is the crux of the evolutionary worldview, which we have seen was progressively asserting itself since Einstein and Freud. What is the prospect of a meta-psychic analysis of mankind in this collective sense of total human redemption? In order to venture an analysis it is necessary to identify the Subject. This Subject in a world dominated by the Western civilisation can come only from the West. If History has an adequate Subject sitting at its steering wheel, the historic flow will be in harmony with the evolutionary need, ie. self-actualisation need, of the individual leading to the mutual fulfilment of history and evolution,

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Vol. XIX, No. 1 39 Individuation is a category we are using in identifying the Subject-hood of a civilisation. In the course of the Humanism and Enlightenment on the wake of the European Renaissance, we find the Ego of the European civilisation asserting itself and expanding the world over as History's authentic Subject. In the course of twentieth century and its two major wars, Europe withdrew from that position. The nonEuropean superpowers emerged to the Subjecthood for a while. And after the coldewar History's steering wheel seems to be without a driver. The atomised, narcissistic, individualistic Western civilisation is not able to throw up a self-renewed Subject for the time being, Man found his sense direction in history from familiar and institutionalised established Conceptions of History. For long centuries, until the beginning of the Modern Period, St. Augustine's conception of history held sway over the Western civilisation. Thereafter came different important historical conceptions of Hegel, Darwin, Marx. With the passage of the cold war all these conceptions have gone with the wind. The present of humanity is at a very critical juncture of human destiny. But man is today without a valid conception or conceptions of his history to take stock of his situation and to find where he is going to ; WHITHER MANKIND ?

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BEYOND PHYSICS & METAPHYSICS The Emerging Cosmological Threshold Swami Om Poorna Swatantra It is well known that Einstein's formulation that E= mca was to revolutionise our understanding of the nature of the material world and our very notions of Reality itself. Since then we have come to believe that (a) matter is nothing but a wraped up or condensed form of energy, and that (b) Reality is relative, i.e. there is nothing absolute about it as explained by Newton and accepted by physics ever since. There can be no Reality independent of the observing Subject. A universe without an observing Subject--the I, the Self- remains inconceivable. Such a universe is devoid of space and time, top and bottom, left and right, before and after. All these relations become conceivable only when there emerges an observing Subject, which renders the irreducible point of reference to Reality. With the emergence of such a Subject. Reality assumes a functioning centre. And once this centre is given, there then emerges left and right before and after, etc. i.e. time and space including all their variations and permutations. And every conceivable point of the universe then becomes both absolute and relative. Absolute because every point to itself remains the absolute centre of that universe) like every point of the earth is the centre to itself or like any observing Subject, which in that act of observance forms to itself the very centre of the cosmos. Nevertheless they also remain relative in as much as each point is attributed a position relative to space and time. Having reduced all forms of matter and reality to the basic substance/unit of Energy, Einstein to his last days

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Vol. XIX, No. 1 was in search of a "Unified Field Theory" explaining the non-duality of the four basic forms in which energy mani. fests itself, i.e. as gravitational, electromagnetic, weak and strong nuclear forces. While Einstein himself could not see the consummation of the grand synthesis he was searching for, the exploration of physicists into the sub-atomic universe since the War seemed to bring about such a grand synthesis (of reality) a distinct possibility. During the post-war decades, especially during the seventies and the eighties, physics has been able to make considerable progress in discovering and predicting seemingly ceaseless micro-families of sub-atomic particles existing beyond physics's current observational range. Beyond the relatively stable particles of the nucleus, thus we reach ever minutes layers and ranges of unstable particles (photon, lepton. harron, baryon, meson families) living for less than a millionth of a second. They are being constantly created and annihilated within the time-space of 'particle seconds' that they can exist only at a level of the ontological reality which is just conceptual (conceptual here does not mean imaginary). In other words, they do not exist outside the consciousness of the observing Subject. And in a certain way they do respond to the will of the observing mind, which has the choice of measuring any particle in terms of their mass or of their movement. If Newton conceived reality as absolute and Einstein saw it as relative, we are now approaching a new radical view of it. It is the emerging vision of Reality as CONSCIOUSNESS. As per this Consciousness vision of reality, it is neither absolute nor relative, but participatory. We live in a universe which is participatory, i.e. man shapes his evolution and destiny as a participant-participant of the divine act of creation. Hence the future explorations of physics is but the exploration not of matter, but of Consciousness. In Cons. ciousness matter and spirit, God and man, subject and object achieve their grand non-dual synthesis.

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TUI.SI-PRAJNA Since Descartes the western philosophy and science insisted upon the duality of the subject and the object, i e. of mind and matter, both the modern physics and philosophy are coming to the conclusion that reality is non-dual; that there is no epistemologically and ontologically valid ultimate difference between the subject and the object. The idea of this participatory, non-dual, universe is essentially a mystic vision of reality; it is the ancient, integral, vedic vision of reality. Thus the modern physics is reaching at the conclusion that the sub-atomic universe is a proto-biological universe -a view Fritjof Capra has popularised in his celebrated book, The Tao of Physics (1975). All the later theories of physics formulated in the course of the eighties-the Bell's Theorem, S-Matrix or the bootstrap theory, the superstring supergravity, superforce, etc. theories-point to the protobiological reality of the Consciousness underlying the very heart of the matter. Consequently the modern physics is fast replacing its mechanistic theory of the cosmos with an evolutionary view of it. The abiding reality of this cosmos is no longer understood to be a What? but is seen as. a Who? the emergence of Consciousness as the Cosmic Purusha--the unifying field of all Reality. If the modern physics measured reality in terms of wave lengths and frequencies, the new vision of reality grounded in Consciousness is measured in terms of vibrations and resonances. Accordingly we experience reality successively in time and non-successively in eternity. Thus, we have the simultaneous experience of many universes at the same time. Among the best conceptualisations of this non-mechanistic, evolutionary view of the cosmos, Rupert Sheldrake's ideas of formative causation and morphic resonances seem to be capturing maximum world attention at present. One of the associates of the New India Movement, Dr. Devasia, is currently completing a book, theoretically building upon this new evolutionary view of Reality. The book bears a challenging and ambitious title,

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Vol. XIX, No. 1 43 WHITHER INDIA ? & MANKIND ?-A META-PSYCHIC ANALYSIS AND (ECO) THERAPY. The chapters selected in it deal with Sheldrake and the implications of the evolutionary view both for history and human destiny now passing through a most critical and dangerous juncture as the coldwar epoch is now closing and the new epoch remains still vague and indefinite. In grounding this vague and unfolding reality on the smithy of the New Age and its New Consciousness, the book is a search for the new thresholds lying beyond the frontiers both of physics and metaphysics, science and spirituality.

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INI EGRATING THE OUTER AND THE INNER SPACE : A CHALLENGE TO SCIENCE AND RELIGION ALIKE * R. P. Misra This is the age of science. Modern man has the same faith in Science which his ancesters had in religion. The achievements of the era we belong to are indeed marvellous. Science has unravelled the subatomic structure; it has ventured on to exploring the outerspace, the space which is bound by boundless expanse. What man has achieved in a span of just 200 years, is thousands of times more than what he could achieve in several millenia. That way, we are fortunate to be a part in this unfolding of human mind. But behind the scientific discoveries and technological inventions, lies a great unsuspected and unforseen danger. Humanity has now reached a point of disaster. While the nuclear threat remains unabated, the environmental crises threaten the earth with complete annihilation of all forms of life. There is still time to do something but the moral and ethical crisis that has gripped humanity today will not allow us to face the challenge squarely. "Man has no chance of survival if knowledge only remains knowledge but if he could transform knowledge into wisdom, he will not only survive, he will be able to ascend to greater and greater heights of achievements", says Bertrant Russell in Hibberts Journal. This paper centres one how to convert this knowledge into wisdom. Limitations of Science "Science describes facts, objects and phenomena minutely and tries to join them by what we call laws so as

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Vol. XIX, No. 1 45 to be able to predict events in the future" (Le Come du Nouy in The Human Destiny). In Upanishadic terminology, science stands for Apara Vidya. In the words of Einstein : **The scientific method can teach us nothing else beyond how facts are related to and conditioned by, cach other. The aspiration towards such objective knowledge belongs to the highest of which man is capable...yet it is equally clear that knowledge of what is does not directly open the door to what should be, One can have the clearest and most complete knowledge of what is, yet not be able to deduce from that what should be the goal of our human aspirations. Objective knowledge provides us with the powerful instruments for the achievement of certain ends, but the ultimate goal itself and the longing to reach it. must come from another source". Science has unlimited power to explore matter but by its very nature it cannot go beyond the matter. Beyond the matter is the Field." The presence of the matter is merely a disturbance of the perfect state of the field at that place; something accidental, one could almost say, merely a blemish" (Walter Therring). The underlying entity or the field, is the Immaculate space. What exists is this space, what appears in the space is incidental and so devoid of significance. In the words of Einstein, We may regard matter as being constituted by the regions of space in which the field is extremely intense....... There is no place in this new kind of physics both for the field and the matter, for the field is the only reality. "The distinction between matter and empty space finally had to be abandoned when it became evident that virtual particles can come into being spontaneously out of the void, and vanish again into the void ...... According to field theory events of this kind happen all the time. The vacuum is fair from empty. On the contrary it contains an unlimited number of

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46 TULSI-PRAJNA particles which come into being and vanish without end. ... The vacuum is indeed a living void, pulsating endless rhythms of creation and destruction. The discovery of the dynamic quality of the vacuum is seen by many physicists as one of the most imporant findings of modern physics. From the role as an empty container of the phenomena, the Void has emerged as a dynamic quality of utmost importance." say F Capra in his famous book Tao of Physics. The Upanishads have called this field as Void or Nothing. The Chandogya Upanishad says: Brahman is Life Brahman is Joy Brahman is the Void Joy, verily, that is the same as Void The Void, verily, that is the same as Joy. One who has known the Void is in perfect bliss. The Upanishads tell about the concept of Void in a figurative and easily intelligible way through the story of Uddalaka and his son Svetaketu who returns home after twelve years of Vedic studies. The father tests the knowledge of the son and asks : Did you learn that whereby what is not heard becomes heard, What is not thought about becomes the subject of thinking, What is not known becomes known ? Svetketu says, no. Uddalaka then teaches his son and asks him to bring a bonyan seed, and asks what do you see? The answer "I see." "Now you break the seed and tell what do you see ? Svetketu breaks the seed, and says, "he sees nothing". Uddalaka then says: "My son, from this that you call nothing, there comes to existence this vast banyan tree. Believe me, my son, a subtle and an intangible essence is the spirit of the

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Vol. XIX, No. 1 whole universe, that is reality, that is Atman, that art thou.'' The filed of modern physics is analogous to the Absolute space of meta-physicians. H.P. Blavastsky in her Secret Doctrine says: There is but one individual and absolute Omniscience and Intellegence in the universe, and this thrills through out every atom and infinitesimal Point of the whole finite cosmos which hath no bounds, and which people call space, considered independently of any. thing contained in it. III. Limits of Religion Religion's highest achievement is the unified knowledge which sees the reality as a revelation, not as an observer observed phenomenon. That reality is the Void, which compasses everything and every space. There is nothing beyond it. Upanishads declare : In the beginning all this (i.e, the manifested universe) was non existent. From it was born what exists. Ihat (Brahman) described as Selfexistent created itselt by Itself ; therefore it is called self-made (sukritam). That which is self-made is flavour (rasa, essence or bliss); for truly on obtaining the flavour one becomes blissful. Who could perform their functions if this Bliss did not exist in the heart (within and without). Brahman verily exists because it alone bestows bliss. When man finds fearless support in that which is invisible, incorpored, indefinable supportless, he has then obtained fearlessness". "Tat Tuam Asi" is thus the great discovery of religion. Matter is important indeed but it has no independent existence. It is only a form of the Void or all pervading God. Everything imanates from him. The great teachers who came from time to time only elaborated this ultimate reality in conformity with local circumstances and according to different times and places.

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48 As Swami Vivekananda said: "Now-a-days it is asserted that man is infintely progressing, forward and forward, and there is no goal of perfection to attain. to. Everapproaching, never attaining whatever that may be, it is absurd on the face of it. Is there any motion in a straight line? A straight line infinitely projected becomes a circle, it returns to the starting point. You must end where you begin, and you begin in God, you must go back to God. What remains? Detail work through eternity. You have to do the detail work. TULSI-PRAJNA. Modern day religion unfortunately has become obscurantist and dogmatic. It has lost the discipline of a scientist. Science is not anti religion, nor it is anti-dogma, for it has its own dogmas. If religion can shed its dogma, science can also shed its Omnipotence, religion and science can co-exist as they must. If it is the application of Science which poses danger to humanity, then religion must work in tandem with science so that it is applied to purposes which bring peace and harmony, instead of war and discord. Limitation of the Human Mind Science and religion are not enemies of each other. They are complementary to each other. The sphere of Science is matter; while that of the religion is the mind. Science observes the observable; religion goes beyond and look at the Force that unites all that is observable and unobserved. Science is rational; the scientific method is logical. But the very process of scientific thinking has its inherent limitations. We are forced to think with the help of opposites. "The point where the application of opposites become impossible or superfluous shows exactly where our Relative thinking is forced to stop" (Paul Roubiczec). knowledge is the only knowledge which the mind is capable of acquiring. Mind can gather knowledge only by breaking up an experience into the duality of the

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Vol. XIX, No. 1 experience and the experienced. Sage Ashtavakra says to Janaka "The cause of your bondage is that you have created another observer" i.e. mind. And hence scientific analysis and the laws derived therefrom cannot go beyond the totality. They cannot approach the whole for the psychological whole cannot be arrived at by putting the mechanical parts together. 49 The tempo of life is now so fast that all that the mind experiences lie scattered in bits in one's conciousness. They try to join each other and merge into the whole but they fail because the whole has no place in mental excercise. Experts tell us that only one tenth of the human brain of the humanity is in use. Man thus does not need physically larger brain to comprehend the whole and to deal with the fast moving world. Human brain has 10 billion nerve cells. The question is how to activate the brain in full. May be, nature will through evolutionery processes do this job. But nature works too slowly to help man come out of his present crises. Hence the need to increase brain potential by harmonizing the functioning of the two counterparts of the brain i.e. the old animal ancestry brain and the new human brain (cortex). The new brain (cortext) is till in its infancy and hence gets overpowered by the old brain. In Mahabharat, Duryodhana says," even though I know what is right and yet am unable to practice it; even though I know what is evil, am unable to refrain from it." Why? because the animal brain supercedes the human brain. ...there seems to be an intellectually impassable gap between the evolution of life and that of Man as such. Man is still an animal by his very structure, and has enherited a large number of instincts from his ancestors. Some of them are still necessary to protect the species. Nevertheless he has also brought into the world from an unknown source, other instincts and

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50 TULSI-PRAJNA ideas specifically human which have become. Overwhelmingly important although contradicting the first." says Le compte du Nouy. Inspite of all this, the range of human brain far exceeds even the supermost computer. What would happen if the entire brain is used ? E. Lester Smith in Intellegene Came First says... There remain realms in which the computer is entirely powerless and the human being is without even a potential rival. Aesthetic, artistic, religions and moral values and indeed any judgements that cannot be qualified are totally beyond any computer's competence. ...The brain though relatively slow is much subtle in its operations being able to process many lines of information simultaneously; also its storage capacity is enormous and it has better access to its memory and cross refering than computer. Computer only augments man, it does not replace him. That is why Julian Huxly said......"We must switch more and more of our scientific efforts from the exploration of outer space to that of inner space, the realm of our own minds and psychometabolic process at work in it. It is here that the greatest discoveries will be made, here that the largest and most fruitful territories await our accupancy. All branches of science and learning can join in this venture of exploration." Integrating Science and Religion Man is always torn by two voices. One of them is what is labelled as Scientific. It rejects the existence of any supreme power or purusha which like the tiny seed of the Banyan tree contains all that was, all that is and all that will be in the universe. It is the mundane, secular and material that matters, not the moral, aesthetic and spiritual. It is the end that matters, not the means. It is the self agrandisement that matters not the sharing with and sacrifice for the fellow beings, In his poem, The Rock, T.S. Eliot laments the price

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Vol. XIX, No. 1 S7 humanity has to pay for the so called progress. The endless cycle of ideas and action. Endless invention, endless experiment, Brings knowledge of motion but not of stillness; Knowledge of speech but not of silence, Knowledge of words, and ignorance of the Word. All our knowledge bring us nearer to ignorance, All our ignorance brings us nearer to death, But nearness to death no nearer to God. Where is the life we have lost in living ? Where is he wisdom we have lost in Knowledge ? Where is the knowledge we have lost in information ? The cycle of Heaven in twenty centuries, Brings us farther from God and nearer to Dust ! It would amount to saying the obvious if we discuss the problems of arms race and impending muclear threat. We are all aware of the problem of crime and delinguency, immorality and neuroses, smashed homes and broken hearts, and alcoholism. To top all these is the growing problem of violence, terrorism, poverty, ignorance and disease. The Scientific Bhasmasura has put his hand over the Mother Earth. Man weeps in the darkness of his own creation. Then there is the other voice that comes from times immemorial. The Mahanarayana Upanishad raises this Voice and says : Listen, hearken, O children of Immortality, who dwell in these celestial region, I have known and scen and experienced that Supreme Spirit, who is beyond the darkness of all illusions and delusions. Only by knowing Him does one pass over death; there is no other way to the Supreme Goal. Narayana is the Supreme Brahman, the supreme truth, the supreme light, the supreme soul. Whatever in this world is seen and heard of, all that, Narayana stands pervading within and without the unlimited,

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52 TULSI-PRAJNA the imperishable, the goal of life, the soure of happiness to the universe. And The Katha Upanishad says: There is one who is the eternal reality among noneternal objects, the one (truly) concious entity among concious objects, and who though non-dual, fulfills the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves not to others. Of the two voices, which one should we hear? One is the voice of the matter, the temporal, and the finite, while the other the voice of the spirit, the Eternal, and the Infinite; one is the voice of the pleasant and prosperity, the other is the voice of the True, and Illumination; we are unable to decide on which voice to hear. If we accept the first, the matter crushes us; if we accept the second, spirit swallows us. Most of us, choose the first. The souls that follow the second path, are few. They become immortal. However, despite our option of the material way, none of us want to be crushed by matter. That is why we long for a more meaningful life. The question is how to have a right mixture of the two. The Hindu thought has the unique distinction of having achieved this from very early times. In Hindu thought we include Jain, Buddhist, Sikh, and other thoughts of Indian origin. The Isha Upanishad proclaims: In darkness are they who worship only the world, but in greater darkness are they who worship the Infinite alone. He who accepts both saves himself from death by the knowledge of the former and attains immortality by the knowledge of the latter. A true Hindu would not decry matter because it is important in the day-to-day life of man and also because it is an expression of the Spirit itself; but he refuses to deny the Spirit, the ultimate reality. It lays emphasis on welfare, prosperity, duty, while trying to work towards

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Vol. XIX, No. 1 one's salvation and illumination. "That welfare which is not subservient to the requirements of illumination is the very opposite of welfare. That prosperity which takes you away from the path of illumination is veritable degradation. That discharge of duty to society which blocks advance to illumination is a contraption of the very devil", says Swami Budhananda. According to Swami Vivekananda the conquest of outer nature through the advancement of Science is really a wonderful and glorious achievement of man. But more wonderful and glorious is man's conquest of his inner nature, What is necessary today is to take through science and religion, a complete view of the Reality, and to pattern human civilization in the light of that integral vision and therefore, man must address himself to these two tasks simultaneously, the conquest of inner and outer nature. Those who neglect the conquest of outer nature cannot solve the problems of physical well being. Those who neglect the conquesting inner nature will have all their prosperity become ash in their mouth. So, the path of sanity is in making the conquest of outer nature, subserve the purpose of illumination by which alone one can ultimately solve the riddle of life. 53 Agenda for future For the integrated approach to life, the current social policies must change not only in India, but world over. Change and Development must go on. But revolutions conceived in violence and catering only to two lower values of wealth and pleasure are apt to be in trouble everywhere in the world. Counter revolution is no solution. Dharma alone can provide motivation, skill and inspiration for making revolutions meaningful and successful. Science, socialism, and secularism have already taken a heavy toll of life. Without a spiritual foundation, a movement towards material prosperity, equity and antireligious front is becoming the worst engine of tyrrany.

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54 TULSI-PRAJNA Science has put unlimited power in the hands of man that he is Man adopted science to get rid of the tyrrany of the pseudo religions. Now turning the world into a house full of explosives. And politics uses those explosives for selfish pursuits. Man to day lives a potentially scorched life frantically searching for meaning and security. What could be more dangerous than power divorced from sanity ? And how can sanity prevail if man does not incre. asingly seek for qualitative self-improvement while working for prosperity ? Science, Socialism and Secularism have no answers for this side of the story. Solution lies in rejecting Science, Socialism and Secularism as goals. They are only the means. The goal has to be set by a new religion. In this religion the sectarian religions which have taken a heavy toll of life and which do not regard all religions as equal and equally great, have place at all. If religion is a continuing search for the Ultimate Truth, then each religion is nothing but a means, a methodology. It is not the end by itself. Religion must work for the regeneration of the total man, while economic development works for the improvement of material conditions of living. More thinking; selflessness; and active love for all are needed if less blood is to flow from attempts at doing good to people. Secularism must be replaced by Spiritualism, Socialism by Sarvodaya, and Science by Paravidya i.e. Science of Matter integrated with the Science of Mind.

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SOCIAL, MORAL AND ETHICAL VALUES AS PRECURSOR TO HUMANISM/DIVINISM/ SPIRITUALISM K. L. Madhok Background We all are familiar, as per the convention, that all problems in their diminutive sense are designated as social, political, commercial, economic, religious, national or international problems and the like. In a way, if we think with a cool mind, we will come to the conclusion that the various problems which we discuss in our day-to-day conversation are really the sub-problems, which should get merged under the main heading of social or human problems. The aforesaid sub-problems are merely the offshoots of the "human or social problems" and definitely have a direct or indirect social content in them. We further mention that the sub-problems are sociopolitical, socio-economic, socio-commercial, socio-religious etc. There emerges from inter-disciplinary configuration no such problem which does not contain the social content. Social content-whether in small or large proportion, existing in a problem, only makes the problem basically a social problem. Hence, we have to infer that all problems can be designated as social or human problems whilst our approach to employ other sub-titles as political, economic, commercial, industrial, religious etc. etc. should culminate in branding them as socially-oriented sub-problems, falling within the broad classification of social or human problems. Till the moment we do not relate the sub-servient problems with the social aspect, it is then only a nonsocial or a theoretical problem which may or may not have

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56 any importance from practical point of view. Fundamentally and lastly, all problems shall have to be related to social aspect, because it is the social man or the human being who has to share the fruits of the particular problem or discipline. Hence, all problems are human, social or socially-oriented problems, nothing more and nothing less than this. Last but not the least, we shall not be erroneous in saying that it is our bounden, social and implied duty to ask for the approval or feedback from the man at large in order to be sure if our endeavours put in the problem, to begin with, in the theoretical manner, are really conforming to his aspirations or requirements in a practical sense or not. Based on his observations, we have again to review and modify our work in order to meet with the approval of the man at large-the social beneficiary or the man focus of all our endeavours. It is only with his sole decision that our theoretical endeavours can be crowned with success or better to say endowed with the seal of approval of the man. Regular and constant feedback from the social man is a must and a continuous process so that our man-made laws undergo periodical transformations or amendments, otherwise, with the passage of time, such laws become out-dated, non-conforming, archaic and of no use to any one either presently or in the long run. (1) SOCIAL MORAL AND ETHICAL VALUES SYSTEM TULSI-PRAJNA The aspect of social, moral and ethical values system has a direct link with the conduct of man. It is a so vital factor in social engineering that its importance cannot be under-estimated. The very functioning of the man based on the principles of social and moral values system can go a long way to decide whether the social goals of the man either towards himself or towards his other brethern fellows are righteously prosecuted by him or not. It is only through good faith as enshrined in social, moral and ethical values system that a man can behave well as a good

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Vol. XIX, No 1 37 social being, otherwise his behaviour shall only be of bestial type, even though the man would be living in the garb of a human being. Actually the numerous social aberrations which we are witnessing in this present day trouble-torn world of ours are only due to the reasons of lack of proper social and moral values practised by the man. This is an important field for our study and eventual implementation and it is the very foundation on which the man bases all his activities. But how can a big edifice stand on no foundation or even on weak foundation ? Certainly not. Hence, it is imperative for all people to have a proper orientation and due implementation of the principles of social, moral and ethical values, otherwise, we cannot expect to hope for the good results to crop up, whether sooner or later. How would it be possible to effect solutions of the problems which we actually do not want to solve, rather put them under the carpet whether rightly or wrongly, consciously or unsonsciously or to gain time with the hope that something good might come up even in the wake of the existing social aberrations. This can never be the case. Definitely we have to repose our faith in the social, moral and ethi. sal values for due observance on the part of everyone, as a matter of fact and as a way of life; this has to be practised not only in one's country alone, rather to be done so simultaneously on global level. It is an admitted fact that the lack of social, moral and ethical values in education has eaten the very social vitals and fibres of the human polity and civility. In a way. perhaps clandestinely, we wish to naintain the status quo and in the other way we talk high about the system and do not care much for their due observance on the part of the people. All people talk in terms of social and moral value system and expect others to behave as such, but ironically and sarcastically, the preachers and preceptors do not practise themselves all these saner principles of life. Then how can it be possible for others to emulate

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58 TULSI-PRAJNA their works ? The answer will be NO. Hence, it would be incumbent upon each and every individual to see that he really takes to the observance of the laws of social polity and good behaviour falling under the discipline of social and moral values system and that he should not bother to see if others are actually following these principles or not. It is only the particular and individual person concerned who has to correct and conform himself to the principles of right living and right thinking. If he were to wait for others to bell the cat, which would never happen, then how and when he can expect himself to tread to the righi path. In a way, it would be in order if all individuals take a firm decision that they will take the initiative of behaving in a social and orderly manner and then it would be a beackon light for others to follow the suit. To follow is very easy. However, to take initiative or to lead or to bell the cat are comparatively a bit difficult affair. Once we are able to go as per this line of action, then we can definitely calculate that the number of rascals or anti-socials with which this world is full of, would definitely go down. Otherwise the number of such people living in the garb of human beings would be either constant (which would be a rare case) or definitely going upwards which would be really suicidal and criminal from social and moral points of view. Hence, all-out efforts are needed to encourage the adoption of social and moral values system on the part of all human beings for common good of humankind. 2. INSURANCE PRINCIPLES AS RELATED TO HUMAN CONDUCT We come across in the most important discipline of insurance, which may be termed as one of the various aspects of sociology, a number of maxims, which we think, are of great importance and utility to be adopted and practised for the general social behaviour of the people. The very first chapter in insurance begins with the phrase "Utmost Good Faith". The importance of its

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Vol. XIX, No. 1 expression means that people are generally and by and large supposed to be men of integrity and reliability and that it is always a good convention to take them as such and to commence social dealing with them. So in a way our dealing and interaction with the people are based on the principle of utmost good faith. Based on this premise, we commence our dealings with them with the fond hope that all will go well in the future transactions and that the persons shall not effect any sort of violation or betrayal or the sense of good faith reposed in them. Although, there are good many chances that the observance of utmost good faith by them will be maintained, yet in a good number of instances which come to our notice in human dealings, it is very generally found that people do depict a sense of betrayal at one point of time or another during the currency of our social or commercial dealings with them. Quite naturally such a state of affairs does affect the right thinking and right living people, but there is no immediate and curable remedy for their non-recurrence in future or for undoing of the consequences which have taken place as a result of this social aberration. We have further extended the principle of utmost good. faith (Uberrima Fides) as enshrined in the important discipline of insurance to other higher aspects comprising contractual duty of utmost good faith, common law duty of utmost good faith, disclosure of all material facts of the situation in the first instance or as per further developments taking place thereafter, the law of indemnity, the law of averages also called the law of probability or the laws of large numbers, principles of subrogation, insurable interest, contribution, sharing of losses, co-insurance etc. All these extended principles of insurance have been based more or less on the basic principle of faith extended to good faith and further extended to utmost good faith. 59 Whenever we commence our dealings with the persons, we have to take a positive opinion about the integrity or reliability of the man and would expect him to disclose

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60 everything on his part, that is true and factua!, without coercion, duress and all this in a voluntary and free manner. Such depositions on the part of the m n shall enable the other party to assess the situation in its co rect perspective and then would enable him to proceed appropriately. One proceeds with the person by reposing in him the sense of good faith and without having an iota of doubt that some malafide intention (s) might not have been expressed by him. We do all this in good faith and on the basis of person's utterance (vocal or written) which shall enable the either party to proceed with social affairs without much difficulty in their future relationships. 3. PHYSICAL AND MORAL HAZARDS TULSI-PRAJNA But many times, unfortunately, we find the position as somewhat non-conforming to our assessment and expectation. This is what we term as moral hazard which is quite distinct from the physical hazard. Physical hazard can always be well-taken care of by means of effecting suitable measures for their avoidance/minimisation through acts of financial indemnity to the parties having suffered the losses. Unfortunately, if losses or damages take place as a result of moral hazard(s), which cannot be insured or very well assessed or predicted, hence, we find ourselves to face such unpalatable situations may be small or big, yet in the wake of this inherent and natural negative human characteristics, we definitely cannot adopt a policy of escapism, since this will not solve the problems involving moral hazards or our undergoing the act of betrayal on the part of man. We are very well aware of the fact that we also do experience a number of good cases where there is no occasion for any act of betrayal of good faith or display of malafide intention or misconduct occuring on the part of man. We confront ourselves with situations which comprise both good social occurences as bad ones. In a way, it means, that we have to be well-prepared with an adulteration-added situation, when we have to be very

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Vol. XIX, No. 1 discriminative and meticulous to segregate the good cases from the bad ones. When all social and commercial affairs are based on the principle of utmost good faith, which we repose in the fellow beings, we are then naturally led to the usage of other principles such as those of cooperation, averaging, sharing, contribution, subrogation etc. All these aspects simply exhibit a sense of joint collaboration and cooperation, notwithstanding the fact that we do meet with unpleasant situations also, in future, which cannot be assessed or forecast so easily, in connection with moral hazards than in the case of physical hazards. Sequel to the above, yet it would be a point of order and consideration if these very important basic insurance principles could also be applied in toto to the social aspects of the human beings, to finding their place in other social disciplines and social sciences. If these principles form a part of all these subjects of social disciplines, then we can expect to have some salutary effect on the minds of the people, because both initially and ultimately, we have to interact with human beings with a sense of utmost good faith and with a sense of integrity to be hopefully found in all human beings for due observance and implementation on their part, The negative results which we get from other disci. plines (non-insurance subjects) in the wake of non-existence of these principles therein, we think that the same might become less accentuated to a great extent, in case, these principles are also duly incorporated in these noninsurance subjects. To sum up, what we mean to say is that the incorporation of aforesaid insurance principles in the non-insurance subjects as well can go a long way to expect good results to a great extent, if not on cent percent basis. It may, further, be stated here that whatever good principles we evolve, whatever good utterances we make whether orally or in writing, It does not come to our notice

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62 TULSI-PRAJNA that directly or indirectly, consciously or unconsciously, we might be pretending or we might be doing all these good things, perhaps "more in jest and less in earnest". The elaboration of the aforesaid expression signifies that we all are fundamentally impressed with the sanctity of the principles for their due observance in our day-today life as well as in our inter-personal relations, but unfortunately or as per the irony of fate associated with the human beings, we perhaps do not talk about them in the real sense, perhaps only with a sense of formalism. We say all these things lightly or perhaps without any sense of commitment. If we really take to all these principles in right earnest and with all seriousness, then expectation of good results could be really marvellous, but somehow or the other, our expectations belie our hopes, this is only due to the fact that we do not keep ourselves in a firm and committed situation, rather do just for the sake of saying or for the fun of them, but not really meaning to do them in the real sense of the term, hence, we are confronted with dismal results. It means that we should not make mockery of the good social laws, rather we should abide by them for good results. 4. HUMAN MIND-THE UNDECIPHERABLE BLACK-BOX The study of man is the most difficult social discipline in comparison to other disciplines. We can predict, sense, assess or interpret in respect of physical hazards, but very definitely this would not be the case, in case of our corelations with human beings, since dealings with the human beings are always found associated with the element of social/moral hazards. Perhaps the existence of moral hazard or risk in man may be natural or an inherent characteristic, but there is no denying the fact that this existence of social and moral aberration in man has always done impredictably more wrong to the society at large than good, as it ought to be the case.

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Vol. XIX, No. 1 63 It is only through elimination which is most preferred or through reduction at the most that the element of social aberration through moral hazard can be tackled. Only application of good social and moral values system can be effected most effectively. The real fact is that we have always liked knowingly or unknowingly to plice the social and moral values system at the low profile, though it should be at the higher profile. It is certain that in case the principles of social and moral values system are highlighted, even then we cannot expect cent percent good results. But definitely good results would be obtainable if the importance of social and moral values system is depicted at a higher padestal and oft-repeatedly (not merely once) which is not sufficicnt. The man is such a system that it cannot be made the object of a cent percent research for total prediction of his real intentions or otherwise. It is some sort of a black-box which cannot be so easily, socially or otherwise, deciphered or de-codified, It is only the man who does not depose the complete truthful circumstances of the situation, rather he deposes half truths and half untruths. It is all within his domain, knowledge and competence to reveal out everything either truthfully or may suppress portion of his statement that we witness social aberrations, violence of many sorts, financial losses, loss of credibility, all these being attributed to the fall out of moral hazards. It is and should be the sole responsibility of the man to depose possibly all truths in the first instance, in a voluntary manner and if it is so, the results would be very good and positive in nature and content, but unfortunately this never happens. The decodification of the black-box of an aeroplane can be very well effected, but the corres. ponding decodification of the man whom we just term as some sort of black-box cannot be done so easily. We can at best, assess and also take such measures by virtue of which, we may be in a position to get to know a good part of the missing links and suppressed information and

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64 TULSI-PRAJNA details from the man both directly and indirectly. But, still, despite this, a lot many informations does remain confined to the man's inner conscience. If the suppressed portion of the details is not utilised! exploited by the man to the detriment of his other brethern, then it would not matter much, since the same would have existed more or less as an appendix, which has not harmed either the body in which it is located or affected the person himself or others having come into contact with him. But we would play safe, if the people were to determine themselves in order to behave socially, as perfectly as possible, for their cause as well as that of others. If cent percent and unbiased treatment of social problems may not be possible, then at least with certain social and moral enlightenment and proper educational background in the matter of sacredness of thoughts coupled with duty preference aspect, that we people may be motivated, as a way of life, to do only possible good things, in relation to doing of bad things, which is very generally the case with the human beings. Let us all endeavour to see that evil practices, if they are not completely eliminated from the doing of the human beings, then at least they could be got minimised. In such a situation, the matter would be of less severity to be tolerated than if it were a matter of greater severity and then it might be untolerable. 5. HUMAN MIND AND ELEMENTS OF SINCERITY, INTEGRITY, HONESTY, GOOD FAITH, CONFIDENCE AND CONVICTION, POSITIVE THINKING AND SACREDNESS OF THOUGHTS (NO NEGATIVE THINKING) From psychological point of view, we know that human mind comprises three types of mental aspects i.e. id, ego and super ego. It is man's inherent and natural characteristic to see himself always in a higher or glorified form. Either he does all this by himself alone or expects

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Vol. XIX, No. 1 .65 others to project a good image of him. Whatever may be the basis for such a mental situation in a man, the same can be attributed to the three types of human mind represented by id, ego and super ego. The possession of these mental aspects very often conforms to the presence of intellectual competence in a person. If the competence is really available in a person, the chances of human mind displaying these aspects of id, ego and super ego are very sharp, but in case when competence in the real sense is not manifest in a person, then the chances of their being accepted by others may or may not be very marked. But, it is certain that every human being does want to project himself as a person with ego or super ego and then to maintain such a position At times. the man is so emotional that he stages a situation of displaying his socalled competence, and which is really lacking in him and then as a result of social interaction with him, the confidence reposed in him is betrayed. Such situations are social aberration only and are fraught with social and moral risks. We can, at the most, endeavour to improve the position despite odd and unpredictable social aspects of the man. But definitely the onus to project oneself as a man of integrity and to endeavour with good moral and behavioural aspects is the sole responsibility of the man himself and not of others coming in contact with him. It is only the man's strong confidence, conviction, determination and right attitudes from social and moral point of view that a man can definitely present himself as a man of integrity with very little chance of betrayal of good faith on his part reposed in him by others. Many more factors to be available in the man shall be required in order to come out as a man of reliability, such as having due competence, conforming requirements, good deserving case, conviction, determination and cooperative mental attitude towards others, when the man would be

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66 TULSI-PRAJNA found to be more laudable and acceptable to others. The onus to be able to do so before the eyes of others shall be the sole responsibility of the man himself, because others expect only a good behaviour from the person and nothing more or nothing less from him. So, if the man is determined to behave as a good and righteous person, he can definitely do this in the corresponding and conforming manner. But if he is shaky, jittery or cannot come up to the expectations, of others due to lack of confidence, conviction, competence, determination etc. he may not be able to achieve the real objective, though, otherwise by chance, he may be having some material with him. To do rightly or wrongly is the sole criterion of the man and man alone himself and not of his other fellow-beings. CONCLUSION It, therefore, becomes crystal clear that in order to be able to tread to the path of divinism or better to say spiritualism, one is pre-supposed to be endowed with a high degree of human character as well as the social, moral and ethical values at the physical plane, only then one can make a take-off for the divinism or spiritualism stage which forms a study at the metaphysical plane. One's perfection or near perfection both at the physical and metaphysical plane is so closely interlinked that we cannot treatise the one without the other. In a conclusive manner, we may add here that we have to first be a perfectionist of the highest order at the physical plane, only then we can think to make a start for the spiritual plane and not before that. It is very clear and without any iota of doubt. As regards the study at the spiritual plane, the aids in the form of theosophy, vedantic literature and the like come to our rescue.

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BALNACED INTERACTION BETWEEN SCIENCE AND SPIRITUALITY FOR A BETTER WORLD * C. L. Talesara The basic tenets of Science, Religion and Spirituality are acceptable to all, in their true sense but unfortunately it is the human attitude and behaviour which become responsible for their wrong projections and interpretations from time to time. In our country the traditions of science and technology, spirituality, religion and morality are deeply rooted in our culture and heritage for centuries now. The modern science during the last 200 years has achieved enough and given to mankind all materialistic comforts but has failed to inculcate morality and discipline in man. Pt. Jawaharlal Nehru spoke for many when he declared in the 1950's "It is science alone that can solve the problems of hunger and poverty, of insanitation and illiteracy, of superstition and deadening custom and tradition, of vast resources running to waste, of a rich country inhabitated by starvining people". Religion and spirituality are two entirely different concepts. Many leading scientists, of the past and modern times have been confused about this and have used religion in place of spirituality on many occasions. As a matter of fact science was an integral part of spirituality itself for thousands of years ago in our country and it is only during the last 200-300 years that we have started talking in terms of modern science separately owing to its highly specialized and analytical approach with sophisticated instruments. It has been accepted by the learned spiritualists and

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68 TULSI-PRAJNA scientists that spirituality without science is lame and the science without spirituality is blind. Unfortunately today, there are very few dedicated and celebrated spiritualists who try to unerstand and appreciate the modern science and similarly few enlightened scientists who try to understand and apply the concept of spirituality. Some names of eminent personalities like that of Vivekanand, Aurobindo, Gandhi, Bertrand Russell, Albert Einstein, Niels Bohr, Eccles, Vinoba, Schrodinger, Whitehead, Heisenberg, Huxley, J. Krisnamurti and Dr. D.S. Kothari among others can be given, who combined both science and spirituality in their life and thoughts. Albert Einstein, said abought Gandhi : "Generations to come, it may be, well scarcely believe that such a one as this man ever in flesh and blood walked upon this earth". He further says "The most important human endeavour is the striving for morality in our actions. Our inner balance and even our very existence depend on it. Our morality in our actions can give beauty and dignity to life". It is true that science alone can solve the problems related to hunger, poverty, insanitatron, illiteracy, Environmetal pollution, illness and unemployment but then through the process of spirituality one can achieve compassion, love, honesty and integrity, peace, tolerance, Ahimsa, Anekant, morality, discpeine and humanism without which the very existence of mankind will be at stake. Morality, discipline and meditation are essential for spiritual development The ultirr ate goal of science and all moral and spiritual strivings are the same. These objectives are well defined in spirituality but in science, the goals and objectives are not clearly defined, Moreover, in science, the application either depends on the politicians primar.ly or on the behaviour and attitude of humans, who would like to exploit it to their fullest advantages. Morality is mainly a refliction of spiriturlity. It is impossible for a spiritual man to be immoral and indisciplined. This is not true with science as it's application will depend

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Vol. XIX, No. 1 on the whimsical ideas of certain group of scientists or politicians to a large extent. The use of atomic, biological and chemical weapons for human destruction bear testimony to this in history. In our country the tradition of science and technology along with spirituality is deeply rooted in our culture and heritage for centuries now. The modern science is more analytical since it has several sophisticated instruments/ equipment to substantiate their findings. It is, therefore, very pertinent that we combine the ancient Indian heritage with modern material development and we have to match it with spiritual develpment and try to achieve the best of both. 69 the world of today is engulfed with sophisticated nuclear, bilogical and chemical weaponry along with the danger of star war, terrorist activity, racism, communalism, immorality leading to rampant violence, brutality, hatred, greed, cruelty, corruption and pollution of the extreme type. The very existence of the human race, its culture and the ecological balance in nature is very much in danger in the midst of such a hostile enviroment. Experiments on genetic engineering may lead to major catastrophe. The recent Gulf war was a clear example of such destruction at all levels where barbaric and mass killing of innocent civilians took place almost everyday. The scientists and the spiritualists of the western coundtries too have started feeling that there cannot be any peace and tranquility of mind and for that matter the peace in the world without following certain ideals of spirituality and religion towards the goal of non-violence. India has experimented this for thousands of years and even today her top ranking religious and spiritual leaders have shown this to the entire world through the deep study of religion, spirituality, meditation and yoga by interacting with the modern science. In many cases they have projected themselves way ahead of modern science through their

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TULSI-PRAJNA deeper studies. The necessity of such an interaction is very much required more than ever before in the context of the present materialistic world. Without the religious and spiritual touch the causes of modern science cannot be wiped out. It is essestial that a change in the behaviour and attitude of the people is brought about by the process of self-transformation and self-discipline. This can be achieved successfully through the process of meditation which is based on sound principle of the involvement of the neuro-endocrine system. Morality undoubtedly is the key element, be it in religion, spirituality, politics or science. In the absence of morality the net result is zero. It is, therefore, very essential that the scientist and the spiritualist, the politician and the religious leader get together and interact in a balanced manner to get salvation from the stresses and strains of the materialistic world of today. 70 A change of heart or change in attitude is necessary as a process of transformation throngh the process of meditation in the background of religion, spirituality and science of living with appropriate interaction with the modern science. To achieve this balanced interaction it is desirable that these rich ideals of spirituality, religion and culture of ancient India should also find a very appropriate place in the curricula of our school and college education along with the science subjects. Inculcation of moral values coupled with meditation is very essential for this interaction in a balanced manner for the welfare of mankind. Albert Einstein and Bertrand Russell in an appeal said "We human beings appeal to human beings to remember the humanity and forget the rest". Keeping also in view the concept of Anekantvad or Syadvad, the management of science, politics and religion wourld be complimentary to each other. There cannot be any contradiction in this philosophy. This doctrine of complimentarity has been very well emphasized and implemented by the top scientists of the world who also appreciate and under

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Vol. XIX, No. 1 71. stand the philosophy of spirituality. To achieve this balanced goal of interaction there should be vellaborative research programmes, national and international seminars, opening of more Instintutions and Universities for this purpose. In this era of spiritual drought and torpor of the soul it is very much desired that our age old traditional values should be made open to the people of the world. This will nelp in adapting a life-style free from the present stresses and strains of the materialistic world. It is accepted that one who is a spiritualist cannot be immoral. But it is not possible that anybody and everybody becomes a spiritualist. There has to be the development of moral values and setf-discipline. Gandhi experi. mented with very effective measures like Satyagrha and fast unto death among others. But it is doubtful whether these can be practised by anybody and every body. Similarly the goals of spirituality are vey high and this cannot be applied at grass-root level to bring an ethical awakeninng in people. If spiritualiiy or science degenerates or appear to be non-effective, the fault does not lie with them but with the people who are either pseudospiritualists or pseudoscientists. The youth have to be imparted such education as comes to terms with the parochial, the fissiparous, the philistine and the mudane tendencies and gives them the universal consciousness of world-brotherhood. Such an education which creates harmony and relates not nerely to the phenomenon but lasting and creates a feeling of inner satisfaction, is the spiritual educatjon. One finds a worng use of Science and Technology but this is not entirely the fault of the scientists and technologists. perhaps the politicians who frame the policies and the industrialists who exploit are to blame. Nevertheless the scientists cannot be totally free from blame. They could refuse to sell their knowledge and skill to make weapons of mass destruction. This situation can be set

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72 right if science and spirituality go together. Scientists will have a peace of mind through meditation. Only a peaceful mind can use its knowledge for peaceful purposes. It has now to be realized that a thorough ethical overhaul of our political, economic, administrative and social system can redeem the situation. Therefore, the main and the initial solution of the global problems has to be the actualization of values through spiritual awakening. For this work among other things, what is required is a spiritual University. A spiriiual U. N. O. is the most urgent need of our times. The military and police forces should also be trained about the nonviolence through the spiritual approach. It is felt that science lacks the proper direction. Also the science has not given any answer to the problems of death and life beyond death whereas spiritual science does that. Martin Luther king has rightly said "science has completely finished our spiritual power. The scientists are not allowed to take ethical choices, hence we cannot blame scientists or science because it is the controlling political power which are responsible for the misuse of scientific knowledge". TULSI-PRAJNA According to Whithead-"The future of civilization depends on the degree to which we can balance the forces of science, religion and spirituality". The power balance has also concentrated in the hands of few politicians where one or two nations decide the fate of the world. Let us, therefore, join together scientists and spiritualists and all of us to humbly renew and reaffirm our dedication to that supremely important and inspiring task of striking a balance between science and spirituality and other forces for the creation of a better world to live in.

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SCIENCE AND SPIRITUALITY Ramjee Singh The Predicament : Modern science (as the west has evolved it) has had its triumphs. Modern technology has dazzled the eyes of Man and inflated his Ego. The second half of the 20th Century has witnessed striking advances in scientific knowledge and technological achievements. They have brought immense benefits to mankind-plenty of foodstuffs better health, more leisure and near victory over space and time. On the other hand, it has created many dangerous problems like pollution, fast erosion of natural resources and psychological problems of alienation and de-personalisation. However, the most dreadful problem is of human survival due to the threat of thermo-nuclear war. The other predicament is equally confounding that of disparity. On the one hand there is plenty, on other hand, grim poverty, disease and illiteracy. On the one hand there is growth of secular political structure, on the other hand there is rise of the most vulgar form of religious fundamentalism and fanaticism. We are aspiring for One Warld' or 'World Government'; while national chauvinism has gripped both the 'Free World' and 'the Communist World'. At no time in human history the movement for human rights was so strong as today and yet it has never received as vulnerable attack as today. Nothing has done more than science to loosen the hold of magic and superstition on the minds of men, and yet nothing has made this universe more mysterious. The known universe has 10 billion galaxies and each galaxy contains a hundred billion stars. (See James Jeans: The Mysterious Universe, Raynor C. Johnson, The Imprisoned Splendour, Alexis Carrel, Man the Unknown etc.). Last but not the least, it is a fact that

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74 TULSI-PRAJNA as a consequence of the arms race the increasing sophistication and amplification of nuclear weapons has resul. ted only in a steadily diminishing security for the big power blocks and the World. This dilemma of increasing military power and decreasing national security has no technical solution.1 (J. B. Wiesner, Special Asstt to President Kenedy and H. York, Chief Scientist of the Advanced Research project Agency of the U, S. Deptt. of Defence). 2. Solution : Integration of Science and Spirituality is the means of overcoming this crisis. We cannot and must not stop progress of science but we must achieve it in an equalibrium between the inside and the outside. The atom bomb is in itself the most wonderful achievement and the sign of a growing power of man over the material nature. But what is to be regretted is that the material progress and mastery is not the result of and in keeping with a spiritual progress which alone has the power to contradict and caunteract the terrible danger coming from these discoveries. Although in the popular view, science refers to the knowledge of the outer world and Spirituality to the knowledge of man's spirit or self, knowledge is one and indivisible. Science has to be undertood in its original meaning of knowledge and as such it must include both knowledge of the outer world and of man's own nature. To quote Cyril Hinshelwood, "To deny the reality of the inner world is a flat negation of all that is immediate in existence, to minimise its significance is to depreciate the very purpose of living, and to explain it away is a product of natural selection, is a plain fallacy" (Presidential Address to the Royal Society, Landon, 1962). The unwavering pursuit of Science in the sense and the cultivation of the scientific spirit of approach, even with regard to the study of the nature of man is the only anti-dote to the maladies. afflicting manking today. Although the scientific metliodi of experiment and observation, systematisation and

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Vol. XIX, No. 1 75 inference has proved highly sucessful in the exploration of the outer world, it has unfortunately not yet been applied adequately to the exploration of man's nature. To Vinobaji, Science is equal to Spirituality, both should mean the same thing. One is more concerned with the outer aspect of the world, the other with the inner aspect, and both combined will give the whole world in ourselves. So, according to him, "Science and Spirituality" should combine and that it was the only way to liberate not only India but the whole Worlds and there can be Kingdom of Heaven on this earth, otherwise if Science goes with violence both would destroy the whole World. We cannot and we need not stop progress of Science. But if we want Science to progress further, it must have a guide, which is the spiritual power only. Science is amoral, neither moral not immoral, so it requires values. If this is wrongly guided it will lead to unprecedented disaster and catastrophe. But if it is rightly guided, it will be the greatest boon for mankind. And this guidance can only come from spirituality or religion The advancement of science and technology and its use for human welfare will be in jeopardy unless there is a moral advancement of man, strengthening of human spirit. Science and technology without self-control can only result in widening the frightening gap between poor and rich countries and the gap between poor and rich within a coutry. It would. only multiply tensions, mistrust and fear, and lead rapidly to disaster and doom. Hence the survival of humankind depends upon integration of Science and Spirituality, between Science and Self-control. Man needs desperately both Science and Spirituality Industrial Age led to the Atomic Age and we are at the dawn of Solar Ageage of ever renewable energy more or less equally accessible to all countries unlike the grossly disparate distribution of fossil fuels. Thus, "we are moving towards a more unified world-view"'.5 This is nothing other than the Spirituality. This is the Unity and Sanctity of life. What is

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76 TULSI-PRAJNA needed is the application of these principles. What is needed is not only faith in the great universals of spirituality and morality like love truthfulness, compassion but their applications to concrete situations Modern ethics is Hamlet-like6 which delights to argue "To do or not to do". In short, unless we have faith in absolute values, and not in relative ethics, it will not serve as an adequate basis oven for our moral actions. Solar Age is the Age of Integration of Science and Spirituality where we have automatic strategy for unity of life. The Solar Age is bound to reduce the disparity and monopoly of natural resources. So the visible trend of Science is towards unity and sanctity of life. A.N. Whitehead has also observed : "The fuiure of civilization depends on the degree to which we can balance the forces of science and religion."? We must understand the power as well as the limits of science. Science will suffer grievously and in the end reduce to a mockery, if all its power is not yoked to alleviate human suffering. But who will give this direction to Science ? Who will generate this moral consciousness ? who will make a distinction between 'good and bad', between 'right and wrong'? After all this is not a scientific distinction Science in itself is amoral Hence, this is beyond science. As Bertrand Russell says, "......We cannot give scientific justification for the goals that we might pursue or for ethical principles that we adopt we can begin to argue only if we admit, from the outset, some ethical premises..... Most of the principles which make for civilized living are of this ethical character. No scientific reason can be given why it is bad to inflict wanton cruelty on one's fellows."'8 Russell further admits "Science by itself cannot supply us with an ethic. It can show us how to achieve a given end, and it may show us that some ends cannot be achieved. But among ends that can be achieved our choice must be decided by other than purely scientific considerations."'9 This, however, does not mean that we should be antiscience or against science, Anti-science or anti-rational

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Vol. XIX, No. 1 has no place in the affairs of man. It is untruth. "But beyond reason is not anti-reason and beyond physics is not anti-physics. 10 This "beyond empirical experience" is the hard core of religion. This is spirituality. Within. the realm of science, there is no place for mysticism and there the reign of reason is supreme. But the very kingdom of reason and human knowledge is an unfathomable mystery. In other words, there is some amount of mysticism even in science but that is not scepticism or dogmatism, disbelief or superstition, it is acceptance of the limitation of intellecual or conceptual knowledge. It does not reject para-intellecual or transcendental experience. In fact, faith in the pursuit and value of science goes beyond science and reason. It is akin to religious feeling, Faith is science, faith is reason. It is not antireason, but beyond reason.11 There are other vistas of human knowledge like intuition or mystical experience'. In mystical experience, the experience is ecstatic, blissful and happy beyond words. It is aware of its unity with the whole. It is a flood of knowledge beyond anything the mind could have acquired by its normal processes. The current developments in quantum physics, cybermetics and molecular biology emphasise that if anything-the mystery is far deeper than ever thought before. It is one thing to recognise that we have no "solution" but altogether another thing to cavalierly assert (as some people do) that there is no "problem", no "mystery" 12 Here the individuality is retained without separateness."13 There is harmony, peace, perfection, meaningfulness and unity. Hence, we should think that there are no frontiers to the human kind except what we erect ourselves.11 The proportion of the known compared to the not-known but knowable shrinks with the growth of knowledge. The climax of the ordinary consciousness is science. For the Yogic. consciousness, however this world is not the final reality. Hence, religion has been called as the Science of the Infinite. Modern Science and technology also, though. impressive, they have been merged into mystery both in. 77

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TULSI-PRAJNA the direction of the stellar macrocosm and the nuclear microcosm. Scientific Spirituality : 78 Self-knowledge (Atma-Jyana) knowledge of God (Brahma Vidya) and Spirituality (Adhyatma) are synonymous terms.15 Self-knowledge, however, is different from Spiritism, Spiritualism and Psychical Research, 16 Selfknowledge is also distinct from mysticism,17 Mysticism is subjective and tells about abnormal experiences but in Self-knowledge one is aware of all-pervading and illimitable and infinite reality. In other words, the entire creation is reflected in the self and vice-versa. Although, it is very difficult to define or characterise spirituality but Vinoba underlines the five basic features of spirituality as follows: 1. Faith in the Absolute Moral Values.18 2. Faith in the continuity of life after death,19 3. Faith in the Unity and sanctity of life.20 4. Faith in Eternal order of the Universe.21 5. Faith in the possibility of perfection of human life.22 These values are matters of faith as they can neither be proved truen or false on the basis of intellectual reasoning. But if we put faith into them, it leads to practical service. For example, if we believe in the absolute moral values like non-violence or truth, it pays us in life. Similarly, our faith in continuity of life after death, this gives us optimism as well as sense of added responsibility. When we talk of unity of life, one feels rapport with the entire creation. The sanctity follows from it, mere unity of life is not enough, if we do not add the word sanctity. We wont have the guidance which is needed. Similarly, faith in the order of the universe is essential to escape from natural anarchy. The creation is not a chaos but a Last but not the least, spirituality assures us that perfection of human life called Moksa, Mukti, Nirvana etc. is possible. This is opti mismpar excellence. cosmos.

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Vol. XIX, No. 1 79 Briefly, we have explained the basis of these articles of faith but this was not necessary. As we do not question about the basic postulates of ethics, we need not also raise such problems here. This will involve the fallacy of infinite regress or arguing in a circle. Hence, there is the least scope for exploring the logical or scientific basis of spirituality. This is entirely a matter of faith. This is neither against science nor against reason but above both Science and Reason. So far the claims of Western Scientific materialism is concerned we can say that the studies of Western science are abstracted from the whole and in these studies much of that greater whole is neglected. Within the limits chosen, science has had amazing success. but this does not qualify it to assume the role of philosophy and pronounce upon it. Matcrialism fails to explain adequately such phenomena as memory and embryological development. In all fields of Natural Science there are unsolved prob. lems which would remain insoluble so long as materialistic attitude was maintained. 23 The facts of radio-activity, interference patterns in light in physics and postulation of a psychical fields are in existence, preserving the knowledge acquired through the experiments of the past.24 Science has many achievements to its credit of an impressive kind, but its very success in a specialized field had led to its ignoring the qualities to the greater whole.25 The fuller truth of meanings, which in meditative moments we hunger for, must be sought not by the method of science in the outer world, but on an inward journey of exploration. To quote William Blake : "If the doors of perception were cleaned everything would appear as it is infinite.'*28 The second line of scientific approach to spirituality is from the side of psychical Researches and their implications. There are strange facts concerned with the mind wbich had been carefully studied during the last half of this century. There are paranormal phenomenon of telepathy, clairvoyance, precognition, telekinesis, object

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TULSI-PRAJNA reading etc. There are cases of Extra Sensory Perception (E.S.P.) Many of these things have been established beyond doubt by the work of Rhine, Soal, Carrington, Tyrell etc. These are "The weak links in the armour of locators materialistic scientists 27 The data of Psychical Research show that there are energies to be reckoned with which are different from those which are seen in the psychic order. Sooner or later the recognition of these will inevitably dispel the prevading materialism of the West and would offer a bridge between Science and Spirituality: Mystical experiences, like the E.S.P. and T.K. Pheno mena, are again a problem to the Western materialism. These experiences cannot b; brushed aside as mere phantoms of imagination or illusions Man is not only his body and mind. There are different levels of realityphysical, mental, intuitive and spiritual. Mysticism is the conscious contact of the centre of a human soul with spiritual Reality. It may be permanent state in the case of great saints and Yogis, it may be an occasional transcient experience with lesser folk, it may be no more than a hope or ideal for most of us.' 28 "There are transceadent experiences given from time to time to "ordinary people"'29 and in these the isolated ego seems to be once more in its native country and able to see with the eye of the Spirit. Dr. Radhakrishna also speaks of Spirit in Man. William James has bis entire book on "The Varities of Religious Experiences (Longmans, 1919, Ch. XIX). If Mystic experiences of great seers and saints are declared to be false and unreal, there will be unreality around our life also. There is difference both in the attitude and language of the mystics and the ordinary pepole. While the ordinary man sees and speaks of conflict, unrest, suffering, chance and separeteness, the mystic speaks of harmony, peace, perfection, meaningfulness and unity. It was Newton's belief tbat God had so designed the world that "nothing is done without this continual governinent and inspection". Newton believed that he had

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Vol. XIX, No. 1 81 scientifically demonstrated the existence of God. 30 On the nature of God, Newton says in the Principia. "This Being governs all things, not on the soul of the world, but as Lord over all, and on account of his dominion he is...... to be called Lord God or Universal Ruler."'81 Complementarity between Science and Spirituality : Popularly Science and Spirituality are regarded as opposed to each other. Science and objectivity are and must be recognised as inseparable. Science is objective, not subjective or projective. To think of any purpose or goal for the universe is totally alien to science. "And, yet deep within us there is some vague feeling beyond doubt, akin to faith that the universe and human life, has some purpose, some transcendental goal."32 And life is synthesis of both-Science and Spirituality. Science fulfils actions for our life, while Spirituality provides a direction to our life. If spirituality is our vision, science is our strong feet.33 We can fulfil our mission of life with the help of both. They are like two wings of a bird.84 Science provides deep understanding of nature and the harmony it unfolds and beauty it unravels It has also the immense power to transform society. But inspite of the dazzling triumphs of physical Science, materialism proves itself always in the end a vain and helpless creed, and that too is why physical Science it-self with all its achievements, though it may accomplish comforts, can never achieve happiness and fullness of being for the human race,"35 Hence Science needs self-knowledge for guidance. It has no value-judgement. It is neutral. We can use or misuse science but we cannot deny its potential and actual powers. Spirituality without Science is lame or ineffective. The moot question is how to make synthesis of Science and Spirituality. It is perhaps left to art and literature. Science studies the external or objective dimension which brings objective and external change leading to the

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TULSI-PRAJNA intellectual transformation. Self-knowledge gives us knowledge of the inner dimension of reality. It goes beyond mind and words and touches the heart and soul. Thus, Science and Self-knowledge fulfil the demands of the outer and inner self respectively. 82 From the moral point of view, both Science and Spirituality have got a remarkable sense of unity. As we have seen that science is neutral, beyond attachment and prejudices, so is the true state of Spirituality, where there is no envy, greed, jealousy etc. 36 A truly spiritual man is a man of steadfast wisdon (Sthitaprajna) is above these dualities of Raga-dvesha (attachment and aversion), pleasure and pain, praise and blame. As scientific attitude is useful in all walks of life, similarly spiritual outlook is universally applicable. We need spiritualisation of politics, economics, education and even commerce and military warfare. There is further point of unity between science and Spirituality that both of them, are not opposed to religion. Science being an upholder of truth, it wants to rest religion on true and real knowledge. "The foundation of morality or religion should not be dependent on myth nor tied to any authority lest doubt about the myth or about the legitimacy of the authority should imperil the foundation of sound judgment and action "37 says Einstien. Thus scientific attitude to religion will cleanse it from the dross of superstition and dogmatism. Spirituality too purifies religion because this is the core of all religions. Hence, there is no real quarrel between Science and Spirituality, rather they need each other to fill themselves in, to discover all their own implications, to awaken to their richest and completest significance.$8 The two streams of scientific materialism and scientific spirituality seem to come together to foster a cosmic unity and universal consciousness, never seen before.39 Spirituality and Social Action: As Science should be distinguished from technology, -

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Vol. XIX, No. 1 83 so Spirituality from the "institutional religion". Unfortunately, Spirituality in India has been normally associated with world-negating attitude and asceticism. Buddha's theory of Transitoriness, the Advaitic (Sankara) Doctrine of Illusion (Maya and the concept of Moksa (Liberation from the cycle of life and death) have combined to create an atmosphere of escape from life. However, Indian spirituality is life-affirming and positive. The very concept of Jeevan Mukti (Liberation while alive in flesh and blood) both in the Sramanic and the Brahmanic systems, the concept of Bodhisattva, the collective emancipation (Sarva-Mukti), and Fourfold Ends (Chatuh Purusartha) are indications enough to reject such ill-informed charges. The greatest spiritual figures like Ram and Krishna, Janaka and Yajnavalkya, Mahavira and Buddha, Vidyaranyan and Samartha Guru Ramdas are shinning examples of spirituality in action. In modern times, Swami Vivekanand, Dayananda, Tilak, Gandhi and Vinoba were as much men of spirituality as of social action. Gandhi's personality is incarnation of spirituality in action-a Karmayogi. If Gandhi is described by Prof. R.D. Ranade as "audio-mystic", by Dr. R.R. Diwakar as "The Spiritual Seeker'', by Prof. N.A. Nikam as "Discoverer of Religion", he is also characterised as "A Sage in Revolt" by Pran Chopra, a great "Social Technocrat" by A. Toynbee, as a Prophet, Statesman, Economist and Educationist of the highest order by Prof. Tsurumi. In his life, thought and action have always hung together, spilituality and social action (Satyagraha). go together. Several times, he said : "If I were to find and see God face to face in the Himalayas or by retiring to a cave, I would have done so long ago. But it is in the suffering humanity that see God and I find in my humble efforts to remove that suffering"41 He further said "God is neither in heaven nor down below, but in everyone. Hence his God of Truth (Satyanaroyana) is not different from God of the Poor (Daridranarayana).

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84 TULSI-PRAJNA Apart from his all out efforts for the spiritualisation of politics, economics, and education, Gandhi's unflinching faith in prayer, fasts, essential goodness of men and moral virtues provide adequate evidence of his deep moorings in spirituality. He has acted in most crucial circumstances on the basis of Inner Voice" or "still voice within", and had also developed his power of "conscience" as a judgment seat which can say what is good, just, right or otherwise.48 To him, real Home Rule (Swaraj) is self-rule or self-control and the way to it is passive resistance; that is soul-force or love-force. His experiments are moral-spiritual experiments and his goal has been self-realisation or to see God face to face to attain Moksa. But he raised politics to the level of religion, and spirituality to the par of social action. In him, spirituality and social dynamics. Science and humanism, had a confluence. His whole life is truth in action, spirituality in action. He discovered Satyagraha as a moral-spiritual equivalent of war, thus he brought even war to the level of spirituality and spirituality to the level of war. Our clinging to the materialistic and mechanistic world-view of Descartes and Newton has brought us perilously close to Destruction. Besides, there has been paradigm shift in various sciences. Today, there is the bootstrap theory in physics, a case of system approach dealing with non-living systems. James Jeans and Eddington had already indicated the idealistic tendencies in modern science. Francisco Varela is today working on the theory of self-organizing systems indicating the similarities between mysticism and neuro-science. Stanislay, Grof, Ken Villber, Francis Vaughan and many others have explored the spiritual dimensions of psychology. In Schumacher's Buddhist Economics' and 'Small is Beautiful', we find spiritual dimensions and alternative networks in the field of Economics, so Charlene Sprentnk has dealt with ecological oriented politics in her "The Spiritual

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Vol. XIX, No 1 Dimension of Green Politics." In the modern times, Tolstoy, Ruskin and Gandhi have pleaded for "spiritualisation of politics" and even economics. Spirituality cannot remain on an ivory-tower. It must come to the earth and in our practical life. Spirituality is a "yes to life" and never "No to life". Therefore, we have to evolve an earth-oriented, ecological and science-based spirituality. This is the same as 'creation-centred spirituality promoted by Mathew Fox. The Indian view of life is integral. It combines the four ends of life (Purusarthas) : Dharma (Duty), Artha (Economic and material), Kama (demands of sex) and Moksha (Salvation). There is no dichotomy between the material and the spiritual rather there is a synthesis between the material welfare (Abhyudaya) and spiritual salvation (Nihshryas). We cannot think of a world without science. That is as Sri Aurobindo says, "Refusal of the Ascetics". But also we cannot deny the existence of spirit--that will be the 'Denial of the Materialist'. Reference : 1. Kothari D.S., Science and Humanism-Delhi Univer sity Convocation Address, p. 8. 2. Science and Culture, ed. Indrasen, Pondicherry, Sri Aurobindo Ashram, 1951, p. 114. 3. Science and Spirituality : An Exploration, p. 19. 4. Kothari D.S., Science and Humanism, p. 11. 5. Kothari D.S., Science and Ahimsa Centre, Ahmedabad : Gujrat Vidyapith, 1983, p. 14. 6. Science and Spirituality, An Exploration, Varanasi Sarva Seva Sangh, p. 21 (statement is attributed to Vinoba's answer Dr. Smith's query). 1. Kothari, D.S., Some Thoughts on Science and Religion, New Delhi. 1977, p. 2. 8. Ibid., p. 3 (quoted from the Wisdom of the West). 9. Russell, B., The Science to save us from Science, 1950 Quoted, Science and Ahimsa Centre, 1983, p. 5.

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86 TULSI-PRAJNA 10. Warner Heisenberg, Physics and Beyond : Incounters and Conversations, Harper & Row, 1971. 11. Kothari D.S., Some Thoughts on Science and Religion, pp-5-6. 12. Science and Spirituality: An Exploration, pp. 50-51. 13. Ibid, p. 33. 14. Kothari, D.S., Some Thoughts on Science and Religion, p. 11. 15. Bhave, Vinoba., Sthita-Prajna Darshana, New Delhi, Sasta Mandal, 1963, p. 18. 16. Bhave, Vinoba., Atma Jnana aur Vijnana, Varanasi, Sarva Seva Sangh, 1964, p. 177. 17. Ibid., p. 100. 18. Bhave, Vinoba., Adhyatma-Tattwa-Sudha, Varanasi, Seva Sangh, 1968, p. 1. 19. Ibid., p. 1. 20. Ibid., p. 2. 21. Ibid., p. 2. 22. Ibid., p. 2. 23. Science and Spirituality : An Exploration, p. 30. 24. Johnson, R.C., Scientific Approach to Spirituality, Patti Kalyana, 1965, Chap. on "Western Science and Materialism". 25. Science and Spirituality : An Exploration, p. 30. 56. Johnson, R.C., Ibid., p. 22. 27. Johnson, R.C., Ibid, p. 35 (See pp. 53-36). 28. Johnson, R.C., p. 37. 29. Science and Spirituality: An Exploration, p. 32. 30. Kothari, D.S., Ibid., p. 51 (Science and Religion Beliefs ed. C.A. Russell, (London), Open University Course on Science and Belief. From Copernicus to Drawin, University of London (London) 1973, Articles in the same by Dr. Kubrin, E.A. Burtt are worth mentioning). 31. Ibid, p. 51. 32. Ibid., p. 50.

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Vol. XIX, No. 1 87 33. Bhave, Vinoba-Atma Jnana our Vijnan, Varanasi Sarva Seva Sangh Prakashan, 1964, p. 93. 34. Ibid., p. 93. 35. Indrasen (ed), Science and Culture, p. 75. 36. Bhave, V., Tisri Sakti Varanasi, Sarva Seva Sangh, 1969, p. 4, also Dasrath Singh, Gandhivada Ko Vinoba Ki Den, p. 100. 37. Quoted by D.S. Kothari, Science and Ahima, New. 38. Indra Sen, Science and Culture, p. 104. 39. Mishra, Ramnandan, Adhyatma Aur Vijnana, Laheria sarai 1969, p. 18. 40. R.R. Diwakar, Gandhi, the Spiritual Seeker, Bhartiya Vidya Bhawan, Bombay, N.A. Nikam, The Discovery of Religion by Gandhi. 41. Gandhi, M.K., Harijan, 29.9. 1936. 42. Quoted by J.B. Kripalani : Gandhi, His Life and Thought p. 338. , 43. R.R. Diwakar, "Gandhi's Spirituality in Action", Gandhi, Marg, Vol VI, No 11, Feb. 1985. 44. Gandhi, M.K. Hind Swaraj, Ahmedabad, Navajivan, p. 194.

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SCIENCE AND SPIRITUALITY Dashrath singh Introduction : Human civilivzation and culture grow from experience and self analysis. We have passed from the age of religion predominontly based on faith and superstion and more over on authority, to the age of science, reason and rationality. The former was the age of subjectivity and the latter the age of objectivity. The subjectivity of religion, though have its own merit, yet brought many unhealthy practices in society making it stagnant, dull and inert. The objectivity of science, to a great extent overpowered the evils of superstitious religion and provided humanity with tools and technique increasing physical and material comforts. However, its arrogance and selfcentricity could not observe the vital aspects of humanity which caused multipule crisis, facing the world society today. Now time has come to unite both the subjectivity and the objectivity; religion and science; reason and faith; outer consciousness and inner consciousness in order to form a new synthesis-the synthesis of science and spirituality ushering to new civilization and new human personality-a personality which Acharya Sri Tulsi calls spiritual-scientific personality. The inadequacy of modern science & Techonlogy: The modern science and Technology based civilization is inadequate. Its inadequacy has been reflected in various ways by the poets, scientists and philosophers. The author of Maya in Physics, Dr, N, C, Panda holds "During these five centuries there has been accumulation of knowledge in every branch of human endeavour. There has been knowledge explosion in physical sciences, biological science, social sciences, technology and humanities. In

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Vol. XIX, No. 1 89 spite of all this advancement, man has become more informed but less wise. His knowledge has not helped man in getting peace and happiness, in protecting mankind, in preserving enviroment and in devoloping a cosmic outlook. It has helped man in knowing the external world; it has utterly failed in helping man knowing himself". (Maya in Physics, 1991 p. 440). T. S. Eliot in his "Choruse From The Rock'" expressed : The endless cycle of idea and action, Endless invention, endless experiment, Brings knowledge of motion, but not of stillness knowledge of speech, but not of silence. Knowledge of words and ignorant of the word. All our knowledge brings us nearer to our ignorance. All our knowledge brings us nearer to death, But nearness to death no nearer to god. Where is the life we have lost in living ? Where is the wisdom we have lost in knowledge ? Where is the knowledge we have lost in information ? The Cycles of Heaven in twenty centuries. Bring us farther from god and nearer to the Dust". Fritjof Capra in his Tao of Physics (1983) writes :"Most of todays physicists do not seem to realise the philosophical, cultural and spiritual implications of their theories. Many of them actively support a society which is still based on the mechanistic fragmented world view, without seeng that science points beyond such a view, towards a oneness of the universe which includes not only our natural environment but also our fellow human beings" (P. P. 339-40). Dr. D. S. Kothari opines : "Science cannot contribute meaningfully to the great moral challenge facing mankind today, the greatesi in man's history. Unless it recognizes its obligation to the problem of 'self' and not merely that of the atom'. (Atom and Self, 1988, p. 25). Martin Luther king remarks--"When scientific power outruns moral powers we end up with guided missiles and

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90 TULSI-PRAJNA misguided men. Unless we foolishly minimise the internal of our lives aod maximize the external, we sign the warrant for our own day of doom". (The World House, p. 172) Further, "A civilization can flownder as reality in the face of moral and spirtual bankruptcy as it can through finacial bankruptcy." (Ibid, p. 186) Reflecting the dichotomy of modern scientific inventions, an Asian writer says :-- "You call your thousand material devices" labour saving machine", yet you are for ever 'busy". With the multiplying of your machinery, you grow increasingly fatigued, anxious, nervous, dissatisfied. Whatever, you have, you want more; and wherever you are you want to go somewhere else. Your divices are neither time saving nor soul-saving machinery". The above remarks on science or modern scientific civilization, in fact, do not show its meaning-lessness but its inadequacy, incompleteness which require to be engulfed by its other counterpart, vital for the harmonious growth of human civilization, and this counterpart is spirituality, religion and morality. The nature of Reality : What is the nature and the number of reality-is a very debatable question. Some are monist and some dualists, some pluralist and some nutralists. But this sort of controvercy exists only regarding the ultimate reality and not for the reality which we experience in our life. The root of such controvercy is that we are in habit of giving different meanings to the reality according to our own faith assumptions and thought constructs. Therefore, all are true or all are false. This problem does not have any importance in moulding our behaviours, if there is, it is like a drop in the occean. But the reality which we experience in our daily life and which affects our life pattern, have two distict aspects. In this sense of the term, we shall say that reality is not one but the two. One is the external to the agent who tries to know reality and the other is internal which is within him or her. This truth has been accepted

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Vol. XIX, No. 1 91 both by the spiritualists and the scientists, philosophers and the moralists. Dr. D. S. Kothari holds: "Two things are important. Firstly, the duality of the two worlds, and secondly the question of the interaction between them. The 'external world and the internal world', that is to say the 'atom' and the 'self' should be accepted as equally significant for human life, the two equally real". (Atom & Self. p. 7). "The external world is public, objective. It includes of course the world of body. The internal world is the world of psyche- 'I; self, spirit, soul, mind whatever we may call it. It is private subjective, thoughts, feelings, emotions, pleasure and pain, purpose, goals. All these belong to the internal world". (Ibid. p. 7) The noted scientists like shroedinger and Wigner hold the same view. Wigner writes--"There are two kinds of reality or existence-- the existence of my consciouness and the reality or existence of every thing else. This latter reality is not absolute, but only relative. Excepting immediate sensations, the content of my consciousness, every thing is a construct". (Ibid, p. 8) Martin Luther king, a spiritualist and revolu.. tionary leader of America writes--"Every man lives in two realms, the internal and the external. The internal is that realm of spiritual ends expressed in arts, literature, morals and religion. The external is that of divices, techni. ques, mechanisms and instrumentalities by means of which we live. Our problem today is that we have allowed the internal to become lost in the external. We have allowed the means by which we live to outdistance the ends for which we live." (Where do we go frome here : chaos or community ? p. 171), Saint Vinoba Bhave--an absolute idealist also holds that the Absolute or Brahman has two of its aspects-the one is that which is unthinkable, unmanifest and abstract and the other is conceivable, manifest and concrete. The one is its inner aspect and the other its outer aspect. The empirical world is its perceptual aspect. (Gandhivad Ko Vinoba Ki Den, by Dashrath Singh, 1975 p. 119). Ishavashya Upanisad very condidly speaks of

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92 TULSI-PRAJNA the two realities Apara vidya i. e. empirical reality and Para Vidya spiritual reality. "Vidyam Cha Vidyam Cha Yastatvedobhayam Sah, Avidyaya mtityum tirtva Vidyayamritam asnute." Both the realities are useful for human beings. One helps in removing the miseries and the other in granting the immortality to them. Thus, the two realities--one the subject of science and the other subject of spirituality are the basic facts of human life and provide us two different kinds of knowledge-science and spirituality. Science & Spirituality: Two froms of knowledge : Human minds are capable of obtaining two kinds of knowledges or realising two modes of consciousness oftenly termed as the rational and the intuitive. The one is associated with science and the other with religion or spirituality. Fritjof Capra has distinguished the above kinds of knowledges by quoting some of the philosophical and religious principles also. Socrates said; "I know that I know nothing." Laotzu said: "Not knowing that one knows is best." The Buddhists also talk of the relative and absolute knowledge or conditional and transcendental truth. Taoism and confusianism also distinguish between two kinds of knowledges and held them complementary to each other. The rational knowledge of science is empirical abstract, analytical and indirect, whereas intuitive knowledge is called supra-rational, direct realisation of the ultimate reality and hence holistic and transcendental in nature. It transcends both the sense perception and intellectual knowledge. The knowledge which comes through intuitive experience, is deemed as absolute by the Buddhists for it does not rely on discrimination, classification and abstraction of the intellect which are relative. It is undivided undifferentiated and indeterminate such ness which is mystical in nature. The upanisads call it :

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Vol. XIX, No. 1 93 "neti-neti" indescribable and hence not the object of reason. Fritjof Capra remarks:-- the fact that humanity has not become wiser over the past two thousand years, inspite of a prodigious increase in rational knowlege is ample cvidence of the impossibility of communication of absolute knowledge by world (Ibid, p. 37). In fact, absolute knowledge or intuitive knowledge is an experience which comes in non-ordinary state of our consciousness. Rational and intuitive knowledge, though distinguished from each other, occur both in the field of science and eastern mysticism. Capra holds, "Although Physicists are mainly concerned with rational knowledge and mystics with intuitive knowledge both types of knowledge occur in both fields" (Ibid P. 37). "Rational knowledge and rational activities certainly constitute the major part of scientific research, but are not all there is to it. The rational part of the research would, infact be useless if it were not complemented by the intuition that gives scientists new insights and makes them creative." (Ibid P. 39) However, the scientists do not stop with getting intuitive insights but they formulate them in consistant mathematical framework and suppliment it by an interpretation in plain language. For the scientists can not satisfy themselves with the ambiguous experience. They aim at clear definition and unambiguous connections and logic and mathematics help them in this connection. Just as science needs intuition for its creative inventior.s, similarly the spirituality also needs rational knowledge specially for the communications of the experiences. Capra opines, "If there is an intuitive element in science, there is also a rational element in Eastern mysticism. The degree to which reason and logic are emphasized, however varies enormously from one school to the other." The foundation of spirituality is experience in its broader sense where as the core of science is observation and experiment. By experience or direct experience, we mean to see the reality directly and it is not possible to

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94 TULSI-PRAJNA describe it. It is indescribable. However, all knowings depend upon seeing or experiencing. When science believes in experience of the reality, it simply means sense perception and experiment which can be known or described. Thus, both science and spirituality are empirical so far their knowleges are concerned. The difference is only regarding the nature and depth of experience. Capra distinguishes these experiences in the following way ; "Physicists perform experiments involving an elaborate team work and a highly sophisticated technology, whereas mystics obtain their knowledge purely through introspection, without any machinery in the privacy of meditation. Scientific experiments furthermore, seem to be repeatable any time and by any body, whereas mystical experiences seem to be reserved for a few individuals at special occasions," However, the differences lie only in their approach and not in their "reliability or complexity." The parallels can be seen in the fact that both the physicist and mystics require rigorous training of years by the experienced persons. "A mystical experience, therefore, is not more unique than a modern experiment in physics." Intuitive experience is of two kinds-deep mystical experience which requires long preparation with the help of meditation and direct intuitive insight limited to extremely brief moments. The deep mystical experience occurs, only when the "thought-noise" is controlled with the help of meditation. A thought-noise has been defined by Dr. D. S. Kothari "as randum uncontrolled, distracting thoughts pleasant and unpleasant that comes to us from nowhere as it were : from the sub-conscious mind." (Atom & Self, P 26) However, this "thought-noise" is different from direct intuitive insight which is essentially creative in nature. The scientists are very much familiar with the concept of direct intuitive insights because every new discovery originates in such a sudden non-verbal flash",

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Vol. XIX, No. 1 when the mind is filled with information, concepts and thought patterns". (Capra, P. 47). The contrast between deep mystical experience and that of intuitive insight can be seen in the fact that the former becomes possible when mind is emptied from all thoughts and concepts where as the latter emerges when the mind is filled with information and concepts. The former is the experience of oneness, the latter is the experience of fragmented reality. The similarity of the two lies in their inaccuracy. Mystical experience and direct intuitive insight can not be expressed adequately by ordinary words and languages, for the words are always "an abstract appoximate map of reality." Einstein said, as far as the laws of mathematics refer to reality, they are not certain, and as far as they are certain, they do not refer to reality." (Capra, 1988, P. 49) All the models of science are nothing but the approximation, and needless to say that mystical experience is too. Thus, seen from the epistemological point of view science and spirituality have the same foundation of experience and approximation of knowledge. Their approaches are different. One believes in the rational approach and helplessly becomes mystical in its ultimate analysis where as the other believes in suprarational but takes the help of rationality to make the experience objective and universal. Subjectiveness and objectiveness both are essential components of knowledge in both science and spirituality. 95 Science and Spirituality: As Values Science and spirituality present two sets of values for humankind, non-contradicting to each other, rather complementary for the balanced growth of human civilization. It is too difficult to define a value, yet we are very clearly aware of different kinds of values-like metaphysical, moral, philosophical, scientific, spiritual, religious, economic, social aesthetic, positive and normative values. This shows that where-ever there is utility, merit, goodness excellence. creativity, we see value in them, for they give

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96 TULSI-PRAJNA us satisfaction in our life. But broadly speaking these values may be classified as external and internal valuesone related to external reality and other relating to internal life; one dealing with the things and the other with consciousness in deeper level of our life. The first is the value of science and the second the value of spirituality. The knowledge of external things are useful. This makes our life situation easy and provides comforts and leisure-a suitable state for the growth of our consciousness. Vinoba said that science is necessary for us, for it beautifies our life. With the knowledge of creation it provides us powers to make life better. No one can under-estimate the contribution of science in the progress of society. It has removed superstitions to a great extent from the mind of human beings. It has brought revolutions in the field of medicines, surgery, communications management, administration and in many other fields of human life and made this whole world as a single house. Dr. D. S. Kothari said, "Nothing has done more than science to loosen the hold of magic and superstitions on the mind of men. Science limits the possible. By continually deepening of our understanding of nature, science tells us more and more of what is permissible in nature and what is not. It has banished the superstition about external world." (Atom & Self. P. 12) But it has miserably failed in what Dr. Kothari called "more dreadful superstitions of the inner world : greed hatred, and Delusion", the roots of all violence and wars (Ibid P. 13). The value of science can also be observed in the rational and objective explanation of the natural phenomena. Dr. D. S. Kothari remarked, "Equally we recognise as the greatest lesson of science, that che behaviour of matter is, in all its aspects fully explicable on an objective basis. To understand natter needs no direct referen mind or self or any supernatural agency. In the realm of natural science reason is supreme". (Ibid, P. 28) However,

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Vol. XIX, No. 1 97 science failed to create what Nehru called "a scientific temper" in human beings. It brought irrationality in the form of war and in rejection of other creative values. Therefore, Dr. Raja Ramnna says, "Scientific temper is not an environment for the preservation of existing rationality. It is the utilisation of the irrational aspects of man for creative and positive purposes and be able to recognise that it can also be used for self-destruction. The recogni. tion of this possibility of irrationality is one that requires a scientific temper." (In an International Seminar in Dec. 1986, New Delhi) A real scientific temper according to Vihoba consits in dispassionate objective and universal outlook. There is no room for bias and prejudices in it. And in this sense it is not different from the spiritual outlook. (Gandhivad Ko Vinoba Ki Den, 1975 P101). In a different sense, Vinoba holds a scientific temper means a temper of experimenting theoretical knowledge into practice' (Ibid, PP. 74-75). Thus, the value of science can be accepted in the form of our rational, universal, objective, impartial, practical as well as realistic outlook towards the world. The value of spirituality can be judged from a different point of view, Spirituality refers to the values of consciousness, creativity and solidarily of both organic and inorganic phenomena of nature. It comprehends a vast field of moral, psychological, spiritual, social and humanitarian values. From the points of view of psychology and morality it stands for all the virtues like Ahimsa, Love, Compassion, Charity, Co-operation, Synthesis and others. As objective of life, it prescribes Peace, tolerance happiness, progress, Moksha, freedom, feeling of oneness with all, Nirvan and other ultimate state of our consciousness. Thus, the values of spirituality consistis in the transformation of man and his consciousness where as the value of science rests in the refinement of external objects and environmeet. The former are values directly concerning in the form of life and higher life, whereas the latter are

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98 TULSI-PRAJNA values of things indirectly connected with life. The scientific values help in promoting external life and the spiritual values are concerned with the refinement of inner life. Both these values are parallel in human beings and therefore, should go together. They have different functions to do for the fulfilment of complete human personality. Complementarity of Science & Spirituality It is beyond question that science and spirituality both are complementary to each other. Gandhi said, "If you want something important to be done, you must not merely satisfy reason, you must move the heart also." (y.q. 11. 10. 28, p 340). According to Vinoba both science and spirituality help religion. Science is necessary for religion because it gives it the foundation of true knowledge. Spirituality is helpful in the sense that it gives the knowledge of oneness of all beings on earth and other planetsa real source of resolving inner and outer conflicts. He firmly believed that science needed the controll of spiriluality. If it is tied with the strings of spirituality heaven can come down on earth. (Gandhivad Ko Vinoba Ki Den 1975, P. 101) Dr. D. S. Kothari opined, "Mathematics and experiments unravel the secrets of the atom. On the other hand, self-control and moral experiments had to self knowledge and self liberation. Moral experiments have the same place for the internal world, as physical experiments have for the external world. Without continuing experimentation and assessment, there can be no advancement either of individual or of society", (Atom & Self P. 10). He held that the contribution of science to spirituality was extraordinarily large. It has to remove the hatred greed and delusion from human beings. Greed, hatred and delusion cannot be controlled except by knowledge and self-knowledge (Ibid, p. 13) "Mathematics is the golden key to communicable truth or reality, the key to non-communicable truth is mystic experience, that is yoga." (Ibid, P. 14) "Ultimate source of yogic insights and other creative insights is the same by whatever name,

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Vol. XIX, No. ! 99 we may call it, for the simple reason that both belong to man." (Ibid, PP. 14-15) "The transcendental experience goes beyond science. But beyond science is not unscientific." (Ibid, p. 5) According to Dr. D. S. Kothari consciousness is involved both in modern physics and spirituality. "Property of self consciousness relevant to quantum mechanics is its freedom of choice which appear in a large system which must be a thermodynamic system. And it is this property alone which unambiguously distinguishes consciousness from matter or self from atom." (Ibid, P. 24) Science has its limitation. It can not contribute to the great moral challenge facing humankind. Therefore, it has to recognise its obligation to the problem of the self and not merely that of atom". Science in its very nature is incomplete. Because there are fundamental truths which science do not know. We are intuitionally certain of these truths but these are out of the domain of science. "Science can contribute to a great extent id exploring the objective aspects of the mind and the self." And exploring the limits of determinism and freedom. Thus, Dr. Kothari concludes, "the simple truth is that we can hardly comprehend the value, harmonry and grandeur of the one without knowing something of the other." (Ibid, P. 27). "It is beyond question that for human advancement we need to pay attention to both the knowledge of atom and the knowledge of the self." Let there be a happy marriage between science and spirituality out of this marriage a new child of future may be born and divinity on carth may become reality.

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RECOMMENDATIONS OF SEMINAR ON "SPIRITUALITY AND SCIENCE" HELD On 10-12 May '93 at JAIN VISHVA BHARATI INSTITUTE, Ladnun--341306 Rajasthan-India. Preamble : The three day "All India Seminar on Spirituality and Science" (10-12th May, 1993) jointly organised by Indian Society of Philosophical Research and Jain Vishva Bharati Institute (Deemed University) Ladnun, expresses its deep concern over growing gulf between science and spirituality. For a balanced growth of individuals society and humani. ty and to realise a peacefnl divine life on earth. The Seminar stressed upon the need of parallel development of scientific temper and spiritualistic outlook. In fact, spirituality and science are "two in one or one in two". Everything is spiritual from the point of pure consciousness but they are also different in the from of realisations which from the subject of different types of science. Spirituality sees the truth in its wholeness and its outlook is synthetic while science tries to understand the truth in its particularity with an analytic method. However for the harmonius growth of our personality both are essential. The scholars, while accepting independent status of spirituality and science from the parctical point of view, they advised for the synthesis of the two. Unfortunately they are separated from each other today causing various types of pervertions and posing a menace of wholesale destruction. In order to make this synthesis practical, they reco. mmended as follows :1. Because so called religions have caused many malprac tices in society, the term 'religion' has lost its credibility and remained no longer an inspiring term. Thercfore, to use the term 'spirituality' in place of 'religion' is more desirale. .

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Vol. XIX, No. 1 2. Spirituality has been misunderstood as staticism of ritualism, individualism and otherworldliness and so on so forth. It should be liberated from the above misconceptions and positively it should be applied in social aspects of life. 3. The moral and spiritual consiousness can be developed more forcefully through integral and value education. 4. Science and spirituality can be synthesised through social and adult education, also called informal education. Basic education of Mahatma Gandhi and educatson of science of Living envisaged by Acharya Sri Tulsi will be of much help in this direction. They can also be united through the education of environment. 101 5. We shoud take the help of media, specially television to promote the idea of this synthesis. 6. We should develop scientific temper in our day today life. Science should be used for the welfare of humankind. Similarly, spirituality should come down to earth from its ivory-tower. It should be socialized. 7. Because there is natural blend of science and spirituality in the ancient literature of India, we should study them from this point of view of synthesis. 8. We should raise ourselves from individual communal and Sectarian consciousness to global humanistic consciousness 9. Neutrality and impartiality should be precticed in every walk of our life. One should try to raise oneself from mental consciousness to the higher consciousness of supermind, stead fast-wisdom, equanimity; know as "Atimanas", "Akshobh-man", "Aman", "Samatvadristi", "Maddhyasth-bhava" etc. 10. In our pedagogy, more imphasis should be given on the development of intellectual and moral discrimination as well as on integral approach than to collect informations or inhance memory powers.

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TULSI-PRAJNA 11. Jain Vishva Bharati Institute (Deemed University) should also provide the teaching and research in some important physical and environmental sciences, besides its present courses in indology, Non-Violence and Meditation. 102 12. In order to make spirituality life and society oriented, Jain vishva Bharati Institute should pay special attention on "social work and social services." 13. A new movement of synthesis of science and spirituality should be initiated under the leadership of Acharya Sri Tulsi and other great saints of moderm India. Dr. Dashrath Singh

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3. Extention Programmes : We beleive in closer relation between he University and the Community and hence we have taken up the isk of improving the quality of human life, a balanced personality nd a non-violent social order through our vairous extention rogrammes : (a) Centre of Value Education : Our aim is to develop Jain Vishva Bharati Institute into a centre of value education which is ingrained our syllabus of Jeevan Vigyan We have succeeded in introducing this subject into che curricula of Ajmer University and Rajasthan Board of Higher Secondary Education. We hope, soon our efforts will bear fruit for introducing Jeevan Vigyan as one of the optional subjects at B.A. stage. We have organised two National Seminars on Value Education in the months of Nov.-Dec., 1992, one in colloboration with Value Education Centre, New Delhi and other with NCERT and published a special volume on Value Education in our Research Journal. Besides, we organised Symposia on Social Sciences of Non-violence', 'Non-violent Social Order' and Value Education' under the able guidance of their Holiness Acharya Sri Tulsi and Yuvacharya Shri Mahaprajna and also an All India Seminar on 'Spirituality and Science' on 10-12 May, 93. The reports of all those symposia and seminar have been published in a brochure named 'Samaj Ki Nai Dishayen'. We are going to organise a national dialogue on 'World's burning Problem' on 20-21 Oct., 1993 at Rajal. deshar in the august presence of His Holiness Acharya Shri Tulsi. (6) Open University System and Correspondence Course : Jain Vishva Bharati Institute has started open university and correspondence courses in B.A. and B. Sc. in English, Hindi, Prakrit, Sanskrit. Jeevan Vigyan, Economics, Political Science, Environmental Science, Computer Science and Business Management to cater to the needs of a larger body of students and youth. For this we have set up a directorate of Distant Education also. (c) Certificate Courses in the Faculty of Sraman Studies : In order to each a large number of school and college going students, we have Certificate Course known as Sraman-Sankaya which conducts courses in Jaina religion and culture. On an average, nearly 7000 students appear at the Certificate Course Examination at various centres throughout the country. (d) Certificate Course in Science of Living & Preksha Meditation : In order to impait value education among school students, we have a

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Registration Nos. Postal Department : NUR-80 Registrar of News Papers for India : 28340/75 Vol. XIX Number One April-June, 1993 three-month certificate course in science of living and preksha meditation for school teachers. (e) International Dimensions : There are three bodies :- Anuvart International, Anekant International and Anuvibha, through whose colloboration we organise our international programmes. We have so far organised two international Peace Conferences one at Ladnun in 1988 and other at Rajsamand in 1991 in which about 100 delegates each, from various countries participated. On 26-27 Nov., 1992 we organised a Dialogue at Ladnun with eminent leaders of religion and pacifists like His Holiness Dalai Lama, Robert Muller, Glen Page, John Galtung etc. Our honourable Vice-chancellor, Dr. Ramjee Singh participated in the Commonwealth Vice-chancellor's conference from 10 to 20 Aug. 1993 in England, World Philosopher's conference from 22 to 27th Aug., at Moscow and from 28 Aug. to 5th Sept., 1993 he thur dered in the World Parliament of Religions at Chicago. His impact on world community of educationists, philosophers and religionists was remarkable. In fact it is a historical event. (f) Adult Education Programme : We conduct 300 Centres of Adult Education in Ladnun Tahsil for which we have received wide appreciation from Govt. of India. (g) Ahimsa-vahini (Santi Sena): (Training in Non-violence) Instead of introducing Military Science or N C.C. in our University, we have introduced the Gandhian Scheme of training in non violence know as Ahimsa-Vahini (Santi Sena). Special Issue Price Rs. 30/ Annual Rs. 60/- Life Member Rs. 600/ Per copy 20/ Published by Dr. Parmeshwar Solanki for J V.B.I., Ladnun-341 306 and Printed by Jain Vishva Bharti Press, Ladnun-341306 (Raj.) www.jine org