Tulsi Prajna 1993 07

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524576/1

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sAvakA tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal jaina vizva bhAratI saMsthAna zodha patrikA | Vol. XIX Number Two July-September, 1993 prema sumana jaina : AcArya kundakunda aura paravartI sAhitya azoka kumAra jaina : AcArya kundakunda kA anekAnta darzana - anila kumAra jaina : digambara paramparA meM gautama svAmI candrakAnta zukla : zAkAhAra : zAstrIya pakSa rAjavIra siMha zekhAvata : jaina darzana meM mAMsAhAra niSedha . baccharAja dUgar3a : jaina darzana ke pariprekSya meM niHzastrIkaraNa aura vizvazAMti rAya azvinI kumAra aura harizaMkara pAMDeya : kapa maMjarI meM saundarya bhAvanA - jauharImala pArakha : apaDiNNo D upendranAtha rAya : harSa carita meM kucha rAjavRtta / upendranAtha rAya : magadha kA maurya zAsaka zAlizUka ke. Ara. candra : jinAgamoM kA saMpAdana pustaka samIkSA Dasrath Singh : Yuvacharya Mahaprajna on Social Sciences of Non-Violence Sampooran Singh : Modern Physics and Spirituality Suresh Chandra Jain : Relationship of Humans & Animals on Brotherhood Basis I R. K. Mithal : How to Write Self-Study Material in Distance Education Book Review a ,

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THE MULTY DIMENSIONAL ACTIVITIES OF JAIN VISHVABHARATI INSTITUTE, LADNUN 1. Teaching : The Jain Vishva Bharati 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 sttached to each Deptt. As a master of encouragement, we offer Rs 500!- P.M. to each student from outside Ladnun, who joins this University and Rupees 1500/- and Rupees 2500j. 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 the r Holiness Acharya Shri 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 at'east 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 holding camps for all sections of society ihroughout the country and also outside, in U.S.A., U.K. ecc. So far we have been able to hold 500 small and big camps. Our camps in foreign coun. tries have become very popular, (c) Publication : We have an organised publication programme of Jaina Agamas, imporient Jain manuscripts and other works. Besides the publications of Agamas, Jain Vishva Bharati has published more than 200 monographs, We also have a prestigious Quarterly bilingual Research Journal of Jain Vishva Bharati lastitute known as Tulsi.Prajna.

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tulasI prajJA TULSI PRAJNA anusaMdhAna-traimAsikI Research Quarterly JAIN VISHYABHARATI INSTITUTE RESEARCH JOURNAL Volume XIX Number Two July-September, 1993 Jain Vishvabharati Institute, (Deemed University), Ladnun--341 306 (Raj.) INDIA

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saMrakSaka DaoN0 rAmajI siMha, kulapati saMpAdaka-maNDala DaoN. dazaratha siMha ahiMsA evaM zAMti-zodha vibhAga DaoN. devanArAyaNa zarmA prAkRta bhASA evaM sAhitya vibhAga DaoN0 ke0 kumAra jIvana vijJAna evaM prekSAdhyAna vibhAga DaoN0 rAya azvinI kumAra jaina vidyA vibhAga prabandha-saMpAdaka DaoN0 paramezvara solaMkI Patron Dr. Ramjee Singh, Vice-chancellor Editorial Board Dr. Dashrath Singh Deptt. of Non-Violence & Peace Research Dr. Devanarayan Sharma Deptt. of Prakrit Language : Litrature Dr. K. Kumar 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 nianuscripts for publication shall be final.

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EDITORIAL Jainism is founded on the confluence of Ahimsa, Anekant or Anagraha and Aparigraha. However, this confluence is neither concrete nor abstract. It is continuity, evolving and expressed through different experiments of life in different times and situations. All these ideas get their expressions in our art, literature and culture. This is the reason that Ahimsa and Anekant of Acharya Kundkund remained confined not only in intellectual field but it influenced tremendously the posterior literature and life style of the people also. Ahimsa, never had been the subject of only preachings and discussions. It has influenced the life of individuals and society in the forms of vegetarianism, freedom from slavery, cruelty, exploitation and domination. Thus it played a very important role in sublimation of human life style. The concept of disarmament is based on the principles of Ahimsa and equality or equanimity. There was a time, when promise-making and to sacrify one's life for promise-keeping were regarded as great values. But this gave rise to false vanity and obstinacy. Anger, lust, passions and absolutism were justified and promoted by this practice. Therefore, this was a problem to eliminate this practice in non-violent way. In Jain canopical literature, there appeared a new value called "Apadinne" or "Apratigya". In fact, it was an experiment towards non-violence and non-absolutism. This new value can help us to live in the present and adapt with the pace of changes in circumstances while keeping the ethico-spiritual values intact. The modern world community needs to experiment on-1. non-violent explanation of social sciences, 2. Synthesis of science and spirituality and 3 Identification with Nature. Yuvacharya Mahapragya is an authentic

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(iv) thinker and scholar on these subjects. Here is an important and authentic article on his sociological thinking. This volume contains articles concerning different applied forms of non-violence written by writers distinguished in their fields and they are thought provoking and informative too. Due to some unavoidable reasons, this volume is delayed and not presented to the readers in time. Hope the readers will bear with us. Editors

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CONTENTS 1. AcArya kundakunda aura paravartI sAhitya premamumana jaina 2. AcArya kundakunda kA bhanekAnta darzana azoka kumAra jaina 3. digambara paramparA meM gautama svAmI __ anila kumAra jaina 4. zAkAhAra : zAstrIya pakSa candrakAnta zukla 5. jaina darzana meM mAMsAhAra niSedha rAjavIra siMha zekhAvata 6. jaina darzana ke pariprekSya meM niHzastrIkaraNa aura vizvazAMti baccharAja dUgar3a 7. karpUra maMjarI meM sauMdarya bhAvanA rAya azvinIkumAra aura harizaMkara pAMDeya 8. apaDiNNo joharImala pArakha 9. harSacarita meM kucha rAjavRtta upendra nAtha rAya 10. magadha kA mauryazAsaka zAlizUka upendranAtha rAya 11. jinAgamoM kA saMpAdana ke0 Ara0 candra 12. pustaka samIkSA 13. Yuvacharya Mahaprajna on Social Sciences of Non-violence Dashrath Singh 14. Modern Physics And Spirituality Sampooran Singh 15. Relationship of Humans & Animals on Brotherhood Basis Suresh Chandra Jain 16. How to Write Self-study Material in Distance Education R. K. Mithal 17. Book Review 1 103 109 130 149 155

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Contributors 1. Dr. Prem Suman Jain Head, Jainology & Prakrit Dept., Sukhadia University, Udaipur-313001 2. Dr. Ashok Kumar Jain- Assistant Professor in Jaino logy, Jain Vishva Bharati Inststute (Deemed Univer sity), Ladnun (Raj.) 3. Dr. Anil Kumar Jain-- 4. Dr. Chaudra Kant Shukla5. Dr. Rajveer Singh Shekhavat-University of Rajastban, Jaipur (Raj.) 6. Dr. B, R. Dugar Assistant Professor in the Dept. of Non-violence & Peace Research, J.V.B.I., Ladnun. 7. Dr. Rat Ashwini Kumar- Professor & Head Dept. of Jainology, JVBI, Ladaun. 8. Dr. Harishankar Pandey- Assistant Professor in the Dept. of Prakrit Language & Literature, JVBI, Ladnun. 9. Sri Jauharimal Parakh- Seva Mandir, Rawati, Jodhpur. 10. Sri Upendranath Rai11. Dr. K. R. Chandra- Retd. Prof., Dept. of Pra krit & Pali University of Gujrat, Ahmedabad. 12. Dr. Dashrath Singh Professor & Head, Dept. of Non-violence & Peace Research, JVBI, Ladnun. 13. Drt Sampooran Singh Retired Professor of Physics, University of Punjab & Internationally known writers on Science & Spiritu ality. 14. Dr. Suresh Chandra Jain- Teacher's Training College, N.C.E.R.T., Ajmer. 15. Dr. R. K. Mithal-- Director, Distant Education JVBI, Ladnun.

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AcArya kundakunda aura paravartI sAhitya - DaoN0 prema sumana jaina zramaNa paramparA aura siddhAMta ke jo saMrakSaka aura prabhAvaka AcArya hue haiM, unameM AcArya kundakunda pramukha haiM / kundakunda ke jIvana, vyaktitva, yogadAna Adi para vidvAnoM ne jo adhyayana prastuta kiye haiM, unase spaSTa huA hai, ki IsA kI prathama zatAbdI ke Asa-pAsa ke dArzanika aura sAdhanAyukta jagat ko kundakunda ne apane sAhitya evaM saMyamapUrNa jIvana se paryApta prabhAvita kiyA thaa| unakA yaha prabhAva tAtkAlika hI nahIM rahA, apitu jaina darzana aura sAhitya kI paramparA meM hone vAle paravartI AcAryoM ke jIvana aura lekhana ko bhI unhoMne prabhAvita kiyA hai / paravartI dArzanikoM ke cintana ko bhI unhoMne gati pradAna kI hai| kintu yaha prabhAva jIvana meM prANatatva kI bhAMti itanA ghulAmilA hai ki use mukharatA evaM AkAra pradAna karane ke lie atyanta gahana khoja aura samIkSA kI AvazyakatA hai| AcArya kundakunda ke TIkAkAroM ke pUrva taka ke sAhitya meM kundakunda kisa-kisa rUpa meM vidyamAna haiM, isake saMketoM ko yahAM spaSTa karane kA prayatna hai / pUrNa citra upasthita karane ke lie to isa viSaya para svatantra prabandha likhe jAne kI apekSA hai| ___ AcArya kundakunda ko paravartI sAhitya ne kitanA aura kisa rUpa meM smaraNa kiyA hai, isako rekhAMkita karane ke vibhinna AyAma ho sakate haiM / yathA (1) jaina saMgha itihAsa ke vikAsa meM kundakunda kI kyA bhUmikA hai ? (2) vibhinna bhASAoM ke zilAlekhoM meM AcArya kundakunda ko kisa rUpa meM smaraNa kiyA gayA hai ? (3) kundakunda ke guru evaM ziSya-paramparA viSayaka gaccha evaM gaNa sambandhI sAhitya meM kundakunda ke kyA ullekha haiM ? (4) ardhamAgadhI Agama sAhitya ke vibhinna graMthoM meM (jo IsA kI 5 vIM sadI taka lipibaddha hue haiM) kundakunda kisa rUpa meM aMkita haiM ? (5) vaidika paramparA ke dArzanika evaM AcAra-zAstroM meM kundakunda ke cintana ko kisa rUpa meM smaraNa kiyA hai ? (6) pAli sAhitya evaM anya jauddha granthoM meM kundakunda ke kyA ullekha haiM ? (7) bhAratIya purAtatva ke avazeSoM meM (mUrtilekha, caraNa-stambha, maMdira-prazasti) kundakunda kA kyA rekhAMkana hai ? (8) mahArASTrI prAkRta khaNDa 19, aMka 2 49

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sAhitya ke granthoM meM kundakunda ke kAvya-zilpa kA kyA anukaraNa hai ? ( 9 ) kunda - kunda kI bhASA - sAmagrI kA paravartI vaiyAkaraNoM / granthakAroM ne kyA upayoga kiyA hai ? (10) kundakunda ke tattva- cintana evaM dArzanika matoM kA bhAratIya darzana ke vikAsa meM kyA sthAna hai ? (11) jaina dArzanikoM ne kundakunda ke darzana va cintana ko kyA mahattva diyA hai ? evaM ( 12 ) kundakunda ke sAhitya kI gAthAeM, paMktiyAM, sUktiyAM evaM vicAra zailI paravartI jaina sAhitya meM kahAM aura kisa rUpa meM aMkita hai ? ityAdi / paravartI prabhAva ke ina vibhinna AyAmoM meM se yahA~ kevala aMtima AyAma para hI kucha digdarzana upasthita kiyA jA rahA hai / vibhinna prasaMgoM meM kaI vidvAnoM ne jo saMketa upasthita kiye haiM unheM eka sAtha yahAM dekhA jA sakatA hai / isase eka AdhAra bhUmi bana sakatI hai, paravartI jaina sAhitya meM kundakunda ke prabhAva ko rekhAMkita karane kI / yahAM pramukha rUpa se digambara jainAcAryoM ke hI una ullekhoM kA digdarzana hai, jo kundakunda ke sAhitya se saMbaMdhita haiM / jainAcAryoM ke kAlakrama bhI pUrNa sunizcita nahIM hai / phira bhI adhika pracalita krama ko AdhAra banAyA jA sakatA hai| ataH umAsvAmI, vaTTakera, zivArya, yativRSabha, samantabhadra, siddhasena, pUjyapAda, joindu evaM kumAra kI racanAoM meM kundakunda ke anukaraNa ko prastuta karane mAtra kA prayatna hai yahA~ / kisI AcArya ke samaya ke viSaya meM koI nayA vicAra karanA yahA~ pratipAdya nahIM hai / 1. umAsvAmIkRta tattvArthasUtra : AcArya kundakunda evaM umAsvAmI ke bIca ghaniSTha sambandha mAnA jAtA hai / prAcIna paramparA ke atirikta kundakunda sAhitya ko dRSTi meM rakhakara umAsvAmI ne tattvArtha sUtra kA praNayana kiyA hai / pariNAmasvarUpa kucha sUtra zabdaza: aura kucha arthaza: kundakunda ke granthoM se apanA sambandha rakhate haiM / vidvAnoM ne isa viSaya meM tulanAtmaka adhyayana ke lie kucha saMketa diye haiM / ' kundakunda sAhitya ke vAkyoM ke sAtha tattvArtha sUtra ke sUtroM ko rakhakara kucha samAnatA dekhI jA sakatI hai kundakunda (1) daMsaNa NANacaritANimokkhamaggo ( paMcAstikAya, 164) (2) davvaM sallakkhaNiyaM ( paMcA0, 10) (3) phAso raso ya gandho vaNNo saddo ya puggalA ( prava. 1.56 ) (4) AgAsastavagAho ( prava. 2041 ) (5) AsavaNiroho ( saMvaro) samaya: 166 50 tatvArtha sUtra samyagdarzanajJAnacAritrANi mokSamArga : 1.1 sadravyalakSaNam 5.29 sparza rasagaMdhavarNavantaH pudgalAH 2.21 AkAzasyAvagAha : 5.12 AzravanirodhaH saMvaraH 9.1 tulasI prajJA

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umAsvAmI ne isa prakAra apane kaI sUtroM kA nirmANa AcArya kundakunda kI zabdAvalI ke AdhAra para kiyA hai| kintu kucha sUtroM meM unhoMne apanI ora se kaI zabda jor3e bhI haiM aura viSaya ko adhika spaSTa kiyA hai| kucha sthAnoM para naye sUtra bhI banAye haiM / paM0 dalasukha bhAI mAlavaNiyA kA yaha kathana satya hai, ki kundakunda kI jJAnacarcA kA dohana kara umAsvAmI ne vistAra se jJAna ke bheda, svarUpa evaM unake viSaya Adi sambandhI aneka sUtroM kI racanA kI hai AcArya kundakunda ne bandha ke cAra hetu ginAye haiM (samaya 109), jabaki umAsvAmI ne inameM "pramAda" ko jor3akara pA~ca hetu mAne haiM-mithyAtva, avirati, pramAda, kaSAya aura yoga (tatvA. 7.1) / 2. vaTTakerakRta mUlAcAra mUlAcAra ke kartA vaTTakera evaM AcArya kundakunda do alaga AcArya haiM aura unakI kRtiyAM bhinna haiM, vidvAnoM ke prayatnoM se aba yaha lagabhaga nizcita rUpa se mAnA jAne lagA hai| isI prasaMga meM vidvAnoM ne vaTTakera aura kundakunda ke sambandha kI bhI carcA kI hai / kundakunda kI racanAoM kI gAthAoM ko mUlAcAra meM paryApta sthAna milA hai| samakAlIna yA nikaTakAlIna hone ke nAte vaTTakera kA kundakunda se prabhAvita honA svAbhAvika hai / kisI eka prAcIna srota kA donoM ke dvArA upayoga kiyA jAnA bhI unheM eka-dUsare se dUra nahIM krtaa| donoM AcAryoM kI kucha samAnatAeM draSTavya haiM--- kundakunda-sAhitya mUlAcAra (1) vardhamAna ko namaskAra (da. pA. 1) vahI, 3.1 (2) arahanta aura siddhoM ko namaskAra (li. pA. 1) vahI, 7.1 (3) siddhoM ko evaM 24 tIrthakaroM ko namaskAra vahI, 8.1 (bA. anu ) donoM hI AcArya viSaya-kathana kI pahale pratijJA karate haiM / yathA(ka) kundakunda-eso paNamiya sirasA samayamiyaM suNaha bocchAmi / (paMcA. 2) vaTTakera-paNamiya sirasA bocchaM samAsado piMDasuddhI du / (mUlAcAra 6.1) (kha) grantha ke upasaMhAra karane kI zailI bhI donoM meM samAna hai| (ga) donoM meM kaI gAthAeM samAna haiM / yathA--- samayasAra-ratto baMdhadi kammaM muMcadi jIvo virAgasaMpaNNo esojiNovadeso tamhA kammesu mArajja / / 150 // mUlAcAra-rAgI baMdhaI kammaM muMccaI jIvo virAgasaMpaNNo / esojiNovaeso samAsado baMdhamokkhANaM // 5.50 / khaNDa 19, aMka 2 51

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(gha) mUlAcAra meM AcArya kundakunda kI bArasa-anuprekSA kI kucha gAthAeM bhI binA saMkhyA diye hue uddha ta kI gayI haiM / ina donoM AcAryoM ke granthoM meM samAnatA aura asamAnatA ke vibhinna prasaMgoM kI carcA mUlAcAra para zodha-prabandha likhane vAle vidvAn DA. phUlacanda jaina 'premI' ne kI hai| unakA niSkarSa hai ki vaTa ke ra, kundakunda ke pazcAdvartI the aura donoM eka hI paramparA ke poSaka rahe haiM / ataH mUlAcAra meM kundakunda ke granthoM kA prabhAva koI Azcarya kA viSaya nahIM hai|' 3. zivAryakRta bhagavatIArAdhanA prAcIna jaina dharma ke svarUpa ko jAnane ke lie bhagavatIArAdhanA prAkRta kA AdhAra grantha hai / ataH svAbhAvika hai ki zivArya ne apane pUrvavartI jaina sAhitya kA dohana kara usameM se kucha maNiyAM cunI hoN| A0 kundakunda ke granthoM kI gAthAeM bhagavatIArAdhanA meM prApta haiM / kundakunda kI bArasaanuprekSA saMkSipta haiM, jabaki zivArya ne anuprekSA varNana ke prasaMga meM samasta jaina darzana ko kaha DAlA hai| kintu 12 bhAvanAoM kI AdhAra gAthA donoM kI samAna hai| ardhavama saraNamegatamaNNasaMsAralogamasucittaM / AsavasaMvaraNijjaradhamma bohiM ca citejjo / / bArasANapekkhA, gA.2; bha. A. gAthA 1710 karmAsrava ke pariNAma ko batAte hue zivArya ne jo gAthA dI hai, vaha kundakunda kI gAthA ke bahuta nikaTa hai / yathA jammasamudde bahudosabIciye dukkhajalacarAkiNaNe / jIvassa paribbhamaNaM kammAsavakAraNaM hodi / -dvA. anu. gA. 56 zivArya kI gAthA meM aMtima caraNa meM thor3A parivartana haiparibbhamaNammi kAraNaM Asavo hodi (bha. A. 1815) / bArasa anupekkhA kI gAthA naM. 13, 48, 49, evaM 67 bhagavatI ArAdhanA kI gAthA saMkhyA 1746, 1825, 1826 evaM 1847 ke samAna haiM / kundakunda ke bArasa anuprekSA ke atirikta unake anya granthoM kI gAthAeM bhI bhagavatImaArAdhanA meM pAyI jAtI haiM / yathA1. darzanapAhuDa kI gA. 3 'daMsaNabhaTTA bhaTTA' bha. A. kI 737 vIM gAthA hai| isameM "bhaTTA" ko "bhaTTo" ke rUpa meM rakhA hai, jo pATha sampAdana kI bhUla hai| 2. pravacanasAra kI gAthA 238-"jaM aNaNaNI kamma khavedi" ko bha. A. meM usI rUpa meM prastuta kiyA gayA hai (gA 107) / kevala aMtima caraNa meM pravacanasAra kI gAthA ke pATha "ussAsameteNa'' ko 'aMto tulaso prajJA

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muhutteNa" rUpa meM rakhA gayA hai / artha donoM gAthAoM ke samAna haiM / ye donoM AcArya prAkRta bhASA ke samartha racanAkAra haiN| donoM kA pratipAdya bhI prAya: samAna hai aura racanAkAla ke samaya meM bhI adhika antara nahIM hai / ataH zivArya kA kundakunda ke sAhitya se prabhAvita honA asvAbhAvika nahIM hai| 4. samantabhadrakRta ratnakaraNDa-zrAvakAcAra : AcArya kundakunda kA pratipAdya yadyapi zramaNAcAra thA, phira bhI unhoMne apane rayaNasAra meM jaina zrAvakoM ke lie kaI niyamoM kA vidhAna kiyA hai| prAcIna zrAvakAcAroM meM samantabhadrakRta ratnakaraNDa zrAvakAcAra pramukha hai| isa saMskRta kRti meM kundakunda ke prAkRta rayaNasAra kA prabhAva yatratatra upalabdha hai| AcArya zrI vidyAnandajI ne ise spaSTa bhI kiyA hai| "ratnakaraNDa' nAma bhI "rayaNasAra" kA hI rUpAntaraNa pratIta hotA hai| viSayavastu kA sUkSma tulanAtmaka adhyayana isa dizA meM upayogI hogaa| kundakunda ke pravacanasAra 1.46 gAthA aura samantabhadra ke svayambhUstotra zloka 14 kA bhAva anekAntadRSTi kI puSTi karane vAlA hai / anya saiddhAMtika matoM ke pratipAdana meM bhI samAnatA khojI jA sakatI hai| 5. siddhasena divAkarakRta sanmati-prakaraNa : siddhasena divAkara nayavAda-vivecana evaM adhyAtma ke samartha AcArya haiN| unakI racanAoM meM sanmati-prakaraNa yA sammaisuttaM eka dArzanika kRti hai| isake sampAdakoM ne spaSTa rUpa se AcArya kundakunda kI racanAoM kA vibhinna prakAra se siddhasena para prabhAva svIkAra kiyA hai| kundakunda ke samayasAra (1.13) meM jo zraddhA, darzana aura jJAna ke aikyavAda kI svIkRti hai vahI bhAva sanmatiprakaraNa (vyA. 2 gAthA 32) meM upalabdha hai / kundakunda ne apane pravacanasAra meM jisa DhaMga se dravya kA vivecana kiyA hai, siddhasena ne sanmatisUtra ke tRtIya kANDa meM jJeya kI vyAkhyA usI anekAntika dRSTi se kI hai| donoM ke granthoM kI gAthA saMkhyA 1 kA pUrvArdha lagabhaga samAna hai| yathA-- paMcAstikAya ---pajjavavijudaM davvaM davavijutA ya pajjayA Natyi / sanmati pra.---davvaM pajjavaviuyaM davvaviuttA ya pajjavA Nasthi / / DA. devenda kumAra zAstrI ne apanI prastAvanA meM spaSTa kiyA hai AcArya kundakunda ke aSTapAhuDa meM aise kaI uddharaNa milate haiM jo na kevala zabdoM meM, padoM meM, varan vAkya racanA meM bhI sanmatisUtra se samAnatA prakaTa karate haiN| anya granthoM kI gAthAeM bhI tulanIya haiM / yathA1. niyamasAra-gA. 166, 159, 169, 14, 160 Adi / sanmati sUtra-2.4, 2.30, 2.15, 2.20, 2.3 Adi / khaNDa 19, aMka 2 53

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2. paMcAstikAya-gA. 18 (242 saM. sU); gA. 53 (2.37 saM. sU.) 3. pravacanasAra-1.46, 1.18, 1.84, 1.29 Adi / sanmatisUtra-1.18, 1.36-40, 1.20, 2.30 Adi DA0 upAdhye kA mata hai, ki "yugapada vAda" kI sthApanA meM bhI siddhasena kundakunda se prabhAvita haiN|' pUjyapAda kI racanAeM : pUjyapAda kI pramukha tIna racanAeM haiM / sarvArthasiddhI meM unhoMne kundakunda kRta bArasa-anuprekSA se eka hI krama meM aura usI prasaMga meM pAMca gAthAeM uddhata kI haiM (gAthA saMkhyA 25-29) / ina gAthAoM meM saMsAra anuprekSA ke antargata dravya, kSetra, kAla, bhAva evaM bhAva-parirvatana kI bAta kahI gayI hai| ___kundakunda ke mokSapAhuDa aura pUjyapAda ke samAdhizataka ke padyoM meM samAnatA spaSTa dRSTigocara hotI hai| mokSapAhuDa kI gAthAeM 4, 5, 8, 9, 10, 29, 31 evaM 78 kramazaH samAdhizataka ke zloka 4, 5, 7, 10, 11, 18, 78, evaM 102 ke rUpa meM upasthita huI haiN| ise prAkRta gAthAoM kA saMskRta rUpAntaraNa hI kahA jAyegA / yathAmokSapAhuDa-jaM mayA dissade rUvaM taM Na jANAdi savvahA / jANagaM dissade Na taM tamhA jeMpemi keNa haM // 29 // samAdhi-yanmayA dRzyate rUpaM tatra jAnAti srvthaa| jAnanna dRzyate rUpaM tataH kena bravImyaham // 18 // pUjyapAda kI tIsarI racanA iSTopadeza aura mokSapAhuDa meM bhI paryApta sAmya upalabdha hai kucha padyoM meM / aisA pratIta hotA hai, ki iSTopadeza ke zloka naM0 4, 2, 3 evaM 37 mokSapAhuDa kI gAthA 21, 24, 25 evaM 66 ke rUpAntara haiN| yathAmokSapAhuDa-varavayatavehi saggo mA dukkhaM hou nirai iyarehiM / chAyAtavaTThiyANaM paDivAlaMtANa gurUbheyaM // 25 // iSTopadeza-varaMvRtaH padaM devaM nAvratairvata nArakam / chAyAtapastharyobhedaH pratipAlayato mahAn // 3 // 7. joindu kI racanAeM: ___ adhyAtma-sAdhaka jaina AcAryoM meM kavi joindu kA pramukha sthAna hai| AcArya kundakunda bhI adhyAtma-pratiSThApaka the / ataH unakI racanAoM kA prabhAva joindu kI kRtiyoM para par3anA svAbhAvika hai / joindu kI do racanAeM pramukha haiM-(1) paramAtmaprakAza evaM (2) yogsaar| ina donoM para kundakunda ke granthoM kA prabhAva dRSTigocara hotA hai| yathA-- tulasI prajJA

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paramAtmaprakAza kundakunda grantha prathama adhikAra ke dohA mokSapAhuDa gAthA saMkhyA saMkhyA 76, 77, 86, 121, 122, 123, 14, 15, 24,4,5,6,7, 124 tathA dvitIya adhikAra ke , 37, 66 se 69, dohA saMkhyA 13, 81, 176, 175 aadi| 51 Adi / inameM se udAharaNa ke lie eka samAnatA dRSTavya haimo. pA.---jaM jANai taM NANaM jaM picchai taM ca daMsaNaM NeyaM / taM cArittaM bhAgayaM parihAro puNNapAvANaM / / 37 / / pa. pra.-pecchaI jANai aNucarai appiM appaujoji / dasaNu NANu carittu jiu mokkhaMha kAraNa sogi // 13 // isI prakAra pravacanasAra kI gAthA 77 meM kahA gayA hai ki jo jIva puNya aura pApa donoM ko samAna nahIM mAnatA, vaha jIva moha se mohita huA bahuta kAla taka duHkha sahatA huA saMsAra meM bhaTakatA hai| isI artha ko paramAtmaprakAza ke nimna dohe meM vyakta kiyA gayA hai jo Navi maNNai jIu samu puNNu vi pAuvi doi / so ciru dukkha sahaMtu jiya mohiM hiMDai loi // 2.55 / / samayasAra kI gAthA saMkhyA 201 meM kahA gayA hai ki jisa jIva ke rAgAdi kA paramANu mAtra bhI vidyamAna hai, vaha samasta AgamoM kA dhArI hokara bhI AtmA ko nahIM jAnatA hai| isI bAta kA samarthana joindu ne paramAtma prakAza meM lagabhaga unhIM zabdoM meM kiyA hai--- jo aNubhetu vi rAu maNi jAma Na milla i etthu / so Navi muccai tAma jiya jANaMtuvi paramatthu / / 2.81 // jo indu ke yogasAra aura kundakunda ke samayasAra meM kaI samAna gAthAeM evaM vicAra upalabdha haiN| nimna viSayoM kI samAnatA draSTavya haiyogasAra samayasAra 1. zuddhAtmA kA lakSaNa gAthA 6,7, 38 evaM 73 2. pratyAkhyAna kA lakSaNa gAthA 34,35 3. ajJAnI evaM jJAnI kA lakSaNa gAthA 19-22 4. AtmA kA jJApaka svarUpa gAthA 76-78 5. saMvara, nirjarA, mokSa ke upAya gAthA 187-189 6. rAgAdibhAva hI baMdhaka gAthA 150, 167 7. dhyAna se hI mokSa-prApti gAthA 206, 412 8. nizcaya aura vyavahAra dRSTi gAthA 276, 155, 277 isa donoM granthoM meM artha aura bhAva kI samAnatA ke sAtha zabdoM ke prayoga meM bhI samAnatA hai / yathA-- khaNDa 19, aMka 2

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samayasAra - AdA khu majjhaNANaM AdA me daMsaNaM caritaM ca / AdA paccakkhANaM AdA me saMvaro jogo // 277 || yogasAra - appA daMsaNu NANu muNi appA caraNu viyANi / appA saMjama sIla tara appA paccakkhANi // 81 // 8. kumArakRta kArtikeyAnuprekSA : bAraha anuprekSAoM kA vistAra se prAkRta meM varNana karane vAlA grantha kumArakRta kArtikeyAnuprekSA hai / isa grantha meM pUrvavartI anuprekSA sambandhI sAhitya kA paryApta prabhAva dRSTigocara hotA hai / DA. e. ena. upAdhye ne apanI vidvatApUrNa bhUmikA meM isa para paryApta prakAza DAlA hai / kundakunda kI bArasa - anuprekSA kI jo gAthAeM kArtikeyAnuprekSA meM samAnatA lie hue haiM, unakI saMkhyA isa prakAra hai bA. anu.- gAthA - 4, 5, 8, 9, 11, 13, 24 se 29, 23, 43, 47, 67 69, evaM 70 / kArti. anu. -gAthA -6, 8, 21, 26, 28, 30, 31, 82, 83, 89, 104 305, 306 evaM 393 / inameM se eka udAharaNa draSTavya hai kundakunda - sA puNa duvihANeyA sakAlapakkA taveNa kayamANA / cadurgAdiyANaM paDhamA vayajutANaM have vidiyA ||67 || kIrtikeya - gA. 104 meM kevala eka zabda meM antara hai / 'cadugadiyANaM' ke sthAna para "cAdugadINa" pATha prayukta hai / 6. anya granthoM se tulanA AcArya kundakunda ke granthoM kI kaI gAthAeM uparyukta prasiddha AcAryoM kI racanAoM ke atirikta anya paravartI granthoM meM bhI prApta hotI haiM / " kundakunda ke " pravacanasAra" kI gAthA saM0 238 kA sAmya, paumacariyaM (gA. 120. 177) evaM titthogAlI (gA. 1213 ) meM prApta hai / " rayaNasAra" kI gAthA 106 ke samAna sAvayadhammadohA kA dohA naM0 79 hai / donoM meM uttama pAtroM ke prakAroM kA varNana hai / bArasa anuprekSA kI gAthA saMkhyA 35 sarvArthasiddhI aura jIvakANDa (gA. 89 ) meM prApta hai trilokasAra kI 463 vIM gAthA bArasa anuprekSA kI gAthA saMkhyA 49 ke samAna hai / aise anya kaI saMdarbha bhI prayatna karane para khoje jA sakate haiM / 56 uparyukta vivaraNa se pratIta hotA gAthAoM, vicAroM ke prastutikaraNa Adi se rahe haiM / unhoMne kundakunda ke sAhitya aura pradAna kI hai / kintu Azcarya hai ki ina ATha-nau sau varSoM meM kisI jainAcArya hai ki AcArya kundakunda ke granthoM, paravartI jaina AcArya prabhAvita hote cintana ko apanI zailI meM gati tulasI prajJA

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ne kundakunda ke vyaktigata nAma kA ullekha apane granthoM meM nahIM kiyaa| dazamI zatAbdI ke TIkAkAra vidvAn amRtacandra evaM jayasena (12 vIM) ke pUrva kundakunda ke nAma kA ullekha sAhitya meM na honA Azcarya aura anveSaNa kA viSaya paravartI jaina sAhitya meM jina granthoM meM pramukha rUpa se AcArya kundakunda ko nAmapUrvaka Adara sahita smaraNa kiyA gayA hai, unameM se katipaya ke nAma isa prakAra haiM 1. harivaMzapurANa (dharmakIrti) 2. sudarzanacaritra (muni vidyAnandi) 3. somasena purANa 4. meghAvI dharma saMgraha zrAvakAcAra 5. jina sahasranAmaTIkA (amarakItisUri) 6. siddhabhakti kI TIkA (prabhAcandra) 7. darzanasAra (devasana) 8. jJAnaprabodha 9. SaTprAbhRtaTIkA (zrutasAgarasUri) 10. pANDavapurANa (zubhacaMdra) 11. ArAdhanAkathAkoSa (brahmanemidatta) isa grantha sUcI meM aura vRddhi ho sakatI hai| kintu paravartI jaina sAhitya meM kundakunda ke prabhAva ko rekhAMkita karane ke lie talasparzI jJAna aura zrama kI AvazyakatA hai| kundakunda jaise samartha AcArya kA bhAratIya manISA ne kyA upayoga kiyA, yaha ujAgara honA hI caahie| sandarbha : 1. jaina, zItalacandra ; "AcArya kundakunda kA tatvArthasUtra para prabhAva' nAmaka lekha, mahAvIra jayantI smArikA, 1988, pR0 2/105 2. nyAyAvatAravArtika kI prastAvanA 3. mUlAcAra kA samIkSAtmaka adhyayana, vArANasI, 1987 prAstAvika, pR0 17 4. "rayaNasAra"--A0 kundakunda kI maulika kRti-nAmaka zrI vidyAnandajI ___ kA lekha, vIravANI (jayapura) 1973 5. paM0 sukhalAla saMghavI evaM dozI, sanmatiprakaraNa, prastAvanA, pR0 40-41 (1963, ahamadAbAda) 6. sammaisutaM, nImaca 1978 prastAvanA, pR0 9-10 7. pravacanasAra, AgAsa, 1964, prastAvanA, pR0 124 khaNDa 19, aMka 2 57

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8. vistAra ke lie dekheM-jana-patha-pradarzaka (jayapura), agasta 1988 meM prakAzita bra0 yazapAla jaina kA lekha, pR0 182-183 9. paramAtmaprakAza-sampA0 DaoN0 e0 ena0 upAdhye, prastAvanA (hindI), pR0 102 aadi| 10. vistAra ke lie dekheM-jaina-patha-pradarzaka (jayapura), akTUbara, 1989 meM - prakAzita bra0 kalpanA jaina kA lekha, pR0 49 Adi 11. kArtikeyAnuprekSA, AgAsa, 1960, prastAvanA pR0 60 Adi / 12. paM0 pannAlAla sAhityAcArya, kundakundabhAratI, phalaTaNa, 1970 prastAvanA pR0 62 tulasI prajJA

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AcArya kundakunda kA anekAnta darzana - DaoN. azokakumAra jaina bhAratIya saMskRti dharmapradhAna saMskRti hai| yahAM kI puNya vasundharA para aneka vibhUtiyoM ne janma lekara apane ko AdhyAtmika kasauTI para kasakara usase prApta anubhava ke pariNAmoM ko rakhakara ajJAnAndhakAra se bhramita manuSyoM ko jJAnAloka pradAna kara satya kA samIcIna mArga prazasta kraayaa| unameM zramaNa saMskRti ke mahAna digambara jainAcArya kundakunda kA nAma vizeSa zraddhA ke sAtha smaraNa kiyA jAtA hai| satya kI prApti hI jIvana kA sarvopari lakSya hai aura usakI prApti meM hI parama sukha hai / jainadarzana kA prANatatva anekAnta hai / isakI sudRr3ha nIMva para hI AcAra aura vicAra kA suramya prAsAda sthita hai / jaisI dRSTi hotI hai, vaisI hI sRSTi hotI hai| jaina vAGamaya ke anuzIlana karane se spaSTa hai ki anekAnta dRSTi satya para AdhArita hai| satya ko eka hI dRSTi se dekhane vAlA pUrNatA ko prApta nahIM ho sakatA / anekAntavAdI vastu ke svarUpa ko vibhinna dRSTi binduoM se dekhatA hai| AcArya kundakunda dvArA praNIta granthoM meM aneka sthAnoM para anekAntAsmaka bastu svarUpa kA nidarzana hotA hai / samayasAra graMtha meM AcArya amRtacanda syAdvAda adhikAra meM likhate haiM ki 'smAdvAda saba bastuoM ko sAdhane vAlA eka nirbAdha arhatsarvajJa kA zAsana (mata) hai| vaha sarva vastu anekAntAtmaka hai isa prakAra upadeza karatA hai kyoki samasta vastu anekAnta svabhAva vAlI haiN| anekAnta ke svarUpa ke sambandha meM ve likhate haiM ki jo vastu satsvarUpa hai, vahI vastu asatsvarUpa hai, jo vastu nityasvarUpa hai vahI vastu anityasvarUpa hai| isa prakAra eka vastu meM vastupane kI upajAne vAlI paraspara biruddha do zaktiyoM kA prakAzita honA anekAnta hai / / yadyapi AcArya kundakunda ke graMthoM meM vastusvarUpa kI saMsiddhi hetu mA0 samantabhadra, A0 akalaMkadeva, A0 vidyAnandi Adi AcAryoM jaisI dArzanika zailI to nahIM prApta hotI parantu vastu svarUpa ke nirUpaNa meM samayasAra graMtha meM nizcayanaya evaM vyavahAranaya kI dRSTi tathA pravacanasAra aura paMcAstikAya khaNDa 19, aMka 2

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graMtha meM usI ko dravyArthika evaM paryAyArthika naya kI dRSTiyoM kA vizeSa varNana milatA hai | AcArya kundakunda vastu kI siddhi ke prasaMga meM likhate haiM ki maiM usa ekatvavibhakta AtmA ko AtmA ke nija vaibhava dvArA dikhalAtA hUM | jo maiM dikhalAUM to use pramANa svIkAra karanA aura jo kahIM cUka jAU to chala nahIM gRhaNa karanA / isI gAthA kI AtmakhyAti TIkA meM AcArya amRta - canda likhate haiM ki mere AtmA ke nijavaibhava kA janma isa loka meM prakaTa samasta vastuoM ko prakAza karane vAlA aura syAt pada se cihnita zabdabrahma arahaMta ke paramAgama kI upAsanA se huA hai / vastusvarUpa ke nirUpaNa kI dizA meM Agama kA sevana Avazyaka hai aura Agama vahI hai jo syAt pada se cihnita hai / yaha zabda sarvavyApI hai / samayasAra graMtha meM nizcayanaya aura vyavahAranaya kA varNana prApta hotA hai / vyavahAranaya kA abhUtArtha aura zuddhanaya kI bhUtArtha kahA hai / yahAM para isake abhiprAya ko samajhanA ati Avazyaka hai / yadi vyavahAranaya sarvathA heya hotA to A0 kundakunda usake varNana kA kaSTa hI nahIM utthaate| kyoMki unheM to jina zAsana kI prabhAvanA karanI thii| jisakA viSaya vidyamAna na ho, asatyArtha ho use abhUtArtha kahate haiM / isakA bhAva hai ki zuddhanaya kA viSaya abheda ekAkAra rUpa nitya dravya hai isakI dRSTi meM bheda nahI dIkhatA / isalie inakI dRSTi meM bheda avidyamAna asatyArtha hI kahanA caahie| yahAM aisA nahIM jAnanA cAhie ki bhedasvarUpa kucha vastu hI nahIM / yadi aisA mAnA jAye to jaise vedAMta mata vAle bheda rUpa anitya ko dekha avastu mAyA svarUpa kahate haiM aura sarvavyApaka eka abheda zabdabrahma vastu kahate haiM vaisA ho jAvegA / isase sarvathA ekAnta zuddhanaya kI pakSarUpa dRSTi kA hI prasaMga A jAyegA / isakAraNa yahAM aisA jAnanA ki jinavANI syAdvAda rUpa hai / prayojana ke vaza se naya ko mukhya gauNa karatI hai / bhedarUpa vyavahAra kA pakSa to prANiyoM ko anAdikAla se hI hai aura usakA upadeza bhI bahudhA sabhI paraspara karate haiM kintu jinavANI meM vyavahAra kA upadeza zuddhanaya kA sahAyaka jAnakara kahA hai parantu usakA phala saMsAra hI hai aura zuddhanaya kA pakSa isa jIba ne kabhI nahIM gRhaNa hI kiyA tathA usakA upadeza bhI kahIM-kahIM hai isalie upakArI zrI guru ne zuddhanaya ke grahaNa kA phala mokSa jAnakara usI kA upadeza mukhyatA se kiyA hai ki zuddhanaya bhUtArtha- satyArtha hai / usI ko Azraya karane se samyagdRSTi ho sakatA hai isake jAne binA vyavahAra meM jaba taka magna hai taba tana AtmA kA jJAna zraddhAna rUpa nizcaya samyaktva nahIM ho sakatA / isa prasaMga meM jayasenAcArya kI TIkA vizeSa dRSTavya hai / jisameM gAthA ke dvitIya vyAkhyAna se bhUtArtha aura abhUtArtha ke bheda se vyavahAra ko tathA zuddha nizcayanaya aura azuddhanizcayanaya se nizcayanaya ko do prakAra se kahA hai / " 60 tulasI prajJA

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samayasAra meM nizcaya ke sAtha vyavahAranaya bhI kisI-kisI ko kisI kAla meM prayojanavAna hai, sarvathA niSedha ke yogya nahIM hai| jo zuddhanaya taka pahuMcakara zraddhAvAna, pUrNa jJAna tathA cAritravAna ho gaye / unako to zuddhanaya kA upadeza karane vAlA zuddhanaya jAnane yogya hai aura jo jIva aparamabhAva arthAt zraddhA, jJAna aura cAritra ke pUrNabhAva ko nahI pahuMca sake tathA sAdhaka avasthA meM hI Thahare hue haiM, ve vyavahAra dvArA upadeza karane yogya hai / aparamabhAva kI sthiti meM zrAvaka, pramatta tathA apramatta guNasthAna meM sthita sAdhakoM ko liyA hai| isI prasaMga meM AtmakhyAti TIkA meM likhA hai ki yadi tuma jaina-dharma kA pravartana cAhate ho to vyavahAra aura nizcaya ina donoM nayoM ko mata chor3o, kyoMki eka vyavahAra naya ke binA to tIrtha vyavahAra kA nAza ho jAyegA aura dUsare nizcaya naya ke binA tatva (vastu) kA nAza ho jAyegA / isI artha kA kalaza rUpa kAvya kahate haiM --- ubhayanayavirodhadhvaMsini syAtpadAMke jinavacasi ramante ye svayaM vAntamohAH / sapadi samayasAra te paramajyotiruccai ranavamanayapakSA kSuNNamIkSanta eva / / arthAt nizcaya-vyavahAra rUpa jo do naya unameM viSaya ke bheda se paraspara meM birodha hai / usa birodha ko dUra karane vAle syAt pada se cihnita jinendra bhagavAn ke vacana meM jo puruSa ramaNa karate haiM, pracura prItisahita abhyAsa karate haiM / ve puruSa vinA kAraNa apane Apa mithyAtva karma ke udaya kA vamana kara isa atizaya rUpa parama-jyoti prakAzamAna zuddha AtmA kA zIghra hI avalokana karate haiN| yaha samayasAra rUpa zuddhAtmA navIna nahIM utpanna huaa| pUrva hI karma se AcchAdita thA vaha vyakta ho gayA tathA vaha sarvathA ekAntarUpa kunaya ke pakSa se khaNDita nahIM hotaa| Age varNana karate hai ki vyavahAra naya ko yadyapi isa prathama paTavI meM (jaba taka zuddha svarUpa kI prApti nahIM huI taba taka) jinhoMne apanA paira rakhA hai aise puruSoM ke lie hastAvalambana tulya kahA hai, to bhI jo puruSa caitanya camatkAramAtra, paradravyabhAvoM se rahita parama artha (zuddha naya kA viSayabhUta) ko antaraMga meM avalokana karate haiM, usakA zraddhAna karate haiM tathA usa svarUpa meM lInatA rUpa cAritrabhAva ko prApta karate haiM / unake lie vyavahAra naya kucha bhI prayojanavAna nahIM hai| naya to vastu svarUpa ko samajhane ke lie haiM, vastu to pakSAtikrAMta hai / jIva meM karma baMdhe hue haiM athavA nahIM baMdhe hue haiN| isaprakAra to naya pakSa aura jo pakSa se dUravartI kahA jAtA hai vaha samayasAra hai, nirvikalpa zuddha Atmatatva hai / jo purUSa naya ke pakSapAta ko chor3akara apane svarUpa meM gupta hokara nirantara sthira rahate haiM, ve hI puruSa vikalpa ke jAla se rahita zAntacitta khaNDa 19, aMka 2

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hue sAkSAta amRta ko pIte haiN|" eka naya kA to aisA pakSa hai ki yaha cinmAtra jIva karma se baMdhA huA hai aura dUsare naya kA pakSa aisA hai ki karma se nahIM bdhaa| isa taraha do nayoM ke do pakSa haiN| donoM nayoM meM jisakA pakSapAta hai vaha tatvajJa nahIM aura jo tatvajJa hai vaha pakSapAta se rahita hai| usa puruSa kA cinmAtra AtmA cinmAtra hI hai, usameM pakSapAta se kalpanA nahIM karatA hai|" jo koI karmanaya ke avalambana meM tatpara haiM, usake pakSapAtI haiM ve bhI DUba jAte haiM / jo jJAna ko to jAnate nahIM aura jJAnanaya ke pakSapAtI haiM ve bhI DUbate haiM / jo kriyAkAMDa ko chor3akara svacchanda ho pramAdI ho gae, svarUpa meM manda udyamI haiM, ve bhI DUbate haiM kintu jo Apa nirantara jJAnarUpa hue karma ko to karate nahIM tathA pramAda ke vaza bhI nahIM hote, svarUpa meM utsAhavAna haiM ve saba loka ke Upara tairate haiM / 13 bheda vijJAna kI mahimA ke bAre meM varNana kiyA gayA hai-jo koI siddha hue haiM ve isa bheda vijJAna se hI hue haiM aura jo karma se baMdhe haiM ve isI bheda vijJAna ke abhAva meM baMdhe hai|4 isakA abhiprAya yaha hai ki AtmA aura karma kI ekatA mAnane se hI saMsAra hai / vahAM anAdi se jaba taka bheda vijJAna nahIM hai taba taka karma se baMdhatA hI hai / isalie karma bandha kA mUla bheda vijJAna kA abhAva hI hai / isa prakaraNa meM yaha yaha bhI samajhanA cAhie ki vijJAnAdvaitavAdI bauddha tathA vedAntI vastu ko advaita kahate haiM tathA usakI siddhi anubhava se hI kahate haiN| unakA bhI isa bheda vijJAna se advaita siddhi kahane kA niSedha huaa|| kyoMki sarvathA vastu kA svarUpa advata nahIM hai parantu jo mAnate haiM unakA bhedavijJAna kA kathana nahIM bana sakatA kyoMki isakA kathana to druta mAnane para hI saMbhava hai / jaba jIvaajIva do vastuyeM mAne aura do kA saMyoga mAne, tabhI bhedavijJAna ho sakatA hai ataH anekAnta ke mAnane para hI yaha nirbAdha siddha ho sakatA hai| jagata meM nizcaya se cetanA advaita hai to bhI jo darzana jJAna rUpa ko chor3e to sAmAnya vizeSa rUpa ke abhAva se vaha cetanA apane astitva ko chor3a de aura jaba cetanA apane astitva ko chor3a deM to cetanA ke jar3apanA ho jAya tathA vyApya AtmA vyApaka cetanA ke binA anta ko prApta ho jAya arthAt AtmA kA nAza ho jAya / isalie cetanA niyama se dazaMna jJAna svarUpa hI hai| vastu kA svarUpa sAmAnya vizeSAtmaka hai / cetanA bhI vastu hai| vaha darzana jJAna vizeSa ko yadi chor3a de to vastu kA nAza ho jAya taba cetanA kA abhAva ho jAne se cetana ke jar3apanA A jAyegA / cetanA AtmA kI saba avasthAoM meM pAI jAtI hai isalie vyApaka hai| AtmA cetana hI hai isa kAraNa cetanA kA abhAva vyApya hai| isa kAraNa vyApaka ke abhAva meM vyApya jo cetana AtmA usakA abhAva hotA hai isalie cetanAdarzanajJAna svarUpa ho mAnanI caahie| yahAM para tAtparya hai ki sAMkhyamatI Adi kaI mata vAle sAmAnya cetanA ko mAnakara to tulasI prajJA

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ekAnta karate haiM / unake mata kA niSedha karane hetu vastu ke svarUpa ko samAnya vizeSAtmaka kahA gayA hai ataH cetanA ko bhI sAmAnya vizeSa rUpa svIkAra karanA cAhie aisA batayAgayA hai / koI ekAntavAdI sarvathA ekAnta se karma kA kartA karma ko hI kahate haiM ora AtmA ko akartA kahate haiM ve AtmA ke svarUpa ke ghAtaka hai / jinavANI syAdvAda dvArA vastu ko nirbAdha kahatI hai / vaha vANI AtmA koM kathaMcit kartA kahatI hai so sarvathA ekAntiyoM para vANI kA kopa hai| unakI buddhi mithyAtva se Dhaka rahI hai / unake mithyAtva ko dUra karane ke lie AcArya kahate haiM ki syAdvAda se jaisI vastu kI siddhi hotI hai vaisI kahate haiM / " ve kahate haiM ki AtmA ko sAMkhya mata ke samAna sarvathAM akartA nahIM mAnanA cAhie / bhedajJAna hone se pUrva nirantara kartA mAnoM aura usake pazcAt uddhata jJAnadhAma meM nizcit isa svayaM pratyakSa AtmA ko akartA, acala aura parama jJAtA hI mAnanA cAhie / sarvathA akartA mAnane se puruSa ke saMsAra kA abhAva AtA hai / prakRti ko saMsAra mAnA jAye to prakRti jar3a hai usake sukha duHkha kA saMvedana nahIM hai / isalie kisakA sAra ? ityAdi doSa Ate haiM kyoMki vastu kA svarUpa sarvathA ekAnta nahI / AcArya upadeza dete haiM ki jahAM taka Apa aura para kA bheda vijJAna na ho taba taka to rAgAdika apane cetanarUpa bhAvakarmoM kA kartA mAnoM / bheda vijJAna ke pazcAt zuddha vijJAnadhana samasta kartApana ke bhAva se rahita eka jJAtA hI mAnoM / isa taraha eka hI AtmA meM kartA, akartA donoM bhAva vivakSAvaza siddha hote haiM / aisA mAnane se puruSa ke saMsAra, mokSa Adi kI siddhi hotI hai / " ke pacAstikAya meM sattA ke svarUpa viSaya meM AcArya kundakunda ne likhA hai ki astitva svarUpa eka hai, samasta padArthoM meM sthita hai, nAnA prakAra ke svarUpoM se saMyukta hai, ananta hai pariNAma ananta pariNAma vAlI hai, utpAdavyayadhrauvya svarUpa evaM pratipakSa saMyukta hai 18 jo astitvavAn hai / vahI sattA hai jo satAvAna hai vahI vastu hai / vastu ninyAnityAtmaka hai / yadi vastu ko sarvathA nitya hI mAnA jAye to sattA kA vinAza ho jAye / kyoMki nitya vastu meM kSaNavartI paryAya ke abhAva se pariNAma kA abhAva hotA hai, pariNAma ke binA vastu kA abhAva hotA hai / jaise mRtpiMDAdika paryAyoM ke nAza hone se mRttikA kA nAza hotA hai / kadAcit vastu ko kSaNika hI mAnA jAye to yaha vastu vahI hai jo maiMne pahale dekhI thI isa prakAra se jJAna ke nAza hone se vastu kA abhAva ho jAegA / isa kAraNa yaha vastu vahI hai jo maiMne pahale dekhI thI / aise jJAna ke nimitta vastu ko ghrauvya mAnanA yogya hai / jaise bAlaka, yuvA, vRddhAvasthA meM puruSa vahI nitya rahatA hai usI prakAra aneka paryAyoM meM dravya nitya hai isa kAraNa vastu nityAnitya svarUpa hai / vastu utpAda-vyaya khaNDa 19, aMka 2 63

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dhrauvya svarUpa hai / paryAyoM kI anityatA kI apekSA se utpAda-vyaya hai aura guNoM kI nityatA hone kI apekSA dhrauvya hai| isaprakAra tIna avasthA liye vastu sattA mAtra hotI hai / sAmAnyarUpa sattA vizeSatA kI apekSA se pratipakSa liye hue haiM / sattA do prakAra kI hotI hai--- mahAsattA aura avAntara sattA / / unameM sarva padArtha samUha meM vyApta hone vAlI sAdRzya astitva ko sUcita karane vAlI mahAsattA (sAmAnya sattA) hai| dUsarI pratiniyata vastu meM rahane vAlI svarUpAstitva ko sUcita karane vAlI avAntara sattA hai| vahAM mahAsattA avAntara sattA kI apekSA asatA hai| isalie sattA kA pratipakSI asattA hai / dravyAthika aura paryAyAthika nayoM ke bheda se dravya meM bheda hai tathApi abheda bhI hai| paryAya rahita dravya nahIM hai aura dravya rahita paryAya nahIM hai / mahAmuni dravya aura paryAya kA abheda svarUpa kahate haiN| isI bAta ko pravacanasAra meM likhA hai-paryAya ke vinA dravya nahIM hotA, kyoMki dravya kisI samaya pariNamana kiye binA nahIM rhtaa| dravya ke vinA pariNAma bhI nahIM hotA, kyoMki pariNAma kA AdhAra dravya hai| jo dravya guNa paryAyoM meM rahatA hai vaha padArtha astipane se siddha hotA hai| asat dravya kA kabhI utpAda nahIM hotA aura sad dravya kA kabhI vinAza nahIM hotA hai kyoMki dravya anAdi ananta hai kintu paryAya utpanna bhI hotI hai aura naSTa bhI hotI hai ataH paryAya kI apekSA asat kA utpAda aura binAza bhI hotA hai| dravya aura paryAya kI sApekSatA se ina donoM kathanoM meM koI virodha nahIM hai / paMcAstikAya meM likhA hai svAbhAvika avinAzI svabhAva kA nAza nahIM hai| prathama hI yaha jIva kA svarUpa hai / dravya ke tIna prakAra ke lakSaNa batAte hue kahate haiM-sattA hai, lakSaNa jisakA usa vastu ko sarvajJa vItarAgadeva dravya kahate haiN| utpAda byaya, dhrauvya saMyukta dravya kA lakSaNa hai athavA guNa paryAya ko jo AdhAra hai usako dravya kA lakSaNa kahate haiN| prathama jo usameM sat lakSaNa kahA hai vaha to sAmAnya kathana kI apekSA kahA hai / dravya anekAnta svarUpa hai| dravya kA sarvathA prakAra sattA hI lakSaNa hai / isa prakAra kahane se lakSya-lakSaNa meM bheda nahIM hotA usa kAraNa dravya kA lakSaNa utpAda-vyaya-dhrauvya kahA gayA / guNa, paryAya bhI dravya kA lakSaNa hai, kAraNa ki dravya anekAntAtmaka hai| anekAnta tabhI hotA hai jabaki dravya meM anantaguNa paryAya ho| isa kAraNa guNa aura paryAya dravya ke vizeSa svarUpa ko dikhAte haiN| jo dravya se sahabhUtatA kara avinAzI haiM / ve to guNa haiM jo kramavartI karake vinAzIka haiM ve paryAya hai / dravyoM meM guNa aura paryAya kathaJcita prakAra se abheda rUpa hai aura kayaMcita prakAra bheda lie haiN| saMjJAdi kara bheda hai vastutaH abheda hai isa prakAra ina tInoM hI lakSaNoM meM sAmAnyavizeSa kI apekSA bheda hai, vAstava meM kucha bhI bheda nhiiN| dravya aura guNa meM abheda hai / 24 sattAmAtra vastu ke vinA vastuoM ke tulasI prajJA

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utpanna karane vAle sahabhUta lakSaNa rUpa guNa nahIM hote aura guNoM ke vinA dravya nahIM hotA isa kAraNa dravya aura guNa abheda svarUpa haiM / pravacanasAra5 meM jJAnaguNa jIva hI hai aisA kahA gayA hai / AtmA ke vinA cetanA guNa aura kisI jagaha nahIM rhtaa| isa kAraNa jJAnaguNa jIva hai aura jIvadravya caitanya guNarUpa hai athavA anyaguNa rUpa bhI hai| jJAna aura AtmA meM bheda nahIM, donoM eka haiM, kyoMki anya saba acetana vastuoM ke sAtha sambandha na karake kevala AtmA ke sAtha jJAna kA anAdi nidhana svAbhAvika gAr3ha sambandha hai| isa kAraNa AtmA ko chor3akara jJAna dUsarI jagaha nahIM raha sakatA parantu AtmA ananta dharma vAlA hone se jJAna-guNa-rUpa rahatA bhI hai aura anya sukhAdi guNa rUpa bhI arthAta jaise jJAna-guNa-rUpa rahatA hai vaise anya guNa bhI rahate haiN| bhagavanta kA anekAnta siddhAnta balavAna hai / jo ekAnta se jJAna ko AtmA kaheMge to jJAna-guNamAtmadravya ho jAyegA aura jaba guNa hI dravya ho jAvegA to guNa ke abhAva se Atmadravya ke abhAva kA prasaMga AvegA kyoMki guNa vAlA dravya kA lakSaNa hai vaha nahIM rahA aura jo sarvathA AtmA ko jJAna hI mAnege / to AtmA eka jJAna-guNa-rUpa hI raha jAyegA / sukha, vIryAdi guNoM kA abhAva hogA / guNa ke abhAva se Atmadravya kA abhAva siddha hogaa| taba adhAra na hone se jJAna kA bhI abhAva ho jaayegaa| isa kAraNa niSkarSa yaha hai ki jJAnaguNa to avazya hai kyoMki jJAna anya jagaha nahIM rahatA parantu AtmA-jJAna-guNa kI apekSA jJAna hai anya guNoM kI apekSA anya hai| eka AtmA ke aneka jJAna hote haiM isameM kucha dUSaNa nahIM hai / jJAnaguNa se AtmA bheda-bhAva ko prApta hotA hai arthAta paramArtha se to gaNa-guNI meM bheda nahIM hotA kyoMki dvavya, kSetra kAla bhAva se guNa-guNI eka hai / jo dravya kSetra, kAla, bhAva guNI kA hai vahI guNa kA hai aura jo guNa kA hai vahI guNI kA / isa prakAra abhedanaya kI apekSA ekatA jAnanA / bheda naya se AtmA meM mati, zruta, avadhi, manaH paryaya, kevala ina pAMca prakAra ke jJAnoM meM se do, tIna, cAra hote haiM / vadyapi Atmadravya aura jJAnaguNa kI ekatA hai tathApi jJAnaguNa ke aneka bheda karane meM koI virodha kA doSa nahIM hai kyoMki dravya kathaMcita prakAra bhedAbheda svarUpa hai| anekAMta ke binA dravya kI siddhi nahIM hai| isa kAraNa anekAntajJoM dvArA padArtha ko aneka prakAra kA kahA gayA hai / ___ dravya kI siddhi sAtabhaMgoM se hI hotI hai| pravacanasAra tathA paMcAstikAya" meM sAtabhaMgo kA varNana milatA hai / AcArya kundakunda dvArA kiye gae syAdvAda sUcaka saptabhaMgoM ke ullekha se yaha jAna par3atA hai ki isa samaya jainAcArya apane siddhAntoM para hone vAle pratipakSiyoM ke karkaza tarka prahAroM se satarka ho gae the aura yahIM se syAdvAda kA saptabhaMgamaya vikAsa hotA khaNDa 19, aMka 2

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hai| paM0 sukhalAlajI evaM becaradAsajI ke vicAra hai ki A0 kundakunda ne pravacanasAra meM jo dravya kA vivecana kiyA vaha anekAMtadRSTi para adhArita hai / isa prakAra A0 kundakunda ke granthoM meM anekAMnta dRSTi ke samIcIna bindu prApta hote haiM / jo vastu tatva kI saMsiddhi meM sahAyaka banakara mAnava ko paramArtha taka pahuMcAne meM upayogI bhUmikA kA nirvAha karate haiM / saMdarbha : 1. yadevasattadevAsat yadeva nityaM tadevAnityamityekavastutva / niSpAdaka paraspara viruddha zaktidvayaprakAzanamanekAntaH // 2. taM yattavihattaM dAehaM appaNo savihaveNa / jadi dAejjapamANaM cukkijja calaM Na ghettavvaM // samayasAra AtmakhyAti 10 / 247 samayasAra gAthA 5 3. iha kila sakalodbhAsi syAtpadamudrita zabdabrahmopAsanajanmA AtmakhyAti TIkA gA0 5 4. vavahAro'bhUttho bhUyattho de sido du suddhaNao / bhUyatthamassido khalu sammAiTThI havai jIvo // 5. samayasAra - sampAdana paM0 pannAlAla sAhityAcArya pR0 23,24 6. tAtparya vRtti pR0 23 gAthA 11 7. suddho suddhAdeso NAyavvo paramabhAvadarisIhi / vavahAradesidA puNa je du aparameTTidA bhAve // samayasAra gAthA 12 3. vyavaharaNanayaH syAd yadyapi prAkpadavyAmiha nihita padAnAM hantahastA samayasAra gA0 11 66 balamvaH / tadapi paramamartha ciccamatkAramAtra para virahitamantaH pazyatAM naiSa kiJcid // 10. kammaM baddhamabaddha jIve evaM du jANa Naya pakkhaM / pakkhAtikkaMtI puNa bhaNNAdi jo so samayasAro || samayasAra gAthA 142 A0 amRtacanda samayasAra kalaza 5 11. ya eva muktvA nayapakSapAtaM svarUpaguptA nivasanti nityam / vikalpa jAlacyutazAntacittAsta eva sAkSAdamRtaM pibanti // vahI kalaza 69 tulasI prajJA

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12. ekasya baddho na tathA parasya citidvayo-viti pakSapAtI / yastatvavedI cyuta pakSApAtastasyAsti nityaM khalu ciccideva / / vahI kalaza 70 13. magnAH karmanayAvalambanaparA jJAnaM na jAnanti ye, magnA jJAnanayaiSiNo'pi yadatisvacchandottamAH / / vizvasyopari te taranti satataM jJAnaM bhavaMtaH svayaM, ye kurvanti na karma jAtu na vazaM yAMti pramAdasya ca / / samayasAra kalaza 111 14. bhedavijJAtaH siddhAH ye kila kecana / asyaivAbhAvato baddhA baddhA ye kila kecana / / vahI kalaza 131 16. karmaiva pravitayaM kartRhatakaiH kSiptvAtmanaH kartatAM, kAtmaSa karthaciditya calitA kaizcichu ti kopitA / teSAmuddhatamoha mudritadhiyAM bodhasya saMzuddhaye, syAdvAda pratibaMdhalabdha vijayA vastu sthitiH stayate // sarvavizuddha adhikAra kalaza 204 17. mAkartAramamI spRzaMtu puruSaM sAMkhyA ivAhitA, kartAraM kalayantu taM kila sadA bhedA'vabodhAdadhAH / UrdhvaM tUddhatabodhadhAyaniyataM pratyakSamenaM svayaM, pazyantu cyutakartRbhAva kamacalaM jJAtAramekaM parama / / vahI 205 18. sattA savvapayatthA savissarUvA aNaMta pajjAyA / bhaMguppAdadhuvattA sappaDivakkhA havadi ekkA / / paMcAstikAya gAthA 8 19. dvividhA hi sattA mahAsattAvAntarasasA / tatra sarvapadArthasArtha vyApinI sAdRzyAstitvasUcikA mahAsattA / anyAtu pratiniyatavastuvartinI svarUpAstitvasUcikA avAntasattA / tatra mahAsattA'vAntarasattArUpeNA 'sattA'vAntarasattA ca mahAsattArUpeNA'sattetyasattA sattAyA / tatvadIpikA TIkA-A. amRtacanda pR0 20-21 20. pajjayavijudaM davvaM davvavijuttA ya pajjayANatthi / doNhaM aNaNNabhUdaM bhAvaM samaNA parUviti / / paJcAstikAya gA0 12 21. Nasthi viNA pariNAma attho atthaM viNeha pariNAmo / ___davvaguNapajjayattho attho atthittaNivvatto // pravacanasAra gA0 10 22. evaM sado viNAso asado jIvassaNatthi uppAdo / tAvadio jIvANaM devo maNusoti gadiNAmo / / paJcAstikAya gA0 19 khaNDa 19, aMka 2

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23. davvaM sallakkhaNiyaM utpAdavvayadhuvattasaMjuttaM / guNapajjayAsayaM vA jaM taM bhaNNaMti savvaNhU / / paJcAstikAya gA0 10 24. davveNa viNA Na guNA guNehiM davvaM viNA Na saMbhavadi / avvadiritto bhAvo davvaguNANaM havadi tamhA // paJcAstikAya gAthA 13 25. gANaM appattimadaM vaTTAdi gANaM viNA Na appANaM / tamhA gANaM appA appA NANaM va aNNaM vA // pravacanasAra gAthA 22 26. paMcAstikAya gAthA 43 27. asthi tti ya Natthi tti ma havadi avattatvamidi puNo datvaM / pajjA yeNa du keNa vi tadubhayamAdiTThAmaNNaM vA // 28. paMcAstikAya gAthA 12 29. sadhavI sukhalAla aura becaradAsa dozI - sanmatitakI kI aMgrejI prastAvanA bambaI 1939 68 pravacanasAra --- jJeyAdhikAra 2 / 23 gulasI prajJA

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digambara-paramparA meM gautama svAmI D DaoN. anila kumAra jaina jainoM kI digambara evaM zvetAmbara donoM paramparAoM meM gautama svAmI kA mahattvapUrNa sthAna hai| ye bhagavAn mahAvIra ke prathama gaNadhara the / gautama svAmI vartamAna jaina vAGamaya ke Adya-praNetA the| digambara ArSa granthoM meM bhagavAn mahAvIra ko bhAva kI apekSA samasta vAGamaya kA arthakartA athavA mUlataMtra kartA athavA dravya zruta kA kartA batalAyA hai aura gautama gaNadhara ko upatantra kartA athavA dravya zruta kA kartA kahA gayA hai| bhagavAna mahAvIra kI divya dhvani ko sunakara Apane dvAdazAMga kI racanA kI / jinavANI kI pUjana meM nimna prakAra kahA gayA hai "tIrthaMkara kI dhuni, gaNadhara ne suni, aMga race cuni jJAnamayI / so jinavara vANI, zivasukhadAnI, tribhuvana mAnI pUjya bhayI // " isIlie gautama gaNadhara ko maMgalAcaraNa meM bhI bhagavAn mahAvIra ke turanta bAda hI smaraNa kiyA jAtA hai "maMgalam bhagavAn vIro maMgalam gautamo gnnii| maMgalam kundakundAdyo, jaina dharmostu maMgalam / / " lekina yaha bahuta hI Azcarya kI bAta hai ki itanA saba hone para bhI gautama svAmI ke bAre meM vistRta jAnakArI prApta nahIM hotI hai| digambara AmnAyoM ke Agama granthoM-tiloya paNNati (4/1475-1496), harivaMza purANa (60/476-481), dhavalA (9/4,1 44/230), kaSAya pAhur3a (1/64/84) tathA mahApurANa (2/134-150) meM unake kevalajJAna prApta karane tathA mokSa jAne sambandhI to jAnakArI hai, lekina vistRta jIvana vRtAnta kA yahAM bhI abhAva hai| solahavIM zatAbdI ke maNDalAcArya dharmacandra dvArA viracita gautama caritra' nAmaka eka grantha meM unake jIvana ke sambandha meM thor3A sA prakAza DAlA gayA hai| pUrvabhava gautama svAmI ke pUrva bhavoM kI kucha jAnakArI 'labdhi vidhAna vrata kayA' se prApta hotI hai / isake racayitA siMghaI kizanasiMha pATanI haiM jo ki khaNDa 19, aMka 2

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baravADA (savAI mAdhopura) ke pAsa rAmapurA grAma ke siMghaI sukhadevajI pATanI ke putra the| racanA saMvat 1782 meM phAlguna zuklA aSTamI somavAra ko AgarA ke motI kaTale ke mandira meM banakara taiyAra huI hai| kavi ne isa hindI padyamaya kathA kI racanA paMDita abhra dvArA saMskRta meM racita kathA ke AdhAra para kii| isa kathA meM batAyA gayA hai ki gautama svAmI ne pUrva bhava meM 'labdhi vidhAna vrata kiyA thaa| isI vrata ke prabhAva se ve RddhidhArI deva hokara gaNadhara pada ke dhAraka hue| unake pUrva bhavoM kA vivaraNa nimna prakAra hai isa bharata kSetra meM kAzI nAma kA eka deza thaa| usake nagara banArasa meM vizvalocana nAma kA eka rAjA rAjya karatA thaa| isa rAjA kI eka bahuta hI sundara rAnI thI jisakA nAma netra-vizAlA thaa| (yahI rAnI gautama svAmI kA pUrva bhava hai / ) rAnI bahuta hI rUpavatI evaM guNavatI thii| rAjA bhI use bahuta cAhatA thA / eka dina kI bAta hai ki rAjA apane kakSa meM baiThA eka nartakI kA nRtya dekha rahA thaa| rAjA nRtya dekhane meM bahuta hI magana ho gyaa| rAta bahuta vyatIta ho cukI thii| saMgIta kI madhura AvAja A rahI thii| rAnI se rahA na gyaa| usane apane jharokhe se jhAMkakara nartakI ko dekhA / nartakI apane hAva-bhAva dikhAkara rAjA ko prasanna kara rahI thii| ise dekhakara rAnI ke mana meM vikAra utpanna huA aura Akula-vyAkula hone lgii| vaha mana meM karane lagI ki 'maiM to itanI sundara hUM, lekina mAtra isa mahala kI hokara raha huuN| merI dazA to eka kaidI ke samAna hai|' usane mana hI mana vicAra kiyA ki vaha isa bandIgRha se mukta hokara hI rahegI tathA apanI sundaratA se sabako mohita kregii| rAnI ne apanI yaha durbhAvanA apanI dAsI se vyakta kI isa dAsI kA nAma cAmarI thA / dAsI ke eka beTI thI vaha durAcAriNI thii| isakA nAma madanavatI thaa| ina tInoM ne milakara mahala se bAhara nikala jAne kI eka yojanA banAI / rAnI ke AkAra kA eka putalA banAyA aura use sundara tarIke se sajAkara rAnI ke palaMga para baiThA diyaa| phira ye tInoM nakalI veSa dhAraNa kara mahala se nikala giiN| idhara rAjA nRtya aura saMgIta samApta hone para kAmAtura ho rAnI ke mahala jA pahuMcA / vaha itanA kAmAndha ho gayA thA ki vaha rAnI tathA usake putale meM bhI antara na samajha pAyA / vaha sIdhA hI putale ke nikaTa pahuMcakara kAma ceSTA karane lgaa| lekina jaise hI usane sparza kiyA to vaha samajha gayA ki kucha gar3abar3a hai / usane dAsI cAmarI ko AvAja lgaaii| lekina vaha vahAM thI hI kahAM / usane yahAM-vahAM rAnI kI khoja kI, lekina vaha use nahIM milii| rAjA cintAmukta rahane lagA / samaya bItane lagA lekina vaha rAnI ko bhulA na 70 tulasI prajJA

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pAyA / rAnI viyoga se du:khI rAjA Arta dhyAna karatA huA kucha dinoM meM mara gyaa| idhara ve tInoM svecchAcAra karatI huI idhara-udhara bhramaNa karatI rahIM / rAnI ke eka dasa varSa kA putra bhI thA, lekina rAnI ko usakI bhI kabhI yAda nahIM AI / rAnI aura dAsI joganI kA veSa dhAraNa kara idhara-udhara bhaTakatI rhiiN| ye rAta-dina madirA pIne lagIM tathA mAMsa bhI khAne lagIM / madanavatI to apanI pUrI javAnI para thii| vaha bhI brAhmaNa aura cANDAla sabake sAtha vyabhicAra karane lgii| eka bAra ye tInoM avaMtI deza phuNcii| vahAM unhoMne eka muni ko AhAra ke lie jAte dekhA / rAnI kI icchA usake sAtha viSaya sevana kI huI / ve tInoM usa muni ke sAtha cher3achAr3a karane lgiiN| muni mahArAja antarAya samajha kara vApasa cale gaye aura jaMgala meM dhyAna lagAkara baiTha gaye / ina tInoM se rahA na gayA / ye tInoM zAma ko jaMgala pahuMca gaIM tathA rAtabhara kuceSTA karatI rahIM ki muni inake sAtha viSaya sevana kreN| ye nirvastra hokara muni se lipaTane lgiiN| lekina muni mahArAja bilkula bhI vicalita na huye / ye tInoM rAtabhara muni mahArAja ko yAtanA detI rhiiN| rAnI ke kahane, ukasAne para dAsI to aura bhI adhika kuceSThA karane lgii| muni mahArAja ise upasarga mAna kara nizcala rahe / rati samApta hone lgii| apane mantavya meM saphala na hone ke bAda ye tInoM vahAM se bhAga giiN| ina tInoM ke antima samaya bahuta kaSTa meM vyatIta huye| dAsI ko pUre zarIra meM kor3ha ho gayA aura marakara vaha naraka meM gii| naraka meM nAnA prakAra kI yAtanAyeM sahane ke bAda vaha samaya pUrA karake tiryaMca paryAya meM utpanna huii| pahale vaha mArjArI huI, phira zUkara, phira kUkara aura phira kurkaTa / udhara ve donoM bhI tiryaMca gati meM bhramaNa karatI huI kurkaTa ho giiN| karma yoga se ye tInoM phira eka sAtha mila gaIM / inakI yaha dazA apanI kuceSTAoM tathA muni mahArAja ko kaSTa yAtanAyeM dene ke kAraNa hI huii| avantI deza meM ujjainI nagarI ke nikaTa eka grAma meM eka kisAna parivAra rahatA thaa| karma yoga se ve tInoM kukuTa mara kara isa kisAna ke ghara putriyoM ke rUpa meM paidA huIM / lekina ye tInoM bahuta hI apazagunI thiiN| jaba ye mAM ke garbha meM AIM to sArA dhana naSTa ho gayA aura jaba inakA janma huA to mAtA cala basI / bacapana meM par3ausina bhI mara gii| aura jaba ye thor3A-thor3A calane lagIM to sArA gAMva hI ujar3a gyaa| bar3I hone para tInoM kanyAoM ne bahuta duHkha pAye / bhUkha-pyAsa vedanA sahatI huI ye nagara aura grAma bhaTakatI rhiiN| ye bhramaNa karatI huI puhapapura : puSpapura) jA phuNcii| una dinoM vahAM eka munirAja virAjamAna the| ye mahArAja bahuta vidvAna the aura avadhijJAnI bhI the / nagara ke sabhI loga inake darzana ke lie khaNDa 19, aMka 2

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A rahe the| puSpapura ke rAjA mahIcanda bhI muni mahArAja ke darzana ke lie padhAre / jisa samaya rAjA mahIcanda mahArAja ke caraNoM meM baiThe the usI samaya ve tInoM kanyAyeM bhI vahAM A phuNcii| unakI dayanIya avasthA dekha rAjA ke mana meM karuNA bhAva jAgRta huye / muni mahArAja sabako kuvyasana chor3ane kA upadeza de rahe the| jaba ve apanA upadeza pUrA kara cuke taba rAjA ne vinamra hokara mahArAja se nivedana kiyA ki 'mahArAja ! ina tInoM kanyAoM ko dekha kara mere mana meM bAra-bAra dayA kA bhAva jAgrata ho rahA hai| mere hita meM kRpayA batAyeM ki aisA kyoM ho rahA hai|' taba mahArAja ne pUrva bhava kA sArA vRtAnta varNana kiyaa| mahArAja ne kahA---'he rAjan ! tuma pUrva bhava meM banArasa nagara ke rAjA vizva-locana the| yaha tumhArI rAnI netra-vizAlA thI tathA dUsarI cAmarI dAsI thI / yaha tIsarI kanyA madanavatI hai / ye tInoM svecchAcAra aura muni ko yAtanAyeM dene ke kAraNa naraka aura tiryaMca gati meM bhramaNa karatI huI isa paryAya meM AI haiN| aura rAjA tuma bhI kaI bhava dhAraNa karate rahe / eka bhava meM suyoga se tumheM sadbuddhi AI / muni mahArAja ke darzana huye aura unake upadeza se zrAvaka veSa dhAraNa kiyaa| phira saMnyAsa dhAraNa kara apane prANa taja diye aura prathama vimAna meM deva paidA huye / vahAM se caya kara isa bhava meM tuma paidA huye ho / kucha samaya bAda tuma nizcaya hI mokSa jaaoge|' muni mahArAja ke ye vacana sunakara ve tInoM kanyAyeM unake caraNoM ke nikaTa AIM aura vinamra hokara pUchane lagI ki isa kaSTa se mukta hone kA kucha upAya hai ? taba mahArAja ne karuNA dhAraNa kara kahA ki 'tuma tInoM 'labdhi vidhAna vrata' dhAraNa kro| isase tumhArA kalyANa hogaa|' mahArAja ke ye vacana sunakara ve harSita huI tathA pUrI zraddhA ke sAtha jaisI muni mahArAja ne vidhi batalAI usake anusAra vrata dhAraNa kiye / mana-vacana-kAya se vrata vidhAna pUrNa kiyA aura phira udyApana kiyaa| AjIvana zIla vrata dhAraNa kiyA / kucha samaya bAda ina tInoM ne AryikA dIkSA dhAraNa kara lI / anta meM samAdhi pUrvaka maraNa kiyA aura pAMcaveM svarga meM deva huiiN| yaha saba munibhakti aura 'labdhi vidhAna vrata' kA hI mahAtmya hai / mahApurANa (74/357) meM bhI varNana AtA hai ki gautama svAmI apane pUrva bhava meM Aditya vimAna meM deva the / vahAM se Ayu pUrNa karane ke bAda ve tInoM kramazaH indrabhUti, agnibhUti aura vAyubhUti nAma se prasiddha huye| gautama svAmI bharata kSetra ke magadha deza meM dvijapura nAma kA eka nagara thA / isa nagara meM aneka vidvAn brAhmaNa rahate the| yahAM sadA vedoM kI dhvani gUjA karatI thii| isI nagara meM sadAcAra parAyaNa bahuzruta aura sampanna gautama gotriya zAMDilya tulasI prajJA

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nAmaka eka brAhmaNa nivAsa karatA thaa| usake rUpa aura zIla se sampanna sthaNDilA aura kesarI nAmaka do patniyAM thIM / eka dina rAtri ko sote hue antima prahara meM sthaNDilA brAhmaNI ne zubha svapna dekhe / tabhI pAMcaveM svarga se eka deva kA jIva Ayu pUrNa hone para mAtA sthaNDilA ke garbha meM AyA / garbhAvasthA meM mAtA kI rUci dharma kI ora vizeSa bar3ha gayI / nau mAha vyatIta hone para mAtA ne eka sundara putra ko janma diyaa| usa puNyazAlI putra ke utpanna hote hI ghara meM aura bAhara bhI khuzI kA vAtAvaraNa chA gyaa| eka nimittajJAnI ne putra ke grahalagna dekhakara bhaviSyavANI kI "yaha bAlaka bar3A hone para samasta vidyAoM kA svAmI hogA aura sAre saMsAra meM isakA yaza phailegaa|" bAlaka atyanta rUpavAn thaa| usake mukha para alaukika teja thaa| use jo bhI dekhatA thA, vaha dekhatA hI raha jAtA thaa| mAtA-pitA ne usakA nAma gautama rakhA / yahI bAlaka Age calakara indrabhUti ke nAma se vikhyAta huA / bAlaka gautama jaba tIna varSa kA thA, taba mAtA sthaNDilA ne dvitIya putra ko janma diyaa| yaha jIva bhI pAMcaveM svarga se AyA thaa| vaisA hI puNyAtmA aura prabhAvazAlI / isakA nAma gArya rakhA aura bAda meM yaha putra agnibhUti nAma se vikhyAta huaa| isake kucha samaya bAda brAhmaNa kI dUsarI patnI kesarI ke bhI eka sundara putra huA aura yaha jIva bhI pAMcaveM svarga se AyA thaa| isakA nAma rakhA bhArgava / bAda meM yaha vAyubhUti nAma se prasiddha huaa| tInoM bhAiyoM ne sampUrNa veda aura vedAMgoM kA adhyayana kiyA aura ve pAragaMta ho gye| una tInoM ne apane-apane gurukula khole aura chAtroM ko vidyAdhyApana karane lge| indrabhUti ke pAsa pAMca sau ziSya par3hate the| itane vidvAn hokara bhI indrabhUti ko apanI vidyA kA bar3A abhimAna thaa| ve samajhate the ki unake samAna vidvAn isa saMsAra meM anya koI nahIM hai| eka dina bhagavAn mahAvIra chadmastha avasthA meM vihAra karate hue RjukUlA nadI ke taTa para Aye aura vahAM zAlavRkSa ke nIce eka zilA para dhyAna lagAkara baiTha gye| unhoMne vaizAkha zuklA dasamI ko cAroM ghAtiyA karmoM ko nAza kara diyA aura unheM kevalajJAna prApta ho gayA / cAroM prakAra ke devoM aura indroM ne Akara bhagavAn ko namaskAra kiyaa| saudharma indra ne kubera ko tatkAla samavazaraNa nirmANa karane kI AjJA dii| devatAoM ne zIghra hI samavazaraNa kI racanA kara dI / usameM bAraha kakSa the / deva, manuSya aura tithaMca yathAnizcita kakSoM meM Akara baiTha gaye / bhagavAna gandhakuTI meM siMhAsana para virAjamAna ho gaye kintu unakI divyadhvani nahIM khirI / yaha dekhakara saudharma indra ne apane bhavadhijJAna se jAnA ki yadi indra khaNbU 19, aMka 2 73

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bhUti gautama A jAyeM to bhagavAn kI divyadhvani khirane lgegii| yaha vicAra kara indra ne eka vRddha brAhmaNa ko gautama ke pAsa pahuMcA diyaa| vahAM para bhI usane vahI bAta doharAyI ! gautama abhimAna kI mudrA meM bole- tumheM jo pUchanA ho pUcha sakate ho / vRddha bolA--priyavarya ! yadi Apa mere kAvya kA artha batA deMge to maiM ApakA ziSya bana jAUMgA aura yadi na batA sake to Apako mere guru kA ziSyatva svIkAra karanA hogaa| isa bAta para gautama sahamata ho gye| taba vRddha ne zloka bolA-"traikAlyaM dravyaSaTaka' ityAdi / zloka sunakara indrabhUti usakA artha vicArane lage lekina artha nahIM kara pAye chaha dravya, nau padArtha, chaha lezyA, pAMca astikAya kauna se haiM / kintu abhimAna vaza vRddha ke samakSa yaha bAta kaha bhI na sake / unhoMne bAta chipAte hue kahA---"maiM tumheM kyA batAUM, calo tumhAre guru ke samakSa hI artha btaauuNgaa|" indra bhI yahI to cAhatA thaa| vaha indrabhUti ko unake ziSya parivAra sahita lekara cala diyaa| jaba samavazaraNa ke dvAra ke bhItara ghusate hI mAnastambha dekhA to indrabhUti ke mana kA abhimAna galita ho gayA aura mana meM komalatA jAgI / samavazaraNa kI vibhUti dekhakara ve cakita raha gaye aura vicArane lage-jisakI aisI lokottara vibhUti hai, ve kyA kisI ke dvArA jIte jA sakate haiM / jaba ve bhagavAn ke samakSa pahuMce to antara se bhakti kI hilaureM-sI uThI aura ve hAtha jor3akara bhagavAn kI stuti karane lge| phira unhoMne bhagavAn ko namaskAra kiyA aura apane donoM bhAiyoM aura pAMca sau ziSyoM sahita bhagavAna ke caraNoM meM jainezvarI dIkSA dhAraNa kara lii| usa samaya unake pariNAma itane nirmala the ki unheM tatkAla buddhi, vikriyA, kriyA, tapa, bala, auSadhi, rasa, aura kSetra ye ATha RddhiyAM prApta ho gyiiN| buddhi Rddhi prApta hone para avadhijJAna, manaH paryaya jJAna, koSTha mati, bIja buddhi, saMbhinna, saMzrotR aura padAnusArI jJAna bhI prApta ho gaye / aura phira zrAvaNa mAsa meM kRSNa pakSa kI pratipadA ke dina abhijit nakSatra ke udita rahane para bhagavAna mahAvIra kI divyadhvani khirii| isa samaya avasarpiNI ke caturtha kAla ke antima bhAga meM tIna varSa ATha mAha bhaura pandraha dina zeSa raha gaye the / / isa prakAra indrabhUti gautama bhagavAn mahAvIra ke prathama gaNadhara bane / bhagavAn mahAvIra ne gautama gaNadhara ko upadeza diyA aura unhoMne antarmaharta meM dvAdazAMga ke artha kA avadhAraNa karake usI samaya bAraha aMga rUpa granthoM kI racanA kI aura guNoM se apane samAna zrI sudharmAcArya ko usakA vyAkhyAna kiyA / kArtika kRSNA 15 kI subaha bhagavAn mahAvIra ko mokSa prApta huA aura usI dina zAma ko gautama gaNadhara ko kevalajJAna prApta huaa| bAraha varSa pazcAta zrI gautama svAmI ko vipulAcala parvata para mokSa prApta huaa| indranandi kRta zrutAvatAra kI gurvAvalI ke anusAra gautama svAmI bhagavAn 74 tulasI prajJA

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mahAvIra ke pazcAt prathama kevalI hue / zvetAmbara paramparA meM gautama svAmI ke sambandha meM eka vizeSa jAnakArI yaha milatI hai ki gautama svAmI ne pacAsa varSa kI Ayu meM pravrajyA ( jina dIkSA ) grahaNa kii| tIsa varSa taka chadmastha rahe aura bAraha varSa taka kevalI rahe / bAnave varSa kI Ayu meM guNazIla caitya se nirvANa prApta kiyA / isa prakAra bhagavAn mahAvIra ke bAda gautama svAmI ne bAraha varSoM taka unake siddhAntoM kA pracAra kiyA aura phira mokSa prApta kiyA / gautama svAmI kI nirvANa sthalI * guNAvA bihAra pradeza ke navAdA jile ke antargata eka gAMva hai / ise zrI gautama svAmI kI nirvANa-bhUmi mAnA jAtA hai / ata: jaina loga ise siddha kSetra mAnate haiM / lekina prAcIna zAstroM se yaha bAta galata siddha hotI hai / nirvANa kANDa (saMskRta) aura nirvANa bhakti ( prAkRta) meM kisI bhI guNAvA kA varNana nahIM milatA hai / AcArya guNabhadrakRta uttara purANa se siddha hotA hai ki gautama svAmI rAjagRhI nagarI ke vipulAcala parvata se mokSa gaye / mahApurANa se bhI yahI bAta siddha hotI hai / zvetAmbara paramparA meM bhI gautama svAmI kI nirvANa bhUmi guNAvA nahIM mAnI gaI hai / isake anusAra gautama svAmI rAjagRhI ke uttara pUrva dizA meM sthita guNazIla caitya se mokSa gaye / isa prakAra digambara ora zvetAmbara donoM hI paramparAoM meM gautama svAmI kI nirvANa sthalI rAjagRhI (rAjagRha) mAnI gaI hai / rAjagRhI ke i sthAna se mokSa prApta huA, isameM eka mata nahIM haiM / digambara paramparAnusAra ve vipulAcala parvata se mokSa gaye jabaki zvetAmbara parampara nusAra ve guNazIla caitya se mokSa gaye / anumAna se guNAvA ko pichale chaha zatAbdiyoM se siddha kSetra mAna liyA gayA hai, vastutaH gautama svAmI kI nirvANa sthalI rAjagRhI hI hai / saMdarbha 1. 'sarasvatI pUjana', racayitA - paM. dyAnatarAya aThArahavIM zatAbdI / 2. 'jainendra siddhAMta koza', bhAga-1, pR0 316 / 3. 'zrI gautama gaNadhara caritra', racayitA - siMghaI kizanasiMha pATanI (saM. 1782), saMpAdaka - kSu0 zItala sAgarajI mahArAja ( vIra nirvANa saM0 2492) / 4. 'bhArata ke digambara jaina tIrtha ; bhAga - 2, lekhaka - paM. balabhadra jaina / khaNDa 19, aMka 75

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zAkAhAra : zAstrIya pakSa D DaoN0 candrakAMta zukla "yotti yasya yadA mAMsamubhayoH pazyatAntaram / ekasya kSaNikA prItiranyaH prANaviyujyate // 1 jaba koI kisI kA mAMsa khAtA hai taba donoM meM antara dekhie-eka ko (mAMsa khAte samaya) kSaNika Ananda hotA hai aura dUsarA apane prANoM ko kho detA hai| ___satya hI, yaha kitanA ghRNita vyApAra hai ki koI apanI jIbha ke svAda ke lie kisI kI hatyA kara DAlatA hai / ___ yadyapi prAcIna bhAratIya zAstroM meM mAMsa-bhakSaNa kA ullekha prApta hotA hai, kintu samagrataH vicAra karane para hama sAdhikAra yaha kaha sakate haiM ki prAcIna bhAratIya sAhitya mAMsa-bhakSaNa ko yuktiyukta nahIM mAnatA hai| __ "jIvo jIvasya jIvanam" kI vyAkhyA karane vAle kahate haiM ki eka jIva dUsare jIna kA bhakSaNa karake apane jIvana ko saMcAlita karate haiM, kintu vastutaH isa ukti kA abhiprAya yaha hai ki samAja meM eka jIva dUsare para Azrita rahakara apanA jIvana-nirvAha karate haiN| prAcIna granthoM meM 'paMcapaMcanakhAH bhakSyAH' tathA 'na bhakSyo grAmakukkuTa:' kahakara pAMca prakAra ke pAMca nakha vAle prANiyoM ko khAne kI jo bAta kahI gaI hai, vahIM yaha bhI kahA gayA hai ki pAlatU murge Adi ko nahIM khAnA caahie| aise vAkyoM kA ullekha hone para bhI yaha nahIM kahA jA sakatA hai ki hamAre zAstrakAra mAMsa-bhakSaNa ke pakSadhara the, kyoMki maharSi manu ne kahA hai ki mAMsabhakSaNa, madya-pAna Adi meM utanA doSa nahIM hai| hAM, unake prati manuSyoM meM pravRtti dekhI jarUra jAtI hai, kintu yadi unako nahIM apanAne kI bhAvanA mana meM ho to yaha bhAvanA bahuta prazaMsanIya kahI jAegI "na mAMsabhakSaNe doSo na madye na ca maithune / pravRtti reSA bhUtAnAM nivRttistu mahAphalAH // " kucha AyurvedIya granthoM meM vividha prakAra ke bhojya padArthoM kA ullekha karate hae usake antargata mAMsa kA bhI ullekha kiyA gayA hai aura batAyA gayA khaNDa 19, aMka 2

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hai ki mAMsa-bhakSaNa kitanI mAtrA meM upayogI hai, kintu isakA yaha matalaba nahIM hotA hai ki mAMsa-bhakSaNa hI sarvopayogI hai| isI para vicAra karate hue kAma sUtrakAra vAtsyAyana muni kahate haiM ki kutte ke mAMsa ke rasa-vIrya-vipAka (Adi guNadharma aura anya upayoga) vaidyaka-zAstra meM varNita mile to kyA isIlie vaha vicAravAn manuSyoM ke lie bhakSaNIya ho jAegA "rasavIryavipAkA hi zvamAMsasyApi vaidyake / kIrtitA hi tat kiM syAd bhakSaNIyaM vicakSaNaH // 13 mAMsa zabda ke akSaroM ko dhyAna meM rakhate hue usakI vyutpatti paraka vyAkhyA karate hue mahAbhArata meM usakI nindA kI gaI hai| kahA gayA hai ki ihaloka meM maiM jisakA mAMsa khAtA hUM, paraloka meM vahI mujhako khAtA hai, yahI mAMsa zabda kA mAMsatva hai "mAMsa bhakSayitA'mutra yasya mAMsamihAmyaham / etanmAMsasya mAMsatvaM pravadanti manISiNaH // __ AcArya cANakya jaise vicakSaNa bhI sabhI prakAra ke vyaktiyoM ke lie mAMsa-bhakSaNa kA niSedha karate haiM "mAMsabhakSaNamayuktaM sarveSAm / '5 yadi samAja meM rahane vAle manuSya meM dayA, mAyA, mamatA, sahiSNutA Adi bhAva nahIM raheM to vastutaH vaha vyakti samAja meM rahane ke yogya nahIM hotA hai / jo mAMsa-bhakSaNa karane vAlA hotA hai, nizcita rUpa se usake pAsa ina guNoM kA zAkAhArI vyakti kI apekSA abhAva hogA hI, isIlie jinadharmaviveka meM bhI kahA gayA hai "dayA mAMsAzinaH kutaH / "6 vaidika dharma para eka AkSepa hotA hai ki kucha karma-kANDIya vidhAnoM meM pazu-hiMsA Adi Avazyaka hotA hai, kintu sUkSmatayA vicAra karane para yaha spaSTa ho jAtA hai ki vaidika dharma bhI kisI taraha kI hiMsA kA virodhI hai| phira bhI kucha karmakANDIya hiMsA kA khaNDana kara pAnA kaThina hI hai, kintu vedavihita yaha hiMsA samAja meM kaise A gaI, isakA bhI ucita uttara de pAnA sambhava nahIM hai / sambhava hai, vaidika dharma ke kramika vikAsa meM kucha viziSTa sampradAyoM ne isa karma kANDIya hiMsA ko svIkAra kara liyA gayA ho| vaidika bhASA meM yajJa ke lie jisa paryAyavAcI zabda kA adhika mAtrA meM ullekha milatA hai, vaha hai--'adhvr'| isI adhvara zabda se adhvaryu zabda niSpanna hotA hai jo yajJa karAne vAle ko bodhita karatA hai| yaha adhvara zabda dhvara kA nakArAtmaka (na dhvara-a dhvara) hai / dhvara zabda kA artha hotA hai - 78 tulasI prajJA

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hiMsA | to adhvara zabda kA artha hogA -- ahiMsA / isa taraha yajJa ke lie bahumAnya paryAyavAcI zabda ahiMsA artha ko bodhita karane vAlA hai to kisa taraha vaidika yajJoM meM hiMsA ko svIkAra karane vAlA mAnA jAe ? vaidika sAhitya meM hI 'na hisyAta sarvA bhUtAni' 'na vai hiMsro bhavet ' Adi vAkya ahiMsAvAditA kI bhAvanA ke hI poSaka haiM / syAdvAdamaMjarI tathA SaDdarzanasamuccaya meM uddhRta hone vAle nimnalikhita vAkya meM kitanI satyatA hai " andhe tamasi majjAmaH pazubhirye yajAmahe | hiMsA nAma bhavedadharmo na bhUto na bhaviSyati / / jo pazuoM se yajJa karate haiM ve ghora andhakAra meM nimagna hote haiM / hiMsA nAmaka dharma to na kabhI rahA hai aura na hI kabhI hogA / uparyukta vacana meM kitanI satyatA hai / koI bhI dharma kyA kabhI bhI hiMsA jaisI gahita bhAvanA ko apane dharma ke andara samAviSTa kara sakatA hai ? kadApi nahIM / yaha to jihvA kI lolupatA ke kAraNa kucha logoM ne bAda meM calakara hiMsA ko dharma ke sAtha jor3a dene kA duSprayAsa kiyA hai / bhAratendu harizcandra ne 'vaidikI hiMsA hiMsA na bhavati' nAmaka apane nATaka meM aise logoM ko Ar3e hAthoM liyA hai / hamAre prAcIna RSiyoM ne anna kI mahimA kA khUba bakhAna kiyA hai aura jaba unhoMne 'kalAvannagatAH prANAH' kahakara kaliyuga ke mAnavoM ke lie anna ko mahattvapUrNa mAnA hai to vaise RSiyoM se aisI AzA hI nahIM kI jA sakatI hai ki ve satyuga, tretA athavA dvApara ke mAnavoM ke lie mAMsa bhakSaNa kA vidhAna karate / gItA meM to kahA hI gayA hai ki anna se hI jIvoM kI utpatti hotI hai "annAd bhavanti bhUtAni / 118 vastutaH gItA ke vacana para taMttirIya upaniSad ke vacana kA prabhAva hai jisameM kahA gayA hai ki anna se hI ye sabhI jIva utpanna hote haiM aura phira anna se hI ve jIvita rahate haiM "annAdyeva khalvimAni bhUtAni jAyante, "annena jAtAni jIvanti // "" wr chAndogya upaniSad meM bhI AhAra kI zuddhi se hI mAnasika zuddhi kI bAta kahI gayI hai| khaNDa 19, aMka 2 AhAra zuddha sattvazuddhi: / ' gItA meM bhI kahA gayA hai ki jisakA AhAra, vihAra, karma, svapna | ''10 79

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aura jAgaraNa yuktisaMgata hotA hai usakA yoga duHkha kA nAzaka hotA hai "yuktAhAravihArasya yuktaceSTasya karmasu / yuktasvapnAvabodhasya yogobhavati duHkhahA / / ' 1199 gItA meM zrIkRSNa ne AhAra ke sAttvika, rAjasa aura tAmasa ina tIna bhedoM kA ullekha karate hue sAttvika AhAra kI prazaMsA kI hai / unhoMne kahA hai ki Ayu, manobala, zArIrika bala, sukha tathA prema ko bar3hAne vAle rasayukta, snigdha, sAravAn tathA manonukUla AhAra sAttvikoM ko priya hotA hai-- "AyuH sattvabalArogyasukhaprItivivardhanAH / rasAH snigdhAH sthirA hRdyA AhArAH sAttvika priyAH / / 12 unhoMne to tAmasa AhAra ke antargata bhI mAMsa bhakSaNa Adi kA jisa 'amedhya' zabda ullekha nahIM kiyA hai| hAM, tAmasa ke antargata unhoMne kA ullekha kiyA hai, usake antargata mAMsa bhakSaNa Adi ko mAnA jA sakatA hai / zrIkRSNa ke anusAra jo vyakti sAttvika nahIM hogA, vaha sabhI jIvoM para dayAvAn nahIM ho sakatA hai| vahI jJAna sAttvika jJAna hai jisameM koI vyakti sabhI jIvoM ko eka samAna samajhatA hai " sarvabhUteSu yenaikaM bhAvamavyayamIkSate / avibhaktaM vibhakteSu tajjJAnaM viddhisAtvikam // 3 zrIkRSNa ne to yahAM taka kahA hai ki vahI vyakti merI paramA bhakti ko pA sakatA hai jo sabhI jIvoM ko eka samAna mAnatA hai- " samaH sarveSu bhUteSu madbhakta labhate parAm ||" anyatra bhI unhoMne kahA hai ki jo sabhI jIvoM ke prati dveSa kI bhAvanA nahIM rakhatA hai tathA unake prati maMtrI aura karuNA ko rakhatA hai, vahI merA bhakta hai 80 "adveSTA sarvabhUtAnAM maitraH karuNa eva ca / 14 zrIkRSNa ne usI taraha ke mAnava ko saccA mAnava mAnA hai jisameM abhimAna kA abhAva ho, dambha kA abhAva ho, ahiMsA kA bhAva ho, kSamAbhAva ho, mana-vANI Adi kI saralatA ho, guru sevA kA bhAva ho, zauca kI bhAvanA ho, antaHkaraNa kI sthiratA kA bhAva ho tathA Atma-nigraha kI bhAvanA ho tulasI prajJA

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"amAnitvamadambhitvamahiMsA kSAMtirArjavam / AcAryopAsanaM zaucaM sthairyamAtmavinigrahaH // ' 1,15 ve usI mAnava ko saccA mAnava mAnate haiM jisameM ahiMsA, satya, akrodha, tyAga, zAMti, apaizunatA ( cugalakhorI kA abhAva), jIvoM ke prati dayA alolupatA, mRdutA, lajjA aura acaMcalatA kA bhAva vidyamAna ho"ahiMsA satyamakrodhastyAgaH zAntirapaizunam / dayA bhUteSvalolutvaM mArdavaM hIracApalam ||""" isa taraha mAnavoM ke ucca guNoM kA ullekha karate hue gItA meM ahiMsA rUpa bhAva ko pramukha mAnA gayA hai / maharSi pataJjali ne bhI aSTAMga yoga kA varNana karate hue prathama aMga yama ke antargata sarvaprathama aura pramukhatA jisakA ullekha kiyA hai, vaha ahiMsA hI hai / unake anusAra ahiMsA, satya, asteya, brahmacarya aura aparigraha yama ke antargata haiM 1117 "ahiMsAsatyAsteya brahmacaryAparigrahAH yamA: / ' yogadarzana meM inheM mahAvrata bhI mAnA gayA hai / na kevala yogadarzana ina pAMca bhAvoM ko mahAvrata svIkAra karatA hai, apitu jaina dharma aura darzana bhI inheM mahAvrata ke rUpa meM svIkAra karatA hai / zAkAhAra bhojana ke svIkaraNa aura mAMsAhAra bhojana ke varjana ke mUla meM yahI ahiMsA bhAva vidyamAna hai / nirvivAda rUpa se hama kaha sakate haiM ki bhAratIya zAstrIya vAGmaya ahiMsA ko svIkAra karate hue mAMsa bhakSaNa kA niSedha karate haiM aura zAkAhArI banane kA saMdeza pradAna karate haiM / saMdarbha 1. vaidyakIya subhASita sAhityam - - 12.28, zrI bhAskara govinda ghANekara, caukhambA saMskRta saMsthAna, vArANasI, saMvat 2033 2. manusmRti -- 5.56, caukhambA saMskRta pratiSThAna, vArANasI, 1987 3. kAmasUtra - 2.9.42, caukhambA saMskRta saMsthAna, vArANasI, 1982 4. vaidyakIya subhASita sAhityama - 12.27 5. cANakya sUtra - 562, kauTilIya arthazAstra ( cANakya sUtra sahita ), paMDita pustakAlaya, kAzI, 1964 6. vaidyakAya subhASita sAhityam - 17.8 7. SaDdarzanasamuccaya-- pR0 402, bhAratIya jJAnapITha prakAzana, vArANasI, vIra ni0 saMvat 2496 khaNDa 19, aMka 2 8 1

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8. gItA - 3.14 9. taittirIya upaniSad - 3.2 10. chAndogya upaniSad - 7.26.2 11. gItA - 6.17 12. bahI - 17.8 13. vahI 18.20 14. vahI - 12.11 15. vahI -- 13.7 16. vahI - 16.2 17. yogasUtra-- 2.30 C 00 tulasI prajJA

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"jaina-darzana meM mAMsAhAra-niSedha" - rAjavIrasiMha zekhAvata manuSya ko kisa prakAra kA AhAra lenA cAhie aura kisa prakAra kA AhAra nahIM lenA cAhie ? yaha prazna eka zRddha bauddhika prazna nahIM hai, kintu phira bhI eka sImA taka usa prazna ko vicAra yA cintana kA viSaya banAyA jA sakatA hai aura banAyA gayA hai| yadyapi isa prazna ke samAdhAna ko sAMskRtika aura bhaugolika paristhitiyAM prabhAvita karatI haiM, kintu yadi kucha samaya ke lie sAMskRtika aura bhaugolika paristhitiyoM ko dhyAna meM nahIM bhI lAyeM yA haTA deM, taba bhI isake samAdhAna ke rUpa meM do virodhamata, eka zAkAhAravAdiyoM kA tathA dUsarA mAMsAhAravAdiyoM kA, haiM jo apane-apane mata ke samarthana meM tarka yA kAraNa dete haiM / bhAratIya dharma aura darzana meM jaina dharma aura darzana eka mAtra aisA mata hai jo pUrNataH zAkAhAravAdI hai tathA mAMsAhAra kA niSedha karatA hai| ___jaina dArzanika mAMsAhAra-niSedha ke pakSa meM tarka dete haiM, yaha jAnane ke pahale, isa prazna, mAMsa kyA hai athavA kisako mAMsa kaheM aura kisako mAMsa nahIM kaheM, kA samAdhAna apekSita hai| mAMsa kyA hai, isa prazna ke samAdhAna meM kahA gayA hai ki mAMsa prANiyoM kA zarIra janita padArtha hai| yahAM prazna uThatA hai ki zarIra-janita padArtha se kyA tAtparya hai ? kyA mAMsa prANiyoM ke zarIra se utpanna hotA hai ? yadi utpanna hotA hai taba yaha siddha hotA hai ki mAMsa kucha aura hai tathA zarIra kucha ora arthAt mAMsa tathA prANiyoM kA zarIra eka prakAra kA padArtha nahIM hai| kintu kyA aisA mAnanA yukti saMgata hai ? mAMsa tathA zarIra meM kyA sambandha hai ? kyA zarIra se utpanna hone vAle sabhI padArtha mAMsa hai ? zarIra se utpanna hone vAle sabhI padArthoM ko mAMsa nahI mAnA jA sakatA hai, kyoMki mala-mUtra Adi bhI zarIra-janita haiM jo mAMsa kI zreNI meM nahIM Ate haiN| isase spaSTa hotA hai ki kisI padArtha vizeSa ko mAMsa mAnA jA sakatA hai| kintu vaha padArtha vizeSa kyA hai jo zarIra janita hai tathA jise mAMsa kahA jAtA hai ? eka anya prazna yaha hai ki mAMsa sabhI prANiyoM ke zarIra se khaNDa 19, aMka 2 83

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ke indriyoM vAle jIvoM utpanna hotA hai yA kinhIM vizeSa prANiyoM ke zarIra se ? isa prazna ke samAdhAna meM kahA gayA hai ki mAMsa do indriyoM taka jIvoM ke zarIra meM hotA hai / yahAM prazna hai ki eka indriya jIvoM ke zarIra meM mAMsa kyoM nahIM hotA hai ? jisa prakAra do yA do se adhika indriyoM vAle jIvoM ke zarIra meM jIva vyApta rahatA hai| jisa prakAra do yA do se adhika indriyoM vAle jIvoM ko pIr3A hotI hai usI prakAra eka indriya jIvoM ko pIr3A hotI hai / aura sabhI jIva mUlarUpa meM samAna svabhAva vAle haiM / isase spaSTa hotA hai ki sabhI jIvoM meM samAnatA hone ke kAraNa sabhI jIvoM ke zarIra meM mAMsa honA cAhie / aba yadi eka indriya jIvoM ke zarIra ke mAMsa nahIM uThatA hai ki eka indriya jIvoM tathA do se pAMca zarIra meM kyA bheda hai jisake kAraNa do yA do se adhika ke zarIra meM mAMsa hotA hai aura eka indriya jIvoM ke zarIra meM mAMsa nahIM hotA hai / kyA koI jIva aisA hai jisake eka bhI indriya nahIM hai / yadi hai taba vaha kaunasA jIva hai aura nahIM taba kyoM nahIM hai ? kyA kevalI, nArakI aura deva yoni ke jIvoM ke zarIra meM mAMsa hotA hai ? yadi nahIM taba kyoM aura yadi hotA hai taba unake mAMsa meM tathA sAmAnya jIvoM ke mAMsa meM kyA bheda hai ? kyA sabhI jIvoM ke mAMsa meM koI zreNIgata bheda hai yA eka zreNI kA hai ? arthAta bhramara, pipIlikA, macchara, makkhI, jUM, ghoghA Adi kA mAMsa, manuSya, pazu, pakSI Adi ke mAMsa ke samAna hI hotA hai yA nahIM ? eka anya prazna yaha hai ki jIvoM ke zarIra kA vaha aMza vizeSa jise mAMsa kahate haiM / vaha jIva se alaga hone para mAMsa kahalAtA hai yA jIva ke sAtha rahate hue bhI mAMsa kahalAtA hai ? mAMsa tathA jIva meM kyA sambandha hai ? Adi prazna haiM jinake samAdhAna se hI mAMsa kA svarUpa spaSTa ho sakatA hai / mUla vicAraNIya prazna yaha hai ki mAMsAhAra kA niSedha yA tyAga kyoM karanA caahie| mA~sAhAra niSedha yA tyAga ke lie jaina dArzanikoM ne aneka kAraNa batalAye haiM, jinameM se mukhya hai hiMsA arthAt mAMsa khAne se jIvoM kI hiMsA hotI hai, kyoMki mAMsa jIvoM kA ghAta kiye binA prApta nahIM hotA hai / " hiMsA do prakAra kI hotI hai-- dravyahiMsA aura bhAvahiMsA | mAMsa khAne se donoM prakAra kI hiMsA hotI hai, kyoMki mAMsa ke lie kisI prANI kA ghAta karanA par3atA hai, jo dravyahiMsA hai aura hiMsA sambandhI vicAroM ke binA sambhava nahIM hai, jo bhAvahiMsA hai arthAt hiMsA sambandhI vicAroM kA utpanna honA hI bhAva - hiMsA hai| dUsare, mAMsa se AtmA meM krUratA utpanna hotI hai aura krUratA kA utpanna honA bhI bhAvahiMsA hai| yahAM prazna uThatA hai ki kyA eka indriya jIvoM ko khAne se hiMsA nahIM hotI hai ? yadi nahIM hotI hai taba aisA kyoM ? aura yadi hiMsA hotI hai taba jisa prakAra mAMsAhAra tyAjya hai usI prakAra eka 4 tulasI prajJA mAnA jAye taba prazna indriyoM taka ke jIvoM ke

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indriya jIvoM ke zarIra kA bhakSaNa bhI tyAjya honA cAhie arthAt hiMsA hone ke kAraNa mAMsa bhakSaNa tyAjya hai usI prakAra eka indriya jIvoM kA bhakSaNa bhI tyAjya honA cAhie / kintu aisA nahIM hai / taba prazna uThatA hai ki aisA kyoM hai ? dUsare, sabhI jIvoM ke ghAta se hone vAlI hiMsA samAna rUpa meM hotI hai yA bhinna-bhinna rUpoM meM ? arthAt sabhI prakAra ke jIvoM ke ghAta se hone vAlI hiMsA kI mAtrA samAna hotI hai yA bhinna-bhinna ? yadi samAna hai taba to eka indriya jIvoM ke ghAta se hone vAlI hiMsA meM tathA trasa jIvoM kI hiMsA meM koI bheda nahIM raha jAtA hai arthAt yadi sabhI prakAra ke jIvoM ke ghAta se hone vAlI hiMsA eka jaisI hotI hai taba eka indriya jIvoM ke zarIra kA bhakSaNa kiyA jA sakatA hai ? aura yadi vibhinna jIvoM ke ghAta se hone vAlI hiMsA meM bheda hai taba vaha bheda mAtrAtmaka hai yA guNAtmaka ? yadi mAtrAtmaka bheda hai taba usakA kAraNa tathA AdhAra kyA hai ? kyA koI aisA jIva hai jise mArane para hisA nahIM hotI hai ? kyA kevalI ko mArane para hiMsA hotI hai ? arthAt kyA kevalI kI hiMsA sambhava hai ? yadi sambhava hai taba vaha kevalI kaise ho sakatA hai ? aura yadi sambhava nahIM hai taba kevalI kA mAMsa khAne meM kyA doSa hai ? yA jo jIva svaya mara cukA hai usa jIva kA mAMsa khAne para kyA hiMsA hotI hai ? arthAt jisa jIva ko na svayaM ne mArA ho, na kisI dUsare vyakti se maravAyA ho aura na hI mArate hue kA anumodana kiyA ho apitu jo apanI Ayu pUrI kara cukA hai tathA svayaM hI apane zarIra ko chor3a cukA hai aise jIva kA mAMsa khAne meM kyA doSa hai ? isake javAba meM jaina dArzanikoM kA kahanA hai ki svayaM mare hue jIva kA mAsa khAne se bhI hiMsA hotI hai, kyoki usake mAMsa meM aneka jIva rahate haiM arthAt mAMsa meM aneka jIva utpanna hote rahate haiM / aisI sthiti meM mAMsa khAyA jAye tava mAMsa ke Azraya meM rahane vAle jIvoM ko hiMsA hotI hai| prazna uThatA hai ki mAMsa ke Azraya meM rahane vAle kona se jIva haiM ? pratyuttara meM kahA gayA hai ki sammucchima nigodiya jIva mAsa ke Azraya meM rahate haiM arthAt svayaM utpanna hone vAle eka indriya jIva mAsa meM rahate haiN| aba yadi yaha mAna liyA jAye ki eka indriya jIva mAMsa ke mAzraya meM rahate hai taba bhI yaha siddha nahIM hotA hai ki mAMsAhAra tyAjya hai, kyoMki vanaspati Adi eka indriya jIva haiM jinheM khAyA jAtA hai aura unakI hisA ko koi mahattva nahIM diyA jAtA hai / / eka anya sthAna para kahA gayA hai ki mAMsa meM usI pazu kI jAti ke, jisa jAti ke pazu yA jIva kA mAsa hai, jIva utpanna hote rahate haiN| yahAM prazna hai ki "usI pazu kI jAta' se kyA tAtparya hai ! kyA bakare ke mAMsa meM aneka bakare utpanna hote rahate hai arthAta kyA bakare ke mAMsa ke Azraya meM bakare kI jAti ke jIva rahate haiM ? yadi aisA hai taba yaha kaise kahA jA sakatA hai ki mAMsa meM eka indriya jIva rahate haiM, kyoMki khaNDa 19, aMka 2 85

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bakarA eka indriya jIva nahIM hai / aura phira yadi bakare kI jAti ke jIva haiM taba bakare kI taraha una jIvoM kA bhI pratyakSa jJAna honA cAhie ? kintu aisA nahIM hotA hai| yadi kucha samaya ke lie yaha mAna liyA jAe ki mAMsa khAne se usake Azraya meM rahane vAle jIvoM kI hiMsA hotI hai, kintu yadi jisa prakAra pAnI ko agni se garama kara lene para vaha jIva rahita ho jAtA hai aura pIne yogya mAnA jAtA hai yA jisa prakAra ur3ada Adi ke bIjoM ko mUMja lene para ve jIva rahita ho jAte haiM, usI prakAra mAMsa ko agni se pakA lene para vaha jIva rahita ho jAtA hai / taba usake khAne meM kyA doSa hai ? pratyuttara meM kahA gayA hai ki aisA mAnanA yukti saMgata nahIM hai kyoMki mAMsa cAhe kaccA ho yA pakA huA usameM ananta jIva utpanna hote rahate haiN| yahAM prazna uThatA hai ki pAnI yA anya jIvayukta padArthoM ko agni para pakA lene para ve jIva rahita kyoM ho jAte haiM aura mAMsa jIva rahita kyoM nahIM hotA hai ? bhUje hue bIjoM meM jIva kI utpatti kyoM nahIM hotI hai ? agni dvArA pAnI yA anya padArthoM ko, jinameM jIva hoM, garama karane para jIva una padArthoM ko kyoM chor3a dete haiM ? kyA pAnI ko garama karane yA ur3ada Adi ke bIjoM ko bhaMjane para hiMsA nahIM hotI hai ? kyA mAMsa kI koI aisI avasthA he jisameM vaha jIva rahita hotA hai ? javAba meM kahA gayA hai ki mAMsa kI koI aisI avasthA nahIM hai jisameM jIva nahIM hotA hai / punaH prazna uThatA hai ki kyA mAMsa ko sUkhA lene para bhI usameM jIva utpanna hote rahate haiM ? arthAt jaise vanaspati ko sUkhA lene para vaha jIva rahita ho jAtI hai usI prakAra mAMsa ko sUkhA lene para kyA vaha jI-rahita ho jAtA hai ? javAba meM kahA gayA hai ki mAMsa ko sUkhA lene para bhI usameM jIva rahate haiN| prazna uThatA hai ki mAMsa kabhI jIva-rahita kyoM nahIM hotA hai? yadi aisA mAnA jAe ki mAMsa trasa jIvoM ke zarIra janita padArtha hai yA unake zarIra kA aMza hai, taba gau Adi kA dUdha pIne yogya kaise ho sakatA hai ? kyoMki dUdha tathA mAMsa kA kAraNa eka hai tathA dUdha ko nikAla lene ke pazcAt usameM aneka jIva utpanna bhI hote haiN| aisI sthiti meM dUdha pIne se hiMsA hotI hai / taba dUdha pIne yogya aura mAMsa khAne ke ayogya kyoM hai ? samAdhAna meM kahA gayA hai ki yaha kahanA ThIka hai ki dUdha aura mAMsa kA kAraNa eka hai, kintu dUdha tathA mAMsa donoM eka nahIM hai| isalie dUdha pIne yogya tathA mAMsa khAne ke ayogya hai, jaise sarpa kI maNi tathA viSa kA kAraNa eka hai. phira bhI maNi se viSa dUra hotA hai tathA viSa se mRtyu / eka anya udAharaNa diyA jA sakatA hai, jaise kAraskara nAmaka viSa vRkSa kA pattA Ayuvardhaka hotA hai tathA usakI jar3a mRtyu kA kAraNa hotI hai| aura yaha ThIka hai ki dUdha meM aneka jIva utpanna hote haiM kintu dUdha bhI nikAla lene ke tulasI prajJA

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. pazcAt eka nizcita avadhi taka pIne yogya hotA hai, usa avadhi ke pazcAt tyAjya hai| upayukta carcA se yaha bAta spaSTa ho jAtI hai kimAMsa kI aisI koI avasthA nahI hai jisameM jIva nahIM ho aura hiMsA na ho| kintu phira bhI eka prazna yaha hai ki jisa prakAra mAMsa khAne se hiMsA hotI hai usI prakAra mUMga, ur3ada Adi ke khAne se kyA hiMsA nahIM hotI hai, kyoMki mUMga, ur3ada Adi ke zarIra se jIva kA saMyoga usI prakAra hotA hai jisa prakAka do yA do se adhika indriya jIvoM ke zarIra se hotA hai| isake samAdhAna meM kahA gayA hai ki mAMsa ko apekSA unako khAne meM rAga kama hotA hai arthAta mAMsa khAne meM rAga adhika hotA hai / aura rAga-dveSa hiMsA ke mUla kAraNa haiM / hiMsA se hiMsya ko duHkha aura hiMsaka kA bandha hotA hai tathA bandha duHkha kA kAraNa hai| isase phalita hotA hai ki mAMsa pratyakSa aura apratyakSa rUpa se duHkha dene vAlA hai| yahAM prazna uThate haiM ki mAMsa ke khAne meM gagra adhika kyoM hotA hai aura anna ke khAne meM rAga kama kyoM hotA hai ? kyA jisake rAga-dveSa nahIM usake mAMsa khAne meM koI doSa nahIM ? rAga-dveSa hiMsA ke mUla kAraNa kyoM hai ? hiMsA se duHkha kyoM hotA hai ? kyA jisa hiMsA se duHkha nahIM hotA hai vaha hiMsA nahIM hai ? hiMsA se bandha kyoM hotA hai, ahiMsA se kyoM nahIM ? Adi / jaina dArzanika svarga aura naraka kI bhI kalpanA karate haiM tathA yaha mAnate haiM ki jo jIva acche karma karegA use svarga milegA tathA vahAM vaha sukha bhogatA haiM aura jo bure karma karegA use naraka milegA tathA vahAM use duHkha bhogane par3ate haiM / yahAM prazna uThatA hai ki acche aura bure karmoM kA mApadaNDa kyA hai ? acche karma karane vAle ko svarga aura bure karma karane vAle ko naraka kyoM milatA ? svarga meM sukha hI kyoM hai, duHkha kyoM nahI hai ? karma tathA sukha-duHkha meM kyA sambandha hai ? kyA mAMsAhAra eka burA karma hai ? isake javAba meM kahA gayA hai| mAMsa khAnA eka burA karma hai aura jo mAMsa khAtA hai use naraka milatA hai tathA naraka meM usake mAMsa ko khAyA jAtA hai arthAt yadi koI vyakti kisI jIva kI hiMsA karake usake mAMsa ko khAtA hai use phira naraka meM jAnA par3atA hai, vahAM usakA mAMsa khAyA jAtA hai tathA adhika duHkha diye jAte haiM / 12 dUsare zabdoM meM kahA jA sakatA hai ki jina jIvoM kA mAMsa khAyA jAtA hai, unako jitanA du:kha hotA hai kAlAntara meM usase adhika duHkha mAMsa khAne vAle ko milatA hai, ThIka vaise hI jaise dUsare ko diyA huA dhana kalAntara meM byAja ke bar3ha jAne se adhika milatA hai / " prazna uThatA hai ki kyA nArakIya jIvoM ke zarIra hotA hai arthAt kyA jisa prakAra trasa jIvoM ke zarIra hotA hai vaisA zarIra nArakIya jIvoM ke hotA hai ? nArakIya jIvoM kA zarIra kina tattvoM se banA hotA hai ? kyA nArakIya jIvoM ko duHkha kI . . . khaNDa 19, aMka 2 87

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anubhUti usI prakAra kI hotI hai jisa prakAra kI trasa jIvoM ko hotI hai ? kyA nArakIya jIvoM ke idriyAM hotI haiM ? yadi hotI haiM taba kitanI hotI hai ? yahAM mUla prazna yaha hai ki svarga aura naraka kI sattA kA pramANa kyA hai ? yaha kaise kahA jAye ki svarga aura naraka kI sattA hai ? yadi kucha samaya ke lie isa kalpanA ko, svarga evaM naraka hai tathA vahAM sukha-duHkha hai, nahIM bhI svIkAra kareM taba bhI yaha siddha nahIM hotA hai ki mAMsa khAne yogya hai, kyoMki vaha svabhAva se apavitra hai / usakI utpatti mala-mUtra yukta tathA majjA, haDDI Adi sapta dhAtu se nirmita apavitra zarIra se hotI hai aura vaha ananta jIvoM kA Azraya hai / ' prazna hai ki pavitratA tathA apavitratA kA mApadaNDa 14 kyA hai ? mAMsa apavitra tathA pIba, rakta, carbI evaM durgandhayukta hone ke kAraNa, choTe-choTe kIr3oM ke samUha se bharA huA hone ke kAraNa abhakSya hai / " dUsare pratyeka jIva isa saMsAra meM vibhinna yoniyoM meM janma le cukA hai aura pratyeka janma meM usake mAtA-pitA, bhAI bahana, putra-putrI Adi sambandhI hote haiM tathA pratyeka jIvana meM ve hI jIva, jo pUrva janma ke sambandhI the, sambandhI nahIM hote haiM arthAt jo pUrva janma meM mAtA-pitA the, ve hI mAtA-pitA isa jIvana meM ho aisA Avazyaka nahIM hai tathA yaha bhI Avazyaka nahIM hai ki jIva pratyeka janma meM manuSya yoni meM Aye / aba yadi jisa pazu kA mAMsa khAte haiM, ho sakatA hai vaha pUrvajanma meM hamArA koI sambandhI ho arthAt jisa prakAra mAMsa khAne vAle apane mAtA-pitA kA mAMsa nahIM khAte haiM, usI prakAra anya jIvoM kA mAMsa bhI nahIM khAnA cAhie, kyoMki ho sakatA hai ki ve hamAre pUrva janmoM ke mAtA-pitA hoM / " ata mAMsa abhakSya aura nidya hai / aisA hote hue bhI arthAt mAMsa ke svabhAva se apavitra, abhakSya aura nidya hote hue bhI, yadi koI mAMsa khAtA hai to usake caritra kA hrAsa hotA hai arthAt aise vyakti kA cAritra duzcaritra hotA hai / " prazna uThatA hai ki kyA mAMsa tyAga dene se cAritra samyak cAritra ho jAtA meM ? pratyuttara meM kahA jA sakatA hai ki samyaka cAritra kI Avazyaka zartoM meM mAMsahAra tyAga eka zarta hai / kintu prazna hai ki cAritra tathA mAMsa meM kyA sambandha hai ? yadi kisI vyakti kA cAritra duzcAritra ho to kyA ho aura sanyak cAritra ho to kyoM ho ? isa prazna ke javAba meM kahA gayA hai ki se mukta ho sakatA hai tathA uttama yA zreSTa puruSa bana sakatA hai / yahAM prazna uThatA hai ki asamyak cAritra vAlA duHkhoM se mukti kyoM nahIM pA sakatA hai ? vyakti duHkhoM se mukti kyoM cAhatA hai tathA kyoM vaha zreSTha puruSa bananA cAhatA hai ? jo mAMsa khAtA hai vaha kaunasI zreNI kA vyakti hai ? javAba meM kahA gayA hai ki mAMsa khAne vAlA adhama zreNI kA vyakti hai / " isase phalita hotA samyak vAlA hI duHkhoM 85 tulasI prajJA

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hai ki uttama yA zreSTa puruSa banane ke lie mAMsa kA tyAga karanA cAhie / kintu prazna hai ki koI vyakti uttama yA zreSTha zreNI kA vyakti baneM to kyoM bane ? pratyuttara meM kahA jA sakatA hai ki "dharma" ko dhAraNa karane ke lie / punaH prazna uThatA hai dharma kyA hai ? javAba meM kahA gayA hai samyagdarzana, samyagjJAna aura samyakcAritra hI dharma hai / " aura dharma se mokSa kI prApti hotI hai kintu jise mokSa nahIM cAhie use dharma ko dhAraNa karane kI kyA AvazyakatA hai arthAt jise mokSa nahIM cAhie usake mAMsa khAne meM kyA doSa hai ? yadi kucha samaya ke lie yaha mAna leM ki kisI vyakti ko mokSa nahIM cAhie, taba dharma ko dhAraNa karane kI koI AvazyakatA nahIM hai, taba bhI mAMsa bhakSaNa tyAjya hai, kyoMki vaha vyasana hai aura jo bhI vyasana hai vaha duHkha dene vAlA tathA tyAjya hotA hai arthAt jisa prakAra juA, vezyA, zarAba, parastrI sevana Adi vyasana hai usI prakAra mAMsa bhakSaNa vyasana hai / mAMsa bhakSaNa vyasana isalie bhI hai ki isake khAne se darpa bar3hatA hai, darpa se zarAba pIne kI icchA hotI hai, jisase vaha zarAba pItA hai aura zarAba pIkara juA, vezyA, parastrI Adi sevana karatA hai / inase duHkha kI prApti hotI hai / yahAM kahA jA sakatA hai ki ina vyasanoM se duHkha nahIM hotA hai, apitu inase sukha milatA hai / taba inheM tyAjya kaise kahA jA sakatA hai / isake samAdhAna meM kahA gayA hai ki jaise inase Apako sukha milatA hai vaise hI anya jIvoM ko duHkha hotA hai aura jaise Apa sukha cAhate haiM vaise hI dUsare prANI bhI sukha cAhate haiM / ata: dUsaroM ke prati vaisA hI vyavahAra kareM jaisA Apa dUsaroM se cAhate haiM / jisa prakAra Apako sukha priya hai aura duHkha apriya hai, usI prakAra dUsare prANiyoM ko bhI sukha priya hai aura duHkha apriya hai" aura mAMsa bhakSaNa jIvoM ko duHkha tathA pIr3A pahuMcAtA hai / 20 .22 13 dUsare, jisa prakAra Apa maranA nahIM cAhate, usI prakAra dUsare prANI bhI maranA nahIM cAhate arthAt jisa prakAra Apako apanA jIvana priya hai usI prakAra anya prANiyoM ko apanA jIvana priya hai / yahI nahIM, isake sAtha pratyeka jIva "abhaya" cAhatA hai arthAt jisa prakAra Apako abhaya priya hai aura bhaya apriya hai usI prakAra anya prANiyoM ko abhaya priya hai arthAta ve bhI abhaya cAhate haiM bhaya nahIM cAhate haiM / " ataH kisI jIva kI hiMsA nahIM karanI caahie| mAMsa khAne se hiMsA hotI hai aura hiMsA se jIva bhayabhIta hote hote haiM / ataH mAMsa tyAjya hai / saMkSepa meM kahA jA sakatA hai ki mAMsa bhakSaNa se hiMsA hone ke kAraNa, anna kI apekSA rAga adhika hone ke kAraNa, krUratA utpanna karane ke kAraNa, svabhAva se apavitra hone ke kAraNa, duHkha dene vAlA hone ke kAraNa, abhakSya, khaNDa 19, aMka 2 81

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niMdya tathA vyasana hone ke kAraNa, naraka dene vAlA hone ke kAraNa, tathA bhaya dene vAlA hone ke kAraNa vaha tyAjya hai / saMdarbha sUci 1. cAritrasAra gata zrAvakAcAra, sUtra 247 2. puruSArtha siddhyupAya, sUtra 65 kI TIkA 3. AcArAMga sUtra, sUtra 1.2.15 4. AcArAMga sUtra, sUtra 5.5.170 5. turUSArtha siddhyupAya, sU0 65 mahApurANAntargata -- zrAvaka dharma, sU0 2.29 yazastilaka campUgata - upAsakAdhyayana, sa0 264 sAgAradharmAmRta, sU0 28 dharmasaMgraha -- zrAvakAcAra, 2.29, 2.33, 2.34 praznottara zrAvakAcAra, sU 12.13, 12.17 va 12.39 dharmApadezapIyUSavarSa - zrAvakAcAra, sU0 3.18 umAsvAmi zrAvakAcAra, 267 pUjyapAda - zrAvakAcAra, sU0 18 purUSArthAnuzAsana-gata-zrAvakAcAra, sU0 4.12 6. sAgAradharmAmRta, sU0 2.7 va 2.8 7. puruSArthasiddha yupAya, sU0 66 sAgaradharmAmRta, sU0 2.7 puruussaarthaanushaasn|gt / zrAvakAcAra, sU0 4.13 8. puruSArtha siddhayupAya, sU0 67 va 68 9. sAgAradharmAmRta, sU0 2.7 10. dharmasaMgraha zrAvakAcAra, 2.42 yazastilakacampUgata - upAsakAdhyayana, sU0 290 11. purUSArtha si yupAya, sU0 132 12. cAritrAsAra-gata - zravakAcAra, sU0 2.16 dharmasaMgraha zrAvakAcAra, sU0 235 praznottarazrAvakAcAra, sU0 12.14 va 12.39 13. yazastilaka campUgata -- upAsakAdhyayana, sU0 274 14. yazastilakacampUgata- -upAsakAdhyayana, sU0 264 amitagatizrAvakAcAra, sU0 14.35 90 sAgAradharmAmRta, sU0 2.6 dharmasaMgraha zrAvakAcAra, sU0 2.33 va 2.34 mRtyu 17 tulasI prajJA

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pUjyapAda-zrAvakAcAra, sU0 17 15. amitagati zrAvakAcAra, sU0 5.18 vasunandi zrAvakAcAra, gAthA, 85 16. dharmasaMgraha---zrAvakAcAra, sU0 2.46 17. dharmasaMgraha-zrAvakAcAra, sU0 2.48 18. amitagati zrAvakAcAra, sU0 5.13 19. padmanandipaJcaviMzatikA-gata-zrAvakAcAra, sU. 1. 2 20. vasunandi--zrAvakAcara, gAthA, 59 guNabhUSaNa-zrAvakAcara, sU0 3.6 bhavyadharmopadeza upAsakAdhyayana, 1109 purUSArthAnuzAsana-gata-zrAvakAcAra, sU0 4.40 21. vasunandi--zrAvakAcAra, sU0 86 22. AcArAMgasUtra sU0 122, 139 va 160 23. yazastilakacampUgata-zrAvakacAra, sU0 277 24. AcArAMga sUtra, sU0 40 khaNDa 19, aMka 2

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jaina darzana ke pariprekSya meM niHzastrIkaraNa aura vizvazAMti 0 DA0 baccharAja dUgar3a 1. prastAvanA Aja se lagabhaga DhAI hajAra varSa pUrva yuddha kA vaha svarUpa nahIM thA jo Aja hai / rAjA apane rAjya ke vistAra ke lie bhAr3e kI senA lekara lar3atA thaa| rASTravAda kA udaya abhI nahIM huA thaa| bhAratavarSa meM aneka choTe-choTe rAjya the jo prAyaH do kAraNoM se paraspara lar3ate the-bhUmi aura strI / yuddha ke duSpariNAmoM se loga sAmAnyataH paricita the, jaisA ki gItA meM arjuna ke vaktavya se spaSTa hotA hai| apane adhikAra ke lie lar3anA kSatriya dharma samajhA jAtA thaa| yuddhoM meM zastradhArI, zastradhArI para hI AkramaNa karatA thA / niHzastra nAgarika yuddha kI vibhISikA ke zikAra nahIM hote the| paMjIvAda kA udaya abhI nahIM huA thaa| usa samaya vyApArI aura zreSThI the jo nirdhana logoM ko dAsa-dAsiyoM kI bhAMti kharIdA-becA karate the| aise samaya meM mahAvIra aura buddha do aise mahApuruSa hue, jinhoMne vyaktigata stara para ahiMsA aura aparigraha kI bAta rkhii| yaha mAtra saMyoga hI nahIM thA, ye donoM hI kSatriya rAjakumAra the, jinakA paitRka vyavasAya yuddha karanA thaa| zeSa 23 jaina tIrthaMkara bhI rAjagharAnoM se hI saMbaddha the / upaniSadoM meM bhI brahmavidyA kA saMbaMdha kSatriyoM se mAnA gayA hai / isakA artha yaha hai ki ahiMsA aura AtmavidyA kI carcA una gharAnoM meM panapI jinakA yuddha karanA paitRka vyavasAya samajhA jAtA thaa| svAbhAvika bhI hai-yuddha kI vibhISikA se ve loga adhika paricita the jo svayaM yuddha se sIdhe jur3e the| 2. ni:zastrIkaraNa kA artha amerikana insTITyUTa oNpha Diphensa enAlisesa ne niHzastrIkaraNa kI paribhASA dete hue kahA hai -..."koI bhI eka yojanA, jo pratyakSa yA parokSa rUpa se niHzastrIkaraNa ke kisI bhI eka pahalU jaise saMkhyA, prakAra, zastroM kI prayojana praNAlI, usakA niyantraNa, usakI sahAyatA ke lie pUraka yaMtroM kA khaNDa 19, aMka 2

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nirmANa, prayoga va vitaraNa, guTa sUcanAeM ekatra karane ke saMyaMtra, senA kA saMkhyAtmaka svarUpa Adi ko niyamita karane se saMbaMddha ho, niHzastrIkaraNa kI zreNI meM Ate haiM / " para jaina dRSTi isase bhinna hai / bhagavAn mahAvIra ke zastrIkaraNa aura niHzastrIkaraNa saMbaMdhI vicAra prathama jaina Agama 'AyAro' meM saMgrahIta haiM / vahAM zastra ke do prakAra batalAye gaye haiM- dravya zastra aura bhAva zastra / pASANa yuga se aNuyuga taka jitane bhI astra-zastroM kA nirmANa huA hai, ve saba dravya zastra haiM / dUsare zabdoM meM niSkriya zastra haiM, unameM svataH prerita saMhAraka zakti nahIM hai / sakriya zastra jise AyAro meM bhAva zastra kahA gayA hai--asaMyama hai / ' vidhvaMsa kA mUla asaMyama hI hai / niSkriya zastroM meM prANa phUMkane vAlA tathA kI mUlabhUta preraNA asaMyama hI hai / zastroM ke nirmANa saMyukta rASTra dvArA kI gaI yaha ghoSaNA- "yuddha mastiSka meM lar3A jAtA hai, phira samarAMgaNa meM' isI punaruccAraNa hai / isa bhAvazastra ( asaMyama) ko bhalI bhAMti samajhakara chor3ane kA prayatna karanA niHzastrIkaraNa hai / pahale manuSya ke bhAvazastra ke svara kA 3. zastrIkaraNa ke hetu AyAro meM zastrIkaraNa ke cAra hetu batalAye gaye haiM 1. vartamAna jIvana ke lie 2. prazaMsA, sammAna aura pUjA ke lie 3. janma, maraNa aura mocana ke lie 4. duHkha pratikAra ke lie / jIvana kI surakSA ke lie manuSya - 'jIvo jIvasya jIvanam' - yaha mAna kara apane jIvana ke lie dUsare jIvoM kA vadha aura zoSaNa karatA hai / prazaMsA yA kIrti ke lie pratiyogitAtmaka pravRttiyAM karatA hai / sammAna ke lie manuSya dhana kA arjana, bala kA saMgraha Adi pravRttiyAM karatA hai / pUjA pAne ke lie manuSya yuddha Adi vividha pravRttiyAM karatA hai / bhAvI janma ke lie aneka hiMsAtmaka pravRttiyAM, mAraNa ke lie vaira-pratizodha tathA anya pravRttiyAM evaM duHkha pratikAra ke lie davA va rasAyanoM hetu aneka pazu-pakSiyoM kI hiMsA karatA hai / ina sabhI kAraNoM ke lie vaha zastrIkaraNa karatA hai / zastrIkaraNa ke mUla meM ina kAraNoM ko dekhakara yaha kahA jA sakatA hai zastrIkaraNa sukha kA hetu nahIM duHkha kA mUla hai| isI saMdarbha meM vitaiSaNA aura loSaNA ko chor3ane para bhI bala diyA gayA hai / icchA ( asaMyama ) duHkha kA mUla hai / pratyeka vyakti apanI sukha-suvidhA ko sarvopari mAnatA hai / jo vRcha usake tulasI prajJA 94

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pAsa hai, usakI surakSA kA prayAsa karatA hai tathA jo kucha usake pAsa nahIM hai, usakI prApti ke lie vaha dUsare dezoM meM paira pasAratA hai| dUsaroM ke adhikAroM para coTa karatA hai, una para vijaya cAhatA hai tathA bAra-bAra zastra kA prayoga karatA hai| sukarAta ne bhI yahI kahA thA-"loga sarala jIvana-paddhati se santuSTa nahIM hoMge / ve sophA, meja tathA anya upaskara ikaTThA karate raheMge / hameM AvAsa, vastra tathA jute jaisI AvazyakatAoM se Age bar3ha jAnA cAhie"" usake bAda hameM apanI sImAoM ko bar3hAnA cAhie, kyoMki mUla sthiti adhika samaya taba nahIM rahatI "aura jo pradeza apane mUla nivAsiyoM kA bharaNa-poSaNa karane meM kAphI thA vaha aba usake lie choTA ho jAegA,"...""taba hama apane par3osiyoM kI jamIna kA Tukar3A hathiyAnA caaheNge| yadi hamArI taraha unakI bhI AvazyakatAeM sImA ko pAra kara jAeM aura ve svayaM dhana ke asImita saMcaya ke lie laga jAeM to pariNAma hogA-- yuddha / "" ata: icchAoM kA vistAra zastrIkaraNa kA mUla hai jo ajJAna ke kAraNa hai / ajJAnI ko hiMsA va zastrIkaraNa kI vibhISikA samajhAnA kaThina hai|' jJAna hI saMyama kA AdhAra 4. zAnti kI avibhAjyatA __ bhagavAna mahAvIra ne yuddha ke mUla para prahAra kiyaa| ve Aja ke mAnavatAvAdI, zAMtivAdI AndolanoM ke siddhAMtoM kI apekSA kahIM adhika gahare meM gaye / Adhunika saMdarbho meM yadi kaheM to unakA dhyAna prakRti ke asaMtulana aura paryAvaraNa pradUSaNa taka gayA / ve prakRti ke kisI bhI tattva ke sAtha kisI bhI prakAra kI cher3a-chAr3a ko hiMsA mAnate the| isalie unhoMne pRthvI, jala, agni aura vAyu ko bhI sajIva maanaa| vanaspati ko to ve jIvana-yukta mAnate hI the / unakA mAnanA thA jo pRthvIkAyika jIvoM kI hiMsA karatA hai vaha anya jIvoM kI hiMsA kA bhAgI bhI banatA hai| yaha avadhAraNA Aja ke vaijJAnika avadhAraNA ke bahuta nikaTa hai / prakRti kA saMtulana bigar3a jAne para vanaspati, pazu-pakSI aura manuSya kA jIvana bhI saMkaTa meM par3a jAtA hai| pro. gAlTaMga ke anusAra zAMti samagra hai, avibhAjya hai| unhoMne astitva ke pAMca prakAra batalAe haiM-prakRti, mAnava, samAja, vizva aura saMskRti / unake anusAra ina pAMcoM astitvoM kA sAdhya bhinna-bhinna hote hue bhI parama sAdhya ke rUpa meM ye zAMti kI apekSA rakhate haiM prakRti kA sAdhya hai--paristhiti kA saMtulana mAnava kA sAdhya hai --bodhi prApta karanA samAja kA sAdhya hai...- vikAsa vizva kA sAdhya hai - zAnti khaNDa 19, aMka 2 95

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saMskRti kA sAdhya hai - paryAptatA / gaharAI se vicAra karane para ye sabhI tattva paraspara antargrathita dikhAI zAMti sthApita nahIM astitva para nirbhara prabhAvita karatI hai / dete haiM / inameM se kisI eka bhI tattva kI avahelanA karake kI jA sakatI / pratyeka tattva kA astitva dUsare tattva ke hai aura pratyeka tattva kI zAMti dUsare tattva kI zAMti ko pro. gAlTaMga ne ThIka hI likhA hai- "jaba hama zAMti ke vicAra-vimarza karate haiM to isakA Azaya itanA hI nahIM rASTroM ke bIca meM hI ho, balki zAnti to samAja kI raga-raga meM, mAnava jAti meM aura yahAM taka ki prakRti meM bhI zAMti vyApta honI cAhie / " " 5. hitaikya kA darzana bAre meM carcA yA hai ki zAMti kevala bhagavAn mahAvIra ne kahA- -yaha hamArA ajJAna hai ki manuSya apane aura dUsare ke hitoM meM TakarAva dekhatA hai| sabake hita meM hI svayaM ke hita ko dekhanA sahI dRSTikoNa hai / bhagavAn mahAvIra ke samaya taka vanaspatikAya kI hiMsA na karanA bhUta - dayA kA aMga thaa| Aja vijJAna ke mAdhyama se hama jAnate haiM ki vanaspati ko naSTa na karake hama vanaspati para nahIM, svayaM apane para hI kRpA karate haiN| gahare AdhyAtmika arthoM meM kisI kA bhI ahita karake hama apanA hI ahita karate haiM / vizva zAnti ke prasaMga meM bhI koI rASTra dUsare ko parAjayI banAkara apanA bhI ahita karatA hai / atIta isakA sAkSI hai aura isa bAta kI preraNA detA hai ki bhaviSya meM yuddha yA zastra prayoga na karane kA saMkalpa liyA jAe / " hirozimA va nAgAsAkI kI vibhISikA va IrAka-IrAna yuddhoM ke anubhavoM ke bAvajUda Aja bhI pramatta mAnava dUsaroM ke adhikAroM ke hanana karane meM lage haiM, aise hI vyakti zastra prayoga karate haiM / ' 11 6. ni: zastrIkaraNa ke AdhAra 6.1 vijAtiyoM ke prati prema - AyAro ke 'zastra - parIjJA' adhyayana meM eka mahattvapUrNa bAta yaha hai ki sthAvaroM ke lie ahiMsA kA pratipAdana trasa-jIvoM se pahale kiyA gayA hai / sthAvaroM meM bhI vanaspatikAya se pahale pRthvI, jala, agni aura vAyu- kAya ke prati ahiMsA kA pratipAdana hai / isa krama meM bhI eka gaharA rahasya hai -- trasa jIva ke lakSaNa hamAre adhika nikaTa haiM, isalie unake prati ahiMsA kA bhAva sahaja utpanna hotA hai / sthAvara hamAre vijAtIya haiM, isalie unake prati ahiMsA kI bhAvanA utpanna hone kI ahiMsA kA mUla hai hama vijAtIya ke prati bhI niHzastrIkaraNa kA eka pramukha AdhAra bhI hai / Aja jahAM ahiMsA kI carcA hotI hai, vahAM sajAtIyoM ke prati vizeSa pakSapAta rahatA hai / yahI kAraNa hai ki saMbhAvanA kama hai / ahiMsaka hoM / yahI tulasI prajJA 96

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aneka sainika aura gaira-sainika saMghoM evaM guToM kA nirmANa huA hai / ye sabhI saMgaThana sajAtIyoM ke prati anurAga va vijAtIyoM ke prati dveSa ke pariNAma the| 6.2 sarva-jIva samAnatA--bhagavAna mahAvIra ne niHzastrIkaraNa kA AdhAra prastuta karate hue kahA--saba jIva samAna haiM / jIvoM ke zarIra bhale hI choTe-bar3e hoM, AtmA sabameM samAna hai| jJAna-zakti saba jIvoM meM samAna hai, bhale hI jJAna kA vikAsa saba jIvoM meM samAna na ho| AtmavIrya yA sAmarthya vIrya kI dRSTi se koI nyUnAdhika nahIM hotaa| ataH sajAtIya-vijAtIya, raMga-bheda, jIvana-stara, vicAra dhArA Adi ke AdhAra para bheda-bhAva na rakhakara prANI-mAtra ke prati maitrI-bhAva niHzastrIkaraNa yA vizva zAnti kA AdhAra bana sakatA hai| prANi mAtra ko jIvana priya hai / sUkSma jIva bhI apane prANa lUTane kI svIkRti kaba dete haiM ? jo vyakti balAt unake prANa lUTate haiM, ve unakI corI karate haiM / 5 7. niHzastrIkaraNa kA adhikArI AyAro meM AtmavAdI ko ni:zastrIkaraNa kA adhikArI mAnA gayA hai| anAtmavAdI niHzastrIkaraNa nahIM kara sakatA / 16 bhagavAn mahAvIra ne jisa ahiMsAtmaka AcAra kA nirUpaNa kiyA, usakA AdhAra AtmA hai| AtmA kA spaSTa bodha hone para hI ahiMsAtmaka AcAra meM AsthA ho sakatI 7.1 niHzastra kauna ho sakate haiM jo apanA duHkha jAnatA hai, vahI dUsaroM kA duHkha jAna sakatA hai| jo dUsaroM kA duHkha jAnatA hai, vahI apanA duHkha jAna sakatA hai / AtmatulA kI yathArtha anubhUti hue binA ni:zastrIkaraNa kA adhikAra nahIM mila sakatA / AtmavAda kI aisI vyAkhyA bhagavAn mahAvIra ko Adhunika mAnavatAvAda ke nikaTa lA detI hai / bhagavAna mahAvIra ne ni:zastrIkaraNa kA eka mahattvapUrNa sUtra diyA----jo dUsare ke astitva ko nakAratA hai vaha svayaM apane hI astitva ko nakAratA hai / zastrIkaraNa ke mArga para calane vAlA dUsare kI avahelanA kara Atma-tattva kI hI avahelanA karatA hai / ataH niHzastra ve hI ho sakate haiM jinheM sabhI prANI Atmavat lgeN| mahAvIra ne kahA"puruSa ! jise tU hanana karane yogya mAnatA hai, vaha tU hI hai / jise tU AjJA meM rakhane yogya mAnatA hai, vaha tU hI hai| jise tU paritApa dene yogya mAnatA hai, vaha tU hI hai / jise tU dAsa banAne yogya mAnatA hai, baha tU hI hai| jise tU mArane yogya mAnatA hai, vaha tU hI hai / jo vyakti kriyA kI pratikriyA dekha letA hai, vaha kisI ko bhI mAranA yA adhIna kahanA nahIM caahtaa| __ zastrIkaraNa se ve hI baca sakate haiM jo atIta ke anubhavoM ke AdhAra khaNDa 19, aMka 2

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para zastra prayoga meM apanA ahita dekha lete haiN| jo dUsaroM ke bhaya, AzaMkA, lajjA, dabAba yA pralobhana se zastrIkaraNa nahIM karate ve samaya Ane para zastrIkaraNa se baca nahIM sakate / samatA kA AcaraNa va sabakI svataMtra sattA svIkAra karane vAle hI niHzastrIkaraNa ke upAsaka ho sakate haiM / kisI bhI prANI, bhUta, jIva aura sattva kA hanana karane vAle, una para zAsana karane vAle, unheM dAsa banAne vAle unheM paritApa dene vAle, unakA prANa viyojana karane vAle ahiMsaka aura niHzastra nahIM ho sakate / " 7.2 niHzastra hI abhaya ho sakate haiM __ bhagavAn mahAvIra niHzastrIkaraNa kA saMbaMdha vIratA se jor3ate haiN|" "paNathA vIrA mahAvIhiM"--yaha ukti hameM mahAtmA gAMdhI kA smaraNa karAtI hai jo mAnate the-kAyara kabhI ahiMsA kA pAlana nahIM kara sakatA / niHzastrIkaraNa sabhI ko abhaya pradAna kara sakatA hai jabaki zastrIkaraNa kA mUla bhaya zastra ke dvArA jhukAnA pratispardhA ko bar3hAvA denA hai| jisa vijaya ke lie zastra banAne va calAne par3e, vaha pratispardhA kA sthAna hai| jo sazastra hai vaha sabhaya hai, parAjita hai / jo azastra hai-vaha abhaya hai, vijayI hai / zastra pratispardhA lAtA hai| eka zastra ko vyartha karane ke lie dUsarA, dUsare ko vyartha karane ke lie tIsarA, yaha krama Age se Age bar3hatA hai|3 azastra meM spardhA nahIM hotii| 8. upasaMhAra ___ sabhya jIvana kI yaha viDambanA hai-hama yuddha to nahIM cAhate kintu bhoga-vilAsa kI nindA karane se hicakicAte haiM, zastra tyAga nahIM cAhate ! zAMti ke prayatna karane vAle sabhI saMgaThanoM ke lie bhagavAna mahAvIra kA yaha saMdeza hai----yadi zAMti cAhate haiM to sukha kI AzA chor3eM / yaha satya haisukha kI Asakti hama pUrNata: nahIM chor3a sakate kintu yaha bhI satya hai-sabhI apanI icchAoM kA niyamana to kara hI sakate haiM / hama sabhI prakAra kI hiMsA nahIM chor3a sakate para nirarthaka hiMsA to chor3a hI sakate haiN| saMdarbha : 1. niyukti meM SaTajIvanikAya ke lie bhAvazastra-asaMyama batAyA gayA hai / dekheM-AyAro (JVB prakAzana) pR0 57 para uddhRta TippaNa 11 2. imassaceva jIviyassa, parivaMdaNa-mANa Na-pUyaNAe, jAI-maraNa-moyaNAe, dukkhapaDighAyaheuM / (AyAro, 1.10) 98 tulasI prajJA

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3. je guNe se AvaTTe je AvaTTe se guNe / vahI 1.93 4. aTTa loe parijuNNe / vahI, 1.16 5. sthAnAMga sUtra, 4.2.60 6. AlaMpe ..... ettha satthe puNo puNo, Ayaro, 2.40 7. pleTo-rIpablika 8. dussaMbohe avijANae / AyAro, 1.13 9. puDhavi-kamma-samAraMbheNa puDhavi-satthaM samAraMbhemANe aNNe vaNegaruve pANe vihiMsai / vahI, 1.27 fo. peace has to be discussed and understood not only as peace among nations, but also with in society, among and with in human beings and certainly also with nature". 11 iyANi No jamahaM puvvamakAsI pamAeNaM / AyAro, 1.70 12. je pamatte guNaTiThae, se hu daMDe pavuccati / vahI 169 13. jaise uttarI aTalAMTika saMdhi saMgaThana (NATO) va dakSiNI-pUrvI eziyAI saMdhi saMgaThana (SEATO) kA udaya sAmyavAdiyoM ke viruddha huA thaa| 14. vijaya ke Aloka meM, pR07-9 15. puDho satyaM paveiyaM / aduvA adiNNAdAnaM / AyAro 1.57-58 16. vahI, 1.1-3 17. vahI, 1.147-48 18. vahI, 5.101 19 AyaMkadaMsI ahiyaM ti nccaa| vahI, 1.146 20. jamiNaM aNNamaNNAvatigicchAe paDilehAe Na karei pAvaM kamma, ki tattha muNI kAraNaM siyA? vahI 3.54 21. vahI, 4.1-2 22. vahI, 1.37 23. atthi satthaM pareNa paraM, pAtthi asatthaM pareNa para / vahI, 3.82 24. je AyAre na ramaMti / AraMbhamANA viNayaM vayaMti / vahI, 1.70-71 khaNDa 19, aMka 2

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karpUramaMjarI meM saundarya bhAvanA 0 DaoN. rAya azvinI kumAra - DaoN. harizaMkara pAMDeya ___ vAlakavi evaM kavirAjAdi vividha sArthaka abhidhAnoM se vibhUSita mahAkavi rAjazekhara ne lAvaNyalalitA, SaTpadAyatanazobhAsaMvalitA, zravaNaparivyApta locanakalitA, lATadezAdhipatisutA, kamanIyakezA, ghanasAravat-ujjvalavezA karpUramaMjarI kI ramaNIyA-prema-kathA kA AzrayaNakara mahilA-aMgavat caMgimA prAkRta-bhASA kI nATya (saTTaka) paramparA meM karpUramaMjarI kA nirmANa kiyA, jo isa paramparA kA AdyAbhimAna grantha hai / cAra javanikAoM meM karpUramaMjarI aura dhIralalitanAyaka guNasamanvita napati caNDapAla kI prema kathA kA sundara varNana hai| prArambhika maMgalavAkya-'vilihaMtu kavva kusalA joNhaM cakArAvia" evaM 'Namaha aNaMga raiNa mohaNAI" rUpa kAvyakalA ke kamanIya-zikhara se rati evaM ramaNIyatA kI ramya-AhlAdinI prasphuTita hokara anta taka upacita hotI huI 'sattho NaMdatu sajjaNANa'3 rUpa ziSTajana kI maMgalakAmanA ke sAtha vizrAnti ko prApta hotI hai| bhale hI kAvyAlocakoM ko karparamaMjarI kI cAru-rasanIyatA meM zRgAra aura kAma kA bhaddA pradarzana bAdhaka dikhAI par3e lekina vastutaH yahAM kavi rAjazekhara ke hRdaya kI sampUrNa valgutA evaM buddhi kI adbhuta kalA-kuzalatA kA prasphuTana huA hai / kAvya kA parama lakSya AhlAda evaM Ananda kI prApti hai| kavirAjazekhara ke isa saTTaka-kAvya kA bhI vahI lakSya hai / prathama maMgalAcaraNa ke zloka meM prayukta 'NaMdaMtu', phurau, vilihaMtu Adi kriyApadoM se yaha spaSTa bhAsita ho rahA hai ki saTTakakAra ko bhI vahI saundarya vahI Ananda abhilakSya hai jo gurudeva ThAkura ke zabdoM meM 'satya aura maMgala kA pUrNa samanvita rUpa hai / yaha bhI satya hai ki usakA prArambha indriya se hotA hai, parantu punaH punaH anusaMdhAnAtmA rUpa bhAvanA ke dvArA kavi pAThaka rasika, chailla Adi vahAM pahuMca jAte haiM jahAM rUpa hI avazeSa rahatA hai, ramaNIyatA hI apanA lAsya dikhalAtI khaNDa 19, aMka 2 101

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kAvyarasa bodha yA saundarya-bodha kI prakriyA meM sambhoga, ratikrIr3A, sparzAdi pIche chUTa jAte haiM, vahAM rUpa kI surA zIla kI sudhA bana jAtI hai / kAma rAma banakara kAvya dharAtala para avatarita hotA hai| prastuta saMdarbha meM ka0 maM0 meM niSThita kavi kI saundarya-bhAvanA kI vicAraNA avadheya hai| sundara zabda se bhAva meM 'guNavacanabrAhmaNAdibhyaH karmaNi ca'5 se 'Sya' pratyaya hokara saundarya zabda niSpanna hotA hai / 'vAcaspatyam' koza ke anusAra 'su' upasarga pUrvaka und (undI kledane") dhAtu se 'aran' pratyaya karane para sundara zabda niSpanna hotA hai / suSThu unatti ArdIkaroti cittamiti sundaram" arthAt jo citta ko Ardra kare vaha sundara hai / 'su' upasarga ke sAtha bhvAdigaNIya Tunadi dhAtu se suMdara zabda ko niSpanna kiyA jA sakatA hai / jo nandita arthAt cit ko prasanna kare vaha sundara hai / jo hRdaya ko Anandita kare, mana meM praveza kara jAe vaha sundara hai 'savaNa pahaNiviTThA mANasaM me paviTThA" _ 'sunda' pUrvaka rA-dAne" dhAtu se sundara zabda vyutpanna hotA hai / jo sunda (sundara) ko detA hai vaha sundara hai / usakA bhAva sauMdarya hai--sunda rAtIti sundaram tasyabhAvaH saundaryam / arthAt jo Anandita kare, citta ko dravita kare, AtmA ko vikasita kare vaha sundara hai| jo kSaNa-kSaNa ramaNIya ho, netroM kA mahotsava ho vaha saundarya hai / bhAgavatakAra ke zabdoM meM tadevaramyaM ruciraM navaM-navaM, tadeva zazvanmahato mahotsavam // " kAlidAsa ne nisarga-ramaNIyatA ko saundarya kahA hai--kimiva hi madhurANAM maNDanaM nAkRtInAm / mahAkavi mAgha kI dRSTi meM kSaNa-kSaNa navInatA ko prApta hone vAlA saundarya hai|" vAmana ne alaMkAra ko saundarya tathA Anandavardhana ne alaMkAra ko saundarya cArutva sambarddhana meM hetu mAnA hai|" saMskRta sAhitya meM rUpa gosvAmI ne sarvaprathama saundarya zabda ko pratyakSa rUpa se pAribhAsita kiyA hai aGagapratyakSakAnAM yaH sannivezo yathocitama / suzliSTaH saMdhi-baMdhaH syAttatsaundaryamitIryate // 15 arthAt aMga-pratyaGga kA yathocita sanniveza evaM suzliSTa saMdhi-baMdha ko sauMdarya kahate haiM / vivecya saTTaka meM bhairavAnaMda ke dhyAnavimAna se AnItA sadyaH snAtA yuvati ko dekhakara vidUSaka kahatA hai----aho ! se rUvasohA 102 tulasI prajJA

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maNNe majbhaM tibalivaliaM DibhamuTaThIa gejbhaM, No bAhUhi ramaNa phalaaM veTThiduM jAi dohiM / NettakhettaM taruNipasaidijja mANovamANaM, tA paccakkhaM maha vilihaMtu jAi esA Na citte // " bhaktirasAmRtakAra ne bhI aMga-pratyaGgoM ke yathocita sanniveza ko hI sauMdarya kahA hai 17 bhavetsaundaryamaGgAnAM sannivezo yathocitam / lokottara AhlAda kI janayitrI rasaNIyatA hI paNDitarAja jagannAtha ke zabdoM meM saundarya zabda vAcya hai / " pAzcAtya samIkSakoM ne sondarya para kAphI vicAra kiyA hai / sukarAta aura pluTo kI dRSTi meM sundara aura maMgala eka hI haiM / arastu nizcita krama, samAnatA aura sthiratA meM saundarya mAnatA hai| ploTinasa kalAtmaka- - kuzalatA ko saundarya kahatA hai / kAlidAsa kI yakSiNI evaM pArvatI kalAtmaka kuzalatA ke nidarzana haiM / ye sarvazreSTha zilpI kI anupama racanA haiN| aisA lagatA hai ki vidyA ne apanI sampUrNa kalA ko pArvatI ke nirmANa meM vyaya kara diyA -- sarvopamAdravyasamuccayena yathA pradezaM vinivezitena / 19 sA nirmitA vizvasRjAprayatnAdekastha saundarya didRkSayeva || " viraha-vyathitA yakSiNI vidhAtA kI AdyA sRSTi hai / 2deg karpUra0 ke nirmANa meM vidhAtA pIche kahAM rahA ? adbhuta kI ekamAtra jananI unnatastanI kisake hRdaya meM citravat pratiSThita nahIM ho jAtI ? ekkeNa pANiNaliNeNa NivesaaMtI, vatthaMcalaM ghaNathaNatthala saMsamANaM / citte lihijjadi Na kassa vi saMjamaMtI, aNNeNa caMkamaNao caliaM kaDillaM // 11 22 jArja kele sAmaMjasya evaM vastu ke upayoga ko saundarya mAnatA hai / viliyama hogArtha aucitya, vividhatA, saralatA, samAnatA, ekarUpatA, evaM anupAtAdi ko saundarya kA pramukha guNa mAnatA hai / 123 eDamaMDavarka ne vastu vizeSa kI varNagata cArUtA, A~gika - komalatA evaM ujjvalatA ko saundarya mAnA hai / ' 24 uparyukta tathya vivecya saTTaka meM prApta hote haiM / kAminiyoM ke aMga-aMga vidyamAna saundarya - mudrA kise spRhaNIya nahIM hai / aMgaM caMgaM NiaguNagaNAlaMki kAmiNINaM, pacchAaMtI uNa taNasiri bhAi NevacchalacchI / itthaM jANaM avaavagabhA kA vi suMderamuddA, maNe tANaM valaidadhaNU Niccabhicco aNaMgo // . 25 khaNDa 19, aMka 2 103

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DaoN0 sampUrNAnanda rasa-saMcaraNa ko hI saundarya mAnate haiN| kucha aise viSaya haiM jinheM dekhakara hRdaya meM rasa kA saMcAra hotA hai, hama una sabameM manohAritA pAte haiM, usI ko saundarya kahate haiM / 26 DaoN0 hajArI prasAda dvivedI sAmaMjasya evaM DaoN. khaMDelavAla AkarSaNa ko saundarya mAnate haiM / 20 _ isa prakAra uparyukta vicAroM ke vizleSaNa se yaha spaSTa hotA hai ki saundarya vaha hai jo ramaNIya cittAkarSaka evaM manohara ho tathA sAmaMjasya, anupAta, aucitya evaM ekarUpatA Adi guNoM se samanvita ho| rAjazekhara kI dRSTi-~ka0 maM0 meM saundarya ke aneka paryAya zabdoM-suMdara lAvaNya, rUpazobhA, cArutA, caMgattaNa snigdha (siNiddha) ramaNIya, sukumAra, zobhA Adi kA prayoga huA hai| vivecya saTTaka meM saundarya viSayaka dvividha avadhAraNAeM upanyasta haiN| prathama rAjA aura dvitIya vidUSaka kI avadhAraNA / 1. rAjA kI dRSTi meM saundarya -- naisargika aMgalAvaNya evaM samucita zArIrika saMgaThana hI saundarya hai / bAhyabhUSaNa kevala paramparA nirvAhaka hote haiN| bAhya veza-bhUSA kevala mUoM ke lie AkarSaka hotI hai, vidagdhoM ko nisarga ramaNIya rUpa hI abhISTa hai| drAkSArasa meM shrkr| kI kyA AvazyakatA ? cheA puNo paaicaMgima bhAvaNijjA, dakkhAraso Na mahurijjai sakkarAe // 4 naisargika rUpa hI laMgimA (javAnI) aura caMgimA (sundaratA) ko prakaTa karatA hai : pisuNadi taNulaTThI laMgimaMcaMgimaM ca / rAjA ke anurUpa hI vicakSaNa kA vicAra hai| usakI dRSTi meM vAstavika AMgika kAMti hI saundarya hai| usameM aMgoM kI ucita banAvaTa yA AnupAtika saMracanA kAmya hai / AbhUSaNa kevala paramparA nirvAhArtha kAminiyoM ke dvArA dhAraNa kie jAte haiM / 2. vidUSaka kA abhimata - naisargika saundarya ke sAtha bAhyAbhUSaNAdi kI apekSA hai / yadyapi vidUSaka bhI nisarga-ramaNIyatA ko svIkAra karatA hai lekina usakI dRSTi meM AbhUSaNa zobhA-saMvardhana meM sahAyaka haiN| alaMkAra rahita naisargika saundarya utanA acchA nahIM lagatANisaggacaMgssa vi mANusassa sohA samummIladibhUsaNehiM / " maNINa jaccANa vi kaMcaNeNa vihUsaNe labbhadi kAvi lacchI / / ubhayamata samIkSA-rAjA nisarga-ramaNIyatA kA pakSa pAtI hai lekina vicakSaNa dvArA alaMkArAlaMkRtA ka0 maM0 ke saundarya kA varNana kie jAne para usakI prazaMsA karatA hai| isI prakAra caturtha javanikAntara meM alaMkAra vibhUSitA yuvati ko kAmadeva kA svAmI batAyA hai 104 tulasI prajJA

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majbhaNhasaNhaghaNacaMdaNapaMkilANaM sAa NiseviaNiraMtaramajjaNANaM / sAmAsu vIaNaavArikaNukkhidANaM dAsattaNaM kuNadi paMcasaro bahUNaM // 3 .034 zl5 viduSaka vaibhUSaNika - vibhUSA ko to zreSTha mAnatA hai lekina 'goraMgIe via caMdaNa caccA' evaM jissA diTThI saraladhavalA kajjalaM tIa joggaM meM naisargika rUpa kI vidyamAnatA para hI AbhUSaNoM ko zobhAdhAyaka mAnatA hai / rAjA aura vidUSaka ke mata meM pramukha antara yaha hai ki donoM alaMkArasaundarya ko mAnate haiM, lekina vidUSaka alaMkAroM ke moha meM phaMsA rahatA hai parantu rAjA sahaja - lAvaNya para lubdha hai / saundarya viSayagata yA viSayagata ? kucha AcAryo kA abhimata hai ki saundarya viSayagata hai, jaise kasturI mRga kI nAbhi meM sthita rahatA hai / koI bhI padArtha svAbhAvika rUpa se sundara yA asundara nahIM hotA, balki vyaktigata ruci hI usameM kAraNa hai / jisako jo acchA lage vaha sundara hai / jaise - viSa-kIr3A aMgUra ko chor3akara viSa - phala ko hI pasaMda karatA hai| zarAbI ko dUdha kI apekSA zarAba hI priya hai / mahAkavi harSa ke anusAra eka yuvati kA rUpa bAlaka ko vaisA AkRSTa nahIM kara sakatA jaisA eka prema pyAse yuvaka ko -- yathAyUnastadvatparama ramaNIyA ramaNI kumArANAmantaH karaNaharaNaM naiva kurute // mahAkavi bhAravi bhI guNoM kA nivAsa vastu meM nahIM balki premI ke hRdaya meM mAnate haiM-- vasanti hi premNa guNA na vastuSu / " kucha sahRdaya prANI saundarya ko viSayagata mAnate haiM / bhAgavatakAra viSaya kRSNa ke saundarya para hI mugdha dikhAI par3ate haiM / bAlaka kRSNa kA rUpa lAvaNya kise sundara nahIM lagatA ? tamadbhutaM bAlakamambujekSaNaM caturbhujaM zaMkhagadAyudAyudham / " zrIvatsalakSmaM galazobhikaustubhaM, pItAmbaraM sAndrapayoda saubhagam // kRSNa ke saundarya para manuSya ko kauna kahe pazu-pakSI bhI nyochAvara haiM / hariNiyAM Aja dhanya ho gaI prabhu ke rUpa ko nirakhakara - dhanyAsma mUDhamatayo'pi hariNya etA yA nandanandamupAttavicitra veSam / AkarNya veNuraNitaM sahakRSNasArA, pUjAM dadhuviracitAM praNayAvalokaiH / / " 39 khaNDa 19, aMka 2 105

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kucha vidvAnoM kI dRSTi meM saundarya ubhayagata hai / ve kahate haiM ki 'rUpa ribhAvanahAra yaha ve nayanA rijhavAra' arthAt tumhArA saundarya to rijhAnevAlA hai hI para usa premI kI AMkheM bhI kama nahIM hai jo rUpa para rijhanA jAnatI haiM / rUpa ko samajhane ke lie dRSTi caahie| vaha dRSTi sarasa hRdaya aura susaMskRta mana se prApta ho sakatI hai / zAkuntala meM sAnumatI vidUSaka ko kahatI hai / " anabhijJa khalu IdRzasya rUpasya modhadRSTirayaMjana : 40 arthAt yaha mUrkha zakuMtalA ke saundarya ko kyA samajhe kyoMki isakI AMkheM hI bekAra haiM / atyanta uccakoTi kA saundarya AMkhoM ko to cauMdhiyA hI degA, jaba usake pIche pArakhI mana na ho / kavi rAjazekhara kA dRSTikoNa ubhayagata hai / ka0 maM0 ko dekhakara rAjA hI anurakta hotA hai kyoMki usake pAsa saundarya pArakhI AMkhoM ke sAtha usakA rasika mana bhI vidyamAna hai, parantu vidUSaka para usakA koI prabhAva nahIM par3atA amhArisa uNa jaNo Na kAmassa bAhaNijjo Na tAvassa sosaNijjo " 141 rAjA vastu kI nisarga ramaNIyatA ke sAtha vyaktigata ruci ko bhI Avazyaka mAnatA hai rucissa atthi sarisaM puNu mANusassa | 2 usa susthA nitambasthalI karpUramaMjarI ke rUpa kA AsvAdana to koI caMDapAla jaisA rasika manavAlA vyakti hI kara sakatA hai / lalita aura udAtta -- lalita aura udAtta kA mizraNa pUrNa saundarya hai / bhAgavatakAra ke kRSNa gopIpati, ramAramaNa, vAsurIvAdaka gvAlavAla ke rUpa meM lalita evaM bhaktarakSaka, rAkSasa- vidhvaMsaka Adi ke rUpa meM udAtta guNa se yukta haiM / vivecya saTTaka meM udAtta nagaNya ho gayA hai, kevala lalita kA saundarya hI prApya hai / isakA kAraNa tatkAlina saMskRti kA prabhAva aura saTTaka kI prakRti hai / saTTaka meM sAmAnya janatA ke lie manoraMjana kA sAdhana juTAyA jAtA hai / nisarga - janamAnasa audAtya ko kaise grahaNa kara sakatA hai ? isalie sampUrNa karpUramaMjarI meM lalita - lAvaNya kA ekAdhipatya hai / vargIkaraNa - vivecya saTTaka ke AdhAra para saundarya ko nimnalikhita rUpoM meM vibhAjita kiyA gayA hai 1. daivI saundarya 2. mAnavIya saundarya 3. prAkRtika saundarya 4. kalAgata saundarya / 106 tulasI prajJA

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1. devI saundarya pUrvAcAryoM dvArA abhyahita maMgalAcaraNa kI paraMparA meM kavi rAjazekhara ne sarasvatI, ziva-pArvatI, kAmadeva-rati evaM anyatra cAmuNDA kA ramaNIya citraNa kiyA hai sarasvatI-'bhaI hou sarassaIa'43 arthAta sarasvatI kA utkarSa ho / yahAM sarasvatI kA zlAghya-saundarya abhivyajita hai| ziva-pArvatI--kupita-pArvatI ko prasanna karane ke lie ziva bAra-bAra usake pairoM para gira rahe haiN| yahAM ziva-pArvatI kA manorama dRzya darzanIya hai : IsArosa-ppasAa-ppaNa isu bahuso saggaMgA jalehi,44 AmUlaM pUriAe tuhiNakarakalAruppasippIa ruddo / joNhAmuttAhalillaMNaamauli-Nihittagga-hatthehiM dohiM, agdhaM sigdhaM va deMto jaai girisuA-pAapaMkeruhANaM / / kAmadeva-rati--saMsAra meM sundaratA ke zreSTha upamAnoM meM se kAmadeva prasiddha hai| kAmadeva kA saundarya kavirAjazekhara kI dRSTi meM agocara kaise raha jAe? akalia-parirambha vibhamAiM ajaNia-cuMbaNa-DabarAI dUraM / aghaDia-ghaNa-tADaNAI NiccaM Namaha aNaMgaraiNa mohaNAiM // 5 cAmuNDA-caturtha javanikAntara meM vivAha-prasaMga se pUrva bhagavatI caMDI ke bhavya aura udAtta rUpa kA citraNa huA hai / kalpAnta kelibhavana meM sthita asuroM kA raktapAna karatI huI cAmuNDA kA rUpa atyaMta bhayaMkara hai kappaMta kelibhavaNe kAlasya puro'surANa ruhirasuraM / " jaai piaMtI caMDI parameTThIkavAlacasaeNa / / 2. mAnavIya-saundarya isa koTi ke antargata aneka pAtroM, rAjA, vidUSaka nAyikA rAnI Adi ke saundarya kA nirUpaNa kiyA gayA hai| rAjA-vaha karpUramaMjarI saTTaka kA dhIralalita nAyaka hai| kalAsakta, nizcinta, sukhI bhogarasika, ratipriya, premI, nArInAtha, komala prakRti evaM zRgAra yukta hai / dazarUpakakAra dvArA lakSita dhIralalita nAyaka ke sabhI lakSaNoM---'nizciMto dhIralalitaH kalAsaktaH sukhI mRduH' se pUrNa hai| ___ usakA zArIrika-saundarya utkRSTa hai / nAyikA rAjA ko dekhakara kahatI hai : khaNDa 19, aMka 2 107

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ammo, ki eso sahasA gaaNaMgaNAdo avaiNNo puNNimAhariNako? kiMvA tu?Na NIlakaMTTaNa NiadehaM laMbhido maNohao ? 47 mRgAkSI ka0 maM0 ko jabase rAjA ne dekhA hai, usa navayauvanA ne rAjA para jaba se kaTAkSapAta kiyA hai, taba se rAjA kI sthiti kucha aura ho gaI hai / usake viraha meM aba zItadAyinI vastueM bhI kaSTakara ho gaI haiN| vivAha ke samaya ka0 ma0 kA sparza pAkara vaha romAJcita ho jAtA hai| kauna aisA jIvita-yuvaka hogA jo kisI yauvana-dhanyA kA saMsparza pAkara romAMcita nahIM hogaa| yahAM nAyaka kA saundarya darzanIya hai-- je kaMTA tiusamuddhaphalesu saMti je keaIkusumagabbhadalAvalIsu / phaMseNa NUNamiha majjha sarIradiNNA te suMdarIa bahalA pulaaMkurAlI / / 48 cakravartI pada prApta nAyaka manohara laga rahA hai| vaha kuMtalezvarasutA aura cakravartI-pada donoM alabhya vastuoM ko prApta kara atyaMta prasanna hai| prasannacitta rAjA kA rUpa-lAvaNya nirIkSya hai : kuNtlesrsuaakrphNspphaarsokkhsiddhiliikidsggo| pAlaemi vasuhAtalarajjaM cakkavaTTipaavIramaNijjaM // 49 nAyikA-karpUramaMjarI vivecya saTTaka kI nAyikA hai| lakSaNa-zAstriyoM ke anusAra sar3aka meM devI aura navInavAlA do nAyikAeM hotI haiM / 5deg netA devI se trasta hote hue bhI usameM pravRtta hotA hai| nATyadarpaNakAra ne nAyikA ke cAra bhedoM kA nirUpaNa kiyA hai51...| 1. devI aprasiddha kanyA prasiddha / 2. donoM aprasiddha 3. devI prasiddhA kanyA aprasiddhA 4. donoM prasiddhA / ka0 maM0 meM caturtha zreNI arthAt donoM prasiddhA haiN| ____ ka0 ma0 kanyA, sundarI, bAlA, yuvati, navayauvanA aura vilAsinI hai| kAmadeva usake rUpa kA Azraya pAkara sadA ke lie nizcinta ho gayA hai| yahAM vicArya hai ki vaha kanyA lakSaNazAstriyoM dvArA lakSita nAyikA koTi meM kahAM avasthita hotI hai / 52 sarasvatIkaNThAbharaNakAra ne vibhinna prakAra se nAyikAoM kA nirUpaNa kiyA hai 1. kathAvastu ke AdhAra para pAMca bheda-nAyikA, pratinAyikA, upanAyikA, anunAyikA aura nAyikAbhAsa / yahAM ka0 maM0 nAyikA ke antargata parigaNita kI jA sakatI hai| kyoMki sampUrNa kathA kA mukhya bindu vahI hai| 2. guNa ke AdhAra para tIna bhedauttama, madhyama aura adhama / ka0 108 tulasI prajJA

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maM0 uttama nAyikA hai| priya para kopa na karane vAlI uttama nAyikA hotI 3. vaya tathA kauzala ke AdhAra para tIna prakAra-mugdhA, madhyA aura pragalbhA / ka0 maM0 mugdhA nAyikA hai / kavirAja vizvanAtha ne mugdhA kA lakSaNa isa prakAra diyA hai prathamAvatIrNayauvana-madanavikArA ratau vAmA // kathitA mRduzca mAne samadhika lajjAvatI mugdhA // 54 anya bhedoM ke AdhAra para vaha dhIrA, svIyA, kanIyasI, lalitA, Adi nAyikA guNoM se sambalita hai / vivecya sar3aka meM ka0 ma0 kA saundarya do rUpoM meM citrita huA hai-- 1. nisarga ramaNIyA evaM 2. vibhUSaNa vibhuussitaa| prathama koTi kA saundarya rAjA evaM vicakSaNa kI dRSTi meM zlAghya hai, dvitIya vidUSaka ke abhimata meM zreSTha hai| vicAra karane para prathama koTi kA saundarya hI zreyaskara pratIta hotA hai / mahAkavi kAlidAsa kA abhimata nisarga-ramaNIyatA meM hI hai-AzramAzrI kaNvaduhitA ke saundarya para kavi mugdha hai| tanvaGgI yakSiNI vidhAtA kI AdyA-sRSTi hai to karpUra0 ke nirmANa meM do vidhAtAoM ne apanA zrama lagAyA hai NUNaM duve iha paAvaiNo jammi je dehaNimmavaNajovvaNadANadakkhA / ekko ghaDei paDhamaM kumarINamaMga kaMDAriUNa paaDei puNo duIo / / 15 saTTaka meM sarvaprathama bhairavAnanda ke yoga vidyAbala se usakA avataraNa hotA hai / rAjA aura vidUSaka kI apUrva mahilAratna darzana kI lAlasA ko pUrNa karane ke lie bhairavAnanda usa subhaga sundarI kA Anayana karatA hai / adbhuta kI ekamAtra jananI, navayauvanA, bacchoma kumArI kA jala vidu-sikta zarIrasaundarya AhlAdya hai| rAjA ke zabda-- jaM dhoAMjaNasoNaloaNajuaM laggAlaaggaM muhaM / hatthAlaMbidakesapallavacae dollaMti jaM vidunno| jaM ekkaM sicaaMcalaM NivasidaM taM NhANakeliTTiDhA' ANIdA iamabbhudekkajaNaNI joIsareNAmuNA / / 55 snAnAvasthA meM hone se vibhUSaNa vilepanAdi se rahita usakI tanulatA mahIna gIle vastra ke bhItara se yaha ghoSaNA kara rahI hai ki usakI dRSTi sauMdarya kA sarvasva hai----suMdera savvassamimIa diTThI' / 50 usakA zarIra karpUra rasa ke samAna dhavala, jyotsnA ke samAna zItala, khaNbU 19, aMka 2 109

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58 evaM motiyoM ke samAna lAvaNya-yukta hai / usakA rUpa navIna -jAtya suvarNa ke samAna hai, akSata yauvanA hai| usake netroM meM karNaparyanta vyApakatA evaM ubhayakapoloM kI komalatA hI zoSaNa, mohana, mAdana, tApanA aura mAraNa rUpa kAmadeva ke pAMca bANoM kA kArya kara detI hai / " kAmadeva bhI usake dAsatva ke lie lAlAyita hai / " jaMghAoM kA vistAra itanA hai ki karadhanI aparyApta par3a jAtI hai, stanoM kI UMcAI itanI adhika hai ki nAyikA apanI nAbhi ko nahIM dekha sakatI / AMkhoM kI vizAlatA ke kAraNa karNotpala anAvazyaka pratIta hote haiM / mukha itanA sundara hai ki mAnoM pUrNimA do candramA vAlI ho gayI hai tahA a muhamujjalaM dusasiNI jahA puNNimA / / " dvitIya javanikAntara meM aneka sthaloM para usake aMga-lAvaNya kA nirUpaNa hai / tiryak kaTAkSavAlI, stana, trivalI, stanAliGgita veNI aura latA ke samAna kRza zarIra - zrI sampannA vaha nAyikA sabhAsadoM ke netroM ke lie lAvaNya kI vistRta kallolinI, lIlAvibhrama aura hAsya kI vAsa nagarI, parama saubhAgyavatI, netra rUpa kamaloM kI vApI, aura zrRMgAra saMjIvanI kuraGgAkSI kAminI haThAt sabake hRdaya meM praveza kara jAtI hai / vaha jinheM eka bAra apane caMcala kaTAkSoM se dekha letI hai, ve nizcaya hI kAmadeva, candramA, madhu aura koyala ke paMcamarAga se mRtyu ko prApta hote haiM, parantu yadi kisI para usakI sampUrNa dRSTi par3a gayI to vaha vyakti nizcaya hI tilAJjali dAna yogya ho jAtA hai jesuM puNo NivaDiA sAlA vidiTThI 12 tilajalaMjalidANajoggA // ti 13 vibhUSaNa - vibhUSitA - jo prakRti-sundara hotA hai, vibhUSaNoM ke saMyoga se usake saundarya meM cAra cAMda laga jAtA hai / sarasa dhavala AMkhoM meM kajjala, vizAlastanI ke gale meM hAra, evaM cakrAkAra ramaNasthala para kAMcIdAma, anirvacanIya zobhA ko prApta hote haiM / dvitIya javanikAMtara meM ka0 maM0 kA vibhUSaNa yukta sauMdarya vistAra se nirUpita hai / maNDida, Tikkida bhUSita aura saMtuSTa karpUramaMjarI sone kI gur3iyA (2, 12) bhauroM se yukta kamala ( 2.13) phaharAte patroM vAle kadalI stambha ( 214 ) kaMcana zilA para nRtyamAna mayUra ( 2.15 ) viparIta madana tUNIra (2.16) tArAnikaroM se yukta mukhacanda (217) kAmadeva ke bANa (2.18) navakamala ( 2.19) evaM candra biMba ke sAraMga ( 2.20 ) ke samAna suzobhita ho rahI hai / anyatra bhI aneka sthaloM para vibhUSaNa yukta sauMdarya kA varNana milatA hai / dolArUr3hA - hiMdolana para bhUlatI huI ka0 maM0 atyanta priya laga rahI hai / vidUSaka hiMdolanArUr3ha nAyikA ko pUrNimA kA caMdramA kahatA hai : bho dIsadu puNNimAcaMdo" rAjA isa avasthA kA suMdara citraNa karatA hai / ka0 maM0 kA tulasI prajJA 110

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mukhacaMdra nagararamaNiyoM kI mukhazobhA ko hrasva karane vAlA kAMtirUpa jyotsanAjala se AkAza-maMDala ko prakSAlita suMdariyoM kA darpa-bhaMjaka jhUle para jhUlatA huA dikhAI par3a rahA hai| " virahavyathitA-rAjA ke viraha meM usakI sthiti kucha anya ho gayI hai / eka sthAna para rahane para bhI priya milana nahIM ho pAtA hai| isameM nAyikA apane pUrva duSkRtoM ko hI kAraNa mAnatI hai / vaha virahaNI lambI-lambI zvAMsa le rahI hai, kRzatA ke kAraNa maNivalaya AMkhoM AMsuoM ke ke sAtha-sAtha gira rahe haiN| rAjA ke viyoga meM usakI jIvanAzA bhI durbala ho gayI hai| zItalacaMdana saMtApadAyaka, caMdramA kaSTakAraka aura usakA hAsya aba smRti kA viSaya ho gayA hai| jyotsnA uSNa, caMdanarasa garalasadRza aura hAra ghAva para namaka chir3akane jaise laga rahe haiM / rAtri zarIra ko tapAne vAlI tathA mRNAlI bANa paMkti ho gaI hai / 69 vivAha veSavibhUSitA--vivAha maNDapa meM ka0 maM0 upasthita hai / brAhmaNa kapijala ke dvArA vivAha kArya sampAdita karavAyA jAtA hai / rAjA usake rUpa para mugdha ho jAtA hai / vaha sAkSAt kAmadeva kI patAkA, zRgArarasa kI zarIriNI lakSmI, pUrNimA ke caMdramA kI cAMdanI, motiyoM kI banI maMjaSA, ratnamayI aMjana zalAkA aura madhubhAsa kI lakSmI kI bhAMti pratIta ho rahI ___mAnavIya sauMdarya ke aMtargata mAninI devI, vidUSaka, dAsiyAM evaM bhairavAnaMda kA sauMdarya zlAghya hai / prAkRtika sauMdarya --vivecya sar3aka meM prakRti kA suMdara citraNa kiyA gayA hai| saMdhyA, rAtri, prAtaHkAla, dina, jyotsnA, vasaMta, grISma, kamala, bhauMrA caMdana, mAlatI puSpa evaM pavana kA sauMdarya AhlAdya hai|| vasaMta Rtu kI unmAdakatA sarvatra prathita hai| zizira Rtu ko balapUrvaka jItakara vasaMta Rtu kA mahotsava A cukA hai jaM vAlA mUhakaMkumammi vi dhaNe vati DhillAarA, taM maNNe sisiraM viNijjia balA pattI vasaMtUsavo // vasaMta Rtu meM prAkRtika sauMdarya saMbaMdhita ho jAtA hai :--- jAaM kuMkumapaMkalIDhamaraDhI gaNDappahaM caMpaaM, thoAvaTTiaduddhamuddha kaliA paMphulliAA malliA / mUle sAmalamaggalaggabhasalaM lakkhijae kiMsuaM, pijjataM bhamarehiM dosu vi disAbhAesu laggehi va / / uparyukta gAthA meM campA, mallikA aura kiMzuka puSpa kA ramaNIya citraNa huA hai| aNDa 19, aMka 2

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madhubhAsa kI havAyeM sabake lie spRharaNIya hotI hai : laMkA toraNamAliA taraliNo kuMbhunbhavassAsame, maMdaMdoliacaMdaNadumaladA kappUra saMpakkiNo / kaMkolI kulakaMpiNo phaNiladA NippaTTaNaTAvaA, caMDaMcubidataMbapaNNisalila vAaMti cettANilA / / 3 kalAgata saundarya-isa zreNI ke antargata kAvyakalA-bhAvapakSa evaM kalApakSa, vAdyakalA, nRtyakalA Adi kA citraNa anusyUta hai / kavirAjazekhara kAvya-kalA meM niSNAta to haiM hI kAvya-siddhAMta nirUpaNa meM bhI vikhyAta haiN| kAvyamImAMsA grantha sAhityazAstra kI bahumUlya nidhi hai| ka0 ma0 ke vibhinna sthaloM para rasa guNa, alaMkAra Adi kA sundara citraNa prApta hotA hai / sampUrNa grantha meM zRMgAra rasa kI kamanIyatA vidyamAna hai / vaidarbhI, mAgadhI, pAMcAlI Adi rItiyAM sahajatayA vilasita haiM / phurau vilihaMtu evaM gaMdaMtu kriyApadoM meM kAvya meM vyaMjanA kI pradhAnatA para bala diyA gayA hai| saTTaka kI paribhASA (1.6) batAkara utkRSTa kAvya kA svarUpa nirUpita kiyA gayA hai : atthavisesA te citra sahA te cea pariNamaMtAvi / uttivisesaM kavvaM bhASA jA hou sA hou / / natyakalA meM carcarI Adi loka nRtyoM kA sauMdarya caLa hai| isa prakAra karpUramaMjarI sauMdarya kI dRSTi meM kavirAjazekhara kI eka utkRSTa racanA hai| sandarbha sUcI: 1. karpUramaMjarI 1.1 2. tatraiva 1.2 3. tatraiva 4.24 4. saundaryazAstra : svarUpa evaM vikAsa pR0 30 5. pANinIya-aSTAdhyAyI 5.1.124 6. vAcaspatyam pR0 5338 7. yudhiSThira mImAMsaka, saMskRta dhAtukoza pR0 13 8. halAyudha-koza pR0 714 9. karpUramaMjarI 3.2 10. saMskRta dhAtukoza pR0 29 11. zrImadbhAgavata mahApurANa 12.12.49 12. abhijJAna zAkuntala 6.5 13. zizupAlavadhamahAkAvya 4.17 tulasI prajJA

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14. kAvyAlaMkAra sUtravRtti 1.1.2, dhvanyAloka 2.17 15. ujjvalanIlamaNi pR0 274 16. karpUramaMjarI 1.30 17. rUpagosvAmI, bhaktirasAmRta sindhu pR0 189 18. rasagaMgAdhara 1.1 19. kumArasaMbhava 1.49 20. meghadUta 2.19 21. karpUramaMjarI 1.27 22. saundaryazAstra : svarUpa evaM vikAsa pR0 28 23. tatraiva pR0 28 24. tatraiva pR0 28 25. karpUramaMjarI 1.33 26. DA0 sampUrNAnanda, cidavilAsa pR0 209 27. DaoN0 nAgendra, bhAratIya kAvya zAstra kI paramparA pR0 489 28. karpUramaMjarI 2.26 29. tatraiva 2.24 30. 2.27 31. 2.25 32. 2.22 33. 4. 8 34. 1.20 gAthA ke bAda gadyAMza 35. 2.23 36. naiSadhIyacarita 22.252 37. kirAtArjunIya " 17 17 11 " 21 11 38. bhAgavata mahApurANa 10.3.9 39. tatraiva 10.21.11 40. abhijJAna zAkuntalA 6.14 ke Age kA gadya bhAga 41. karpUramaMjarI 4.2 ke bAda vAlA aMza 42. tatraiva 3 / 14 43. 44. " 27 ,,, 45. 1.2 56. 4.19 47. 11 " 1.1 1.4 "" 48. 4.21 khaNDa 19, aMka 2 3.20 ke Age kA gadyAMza 11

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49. tatraiva nATyadarpaNa 4.22 50. , sAhityadarpaNa 6.70-71 51. ,, 2.71 52. ,, DaoN0 rAjavaMzasahAya hIrA, saMskRta sAhitya koza pR0 665 53 , rasamaMjarI pR0 158 54. sAhityadarpaNa 3.58 55. karpUramaMjarI 3.17 56. tatraiva 1.26 57. ,, 1.28 59. // 1.32 60. ,, 1.33 61. ,, 1.34 62. 2.5 63. 2.12-22 64. 2.30 ke pUrva kA gadyAMza 65. , 2.30 66. / / 2.8 2.9 68, 69. , 2.10 , 2.11 ,, 4.20 ke pUrva 1.13 ,, 1.16 , 1.17 ,, 1.7 73. tulasI prajJA

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apaDiNNe 0 jauharImala pArakha jainAgamoM meM tIrthaMkaroM va sthaviroM ke vizeSaNa rUpa meM apaDiNNe zabda aneka bAra soddezya va saprayojana prayukta huA hai| AgamoM ke siramaura akele AcArAGga sUtra ke prathama zrutaskandha meM pandraha bAra isakA prayoga huA hai aura vaha bhI mukhyataH bhagavAna mahAvIra ke sAdhanA jIvana kI DAyarI svarUpa upadhAnazruta jaise mahattvapUrNa adhyayana meN| vahA~ jo kucha bhI bhagavAna kA pUrva itivRtta batAyA gayA hai, vaha sAkSAt bhagavAn ke muMha se gaNadhara zrI sudharmA svAmI ne svayaM sunA hai, usakI binA kisI pela-sela ke zabdasaH sahI riporTa hai / "ahA sutaM........vadissAmi....tti bemi / " itanA hI nahIM, dvitIya aMga sUtrakRtAGga ke vIra stuti nAmaka prasiddha adhyayana kI 19vIM gAthA meM to yahA~ taka gAyA gayA hai ki 'seThe muNINaM apaDiNNamAhu' = (zreSTho munInAM tu apratijJaH-cUrNikAra) sabhI vidvAnoM ne eka mata se prAkRta bhASA ke isa sarala zabda apaDiNNe kI saMskRta chAyA 'apratijJa' 'arthAt pratijJA se rahita''pratijJA se mukta' kI hai| pratijJA ke nyAyika artha prasthApanA yA pakSokti ko eka ora rakha deM to kozoM meM isa zabda ke nimna artha va paryAyavAcI prApta hote haiM-saugandha, zapatha, kasama, praNa, vacana, vAdA, dRDhokti, Agraha, saMkalpa, aGgIkAra, ghoSaNA Adi jinake bAre meM sAmAnya bolacAla meM bhI koI vizeSa gaira samajha,bhrama yA bhrAnti nahIM hai / lekina Aja jaina zruti saMgoSThi meM isa zAbdika prakaraNa ko cher3ane kA prasaGga nimna prakAra khar3A haA hai ki eka ora to apaDiNNe kI yaha mahima hai to dUsarI ora vrata (vaya)pratyAkhyAna (paccakkhANa) pratimA (paDimA) abhigraha (abhiggaha) virati, yamaniyama va tyAga Adi zabdoM kA samUha hai, jisa para samyag cAritra va tapa kI vizAla imArata khar3I hai / isa vizAla imArata meM yaha apaDiNNe rUpI AcAropadeza bhI AtmasAta ho jAya, basa yahI samasyA lekara maiM upasthita huA huuN| hamAre isa zAstrArtha (exercise) kA uddezya saikar3oM hajAroM varSoM kI prAcInatA vAle pAraMparika dharma ke mUlasvarUpa kA mUlyAGkana yA parIkSaNa karanA nahIM hai balki veda se pracalita isa bahumukhI DhAMce baNDa 19, aMka 2

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meM apratijJatA kisa prakAra samAI jA sakatI hai, yahI hamArI carcA kI kSetra sImA hogii| ___ yadi prazna kiyA jAya ki vigata kaI zatAbdiyoM meM race gae Dhera sAre Agamika vyAkhyA sAhitya meM kyA isakA samAdhAna nahIM hai ? to jaisA ki hama Age dekheMge, uttara zAyada nakArAtmaka hI hogaa| isake alAvA aba jamAnA ochI, kintu tAkika buddhi vAloM kA zuru ho cukA hai aura isa virodhAbhAsa kI oTa meM pracArakoM ko indriya viSayoM kI khulI chUTa dvArA samyaga cAritra va tapa kI jar3e kATane meM saphalatA mila rahI hai| kyoMki zithilAcAriyoM ko saMyama kaThina par3atA hai / AtmajJAna ke sabjabAga dikhAkara saMgha ke bahuta bar3e bhAga ko avirati, pramAda, akriyAvAda, ucha khalatA va AcArahInatA kI ora AkarSita kiyA jA rahA hai aura hama isa khatare kI upekSA nahIM kara sakate / yadyapi uparokta vivAda sadA se rahatA AyA hai to bhI vartamAna meM barAbara ke bauddhika dharAtala para isase saMgharSa karane kI naI AvazyakatAoM kA udaya huA hai| eka nahIM aneka saMgoSThiyoM meM samanvaya khojane kA silasilA jArI rakhanA par3egA-zabdArtha, pAribhASika rUDhArtha, guru-paraMparA se prAptArtha aura isase bhI Age bar3hate hue kevala sUtra kI bhASA meM hI nahIM ulabhate hue, AgamakAra ke kahane kA sahI tAtparya kyA hai, usa arthAgama taka pahuMcane kA prayAsa karanA pdd'egaa| isa vAste sarvaprathama jahA~-jahA~ apaDiNNe zabda kA prayoga huA hai una AgamasUtroM kA aura unake bAre meM prAcIna aura arvAcIna vyAkhyAkAroM ke mantavyoM kA saMkalana prastuta karanA upayukta hogA tathA zrotA/pAThakoM se nivedana hai ki jo sUtra chUTa gae haiM unheM vaktA ko sUcita karane kA kaSTa karAveM / AcArAGga sUtra prathama zrutaskandhaH-- 2-588 va 8-3 / 210 se bhikkhUkAlaNNe 'kAleNuDhAI apaDiNNe [pAThAntara appaDiNNe] duhatochittA niyAI / cUNi--apaDiNNo NAma ahaM ego uva bhujehAmi aNNevi etaM gurumAnI pAhaMtivA, eyAe pariNAe giNhai, Na AyavaDiNo yAe teNa appaDiNo / ahavA apaDiNNAye SukuleSu giNhai, Na yaetaM pariNaM karittA gacchati jahA amugakulANi gacchihAmi ho apddinnnno| jovikaraNo egAgI so'vinANAdINaM aTTAe geNhanti, "duhao cittA-rAgadosaM ca aNesaNijjaM rAgaddosehiM ghippai bhuMjanti vA teNa te do'vichittvAtroDitA chittuMNiyataM jAti Niyati / ahavA duhato chettA bhoyaNe saiMgAlaM sadhUma uggama koDi visodhi koDi do sevyA NiyataM jAti NiyAti / tulasI prajJA

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(apaDiNNo-jaise maiM akelA upabhoga karU~gA yA guru Adi dUsare bhI khAveM yA dekheM-isa vicAra se grahaNa karatA hai, lAbha meM pratijJA se rahita isase apratijJA hai| athavA aniyata kuloM se letA hai; jo yaha vicAra karake nahIM jAtA hai ki amuka kuloM meM jA rahA hU~, vaha apratijJa hai| aura jo bhI upAdhi yA upakaraNa haiM ve bhI ekamAtra jJAnAdi ke lie grahaNa karatA hai""rAga aura dveSa donoM ko chor3atA huA; aneSaNoya (akalpanIya) rAga-dveSa se holiyA yA khAyA jAtA hai isalie una donoM ko tyAgakara, unakA chedana karatA huA nizcaya hI pragati karatA hai / athavA donoM prakAra ke doSoM ko na lagatA huA--khAne meM iMgAla dhUma Adi maMDala doSoM aura udgama utpAdanA va eSaNA 42 doSa) vRtti-na asya pratijJA vidyate iti apratijJaH / pratijJA ca kaSAyodayatA virasti taya thA krodhodayAt - skandAcAryeNa svaziSya yantrapIlana vyatikaramAlokya sabalavAhana rAjadhAnI samanvita purohitopari vinAza pratijJA'kAri / tathA mAnodayAt-bAhubalinA pratijJAvyadhAyi / tathA mAyodayAt -- mallisvAmi jIvena yathA parayati vipralambhanaM bhavaMti tathA pratyAkhyAnaM prijnyaajgRhe| lobhodayAt-~~-tathA avidita paramArthA sAmpratakSiNaH yatyAbhAsA mAsakSapaNAdikA'pi pratijJA kurvante / ____ athavA apratijJo anidAnI vasudevavat saMyamAnuSThAnaM kurvan nidAnaM na karoti / athavA gaucarAdau: praviSTaH sanAhAradikaM mam eva etat bhaviSyati iti evaM pratijJA na karoti iti apratijJaH / yadivA syAdvAda pradhAntvam maunIndrA gamasyaika pakSAvadhAraNaM pratijJA tatrahita: apratijJaH / tathAhi maithuna viSayaM vihAya anyatra na kvacit niyamavatiH prtijnyaavidheyaa| ___ evaM vahya pratijJa ityanena sUtreNedamApanna-nakvacitkenacitpratijJA vidheya, pratipAditAzcAgame nAnAvidhA abhigra vizeSA: tatazca pUrvottara vyApatiH iva lakSyatetyatAha ---duhao chetA jiyAi (dvidheti) rAgeNa dveSeNa vA pranijJA tAM chitvA nizcayena niyataM vAyAti niyAti jJAnadarzanacAritrAkhye mokSamArge saMyamAnuSTAnebA bhikSAdyarthavA / eta kaMbhavati--rAgadveSau dhitvA pratijJA guNavatI vyatyaye vyatyayaiti / jisake pratijJA nahIM hotI hai vaha apratijJa hai aura pratijJA kaSAyoM ke udaya se janma letI hai| jaise ki (1) krodha ke udaya se apane ziSya ko ghANI meM pire jAne kI du:khada ghaTanA ko dekhakara skandAcAryadvArA senA vAhana rAjadhAnI sameta purohita ke Upara vinAza kI pratijJA kI gii| tathA (2) mAna ke udaya khaNDa 19, aMka 2 117

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se-bAhabali dvArA pratijJA kI gaI..." / tathA (3) mAyAke udaya se- mallisvAmI ke jIva dvArA jisa prakAra anya yatiyoM ko dhokhA hotA hai, usa taraha pratyA. khyAna pratijJA kI gii| tathA (4) lobha ke udaya se---sahI tattva se anabhijJa, vartamAna para hI dRSTi rakhane vAle nAmamAtra ke yati mAsakSapaNa Adi karane vAle bhI pratijJA karate haiM [lobhavaza] yA phira apratijJa=nidAna rahita, vasudeva kI bhA~ti saMyama ko ArAdhanA karake nidAna nahIM karatA hai| athavA gocarI Adi meM gayA huA aisIpratijJA nahIM karatA hai ki mere hI, aisA AhAra mAdi hogA' vaha apratijJa hai| athavA tIrthaMkara praNIta Agama ke syAdvAda pradhAna vAlA hone ke kAraNa eka pakSa ko hI pakar3e rakhanA pratijJA huI aura usase jo rahita hai vaha apratijJa ; kyoMki maithuna viSaya ko chor3akara dUsarI koI bhI ekadama nizcayAtmaka pratijJA kartavya nahIM hai / "" 'isa prakAra yadi apratijJa hai tabato isa sUtra se yaha phalita hotA hai ki kisI ke dvArA kucha bhI pratijJA nahIM kI jAnI cAhie, jaba ki Agama meM aneka prakAra ke abhigraha vizeSoM kA pratipAdana (vidhAna) kiyA gayA hai aura isase to pUrvApara (Apasa) meM virodha jaisA pratIta hotA hai' ataH kahate rAga se yA dvaSa se jo ho usa pratijJA ko chor3akara bAkI kI (pratijJA) to jJAnadarzanacAritra nAmaka mokSa-mArga meM yA saMyama-sAdhanA meM athavA bhikSA Adi prayojanoM meM nizcaya hI yA nirdhArita rUpa se pragati karAtI hI hai| kahane kA tAtparya yaha hai ki rAgadveSa rahita pratijJA guNakArI hai jabaki (vyatyaye vyatyayaM == rAgadveSa yukta pratijJA heya hai / 2-1120 (273) mAtaNNe asaNa pANassa NANugiddhe rasesu apaDiNNe / caNi--Na tassa evaM paDiNNA AsI jahAmate evaM vihA bhikA bhojjANa vA bhoiyavvA iti / tatra abhiggaha paiNNA AsI jahA kummAsA mae bhotavvAiti / (unake isa prakAra kI pratijJA nahIM thI ki mere dvArA isa prakAra kI bhikSA khAI jAvegI yA aisI bhikSA nahIM khAI jaavegii| unameM abhigraha parijJA thI jaise ki kulthI va ur3ada mujhaM khAne haiM) vRtti-. rasesu eva grahaNaM prati apratijJaH yathA mayA'dya siMha kezarA modakA eva grAhyA ityevaM rUpa pratijJA rahitaH; anyatra tu kulmASAdau sapratijJA eva / ('rasamaya kA hI grahaNa' isa apekSA se apratijJA vAle jaise mere dvArA Aja kevala siMha kezarIlaDaDU hI liye jAveMge, isa prakAra kI pratijJA se rahita the, jabaki kulthI ur3adAdi dUsaroM ke bAre meM to pratijJA vAle the hii| 118 tulasI prajJA

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9-1, 276,292,306 323 esa vidhi aNukkaMto mAhaNeNa matImatA, bahuso apaDiNeNNa bhagavayA evaM rIyati / / tti bemi / carNi-zarIra sakkAra prati apaDiNNaNa / ahavA NoihalogaTTayAe tatvamahidvissAmi iti apaDiNNo pAThAntara bahuso apaDiNNeNa bhagavayA evaM rIyati (rIyaMti) bahusoiti aNegasI apaDiNNo bhaNito bhagavatA rIyamAyeNa riiyttaaevaa| (zarIra saMskAra ke prati apratijJa / athavA tapa kI ArAdhanA isa loka ke liye nahIM karU~gA isa kAraNa aprtijny| [pAThAntara] =anekoM prakAra se apratijJa bhagavAn dvArA vicaraNa karate hue yA vicaraNa kiyA gayA) vRtti----bahuza: apratijJena anidAnena / (anekoM prakAra ke nidAnoM se rahita) 9-2 / 281 Nipi No pagAmae sevaiyA bhagavaM uDhAe, jaggAvatIya atpANaM, IsisAIya apaDiNNe / cUNi-nidrA suhaMprati apaDiNNe / yaduktaM bhavati annaabhilaasii| (nidrAsukha ke prati apratijJa / kahane kA tAtparya yaha ki abhilASA se rahita) vRttiyatrApi ISat zayyAsIt tatrapi apratijJa=pratijJA rahitaH, na tatrApi svApAbhyupagamapUrvakaM zAyita ityarthaH / (jahA~ para anukUla zapyA bhI hotI vahA~ para bhI apratijJa-pratijJA rahita arthAt vahA~ para bhI sone ke irAde se kabhI zayana nahIM kiyA) 8-2 / 287 sajaNe hiM tatthapucchisu egacarA viegadArAto avvAhite kasAitthApehamANe samAhiM apaDiNNe // 11 / / cUrNi---iha paratthaya apaDiNNe / taM jahA No ihalogaTThapAe tavaM aNaciTThissAmi, visaya suhesu ca apaDiNNo savva pampadisuvA / (isaloka aura paraloka ke liye apratijJa, jaise na isaloka ke liye tapa kA anuSThAna karU~gA' aura viSaya sukhoM meM yA saba prakAra ke pramAdoM meM apratijJa) vRtti...na asya vaira niryAtana pratijJA vidyata iti apratijJa / (vaira kA badalA lene kI pratijJA jisake nahIM hotI hai vaha apratijJa) 9-2 / 291 tasiM bhagavaM apaDiNNe, adhevigar3e adhiyAsate davie // 15 // cUNi----tahiM kAle bhAveti apaDiNNe vasahiM paDuccaNamae NivAsAvasahI pttheyvvaa| (usameM [basatI ke prati] kAla aura bhAva se apratijJa / basatI kI mujhe binA havA vAlI vasatI kI yacanA nahIM karanI hai|) khaNDa 19, aMka 2

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vRtti-na vidyate nivAta vasati prArthanAdikA pratijJA yasya sa tathA / (binA havA vAlI basatI kI yAcanA Adi rUpI pratijJA jisake nahIM hotI hai vaha apratijJa) 9-3 / 301 uvasaMka maMtama paDiNaM gAmaMtiyaM piapataM, paDiNikkhamitulUsiM su ettAtoparaMpalehitti / / 9 / / cUNi---bhikkhaTThAe vasahINimittaMvA, uvasaMkamaMtaja bhaNejja gAmamabhigacchaM taM ti apaDiNNoNAmapae pae parIsaha uvasaggANaM udiNNANaM Na paDikkhiyA kAyavvA / (bhikSA ke liye yA basatI ke nimitta amuka kathita grAma ke saMmukha yA pAsa Ane para usake prati bicAra karane meM apratijJa / bhAvArtha hai ki paga-paga para parISaha va upasagoM ke udaya Ane para pratIkSA nahIM karanA cAhie ---- pratijJA nahIM karanI cAhie) vRtti-niyati nivAsAdi pratijJArahitaM / (niyata=pahile se hI pakkA tayazudA AvAsa Adi kI pratijJA se rahita) 9-3 / 304 vo saTThakAe paNatAsI dukkha sahe bhagavaM apaDiNNe / cUNi -x vRtti-nAsya duHkha cikitsA pratijJA vidyata iti apratijJa / (dukhoM kA upacAra karane kI pratijJA jisake nahIM hotI hai vaha apratijJa) 9-41312-3 avisAhie duve mAse, chappimAse aduvA'pivitthA, rAovarAtaM apaDiNNe aNNagilAyamegaMtAbhuMje // 6 // chadreNa egayA bhuMje aduvA aTThameNa dasameNavA, duvAlasameNaegadA je pehamANesamAhiM apaDiNNe // 7 // cUNi-apaDiNNo bhaNati aNNagilAe egatA bhuje ahavADaTThameNa dasameNa duvAlaseNa egatA je etaM kaMThyaM / samAdhIti tava samAdhI vyANaM samAhI taM pehamANe yadukta passamANo, AhAraM paDucca apaDiNNe / ('apratijJa' boleto---kabhI anna kI bhUkha se glAni hone para bhojana kiyA athavA kabhI tIna kabhI cAra yA kabhI pAMca dinoM ke bAda bhojana kiyA [isakA artha sarala hai] tapa samAdhi, nirvANa samAdhi kA dhyAna (khyAla) uparyukta para dRSTi rakhate hue| AhAra kI apekSA se apratijJa) vRtti- athavA SaDpimAsAn sAdhikAn bhagavAn pAnakama pItvA'pi rAtroparAtra mityahanizaM vihRtavAn / kiMbhUtaH ? apratijJaH pAnAbhyupagama rahita ityarthaH / tathA annagilAyanti parya SitaM tadekadA bhuktavAniti / samAdhi zarIra 120 tulasI prajJA

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samAdhAna prekSamANa: paryAlocayan na punarbhagavataH kathaM ciddaurmanasyaM samutpadyate / tathA'pratijJa anidAna iti / (athavA chaH mahinoM se bhI kucha adhika taka bhagavAn pAnI bhI piye binA rAta-dina vihAra karate rahe / kisa avasthA meM ? apratijJa arthAt pIne ke vicAra se rahita / tathA kabhoM bAsI bhojana kiyaa| .... samAdhi kAyika samAdhAna (zakti kA) khyAla rakhate hue; na ki phira bhagavAn kA mana yakiJcat bhI duHkhI bana jAve / aura apratijJa= anidAnI) 9-4 / 320 avijhAti se mahAvIre AsaNatthe akukuejhANaM, uDDhaM adheyatiriyaM ca pehamaNe samAhimapaDiNNe // 4 // cUNi-x vRtti ----tathA samAdhima---antaHkaraNa zuddhica prekSamANo'pratijJo dhyAyatIti) (tathA samAdhi-----antaHkaraNa kI zuddhattA kI prekSA karate hue, pratijJA rahita rahe dhyAna krte| sUtrakRtAGga prathama zrutaskandha :-- 2-2 / 130 sI odagapaDidugaMchiNo, apaDiNNassa lavAvasakkiNo; sAmAiyamAhutassa jaM jogihimate asaNaM na bhuMjatI // 20 // cUNi - apaDiNNoNAma apratijJaH nAsya pratijJA bhavati yathA mayA anena tapasAitthaM NAma bhaviSyatIti taM jadhANo idha logaTThAe tavaM karoti japhA dhammilayaMbhattA AhAra uvadhi pUyAdi NamittaM vA aprtijnyH| (apaDiNNo arthAt apratijJa; usake pratijJA nahIM hotI, jaise ki isa tapa se mujhe yaha amuka phala hogA / udAharaNasvarUpa -isa loka ke lie tapa nahIM karatA hai, jaise ki bhagavAn dhammila ; athavA AhAra upadhi yA pUjA ke nimitta (lie) apratijJa') vatti ... na vidyate pratijJA--nidAna rUpA yasya so'pratijJo'nidAna ityarthaH / (nidAnarUpI pratijJA jisake nahIM hotI hai vaha apratijJa hai arthAt nidAna rahita) 3-3, 217 tatteNa aNusaTTAne apaDiNNaNa jANayA; Na esaNiyagamagge asamikkhAvaIkitI // 4 // caNi-apaDiNNaNaM ti visayakasAya NiyatteNa / / (viSaya kaSAyoM meM nizcata lakSya kI pratijJA se rahita apratijJa dvArA) vatti ----na' asya mayA idama satapi samarthanIyamityevaM pratijJA vidyate iti apratijJa / rAgadveSarahitaM sAdhustena / khaNDa 19, aMka 2 121

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('yaha asatya bhI mere dvArA samarthana karane yogya hai' aisI pratijJA jisake nahIM hotI hai vaha apratijJa=rAgadveSa rahita sAdhu usake dvArA) 7-19, 370 seThe muNiNaM apaDiNNamAha / cUNi-zreSTho muninAM tu apratijJaH / nAsya ihaloka paralokaM vA prati pratijJA vidyata iti apratijJaH / (jabaki muniyoM meM apratijJa zreSTha hotA haiN| isaloka yA paraloka ke prati jisake pratijJA nahIM hotI hai vaha apratijJa kahalAtA hai) vRtti --- nAsya pratijJA ihaloka paralokAMkSasinI vidyate iti aprtijnyH| (laukika kiMvA pAralaukika AkAMkSArUpI pratijJA jisake nahIM hai vaha apratijJa hai) 10-11473 apaDiNNe bhikkhU tu samAhipatte aNiyANa bhUtesu parivvaejjA / / 1 / / caNi-kaH samAdhiprAptaH ? ya apratijJaH iha paralokeSu kAmeSu apratijJaH acchita ityartha, adviSTovA / aNi dANabhUto-- anAzravabhUta athavA nidAbandhane, jJAnAdini athavA nidAna hetunimittam iti anarthAntarama; na kasyacitbhi du:kha nidAna bhUto parivvaejA / (kauna samAdhi ko prApta hai ? jo apratijJa hai = isaloka aura paraloka ke kAma bhogoM meM apratijJa arthAt unameM mUrchA rahita / athavA dvaSa rahita / anidAna bhUta Azrava binAkA; athavA 'nidA' baMdhana ke artha meM (anidA=) jJAna Adi / athavA nidAnahetu va nimitta paryAyavAcI haiN| kisI ke lie bhI duHkha kA kAraNa bhUta (hetu) na ho isaprakAra vartana kre)| vatti-na vidyate aihikAmuSmika rUpA pratijJA=AkAGakSA / tapo'nuSThAnaM kurvato yasyA sAva prtijnyo| bhikSaNazIlo bhikSuH tRvizeSaNe bhAvabhikSuH asAveva paramArthata: sAdhuH dharma dharmasamAdhi ca prApto'sAveveti / (tapa ArAdhanA karate huve jisake isaloka yA paraloka sambandhI koI AkAMkSA rUpI pratijJA nahIM hai vaha apratijJa [bhikSA jisakI vRti hai vaha bhikSa hotA hai, 'tu' zabda vizeSaNa ke rUpa meM hai] bhAva se bhI bhikSu hai, vahI vAstava meM sAdhu hai aura vahI dharma aura dharmasamAdhi ko prApta hai| 15-201626 kutokatAi meghAvI uppajjati tahAgatA, tahAgatAya apaDiNNA cakkhUlogassa'NuttarA // 20 // caNi -- apaDiNNA apratijJA: anAzaMsija itiartha / [apratijJa arthAt AzaMsA (kAmanAoM) se rahita] vRtti-na vidyate pratijJA-divAnabaMdhanarUpA yeSAM te'pratijJA anidAnA nirAzaMsA / 122 tulasI prajJA

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(nidAna baMdhanarUpI pratijJA jinake nahIM hotI haiM ve apratijJa-nidAnarahita binA kinhI kAmanAoM vAle) abhinava vyAkhyAkAraharamanajekobI : No longing, free from attachment & resent ment, free from desire-desireless, icchA kAmanA rAgadveSa rahita / (page 81-2-3-5-6) khajIdevarAja : rasa mAre pratijJApaNa jbaaNghtaa| nirIha (arthAt tRSNA rahita, udAsIna) nirIha bhagavAna vIra prabhue anekarIte / bArabAra aivI vidhipAlI chai (AcArAGga 9-1-20 ityAdi) A0 AtmArAmajI : "kahane kA tAtparya yaha hai ki bhagavAna ne kabhI sarasa evaM svAdiSTa AhAra grahaNa karane ko pratijJA nahIM kI thI isIlie unheM apratijJa kahA hai| "parantu yaha apratijJa=zabda sApekSa hai kyoMki sarasa AhAra kI pratijJA nahIM kI kintu nIrasa AhAra kI pratijJA avazya kI thI, jaise ur3ada ke bAkale lene kI pratijJA kI thii| isase unhoMne sAdhanA kAla meM AhAra ke sambandha meM koI pratijJA nahIM kI, aisI bAta nahIM hai| phira bhI sUtrakara ne jo apratijJa zabda kA prayoga kiyA hai, usakA tAtparya itanA hI hai ki sarasa AhAra kI pratijJA na karane yA icchA na rakhane se unheM apratijJa hI kahA hai kyoMki zarIra kA nirvAha karane ke lie AhAra lenA Avazyaka hai| "isataraha bhagavAna ne svAda evaM apane yogoM para vijaya prApta kara lI thii| isI kAraNa unakI nIrasa AhAra kI pratijJA ko pratijJA nahIM mAnA hai kyoMki vaha AhAra svAda evaM zakti bar3hAne ke liye nahIM apitu sAdhanA meM tejasvitA lAne ke liye karate the / isa apekSA se apratijJa zabda upayukta hI pratIta hotA hai [AcArAGga pRSTha 671] yuvAcAryamahAprajJa : niSkAma / kAmanA pUtti ke liye saMkalpa na karane vAlA apratijJa kahalAtA hai / vaha vyakti apratijJa hotA hai jo iha-paraloka ke prati prativaddha nahIM hai kevala AtmA ke pratibaddha hai| tapa se yaha phala mile aisI AzaMsA se rahita--anAzasI arthAt sampUrNa anAzakta / sthAna, AhAra, upadhi, pUjA ke liye bhI koI pratijJA nahIM karanI cAhie [sUyagaDo 2 / 42, 3153, 6 / 21, 10 / 1, 15 / 20] amUcchitta / bhagavatI vRti abhayadeva patra 705 kA havAlA dekara 'annagilAya' kA artha kiyA hai jo anna ke binA glAna ho jAtA hai vaha annaglAyaka kahalAtA hai| khaNDa 19, aMka 2

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munimadhukarajI : "bhagavAn kisI vidhividhAna meM pUrvAgraha me nidAna yA haThAgraha pUrvaka baMdhakara nahIM calate the / ve sApekSa anekAntavAdI the... dhyAna Adi meM vighna na Aye tathA samabhAva sAdhanA kI dRSTi se samaya para jaisA bhI bAsI ThaNDA bhojana mila jAtA / binA svAda liye usakA sevana kara lete the / AcArAGga pRSTha-276, 337] uparyukta vyAkhyA sAhitya meM 'apaDiNNe kA artha to AhAra, vihAra; vastra, zayyAdi eSaNAoM, nidrA, zarIra saMskAra ityAdi meM pratijJA ke binA rahanA' yahI kiyA hai kintu sabhI vyAkhyAcAryoM ke dhyAna meM yaha bAta to thI hI ki apaDiNNe ke siddhAMta kI pracalita jainAcAra (vrata pratyAkhyAna, abhigraha, virati, yamaniyama, pratimA, tyAgAdi) se saMgati biThAnA itanA sarala nahIM hai / vRttikAra kahate haiM ki pratijJAyeM bahuteka kaSAyavaza kI jAtI hai isalie apaDiNNe kA vidhAna kiyA gayA hai bAkI rAgadveSa rahita pratijJA yadi kI jAya to vaha guNavatI hai / phira ve kahate haiM ki siMhakezarI laDDU bhikSA meM lUgA yaha pratijJA rasAsakti kI dyotaka hone se heya hai parantu ur3ada ke bAkule hI khAU~gA yaha saMkalpa kiyA jA sakatA hai / avazya unheM bhI yahA~ kheMcatAna lagI hogI isalie ve pratijJA zabda kA dUsarA artha karate haiM, 'nidAna' tathA ihalaukika va pAralaukika nidAna karane vAle ko apratijJa kahA gayA hai| lekina hamArI rAya meM nidAna va pratijJA ye donoM zabda ekArthaka nahIM haiN| nidAna meM phalakAmanA kI pradhAnatA hai, yAcanA yA cAhanA kA dRSTikoNa rahatA hai tathA tapAdi sAdhanA ke badale meM amuka upalabdhi ho aisI saudebAjI kI bhAvanA hotI hai / sUtrakRtAGga ke dasaveM adhyAya kI pahalI gAthA meM bhI nidAna ko pratijJA se bhinna mAnA gayA hai anyathA apratijJa aura anidAnI ina donoM kA alaga ullekha nahIM hotaa| AcArAGga 4-3-142 meM anidAnI kI 'je nivvuDe pAvehi kammehiM aNidANA te viyAhitA' aisI paribhASA kI gaI hai| cuNikAra ne bhI nidAna hetu va nimitta ina tInoM ko paryAyavAcI batAyA hai tathA nidAna kA artha Azrava aura baMdhana kiyA hai evaM AhAra upadhi yA pUjA ke nimitta tapa na karane kI bhalAmaNadI hai / 'paradukha' kA nidAna to sarvatra varjita hI hai| nidAna vastuta: zalya hai kyoMki dharma kriyA kA phala jisa sAdhaka kA hetu hai usake AcAra samAdhi ho nahIM sakatI [dasakAlika 9 (iv) 11] para isase bhI apratijJa kA artha spaSTa huA ho yA samasyA kA hala huA ho aisA lagatA nahIM hai| udAharaNa svarUpa AcArAGga sUtra prathama skandha adhyAya 9 uddesakacAra kI gathA 312-3 va 320 ko hI lIjiye-kahate haiM ki bhagavAn do mahinoM se adhika aura kabhI chaH mahinoM taka binA pAnI rahe, rAta-berAta apratijJa rahate the, kabhI anna ke binA glAna ho jAte / taba 124 tulasI prajJA

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bhojana kara lete the| tapa samAdhi ko dRSTigata rakhane vAle ve bhagavAn bhojana dhyAna AsanAdi ke mAmaloM meM pratijJAoM se mukta rahate hai| vRttikara ne 'aNNagilAyaM' kA jo 'glAna anna' aura 'rAovarAtaM' (rAtroparAtraM) kA jo 'rAtadina' artha kiyA hai vaha ucita pratIta nahIM hotaa| zrI abhayadevasUri ne bhagavatI kI vRtti meM isI pada kI vyAkhyA nimna prakAra kI (yadyapi zIlAMkAcArya kA artha unake sAmane thA)- annaM binA glAyati-glAno bhavati iti annglaaykH| pratyagnakUrAdi niSpatti yAvad bubhukSAturatayA pratIkSituma azaknuvana ya paryuSita kUrAdi prAtareva bhuGa kte, kUrakaDDuka prAya ityarthaH / cUrNikAreNatu niH nispRhatvAt sIyakarabhoi aMtatA hArotivyAkhyAtam / yadi kaho ki yaha 'apaDiNNo' to bhagavAna kI sAdhanA avasthA kA varNana hai aura isa kAraNa anukaraNIya nahIM bhI ho sakatA hai to prativAda yaha hai ki upadhAnazruta ke alAvA bhI apaDiNNe zabda AgamoM meM kaI sthaloM para prayukta huA haiM / aura kaI vyAkhyAkAroM ne AcArAGga prathama skandha adhyAya 9, gAthA 276, 292, 306 aura 323 kA anuvAda yaha bhI kiyA hai ki bahuta se muni bhagavanta bhI isI prakAra binA pratijJA ke vicarate haiM / isI prasaMga meM vRttikAra ne eka prAcIna prAkRta gAthA ko uddhata kiyA hai jisakA abhiprAya hai ki dharma meM nizcayapUrvaka koI vidhi niSedha nahIM hai| (maithana viSamatA meM hI saMbhava hai ataH usakA niSedha to svataH hI ho jAtA hai / ) *isaprakAra jaisA ki sadaiva kiyA jAtA hai, vyAkhyAkAroM ne syAdvAda kI zaraNa lI hai| daraasala meM vAta yaha hai ki jaba zAstroM meM tapa kA vidhAna hI vaikalpika hai-anivArya nahIM hai to usase phalita hotA hai ki yadi anazana, Asana, svAdhyAya, dhyAna, kAyotsarga Adi tapa meM akulatA vyAkulatA yA vicalitapanA ho rahA ho, zArIrika vedanA asahya ho jAya to usa asamAdhi, azAnti va Arta sthiti ko miTAdenA upAdeya hai| caurAsI lAkha jIva yoniyoM meM bhaTakate hue bar3e saubhAgya se manuSya bhava prApta huA hai so jaba taka zarIra dharma-sAdhanA va nirjarA meM sahAyaka va sakriya raha sakatA hai, taba taka use hAranA nahIM hai, sazakta yA naSTa nahIM karanA hai| tarka ThIka hai para sAtha meM AcArAGga sUtra prathama skandha adhyAya 8 ke pAMcaveM uddezaka kA yaha prAvadhAna bhI dRSTavya hai ki jo pratijJAyeM kI jA cukI haiM unheM nibhAte hue yadi maraNa bhI ho jAya to vaha paNDita maraNa hai| yadyapi AgamakAra "raghukularIti sadA calI AI, prANa jAya para vacana na jAI" isa tulasIkRta caupAI paryanta to nahIM gaye haiM, to bhI itanA avazya kahA hai ki prANa dene vAlA galtI para nahIM hai| jo bhI ho, para isa sabakA tAtparya niHsandeha yaha kadApi nahIM hai ki sardI, garmI, bhUkha-pyAsa nidrA Adi vedoM ke parISahoM ko hI sahanA hai / jarUra khaNDa 19, aMka 2 125

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sahanA hai aura bharapUra zakti se sahanA hai aura sahane kI usa sImA ko Age se Age bar3hAte rahane kI sAdhanA bhI karttavya hai| nizcaya hI ve pudgalAnandI zithilAcAra ke poSaka haiM jo pratibaddhattA yA kAyakleza, ajJAna tapa ke nAma para vratAdi kI avahelanA karate haiN| zarAba pIne vAlA socatA hogA ki pIne kA vrata lene vAlA baMdhanoM se jakar3A huA hai| kintu yaha to 'ulTA cora kotavAla ko daNDe' bAlI ukti caritArtha huii| are bhAI ! zarAba se ba~dhA huA to vaha zarAbI hai jise nita uTha zarAba cAhiena pIne vAlA to usase mukta hai / isI prakAra dezAvagAsika kI bhA~ti abhigraha hamAre vratoM ko aura adhika puSTa karate haiM, chUTa kI sImAoM ko aura saMkucita karate haiM / vrata pratyAkhyAnAdi rUpI mukti va tyAga ke isa krama ko ajJAnI hI pratibaddhatA kI saMjJA de sakate haiM / AcArAGga prathama skandha adhyAya 9 uddezaka 2 gAthA 28991, 275 meM bar3A sundara vyaMga hai una pAkhaNDiyoM para jo sahajatA ke nAma para viSayoM kA bhoga karate rahate haiM / para jaba bhayaMkara ThaMDa par3atI hai to ye loga usa prAkRtika sardI ko sahaja rUpa se sahane meM katarAte haiM aura Dhake hue bhUgRhoM meM ghusa jAte haiM, Aga se tapate haiM, gUdar3e or3ha lete haiM, aGgo ko sikor3a lete haiN| usa samaya unakA sahayoga kahA~ calA jAtA hai ? jabaki bhagavAn kA AcaraNa inase sarvathA viparIta hai| ve aisI sardI meM bhI bAhara khule meM hI rahate haiM, bhujAeM, phailAkara calate haiM, sardI ko samabhAva se sahate haiM aura isItaraha nIMda, bhUkha, pyAsa va anya vegoM ko bhI jItane kI koziza karate rahate apratijJatA kI zAbdika oTa meM khullakhulA pazujIvana bitAne kI chUTa apanAne vAloM se hamArA namra nivedana hai ki bhASA vyavahAra hai, vicAroM ke AdAnapradAna kA mAdhyama mAtra hai-usakI apanI sImAyeM haiN| aura yahI kAraNa hai ki vAda-vivAda meM hama pratyeka sthApanA ke pUrva syAt pada jor3a hI dete haiN| aMgrejI meM eka sAra gabhita kahAvata hai ---Law is not an ass to rideupon / buddhimAna vyakti zabdoM kA Alambana lekara usa sahAre se Agama kA marma va bhAvanA ko samajhane kA prayanna karate haiN| dezA virata jIvana ke kiJcit anubhava ke AdhAra para anurodha hai ki apaDiNNe zabda kI samasyA ke nirAkaraNa hetu AcArAGga ke eka pramukha aupadezika sUtra "tatthakha lu bhagavatA pariNNA paveditA" kI madada lI jAve / 'paDiNNA' zabda se milatA julatA hI yaha 'pariNNA' bhI prAkRta kA eka jaina pAribhASika zabda hai aura usa sUtra kA artha hai.---'nizcaya hI bhagavAna dvArA vahA~ (kriyA meM) parijJA (jJAnamaya tyAga= viveka) kahI gaI hai' / kriyA se pUrNa nivRti nahIM kahI hai, vaha na to saMbhava hai (a i u R la uccAraNa jitanA mukti-pUrva kA samaya chor3akara) aura na hamAre liye upAdeya, kyoMki kriyA se hI mokSa hotA hai| jitane utsarga mArga haiM tulasI prajJA

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utane hI apavAda mArga hai ataH hara kadama para hameM apane viveka se kAma lenA hai-anekAnta svIkAra karanA par3atA hai| kisI ekAnta se vyavahAra nahIM calatA aura jaisA ki Upara kaha cuke haiM kozoM meM pratijJA zabda kA eka artha Agraha bhI hai aura paDiNNe zabda kA yahI artha yahA~ apekSita hai| hameM apaDiNNe arthAt anAgrahI-Agraha se rahita honA hai| haTha, rIsanA, durAgraha yA kadAgraha kyA, hameM to satya kA bhI Agraha nahIM karanA hai| vinobAjI ne kahA hai-satya kA Agraha nahIM, satya kA grahaNa honA caahie| kahanA na hogA ki Agraha zabda meM kucha parApekSA dhvanita hotI hai --~-dUsare meM kucha apekSA kA bhAvanihita hai| hamArI rAya meM apaDiNNe kA yaha artha bilakula sIdhA-sAdA hai aura lagabhaga unasabhI sUtroM meM isase artha saMgati baiTha jAtI hai, jinameM ki apaDiNNe zabda AyA hai| 'bhagavAn binA kisI Agraha ke jIvana yApana karate the' isa vAkya ko hamasaba AsAnI se samajha sakate haiN| parantu sAtha meM hameM yaha bhI bahuta acchI taraha se samajha lenA hai ki jo ajitendriya hai vaha anAgrahI nahIM ho sakatA kyoMki indriyoM kA vaha dAsa viSayoM ke pravAha meM baha jaayegaa| apratijJa kA varNana ucchaMkhalatA kA nahIM apitu jIvanamukta-kRtkRtya kI nikaTa dazA kA varNana hai / jisa prakAra pramAdI va nimna guNasthAna vAle ke zukladhyAna yA iryApathika kriyA saMbhava nahIM hai, ThIka usI prakAra apaDiNNa bhI uccastarIya sAdhaka kA hI lakSaNa athavA guNa hai.--kaSAya rahita vItarAgatA kI apekSA rakhatA hai| aura yahI spaSTIkaraNa Agama meM sarvaprathama 'apaDiNNe' zabda kA prayoga karane vAle 'apaDiNNe duhato chittAniyAI' sUtra meM kara diyA gayA hai (bAra-bAra dene kI paddhati nahI hai)= atratijJa rAga aura dveSa donoM se rahita huA niHsandeha pragati karatA hai / aise samabhAvI nirIha (madhyastha) vyakti meM hI apaDiNNe hone kI yogyatA hai, vahI apratijJatA kA adhikArI hai, usake liye hI apratijJapanA upAdeya hai| jabaki aparipakva sAdhaka ke liye apratijJatA meM asaMyama va pramAda (mauja) kI sthiti aura adhika majabUta ho jAtI hai| yahI kAraNa hai ki usake liye bhogopabhoga, parigraha, AvazyakatAoM, vAsanAoM tathA jIvanacaryA para aMkuzarUpI samAcArI anivArya hai, hitakArI hai kyoMki bhAva apratijJatA ke abhAva meM bahudhA avirati viSayAsakti, manamAnI, amaryAdAyeM va anuzAsana hInatA hI panapatI hai-svayaM hI dhokhA khAtA hai-pragati ke bajAya adhogati hotI hai| asamAdhi na ho to chaH chaH mahIne ke upavAsa, kar3Ake kI sardI meM bhI nagnAvasthA meM vicaraNa, uDada bAkulA sahita abhUtapUrva abhigraha, ghora vrata, pratyAkhyAna Adi sabhI tapa nirjarA ke hetu haiM / * naya kiMciaNuNNAyaM paDisiddhaM vA vijiNavariMdehiM; mottuM mehuNabhAvaM na taM viNArAgadosehiM / khaNDa 19, aMka 2 127

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sArI carcA kA hArda yaha hai ki uttarottara utkRSTa dhArmika sAdhanA meM rahate hue hI apratijJa hone kA vidhAna hai| kAma bhogI, vilAsI, viSayAsakta jIvana meM apratijJa kA vizeSaNa mahaja majAka sAbita hogA / yadi vyakti ahiMsA, saMyama, tapAdi dharma se vihina hai to usake apaDiNNe hone kA prazna hI khar3A nahIM hotA, vaha to apratijJa kI kakSA meM praveza pAne ke liye sarvathA ayogya hI hai / tapasvI saMyamI va cAritravAn meM hI apratijJa banane kI prAtratA va saMbhAvanA hai na ki samyaka parAkrama se katarAne vAle meM / aisA uccakoTistha sAdhu hI sahI mAne meM binA kisI pUrvAgraha ke samAdhi va saMyama yAtrA kA viveka pUrvaka nirvAha karane ke liye aura unameM tejasvitA lAne ke liye dravya kSetra kAla bhAva se jaise bhI zuddha kalpanIya AhAra dharmopakaraNa zayyAdi sahaja meM prApta ho jAya unheM eSaNA ke doSoM ko na lagAtA huA virakta anAzakta va samabhAva sevA para letA hai-yaha apratijJatA kA udAharaNa hai| bahuta se muni bhagavanta aisA karate haiM--kAza hamameM bhI anAgrahI banane kI alabattA vaisI yogyatA ho| 128 tulasI prajJA

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1. harSacarita meM kucha rAjavRtta - upendranAtha rAya jahA~ kAlidAsa kI racanAoM ke prAmANika saMskaraNa prakAzita karane kI ora sAhitya akAdamI tathA anya kaI saMsthAoM aura vyaktiyoM ne dhyAna diyA hai. bANabhaTTa kI racanAoM ko vaha saubhAgya Aja taka nahIM milA / DA0 vAsudevazaraNa agravAla harSacarita aura kAdambarI ke sAMskRtika adhyayana prastuta karake hI ruka gaye / dUsare vidvAnoM ne harSacarita aura kAdambarI ke uddharaNa diye haiN| unake aitihAsika mUlya ko svIkAra kiyA hai kintu unakA prAmANika pATha sthira karane aura unameM prApta aitihAsika sAmagrI ke bAre meM chAnabIna karane kA kAma yoM hI chor3a diyA hai| isakI AvazyakatA kI ora dhyAna dilAne ke lie hama harSacarita ke SaSTha ucchvAsa ke eka aMza para vicAra karate haiN| isa aMza meM una rAjAoM kA ullekha hai jo apane svabhAva ke doSoM se vipadgrasta, parAjita yA nihata hue| inameM se kucha ke bAre meM anyatra koI ullekha nahIM milatA, kucha ke bAre meM ullekha milatA hai kintu ghaTanA anyatra anullikhita hai aura kucha ke bAre meM sAhityika sAkSya anyatra upalabdha haiN| vidvAnoM ne inameM se kucha ullekhoM kA apane matoM kI puSTi ke lie upayoga kiyA hai kintu mUla pATha aura usake Azaya ke prati sadA nyAya huA ho aisA nahIM kahA jA sktaa| jina vyaktiyoM aura ghaTanAoM ke bAre meM hama pUrNataH andhakAra meM haiM unameM vizeSa rUpa se ullekhanIya tIna haiM : 1. caNDIpati --yaha kahA~ kA rAjA thA hameM jJAta nhiiN| isake bAre meM kahA gayA hai ki isako adbhuta cIjeM dekhane kA bar3A kautUhala thA / kisI yavana yA yavanoM ko isane daNDita kiyA thaa| usake yA unake AkAzatalagAmI yantrayAna se vaha na mAlUma kahA~ calA gyaa| mUla pATha hai-"AzcaryakutUhalI ca caNDIpatiH daNDopanata yavananimitena nabhastalayAyinA yantrayAnena anIyata kvaapi"| kucha vidvAn isa ghaTanA kA sambandha kisI zizunAgavaMzIya rAjA se jor3anA cAhate haiM kintu kalakattA se prakAzita jIvAnanda vidyAsAgara ke prAcIna khaNDa 19, aMka 2

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saMskaraNa meM isakI puSTi ke lie koI zabda nahIM miltaa| koI prAmANika saMskaraNa abhI nahIM huA, kevala kucha parIkSopayogI saMskaraNa chape haiM / ata: hama usI ke udAharaNa de rahe haiM / 2. candraketu--yaha rAjA vyasana ke kAraNa mantrIsameta nihata huA thA / isakI guptahatyA rAjA zUdraka ke dUta ne karavAyI thii| isa rAjA ko cakoranAtha kahA gayA hai| lagatA hai cakora kisI rAjya kA nAma thaa| isa zUdraka kA deza-kAla hameM jJAta nahIM hotA / hatyA kA kAraNa bhI ajJAta hai / mUla pATha hai-utsArakaruciJca rahasi sasacivameva dUrIcakAra cakoranAtha zUdrakadUtaH candraketuM jIvitAt / 3. kSatravarmA--ise maukharI rAjA kahA gayA hai| maukharI rAjA harSavardhana ke riztedAra the / yaha ghaTanA bANabhaTTa ke samaya se bahuta pahale kI nahIM hogii| phira bhI anyatra isakA ullekha nahIM milatA / mUla pATha hai-bandirAgaparaJca paraprayuktA maMkhA mauriM mUrkha kSatravarmANamuda khanan / isase spaSTa hotA hai ki zatrupakSa ke bheje gae guptadhAtakoM ne bandIjanoM ke veSa meM Akara jayajayakAra karate hue kSatravarmA ko mAra DAlA thaa| kintu kSatravarmA kA zatru kauna thA ? isa para abhI taka prakAza nahIM DAlA gayA / jina ghaTanAoM ke bAre meM sAhityika sAkSya milate haiM unameM cAra mukhya haiM : - 1. vatsarAja kA kAyaruddha honA--vatsa ke rAjA udayana ko hAthI pakar3akara vaza meM karane kA zauka thA / ise jAnakara avanti ke rAjA pradyota ne kATha kA kRtrima hAthI banAyA aura usameM sipAhI chipAkara rakha lie| udayana jaba hAthI ke nikaTa gayA to chipe hue sainikoM ne use ghera liyA aura ujjayinI le gye| isa ghaTanA kA vistRta vivaraNa kathAsaritsAgara ke tIsare lambaka meM hai| bhAsa ke nATaka "pratijJAyaugandharAyaNa'' meM bhI udayana ke isa prakAra pakar3e jAne kA ullekha hai| mantrI yaugandharAyaNa ne kisa prakAra udayana ko chur3AyA, yahI bhAsa ke nATaka kA viSaya hai| mUla pATha hai-"nAgavana vihAra zIlazca mAyAmataGgAGgAt nirgatA mahAsena sainikA vatsaparti nyayaMsiSu / " 2. bRhadratha kI hatyA--maurya rAjA bRhadratha ko usake senApati puSyamitra ne senA dikhAne ke bahAne le jAkara samUcI senA hI nahIM dikhAyI, apitu use pIsa ddaalaa| mUla kA 'pipeSa' sUcita karatA hai ki ratha, ghor3e yA hAthI se kucalakara use mAra DAlA gayA thaa| bANa isase asantuSTa haiM / ata: ve puSyamitra ko anArya kahate haiN| mUlapATha hai---prajJA durbalaJca bala darzana vyapadezena dazitA zeSasainyaH senAnI anAryoM maurya bahadrathaM pipeSa puSyamitraH svAminam / isameM bRhadratha ke lie prayukta vizeSaNa hai 'prajJAdurbala' (naasmjh)| isakA bhAva yaha hai ki rAjA samajha kI kamI ke kAraNa apane viruddha cala 130 tulasI prajJA

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rahe SaDyantra kA AbhAsa taka nahIM pA sakA thaa| 'prajJAdurbalaJca' kI jagaha 'pratijJAdurbalazca' pAThabheda bhI milatA hai| usakA Azaya yaha hogA ki puSyamitra pratijJA-pAlana ke bAre meM durbala arthAt DhIlA thaa| rAjabhakti kI jo zapatha usane senApati ke rUpa meM grahaNa kI thI, usakA usane pAlana nahIM kiyaa| ina donoM pAThoM meM se kauna-se prAmANika saMskaraNa ko bhAvI saMpAdaka grahaNa kareMge, yaha to bhaviSya hI batA sakatA hai| purANoM meM isa ghaTanA ke viSaya meM itanA hI ullekha milatA hai ki puSyamitra ne bRhadratha kA uccheda karake rAjya paayaa| 3. devabhUti kI hatyA-- bANa kI sUcanA ke anusAra zuMgavaMza kA rAjA devabhUti atyanta kAmuka thA / mantrI vasudeva ne rAjA kI dAsI kI kanyA ko rAnI ke veSa meM usake pAsa bhejakara usakI hatyA kara dI-atistrIsaGgaratamanaGga paravazaM zuGgamamAtyo vasudevo devabhUti dAsoduhitrA devIvyaJjanayA vItajIvitamakArayat / purANoM ke anusAra zuMgavaMza ke antima rAjA kA nAma devabhUmi yA devabhUti thA jise miTAkara usakA maMtrI vasudeva rAjA bnaa| zaMgarAjA ko bacapana se vyasanI kahA gayA hai / isakA artha yaha ho sakatA hai ki kama umra meM hI vaha kumArgagAmI ho gayA thA, usakI isa durbalatA ko vAsudeva ne apane kAma meM lagAyA hogA kintu purANa usakI hatyA ke bAre meM koI aisA iMgita nahIM dete jisase usake kauzala kA patA cale / / 4. zakarAja kI hatyA-zatrapurI meM jAkara nArIvezadhArI candragupta ne zakarAja kI hatyA kara dI / yaha ghaTanA candragupta dvitIya ke jIvana kI hai| kAmI puruSa rAmagupta zakarAjA kI mAMga para apanI sundarI patnI dhruvadevI usake pAsa bhejane ko rAjI ho gayA thaa| usake anuja ne svayaM rAnI ke rUpa meM tathA anya yoddhAoM ko paricArikAoM ke rUpa meM lekara zatrapurI meM praveza kiyA tathA zaka rAjA ko mAra ddaalaa| isa ghaTanA ko pahale loga kalpanA mAnate the| yahA~ taka ki rAmagupta ke astitva ke bAre meM bhI loga sandeha karate the / kintu rAma gupta ke abhilekha mila cuke haiM aura vizAkhadatta ke devIcandraguptam nATaka sameta bahuta se sAhityika sAkSya bhI milate haiN| vistRta vivaraNa DA0 vAsudeva upAdhyAya kI pustaka 'gupta abhilekha' meM dekhA jA sakatA hai / ataH vizeSa carcA anAvazyaka hai| mUla pATha hai-aripure ca parakalatrakAmuka kAminIvezaguptazca candraguptaH zakapatima zAtayaditi / anta meM hama una ghaTanAoM ko lete haiM jinake bAre meM anyatra kahIM koI ullekha nahIM milatA kintu jinakA sambandha aitihAsika puruSoM se hai| isa koTi meM vicArArtha hama tIna ghaTanAeM lete haiM 1. sumitra kI hatyA-agnimitra ke putra sumitra ko nATaka dekhane kA bar3A nazA thA / mitradeva ne naToM ke bIca baiThakara talavAra se usakA sira kATa khaNDa 19, aMka 2

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DAlA / yaha mitradeva kauna thA aura usane hatyA kyoM kI yaha to ajJAta hai / jahA~ taka agnimitra kA sambandha hai vaha to zuMgavaMza ke dUsare rAjA ke rUpa meM paricita hI hai / usake putra sumitra ke bAre meM DA0 Ara0 ema0 smitha ne do aTakaleM lagAyI haiN| pahale to unhoMne vAyu purANa ke AnandAzrama saMskaraNa ke nimna pATha ko sthAna- bhraSTa batAte hue isa viSaya se jor3anA cAhA hai / apArthivasudevantu vAlyAd vyasaninaM nRpam / devabhUmistatonyastu zuGgeSU bhavitA nRpaH // ise mAneM to burI lata meM pha~se sudeva ko haTAkara devabhUmi rAjA banA / smitha kahate haiM ki 'apArthivaM sudevantu' yA 'apArthivaM vasudevantu pATha bhI sambhava haiM / kintu isa pAThabheda ko dUsare purANoM kA samarthana prApta nahIM hai, na 'vasudevantu' pATha hI prApta hai / phira uddhRta zloka meM kriyA hai hI nahIM jo isake azuddha hone kA pramANa hai / sarvopari isako sthAnabhraSTa batAnA nirAdhAra hai | ataH sumitra ko sudeva athavA vasudeva se nahIM milA sakate / bANa jaba usake hatyAkArI kA nAma mitradeva batAte haiM taba hatyAkArI ko devabhUmi batAnA bhI manamAnI hai / lie jaba hama vivaza ? 'vasumitra' kI smitha kI dUsarI aTakala yaha hai ki mAlavikAgnimitram nATaka meM puSyamitra ke jisa pautra dvArA yavanoM ke parAjaya kA ullekha hai, vahI vasumitra bANa kA sumitra hai / smitha kA kahanA hai ki utsAhI yuvaka kA rAjA banakara nATakoM meM rUci lene laganA sambhava hai / vasumitra ke sthAna para sumitra pATha matsyapurANa kI DI prati meM milatA bhI hai aura usane dasa varSa zAsana kiyA | yaha pAjiTara aura smitha donoM ko mAnya hai / hamArI samajha meM adhikAMza pratiyoM ke pATha 'vasumitra' ko haTAkara 'sumitra' grahaNa karanA cintya hai / agnimitra kA dUsarA koI putra nahIM thA, aisA mAnane ke nahIM haiM to kyoM na hama sumitra ko vasumitra se bhinna mAneM jagaha matsyapurANa ne 'sumitra' rakhA to use pAda pUrti ke lie 'tu' lAnA par3A (sumitrastu ) / jahA~ taka bANa kA prazna hai ve gadya meM likha rahe the ataH vasumitra ko saMkSipta rUpa denA unake lie anAvazyaka thA / ataH sumitra vasumitra se bhinna hai| mUla pATha hai atidayitalAsyasya ca zailUSamadhyAsva mUddhanima silatayA mRNalamivAlunAdagnimitrAmatyajasya sumitrasya mitradevaH / 2. kAkavarNa kI hatyA nagara ke nikaTa zizunAga ke putra kAkavarNa kA galA kisI ne chure se kATa DAlA thA ( kAkavarNa: zaizunAgizca nagaropakaNThe kaNThe nicakRte nistrizena ) / smitha ke mata meM isa ghaTanA kA sambandha zizunAgavaMza ke anta aura nandavaMza ke udaya se hai| unakA kahanA hai ki purANoM ke pATha meM ulaTa-phera ho gayA hai / magadha meM pahale kSatrIjA, vimbasAra, ajAta tulasI prajJA 132

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zatru, darzaka, udayI nandivarddhana, mahAnandI ne zAsana kiyaa| phira zizunAga ne sattA saMbhAlI / usake bAda kAkavarNa yA kAkavarNI rAjA huA jise smitha pAli graMthoM kA kAlAzoka mAnate hai / kAkavI kI gupta hatyA ke bAda usakA alpavayaska putra kSemadharmA kucha dina nAmamAtra zAsaka rahA aura phira mahApadma ne sIdhe sattA saMbhAla lii|4 purANoM kI dRSTi meM kAkavarNI apane vaMza kA dUsarA rAjA hai aura usako bauddha-paramparA ke kAlAzoka se milAnA anucita hai| zizunAga vaMza kA antima rAjA to mahAnandi thA / smitha kI bAta mAne to zizunAga vaMza meM kevala tIna rAjA Thaharate haiM -zizunAMga, kAkavarNa aura kssemdhrmaa| kintu svayaM smitha bhI par3hate haiM-ityete bhavitAro vai zaizunAgA nRpA daza / 5 zlokoM kA krama ulaTa-palaTa ho jAnA sambhava hai kintu tIna ko daza batAnA to isa prakAra sambhava nahIM / smitha isakI koI vyAkhyA nahIM de pAte / ataH pAjiTara dvArA sampAdita pATha hI ThIka hai jisameM zizunAga, kAkavarNa, kSemadharmA, kSatraujA, bimbasAra, ajAtazatru, darzaka, udayI, nandivarddhana aura mahAnandI isa krama se dasa nAma milate hai / ' 'mahApadma ne rAjya pAne ke lie zizunAgavaMza ke kisI rAjA kI hatyA kI thI, aisI bAta kahIM bhI kisI bhI, graMtha meM nahIM milatI kevala grIka aura laiTina granthoM se tuka bhir3Ane ke lie yaha kalpanA kI jAtI hai / ataH kAkavarNa kI gupta hatyA kI ghaTanA mahApadma ke bahuta pahale kI hai, zizunAga vaMza ke anta se usakA koI sambandha nhiiN| sambhavataH isameM koI rAjanaitika SaDyantra bhI nahIM thA / kisI asaMtuSTa vyakti ne yoM hI maukA pAkara rAjA ko mAra DAlA / bANa ne hatyAkArI kA nAma nahIM batAyA, kyoMki paramparA meM ghaTanA kI bAta calI A rahI thI kintu ghAtaka kA nAma ajJAta thaa| 3. kumAra sena kI hatyA-mahAkAla ke utsava ke samaya kumArasena ko kisI ne mAra DAlA thaa| kisane mAra DAlA thA ? bANa kahate haiM tAlajaMgha nAma ke vetAla (bhUta) ne / kumAra sena ke sAtha jo vizeSaNa jur3e haiM ve usake paricaya meM sahAyaka ho sakate haiM kintu vivAda ke viSaya bana gaye haiN| hatyA kisa paristhiti meM huI isakA bhI ullekha bANa ne kiyA hai kintu usakI bhI apavyAkhyA huI hai / ataH akAraNa ulajhana paidA ho gayI hai / mUla pATha haimahAkAlamahe ca mahAmAMsa vikrayavAdavAtUlaM vetAlaH tAlajaMgho jaghAma jaghanyajaM pradyotasya pauNaki kumAraM kumArasenam / isake vivAdagrasta viSayoM para hama kramazaH vicAra karate haiN| tAlajaMgha ko bANa ne spaSTataH vetAla kahA hai| bahuta se loga ise mAnane ko rAjI nahIM / ve kahate haiM ki matsyapurANa meM haihaya rAjA kArtavIrya kA putra avanti kahA gayA hai jisake vaMzajoM meM se eka tAlajaMgha thA aura khaNDa 19, aMka 2 133

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tAlajaMgha ke aneka putroM meM se mukhya thA vItihoya / tAlajaMgha ke vaMzajoM ne itanA sunAma pAyA ki tAlajaMgha zabda haihayavaMza kI sabhI zAkhAoM kA vAcaka ho gyaa| vaMzagata zatrutA ke kAraNa badalA lene ke lie kisI tAlajaMgha kula ke vyakti ne kumAra sena ko mAra DAlA / ' bhUta-preta kI bAta andhavizvAsapUrNa lagatI hai ataH loga jhaTapaTa isa vyAkhyA ko mAnane ke lie taiyAra ho jAte haiM / kintu tAlajaMgha eka kSatriya goSThI kA nAma hai, ata: kisI vyakti kA nAma nahIM ho sakatA yaha tarka bhrAMta hai| hindIbhASI aMcala meM 'ba~gAlI' nAma ke lar3ake yA 'gujarAtI' nAma kI lar3akI kA darzana milanA kucha kaThina nahIM aura pazcima baMgAla meM 'mAlavikA' nAma kI lar3akiyA~ bhI ajJAta nhiiN| aura bhUtapreta ko mAnanevAle to Aja bhI saMkhyA meM adhika hI hai| ghaTanAsthala ke bAre meM prasiddhi rahI hogI ki vahA~ bhUtoM kA baserA hai aura loka-vizvAsa kI Ar3a meM kisI gupta ghAtaka ne kumAra sena ko mAra ddaalaa| vANa ne bhI yahI sunA aura likhaa| kumArasena kI hatyA karanevAlA koI haihayavaMzIya kSatriya hotA to yaha bAta bANabhaTTa kyoM chipAte ? hatyA kA kAraNa yaha batAyA jAtA hai ki pradyota ke pitA ne vItihotra vaMza ke antima rAjA ko mArakara pradyota ko gaddI para baiThAyA thA / yadi yahI bAta thI to hatyAkArI pradyota aura usake pitA ko chor3akara kumArasena ko marane kyoM gayA? ___ hatyA kisa paristhiti meM huI yaha bhI jAne-mAne vidvAn spaSTa nahIM kara pAye haiM / surendranAtha majUmadAra ne "mahAmAMsavikrayavAdavAtUlama" kA artha yaha lagAyA hai ki kumArasena bhUtoM ko nara-mAMsa kI bali dene gayA thaa| ukta pada se yaha artha kaise nikala sakatA hai, ve spaSTa nahIM karate / DA0 devasahAya triveda kA kahanA ki kumArasena kasAI ke ghara para 'manuSya-mAMsa becane ke viSaya meM atuka bahasa yA vitaNDA kara rahA thA / yahI artha saMskRtajJa vidvAn ke upayukta hai| ___ kumArasena ko bANa ne 'jaghanyajama' kahA hai| isakA artha surendranAtha majUmadAra kI samajha meM kaniSTha putra hai jabaki smitha kI samajha meM choTA bhaaii|" ye vidvAn isa bAta para dhyAna nahIM dete ki 'jaghanyaja' kA artha zUdra yA zUdrA kI santAna bhI hotA hai| amarakoza, dvitIya kANDa, zUdravarga kA prathama zloka hai : zUdrAzcAvaravazca vRSalAzca jaghanyajAH / hama jAnate haiM ki avantirAja pradyota kI mahiSI aMgAravatI ke putra the gopAla aura pAlaka / usakA tIsarA putra kumArasena atyanta anullikhita hai| anullekha kA kAraNa spaSTa ho jAtA hai yadi mAna leM ki usakI mAtA zUdra jAtIya' thii| kumArasena kA eka anya vizeSaNa hai "poNakim / " surendranAtha majamadAra se lekara smitha taka phaizana yaha calA AyA hai ki pradyotavaMza ko magadha tulasI prajJA

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kA zAsaka nahIM balki avanti kA batAte haiM aura pradyota ke pitA kA nAma jayasena aura pitAmaha kA nAma usI tathAkathita bhrAMtipUrNa purANa meM DhuMDhate haiM / "paurANika'' kA eka artha puNaka nAma ke puruSa kI putra saMtAna ho sakatA hai| tadanusAra "pradyotasya pauNaki kumAram' kA artha hogA "pradyota kA vaha putra jo puNaka ko saMtAna thA / '' bAta beDhaMgI ho jAtI hai / puNaka yadi pradyota ke pitA kA nAma thA to pradyota ko hI pauNaki kahanA cAhie, pradyota ke kisI eka putra ke lie yaha vizeSaNa vyathaM hai kyoMki vaMzadhara ke rUpa meM usake sabhI putra, pautra, prapautra Adi vaise to pauNaki ho jAyeMge / vAstava meM puNaka nAma na tA magadha ke pradyota ke pitA kA thA aura na ujjayinI ke pradyota ke pitA kA / magadha ke pradyota ke pitA kA nAma purANoM meM pulika, pulaka, palika, zunika, munika, zunaka, zanaka Adi rUpoM meM milatA haiM parantu 'puNaka' kahIM bhI prApta nahIM hai|" avanti ke pradyota ko mahAsena kahA gayA hai| kathAsaritsAgara ke kathAmukhalambaka ko tIsarI taraMga meM mahAsena ke pitA kA nAma jayasena aura pimAmaha kA nAma kRtavarmA batAyA hai| ataH harSacarita ke saMdarbha meM AyA huA 'poNaki' zabda kadApi pradyota ke pitA ke nAma se saMbaMdhita nahIM ho sakatA / saMskRta meM sumitra kA putra saumitriA, lakSmaNa kA putra lAkSmaNi, jabAlA kA putra jAbAli kisa taraha banatA hai vaiyAkaraNoM ko ajJAta nhiiN| usI prakAra puNakA kA putra pauNaki khlaayegaa| astu, siddha huA ki kumArasena kI mAtA zUdrA thI aura usakA nAma puNakA thaa| rAjaputra hote hue bhI kumArasena rAjyAdhikArI nahIM thA, na usakI hatyA kA koI rAjanaitika tAtparya thaa| isIlie anyatra isa ghaTanA ko ullekhanIya nahIM samajhA gyaa| sandarbha-sUcI: 1. F. E. Pargter, The Purana Text of The Dynasties of The kali Age, 19 13, p. 31 2. Ibid, pp. 32-34 3. Ibid, p. 31; R.M. Smith, Dates And Dynasties In ____Earlist India, Delhi, 1973, P. 368. 4. Smith, Ibid, P. 349 5. Ibid, P. 349 6. Pargiter, DKa. pp. 20-22 7. Upendranath Roy, Xandrames And Sandrocottus, Tulsi ___prajna, Vol xviii, No. I, pp. 18-25 8. JBORS, Vol vii, part II-III, pp. 114-115. khaNDa 19, aMka 2 135

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9. Iqid, p. 115 10. DaoN0 devasahAya triveda, prAGamaurya bihAra, prathama saMskaraNa, paTanA, 1954, pR0 92 11. R. M. Smith, D. D. E. 1, p. 345%; S.N. Majumdar, JBORS Vol. vii, part II-III, p. 115 12. Pargiter, DKa, p. 18 13. kathAsaritsAgara, motIlAla banArasIdAsa, dillI, 1977, pR0 33 2. magadha kA maurya zAsaka zAlizUka san 1930 meM dIvAnabahAdura ke0 eca0 dhruva ne yugapurANa ke mukhyAMza kA sampAdana karake bihAra ur3IsA risarca sosAiTI ke jarnala meM TippaNiyoM aura aneka pariziSToM ke sAtha prakAzita kiyaa| usameM unhoMne prasaMgavaza maurya-zAsaka zAlizUka ke bAre meM kucha bAteM likhI haiN| unakA kahanA hai ki zAlizUka kuNAla kA putra tathA dazaratha aura samprati kA choTA bhAI thaa| kuNAla kI mRtyu ke bAda maurya sAmrAjya ke do Tukar3e ho gaye the| pUrvI bhAga kI rAjadhAnI pATaliputra meM dazaratha aura pazcimI bhAga kI rAjadhAnI ujjayinI meM samprati eka hI varSa rAjyArUr3ha hue kintu dazaratha, samprati ke eka varSa pahale mara gayA aura taba zAlizUka magadha kA zAsaka bnaa| magadha meM sattArUr3ha hone ke pahale zAlizUka samprati ke adhIna saurASTra kA zAsaka thA aura vahA~ usane jaina dharma kA pracAra karane ke lie bahuta jora-julma kiyaa| dhruva kI sammati meM isIlie yuga-purANa meM use duSTa aura adhArmika kahA gayA hai| divyAvadAna ke eka aMza azokAvadAna ke AdhAra para dhruva yaha bhI mAnate haiM ki sAmrAjya ke pUrvI bhAga meM dazaratha ke bAda kramazaH zAlizUka, devadharmA, zatadhanvA aura bRhadratha ne zAsana kiyA jaba ki pazcimI bhAga meM samprati ke bAda bRhaspati, vRSasena, puNyadharmA aura puNya mitra ne / ' dhruva ke ina vicAroM para pichale 62 vaSoM meM kucha chAna-bIna huI hai aisA to hameM jJAta nhiiN| phira bhI yahA~ bahuta sI bAteM vicAraNIya haiM : zAlizUka kA purANoM meM kyA sthAna hai ? kyA vaha sacamuca dazaratha aura sampatti kA bhAI thA aura rAjA hone ke pUrva kyA sacamuca usane saurASTra ke zAsaka ke rUpa meM balAt jainamata kA pracAra kiyA thA ? kyA kuNAla ke bAda sacamuca maurya sAmrAjya do bhAgoM meM baMTa gayA thA aura dazaratha tathA samprati do alaga-alaga bhAgoM ke zAsaka the ? antima prazna kA uttara purANoM meM nakArAtmaka milatA hai| dazaratha tulasI prajJA

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aura samprati donoM ne magadha meM zAsana kiyA aura donoM bhAI-bhAI nahIM, pitAputra the / matsyapurANa meM kahA gayA hai.--- rAjA dazarathoSTau tu tasya putraH bhaviSyati // bhavitA nava varSANi tasya putrastu sampratiH / ' vAyupurANa kI 'I' prati meM bhI yahI bAta milatI hai : rAjA dazarathastvaSTau tasya putro bhaviSyati / bhavitA nava varSANi tasya putrasya sampratiH / / ' zAlizUka kA dazaratha aura samprati se kyA sambandha thA, kucha spaSTa nahIM hai / saurASTra meM jaina-mata ke pracAra ke lie yadi usane koI mahattvapUrNa kArya kiyA hotA to jaina-granthoM meM sArA zreya samprati ko hI kyoM diyA jAtA? sthiti kucha aisI hai ki kucha itihAsakAra dhrava ke viparIta usako bauddhamata kA utsAhI pracAraka mAnate haiM / bhAgavata, viSNu aura matsya meM maurya rAjAoM kI saMkhyA 10 mAnakara zAlizUka ko ginA gayA hai| anya purANoM meM zAlizUka kA nAma ginane kI anicchA aura maurya rAjAoM kI saMkhyA 10 se 9 kara dene kI pravRtti dikhAyI detI hai| kevala vAyupurANa (I) meM zAlizUka kA nAma hI nahIM diyA gayA balki usakI zAsanAvadhi bhI dI gayI hai 13 varSa : zAlizUka: samA rAjA trayodaza bhaviSyati / kintu zAlizUka ne yadi sacamuca 13 varSa rAjya kiyA to kyA usakI upekSA kI jA sakatI thI ? kyA kevala jaina yA bauddha hone ke kAraNa usakA nAma mauryoM kI vaMzAvalI se nikAla denA sambhava thA jabaki ukta rAjavaMza kA bauddha aura jaina matoM se sambandha suvidita thA ? purANoM meM mauryavaMza kI zAsanAvadhi nirvivAda rUpa se 137 varSa kahI gayI hai aura vyaktizaH avadhi nimna prakAra milatI hai: 1. candragupta 24 varSa 2. bindusAra (bhadrasAra yA nandasAra)-25 varSa 3. azoka-36 varSa 4. kuNAla -8 varSa 5. dazaratha---8 varSa 6. samprati-9 varSa 7. zAlizUka-? 8. devadharmA (devabarmA yA somazarmA)-7 varSa 9. zatadhana (zatadhanvA)-8 varSa 10. bRhadratha-7 varSa zAlizUka ko chor3a bAkI rAjAoMkI zAsanAvadhi kA yogaphala 132 varSa khaNDa 19, aMka 2 137

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hai| kintu hama jAnate haiM ki bindusAra kI mRtyu aura azoka ke abhiSeka ke bIca cAra varSa bIte the| unheM jor3a dene se 136 varSa pUre ho jAte haiM bAkI eka varSa zAlizUka kA zAsanakAla hai / sambhavataH usake zAsanakAla meM malamAsa par3A thA aura malamAsa milAkara usane teraha mAsa zAsana kiyaa| isI se usakI zAsanAvadhi 13 varSa samajhAne kI bhrAnti utpanna huI hogii| dhyAna dene kI bAta yaha hai ki 13 varSa kA ullekha kevala vAyupurANa kI eka prati meM hai| zAsanAvadhi kama honA purANoM meM usake upekSita hone kA eka kAraNa ho sakatA hai| zAlizUka ke prati purANoM kI vimukhatA kA dUsarA kAraNa usakI kSudratA, prajApIr3ana aura svajanoM ke prati durvyavahAra pratIta hotA hai| yugapurANa kI zAlizUka sambandhI paMktiyoM ko dhruva se kucha bhinna rUpa meM kintu hastalekhoM ke nikaTatara rakhakara par3heM to hamArI isa dhAraNA kI puSTi hotI hai : tasmin puSpapure ramye jnaaraamshtaakule| sa rAjAkarmasu rato duSTAtmA priyavigrahaH / svarASTramardayan ghoraM dharmavAhI hyadhArmikaH / / sthApayiSyati mohAtmA vijayaM nAma dhArmikam / sa jyeSThaM bhrAtaraM sAdhaM sAkete prathitaM guNaiH / / zAlizUka bure karmoM meM rata, durjana aura jhagar3AlU thaa| vaha dharma kI bAteM karatA thA kintu adhArmika thaa| usakA jyeSTha bhrAtA vijaya dharmAtmA aura guNI thA kintu zAlizUka ne use gaddI se vaMcita karake sAketa meM apanA eka prAdezika zAsaka niyukta kara diyA thaa| isase aisA lagatA hai ki vijaya aura zAlizUka donoM hI samprati ke uttarAdhikArI aura sambhavataH putra the / donoM meM jyeSTha hone ke kAraNa aura guNoM ke kAraNa bhI magadha kI gaddI vijaya ko milanI thI para huA kucha aura / zAlizUka ke anucita AcaraNa kA yaha eka udAharaNa hai / isIlie vaha purANakAra ko apriya hai, bauddha yA jaina hone ke kAraNa nahIM / saurASTra ke logoM ko balAt jaina banAne ke kAraNa nahIM balki prajA para utpIr3ana calAne ke kAraNa yugapurANa usakI nindA karatA hai| purANakAra zAlizUka ko isalie bhI burA mAnate haiM ki usane rAjya avaidha rUpa se pAyA thA / dhra va kA mata hai ki samprati ke jIvana-kAla meM hI dazaratha ke bAda zAlizUka pATaliputra kI gaddI para baiTha gayA thaa| unakA yaha mata divyAvadAna para TikA hai / divyAvadAna pAli-graMthoM aura purANoM se paravartI hai ataH usake kathana bhI prAcInatara graMthoM se jahA~ bemela haiM vahA~ mAnya nahIM ho skte| divyAvadAna meM azoka ko mAtA ko brAhmaNakanyA batAnA pAli-graMthoM ke viruddha hone se vidvAnoM ko amAnya hai| zAlizUka ke siMhAsanArohaNa ke bAre meM divyAvadAna kA sAkSya bhI vaisA hI apramANika hai / purANoM ke anusAra tulasI prajJA

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dazaratha ke bAda samprati (yA saMyuta) aura phira zAlizUka rAjA bnaa| jahA~ matsya aura vAyu (I) meM dazaratha aura samprati ke kramazaH 8 aura 9 varSa rAjya karane kI bAta kahI gayI hai vahA~ vAyu ke sAdhAraNa pATha aura brahmANDa meM bandha pAlita aura indrapAlita ke kramazaH 8 aura 10 varSa rAjya karane kA ullekha kuNAlasUnuraSTau ca bhoktA vai bandhupAlitaH ! bandhupAlitadAyAdo dazabhAvIndrapAlitaH // " purANokta sabhI maurya rAjA magadha ke rAjA haiM ataH pUrvAparakrama ko dekhate hue bandhupAlita (jise kuNAla kA putra kahA gayA hai aura jisakA zAsana bhI ATha varSa hI rahA) dazaratha se abhinna hai aura usakA uttarAdhikArI indrapAlita samprati se abhinna hai / hA~, vAyu (I) meM samprati kI zAsanAvadhi 9 varSa dI gayI hai jabaki vAyu ke sAdhAraNa pATha aura brahmANDa meM 10 varSa / vAyu ke sAdhAraNa pATha aura brahmANDa meM zAlizUka kA nAma nahIM aura maurya rAjAoM kI saMkhyA bhI 9 hI mAnI gayI hai / ataH ina purANoM kI dRSTi meM zAlizUka kA eka varSa kA zAsana-kAla indrapAlita arthAt samprati) ke zAsana kAla meM ginA gayA hai| spaSTa hai ki dharmAtmA samprati se gaddI chInakara zAlizUka rAjA banA thaa| purANakAra isIlie use heya mAnate haiN| saca to yaha hai ki balapUrvaka jainamata kA pracAra na kabhI huA, na aisA hone kA koI prazna hI uThatA hai / sabhI jAnate haiM ki jaina pakke ahiMsaka haiM / saMdarbha-sUcI 1. JBORS, Vol. xvi, pt. 1, 29-30 2. i ARGITER, Dynasties of the kali Age. londan, 1913, ___p. 28 3. Ibid, p. 29 4. R. M. Smith, Dates And Dynasties In earliest India, Delhi, 1973, p. 365 5. PARGITER, DKA, p. 29 6. Ibid, p. 29 khaNDa 19, aMka 2 139

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jinAgamoM kA sampAdana* (hamArA dRSTikoNa) . ke. Ara. candra, ahamadAbAda bhASika dRSTi se jaina arddhamAgadhI Agama granthoM ke navIna sampAdana ke virodha meM eka lekha 'tulasI prajJA' meM chapA hai| AdaraNIya lekhaka mahodaya ne jo mudde uThAye haiM, unake uttara 'Agama sampAdana kI samasyAeM' nAmaka grantha meM hI prApta ho rahe haiM ata: unake aMzoM ko uddhRta kiyA jA rahA hai / usake pazcAt mUla Agama sUtroM kI hastapratoM, cUNi aura vatti se bhI kucha pramANa diye gaye haiM jisase vastu-sthiti ko sahI rUpa meM samajhane meM sahAyatA milegI aura aMdhakAra se prakAza kI ora gati ho skegii| pU0 munizrI jambUvijayajI ne jaina vizva bhAratI (zrI terApaMtha sampradAya) dvArA AgamoM kA jo nayA saMskaraNa prakAzita kiyA hai usake viSaya meM kucha ApattiyAM uThAyI haiM aura unakA jo yathA-yogya uttara diyA gayA hai| unake prazna aura unakA uttara usI rUpa meM prastuta kie jA rahe haiN|1. sarvajJoM ko jisa akSara, zabda, pada, vAkya yA bhASA kA prayoga abhISTa thA vaha sUcita kara gaye--aba usameM koI asarvajJa phera-badala nahIM kara sakatA / usakI apekSA akSara, vyaMjana, mAtrA bhI galata, kama yA adhika bolane para 'jJAnAcAra ko aticAra' lagatA hai---pratikramaNa meM prAyazcitta karanA par3atA hai (pR0 287) / [isa dRSTi se kisa saMskaraNa ko sarvajJa. AdiSTa-abhISTa mAnA jAya ? rAyabahAdura dhanapatasiMha, Agamodaya, mahAvIra jaina vidyAlaya, jaina vizva bhAratI yA byAvara kA saMskaraNa ? ] * isa zIrSaka kA lekha 'tulasI prajJA' meM khaNDa 18, aMka 4, pharavarI 28, 1993 meM zrI jauharImalajI kA prakAzita (pRSTha 285-292) huA hai| unake virodha meM Apatti ke mudde isa prakAra haiM- 'Agama-sampAdana kI samasyAeM' yuvAcArya mahAprajJa, jaina vizva bhAratI, lADanUM, 1993, adhyAya 10 evaM 11, pR0 88 se 104 (unake zIrSaka haiM--samAlocanA aura hamArA dRSTikoNa evaM Agama kI bhaassaa)| khaNDa 19, aMka 2 141

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2. lAkha lAkha dharmAnuyAyI ina pAThoM ko pavitra maMtra samajhate haiM, zraddhApUrvaka kaMThastha va nitya pArAyaNa karate haiN| kyA yaha saMkhyA sahI hai aura kauna se saMskaraNa kA pArAyaNa karate haiM ?] 3. prAcIna AdarzoM meM upalabdha evaM sadiyoM se pracalita pAThoM meM kATa-chAMTa karane se sAmAnya jana kI AsthA hilatI hai, unameM buddhibheda panapatA hai aura unakI bhAvanAoM ko Thesa pahuMcatI hai (pR0 289) / 4. lekhaka ne bhI hajAroM prAcIna pratiyoM kA avalokana, sUcIkaraNa va pratilipikaraNa kiyA hai para prAkRta granthoM meM parasavarNa anunAsika likhane kI paddhati kA abhAva hI pAyA hai| anusvAra se hI kAma calAyA gayA hai (pR0 288) / 5. jo kArya Apa zruta-sevA va nirjarA kA kAraNa samajha kara kara rahe haiM vaha ___ kahIM Azrava va karmoM kA bandhana to nahIM hai (pR0 289) / 6. binA Adarza meM upalabdha hue koI bhI pATha svIkAra na kiyA jaae| Adarza-vihIna pAThoM kI ghusapaiTha karanA, pAzcAtya zailI kA anukaraNa karanA............. "eka anadhikAra ceSTA hai| pAzcAtya jagat se AI saMpAdana kI prakriyA AgamoM para lAgU nahIM hotI hai kyoMki na to hama sarvajJa haiM.....'na Agamadhara / 7. sarvajJoM ke vacana vyAkaraNa ke adhikAra-kSetra se pare va bahuta-bahuta UMce haiM : ......."ArSa prayoga ke apavAda sarvamAnya haiM (pR0 288) / ___ bhASAvalI kI kaThora sImA-rekhAeM nahIM kheMcI jA sakatI haiM (pR0 286) / hamAre Agama purAne haiM aura unake lie purAnI dRSTi hI adhika upayukta hai, kyoMki vaha Agama yuga samIpastha hai (pR0 289) / apane (DA0 candrA) vyAkaraNa-jJAna ko......"AgamoM para thopane kI koziza na kareM (pR0 289) / 8. viDambanA yaha hai ki DA0 candrA ne apane sAre niSkarSa binA asala pratiyoM ke dekhe kevala chapI pustakoM (Secondary evidence) ke AdhAra para nikAle haiM jinheM prAyaH sAdhAraNa adAlata bhI nahIM mAnatI (pR0 287) / [isakA artha yaha huA ki majaivi. ke saMskaraNa meM pU0 puNyavijayajI aura pU0 jambUvijayajI ne jo pAThAntara tAr3apatra evaM kAgaja kI pratiyoM se die haiM ve mAnya evaM adhikRta nahIM haiM / yaha to viDambanA kI punaH viDambanA ho gyii| isa viSaya meM tIvra buddhi ke dhanI aura zaktizAlI yuktibAja vakIla sAheba kA kyA kahanA hai ?] 9. sudhAra kI oTa lekara Agama-pAThoM meM ghusapaiTha karanA anucita hai| 42 tulasI prajJA

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Adarza-vihIna isa bhASA-vijJAna kI dRSTi se Agama-saMzodhana kA virodha honA cAhie (pR0 289) / [bhagavAna mahAvIra ne to yaha bhI upadeza diyA hai ki kisa jIva kA jaganA acchA hai aura kisakA sonA acchA hai| AMkha mUMdakara paramparA kA mithyA sahArA lene ke bajAya tathyoM ke Aloka meM aneka pakSoM kA nirIkSaNa karake satya kI zodha kI jAnI cAhie-yahI namra vinaMti hai.ke. Ara. candra pU0 jambUvi :- terApaMthI muni nathamalajI ne..... 'abhUtapUrva vAcanA dene ke Avega meM navIna pAThoM tathA anAvazyaka kalpita parivartanoM kA saMyojana mUla meM kiyA' (pR0 88) / 'unake hAtha se ati pravRtti bhI huI hai| pU0 yuvAcAryajI :--muni jabUvijayajI kisI eka prati (hastaprata) ko mukhya mAnakara pATha svIkAra karate haiN| hama kisI eka prati ko mukhya nahIM mAnate kintu artha kI samIkSA kara pATha ko svIkAra karate haiN| hamArI dRSTi meM cUNi aura TIkA pATha-nirdhAraNa ke mahattvapUrNa srota haiN| hama unheM prAcIna pratiyoM se adhika mUlya dete haiN| jitane prAcIna Adarza Aja upalabdha haiM, unase cUNi aura TIkA adhika prAcIna haiM (pR0 88-89) / ___ jaMbUvi :-jahAM eka vyaMjana mAtra kA parivartana bhI (zAstra kI) AzAtanA-rUpa mAnA jAtA ho, vahA~ aise sUtrapAThoM kA sarjana doSarUpa bane, yaha svAbhAvika hI hai (pR0 92) / pU0 yuvA :-munizrI jaMbUvijayajI kA Agraha hai ki hajAroM varSoM se kaMThastha karane kI jo prathA cAla hai tathA saikar3oM varSoM se usI prakAra use likhA jA rahA hai, use usI rUpa meM rakhanA cAhie / isa dRSTikoNa se hamArA koI virodha nahIM hai, kintu vAstava meM AgamagranthoM kI ekarUpatA upalabdha nahI hai (pR0 96) / vibhinna AdarzoM meM vibhinna prakAra kI vAcanAeM milatI haiN| saMkSipta pATha bhI eka prakAra ke nahIM milte| ve bhI nAnA rUpoM meM upalabdha haiM / TIkAkAroM ne saMkSipta pAThoM kI vyAkhyA kI haiM vahAM AdarzoM meM vistRta pATha upalabdha haiN| __... ... ." "saMkSipta kI pUrti kA kAma kevala hamane hI nahIM kiyA hai, vaha prAcIna vyAkhyAkAroM ne bhI kiyA hai| _ 'ise Agama meM parivartana yA usakI AzAtanA nahIM kahA jA sakatA' (pR0 96) / ___ munizrI jambUvijayajI ne (Upara batalAye gaye) uddhRta pATha AdarzoM ke khaNDa 19, aMka 2 143

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AdhAra para yathAvat svIkAra kiye, kiMtu isase pATha - zodhana kI prakriyAeM pUrNa nahIM huiiN| azuddha pATha bane ke bane rahe ( pR0 98 ) / bahuta sAre saMkSipta pATha racanAkAra dvArA kie hue nahIM haiM / AdarzoM meM pATha badalate gaye haiM ( pR0 99 ) / cUrNigata Agama- pAThoM meM" 'luk [arthAt madhyavartI vyaMjana kA lopa ] svalpa pramANa meM milatA hai, vahAM uttaravartI Adarzo meM unakA lopa pracura mAtrA meM milatA hai / sUtrakRtAMga- cUrNi meM 'khetaNNe' pATha hai, Adarzo meM 'kheyanne' hai / isa pATha-parivartana ke kAraNa hI artha- parivartana huA thA / 'kheyanne' kA artha 'kSetrajJa' honA cAhie vahAM 'khedajJa' ho gayA (adhyAya 19, pR0 100 ) / arddhamAgadhI prAcIna prAkRta hai / upalabdha kisI bhI vyAkaraNa meM usakA sarvAMgINa nirUpaNa nahIM hai / upalabdha vyAkaraNoM dvArA zAsita prAkRta arvAcIna [ uttaravartI, vizeSataH mahArASTrI ] prAkRta hai (a0 11, pR0 101) / pATha - sampAdana meM prAcIna prAkRta ke rUpoM ko prAthamikatA denA Avazyaka hai / bhASA - zAstrIya pramANa se aghoSa [ vyaMjana ] pahale ghoSa banatA hai, phira ghoSa lupta [ madhyavartI vyaMjana kA lopa ] ho jAtA hai / (a0 11, pR0 103) / Agama - sampAdana ke lie prAcIna prAkRta ke AdhAra para kucha vizeSa paddhatiyoM va mAnadaMDoM kI prasthApanA Avazyaka hai| ke. Ara. candrA ne * prAcIna arddhamAgadhI prAkRta kI mukhya lAkSaNikatAoM kA saMgraha kiyA hai / bhASAzAstrIya dRSTi se AgamoM kA adhyayana bahuta apekSita hai / atIta kA anusaMdhAna karanA sampAdana kA eka pakSa hai / munizrI jambUvijayajI ke zaMkAyukta praznoM ke javAba meM isa vivaraNa se spaSTa ho jAtA hai ki bhASika dRSTi se prAcIna Agama granthoM kA punaH saMpAdana kitanA anivArya hai / mUla Agama graMthoM kI hastapratiyAM, cUrNi aura vRtti hamAre isa kArya meM sahayogI ho sakatI haiM parantu kisI bhI eka kArya aura usa kAla kI prati ko Adarza mAnanA aura usI kI bhASA ko tIrthaMkara, gaNadhara, zrutadhara yA Agamadhara kI mUla bhASA mAna kara calanA bhUla bharA vAstavikatA se viparIta * dekhie : 'prAcIna ardhamAgadhI kI khoja meM', pR0 80-84, prA. jai. vi. vi. phaMDa, ahamadAbAda, 1991-92 / isI taraha kisI eka saMskaraNa se pUrNataH pratibaddha ho jAnA aura use hI sarvajJa praNIta mAnanA bhI rUr3higata sampradAyavAda hI kahalAtA hai jisameM anekAntavAda ke viparyAsa ke sivAya aura kyA hogA / 144 tulasI prajJA

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ulaTA siddha hogA aura upalabdha ho rahe tathyoM se muMha mor3ane ke samAna hogaa| __isa viSaya meM AgamoM ke marmajJa, samyaga zraddhAvAn, bhaktibhAva se otaprota aura cAritryazIla tathA andhazraddhA se mukta, lakIra ke phakIra nahIM aise pU0 Agama prabhAkara munizrI puNyavijayajI kA abhiprAya jAnanA hitakara hogaa| unake saMzodhana evaM sampAdana ke anubhava kA sAra* isa prakAra hai "sabhI pratiyoM meM bhASA kA adhika vaiSamya hai| cUrNikAra aura TIkAkAroM ke Adarza hamAre sAmane nahIM haiN| madhyavartI alpaprANa vyaMjana kA 'lopa' aura mahAprANa vyaMjana kA 'ha' meM badalanA itane pramANa meM nahIM thaa| prAcIna zabda-prayoga na samajhane ke kAraNa jAnabUjhakara prayogoM ko badalA gayA hai| AgamoM kI bhASA khicar3I bana gayI hai aura maulika bhASA ko khoja nikAlanA duSkara ho gayA hai / saMzodhana ke lie mAtra hemacandrAcArya kA vyAkaraNa paryApta nahIM hai|" saMzodhanakartA mAtra pAzcAtya prabhAva meM Akara bhASika ghusapaiTha nahIM kara rahe haiN| bhagavAna mahAvIra ke kAla meM pracalita bhASA ke mUla svarUpa taka pahuMcane kA samyak prayatna kara rahe haiN| munizrI puNyavijayajI kA abhiprAya spaSTa hai aura ise samajhane kI koziza karanI caahie| anabhijJatA ke AdhAra para mAtra zraddhA ke bala-bUte para jisa viSaya meM praveza nahIM ho usa para TIkATippaNa karanA bhI to anadhikAra ceSTA hI mAnA jAtA hai na / ghusa-paiTha hama nahIM kara rahe haiM vaha to pUrva se hI pramAdavaza ho cukI hai aura usake bhI kAraNa the-bhASA kI maulikatA para bhAra nahIM denA aura pAThakoM tathA lipikAroM kA pramAda / ___ pramAda aura viSamatA ko prakAza meM lAne ke lie nimna sAmagrI prastuta kI jA rahI hai jisase sAmAnya jana ko bhI samyag bodha ho sake / isa prakAra ke hajAroM (pAThAntara aura viSamatAeM) milate haiM, unameM se kucha udAharaNa-rUpa idhara die jA rahe haiM--- (1) nAsikya vyaMjana ke sAtha svavarga ke vyaMjana kA saMyukta rUpa meM prayoga prAcIna praNAlI rahI hai . * kalpasUtra, sampAdaka-munizrI puNyavijayajI, (mUla gujarAtI) prastAvanA, pR0 3 se 7 (sArAbhAI maNilAla navAba, 1952) kA sArAMza / dekhie'prA0 a0 kI khoja meM' pR0 1 aura 2 / / + dekhie : paramparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI, adhyAya 6, anunAsika vyaMjana Ga aura Ja kA anusvAra meM parivartana, ke0 Ara0 candra, pR0 38 se 42 (zIghra hI prakAzyamAna) / khaNDa 19, aMka 2 145

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sUtra aMjU 170 saMti 46 AcArAMga majaivi. saMskaraNa Agamodaya saMskaraNa saMkucae 243 saGkucae siMgAe 52 siGgAe aJjU (zIlAMka-vRtti) bhuje 313 bhuje santi palAlapuMjesu 278 palAlapujesu (zIlAMkavRtti) bhavaMti 53 bhavanti AraMbhA ArambhA lipikAroM ne apanI lekhana-suvidhA ke lie saMyukta vyaMjana meM nAsikya vyaMjana kI jagaha para anusvAra likhane kI prathA calAyI thI aura bAda meM vaha niyamita-sI ho gyii| (2) alaga-alaga saMskaraNoM meM alaga-alaga zabda-pATha majaivi. sUtra Agamodaya jai.vi.bhAratI byAvara zUbiMga mahodaya madhukara muni No 1 No no No no saNNA 1 saNNA saNNA saNNA sannA bhavati 1,14 bhavai (ti) bhavai (ti) bhavati bhavai Agato 1 Agamo Agao Agato Agao adhedisAto 1 ahodisAo ahe (disAo) ahedisAto ahedisAmao annatarIto 1 aNNayarIo aNNayarIo annatarIto annayarIo NAtaM 1,14 NAyaM (taM) NAtaM NAtaM nAyaM bhavati 1 bhavati bhavati bhavati bhavai uvavAie 1 uvavAie ovavAie uvavAie uvavAie Nasthi 1 natthi Natthi Natthi natthi cute 1 cue cuo cuo cuo sahasammuiyAe saha/saMmaiyAe sahasammuiyAe sahasammuiyAe sahasammuiyAe aNNesiM 2 aNNesi aNNesiM aNNesi annesi annatarIo 2 aNNayarIo aNNayarIo annatarIo annayarIo logAvAdI 3 loyAvAdI logAvAI logAvAdI logAvAI samaNuNNe 4 samaNunne samaNuNNe samaNuNNe samaNunne saheti 6 sAheti saheti saheti . sahei paDisaMvedayati 6 paDisaMvedei paDisaMvedei paDisaMvedayati paDisaMveei tulasI prajJA

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bhagavatA 7 paveditA 7 -samAraMbhA 7 samAraMbhA pariNAyA 9 bhavaMti 9 AturA 10 bahitAe 13 samuTThAe 14 bhagavato 14 (Ni) nirae, 14,19 pAdaM 15 jaMdha 15 nAbhi 15 udaraM 15 baMdha 15 baMguli 15 gaMDa 15 geva 17 pariNAya - bhagavatA paveiA pariNNAyA bhavaMti giDAlaM 15 iccete 16 pariNNAtA 16 pariNNAtA udaya AturA ahiAe - samuTThAya bhagavao Narae, Nirae pAyaM jaMdha NAbhi udaraM baMdha aMguli gaMDa NiDAlaM icce logaM 22,32 loyaM niveditA 24 paveditA jIvitassa 24 jIviyassa bodhIe 24 abohIe - hIe) udaya --- missiyA 26 nissiyA neva pariNNAta kamme nikkhato 19, aMka 2 bhagavayA paveiyA --- samAraMbhA neva pariNNAta kamme kamme 18 nikkhato 20 aNupAliyA 20 aNupAlijjA aNupAliyA furkhato vijahittA 20 viyahittA vijahitta makutobhayaM 21 akuobhayaM akutobhayaM loyaM (gaM) pariNAyA bhavaMti AturA ahiyAe samuTThAe bhagavao Narae, Nirae pAyaM jaMdha NAbhi uyaraM khaMdha aMguliM gaMDa NiDAlaM iccete pariNNAtA paveditA jIviyassa abohIe udaya nissiyA bhagavatA pavediyA -samAraMbhA pariNNAyA bhavaMti AturA ahiAe samuTThAe bhagavato nirae, Nirae pAdaM jaMdha NAbhi udaraM khaMdha aMguliM gaMDa NiDAlaM icce pariNNAtA Neva pariNNAya kamme Nikkhato aNupAlijjA vijahittA akutobhayaM logaM paveditA jIvitassa abodhIe ( hIe) udaya pissiyA bhagavayA paveiyA samArambhA parinnAyA bhavanti AurA ahiyAe samuTThAe bhagavao narae pAya jaGgha nAbhi uyaraM khandhaM aGgali gaNDa nilADaM icce parinnAyA neva parinnAya - kamme nikkhanto aNupAliyA vihitu akuobhayaM logaM paveiyA jItiyassa abohIe udaya---- nissiyA 147

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aNegA 26 aNege aNegA aNegA aNegA aNuvIyi 26 aNavIi aNuvIi aNavIyi aNavIi adiNNAdANaM adinnAdANaM adiNNAdANaM adiNNAdANaM / ainnAyANaM 26 nikaraNAe kheyanne vIrehi No 28 no No No (zIlAMka-no) NikaraNAe 28 nikaraNAe NikaraNAe NikaraNAe (zIlAMka nikaraNAe) khettaNNe 32 kheyaNNe kheyaNNe kheyo vIrehi 33 vIrehi vIrehi vIrehi (vIrehi zIlAMka) satA 33 sayA sayA sayA sadA 33 sayA sayA sadA idANI 33 iyANi iyANi idANI pamAdeNaM 33 pamAeNaM pamAeNaM pamAdeNaM pavadamANA 34 pavadamANA pavayamANA pavayamANA chiNNaM 45 chiNNaM chinnaM chiNNaM aNitiyaM 45 aNiccayaM aNiccayaM aNitiyaM aviyANao aviyANao aviyANao aviyANao 49 pariNivvANaM parinivvANaM pariNivvANaM pariNivvANaM sayA sayA iyANi pamAeNaM pavayamANA chinnaM aniccayaM avijANao pariNivvANaM pariyAvanti haNanti vahanti siGgAe paritAveti 49 paritAvaMti paritAveti / paritAti vadheti 52 haNaMti vahaMti vadheti vahiMti 52 -- vahaMti badheti siMgAe 52 siMGgAe siMgAe siMgAe nahAe 52 NahAe nahAe nahAe attttimijaae| 2aTTimijAe aTTirmijAe advimijAe bhavaMti 53 bhavanti bhavaMti bhavaMti medhAvI 54 mehAvI mehAvI medhAvI mehAvI 47 mehAvI mehAvI mehAvI pabhU 56 pahU nahAe aTTimijAe bhavanti mehAvI mehAvI pabhU 148 tulasI prajJA

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dugaMkhaNAe 56 duguMchaNAe (duguJchaNa zIlAMka) AtaMkadasI AyaMkadaMsI gaccA 56 NaccA tumaNNesi tulamannesi 56 saMtigatA 56 santigayA jIviDaM 56 jIviuM (cUrNi vIyituM, vIjiuM) majaivi ke khaM - 1 pATha -- sUtra naM. khaMbhAta NAtaM 1, 2 AyA 1 duguchaNAe AyaMkasI naccA tula maNNesi dukkha paDi - paDighAyaheuM paDighAyaheu ghAtahetuM 58 saMpataMti 60 saMpayaMti saMtigayA vIjituM cute 1 saha- sammuiyAe 2 khaNDa 19, aMka 2 saNNA 1 saNNA saNNA Agao Agato Agato 1 adhedisAto ahedisAo adhe evamesi 1 - gesiM - gesiM NAyaM AyA khaM - 3 khaMbhAta uvavAie 1,2 uvavAtie, uvavAdie, - vAdie paDaghAtahetu saMpayaMti saMpataMti saMpayanti Upara ke pATha AcArAMga ke pra. zru. skaMdha ke mAtra prathama adhyayana se diye gaye haiM aura inameM bhI sabhI pATha-bhedo kA samAveza nahIM hotA hai / mAtra udAharaNa ke lie katipaya pATha-bheda diye gaye haiM / aba majaivi. saMskaraNa ke pAThoM ke sAtha Adarza pratiyoM ke katipaya pAThoM kI tulanA kI jA rahI hai / NAtaM AtA dugu chaNAe AtaMkasI NaccA tulamaNe siM saMtigatA jIviuM sannA Agabha ahe evameke siM nAtaM (yaM ) -vAdite uvavAie dugu chaNAe AyasI pUnA je. B.OR.I. jaisalamera naccA tulaM / annesi santigayA jIviu paDaghAyaheu ahe sannA Agao - kesi nAtaM (yaM) AyA uvavAie lA. lA. da.bhA.saM. vi. maMdira saNNA Agato ahe --- evamegesi nAtaM (yaM) AyA cue cUo cubho -- sammudiyAe -- sammuie - saMmudiyAe -- samudiyAe -saMmadiyAe uvavAtite, -- vAite cue 149

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aNNesi aNNesa 2 logAvAdI 3 loyAvAdI aNNesi aNNesi lokAvAdI lokAvAI asi annesi lokAvAI lokAvAI arissaM 4 arkArissuM arkArissuM arkAfrassuM akarissaM arissaM akarissaM eyAvaMti 10 eyAvaMti parijANi bhavissAmi 9 bhavissAmo bhavissAmi bhavissAmo bhavissAmo bhavissAmi eyAvaMtI eyAvaMti eyAvaMti eyAvaMtI -jANiyavvA -jANitavvA -jANiyavvA -jANiyavvA -jANiyavvA tavvA 11 sahei saheti 13 saMdheti 14 saMdhei leM / Agamodaya saMskaraNa 1917 A.D. vIro annaM paveditA 17 pavediyA - paDighAta - - ghAyaheuM hetuM 19 parisaMvedayati aNusaMvetae paDisaMvedayati paDisaMvetaI paDisaMvedaI paDisaMvetei 15 aNujANAi ahi ghAyae vaDDai nare soyariyA jIviaM kammuNA kAmehi ahe jahA 150 saMdhei paveditA - ghAtaheu aba sUtrakRtAMga ke ( mudrita) tIna saMskaraNoM ke bhI kucha pATha-bheda dekha adhyAya 1, uddezaka 1 puNyavijayajI kA prA. Te. so. kA saM. 1975 _A.D. dhIre aNNaM aNujANAti a ghAtaye vaDDheti Nare saheti saMdhei paveiyA - ghAyaheu sodariyA jIvitaM kammaNA kAmesu adha jathA vIre annaM jambUvijayajI kA majaivi. kA saM. 1978 A.D. saheti saheti saMdhei saMdhei soyariyA jIviyaM paveiyA - ghAyaheDaM ajANata ahi ghAyae vaDDheti re kammaNA kAme hiM aha jahA paveiA - ghAtahe sUtra nambara 1.1 1.2 1.2 1.3 1.3 1.3 1.4 1.5 1.5 1.5 1.6 1.8 1.9 tulasI prajJA

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111 :. ora No natthi Nasthi Nasthi 1.11,12 sattovavAiyA sattovapAtiyA sattovapAtiyA loe loge loe 1.12 hoi hoti hoti 1.12 vAiNo vAdiNo vAiNo 1.14 kao kuo kuo 1.14 mahabbhUyA mahabbhUtA mahabbhUtA 1.15 i idhaM ihaM sAsae sAsate sAsate 1.15 no no 1.16 savvahA savvadhA savvahA khaNajoiNo khaNajoiNo khaNajogiNo 1.17 egao eko ekao 1.18 aNuhoti aNubhavaMti 1.26 hastapratoM meM eka hI zabda ke alaga-alaga pATha AcArAMga ke majaivi. ke saMskaraNa (I. sa. 1976) meM jina hastapratoM kA upayoga kiyA gayA hai unameM eka hI sUtra meM alaga-alaga pratiyoM meM eka hI zabda ke alaga-alaga pATha milate haiM aura eka hI prati meM alaga-alaga sUtroM meM prayukta eka hI zabda ke alaga-alaga pATha milate haiN| pratiyAM sUtra nambara 1. zabda-yathA jahA 102 adhA 133 ahA 146 jadhA 102 jadhA 133 adhA 146 jahA 102 adhA 133 adhA 146 jahA 102 jahA 133 adhA 14 2. ekadA saM. egayA 66 egatA 67 egadA 309 zAM. egayA 66 egayA 67 egatA 81 khaM. egayA 66 egatA 67 egaH 309 ekadA 163 khe. egatA 66 egatA 67 egadA 309 egayA 64,81,82 jai. egatA 66 egatA 67 egadA 309 egayA 81,82,163 i. egadA 66 egatA 67 ekatA 309 egayA 81,82 ekadA 163 * hastapratoM kA vivaraNa majaivi. ke saMskaraNa meM upalabdha hai| khaNDa 19, aMka 2

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saM, khaM, khe, jai. lA 1. zAM, he 1,2,3, i, lA. saM. zAM. khaM. sUtra 1 saM. zAM. khaM. jai. i. saM. uvavAdie C saM. lokaMsi zA~. lokammi 8 sUtra naM. saM. zAM. khaM. khe. jai. lokaM 22 logaM 22 logaM 22 lokaM 22 logaM 22 khaM. logaMsi khe. lokassa jai. lokasa i. logaMsi 152 ekesi 114,25,82 ekesi 14, 25 ekesi 14,64,82,87 8 eke 12 ege 12 3. ekaH 4. ekeSAm logaMsi 9 logaMsi 9 32 5. aupapAdika zAM. jai. i. khaM. bhovavAtie uvavAdie ovavAdie ovavAie loyaM 107 loyaM 107 lokaMsi 8; logaMmi 136 he 1, 2, 3, lA. 32 kheyanna khetaNNa kheyanna kheyanna kheyanna khetaNNa kheyanna kheyanna kheyanna kheyanna 6. lokam loyaM 107 loyaM 107 logaM 107 7. loke logaMsi 9 logaMsi 9 logaMsi 9 he 1,2, lA. lokaMsi 140 saM, zAM, khaM, khe, jai, i, lA 1 ; 8. kSetrajJa 32 egesi 64,87 egesiM 1,64,82,87 egesa 1,25 loyaMsi 106 logaMsi 106 loyaMsi 106 loyaMsi 106 loyaMsi 106 logaMsi 106 kheyaNNa khettaNNa khettaNNa loyaM 129 logaM 129 loyaM 129 loyaM 129 loyaM 129 khetaNNa khetaNNa 79 khedaNNa kheyaNNa khedaNNa kheyaNNa kheyaNNa logassa 209 logaMsi 209 logassa 209 logassa 209 logaMsi 209 lokaM 146 lokaM 146 lokaM 146 lokaM 146 lokaM 146 109 132 kherNNa khetaNNa khetaNNa khetaNNa khetaNNa tulasI prajJA

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he 1. kheyanna i. khettaNNa majaivi. kA mUla sUtra logaMsi logaM ejassa kappai matimaM aba kucha pATha-bheda mUla sUtra aura cUrNi tathA vRtti meM prApta ho rahe haiM unheM bhI dhyAna meM le leM / egadA parivaMdaNa atithibale aha iha soha NiyagA bahuNA me picchAe khetaNNe chiNNapuvvAI suNagAre suhaTTI puTTho parissahAI rUve hiM saMkhAe pUraittae ghAtamANe sevi khetaNNa khettaNNa khaNDa 19, aMka 2 kheyaNNa aror kheyaNNa kheyaNNa AcArAMga uddhRta usakI cUrNi kA pATha lokaMsi loyaM eyassa kaSpati maimaM egatA pariyaM daNa atidhibale adha idha saMsodhaNaM niyagA bahunAme pichAe khettaNe chinnapuvvANi sunnAgAre sutthI puThe parIsahANi rUve hi saMkhAya pUreuM ghAtamINe sevitthA khedaNNa khetaNNa sUtra naM0 9 22 56 27 111 79 7 73 294 66 308 66 129 52 109 303 279 96 260 303 123 75 118 192 294 153

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majaivi. kA mUla sUtra mahAsutaM ete hi hatapuvvo sahasammuiyAe sAdhie NiddaM NidhAya mAtaNNe samayaNNe apariNAe pharisAI paDasaMvedayati paragAe tahA tahA sAgapAgAe saMpaliti je keti rovaMti gAvakakha e mahIya kaMtati lecchatI (vI-cUpA.) majaivi sUtra-pATha aMdhakArambhi ekakajja pAvagaM bhoge 154 a. sUtra. 22.33 23.13 8.9 14.37 AcArAMga zIlAMkAcArya kA uddhRta pATha ahAsu eehi sahasamma ie sAhie puvvo nihaM nidhAya mAyanne samayanne aparinnAe pharusAI parisaMvedeti naragAe sUtrakRtAMga tadhA tadhA annapAkAya saMpariyaMti je ke i royaMti nAbhikakha e mahIi kaMta i lecchaI uttarAdhyayana zAMti canda =pA nemicanda ne aMdhayArammi egakajja pAvayaM bhoe sUtra naM 0 254 280 302 2 264 281 299 273 88 93 262 76 84 1.12.11 1.4.2.5 1.1.2.7 1.1.4.8 1.2.1.17 1.2.1.18 1.6.13 1.5.10 1.13.10 kITIkAeM pA, ne. pA, ne. pA, ne. pA, ne. tulasI prajJA

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viztu adhamA dasadhA labhaI havaI niratthANi sUre putte eyANi kusaggeNa jAIya sahassIya saMjayANa sarIraMsi agAresu caiUNa laMdhiyA 15.3 13.18 23.36 14.29 1.45 1.8 1.5 22.4 5.21 9.44 13.19 22.23 23.10 14.18 1.26 1.21 1.33 vidittu ahamA dasahA lahae bhavai niraTThANi sUyaro putto eyAI kusaggeNaM i sahassIe saMjayANaM sarIrammi agAresuM caittA laMghittA pA, ne. pA, ne. pA, ne. ne. DE THE HE ne. pA, ne. pA, ne. pA. pA. pA, ne. pA, ne. pA, ne. ne. pA, pA, ne. pA. pA. pA, ne. upasaMhAra haiM isa vizleSaNAtmaka adhyayana aura upayukta pramANoM se spaSTa ho rahA hai ki AgamoM ke vibhinna saMskaraNa aura unakI hastapratiyAM (tADapatra aura kAgaja kI donoM hI ) aneka jagahoM para zabda pATha-bhedoM se bharI par3I haiM aura eka prakAra se pAThAntaroM kA jaMgala hI dRSTigocara hotA hai / cUrNi aura vRtti meM bhI mUla ke sAtha pATha-bheda mila rahe haiM / parantu itanA nizcita hai ki ye pATha-bheda mUlataH viSaya-vastu aura artha sambandhI nahIM / ye to bhASA-sambandhI pATha-bheda haiM aura upalabhya vipula sAmagrI ke AdhAra se isake mUla kAraNa bhI bhalIbhAMti jAne jA sakate haiM / mUla upadeza kA sthala magadha deza ( vaizAlI se rAjagRha) thA / maukhika paramparA thI / valabhIpura (gujarAta) meM AgamoM ko lipibaddha kiyA gayA / magadha deza aura valabhI kI dUrI hajAroM mIla kI, eka pUrva bhArata meM to dUsarA pazcima bhArata meM / kAlAntara bhI eka hajAra se bhI adhika varSoM kA - mUla upadeza I0sa0 pUrva chaThI pAMcavIM zatAbdI meM aura lipibaddha kiyA I. sa. kI pAcavIM - chaThIM zatAbdI meM / itane lambe kAla aura vividha pradezoM kI jana- bhASA ne bhI kitane hI rUpa badale aura ve AgamoM kI mUla bhASA ko prabhAvita karatI rahIM / mUla magadha deza kI bhASA meM racA gayA thA parantu jaba lipibaddha kiyA gayA taba ( pazcima meM ) mahArASTrI prAkRta apanI carama sImA khaNDa 19, aMka 2 155

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para thI ataH mUla ardhamAgadhI mahArASTrI prAkRta se prabhAvita hue binA nahI rahI aura usameM saMkhyAbaddha zabda-prayoga mahArASTrI ke ghusa gye| vAcanA pradAna karane vAloM ke uccAraNa-bheda aura sunane vAle ziSyoM ke zruti-bheda ne bhI apanA kArya kiyA aura bhASA meM parivartana hue| anya eka mahattvapUrNa kAraNa yaha bhI rahA ki zramaNa paramparA meM bhASA para adhika bhAra nahIM thA jaisA ki vaidika paramparA meM rahA hai| yahAM para to artha kI pradhAnatA thii| bhASA ke prati itanI jAgarUkatA nahIM thI jitanI mUla bhASA ko surakSita rakhane ke lie honI caahie| yaha to uttarakAla kI dhAraNA-mAnyatA hai ki mUla bhASA meM eka bhI mAtrA yA akSara idhara se udhara nahIM honA cAhie, na chUTanA cAhie, na badalanA cAhie, na nayA jor3anA caahie| yadi prArambha se hI yaha kaThora niyama hotA to mUla bhASA kI adhunA jo sthiti hai vaha utpanna hI nahIM hotI / lipibaddha hone ke pazcAt bhI lipikoM ke hAtha kama yA adhika mAtrA meM isa prakAra kI ghusa-paiTha calatI hI rhii| yadi sArA kA sArA Agama sAhitya mahArASTrI-(pazcima kI prAkRta) meM rUpAntarita ho gayA hotA to prAcIna aura uttaravartI prAkRta bhASA kA prazna hI nahIM utthtaa| na isa prakAra ke saMzodhanAtmaka adhyayana kI bhI jarUrata hotii| parantu aisI tabadIlI huI nhiiN| abhI bhI mUla bhASA apane prAcIna svarUpa meM amuka mAtrA meM aura amuka Agama granthoM meM surakSita hai| usI ke AdhAra para usakI samakAlIna pAli bhASA tathA azoka ke pUrvI bhArata ke zilAlekhoM kI bhASA ke sAtha tulanA karane para spaSTa pratIta ho jAtA hai ki ardhamAgadhI kA mUla svarUpa kyA rahA hogaa| jisa prakAra mIrA ke bhajanoM, kabIra ke dohoM kI mUla bhASA yA zeksapIyara ke nATakoM kI mUla bhASA kyA thI aura uttaravartI kAla meM usa para kisa prakAra kSetrIya raMga lagatA gayA yaha hama jAna sakate haiN| usI prakAra Agama sAhitya alagaalaga kSetroM ke jana-jana meM prasArita hone ke kAraNa usakI (mUla ardhamAgadhI bhASA) meM bhI kSetrIya raMga lagatA gayA aura vividha yugoM kA raMga bhI lage binA nahIM rahA / yadi mUla svarUpa (yAni bhagavAna mahAvIra kI mUla vANI) taka pahuMcanA hai to samyag saMzodhana kI anivAryatA bhI hai| sujJa pU0 munizrI puNyavijayajI aura pU0 yuvAcAryajI ne isI dizA meM saMketa bhI kiyA hI hai| Agama adhyetA paM0 zrI becarabhAI dozI bhI isI mantavya ke the| parantu jo viSaya ko nahIM jAnate aura anabhijJatA ke bUte para mAtra aMdhazraddhA aura vikRta bhaktibhAva ke sahAre yukti-prayukti lagAkara isa pavitra kArya kA virodha karate haiM to bhale hI kareM, unheM vANI-svAtaMtrya kA adhikAra hai aura apanI-apanI mAnyatA, cAhe vaha pramANa-rahita mithyA hI kyoM na ho, prakaTa kara sakate haiN| * prAkRta mArgopadezikA, pR0 29, cauthI AvRtti, 1947 . tulasI prajJA

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parantu yaha to dhyAna meM leM ki uttaravartI kAla meM lopa, 'ya' zruti aura 'ha' kAra kI mUla bhASA meM jo ghusapaiTha huI hai unako niSkAsita karake mUla vyaMjanoM ko sthApita karanA ghusapaiTha kahalAtI hai kyA ? ulaTI gaMgA bahA kara adAlata meM apanA vAda sthApita kara sakeMge kyA ? tala-sparzI adhyayana kareM, vAstavikatA ko samajheM aura tathyoM ke Aloka meM Atma-nirIkSaNa kreN| aise kArya meM apane pUrva - grahoM se mukta hokara mithyA gaurava aura jJAnI hone kI mahattvAkAMkSA kA tyAga karanA hI ucita hai| vastusthiti kyA thI aura kyA ho gaI use bhalI bhAMti samajhane kI koziza karanI cAhie / jo saMzodhana ho rahA hai vaha bhale hI pAzcAtya zailI kA ho parantu kyA vaha yogya evaM tathyoM ko udghATita karane vAlA hai yA nahIM isa para vicAra kareM / punazca zraddhA ke binA navIna kArya ke prati ruci jAgRta nahIM hotI hai aura bhaktibhAva ke binA udyama nahIM hotA hai ataH ye donoM hI AdhArazilA haiM / aba rahA prazna Azrava aura nirjarA kA / jo koI zubha bhAvanA se zubha kArya karegA usako Azrava lagegA yA nirjarA yaha to jJAnI hI kaha sakate haiM, mithyA gauravAkAMkSiyoM ke abhiprAya kA yaha viSaya kSetra nahIM hai / kisI bhI satya kI gaveSaNA karane vAle ko isa taraha ke mithyA AkSepoM se patha-bhraSTa karanA duSkara evaM anucita hai| zraddhAlu aura bhakta aise bhadrajana - samudAya ko bahakAne kA kArya na karanA hI hitAvaha hogA anyathA zruta sevA ke badale kahIM para usakI ku sevA to nahIM ho rahI hai yaha jAnakara Age bar3hanA cAhie / mithyA pratibaddhatA kA tyAga karake samyagdRSTi se anekAnta ke Aloka meM ekAnta ko tilAMjali denA prazasta mAnA jAegA aura vahIM mArga apakIrti se bacA sakegA / tarkasaMgata paramparA kA nirvahana kauna - sA ? aura 'bhASA - vijJAna' kI vartamAna muhima kisa prakAra adhika bhrAmaka siddha ho rahI hai yaha bhI hamArI samajha meM nahIM A rahA hai / kauna se pATha tIrthaMkaroM, gaNadharoM, AgamadharoM aura zrutadharoM ke, yaha bhI nizcita kara lenA caahie| kaunase saMskaraNa kA virodha, kisa hastaprata kA virodha, phira cUrNi kA ho yA vRtti kA ? samAlocanA * sadA aura sarvatra prazaMsanIya hotI hai parantu ku AlocanA niMdanIya bana jAtI hai / vikRta dalIloM se kisI ko bhI kucha lAbha hogA kyA ? yaha kisa prakAra kI zruta sevA hogI ? Some days ago, I received some of the opinion of Shri Joharimalji Parekh of Jodhpur about your (K.R. * TippaNa Age diye haiM / khaNDa 19, aMka 2 157

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Chandra's) endeavour. To do any justice to his remark, a long revlew is necessaiy.......... In one word, I can say that he has missed the point. It appears to me that he does not want to recognise the corruption in the MSS. I am very glad to know that you (K.R. Chandra) have been working very hard for finding out the true reading of the Agama texts. Let yonr endeavour be fulfilled. --Prof Satya Ranjan Banerjce, Calcutta, 14-2-93 I have carefully perused your data (a fascicale of the first uddesaga of Sattha-Parinna (Acaranga) given in the notes and the constituted Text'. You (K.R. Chandra) have taken tremendous trouble in porting over every letter of the text. I hope your efforts will inspire other scholars to come together for forming an institute for preparing a critical edition of the Amg. canon. - Prof. G.V. Tagaie, Sangli, May, 1993 * dharmalAbha vistAra thI patra Aje malyo, mAre abhyAsa karavo paDaze / tamArA dhaNA ghaNA zrama mATe khUba khUba abhinandana / karo AcArAMga nuM kAma huM khUba rAjI chu / deva-guru kRpA thI sukhasAtA che / tamane paNa sadA ho| - go foteft grafaopaut, 3710TIATT, (FazaA), TETA, 32-69-87 If (PTO 3o it otot ) is an excellent piece of research. Is it possible for you to edit the first part of the Acaranga-sutra ....... It shall be a monumental work, if done by you. -Dr. N. Tatia, Ladnun, 31-5-92 Your work is genuinely scholarly. The editors of the Ardhamagadhi canon are generally ignorand of linguistics. They are guided by the commentators or sometimes by late grammarians of Prakrit Language. A comprehensive grammar of the Prakrits by a linguist like you is a desideratum.......... ...... You can now take up the task yourself and you are bound to be successful. -Dr. N. Tatia, Ladnun, 24-12-93 .........de (PTTET. 8.8.8) dar ........ * aan uttama prayAsa hai| hamAre Agama grantha kI mUla bhASA va zabdAvalI kyA thI, kyA honI cAhie, isa viSaya ko lekara cala rahA yaha anveSaNa hameM apane 158 gulasI prajJA

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tIrthaMkaroM kI nijI bAnI taka pahuMcA sakatA hai| maiM Apako dhanyavAda ke sAtha isa viSaya ko pUrNa rUpa dekara pUre AcArAMga (zrutaskaMdha-1) ke pATha ko isa DhaMga se taiyAra karane kA anurodha karatA hUM / pU. munizrI zIlacandravijayajI, mahuvA (gujarAta), 22-12-92 khaNDa 19, aMka 2

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pustaka samIkSA 1. Agama sampAdana kI samasyAeM: yuvAcArya mahAprajJa : jaina vizva bhAratI prakAzana, lADanUM, san 1993, pRSTha 120, mUlya 10/ jaina ardhamAgadhI Agama sAhitya ke sampAdana kI samasyAoM ke viSaya meM eka navIna prakAzana vidvat jagat ke sAmane AyA hai jo Agama sampAdakoM ke lie atIva upayogI bana pdd'egaa| isa pustikA meM unakA ( yuvAcAryajI kA ) apanA Agama sampAdana kA itihAsa, samasyAeM, paddhati, pAThAntaroM kI paramparA, uccAraNa bheda, saMkSipta aura vistRta pATha, varNaka aura "jAva" pada, hamArA dRSTikoNa, AgamoM kI bhASA, chanda, pariziSTa Adi 14 vibhAga haiM / " sthAna aura vyakti" vAlA pariziSTa apanI viziSTa upayogitA rakhatA hai / 0 yuvAcAryajI ne apane sampAdana ke anubhavoM ko bar3I hI rocaka zailI meM sapramANa prastuta kie haiM / AgamoM ke sampAdakoM ke sAmane jo samasyAeM rahI hai unakA samAdhAna bhI tathyoM ke AdhAra para kiyA gayA hai| mAtra aMdha zraddhA yA aMdha bhakti ko usameM sthAna nahIM hai, na hI pUrvAgrahoM se pIr3ita paramparA kI raTa lagAne vAloM kI mithyA dhAraNA ko hI usameM sthAna diyA gayA hai aura pavitra zAstra ke prati pUjanIya bhAva ko nibhAte hue samAlocanA kI gaI hai| badalate hue kAla aura kSetra ke prabhAva se AgamoM kI mUla bhASA baca nahIM sakI / yadi I0 sa0 ke pUrva (magadha deza kI jahA~ para bhagavAn ne dezanA dI thI aura gaNadharoM ne use bhASAbaddha kiyA thA) kI mUla bhASA taka pahuMcanA hai to yuvAcAryajI ne yathA yogya hI " pharamAyA" hai - "pATha sampAdana meM prAcIna prAkRta ke rUpoM ko prAthamikatA denA Avazyaka hai" (pRSTha 103) bhASA aura Agama sampAdana ke lie prAcIna prAkRta ke AdhAra para kucha vizeSa paddhatiyoM va mAnadaNDoM kI prasthApanA Avazyaka hai (pRSTha 104) Adarzo ( mUlasUtra kI pratiyoM) ke kAlakramIya tulanAtmaka adhyayana kI anivAryatA kI ora unhoMne spaSTa saMketa kiyA hai jo sarvatra upAdeya hogA / unakA yaha mantavya sarvathA tathyapUrNa hai "Agama racanA kA kAla eka nahIM rahA hai, mahAvIra ke astitvakAla se devadhigaNI taka AgamoM kA praNayana, saMkalana aura saMvardhana hotA rahA hai / bhASA kI dRSTi se prAcIna prAkRta (ardhamAgadhI) khaNDa 19, aMka 2 161.

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aura vyAkaraNontara prAkRta ke bIca bheda rekhAeM haiM aura isa kSetra meM saMzodhana kI mahatI AvazyakatA hai / " ___yahI tathya pU0 munizrI puNyavijayajI ke zabdoM meM : "AgamoM kI bhASA khicar3I bana gaI hai usameM se prAcIna mUla bhASA ko khoja nikAlanA duSkara ho gayA hai|" AgamoM kI bhASA ke saMzodhana kArya ke anubhava ke AdhAra para hama bhI isa mantavya se pUrNataH sahamata haiM aura yuvAcArya dvArA sujhAye gaye upAyoM kI anuzaMsA aura anumodana karate haiN| mUla svarUpa ko prasthApita karanA koI ghusapaiTha nahIM hai vaha to jo ghusapaiTha ho gayI hai use niSkAsita karane kI dizA meM eka samyak aura saccA prayatna hai / dravya, kSetra, kAla aura bhAva ke anusAra naI paramparAeM apanI upayogitA ke kAraNa janma letI haiM aura paristhiti badala jAne para unakI upayogitA miTa jAtI hai| apanI mithyA dhAraNAoM ke bala para usakI raTa lagAnA yA lakIra ke phakIra bane rahanA sarvatra aura sadA lAbhadAyI nahIM hotA hai, usase to ulTo nukasAna hotA hai / usakA (kisI bhI paramparA kA) mUlyAMkana naye Aloka meM honA cAhie, syAdvAda aura anekAntavAda hameM yahI sikhAtA-sujhAtA hai / * ___ Adarza vihIna naye pAThoM kI ghusapaiTha karanA, mUla pAThoM meM phera badala yA kAMTa-chAMTa karanA, pAzcAtya zailI kA sampAdana meM anukaraNa karanA, sAmAnya jana kI AsthA ko hilAnA, purAnI dRSTi kI upayuktatA kI raTa lagAnA, eka vyaMjana mAtra ko badalanA AzAMtanA aura doSa mAnanA ityAdi ina saba mithyA dhAraNAoM, mAnyatAoM aura AkSepoM kA nirasana isa pustikA se svataH hI ho jAtA hai yaha kahane kI AvazyakatA nahIM hai| antameM yahI kahane kI icchA hotI hai ki AgamoM ke sampAdakoM dvArA yaha pustikA avazya par3hI jAnI cAhie / -ke0 Ara0 candra 2. merA jIvana : merA yuga; lekhaka-rAjendraprasAda jaina; prakAzaka sAhitya kalA saMgama, 202, lAjapatanagara, hisAra-125001; prathamasaMskaraNa-1993; mUlya-50/= | merA jIvana : merA yuga zrI rAjendra prasAda jaina kI AtmakathA hai jo unhoMne 'Atmanivedana' ke anusAra jaina kavi banArasIdAsa (san 1638-41) ke "arddhakathAnaka'' aura zrI kanhaiyAlAla mizra prabhAkara kI "tapatI pagaDaMDiyoM kI padayAtrA' se prabhAvita hokara likhI batAI hai; kintu sAhityika vidhA meM ise AtmakathA kahanA kaThina lagatA hai kyoMki pArivArika saMdarbha, *kalpasUtra, prastAvanA, sArAbhAI maNikalAla navAba, ahamadAbAda, 1992 (pR0 3 se 5) tulasI prajJA

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sAhityika gatividhiyA~, saMsthAoM se saMbaMdha, khaTTe-mIThe anubhava Adi jo AtmakathA ke mUla meM samAhita hone cAhie, yahA~ pariziSTa meM athavA pRthaka se likhe gaye haiM / lekhaka kA "nanunaca' bhI sarvatra dIkha par3atA hai / unhoMne prathama pRSTa para hI likhA - "jarA Thahara " - abhI merA kArya adhurA hai kintu mukha pRSTha para apanA pRSTha bhAga darzAne vAlA citra prakAzita kiyA hai jo kAma samApta kara vizrAma sthala jAne ko iMgita karatA hai / phira bhI lekhaka ne apane jIvana aura pArivArika saMdarbhoM ko yugIna parivartanoM se jor3A hai aura usake jIvana meM paMjAba-hariyANA kI rAjanItika evaM sAmAjika karavaTa se vistara para par3I silavaToM kI taraha jaba-taba pAThaka ke hRdaya meM gudagudI paidA hotI hai / balabanta rAya tAyala, caudharI devIlAla, bhImasena saccara, vaMzIlAla, bhajanalAla, lA0 acintarAma Adi se saMbaMdhita rAjanItika samparka; svAmI kezavAnaMda, rAjarSiTaNDana, viSNu prabhAkara, mahAzaya tegarAma, banArasI dAsa gupta, mUlacanda jaina, sudhAkara pANDeya, suSamA svarAja Adi se jur3e sAhityika prasaMga aura AcAryazrI tulasI ke AzIrvAda se unake dvArA aNuvrata AMdolana aura prekSAdhyAna ke kSetra meM kiye gae kArya isa dRSTi se ullekha yogya haiM / vastutaH isa pustaka meM san 1930 se 1970 ke bIca ke aneka anakahe prasaMga haiM / ye prasaMga ekAMgI ho sakate haiM kintu rocaka haiM aura paThanIya haiM / lekhaka ne ise svAntaH sukhAya likhA hai kintu hariyANA ko samajhane ke icchuka pAThaka ke lie isameM aneka preraNAdAyI sUtra saMkalita kara diye haiM / isa nayI vidhA ke sRjana ke lie jaina sAhaba badhAI ke pAtra haiM / - paramezvara solaMkI 3. vallabha - kAvya-vibhA saM0 zyAma zrotriya pra0 zrotriya prakAzana vallabha - sakhA-sadana, paMDita nivAsa, ballAgalI, tilakadvAra mathurA, ( u0 pra0 ) pR0 saM0 34 + 31, varSa 1992 mUlya 25/ vallabha- kAvya-vibhA zrI zyAma zrotriya dvArA sampAdita zrI vrajavallabha deva zrotriya vallabha - sakhA kI prakhyAta racanAoM kA eka madhura saMkalana hai / vallabha - sakhA kI premagIta mAlA evaM kapaTa - sakhA AraMbha - kAla meM bar3I dhUma thI / 'prema gIta mAlA' zrI nRsiMha deva zarmA vaidya, mathurA ke saujanya se saptadRza hiMdI sAhitya sammelana bharatapura dvArA prakAzita huI thii| zrI viyogihari ne isakI prastAvanA likhI aura vallabha ko 'vraja ke dhUla bhare hIre' kahA thA / isameM maMgalAcaraNa kA eka pada hai, jisameM naMdalAla ke premIrUpa kI baMdanA hai aura phira * khaNDa 19, aMka 2 163 kRtiyoM kI dvivedI yuga ke sarvaprathama saMbat 1983 meM

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108 dohe haiM jinheM dohAvalI prItiprAghaTya, rUpavarNana, bhakti, dhyAna, anurAga, upAsanA, bhAvanA, viprayoga, mohanI maMtra, manovatI, lIlA samarpaNa, gurumahimA, vaguNaniSThApaMcavikAra, yajJa siddhAMta aura dhAranA zIrSakoM meM vibhakta kiyA gyaahai| isase prastuta kRti ke varNya viSaya kA anumAna sahaja laga jAtA hai / zyAma zrotriya ne 'prema gItamAlA' mUla rUpa meM isa pustaka meM prakAzita kI hai| vallabha-sakhA ne katipaya nATaka bhI likhe aura maMcita karAe the| aise hI eka nATaka 'rasika ziromaNi' se 'gocAraNa lIlA' prasaMga ke kucha aMza eka pRSTha para (pR. saM. 1-) uddadhRta kie haiM / kadAcit unakI nATyaracanA-pratimA kA namunA dene ke lie hI saMpAdaka ne yaha cunAva kiyA hai| isa saMkalana meM dusarI kRti kapaTa sadA' subala lIlA) samAhita hai jisameM 30 jhalanA chaMda haiN| rAdhAjI sutrala sakhA nAmaka eka gopa kA rUpa dhAraNa kara kRSNa ko chalatI haiM / prema kSetra meM yaha lIlA atyaMta raMjaka mAnI ina donoM kRtiyoM ke atirikta zrotriyajI ne ballabha sakhA ke 25 chaMda bhI saMkalita kie haiN| inameM iSTa vaMdanA bhAvanA, kAmanA, paricaya, bAlalIlA, zRMgAra, nakhaNikha, pAvasa Rtu, nAyikA (khaDitA, vyavahAra kuzalatA rAmabhakti ke chaMda, aMgada rAvaNa se, horI chaMda, dezabhakti ke chaMda Adi ke vividha raMga milate haiN| zrI zyAma zrotriya 'vallabha-sakhA' ke prapautra haiN| kavi kI racanAoM se unakA AtmIya lagAva aura bhAvanAtmaka saMbaMdha hai| bar3I niSThA aura ruci se unhoMne yaha saMkalana prakAzita kiyA hai| ~~AnaMdamaMgala vAjapeyI tulasI prajJA

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YUVACHARYA MAHAPRAJNA ON SOCIAL SCIENCES OF NON-VIOLENCE Dashrath Singh Yuvacharya Mahaprajna, the disciple of Acharya Sri Tulsi, expreseed in detail his views on the different branches of Social Sciences of non-violence, in a seven-day Symposium organised by Jain Vishva Bharati Institute, Ladoun from Feb. 15, 1993 to Feb, 21, 1993. In the Symposium, the scholars from different parts of India participated and expressed their views on various aspects of Social Sciences viz. society, politics, economic system, educational system and psychology and pondered over how to develop them in the line of Non-violence. It is worthwhile to note here that the Jain Vishva Bharati Iostitute (Deemed University) Ladnun is an international centre of value-education and has distinguished itself from the other universities of the country. The main inspirations of the Institute are Acharya Sri Tulsi and Yuvacharya Sri Mahaprajna. They are deeply involved in evolving a pattern of education based on spiritual, moral and human values to prepare scientific-spiritual personality of human beings. Before going into details of the problem of introduction of non-violence in social sciences, it was felt that nonviolence is an integrated concept and foundation of all sorts of values and it is deeply related with the different aspects of society and social life. Non-violence, according to Yuvacharya Sri, is essential for life as well as for society. He opines that the cause of all-round deterioration in public life is that our social scientists have neglected the role of non-violence in developing social sciences and framing policies accordingly. This is the main reason that our society is being threatened by terrorism and different types of conflicts in it. Due to the neglect of non

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104 TULSI-PRAJNA violence in social sciences, the politics of today has become nothing more than mere diplomacy. Economics has become responsible for imbalanced growth which has failed to achieve welfare of humankind. Education, by neglecting values, has become inert and uninspiring. Instead of promoting culture, it promotes perversion, and psychology is unable to transform the consciousness of human beings. Therefore, Yuvacharya Sri feels that there is great need to think, explore and experiment on the social sciences of non-violence and to relate them to different aspects of society, and administration. He feels that training in non-violence is the need of the hour. Eeonomics of Non-Violence Referring to the economics as a whole and economic policy in particular, he points out about the sevenfold needs of human kind-food, clothes, accommodation, ornaments, marriage, desires for offsprings and sensual gratifications. Therefore, all the things which satisfy these needs are called wealth. Wealth, according to him, is very deeply related to human life but it is not an end in itself. It is only a means for the welfare of human beings. Therefore, Yuvacharya Sri holds that the fundamentals of our economic policy should be based on health, education, mental peace and purity of life. He expresses his dissatisfaction with the present model of development based on absolute capitalism and absolute socialism, both of which are founded on materialism only and have no consideration for purity of means. The present model is also unsatisfactory on the ground that it lays emphasis on the augmentation of necessities, production and consumption. In brief, it promotes consumerism which creates complicated problems in our society. Consumerism is detrimental to human welfare. Bad habits, tiredness, tension, need for entertainment, mechanical life, taking intoxicants, crimes, drinking, increase in the number of policemen, jails, mental hospitals and clinics-all are nothing but the result of the

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Vol. XIX, No. 2 105 indulging in crimes and present model of development. Disparity in society and growth of terrorism are their results. Therefore, it is the prime necessity to seek the alternative model based on non-violence and balanced growth. This non-violent model of development, according to him, will consist of the ideas of purity of means, voluntary ceiling on private property, limitations on consumption, distribution of the produced materials and strict control over the production of luxuries and their import. He advises that both the individual and the Government must adhere to these principles in their respective domains. We will develop ourselves more if we limit our needs. Supplementing Yuvacharya Sri's view, Prof. Ramjee Singh, ViceChancellor of Jain Vishva Bharati Institute, holds that for the creation of economics of non-violence, one must take into account the principles of decentralization, economy of permanence, search for non-violent technology and search for the technique how to make trusteeship practical in our life, non-violent class-struggle, economics of cooperative ventures, use of bio-energy in production and swadeshi. However, Yuvacharya Sri admits that violence is rooted in the very nature of wealth, therefore, it is not possible to make economics completely non-violent. But the economics of non-violence will certainly be successful in eliminating cruelty and unnecessary violence, exploitation and luxuries. The need of the day is to abolish the comfort-loving mentality and to make new experiments with firm determination, so as to bring about desirable change in the prevailing system. We must identify the alternative model, make experiment on it and educate people in this direction. Sociology of Non-Violence The question is how to develop our social sciences on :he foundation of non-violence ? Especially when the present sociology is based on the principles of 'strugglc for xistence' and 'survival of the fittest' held by Charles

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106 TULSI-PRANA Darwin and of violent class-sturggle propounded by Karl Marx and extreme competitiveness of capitalism which inevitably increases violence in society. Yuvacharya Sri suggests that the sociology of non-violence can be built on the famous aphorism, "Parasparopagraho Jivanam" (Tattvartha Sutra) i.e. the very nature of the souls is altruistic, to be mutually benefited. This very principle of Umaswati supports the principle of complementarity, relativity, friendliness, communal harmony, tolerance and co-existence which would certainly facilitate in the formation of a peaceful society. The principle of classstruggle'is the principle of 'might is right'; of course it is closely related with violence. Yuvacharya Sri admits that society and organisers of society both are different from each other and must not be confused. Still both are very intimately related. Only good organisers can build a good organisation or a system. Therefore, a good society inevitably needs good citizens. Hence, a non-violent sociology must promote the idea of the transformation of individual as well as society altogether. According to Yuvacharya Sri, society and religion are fully independent of each other. Therefore, society should be inspired by religion and not to be governed by it. For whenever society was governed by religion, it created violence and several problems in society. 'In Jainism', Yuvacharya Sri says, the religion of the individual has been distinguished from the religion of society. The religion of individual is the religion of soul or moksha. In other words, self-realization or enlightenment or moksha (Liberation) is the highest goal of the individual. So the behaviour which helps him to progress in this direction is concerned with the existence and survival of society, management of society, cities, nation and the world community. Therefore, in a non-violent society the individual is governed by the principle of soul or spirituality and society is governed by the principle of good social relations. It is true that man is both good and evil. He is a combination of both soul and matter.

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Vol. XIX, No. 2 Therefore, it is natural that human beings have both animal instincts and divine potentialities. But they can be transformed. Therefore, a non-violent society would be such, in which the unbridled violence could be controlled and its effects minimised.' Yuvacharya Sri says, 'The materialistic interpretation of history is not the whole of the truth. It is partially true but unfortunately it has been regarded as absolutely true which caused a crisis of character in society. It has strengthened environmentism and determinism, but these two theories have done immense harm to the principle of freedom. If principle of freedom is violated, we cannot expect the proper development of human effort. Therefore, it is necessary to maintain a balance between environmentism and determinism on the one hand and freedom born of sociology of non-violence on the other. The present sociology, he holds, is deeply influenced by the theory of Darwin, Marx and Freud, which supports violence overtly or covertly and which has increased libertinism and indiscipline in society? In a non-violent society, it is very necessary to contain sex and desires for wealth. To contain the desires of sex and wealth means to strike a balance between non-sex and non-possession and extreme sex and extreme possession. That is a middle path. In his words, 'it is neither " "Ayoga" nor "Atiyoga" but "Yoga". The extreme gratification of sex and material desires or self-indulgences are the causes of growing crimes and corruption in today's society. For example, even in today's civilized age, the practice of selling and purchasing of men and women is continuing in the form of dowry-system. There is no balancing power operating in the society and hence the development of character has been jeopardized. It is true that the difference in merit of men is natural but it does not mean that man who is less meritorious should be left in destitution in which he cannot satisfy even his essential needs to develop his personality. The equitable distribution in society is a must for proper development; however, if 107

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TULSI-PRAJNA equitable distribution is not practised and there is injustice in society, people are at liberty to develop the technique of non-violent resistance and realise justice in society. According to Yuvacharya Sri, 'improper cooperation is the root of violence and injustice especially in the realm of education. In order to eradicate corruption one must adopt the technique of non-violent non-cooperation, but non-cooperation alone is not sufficient. Alongwith noncooperation, every individual or unit of society must adhere to the principle and practice of "Anuvrata"-the small vows, so that it may develop his or her character and will-power. Society has two components-one is continuous, permanent and eternal, and the other is spacio-temporal. For the healthy growth of society, the preservation of eternal values and change in spaciotemporal values according to needs-both are essential. Only those societies can maintain their continuity which have maintained utility, purity, openness and dynamism. These are the eternal values to be protected. If they are lacking, they must be developed by reforming the ones already existing. In brief, the sociology of non-violence must be based on both values and the facts. The neglect of either of them will be disastrous. 108 Politics of Non-Violence About the introduction of non-violence in politics, Yuvacharya Sri holds a radical view. He believes that political leaders must undergo training in non-violence, for democracy and violence cannot go together. Unfortunalety at present, there is no provision of political training and training in non-violence for the political leaders. This has resulted into the acceptance of expediency in place of truth. If politics is based on only manipulation and cunningness and not on merit, how can it be called non-violent? No democracy can survive if a non-violent way of life is not practised in it. It is rather strange that modern nations have provided for the training in violence in the form of military training but they have not provided

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Vol. XIX, No. 2 109 any institution for training in good relations. Without good relations, no permanent development of any nation can be possible. In Yuvacharya Sri's view training in nonviolence and Anekanta is essential for the development of good relations in society. It is unfortunate that in present democracy opposition parties have been regarded as essential, but in fact, in a real democracy. there should be counterpart of the ruling party and not the opposition party. Yuvacharya Sri envisages that the election system is linked with casteism, communalism and other forms of violent behaviours. To make it non-violent, it is essential to practise the ideology of Anuvrata. For growth of nonviolence in politics, he stresses on research in democracy, non-violence and Anuvrata. Besides for non-violent politics the decentralization of power is also essential so that the administrator may not become despotic. If the policy of decentralization is not adopted, it will only promote vested interests. Regarding the relations between individual and society or nation, he holds that the relation between them must not be mechanical. The desirable values such as truth and non-violence should be practised by the individual as well as by society and the nation. For a healthy society and nation, the individual must be loyal to the nation but at the same time the freedom of the individual must be preserved. However, freedom does not mean libertinism. Freedom always requires self-discipline. Such freedom based on self-discipline alone can protect individual's distinctiveness which is the essential condition of the growth of the nation. Thus, Yuvacharya Sri advises us to explain and interpret politics and sociology in the light of non-violence and Anekanta so that a new technique of socio-political development may be actualised and this initiative must be taken by the Jain Vishva Bharati Institute, Ladnun-an international spiritual centre and centre for value education, Psychology of Non-Violence Psychology is actually the science of consciousness

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TULSI-PRAJNA but unfortunately modern Psychology does not study the phenomena of consciousness in its entirety. It has no concern with the consciousness of non-violence. It has failed to explain why there is difference of attitude in the individuals. Keeping all these in view, Yuvacharya Sri wants some points to be inducted in the Psychology of non-violence : 110 1. The difference of consciousness should be explained with the help of principle of Karma and spirituality. 2. In order to understand consciousness itself, unconscious mind (adhyavasaya), sub-conscious mind (chitta) and conscious mind (mana) should be explained separately. 3. The proper study of the stimulating aspect and inhibiting aspects of mind (Audayika and Ksayopasamika) must be studied. 4. The study of consciousness should be made from both the points of view viz. fact and value. In other words, the function of Psychology should not be only to study what consciousness is, but also to know how this can be transformed. Therefore, Psychology must be a science and spirituality together. 5. The differences of consciousness should not be studied on the basis of environment only. It should be studied both from the point of view of environment and heredity as well as Karma theory based on the principle of relativity or non-absolutism. Education of Non-violence According to Yuvacharya Sri the foundation of education should be made on the basis of the three aspects of human personality. These are : 1. Belief, Faith, Interest, inspiration etc. 2. Thought and 3. Conduct. In the education based on non-violence, changes in all these three aspects of human personality are essential. Yuvacharya Sri says that the present educational system is responsible for violence, for it one-sidedly believes in

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Vol. XIX, No. 2 111 the increase of amenities for the development of consciousness and society. The function of non-violent system of education would be to arouse faith in the values and consciousness. The absoluteness of thought has become the reality of today, which generates violence in society but the reality is that life is relative. Therefore, when we believe in the absoluteness of our thought, it gives rise to violence and at the same time the ethical aspect of our life becomes secondary; rather it diminishes. The purpose of education imbided with non-violence is to deepen faiths in spiritual reality and prepare the ground for non-violence in its totality. In this background the principle of relativity sprouts and blossoms and it gives impetus to the conduct free from exploitation and suppression. For Yuvacharya Sri, non-violence in education means 'to have a balanced education in which the five kinds of faculties are developed in a harmonious way': Faculty of discretion or judgement or discrimination between desirable and undersirable, negligible and acceptable etc. True education must develop this discriminating faculty in human personality which may be called moral discriminating faculty. Faculty of controlling emotions. 3. Faculty of creating empathy towards all living beings. 4. Faculty of developing power-generating action. 5. Faculty of creativity. In order to promote all the above faculties in a balanced manner Yuvacharya Sri recommends : Experimentation, Introspection, Suggestion. Habit formation towards detachment, organising the camps in villages and to make acquintance with all the aspects of the body as essential pedagogy of the nonviolent education. Yuvacharya Sri distinguishes between the term Shiksha (education) and Vidya (koowledge). According to him

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112 TULSI-PRAJNA Vidya or knowledge means only to know the reality but education means to act according to knowledge. Education or learning is concerned with repetition or excercises. It means to bring knowledge in habit (Adhigama) or imbibe the knowledge. Broadly speaking. education is of two kinds : 1. Education to conceive or to understand, 2. Education to act. It also includes both science and spirituality (Aparavidya and Paravidya). According to Yuvacharya Sri when our education and knowledge are not followed by conduct, it becomes ignorance. For the essence of knowledge is conduct-(Nanassa Saramayaro). Yuvacharya Sri emphasises on the value education in both the school and higher education. According to him, education cannot be separated from the values. Today we feel the necessity of value education because the present education is divorced from values, which has augmented the element of violence in the upiversity and campuses In order to free education from violence he suggests nonviolent method of non-cooperation and adherence to Anuvrata. Simultaneously he also suggests that there should be a tripartite meeting of Vice-chancellors, guardians and teachers to probe into the problem of the campuses. Thus, on the whole, Yuvacharya Sri emphasizes on the value-oriented social sciences i.e. the social sciences of non-violence. In fact, his view is not at all contradictory to the view held by modern Physics. The development in modern Physics has marginalised the difference between fact and values, subject and object, subjectivity and objectivity. The fact and values are parallel in our life; both have their own jurisdiction to make life more and more rich. If the social scientists do not change their attitude towards the social sciences which are more or less governed by the old concept of objectivity and certainty, they will not be able to transform the society.

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MODERN PHYSICS AND SPIRITUALITY Sampooran Singh The twentieth century Physics went through several conceptual revolutions which clearly revealed the limitations of the mechanistic and reductionistic world-view and has led to an holistic and ecological view of the world. Modern Physics has two pillars-Quantum Theory reveals a basic oneness of the universe and Relativity Theory has changed our concept of space and time. Physicists have come to see that all their theories of natural phenomena, including the laws" they describe, are creations of the human mind--properties of our conceptual map of reality, rather than of reality itself. The relative frame of reference in the mind-spectrum constructs parts of the map, not of the territory; and obviously this scheme is necessarily limited and approximate. Recently there has been another paradigm shift. Arthur Eddington concluded, "The stuff of the world is mind stuff...The mind-stuff is not spread in space and time... Recognising that the physical world is entirely abstract and without "actuality" apart from all its linkages to consciousness, we restore consciousness to the funda. mental position".1 David Bohm concluded, "Theory of Relativity and Quantum Theory agree, in that they both imply 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. In this insight, the atomistic form of insight is a simplification and an abstraction, valid only in some limited context. The new form of insight can perhaps be called Undivided Wholeness in Flowing Movement... In this flow, mind and matter are not separate substances. Rather, they are different aspects of one whole and unbroken movement."2

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114 TULSI-PRAJNA Ilya Prigogine stated, "We are at a very exciting moment in history, perhaps a turning point". Lewis Mumford said that we stand on the brink of a new age, the age of an open world, a time of renewal when a fresh release of spiritual energy in the world culture may unleash new possibilities. "The sum of all our days is just our begioning".3 Spirituality, in the light of modern Physics, is defined as perceptoin of the Undivided Wholeness in Flowing Movement. It is a perception in the non-dual frame of reference in the mind spectrum. We see modern Physics as a simplification and an abstraction valid only in a limited context of spirituality. If we want to understand Paysics, we have to understand spirituality. Albert Einstein wrote, "Our new idea is simple : to build a physics valid for all coordinate systems" of the mind-brain system. To understand spirituality, we have to understand the dynamics of all possible coordinates of the mind-brain system and out of this will flow Physics and all other sciences. The nondual frame knows and perceives the truth, so it can create a new world of science and a new sane, nonviolent and logical society. We have to understand the relationship between science and mind or in other words, the interaction of man and nature as well as of man and man. Physics In the Light of the Dynamics of the Mind-Brain System : Quantum Physics : Quantum physicists discovered that every act of observation made of an atom by a physicist disturbed the atom. The observer affects the observed. The "qwiff" is a "quantum wave function" that at best can describe the probability of the observation and not the actual observation. Thus qwiffs "flow" and qwiffs "pop". When the qwiff pops, the qwiff itself vanishes, or there is collapse of the quantum wave function. Each pop is a sudden disruption, a break from the past, a violation of the cause and effect. Eugene Wigner describes the process : In other words, the impression...called also the result of an observation, modifies the wave function of the

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Vol. XIX, No. 2 system. The modified wave function is... unpredictable before the impression... has entered our consciousness it is the entering of an impression into our consciousness which...modifies our appraisal...for different impressions which we expect to receive in the future. It is at this point that the consciousness enters the theory unavoidably and unalterably. 115 The consciousness is defined as "that element outside the physical universe that collapses the qwiff, producing the observed result from its range of possible situations".5 A pop is a sudden, discontinuous change brought on by observer's act of observation. This change is sudden and noncausal. It cannot be predicted even by quantum mechanics. Therefore it is outside the ability of Quantum Physics to predict the capricious behaviour of nature. It is the thought that creates the qwiff. Qwiffs obey the law of cause and effect. A mathematical description has been constructed to explain qwiffs Schrodinger's equation was invented to give us that description. It is the qwiffs, which represent these objects, that change in a continuous, flowing and causal manner. Quantum mechanics predicts with certainty the behaviour of qwiffs. Qwiffs predict with uncertainty the behaviour of matter. Schrodinger also discussed the entanglement and multiplication element in qwiff in words: By the interaction the two representatives (or qwiffs) have become entangled. To disentangle them we must gather further information...although we know as much as anybody could possible know about all that happened." The laws of quantum mechanics are not so much statements of our physical reality, as of our ability to acquire information about that reality. Quantum mechanics does not so much describe the state of a physical system as it describes our knowledge of the relative frame of reference of mind, or our state of mind. It has no means of probing beneath the symbolism, and it can only

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116 TULSI-PRAJNA reveal relativistic truth and cannot touch the ultimate truth, so the quantum reality is illusory. Albert Einstein stated, "Quantum mechanics is certainly imposing. But an inner voice tells me that it is not yet the real thing. The theory says a lot, but does not really bring us any closer to the secret of the 'old one'. I, at any rate, am convinced that He is not playing at dice".? The major philosophical implication of quantum physics is that there is no such thing as an independent observer. Our consciousness is part of every experiment and there is no clear boundary between the subject and the object. Psychodynamics of the Mind-Brain System : Our sensory mechanisms gather and organize the minuscule amount of information and records that as pure perception, called as object, the fact. We recall the corresponding memory (the subject) and graft that on the object There is interaction (energy exchange via photons) between the object and the subject which results in distorted perception. Physicists call this way of seeing the Superposition Principle. The distorted or mutilated perception is invariably dualistic, so it is given a "quantum wave function", or a "qwiff". A physicist is looking at nothing but a set of highly abstract differential equations-not at reality itself but at mathematical symbols of reality. He deals with purely symbolic procedure, he can never understand what the facts are, so he limits himself to describing the patterns of mutilated facts in symbols. The whole mankind is caught in the illusion of dealing with relative truth, finite, temporal and transitory Quantum physicists at the relative frame of reference deal with the world of shadow symbols, with qwiffs. All quantum and relativistic phy. sics deal with relative truth, a symbolic world. These deal with relativity, transitoriness, finitude and changeability of partial experience. These are devoid of contact with Reality, the Fundamental Vibration, the Universal Consciousness.

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Vol. XIX, No. 2 117 When one realises the limitations of symbolic-dualistic knowledge, of his own thinking process, of the emergence of absolute necessity to discover the new, he starts interrogation of the mind. This self-enquiry, which is to see the dynamics of one's mind without interfering in the flow of thought, then attentivity takes over as the subject. The mind makes a quantum jump from symbolic-dualistic frame to non-dual frame The non-dual frame is synergistic to the symbolic-dualistic frame. The qwiff pops, which implies that the qwiff collapses and in this process it makes a quantum jump to a higher hierarchical level which is called poping of the qwiff. A pop is synergistic to the qwiff. The qwiff gives us the time-space matrix and a pop gives us the values. Relativity Theory: Relativity theory has shown that space is not three-dimensional and that time is not a separate entity. Both are intimately and inseparably connected and form a four-dimensional continuum called spacetime. An enquiry into the dynamics of mind-brain system suggests that there are two aspects of life : timelessness and time, formlessness and form, silence and sound, birth and death, and so on. The dimension of timelessness is fundamental and the dimension of time is a derivative. Some scientists have called the dimension of timelessness as "quantum vacuum" or "passive Reality". The passive Reality vibrates and is called active Reality. The observable world of time-space-causation emerged from the quantum vacuum that constitutes the ground energy state of the universe. It is the timelessness that expresses itself as time-space-causation matrix. Human beings seem to be born with the faculty of self-awareness and understanding. Where understanding moves, awareness is there. Awareness is the fragrance, the perfume, the scent of understanding. Awareness is the dimension of life. The symbolic-dualistic frame makes a quantum jump to the state of awareness, when one has the

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118 humility to proceed from verbal knowledge, from personal acquaintance, through observation. One has to place oneself in the dimension of the wholeness and then relate one TULSI-PRAJNA self to a particular, a part. So the particular is an expression of the wholeness. According to Bohm, "We must turn physics around. Instead of starting with parts and showing how they work together (the Cartesian order), we start with the whole."'8 Bohm's physics requires in his words, a new "instrument of thought"; this physics will radically alter the expression of consciousness and reorient it toward a perception of the "unbroken wholeness" of which everything is a form. This lays the foundation of a new structure of education, of the emergence of a global civilisation. Wave-Particle Duality: Complementarity is the concept developed by Neils Bohr to explain the wave-particle duality of light. The wave-like and particle-like properties of light are our interaction with light. The particle-like behaviour is the flow of qwiff. When qwiff pops, there is quantum jump from particle-like behaviour to wave-like behaviour; in other words, the quantum jump pops the wave function. The mind is not only a receiver but also a transmitter of energy. Quantum jump from particle-like to wave-like behaviour happens when there is flow of energy from the attentivity (subject) to the object. Qwiff pops when the mind-brain acts as a closed system to the environment and open to the Absolute, the Awareness, the Attentivity. The particle-like behaviour gives us the concept of time-space matrix, the explicate order of thought. The wave-like behaviour gives us the percept of values, the implicate order of thought. We have to deeply comprehend this truth as this lays the foundation of all value education or moral education, and world ethics. Explorations of the Morphopsychic Fields: Morphogenetic field represents the objective field of evolution, morphopsychic field represents the subjective nature of evolution.

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Vol. XIX, No. 2 119 The morphopsychic fields are at a higher quantum energy potential (synergistic) than morphogenetic fields. The recent explorations into the morphopsychic fields are as under : (a) Electroencephalograph (EEG) recordings during medi tation and psychotechnologies give concrete evidence of physical changes : higher levels of integration in the brain itself, more efficient processing different 'harmonics' of the brain electrical rhythms, shifts in perceptual ability. When one is thinking, there is beta rhythm which implies that one is more attentive to the external world than to inner experience. When thinking is replaced by quiet contemplation, there is alpha rhythm which suggests a relaxed state. Obviously alpha rhythm is synergistic to beta rhythm. (b) When thinking is going on, the brain cells discharge their potential asynchronously-not together but haphazardly, in conflict. Thought itself is a form of conflict and therefore it lowers the amplitude of the brain waves. So thinking is not the highest form of activity. The production of alpha waves is an indication that there is synchronous discharge of energy from the brain cells--they are all discharging this electrical potential at more or less the same time, (c) State of observation and state of attention suggest right brain coupling with the left brain, Roger Sperry has shown that the whole brain's knowing is far more than the sum of its parts and different from either. This is possible when the whole brain expresses itself at a higher quantum energy potential than the poten tial of its parts. (d) The researches on meditation, biofeedback, relaxation techniques, energies, rest-and-renewal response suggest shifts in the parasympathetic reactions. The ability to shift the body into a parasympathetic phase-the new state of mind is called 'restful alterness'-decreases the long-range stresses.

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120 TULSI-PRAJNA (e) Meditation, chanting and similar techniques increase the coherence and harmony in the brainwave patterns; they bring about greater synchrony between the hemispheres, which suggests that higher order is achieved, Higher order arises spontaneously out of lower order. Higher order implies higher quantum energy potential. The complete genetic code is embedded in the morphogenetic fields, so the fields can function in one quantum energy potential. The morphopsychic fields have the capacity to function at different quantum energy potentials (phase shifts) and this appears to be independent of morphogenetic fields. Morphopsychic fields and morphogenetic fields are complementary and they are in morphic resonance or mind-brain-body interactions. Further instinctive behaviour, extra-sensory perception, paranormal powers, psychic powers, the behaviour patterns, emergence of higher values are special attributes of the mind-brain system; and are not chemically inherited through DNA or chemical structure in sperm and egg cells. The psychosocial evolution is synergistic to the biological evolution. The spiritual evolution is synergistic to psychosocial evolu. tion. The quantum leap from psychosocial to spiritual evolution implies expression of Life/Consciousness at higher and higher quantum energy potential. or in other words, the human truth becomes the truth of nature, Holistic perspective is a dynamic balance (resonance) of morphopsychic fields and morphogenetic fields; dynamic balance of wave-particle duality of thought; dynamic balance of time-timelessness, of birth-death, of form-formlessness, of sound-silence, of ignorance-light-and all these are categorized under the term "Humanist Technology". Holistic Science : Present science, tremendously effective in its chosen context, is based on (a) an ontological assumption of separateness and (b) an epistemological assumption of physical sense data, complemented by artifacts, as the sole empirical evidence on which scientific

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Vol. XIX, No. 2 picture of reality is to be based. When the psychological mode of the frame of reference realises the limitations of its symbolic-dualistic knowledge of the logical reason (classical logic), it itself makes a quantum jump to the scientific mode, which is recording what is observed honestly and exactly. The scientific temper with its restless intellectual questioning, its reluctance to accept anything on trust, its capacity to doubt has been the spur to all adventure and experiment. It does not accept any view without a scrutiny or criticism and is free to ask questions and doubt assertions. In a scientific mode, attentivity takes over as the subject of cognizance, so the scientific mode is synergistic to the psychological mode. When the scientific mode is sustained over a long chronological time, then it sees the subjective nature of thought, or it sees the wholeness of the fact. The characteristics of scientific mode are (a) an ontological assumption of oneness, wholeness, interconnectedness of everything, and (b) an epistemological choice to include all the evidence', and this is called rational inference or quantum logic. Quantum logic is synergistic to classical logic. This is called true science or holistic science. 121 We have constructed a low synergy society, which invariably has a high incidence of conflict. This is the opposite of self-actualising society, which obviously demonstrates lesser proclivity for conflict and higher proclivity for cooperation and harmony. Holistic science is a dynamic interplay of subjective research and objective research. Holistic science leads to direct perception, verbal cognition and rational inference (quantum logic) where all the three states are at different quantum energy potentials of the same mind spectrum. Holistic science leads to spiritual evolution, which is selftranscendence of materialism at the psychological level. Spiritual evolution heals the mind-brain system. Religion: A scientific study of religion reveals two dimensions to every developed world religion-a histori

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TULSI-PRAJNA cally conditioned socio-political expression of religion, and the universal core of religion, which is called pure religion. The universal values of pure religion can selfexpress themselves in a non-dual frame of mind spectrum, hence in this sense, pure religion and spirituality are synonymous. Both are concerned in finding out the truth of the wholeness of life. 122 Freedom: All plants and animals are environment and closed to the Absolute. of man, the cultural belief structure is also open to the environment and closed to the Absolute. It implies that man's living is on the same pattern as plants and animals. This suggests that all that mind-brain system has accumulated through years after years, through centuries are worthless. This led to conditioning of the subjective nature of man. The dynamics of the cultural belief structure makes the mind repetitive and mechanical, so it decreases its sensitivity, lowers the level of expression of consciousness. It enhances disorder of the system, so it leads to a great deal of misery, confusion and sorrow. Every activity of the cultural belief structure leads to destruction. open to the At the level Disorder constructs fetters and suppresses freedom. It makes the mind stupid due to its repetitive action. Freedom cannot exist without order. Freedom and order are inseparable. Freedom of mind comes into being when there is no fear, when the mind has no desire to show off and is not intriguing for power. position and prestige. Such a mind is free from traditions, which is habit for. ming or mechanical dynamics of the mind. The mind. must be free to be creative, free to think, free to love. One who has a free mind is a true human being Physics tells us that freedom comes when the dynamics of cultural belief structure or thought-time is transcended. Freedom, liberty, the independence to express and to do what one's consciousness dictates are the most important characteristics in life. Freedom comes when

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Vol. XIX, No. 2 123 there is non-dual frame of reference in the mind spectrum. Freedom flows from insight or intuition. The New World Order : The new world order is neither a political issue, nor an economic issue. It is basically a psychic issue. It is a fundamental question of evolution. Julian Huxley wrote, "Man's evolution is not biological but psychosocial...... The tempo of human evolution during recorded history is at least 100,000 times as rapid as that of pre-human evolution". Man has entered a new era of evolutionary history, one in which rapid change is a dominant consequence. He is contending with a fundamental change; since he has intervened in the evolutionary process. He must now better appreciate this fact and then develop the wisdom to direct the process towards his fulfilment rather than towards his destruction. The root cause of human suffering is that the mind in order to see itself "cuts itself up into at least one state which sees and at least one another state which is seen". Erwin Schrodinger, Nobel Laureate in physics, 1931, wrote: All of this (i.e., Western philosophy) was said from the point of view that we accept the time-hallowed discrimination between subject and object. Though we have to accept it in everyday life for practical reference', we ought, so I believe, to abandon in philosophical thought. 10 Werner Heisenberg. Nobel Prize in physics, 1931, conclusion is clear : From the very start we are involved in the argument between nature and man in which science plays only a part, so that the common division of the world into subject and object, inner world and outer world, body and soul, is no longer adequate and leads us into difficulties.11 Erwin Schrodinger heartily concurs and states simply, "These shortcomings can hardly be avoided except by abandoning dualism". 12 "Abandoning dualism" is exactly

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124 TULSI-PRAINA what the new physics has done. Besides relinquishing the illusory division between subject and object, wave and particle, mind and body, mental and material, the new physics--with the brilliant help of Albert Einstein-abandoned the dualism of space and time, energy and matter, and even space and objects. The universe is so constructed that, as Niels Bohr remarked, the opposite of a true statement is a false statement, but the opposite of a profound truth is usually another profound truth. The biophysicist L.L. Whyte says, "Man cannot think where he is, for he has created two worlds from one', 13 Recall the essential insight of Heisenberg, Schrodinger, Einstein and Eddington that the texture of reality is one when the subject and the object are not separate; and this insight bestows the new world order. Even describing the true order of the universe is difficult because it involves something more than the physical world. It involves us, our minds and our thoughts. The gradual recognition that what we think may physically influence what we observe has led to a revolution in thought and philosophy, not to mention physics. Fred Alan Wolf concluded, "The order of the universe may be the order of our own minds". 14 The new world order exists in the minds of some physicists. If mankind is interested in a new world order, we will have to bring transformation or mutation in our minds from symbolic-dualistic frame of reference to non-dual frame of reference in the mind spectrum. The characteristics of non-dual frame of reference is to revel in truth, to move from fact to fact. A scientific mind is precise, clear, unprejudiced, which does not condemn, which observes, which sees. A scientific mind leads to non-dual frame of reference. One with a non-dual frame is a cultured human being, a human being who knows con passion. The new world order will self-express itself when the mind revels in love and compassion. Man has to undertake research to understand the

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Vol. XIX, No. 2 125 truth both in the inner world and the outer world. Truth cannot be perceived by a mind that is chattering. Sri Aurobindo wrote, "Truth lives in the calm wordless light of the eternal spaces : she does not intervene in the noise and crackle of logical debate". The Mother wrote, "Truth cannot be expressed in mental terms... Truth cannot be formulated, it cannot be defined. It is to be lived". 15 The only vocation of man is search of truth and to live in that truth. Erwin Schrodinger wrote, "The world is given to me only once, not one existing and one perceived. Subject and object are only one. The barrier between them cannot be said to have broken down as a result of recent experience in the physical sciences, for this barrier does not exist". He added, "The world is given but once Nothing is reflected. The original and the mirror-image are identical". 18 When the original (Fundamental Vibra. tion, the Truth) and the mirror-image (pure perception) are identical, the Truth self-expresses itself. Truth bestows quantum logic, which is at a higher quantum energy potential than classical logic. The quantum logic has the capacity to construct a sane and healthy society. The essence of living is to have perception of the Wholeness where the mind has the capacity to perceive the truth at intuitive level. The new order is embedded in intuitive perception. It is only intuition or insight that has the capacity to bring new world order which leads to the emergence of a new global civilisation. Modern Physics and Spirituality : Modern physics has penetrated deep into realms of spirituality and now spirituality is transforming physics itself. This interdependence and interpenetration is an integral part of a much larger cultural transformation. It leads to the emergence of a new instrument of thought, perceptions and values. This has opened new frontiers of knowledge and thus has ushered a golden age of mind-brain research This has brought man, for the first time in human history, on the

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126 TULSI-PRAJNA control panel of mutation of human psyche. Scientists, therefore, are responsible for their research and is leading mankind to perceive intuition or insight and then live in the light of that feelingful understanding. The dramatic changes in the philosophy of physics will necessarily affect the other sciences, both the natural sciences and the humanities and social sciences, because all these sciences have modelled themselves after physics. Now physicists have transcended the Cartesian-Newtonian model, it will be time for the other sciences to become aware of this development and to expand their underlying philosophies. A depth understanding of spirituality in the light of modern physics is compelling us to rewrite physics, and some examples are as under : (a) The Uncertainty principle in the physical world, the Incompleteness theorem in the mental world does not exist in nature's world, but appears only in the cons tructs of the mind. There is no probability, or chance in nature; everything is perfect. (b) Bell's theorem, Bohm's theory, Quantum logic emerge from the non-dual frame of reference of mind spectrum, Nature communes between her parts through superluminal instantaneous) communion of truth without energy-momentum transporting signals. Human survival is embedded in the art of understanding one's real nature and holistic living; in other words, it implies perception of the wholeness of nature and the art of living with it in harmony. Gary Zukav wrote, "If Bohm's physics or one similar to it, should become the main thrust of physics in the future, the dances of the East and West could blend in exquisite harmony. It is possible that physics curricula of the twenty-first century include classes in meditation". 17 There is a miraculous agreement between saying of great sages of "different race, different religion, knowing noihing about each other's existence, separated by centu

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Vol. XIX, No. 2 ries and millennia, and by the greatest distances that they are on our globe".18 These great sages perceived the truth but their influence remained local and limited. It is for the first time in the history of mankind that we collectively embark on a global psychological experiment of the mutation of human psyche. We cannot afford to fail in this experiment as here is embeded our survival. Schrodinger wrote, "Without being aware of it and without being rigorously systematic about it, we exclude the Subject of Cognizance from the domain of nature that we endeavour to understand." This led to a rupture between man and nature. Ilya Prigogine, Nobel Laureate, 1977, wrote that "the dialogue with nature isolated man from nature instead of bringing him closer to it. A triumph of human reason turned into a sad truth. It seemed that science debased everything it touched."20 Man has now realised his grim error, which is splitting the mind in two fragments and then the interface interactions between them. Prigogine wrote, "It is physics that presupposes an observer situated within the observed world. Our dialogue with nature will be successful only if carried on from within nature." When the observer is within the observed world, then the observer and the observed are not two separate entities but are inseparable. This results in ending dualism. If we are to perceive the Reality in its fulness and wholeness, then we have to relinquish the symbolicdualistic mode of knowing the trends the fabric of Reality in the very attempt to grasp it and to imbibe the non-dual mode of knowing which is insight intuition. Mankind has to prepare itself to perceive intuition and live in the light of that intuition. or 127 Concluding Comment The world view of modern physics transcends Cartesian-Newtonian model which leads to a transformation from mechanistic and reductionistic thinking to holistic and ecological views. Spirituality tells you to reconstruct physics so that it explains all coordinates of

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128 the mind-brain system. The world view of modern physics and spirituality will not only have a strong impact on other sciences but will also be therapeutic and culturally unifying. TULSI-PRAJNA Physics and spirituality are a unitary dynamic flow. The integration of science and spirituality leads to a quantum jump from psychosocial evolusion to spiritual evolution. Spiritual evolution is the self self-transcendence of materialism at the psychological level. It leads to perception of the wholeness which bestows insight or intuition. Perception of the wholeness ends all misery, pain and sorrow, and every man will revel in peace, freedom and bliss. This leads to the emergence of a new global civilisation. References: 1. Arthur Eddington, Nature of the Physical World, Cambridge University Press, 1928, p. 276-77 2. David Bohm, Wholeness and the Implicate Order, London: ARK Paperbacks, 1983, p. 11 3. Lewis Mumford, in Marilyn Ferguson, The Aquarian Conspiracy, Los Angeles; J. P. Tarcher, Inc., 1980, P. 42 4. Eugene Wigner, in Fred Alan Wolf, Taking the Quantum Leap, San Francisco: Harper and Row, 1981, p. 214 5. Ibid., p. 215 6. Erwin Schrodinger, in Fred Alan Wolf, ibid., 189 7. Albert Einstein, in M. Born, The Born-Einstein Letters, New York: Walker, 1971 8. David Bohm, Lecture University of California, April 6, 1977; in Gary Zukav, The Dancing Wun Li Masters. Fontana/Collins, 1282, p. 323 9. Sampooran Singh, The Human Survival: The Emergence of a New Global Civilisation, Chandigarh Faith Publishers, 1993

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Vol. XIX, No. 2 129 10. Erwin Schrodinger, What is Life ? & Mind and Matter, London : Cambridge University Press, 1967, p. 137 11. Werner Heisenberg, The Physicist's Conception of Nature, Harcourt Brace, 1958, p. 24 12. Erwin Schrodinger, My Views of the World, London: Cambridge University Press, 1964, p. 62 13. L. L. Whyte, The Next Development in Man, New York: New American Library (Mentor Books), 19:0, p. 42 14. Fred Alan Wolf, Taking the Quantum Leap, San Francisco : Harper and Row, 1981, p. 6 15. Sri Aurobindo & The Mother, Truth, Pondicherry : Sri Aurobindo Society, 1971, p. 21,1 16. Erwin Schrodinger, What is Life ? & Mind and Matter, op. cit., p. 146 17. Gary Zukav, The Dancing WunLi Masters, Fontana/ . Collins, 1982, p. 327 18. Erwin Schrodinger, What is Life ? & Mind and Matter, op. cit., p. 139-40 19. Ibid., p. 127 20. Ilya Prigogine and Isabelle Stengers, Order Out of Chaos, New York : Bantam Books, 1984, p. 6 21. Ibid., p. 218.

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RELATIONSHIP OF HUMANS & ANIMALS ON BROTHERHOOD BASIS Dr. Suresh C. Jain [Biologically the human has evolved from great apes and maintains several similarities in structure, physiology and even in behaviour. The existence of soul in livings is believed in most of the religious faiths of the earth. According to Jainism the soul in all livings are similar and transferable to any 'yoni' (race) depending on the 'karma' (action) in life. This supports the idea of brotherhood among all livings including human. Great ideas of Jio aur Jine do' (live and let live) and 'Ahimsa Parmo dharma' (non violence is supreme religion) further support the view. Paper analyses and interprets the basic philosophies of various religions accepting the idea of brotherhood among all livings including animals and humans.-Editor] This planet embraces innumerable life forms including human, living in air, water and soil from billions of years. The livings are made up of some non-living elements like carbon, oxygen, hydrogen sugar, nitrogen, phosphate, etc. and a remarkable energy called soul (Atma). Human has been considered to be an advanced type of animal with well developed brain and social, rational and cmotional nature. The balance in environment is a product of natural evolution since the time of origin of life. The birth and death of organisms, their life systems, diseases, interrelationship with natural phenomena like earthquake. lightening and erosion, establish a complex of nature. It provides an equilibrium between livings and non-livings, maintained through natural selection, Human The main is a product of evolution and natural

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132 TULSI-PRAJNA environment. He is a psychosomatic entity surrounded by an extra somatic atmosphere. His inventive, gepius skill and efforts have given protection to him against some natural calamaties on one hand and developed egoist attitude on the other hand. Human has fashioned the natural environment so as to suit his own purpose and satisfaction with the help of scientific tools and techniques. We have created an environment in the name of cultural evolution, defying the forces of natural selection. The devastation of land is carried out in a systematic fashion in the name of resource exploitation, rehabilation of landless and lastly national interest with respect to balance of trade. This process has affected all the livings of the planet including human beings. It has been observed that in nature, harmony is the normal rule and conflict an exception. Members of the same species never kill one another. Man due to his greedy behaviour become an exception to this natural law, How, the future of civilization depends on the degree in which we can balance the forces of science and religion. The essence of education is religious, which inclucates duty and reverence. Einstein (1929) stated that "science without religion is lame, religion without science is blind", which has to be understood very clearly in the present day of science and technology. Gandhi (1924) also mentioned that science withour humanity' and "education without charactor" are the social sins. Now it has to be understood that "science is a finite clause of local and limited things, local truth". It is a small part of god. perceived by machine and experimentation Science carry out only animal function like eating, sleeping, developing things for physical luxurious living only. Let me tell you all, that the present science is a western ocean of confusion, created problems like pollution, ecological imbalance etc. and now making another mistake by searching the solutions with the help of science. It must be very clear that education can not be acquired from pride, anger, passion,

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Vol. XIX, No. 2 illness and indolence, it needs spiritual ground. Today, we are witnessing increase in floodes, deserts and soil erosion areas, genetic damages to human systems, threat to living species hazards from excessive fertilizers and pesticides, drugs and smokes; deforestation, allergy from pollens and noxious weeds. About 20% of total living species are already extinct and in next 20 years, the planet may suffer the extinction of more living species than were lost in over one million years. We all know that man is a part of the nature, lives on its provisions, and eventually returns there. All things in the sky, the earth and the seas have been provided as a resources for our life. Nature which is a source of life for all livings including human beings, is continuously transformed while always maintaining order and harmony in accordance with the profound laws of universe. From time immemorial our forefathers have endeavaured to take a beautiful land and to create a distinct culture in harmony with nature. Scientist believe that "from ecologists" perspective, there is no dichotomy between man and nature". Thus the man should follow the rules of universe Nature reigns absolutely supreme over man and man is only a tiny helpless speck' on this mysterious universe. Man with all advances in science and technology is still unable to create life and to understand the nature of the breath of life and soul, unable to control his destiny, stop volcanic eruptions or earthquakes, cyclones, ternadoes, microbial diseases etc. 133 Today, the postion and future of man has been shaken Science treats man less than man and nature less than nature. We have developed a wrong concept of progress and relate only with technological advancement. Earlier, scientists used knowledge to understand nature but unfortunately today we used it to control nature Presently, information is much, evaluation and valuation is less. Human has been cut to an organism-a creation of technology and complete away from cosmological aspects of the universe.

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134 Biological Position of Man : Man occupies a highest position in the animal kingdom according to organic evolution. The great-apes like baboons, gibbons, gorilla, chimpanzee are the biological mates of the human. The fossil 'manapes' (Australopithecus) of south Africa structurally bridge the gap between man and his ancestors. Man Great Apes-Gibbon, Chimpanzee, Gorilla. Old World Monkey-Baboons New World Monkey Tarsiods TULSI-PRAJNA Primatos Lemurs Position of Man in Animal Kingdom) According to geological records, the human came on the earth in the holocene epoch of the quaternary period of the cenozoic era. It is about 3 million years ago that human first touched the land. About 10,000 years ago man used to derive his food by collecting edible parts of the naturally growing plants and trapping small animals. The habit of living in groups and hunting for bigger animals in an organised way was developed later on, the next state in the civilization was the beginning of organised agriculture. The man who is one of the millions living species becomes the master of all the resources of the planet. He started disturbing and even killing animals for his own interest. The technological power helped him to destroy everythings including his closests animals. Which has led to mass killing of animals for food add luxurious goods. Similaritics with Primates: Human (Homo sapiens) is considered to be a supreme creature with developed brain and belongs to the order primates. It is believed that the needs, and opportunities in an arboreal habit at the freability to climb by grasping a limb resulted in the development of the brain and powerful hands in the members of this order. The Chim

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Vol. XIX, No. 2 135 panzee has a less arboreal habitat whereas gorilla is nearly terrestrial and can move on two limbs. Various structures in human body support the idea that his parts are best suited for vegetarian diet as in other related primates. The structures are, the large number of grinding teeth big size with large internal surface of small intestine, secretion of large quantity of digestive juices, need of ample roughage, numerous taste buds in tongue, etc. Herbivorous animals including human are powerful, docile and peace loving. Their behaviour is controlled by nero-endocrinal humoral substances. Certain neurotransmitter substances are released in the brain following the food intake. Some of them may be excitatory whereas others are inhibitory to neural activities. The vegetarian foods release inhibitory neuro-transmitters and make the animal peaceful and docile. We all want peace. Carnivorism causes release of neuro-exciratory neuro-bransmilter like noradrenaline, acetylocholine and make the person restless, excitable and cruel Vegetarianism helps in producing useful physical, mental, social and spiritual effects; keeps balance in environment by conserving energy; organic cycling, improving the ccosystem and cconomy of the society; increasing mental alertness, tolerance and patience necessary for good society. Agricultural and vegetarianism is a token of human civilization. There is a very popular proverb "tell me what you eat and I will tell you what you are". Food has an effect on character the secretion by endorine glands. Existence of Soul : As stated earlier that "from ecologists perspective. there is no dichotomy between man and other living things" "The good of individual is contained in the good of all". Our God is the same God. This earth is precious to him, and to harm the earth is to lieap contumpt on its creator. These statements support the idea that all livings are same and there is a common thing in all. This common thing is called soul. The soul is also

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136 called inner and superior energy. Thus modern science and ideas of great scientists are coming closer to ancient Indian life and includes the study of self realisation and consciousness. TULSI-PRAJNA The feeling of selfhood has been taken to be a proof for the existence of the soul. Everyone feels himself as a distinct from his organs, his nerves, brain and this distinct experience leads to the existence of soul as a distinct entity from matter. We all know that no proof is required to prove the existence of happiness, misery, etc. and a similar case is with Soul. Scientists support the existence of psychoplasm in place of protoplasm, which is a substance of the psychical structure with consciousness. The present day psychology is only psyche as it does not base on soul and wasting much of its time in aping the lower sciences of physics, chemistry and mathematics. These are built only on methods which fails in the field of psychology The living (life) is one of the six substances namelylife, non-living, dharma (religion), adharma (sin) Akash (skv) and Kal (age). These never destroy and remained in their region. All these substances have existence. The livings are with sensation and may be soil borne, water borne, heat borne, air borne and plant borne. The every existent can be conceived in terms of substance, attributes. modes and traits A substance has attributes and modes and can not stand independently of its attributes and modes Jaina believes in anekanta theory of existence, which is more than real, as the antithesis of ekanta i e an absolutism and affirms one uniform character of reality. Jaina system starts with the scientific postulate ex-nihilo nihil fit and thus grounded in the reality Uniqueness of Soul : "Ekasthitah serva bhutantratma" (only one soul dwells in all beings) is propounded in Hindu's Vedas and Upnishads. In accordance with Jaina theory of substance the soul is shown to possess a multiplicity of attributes

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Vol. XIX, No. 2 137 The special attributes of soul like conation (darsana), knowledge (Jnana), bliss (Sukha), etc. distinguished it from non-soul General implication of such attributes is termed as consciousness. Jaina Philosophy believes in sensuous (mati) and perceptual (sruta) types of knowledge, 1he non-difference of clarirvoyance (ayadhi), perfect knowledge (kevel Jnana), and telepathy (Manah paryaya). Consciousness can not be found in a collection of matter, though the senses are constituted of matter and apprehend things severally. They cannot give rise to unity of consciousness. The self knows by the self (that), real dharma is self-searching. The self does this in such a way that he becomes the attainer of self caused happiness. Soul and Consciousness : There is a very close relationship according to Jaina philosophy. Soul is a substance and consciousness is its differentiating characteristics. Both are found together. Consciousness is also referred as Jivattya, the attribute of Jiva Consciousness has been said to be of two kinds i.e. conation and knowledge. Both of them are prehensions of the objects by the subject. Jaina thinkers believe that conation and knowledge are two distinct attributes. The Karma theory gives two categories of Karmas to obscure the faculties of conation and knowledge. The conation means the first attempt in the form of perception of the self, which is the cause of generation of succeeding knowledge. After conation the detailed comprehension of the external things is knowledge. Conation is first psychic stage which determines the process of knowledge, whereas knowledge exists as a number of psychic evenis in the minds of knower. Knowledge is a manifestation of the soul with respect to its comprehending capacity. Jainism considered three types of direct knowledge namely; Clairvoyance (avadhi), telepathy (manahparaya) and perfect knowledge (kevalajnana). Jaina Dualism Theory: Mind and matter are the facts of common experience.

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138 TULSI-PRAJNA Mind is characteresed by consciousness while matter is unconscious. There is a great problem in establishing relationship between soul and non-soul. There is some interchange of energy between mind and matter. Jaina formulates the theory of Nimitta (auviary) causation to explain the relation between the soul and the non-soul. Different substances work in coordination with each other, there by maintaining their individuality and also helping each others function. Soul and Karma The karma on its behavioural side means the process of action as abstracted from the agencies whose action is meant. The connection with the pasi at human state is denoted by the term karma Human growth is an order red one, and its orderliness is idicated by saying that it is governed by the law of karma. Karma is said to be the principle of limitation and obsuration of the powers of the soul. It is observed that karma is not deed or work nor invisible mystical force but a complexus of very fine matter, imperceptible to the senses, which entered into the soul and causes great changes in it. The soul being the terminus a quo as well as terminus and quem of his pursuit. Jaina doctrine of karma believes in souls, efforts to shake off the karmic shackles and attain liberation, Relationship of Soul and Karmas : Jiva (life) is said to be possess the suscep:ibility of being affected by the Karmas and the karma, in their turn have the capacity of modifying themselves that they become instruments for the process of psychic manifestations. The union of soul and the karma-pudgala is beginingless. The soul falls a victim to karmic bondage on account of its inherent capacity for distortion. Thus the bondage of soul hy the karma is also beginingless The bondage of the soul by the karmas is generally understood to be a sort of covering. The conscious jiva does not shine on account of karmas like a precious stone which has been defiled by dirt. It is believed that "one

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Vol. XIX, No. 2 139 may kill the jivas and one may not kill them; but by the mere thought of killing them, there is bondage of karma. This according to the transcodental point of view, is the sum of substance of karmic bondage of the Jivas. Karma Forces ; in Jainism Karmas' forces have been divided into eight basic groups which are further divided into one hundred and forty eight sub classes called secondary divi. sions. The karmas' forces may be re-grouped under the psychical, the physiological and environmental classes. The physiquemaking and power obstructing karma also cause physical change in the soul and suggests that no karma can be held purely determining the physical, bodily or environmental conditions of Jiva. It is held thai ritual performed here generates in the soul of the performer an unperceived potency (power of generating the fruit of the action) called apurva which remains in the soul and bears fruit when circumstances are favourable. In the present context karma generally means the principle wnich somehow determines the forms of existence of the soul. Ignorance may be the sole cause of the soul's bondage. Ignorance is of effective by way of Sanskaras or impression which are retained by the self for determining future behaviour. Somewhere the jivas are subject to karmas and somewhere karmas are subject to jivas; as somewhere the money lender is powerful and some-where the debtor is powerful, Whereever the jiva gets associated with whatsoever psychical stares, he binds accordingly the auspicious and inauspicious karma at that time. Every type of karmas have its bearing mainly on soul, they may be said to belong to the psychical class. If one the physiology of the organism, they may be said to belong to physiological class. If the bearing is mainly on the environment, that may be termed as environmental type. The physique making karma is said to effect the condition (gati) of existence, the structure of the jivas material body and the transference to otherconditions of existence.

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140 TULSI-PRAJNA The Karmas work in coordination with each other, and this coordination takes place not only among the three types of karma taken singly but also as taken in relation with each other. Jaina philosophy gives three main states of karmas, firstly the karmas is bound with the soul bondage, then there is a period of preparation for relisation (endurance), then the state of operation, The karma phenomenology of the Jain also mentions that after the operative state of karmas, they become detached from the soul. The soul manifestations may be grouped into two classes namely operative and non-operative one. When the operative manifestations pre-suppose the existence of destructionsubsidence of some karmas, they become the destructive subsidental manifestations and when they are not so based. they are said to be simply operative ones. The non-operative manifestation may pre-suppose destruction or subsidence of karmas thus giving rise to destructive or subsidental types of manifestations. If these non-operative manifestations are not so based, they are said to be natural manifestations. This divisions of conscious manifestations of the jiva is the very foundation of the Jainas or karmas psychology. The psychological problems arise only in case of the soul, which are subject to karmic influence, Jaina psychology is ultimately based on the joint-effect of the powers of the soul and the reactions due to the karmic energies. Whole of our life structure is ba sed upon the working of karma. Every action generates certain potential cpergies which on passing a certain length of period changes then. selves into actual effects. The effects may also appear in life after death. Our good actions produce a certain efficiency called merit (Punya) and bad actions produce some deficiency called demerit (Papa) in our souls and these persist long after our actions have ceased and disa. ppeared. When men chose the karma they are frec, in the rise of that karma, they become dependeat, as when onu climbs a tree one is free, but when one falls from it,

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Vol. XIX, No. 2 141 one becomes dependent. Diverse are the jivas, varied is their karma, and divergent is their capability, one should, iherefore, shun verbal disputation with the votary of one's own faith and also with that of the other. Jaina thinkers think that it is the soul itself which undergoes modifications and can be termed as the effects of previous Karmas and as the causes of the future ones. The Karmas are a conscious manifiestation of the soul. Karma is a force which binds the soul to the consequences of its good and bad actions. Liberation : In Jaina philosophy the Doctrine of Karma provides the principle of the soul falls from its pure state. The moksha is very closely connected with the conceptions of the soul and its bondage. In liberation the soul becomes free not only from suffering and pain but also from knowledge and consciousness. The knowledge alone is potent 10 remove ignorance and to free soul from the worldly fetters. The liberation is an actual event in the life of the soul. Umasvati describes moksba as the total expulsion of Karinas from the soul. Moksha is possible on account of the causes of bondage and the expulsion of the accumulated Karmas from the soul. Jaina also thinks that the transmigration of the soul was due to the preserce of Karmas. It were Karmas that dragged the soul from one life to another. In the total absence of the Karmas this transmigration should also come to an end. It means that once liberation is attained the soul must continue in its pure state forever. It is said that the soul is not the doer of the Karmas and of the quasi-karmas i.e. the body and the environment. The soul is the doer of itself and enjoys itself. The soul neither does not enjoys the Karmas of various types. It simply knows the fruition of Karma, meritorious and demeritorious. Brotherhood Relationship : Looking to the relationship of soul and matter in livings, there is an urgent need to realise the relationship

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142 TULSI-PRAJNA at brotherhood basis in all livings, specially with animals. Alfred Kaestler (1978) mentioned that since animals are our biological brothers, the time has come that in the interest of man's own future this cartestian partition" between human beings and other living creatures should be broken. This partition is "totally unscientific and unreasonable". Upnisbad states "Atmavat sarva bhuteshu (consider all like your own); Gita mentions"Jeeva stha Jeevyasam" (you live and let me live also); Atharvaveda supports "Swasti gobhya jagate purushebhyah" (May all men, beats and birds be blessed with peace and prosperity). Hindus attach much importance to the harmony among the all members of living kingdom. The Sanskrit word 'Dharma' means that which sustains human society and thus Hindu dharma embraces all the factors responsible for human welfare and growth. The Vedas say: "Enlightened men, we neither harm anyone, nor impose ourselves. We act in accordance with vadic principles and ideals. We co-exist and cooperate in life with akins as well as alines to render good to all. "Hindusim is a philosophy of inner discipline. It does not believe in regulating the affairs of society by only prescribing. Outer ethics'-rules and regulations of normal conduct. Hindusim is a science for a betterment of humanity. It always laid special stress on self discip. line, character building and mental growth through deve. lopment of spirutal powers. It is also considered as an "experimental religion" and would we the religion of the future in the days of science and technology. In Gita Lord Krishna's message mentions "kindness to animals is the highest religion." Jaina believe in the idea "I forgive all the beings, may all the beings forgive me My amity is with all the beings and animity with none". Anotber statement in Jaina's literature mentions that "pain is not dear to oneself; having known this regarding all other jivas, one should give affection to all the jiva adequately. And by reason of the equality with

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Vol. XIX No. 2 143 one's own self, one should keep sympathy with all of them. Lord Mahaveera stated "all creatures desire self preservation, hence no creature should be killed". Ruskin in "UNTO THIS LAST" states "That the good of the individual is contained in the good of all. Our God is the same God". One of the tenth order in Christianity mentions "Though shalt not kill". Jesus himself requested his disciples to keep away from bloodshed and flesh cating (XXXIII, 61.1). Pope John Paul II had also spoken on 3rd Oct., 1983 "By learning to live and respect inferior creatures, man will also learn to be mere human with his equals. I am happy to encourage and to bless all those who work, so that animals, plants and minerals may be considered and treated, in a Franciscan way, as brothers and sisters. Koran mentions "Be kind of all creatures", people, fear your lord who created you from single soul and created from it its mate", slaughtering of animals and destroying farms is to bring havac on earth and almighty does not approve it". Lord Buddha stated very strongly "do not kill any animals". Animal Right Movement: The present social, ecological and economic crisises compelled human to think about the welfare of other animals also. It is good and timely realisation in the society. There are several legislations issued by all countries for the protection and conservation of animals. Some of them like World Life Protection Act, Migratory Bird Act, Frog Trade Act. etc. are very popular in the society. The movement to protect and preserve animals is catching public support in western world. Peoples are demanding to approve the charter of ANIMAL RIGHTS like human rights. All animals have a right to live and enjoy the beauty of this planet. It is widely believed that we have no right to take their life as we can not give the life to them. The life is from God and its destruction by man is against the wishes to the CREATOR of the universe.

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144 TULSI-PRAJNA The ideas are being changed from animal exploitation animal-use animal control animal welfare-to animal rights and liberation. The people are after the liberation of animal being caught by the research institutions and even zoos. The efforts of various national and international agencies are very cncouraging and results are visible. The International Union for the Conservation of Nature and Natural Resources (IUCN), World Wild-life Fund (WWF), World Society for the Protection of Animals (WSPA), Royal Society for the Prevention of Cruelty of Animals (RSPCA) and various legislation by the United Nations and Governments are encouraging the sta ps for the protection of animals. The Tiger project of Govt. of India, Bird Migration Act, Convention of International Trade in Endangered species (CITES), Wild life Protection Act, are some of the efforts made by the various governments. Environmental Ethics : There is also an equal emphasis on the newly developed ethics generally called cnvironmental ethics. It is a good sign for establishing harmony with nature. Any how the ideas of environmental cthics were already existed in Hindus society and mentioned in the books of Hindu and Jaina religions. Western Society is also moving to these environmental ethics concerned with the respect for all living things and appreciation of the beauty of nature. Current Ethics : -Dominance -Continuous progress "Transtitional Ethics : ---Based on the ecosystem concept. Survival of the human species depends on Survival of other species. New Ethics : ---Respect for all living things. -Appreciation of the beauty of nature.

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Vol. XIX, No. 2 Towards an Appropriate Environmental Ethics : Now Scientists are busy in developing the methods for new environmental ethics. These can be summarised herc Step A-Establish the ecosystem concept O introductory unit on ecology O classroom oriented content and activities Step B-Develop and apply the ecosystem concept through study of O freshwater ecosystems 0 terrestrial ecosystems 0 soil ecosystems marine ecosystems. Step C-Formulate an Environmental Ethic 0 based on the ecosystem concept 0 fudction to quide decision-making Step D-Use the Environmental Ethic in the Exploration of Environmental issues 0 Soil erosion 0 Solid waste 0 domestic waste O pesticide use () air quality O water pollution O soil pollution 145 0 Energy conservation 0 Water quality * agriculture O wildlife management O noise pollution These ideas developing in western world and already developed in eastern world, support the view that every living beings are equally important to the creator-God. They have a common thing called SOUL. Let me sa again that Hinduism is the science for the development of the mind and body of the individual, the family, the society, national and ultimately of the world in perfect harmony with each other. Upnishad says; "Living goes from death to death who sees any diversity here". The man, nature and divine power are bound together in mystic harmony. Whereas Veda says; "Ekasthitah serva bhutantertma' (only one soul dwells in all beings). Hence "Mitrasyachakshusha Samiksha mahe (May all look at one another

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146 TULSI-PRANA with firendly eyes). The whole world is the manifestation of the God and hence I pay my humble reverence to it. In Jaina chronical work we find a detailed description of sthavarka Jiva and sravakacara method of living. Jainacarya stated that our national social and personal life should be planned in such a way so as to minimise the disturbance in the life of their livings. All livings beings are striving to keep body and soul together, so we should not disturb or deform or destory any organism. Hindu philosophy is a balance between materialism and spiritualism, It belives in the doctrine of "Jeevastha Jivyasam" (Live and let live) and "Karmaye Dukha tapatanam praninam artisatinam" (The sole aim of life is to remove the sufferings of living beings). Yajurveda mentions "Dhvau shanti rentariksha shanti, sarvam shanti, revshanti." (May the waters, herbs and vegetables grant us peace, may the infinite cosmos grant us peace; may there be peace, only peace that may enchance my peace) Om Shanti, shanti, shanti. Hindu religion goes to the cxtent that it supports the idea of worshipping natural resource and once you worship, will not kill. Jaina principles are based on the idea "Ahimsa paramodharma" (Nonviolence is the highest form for religion) and serve santu Nirmayah" (Let all be safe in this world). It is also called religion of mankind. Jain religion supports the idea of equality in all livings including plants and their killing is considered a great sin. Jslam also do not support the killing of animal for food. The holy book of christian mentions that our god is the same god, this earth is precicus to him, and to harm the earth is to heap contempt on its creator (Mathew 7:12). The danger posed to the ecological balance of the earth due to endangered species is a very serious and effecting all the living of the planet. The killing of animals for food in antiscientific, antireligious, antisocial, antinature and even antihumanity. Animal protection is not the demand of time, but a scientific, religious, social and even

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Vol. XIX, No. 2 natural truth. Which has to be followed not by force but by inner conscious. We all know that killing a jiva is killing one's own self. Compassion for the jiva is compassion for one's ownself. With this reason, the injury to jiva has been abandoned by those desirous of self-realisation. Thus the protection of jivas is dharma. All jivas desire to live and not to die. So please give us the distressful taking away of life. The present day materialistic approach is damaging inner consciousness as well as external nature. Thus we have to keep the balance between materialistic and spiritual approaches and should realise our position in the universe. 147 The survival of humans is only possible if we maintain a triangular relationship among man, animals and plants. Ahimsa is a way of life and attitude towards all forms of living beings as towards ownself As long as "me" survives in any form very subtly or grossly, ahimsa can not be achieved. Ahimsa helps in enhancing ethical, moral, social and spiritual evolution of all forms of life from protozoa to human beings and beyond. Constant alertness and thoughtful practice of ahimsa is the highest code of conduct or way of life. It needs no label of any religion or ism. Just as in the world, there is nothing more extended than the sky, so also in the world. there is no virture excellent and universal corresponding to ahimsa. The self restrain and austerity is dharma. It is by virture of the dharma that supreme spiritual beneficience results. Let us realise that civilisation is that mode of conduct which points out to man the path of duty. Performance of duty and observance of morality are convertible terms. To observe morality is to attain mastery over our mind and our passions, so doing we know ourselves. Let me speak the fact that knowledge of physical science does not work on livings and western scientific exercises are resulting in a big mistake. Let us emphasise

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148 the importance of education and its role in changing public opinion. The ideas like "Science is for men and not men for science", "Science without spirituality will destroy world", "Science without humanity is a great sin", "Live and let live should be propogated on war footing in the minds of people specially children. Now a days, the religions are misunderstood and creating prob. lems in the society. As long as religion is divided, humanity is divided; the humanity is divided, science will continue to rule humanity. So let us understood the power of soul (atma) which is greater than the power of atom. We must begin with the notion that humanity must change its perspective on the natural environment, which envelops us, which naurishes us, which composes us. The human ingenuity which brought technological advances, now threatened the life systems which sustain us. TULSI-PRAJNA Now, what can be done, the answer we believe, lies in education, in providing information to the public, so that within another generation, humanity will recognise its role as protector and participant in nature and not conquerer. I believe change begins at the local level, the socital values and policies change person to person, community to community. Let us Start this work with slogan "Live and let live" without any further delay.

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HOW TO WRITE SELF-STUDY MATERIAL IN DISTANCE EDUCATION TjR. K. Mithal The self-study material chiefly functions as a live teacher because a distance learner may have the learning experience similar to a student who may have in the classroom in the conventional system. It is meant for the distance learners to learn on their own. This mode of teaching stimulates independent study or learning. The distance learner has little contact with the institution or teacher and mostly depends on these prepared self-study materials. Some terms and points should be kept in mind while writing such material : A. General 1. Course : Each course is divided into several booklets, i.e., blocks. Each block consists of 4 to 6 units. A unit usually refers to a lesson and is divided into sections and sub-sections. The length of unit should be around 4000 to 6000 words or approximately 15 to 18. pages of A4 size paper. There are two relevent points which should be remembered : (i) Pedagogy: A pedagogical unit can be completed by the student in a reasonable time of 5 to 6 hours. The best unit is that which can be completed in just one sitting. However, the theme, content and consistency may force us lo go for a larger size of the unit. (ii) Uniformity: There should preferably be a uniform pattern in all the units. 2. Self-explanatory : The material should be designed in such a way that a distance learner go through it without much extra support. It should, therefore, be self

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150 TULSI-PRAINA explanatory. The concepts should also be clear. It is necessary to maintain continuity and consistency of the content in the units. 3. Self-contained : The text should he self-sufficient or self-contained so that the distance learner does not run for additional material or tutor. 4. Self-motivating : Since the learner remains off-campus most of the study time, efforts should be made to arouse curiosity. raise problems. application of knowledge and make the learning meaningful. 5. Self-directed: The study material should provide guidance hints and suggestions to the learners during different stages of learning. Therefore, it has to be in easy language and explanations, sequential development, illustrations and learning activities. The material, thus replaces the teacher. The entire process of learning depends on the self-study material. 6. Self-learning : A unit basically provides informations to the learner but it also acts his guide to provide him directions, hints and references etc. It consequently promotes his independent thinking. To understand a unit better, examples, illustrations and activities etc., should be frequently incorporated. B. Unit Preparation 1. Title : Title of the unit should be clear. It tells the learner what the unit is all about. 2. Introduction : Generally, in this section we provide information about what the learner has learnt in the previous unit. We, therefore, establish a link between what the learner has already learnt and what he would study in the present unit. As you know, the introductory part covers the entire unit and establishes links between units, it should preferably be written after the unit is complete. 3. Objectives: Those are defined in behavioural terms clearly. It is very important to choose the appropriate verbs. These verbs are measurable and observable. Some

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Vol. XIX, No. 2 of these verbs used in mentioning objectives in behavioural terms are define, describe, list, dintinguish, summarize, demonstrate, outline, explain, conclude and interpret etc. 4. Structure of a unit: The structure helps to make the study material more accessible to the distance learner. It represents a broad outline to the contents of the course writer and consequently helps to differentiate and logically arrange sections and sub-sections of the text to make the unit more useful to the learner. The sections and subsections of the unit should be numbered. For example, 1.1, 1.2, 1.3. 1.4 etc. In these numbers, the left digit of the point refers to the unit number and the digit on the right side of the point refers the section number, that is, the first section of the unit 1, the second section of the unit 1 and third section of unit 1, etc. Likewise, a section may be divided into "sub-section" using two points, e.g., in section 3 the subsections may be expressed as 1.3.1, 1.3.2, 1.3.3, 1.3.4, etc. You would now see that each number stands for a purpose in the unit, section or sub-section. For example, 1.3.3 tells us unit 1, section 3 and sub-section 3. While, writing the unit, we do not use number beyond two points. If you feel the parts of a sub-section are necessary, these should be included in the sub-section without giving any number. To highlight the parts, bold type face letters should be used. 151 5. Division of Content: The unit should be divided into sections and sub-sections for smooth reading and better comprehension of the subject matter by the distance learner 6. Designing the Content: We follow some principles involved in educational psychology while designing the content. Some important principles are as below: (i) Begin from known to unknown: All units should be The linked with the previous knowledge of the learner. new knowledge will be effective only when it is related with his previous experience or to day-to-day life. (ii) Move from simple to complex: To develop interest and motivate the distance learner, simple concepts should

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152 TULSI-PRAJNA be given in the beginning and the complex concepts may be given gradually. These concepts have to be considered from the learners point of view. The author should always keep one point clear in his mind that he is not writing a chapter of a text book or an article but for a distance learner who has generally lesser knowledge and experience. (iii) Proceed from particular to general : It you want to give a particular concept it should be generalised after the discussion of some particular cases. (iv) State from actual to representative : Actual events help more in learning process of the learners. They should be given some actual problems and asked to solve. The help of representative forms such as graphs and diagrammes etc. should also be taken which will make the text self-learning. 7. Personalized style : The distance learner takes keen interest in the self-study material. He makes special efforts to understand the content of the unit. In fact, we talk to the learner from a distance. We, therefore, usually address learners by "you". This helps the learner to feel that he is being paid special attention. Likewise, we use the word "we" for ourselves, i.e., whether singular and plural. We have to make the study material writing more personal and interactive. The distance learner is not known to the author (teacher). Therefore, it becomes our duty to make the language or expression friendly and conversational for the sake of learner and also for the subject 8. Language : The quality of language is a very important factor for the eflectiveness of distance education. A simple and clear language makes the commun meaningful. The self-study material should persuade the learner to read it, think critically, participate in discussion and present it in his own way. To help the learner in this process, it becomes obligatory to write the study material in such a way that it communicates with the learners directly.

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Vol. XIX, No. 2 153 Simple language means straight and unambiguous language. In short, if your unit makes the learner to consult the dictionary very often, you have simply made the text difficult. 9. Personal Prououns: In distance education the course writer actually talks to the learners. He usually tries to write as he speaks. To make the system more effective, we frequently use "you" and "we". The writing, therefore, should be personal, brief and warm. This style is conversational, friendly and surely narrows the distance between you and the distance learner. While making the text friendly do not allow the seriousness to go. 10. Summary: In the last section of the unit, we sum up the whole unit for quick revision by the learner. 11. Glossary: New concepts, technical expressions and key-words should be listed with proper explanations after all the units. 12. Questionnaire: In the end of the unit, we give a list of important questions from the examination point of view. This list should be as elaborate as possible to cover all the themes of the unit. Give clues or relevent page numbers of the text to solve the questions, 13. Reference Books: In the end of the block, a list of easily accessible books should be given. The list should include the title of book, name (s) of the author (s), publisher and the year of publication. The authors should give preference to Indian and low-cost books while making the list. References: 1. Ruddar Datt, 1991, "Growth of Distance Education in India", Indian Journal of Distance Education, Vol. IV, Chandigarh. 2. Daniel, J. (1989), "Distance Education for Human Resources in Mauritius: The way foward", Common wealth of Learning, Vanconver. 3. Koul, B.N. et al. (Eds.), 1988, "Studies in Distance Education", AIU and IGNOU, New Delhi

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154 TULSI-PRAJNA 4. Perry Walter, 1976, "Open University : A personal account by the First Vice-Chancellor", Open University Press, Milton Keynes 5. Hirs, P.M, and Peters, R.S., 1970, "The logic of Educa tion", Routledge and Kegan Paul, London. 6. Ram Reddy, G., 1987 : Readings in Distance Educa. tion-I", IGNOU, New Delhi.

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BOOK REVIEW Saman Suttam Tr. by Justice T.K. Tukol & Dr. K.K, Dixit, edited by Dr. Sagarmal Jain, Sarva Seva Sangha Publication, Rajghat Varanasi English edition 1993, Page 290 Price Rs. 100/-. Saman Suttam is a historic example of the unity of different sects of Jains and presents an authentic account of Jain Philosophy and Religion. The book contains 756 verses with their English translation and an itroduction by the translators. Its importance can be judged from Saint Vinoba's remarks, "when I look beyond what has been said in the Gita, I see no difference between the two". The essence of Mahavira's teachings, reflected in this treatise is, according to Vinoba, to become votary of truthto become satyagrahi or gunagrahi than to become authoritarian, imposing and fault finding. The book contains the aphorisms of Jain concepts of 'good', liberation, metaphysics and episte-mology. It is very rich in guiding the spiritual awareness of humankind. It is not worth to be read but to be imbibed by each one and every one. The first edition of the book appeared in April 1975 and the third edition in 1982. But all these editions were Hindi editions. The noble ideas of the book could not reach to the vast majority of people due to language barrier. Therefore, I heartily congratulate the translators, editor and the publisher of the book for its English edition which fulfils the demand of the international community. The get-up, design and printing of the book is good and attractive, The fine photos of the Jain dignitaries, Acharyas and saints add to its glamour. They fulfil the demand of the hearts. Thus, the content of the book satisfies both head and heart and opens the get way of

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156 TULSI-PRAJNA spirituality. Muni Sri Shushil Kumar ji rightly observes; "on the eve of 25th Death Centinary of Lord Mahavira whatever works have been contributed on National and International level. Saman Suttam is definitely the cream of the whole''. All the above commendations do not mean that this has no lacking. The introduction of a book is a mirror in which we see the whole of the book. But in my humble opinion the introduction of this book does not serve this purpose. The ideas expounded are not only vague but also without direction. There are some grammatical mistakes also. It seems to me that it is an unhappy translation from Hindi. I would like to quote here a few lines from the introduction, which are self-explanatory. 1. "The soul reaches the highest position after attain ment of supreme purification by destruction of attachment or indulgance and hatred, and acquisition of complete detachment. It is an eternal existence and self-regulated"--P. XI. 2. "Jainism..... goes very deep beyond comprehension". P. XII. 3. The path of attainment of conquest of attachment cannot be reached without the aid of an attitude of may points of views". P. XV. 4. "A person can be non-violent even when violence is committed, or even when committing violence". P. XV. 5. "He who conducts himself with utmost caution is non-violent in his thought, hence he is non-violent; and he who does not observe caution in his active daily life, there is violence in his mental so even if no violence is actually commited by him, he would be ethically violent. All this analysis is not possible unless one possesses many points of views", P. XVI. 6 The whole of the 2nd para of page XVI. 7. "It is not possible for such persons to comprehened

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Vol. XIX, No. 2 157 the infinite qualities of an object simultaneously, let alone the expression of it which is far more difficult". pp. XVI-XVII. 8. "The doctrine of Anekanta proclaims the indepen dent existence of an object. In the world of thought, Anekant is the tangible form of Ahimsa". P. XVII. 9. "Can lead man towards liberation from misery". P. XVII. 10. "The practice of truth that is known and the know ledge of the truth that is practised-it is only when both combine together that there can be fruitful result". P. XVII. 11. "The nature of an object (or substance) is Dharma this is the most significant contribution of Jain philosophy". P. XVII. 12. "The significance of Jaina philosophy is that the World-organization is expounded on the strength of this triple character. It is clear from the existence of his triple character" P XVIII. 13. "Mahavira was a Nirgranth in the true sense making a distinction between an object of possession and possession, he was devoid of a body, through embodied". P. XVII. 14. "Victory shall there be to the Jaina doctrine" P. XVII. Besides some of the terms used in the introduction are also inappropriate i.e. "self-oriented" (P. XIX), "understands" (P. XX) "world organisation" (P-XVIII) etc. In fact inplace of these terms 'soul-oriented' 'realises" and 'composition of universe" will be mere appropriate to use. Similarly terminologies used for the different Hindi expressions, also seem to be inappropriate and they are not in tune with the real meanings. We may cite here some of the examples Translator has used the term 'precepts' for 'sutra' which should have been translated as 'aphorisms' or simply 'verses'. Dharmasutra has been translated as 'precepts of Religion'. Here dharma

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158 TULSI-PRAJNA should have been translated as 'righteousness in place of Religion'. 'Aprighara Sutra', have been translated as 'precepts of nonpossessiveness'. In fact it is aphorisms concerning nonpossession. Ratna Tray Sutra' has been translated into precepts on three jewels. In fact it is aphorisms concerning trinity of jewels. 'Tatvasutra' is translated as 'precepts on fundamental'. In fact it is 'aphorisms concerning reality', 'Sraman Dharma Sutra' has been translated, as 'precepts on religion of monks'. In fact it is 'aphorism concerning the duty of monks'. 'Lesya-sutra' is actually "aphorisms' concerning colour introspection. Destructive Karma's (P-4) in fact is 'inauspicious karma'. Similarly it would be better to use the term 'path of liberation or 'Moksha' than to use path of emancipation' (P-5). There are some printing and spelling mistake also. For example 'earch' for 'earth' (P-23), 'existance for 'existence on (page-29) He' for 'it' on (P-71) 'release of for 'release from (P-11), 'lure' for 'true' (P-9), 'polution of karma for 'bopdage of karma' (P-1)), 'coneplation for 'contemplation' (P-65), introvet' for 'introvert' (P-67) 'posessed' for 'possessed' (P-69), 'standpoint for 'standpoint of' (P-81). However translation of verses is by and large in sprit of original text. Therefore, the value of the English rendering is preserved. I sincerely feel that the introduction of the book should be thoroughly changed in the coming edition and the mistakes should be corrected. All these critical comments donot reflect upon the merit of the book and the scholarlines of the translators. May this book go to every soul and enlighten them in the all round darkness of modern civilization. Dr. Dashrath Singh Professor & Head Dept. of Non-violence & Peace Research, JVB Institute, LADNUN

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Vol. XIX, No. 2 159 1. 'Sravakacara', Its significance and its relevance to the present Times by Dr. B.K. Khadabadi. Pub : Shri Rajakrishna Jain Charitable Trust, New Delhi, 1993, Price 50/-, Sravakacara (the Jain Code of Conduct for House holders) is a book form publication of Shri R.K. Jain Memorial lectures delivered by Dr. B.K. Khadabadi. It is the 13th series of lectures delivered at the University of Delhi. This lecture series was instituted in 1975 at the instance of Late Dr. D.S. Kothari and it has now become a full-grown dis inct scheme and has also given an impetus to setting a new wave of similar plans. Dr. Khadabadi is a distinguished scholar in the field of Jainology and Prakrit laoguage and literature. He was the founder Head of the Jainology chair, Karn? University, Dharwad. Even now, his interest continues in the research work and he is engaged in giving final touches to his proposed publication of Studies in Jainology and Prakrits. The present Jain Code of Conduct for House holders is said to have base mainly on the basic texts on this subject composed by authors of both traditions, Digambara and Svetambara and the author believes that "If heededd in time and practised properly at least essentially by all people, it holds a great promise to cure the major maladies of the present day world and bring solace to mankind". Analysing the constituents of Code Dr. Khadabadi has brought out its significance and proposed its practical application for the redress of the major maladies of the ailing world. Under the heading : Relevance of Sravakacara to the present Times, the author admits that "The present day Complex life of man naturally would not make it possible for the practice of the secondary rules of conduct like the Dik, the Desayakarsika and the Samayika with that procedure and rigour'. Similarly quotting Dr. Nemicandra Jain, Editor of

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160 TULSI-PRAJNA the Tirthankara and others the author admits easy courses in other fields also; but he does not appreciate the Samyog drsti, propagated by Acharya Sri Tulsi, in his world fame Anuvrata Movement. He louds Mahatma Gandhi for his experiments in non-violence and truth but neglectfully omits his advocacy in certain cases where violence is a must. Hence his proposals for a new approach are partial and need further elaboration of the facts. He has documented his thoughts and believes but I could not agree to the theory that Sravakacara attained its growth after C. 500 A.D. However the significance and relevance of the subject is superfine and Dr. Khadabadi's. endeavours are certainly worthy of commendation. Parmeshwar Solanki,

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3. Extention Programmes : We beleive in closer relation between the University and the Community and hence we have taken up the task of improving the quality of human life, a balanced personality and a non-violent social order through our various extention programmes. (a) Centre of Value Education : Our aim is to develop Jain Vishva Bharati Institute into a centre of value education which is ingrained in our syllabus of Jeevan Vigyan. We have succeeded in introducing this subject into the 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 montlis 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 Disha en'. We are going to organise a national dialogue on Wo:ld's burning Problem' on 20-21 Oct., 1993 at Rajal. deshar in the august presence of His Holiness Acharva Shri Tulsi. (b) 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 d reciorate of Distant Education also. (c) Certificate Courses in the Faculty of Sraman Studies : In order to reach a large number of school and college going students, we have a Coruficate Course known as Sraman-Sankaya which conducts courses in Jaina rel cion 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 impart 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 Val. XIX Number One Julay-September 1993 three-month certificate course in science of living and preksha meditation for school teachers. (C) Internatianal 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 1981 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 Ladaun with eminent leaders of religion and pacifists like His Holiness Dalai Lama, Robert Muller. Glenn D. Piage, John Galtung etc. Our honourable Vice-chancellor, Dr. Ramiee 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 thundered 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 conducted 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 knownas Ahimsa-Vahini (Santi Sena). 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 Bharati Press, Ladnun-341306 (Raj.) www brary.org