Tulsi Prajna 1995 01

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524582/1

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tulasA prajJA Jain Vishva-bharati Institute Research Journal anusaMdhAna traimAsikI pUrNAGka-92 jAramAyA nANassa Jain Vishva-bharati Institute, Ladnun-341306 jaina vizvabhAratI saMsthAna, lADanUM-341306 (mAnya vizvavidyAlaya)

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tulasI prajJA TULSI PRAJNA pUrNAGka-92 amusaMdhAna-traimAsikI Research Quarterly JAIN VISHVA-BHARATI INSTITUTE RESEARCH JOURNAL Jain Vishva-bharati Institute, (Deemed University), Ladnun-341 306 (Raj.) INDIA

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Vol. XX January-March, 1995 mUlya : bAsa rupaye The views expressed and facts stated in this journal are those of the writers. It is not necessary that the institute agree with them. Editorial enquiries may be addressed to : The Editor, Tulsi Prajna, JVBI Research Journal, Ladoun-341 306, Published by Parmeshwar Solanki for Jain Vishva-bharati Institute, Deemed University, Ladaun-341 206 and printed by him at Jain Vishva-bharati Press, Ladnun--341 306. Published on 31.3.95 Editor Dr. Parmeshwar Solanki

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265 273 289 299 309 317 327 335 343 anukramaNikA/Contents 1. sthAnAMga-Agama nirmalA caurar3iyA 2. bhakti aura ArAdhya kA svarUpa samaNI prasannaprajJA 3. mahAkavi mahAprajJa kA jIvana darzana harizaMkara pANDeya 4. jaina darzana meM lezyA-eka vivecana pradyumnazAha siMha 5. anekAntavAda va nayavAda kA dArzanika svarUpa ___ anilakumAra dhara 6. AcArya mahAprajJa ke citana meM 'Izvara' AnandaprakAza tripAThI 7. 'sabodhi' meM prayukta chanda samaNI sthitaprajJA 8. Rgveda kI mantra-saMkhyA paramezvara solaMkI 9. gAMdhIjI kI zikSA meM mUlyaparaka tattva kumuda sinhA 10. prakIrNakam (1) nAgaura-itihAsa ke jharokhe se (2) terApaMtha zabda-vaijJAnika adhyayana (3) mahAprajJa : atIta aura vartamAna meM upalabdha sUktiyAM (4) tulasI stotram-eka paricaya English Section 11. Violence & Non-violence -Parmeshwar Solanki 12. Some Guide Lines for Happy, Meaningful and Successful Life found in the Uttaradyayana Sutra -B.K. Khadabadi 13. Man and Environment -Suresh Jain & Ms. Chitralekha Jain 14. Ancient Indian Polity as depicted in Jain Canonical Literature -- Nagendra Kr. Singh 15. Jayananda: The Kashmirian Tibatologist -Narendra Kumar Dash 16. Perils of Indian Education System --Anil Dutta Mishra 17. Origin of Untouchability (II) -Upendranath Roy 18. Tolstoy &Gandhi -Tatiana Blagova 19. Foundation of Gandhian Religious Thought -Miss Himanshu Bourai 103 107 111 117 123 131 , 135 143 151

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lekhaka Contributors 1. nirmalA coraDiyA zodha chAtrA, jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, lADanUM 2. samaNI prasannaprajJA3. DaoN0 harizaMkara pAMDeya- vyAkhyAtA, prAkRta-sAhitya vibhAga jai0 vi0 bhA0 saMsthAna, lADanUM 4. zrI pradyumnazAha siMha-- zodhachAtra, jai0 vi0 bhA0 saMsthAna, lADanUM 5. zrI anila kumAra dhara zodhachAtra 6. DaoN0 AnandaprakAza tripAThI 'ratneza'---vyAkhyAtA jaina vidyA vibhAga jai0 vi0 bhA0 saMsthAna, lADanUM 7. samaNI sthitaprajJA vyAkhyAtA, jIvana vijJAna evaM prekSAdhyAna, jai0 vi0 bhA0 saMsthAna, lADanUM 8. DaoN0 paramezvara solaMkI- saMpAdaka, tulasI prajJA jai0 vi0 bhA0 saMsthAna, lADanUM 9. DaoN. kumuda sinhA -- rAjya kanyA ucca vidyAlaya, ArA (bihAra) 10. zrI phaNilAla cakravartI- pUrva nidezaka, purAtatva evaM saMgrahAlaya rAjasthAna, jayapura 11. DaoN. jayacandra zarmA nidezaka, saMgIta bhAratI mahAvidyAlaya rAnI bAjAra, bIkAnera 12. samaNI satyaprajJA vyAkhyAtA, ahiMsA aura zAMti zodha jai0 vi0 bhA0 saMsthAna, lADanUM 13. Dr. B. K. Khadabadi- 'Aradhana' Sankeshwar-591313 14. Dr. Suresh Jain Regional College of Education, Ajmer 15. Ms. Chitralekha Jain- Shri Gurunanak Girls School, Ajmer 16. Dr. Nagendra Kr. Singh- 72, Kurmanchal Niketan } 15, Patpar Ganj Delhi-92 17. Dr.Narendra kumar Dash-Deptt. of Indio-Tibetan studies Vishva-bharati University, Shanti Niketan-7312.35 18. Dr. Anil dutta Mishra- Jain Vishva-bharati Institute Deemed University, Ladoun 19. Prof. Upendranath Roy- Matelli (W. Bengal)-735223 20. Dr. Ms. Tatiana Blagova - Associate Professor, Russian State University. Moscow-101000, Uleusky Street, Build. 14. Apart 78 21. Miss Himanshu Bourai- H. N B. Garhwal University Srinagar (U.P.)

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sthAnAMga - Agama ( saMkhyA ke anupAta se dravyoM kA vivecana ) | nirmalA corar3iyA jaina dvAdazAMgI meM tIsarA Agama sthAnAMga hai / " sthAnAMga" pada 'sthAna' aura 'aMga' ina do zabdoM ke mela se nirmita huA hai / 'sthAna' zabda anekArthI hai / AcArya devavAcaka' ne aura guNadhara ne likhA hai ki prastuta Agama meM eka sthAna se lekara dasa sthAna taka jIva aura pudgala ke vividha bhAva varNita haiM, isalie isakA nAma 'sthAna' rakhA gayA hai / jinadAsagaNa mahattara ne likhA hai - jisakA svarUpa sthApita kiyA jAya va jJApita kiyA jAye vaha 'sthAna' hai|' AcArya haribhadra ne kahA hai jisameM jIvAdi kA vyavasthita rUpa se pratipAdana kiyA jAtA hai, vaha sthAna hai / prastuta Agama meM tattvoM ke eka se lekara dasa taka saMkhyA vAle padArthoM kA ullekha hai, ata: ise 'sthAna' kahA gayA hai / 'sthAna' zabda kA dUsarA artha 'upayukta' bhI hai / isameM tattvoM kA krama se upayukta cunAva kiyA gayA hai| sthAna 'zabda' kA tRtIya artha 'vizrAnti sthala' bhI hai aura aMga kA sAmAnya artha 'vibhAga' hai / isameM saMkhyAkrama se jIva, pudgala Adi kI sthApanA kI gaI hai / ataH isakA nAma sthAnAMga hai / AcArya guNadhara ne sthAnAMga kA paricaya dete hue likhA hai ki sthAnAMga meM saMgraha kI dRSTi se jIva kI ekatA kA nirUpaNa hai to vyavahAranaya kI dRSTi se usakI bhinnatA kA bhI pratipAdana kiyA gayA hai / saMgrahanaya kI apekSA caitanya guNa kI dRSTi se jIva eka hai / vyavahAra naya kI dRSTi se pratyeka jIva alaga-alaga hai| jJAna aura darzana kI dRSTi se vaha do bhAgoM meM vibhakta hai / isa taraha kI dRSTi se jIva ajIva prabhRti dravyoM kI sthApanA kI gaI hai / tattva ananta bhAgoM meM vibhakta hotA hai aura dravya kI dRSTi se ve ananta bhAga eka tattva meM pariNata ho jAte haiM / isa prakAra bheda aura abheda kI dRSTi se vyAkhyA sthAnAMga meM sthAnAMga sUtra meM saMkhyA paryAya kI dRSTi se eka hai / sthAnAMga meM viSaya ko pradhAnatA na dekara saMkhyA ko pradhAnatA dI gaI hai| saMkhyA ke AdhAra para viSaya kA saMkalana - Akalana kiyA gayA hai| eka viSaya kI dUsare viSaya ke sAtha, isameM sambandha kI anveSaNA nahIM kI jA sakatI / jIva, pudgala, itihAsa, gaNita, bhUgola, khagola, darzana, AcAra, manovijJAna Adi zatAdhika viSaya binA kisI krama ke isameM saMkalita kiye gae haiM / pratyeka viSaya para vistAra se cintana na kara saMkhyA khaMDa 20, aMka 4 261

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kI dRSTi se Akalana kiyA gayA hai / yaha eka prakAra se koza kI zailI meM grathita Agama hai, jo smaraNa karane kI dRSTi se bahuta hI upayogI hai| jaina Agama sAhitya meM tIna prakAra ke sthavira batAe gae haiN| unameM zruta sthavira ke lie 'ThANaM-samavAyadhare' yaha vizeSaNa AyA hai / isa vizeSaNa se yaha spaSTa hai ki isa Agama kA kitanA adhika mahattva rahA hai / AcArya abhayadeva ne sthAnAMga kI vAcanA kaba honI cAhie? isa saMbandha meM likhA hai ki dIkSA-paryAya kI dRSTi se AThaveM varSa meM sthAnAMga kI vAcanA denI cAhie / yadi AThaveM varSa se pahale koI vAcanA detA hai to use AjJA bhaMga Adi doSa lagate haiN| vyavahAra sUtra ke anusAra sthAnAMga aura samavAyAMga ke jJAtA ko hI AcArya, upAdhyAya aura gaNAvacchedaka pada dene kA vidhAna hai| isase bhI aMga kA mahattva spaSTa hai| samavAyAMga aura nandIsUtra meM sthAnAMga kA paricaya diyA gayA hai| samavAyAMga ke anusAra sthAnAMga kI viSayasUcI isa prakAra hai - (1) sva siddhAMta, para siddhAMta aura sva-para siddhAMta (2) jIva, ajIva aura jIvAjIva kA kathana (3) loka, aloka aura lokAloka kA kathana (4) dravya ke guNa aura vibhinna kSetrakAlavartI paryAyoM para cintana (5) parvata, pAnI, samudra, deva, devoM ke prakAra, puruSoM ke vibhinna prakAra, svarUpa, gotra, nadiyoM, nidhiyoM aura jyotiSka devoM kI vividha gatiyoM kA varNana aura (6) eka prakAra, do prakAra, yAvata dasa prakAra ke loka meM rahanevAle jIvoM aura pudgaloM kA nirupnn| ___ nandI sUtra meM sthAnAMga kI viSayasUcI prArambha meM tIna nambara taka samavAyAMga kI taraha kiMtu vyutkrama se hai / caturtha aura pAMcaveM nambara kI sUcI bahuta hI saMkSepa meM hai| jaise-TaGka, kUTa, zaila, zikharI, prAmbhAra, guphA, Akara, Daha aura saritAoM kA kathana / chaThe nambara meM naMdI sUtra ke anukUla hai| . samavAyAMga va nandIsUtra ke anusAra sthAnAMga kI vAcanAeM saMkhyeya haiM, usameM saMkhyAta zloka haiM, saMkhyAta saMgrahaNiyAM haiN| usameM eka zrutaskandha hai, dasa adhyayana haiM / ikkIsa uddezanakAla haiM / bahattara hajAra pada haiM / saMkhyAta akSara haiM yAvat jinaprajJapta padArthoM kA varNana hai| isa Agama meM daza adhyayanoM kA eka hI zrutaskaMdha hai| dvitIya, tRtIya aura caturtha adhyayana ke cAra-cAra uddezaka haiN| paMcama adhyayana ke tIna uddezaka haiM / zeSa chaha adhyayanoM meM eka-eka uddezaka hai| kula ikkIsa uddezaka haiM / sthAnAMga kI pada saMkhyA bahattara hajAra kahI gaI hai kintu vartamAna meM bahattara hajAra pada nahIM milate haiM / Agamodaya samiti dvArA prakAzita sthAnAMga kI saTIka prati meM sAta sau tirAsI (783) sUtra haiM aura pATha 3770 zloka parimANa hai / __ sthAnAMga sUtra meM cAroM hI anuyogoM kA samAveza hai / munizrI kanhaiyAlAlajI 'kamala' ne likhA hai ki sthAnAMga meM dravyAnuyoga kI dRSTi se 426 sUtra, caraNAnuyoga kI dRSTi se 214 sUtra gaNitAnuyoga kI dRSTi se 108 sUtra aura dharmakathAnuyoga kI dRSTi se 51 sUtra haiN| unameM kitane hI sUtroM meM eka-dUsare anuyoga saMbaddha haiM / ataH anuyoga vargIkaraNa kI dRSTi se sUtroM kI saMkhyA meM 17 sUtroM kI abhivRddhi huI hai| 262 tulasI prajJA

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anuyogadvAra meM (sU0 605) meM tIna prakAra kI vaktavyatA batalAI gaI hai-(1) . svasamaya vaktavyatA-jaina dRSTikoNa kA pratipAdana / (2) parasamayavaktavyatA--janetara daSTikoNa kA pratipAdana / (3) svasamaya-parasamayavaktavyatA- jaina aura jainetara donoM dRSTikoNoM kA eka sAtha pratipAdana / naMdI sUtragata sthAnAMga ke vivaraNa bhI meM batalAyA gayA hai" -- sthAnAMga meM svasamaya kI sthApanA, parasamaya kI sthApanA aura svasamayaparasamaya kI sthApanA kI jAtI hai / isake AdhAra para jAnA jA sakatA hai ki sthAnAMga meM tInoM prakAra kI vaktavyatAeM haiM / saMkhyA ke anupAta se eka dravya ke aneka vikalpa karanA-isa Agama kI racanA kA mukhya uddezya pratIta hotA hai / udAharaNataH pratyeka zarIra kI dRSTi se jIva eka hai|" saMsArI aura mukta -isa apekSA se jIva do prakAra ke haiN|" utpAda, vyaya, dhrauvya isa tripadI se yukta jIva triguNAtmaka hai / gati catuSTaya meM saMcaraNazIla hone se cAra prakAra kA / isI prakAra kramazaH pAMca, chaha yAvat dasa vikalpoM vAlA jIva batAyA hai| saMkhyA ke AdhAra para hI isameM viSaya saMkalita hai, isa dRSTi se bhI yaha Agama viSaya jJAna ke anaginata pahaluoM kA sparza karatA hai| saMdarbha :1. naMdI sUtra, sU0 82 : ThANeNaM egAiyAe eguttariyAe uDDhIe dasaTThANagavivaDDhiyANaM bhAvANaM parUvaNA Aghavijjati / 2. kasAyapAhuDa, bhAga-1, pR0 123 : ThANaM nAma jIvapudgalAdINAmegAdi eguttara kameNa ThANANi vnnnnedi| 3. naMdI sUtra cUNi pR0 64 : 'ThAvijjati' tti svarUpataH sthApyate prajJApyanta ___ ityrthH| 4. naMdI sU0 haribhadrIyAvRtti pR0 72 : tiSThantyasmin pratipAdyatayA jIvAdaya iti sthAnam sthAnena sthAne vA jIvAH sthApyante, vyavasthita svarUpapratipAdanayeti hRdayam / 5. kasAyapAhuDa, bhAga 1, pR0 113 / 64,65 : ekko ceva mahappA so duviyappo tilakkhaNo bhaNio / catusaMkamaNAjutto paMcagguNappahANo ya chakkAyakkamaNajutto uvajutto sattabhaMgisabbhAvo / aTThAsavo NavaTTho jIvo dasaTThANio bhnnio| 6. vavahArasuttaM, sUtra 1 , pR0 175, muni kanhaiyAlAla kamala / 7. ThANaM-samavAo'vi ya aMge te aTThavAsassa anyathA dAne'syA jJAnabhaMgAdayo doSAH sthAnAMga ttiikaa| 8. ThANa samavAyadhare kappai AyarittAe uvajjhAyattAe gaNAvaccheiyattAe uddisittae vyavahAra sUtra, u0 3, sUtra 68 9. samavAyAMga sUtra 138, pR0 123, muni kanhaiyAlAla / khaDa 20, aMka 4 263

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10. nandI 87, pR0 3 puNyavijayajI ma0 11. naMdI sUtra 83 : sasamae ThAvijjaI, parasamae ThAvijjaI, sasamaya - parasamae ThAvijjaI / 12. ThANaM 1 / 17 : ege jIve pADikkaeNaM sarIraeNaM / 13. ThANaM 2 408 : duvihA savva jIvA paNNattA, taM jahA - siddhA ceva, asiddhA ceva / 264 tulasI prajJA

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bhakti aura ArAdhya kA svarUpa samaNI prasanna prajJA jo ArAdhanA karane yogya ho vaha ArAdhya kahalAtA hai| hara vyakti kA apanAapanA ArAdhya hotA hai| bhagavAna, tIrthakara, uttamapuruSa, guru, mAtA-pitA koI bhI ArAdhya ho sakatA hai lekina vaha samartha, rAga-dveSajetA, mRtyuJjayI evaM SaDvidhabhaga (aizvarya) sampanna honA cAhie / dUsare zabdoM meM jisake prati hRdaya meM utkRSTa zraddhA ke bhAva paidA ho vaha ArAdhya hotA hai / ArAdhya kI ArAdhanA, pUjA aura bhakti, bhakta ke lie saba kucha hai| bhakti, bhakta aura bhagavAn- ye zabda bahuta hI vizAla artha rakhane vAle evaM gUDhArtha saMgopita haiN| bhakti zabda kI siddhi do prakAra se hotI hai| bhaja-sevAyAm dhAtu se bhAva meM ktin pratyaya karane para sevA, upAsanA, gurukathana Adi arthoM meM bhakti pada kI siddhi hotI hai---- "bhaja ityeSa ve dhAtu sevAyAM prikiirtitH| tasmAtsevA budhaiH proktA bhaktisAdhanA bhUyasI // " bhajo-Amardane dhAtu se bhI bAhulakAt karaNa meM ktin pratyaya karane para bhakti zanda niSpanna hotA hai / Amardana kA artha hai-tor3a denA, mardana kara denA, kATa denA arthAt vilIna kara denaa| tAtparyArtha prabhu, upAsya kiMvA tIrthakara pAda kI sevA, unake guNoM kA kIrtana unake prati zraddhA, bhakti hai jisase karmoM evaM pApoM kA uccheda hotA hai| bhakti kI paribhASA karate hue bhakta ziromaNi nArada kahate haiM---"tadapitA'khilAcAritA tadvismaraNe paramavyAkulateti / " isI prakAra unhoMne bhakti ko anirvacanIya batalAte hue kahA-"anirvacanIyapremasvarUpam / mukAsvAdanavat / " jo karmabandhanoM ko kATa de, duHkhoM kA vinAza kara de, AtmamaloM kA prakSAlana kara de vaha bhakti hai / isalie ise 'AtmarajastamopahA' evaM 'bhavarogahantrI' kahA gayA bhakti asIma kA anubhava hai| asIma meM apanA vilaya kara denA, tAdAtmya kara lenA hI bhakti hai / jaisA ki hanumAna ne apane ArAdhya rAma meM apane Apako vilIna kara diyA thaa| rAma ke sivAya unakI koI abhIpsA zeSa nahIM rahI thii| - rAmAyaNa kA prasaMga hai| laMkA vijaya ke bAda vijayotsava manAyA jA rahA thaa| bhagavAn rAma ne hara vyakti ko upahAra preSita kiyA lekina hanumAna ko kucha bhI nahIM paNDa 20, aMka 4 265

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diyaa| mAtA sItA isa dRzya ko dekha rahI thii| unhoMne hanumAna ko bulAyA aura apanA navalakhA hAra use pradAna kara diyaa| hanumAna ne hAra ko le liyaa| eka-eka manake ko dAMtoM se tor3atA, dekhatA aura pheMka detA / jaba sItA ne yaha dRzya dekhA to pUcha liyA-are ! yaha kyA kara rahe ho ? hanumAna ne kahA-mAtAjI ! dekha rahA hUM inameM rAma kA nAma hai yA nhiiN| jisameM rAma kA nAma nahIM vaha mere kyA kAma kA ? __ arthAt bhakta vaha hotA hai jo hara samaya, hara sthAna para apane ArAdhya ko sAkSAt karanA cAhatA hai| usake lie sampUrNa sRSTi hI prabhumaya bana jAtI hai / isIlie kisI ne kahA hai-"ve dhanya haiM jo dRr3ha zraddhAlu haiN|" _bhakti sarvocca zakti hai, bhakti sarvazreSTha puruSArtha hai| bhakti vahI kara sakatA hai jo saubhAgyayukta hotA hai| bhakti Atmavilaya kA nAma hai, sampUrNa samarpaNa kA apara abhidhAna hai| kyoMki vahAM para dvaita sarvathA samApta ho jAtA hai| kabIradAsajI ke zabdoM meM.- . .. . "jaba maiM thA taba hari nahIM, jaba hari taba maiM naahii| prema galI ati sAMkarI, tAme do na smaahii|| isI prakAra--- "sIsa utAra muMha dhare, tApara rAkhe pAMva / dAsa kabIrA yoM kahe, aisA hoya to Ava // " jainAcAryoM ne bhI bhakti para vistAra se prakAza DAlA hai| rattatraya meM parigaNita samyagdarzana bhakti kiMvA zraddhA kA hI zabdAMtara mAtra hai| jJAna aura bhakti ke vAre meM yadi adhyayana kareM to jJAna choTA par3a jAtA hai, bhakti usase bahuta vistRta hai| bhakti meM aTUTa vizvAsa rakhane vAloM ne to yahAM taka kaha diyA ki 'jaba buddhi kI sImAoM kA anta hotA hai taba bhakti arthAt zraddhA kI sImA kA prArambha hotA hai / yahI kAraNa hai ki korA jJAnI vyakti, kevala bauddhika vyakti vidvAn to ho sakatA hai para bhakta nhiiN|' jJAna meM ahaM sambhava hai jo patana kA kAraNa hotA hai para bhakti ahaM-visarjana kA hI nAma hai / bhakti meM apanA kucha hotA hI nahIM, phira ahaM kisa bAta kA ? __ bhakti meM kisI samartha kA sAmarthya bhI jur3a sakatA hai para jJAna meM aisA kucha nahIM hotaa| bhakti, zraddhA yA dar3hAsthA hI vaha sazakta mArga hai jo patita se patita kA utthAna kara detI hai| bure se bure ko bhI zreSTha banA detI hai| deva, dAnava va mAnavakRta hara upadrava meM surakSA dene vAlA amogha maMtra bana jAtI hai----bhkti| tabhI to AcArya mAnatuMga kahate haiM -'tvadbhaktirevamukharIkurute blaanmaam'|' itihAsa isa bAta kA sAkSI rahA hai ki bhakti ke prabhAva se kisa prakAra asaMbhava kArya bhI sambhava ho jAte haiN| candanabAlA, jayadeva, aNDAla, tukArAma, ekanAtha Adi prabhu bhakti kI nAMva para baiThakara saMsAra-sAgara ke usa pAra cale ge| bhakta prahlAda ne 266 / tulasI prajJA ..

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bhakti kI zakti se pitAkRta hara kaSTa kA sAmanA kara amaratva ko pA liyA / bhakta ziromaNi mIrAM bhakti ke Asana para baiThakara viSa-pAna karake bhI amara ho gyii| ____ AcArya mAnatuMga, jinhoMne bhaktirasa kI tIkSNa chainI se cAroM ora laTakane vAle bar3e-bar3e tAloM ko khar3Akhar3a tor3a DAlA ! zobhajI zrAvaka jo AcArya bhikSu ke prati aTUTa zraddhAvAn the, ne bandI avasthA meM jaba apane ArAdhya ko pukArA to zRMkhalAeM svataH khulakara dUra jA girii| yaha saba kyA hai ? ekamAtra bhakti kI zakti hI to hai| vartamAna meM bhI yadi koI sAkSAt bhakta kA svarUpa dekhanA cAhe to AcAryazrI mahAprajJajI kA avazya darzana kre| itane bar3e terApantha dharmasaMgha ke sarvocca pada para AsIna hote hue bhI jaba apane guru caraNoM meM baiThate haiM to unakA kaNa-kaNa bhaktimayatA se AplAvita ho jAtA hai aura darzaka dekha-dekha kara gadgad ho jAte haiN| ___mahAzramaNI sAdhvIpramukhAzrIjI jaba apane ArAdhya kI stavanA meM prAtaH cAra baje se hI tAna cher3atI haiM to unakI sannidhi prApta loga unhIM meM mIrAM ke svarUpa kA darzana karate haiM aura unakI laya meM laya milAkara bhakti rUpa gaMgotrI meM abhisnAt ho jAte haiN| Aja sabase bar3I samasyA hai sacce ArAdhya kI prApti / jaba taka samyak rUpa se ArAdhya kA sAkSAt nahIM hotA taba taka vAMchita phala kI prApti bhI nahIM hotI hai / isalie yaha vicArya ho jAtA hai ki hamArA ArAdhya yA prabhu kaisA ho ? jisake sahAre hama sva svarUpa ko prApta kara sakate hai, bhavasAgara tara sakate haiN| hamArA ArAdhya, itanA samartha ho ki usake prati hamArI AsthA kabhI DagamagAe nhiiN| dUsarI tarapha hamArI AsthA itanI dRr3ha ho ki ArAdhya meM hameM sandeha yA zaMkA rahe hI nhiiN| hamAre ArAdhya meM kucha nirdiSTa maulika vizeSatAeM bhI avazya honI cAhie jisakA upAsaka bana hamArA mAnasa saccI prasannatA va zAzvata sukha ko prApta kara ske| jisakI ArAdhanA hameM bhI usI ke tulya banA dene kA sAmarthya rakhatI ho / jo sacamuca pArasamaNi kI bhAMti lohe ko bhI sonA banA sake, cuMbaka kI bhAMti svataH apanI tarapha AkarSita kara ske| bhakti mokSa kA mArga hai| saccI bhakti ke lie sacce ArAdhya kI prApti jarUrI hai| binA sacce ArAdhya kI prApti ke saccI bhakti nahIM hogI aura binA saccI bhakti ke mukti bhI nahIM aura na sahI jIvana kA nirmANa hogaa| apane-apane ArAdhya kA apanA-apanA svarUpa hotA hai para Aja kI andhAdhundha daur3a meM daur3ane vAle logoM ko thAmane ke lie aura Age Ane vAlI khAI meM girane se bacAne ke lie eka dizA nirdeza apekSita hai ki unakA ArAdhya kaisA ho ? unake stutya kA svarUpa kaisA ho ? jainagranthoM ke AdhAra para ArAdhya meM nimna guNa hone cAhie jaise vItarAgatA, varAgyazIlatA, muktipradAtA, zaraNAgatarakSaka, upadeSTA, zArIrika sauMdarya devaRddhisaMra 20, aMka 4 267

Page #13
sampannatA, jagannAtha, manokAmanApUraka, vighnahartA Adi-Adi / vItarAgatA rAga-dveSa rahita vItarAgatA kA dhAraka ArAdhya bhaktoM kA saccA sahAyaka bana sakatA hai| bhakta hRdaya meM apane Apako sthApita yA avasthita kara sakatA hai| 'kalyANamaMdira' meM AcArya siddhasena kahate haiM-'tvAmeva vItatamasaM paravAdino'pi" / yahAM yahAM tamasa kA artha rAga-dveSa se liyA gayA hai aura isIlie AcArya kahate haiM ki he prabho ! anya darzanI logoM kI dRSTi meM bhI kevala Apa hI vItarAga haiM / AcArya amitagati ne bhI 'paramAtmadvAtrizikA' meM apane ArAdhya kA svarUpa jatAte hue kahA hai --- 'rAgAdayoH yasya na santi doSAH5 arthAt jisameM rAga-dveSa Adi rUpa doSa na ho vaha devAdhideva mere hRdaya meM virAjamAna hoN| terApantha ke caturtha AcArya zrImajjayAcArya bhI 'caubIsI' meM yahI prakaTa karate hue dRSTigocara hote haiN| dekhie, unakA ArAdhya kisa prakAra vItarAgatA ko prApta 'aho ! vItarAga prabhu tUM shii|" 'ubhaya baMdhaNa Apa AkhiyA, rAgadveSa vikarAla ho|" bhagavAn suvidhinAtha kI stuti meM ve kahate haiM'madhukara maraMda taNI para, suranara karata salAmI ho / to piNa rAga vyApa nahIM, jItyo moha harAmI ho / " arthAt unake bhagavAn suvidhinAtha ne to isa prakAra moha (rAgadveSa) ko jIta liyA hai ki devatA loga isa rUpa meM jhuka kara vandanA karate jaise kamala parAga para madhukara jhukatA hai| phira bhI unake dila meM rAgabhAva nahIM upajatA hai| / hAlAMki rAga-dveSa donoM durdamanIya hai phira bhI unake ArAdhya ne unheM jIta liyA hai -'rAga-dveSa durdata te damiyA / " ____'caturviMzati guNa-geya-gIti' meM gaNAdhipati pUjya gurudeva bhI kahate haiM-'rAgadveSa vizeSa virhitN'|" he prabho ! Apa vizeSa rUpa se rAga-dveSa rahita haiN| vairAgyavAn jo virAga ko dhAraNa karane vAle hote haiM ve vairAgyavAna kahalAte haiN| jainadarzana kA carama lakSya hai mukti aura usakI ora agrasara hone kA sAdhana hai ---vairAgya / hamArA ArAdhya saMsAra se vimukha ho arthAt kAmabhogoM ke prati anAsakta, mokSAbhilASI ho / bhaktAmara meM AcArya mAnataMga apane ArAdhya ko utkRSTa koTi kA vairAgyavAna siddha karate hue kahate haiM ----- 'citraM kimatra yadi te tridazAMganAbhinati manAgapi mano na vikAramArgam / 15 kalyANamandira meM AcArya siddhasena ne to yahAM taka kaha diyA ki mahAdeva Adi deva jahAM hataprabhAva ho gae haiM usa kAmadeva ko bhI apane harA diyA268 tulasI prajJA

Page #14
'yasmin hara prabhRtayo'pi hataprabhAvA:, so'pi tvayA ratipatiH kSapitaH kSaNena / 11 aura jayAcArya ne kAmabhogoM ko pratyakSa jAla mAnate hue kahA hai"virakta citta vighaTyo isyo, jANyA pratyakSa jAlA' / chAMDa gRhavAsa karI mati niramalI / 14 aura isI prakAra"viSaya viTaMbaNa ho tajiyA viSaphala jANa / "5 'saMvega sakhara jhalatA upazama rasa lInA / " Adi paMktiyoM meM ArAdhya kA vairAgyavAna svarUpa ghaTita hotA hai| AcArya amitagati bhI mAnate --'samasta saMsAra vikAra bAhya" arthAt Apa saMsAra ke sabhI vikAroM se dUra haiN| muktipradAtA hamArA parama prAptavya lakSya hai ---- mokss| usakI prApti meM sahAyaka banatA hai hamArA ArAdhya / ata: hamArA ArAdhya mukti pradAna karane vAlA ho| mAnatuMgAcArya kahate haiM ...... 'nAnya zivaH zivapadasya munIndra ! panthAH / " AcArya siddhasena ke ArAdhya kI stuti mAtra se hI paramAtmadazA prANta hotI haidhyAnAjjineza ! bhavato bhavinaH kSaNena / dehaM vihAya paramAtmadazAM vrajanti / 19 isI prakAra ve Age kahate haiM'te vigalitamalanicayA, acirAnmokSaM prapadyante / 20 AcArya amitagati bhI isakA samarthana karate haiM --- 'zazvadadhIto manasi labhante, muktiniketaM vibhavavaraM te / " gaNAdhipati gurudeva bhI kahate haiM-he prabho ! ApakA svarUpa kaisA hai ? "bhavajalarAzi nistIrNa:' / aura jayAcArya kI ye paMktiyAM----- 'aho prabho ! tuma hI dAyaka zivapaMthanA / '33 'bhava sindhu pota tUM hI sahI / 24 'meTaNa bhava-bhava khAmI ho / 21 'zivadAyaka tUM jaganAtha / " "zivadAyaka sukhakaMda kii| -bhI ArAdhya ke muktipradAtA svarUpa ko svIkRta karatI hai| zaraNAgatarakSaka ArAdhya sarva sAmarthyavAna hotA hai aura bhakta sAmAnya / lekina ArAdhya bhakta ko kabhI bhI sAmAnyapana kA ahasAsa nahIM hone detA hai| vaha usakI cahuMmukhI jimmevArI ko vahana karane vAlA hotA hai| vaha na kevala zaraNa dene vAlA apitu khaNDa 20, aMka 4 269

Page #15
usa para Aye hara vighna kA bhI vinAza karane vAlA hotA hai| tabhI to kahA 'mucyanta eva manujA: sahasA jinendra, raudrarupadravazataisarvAyavIkSite'pi28, bhaktAmara (zloka saMkhyA 34 se 42) meM hI darzAyA gayA hai ki bhagavAna kI zaraNa lene vAlA sampUrNa upadravoM se pAra pA jAtA hai| udAharaNa rUpa meM - 'trAsaM vihAya bhavataH smaraNAd vrajanti / 29 'baddhakrama kramagataM hariNAdhipo'pi, nAkAmati kramayugAcalasaMzritaM te / paramAtmadvAtrizikA meM AcArya amitagati ne bhI ArAdhya ko zaraNAgata svarUpamAna kahA hai .....' taM devamAptaM zaraNa prapadye / '' isI prakAra jayAcArya ne to bAra-bAra ArAdhya kI zaraNa svIkAra kara unheM zaraNAgatavatsala mAnA hai --- 'azaraNa zaraNa tUM hI sahI / '32 'aMtarayAmI zaraNa Aparai hUM Ayo avadhAra / / 'zaraNa tihArai zaraNa tihAra zaraNa tihAra ho|34 'zaraNa Ayo syAma re jI avicala sukha nai kAja / '35 'zaraNa AyA tujha sAhibA / '36 aura isI prakAra gaNAdhipati pUjya gurudeva ne bhI ekamAtra zaraNAgatarakSaka ko hI yAda kiyA hai.--- 'mAdRgazaraNaM, dhRta caraNam / bhavadanyaM kaM zaraNaM manye / " zArIrika saundarya jo bhI vyakti ArAdhya banane ke yogya haiM ve mahAn hote haiM aura zIla guNa me saMpanna hone se AMtarika saundarya se saMyukta hote haiM lekina bAhya saundarya bhI apanA eka sthAna rakhatA hai| zArIrika lakSaNa bhI uttama va utkRSTa prAyaH mahAn vyaktiyoM ko svataH prApta rahate haiN| unake darzanamAtra se hI bhaktahRdaya khicatA calA jAtA hai| nirguNanirAkAra, paramapada ko prApta ArAdhya to sundara hai hii| gaNAdhipati gurudeva 'caturviMzati guNa-geya-gIti' meM kahate haiM --'navikArAya nirAkRtaye, sarvajJAya zivAya bhagavate cinmayarUpAyamRtaye / " bhaktAmara meM ArAdhya kI zarIra sundaratA kA varNana karate hue yahAM taka kaha diyA 'dRSTvA bhavantamanimeSavilokanIyaM, nAnyatra toSamupayAtijanasya cakSuH / 'yatte samAnamaparaM na hi rUpamasti / 'vaktraM kva te suranaroraganetrahAri, niHzeSanijita jagatritayopamAnam / '41 isI prakAra AcArya siddhasena ne apane ArAdhya ko zyAmavarNa vAle va ati sundara ghoSita kiyA hai..270 tulasI prajJA

Page #16
zyAmaM gabhIra" 'sumatijinezvara sAhiba zobhatA / jayAcArya kI aisI eka nahIM aneka paMktiyAM haiM jo unake ArAdhya ko sundaratama ghoSita karatI hai--- 'samavasaraNa bica phAvatA, indra thakI opai ghaNI / ' 'nirakha-nirakha dhApa nahIM, ehavo rUpa amAmI ho / 44 'sUrata thArI mana basI sAhibajI / "5 'indra thakI adhikA op|4| _ 'moneM pyArA lAgai chai jI ara jinarAja / ' isa prakAra zArIrika saundarya bhI ArAdhya kA atirikta atizaya hotA hai / jagannAtha bhakta hRdaya meM virAjamAna ArAdhya sarvotkRSTa hotA hai| vaha apane ArAdhya ko sarvottama uccAsIna dekhanA cAhatA hai / apane ArAdhya kI tulanA meM dUsarA koI bhI usakI dRSTi meM nahIM hotA hai ataH ArAdhya tInoM lokoM kA zaraNabhUta, jagannAtha, paramapitA paramezvara svarUpa vAlA ho| kalyANamandira meM--'vizvezvaro'pi' vizva Izvara rUpa samAna hai to AcArya amitagati ne 'trilokadarzI' vizeSaNa se yukta ArAdhya kI yAcanA kI hai| isI prakAra 'yo vyApako vizvajanIna-vatiH / 48 jayAcArya kA ArAdhya bhI jagat nAtha hai-- 'zivadAyaka tUM jaganAtha / '49 'tribhuvana sira TIko re / 50 'jagadayAla tUM hI kRpAla / 51 'jagatanAtha jinajANI' Adi / manokAmanApUraka sacce ArAdhya kI zaraNAgati meM Ane vAlA bhakta hRdaya vaise to sabhI abhIpsAoM se uparata ho cukA hotA hai phira bhI ArAdhyadarzana kI tar3apha use bhI vyAkula karatI rahatI hai| muktidhAma taka jAne ke lie vaha utkaTa icchA vAlA ho jAtA hai| isIlie vaha apane ArAdhya meM vaha sAmarthya dRSTigata karatA hai jo usakI hara manokAmanA pUrNa kara sakatA hai / dekhiye ---jayAcArya kI hI bhASA meM...- 'mana citita vastu mile, raTiyAM jina svAmI ho / '53 'samaraNa karatAM Aparo, mana vAMchita hoya / 54 isa prakAra ina stutiparaka granthoM ke AdhAra para hamAre ArAdhya meM bahuta sArI vizeSatAeM hotI haiN| khaNDa 20, aMka 4

Page #17
saMdarbha 1. nAradabhaktisUtra 19 2. vahI, 5152 3. bhaktAmara stotra 6 4. kalyANamandiram stotra 18 5.paramAtmadvAtriMzikA 16 6. caubIsI, 8 7. vahI, 2 8. vahI, 9 9. vahI, 20 10. caturviMzatiguNa-geya-gItiH, 7 11. bhaktAmara stotra, 15 12. kalyANamandiram stotra , 11 13. caubIsI, 1 14. vahI, 1 15. caubIsI, 4 16. vahI, 1 17. paramAtmadvAtriMzikA, 6 18. bhaktAmara stotra, 23 19. kalyANamandira stotra, 15 20. vahI, 44 21. paramAtmadvAtriMzikA, 15 22. caturviMzatiguNageya-gItiH, 12 23. caubIsI, 2 24. vahI, 2 25. vahI, 9 26. vahI, 13 27. vahI, 16 28. kalyANamandiram stotra, 9 29. bhaktAmarastotra, 40 30. vahI, 35 31. paramAtmadvAtriMzikA, 18 32. caubIsI, 2 33. vahI, 5 34. vahI, 13 35. vahI, 18 36. vahI, 11 37. caturvizatiguNa-geya-gItiH, 20 38. vahI, 21 39. bhaktAmarastotra, 11 40. vahI, 12 41. vahI, 13 42. kalyANamandiram stotra, 23 43. caubIsI, 5 44. vahI, 9 45. vahI, 10 46. vahI, 12 47. vahI, 18 48. vahI, 13 49. vahI, 17 50. vahI, 19 51. vahI, 20 52. vahI, 7 53. vahI, 9 54. vahI, 6 272 tulasI prazA

Page #18
mahAkavi mahAprajJa kA jIvanadarzana ( mahAprajJa kRta saMskRta kAvya-granthoM ke AdhAra para ) jaba kabhI kisI zreSTha mahAkavi ke kAlAdi kI sImA se vyavacchinna kisI kAvya kA adhyayana karate haiM to usa samaya kevala kavitA hI sAmane rahatI hai, usakA artha gauNa ho jAtA hai, kyoMki artha buddhi kA viSaya hai kavitA hRdaya pradeza kA / anveSaNa kAla meM kucha aura hI ho jAtA hai / na vaisI ramaNIyatA hotI hai na mahanIyatA / saba kucha kSaNabhara meM badala jAtA hai / usa samaya kucha aura hI hAtha lagatA hai jo kavitA ko chor3akara saba kucha hotA hai / kAvyAsvAda Rta-sarovara meM nimajjana aura saundarya meM vilaya kA nAma hai, jahAM kevala satyAnubhUti hotI hai / arthAnveSaNa se vaicArika bodha hotA hai jo satya se kAphI alaga rahatA hai / rasika rasapravAha meM nimajjita hokara dhanya ho jAtA hai to vaNik usa rasa ke mUlyAMkana karane meM hI saba kucha kho detA hai / bhaMvarA zakuntalA kA adharAmRta pItA hai to duSyanta usakI jAti khojane meM hI samaya gaMvA detA hai - vayaM tattvAnveSAnmadhukara hatAstvaM khalukRtI / valgutA evaM ramaNIyatA rUpa kailAza kI goda meM nivasita kamanIya - kavitA rUpa AhlAdya- alakA se niHsRta gItamaya gAMgeya rasadhArA meM jo nimajjita huA, samajho ki usane saba kucha pA liyA, zarIra kA rUpa evaM lAvaNya AtmA ke tyAga aura tapa meM pariNata ho gayA, mAnava jIvana kA lalAma - lakSya annamaya se Anandamaya koSa kI prApti ho gaI, zivabhUta saundarya - sAgara kA patA prApta kara liyA, cidvilAsa meM ramaNa karane ke sAmarthya kI labdhi ho gayI / vaha bhAgyavAn jIvana mUlyoM ke svAda ko svayaM to khUba cakhatA hI hai, zeSa saMsAra ke jIvita prANiyoM, chaillo evaM zreyapipAsuoM ke lie bhI amRta - rasa kI dhArA bahA jAtA hai / NDa 20, kavitA kI alakA, kailAsa kI goda meM hai / yahAM kailAsa hI vicAraNIya hai-- jahAM jJAna kA lAsya ho, samAdhi, sAdhanA aura saundaryArAdhanA kA pUrNa adhivAsa ho tathA tapa, vrata, svAdhyAya aura jIvana anubhava cAroM milakara eka vaise Amraphala kA nirmANa karate haiM jisameM guThalI aura chilakA kA sthAna nahIM hotA / hotA hai kevala rasa, kevala rasa / vaha phala kisako priya nahIM hai ? aise kailAsa meM kavitA kI alakA basa sakatI hai, usakI anugAminI bana sakatI hai, aura usase niHsRta rasa pravAha pUre loka ko ApyAyita karatA hai / | harizaMkara pANDeya aMka 4 273

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tAtparya yaha ki kavi, mahAkavi, sArasvata putra Adi ke jIvana-anubhava jaba paripakva ho jAte haiM, avilatA kA nirasana, vitatha kA virasana ho jAtA hai, taba ve hI jIvana kI anubhUtiyAM kalpanA, bhAvanA aura saMgIta kA AzrayaNa kara loka meM abhivyakta hote haiM / svabhAvataH kAvya-kalA meM jIvana aura jagat ke prati mahAkavi kA dRSTikoNa hI rUpAyita hotA hai / kavi kA jIvana, AcAra, caritotkarSa, vyatigata mAnyatAeM Adi kavitA meM abhivyaJjita hotI haiM / kavitA ke mAdhyama se kavi usa satya kI vyAkhyA karanA cAhatA hai jisakI anubhUti kA svAda vaha pahale cakha letA hai / vaha ahaM kA visarjana kara jisa Ananda taraMginI aharniza nimajjita rahatA hai usI kI zAbdika abhivyakti kAvya-kalA ke mAdhyama se karatA hai / bhakta kavi apane upAsya caraNa- sAgara se baTorI huI maNiyoM ko hI kAvya - mAlA meM pirotA hai, to dArzanika AtmAMbudhi meM nimajjana se prApta ratnoM ko kAvyAkSaroM meM sajAtA hai / kavi, kalAkAra Adi nija jIvana yA svagata anubhUtiyoM ko hI apanI kalA ke mAdhyama se abhivyaMjita karate haiM / suprasiddha pAzcAtya vicAraka ema0 vilkiMsana IT abhimata hai ki sat kAvya mahAn vyaktitva ke sabhI mahanIya vizeSatAoM ke yoga se mUrtimAn hotA hai It is well to remember that great-poetry is the result of a noble synthesis of all the powers of personality. hRdayastha anubhUti kI abhivyakti ke dRSTAMta prAcInakAla se hI labhya haiN| RSi vAlmIki apane hRdaya meM sthita rAma kI abhivyaMjanA karate pAe jAte haiM to pArAzaranandana byAsa apane hRdayeza kRSNa ke caraNoM meM bhakti - puSpa arpaNa karate hue / kAlidAsa zrutyAnumodita dharma kI pratiSThA meM vyasta haiM to bhAravi, mAgha apane pAMDitya - vijRmbhaNa meM tallIna | AcArya mAnatuMga saMsAra-saMtAraNa - samartha naukA kI vyAkhyA meM to jayadeva 'harimavalokaya saphalaya nayane' kI ArAdhanA meM Asakta | isI prakAra mahAkavi mahAprajJa anubhUta satyoM kI prarUpaNA evaM ghaTita ghaTanAoM kI abhivyaMjanA meM anurakta haiM / ye apane kAvya-granthoM meM unhIM kI kahAnI kaha rahe haiM jinakA sAkSAtkAra unheM apane jIvana meM ho cukA hai / 'sambodhi', 'azruvINA', ratnapAlacarita' Adi kAvyagranthoM se ve hI dhvaniyAM sunAI par3atI haiM jo pUrva meM hI inake dhvani tantroM meM sthApita ho cukI haiM, prANavAyu meM mila gayI haiM / inhoMne jo kucha bhI anubhava kiyA, jisa kisI ko anubhUti kA viSaya banAyA, usI kA sArasvata saMvidhAna ina kAvya granthoM meM pAyA jAtA hai / 1. zraddhA : jIvana rasa kavi sarvaprathama usI kI carcA karatA hai, jisakA avalamba lekara vaha mahAn banatA hai AcArya, dArzanika, vicAraka yA samAja kA koI bhI sArasvata puruSa, apanI bauddhika kSamatA ke vikasita hone para, prathamataH usI ko zAbdika abhivyakti detA hai, jisakA 274 tulasI prajJA

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parama upakAra usake jIvana meM hotA hai / yaha manovaijJAnika tathya evaM vyAvahArika satya hai ki jaba kabhI samaya milane para anAvila-mAnasa mahAkavi usI ke prati apane hRdaya ke baikharI-puSpa ko samarpita karatA hai, jo use Avila-saMsAra-sAgara kI bhayaMkara bhaMvaroM se pAra karane meM sahAyaka hotA hai| yaha AkAzI kalpanA kA vijRmmaNa yA bauddhikavyAyAma mAtra nahIM balki pratyakSa satya hai / mahAkavi-mahAprajJa isalie mahAprajJa baneM ki prathama sopAna meM hI unhoMne zraddhA kA varaNa kiyA; usake AMcala meM khele / svayaM zraddhA kA mUrtimanta vigraha bana gae / yaha kathana koI atizayokti nahIM hogI ki AcAryazrI mahAprajJa ke pAsa jo kucha bhI ratna haiM, ve saba zraddhA-sAgara se hI samutthita haiN| saMsAra meM jo bhI mahApuruSa bane haiN| sabane zraddhA kA hI Azraya liyA hai| hamAre mahAkavi ne zraddhA kA svAda khUba cakhA aura cakhakara muni, mahAprajJa aura mRtyuMjayI bana ge| azruvINA ke amaragIta ke saMgAyaka, vivecya mahAkavi kA spaSTa udghoSa hai---"zraddhA kA svAda jisane nahIM cakhA usakA janma hI vRthA hai" satsamparkA dadhati na padaM karkazAH yatra tarkA, sarva dvaidhaM vrajati vilayaM nAma vizvAsa bhUmau / sarve svAdAH prakRtisulabhA durlabhAznAnubhUtAH zraddhAsvAdo na khalu rasito hAritaM tenajanma / yaha zraddhA netrahIna vyaktiyoM ke lie netra aura caraNahIna vyaktiyoM ke lie caraNa hai| zraddhAvihIna mana bhavyatva ko kabhI prApta nahIM kara sakatA hai| atulA tulA kA prasaMga bhI draSTavya hai acakkhugANaM iNamatthi cakkhu, apAyagANaM caraNaM iNaM ca / saddhAvihINassa maNassa dese, __No vArihaM vottamiNaM ti bhavvaM / / " 'jJAna sabhI arthoM kA pravartaka nahIM hotA' zraddhA sampUrNa kI sAdhikA hai, kyoMki zraddhA kA prakAza jJAna ke prakAza se mahattvapUrNa hai| AcArya mahAprajJa spaSTa zabdoM meM udghoSaNA karate haiM ki 'jJAna ne sadA merA anusaraNa nahIM kiyA, kintu zraddhA sadA merI anucAriNI banI rahI hai / ata: maiM vyakta hone para bhI mAnatA hUM ki zraddhA kA prakAza jJAna ke prakAza se mahattvapUrNa hai NANe Na haM NANusaomhi NiccaM, saddhA u NiccaM aNucAriNI me| vatto pi haM iNaM ca manne, saddhApagAso paramotthi nANA // zraddhA kA prakAza isalie bhI mahAn hai ki jahAM zraddhA kA sAmrAjya hotA hai, vahAM dvaita kA sarvathA abhAva ho jAtA hai, Ananda rasa kI saritA pravAhita ho jAtI hai lekina jahAM isakA abhAva huA, vahAM duHkha kA sAgara laharAne lagatA hai| zraddhA kI aisI khaNDa 20, aMka 4 275

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prayogAtmaka evaM vyAvahArika vyAkhyA vahI kara sakatA, jisakA jIvana zraddhArasa se AplAvita ho cukA hai / mahAkavi mahAprajJa ke zabdoM meM ---- tatrAnandaH sphurati sumahAn yatravANIMzritA'si / duHkhaM tatroccalati vipulaM yatra monAvalambA / / saMbodhikAra mahAprajJa kA spaSTa nirdeza hai ki jo vItarAga kI AjJA ke prati zraddhAvAna hai, vahI medhAvI hai tathA saMsAra-sAgara-saMtaraNa meM samartha hotA hai ArAdhako jinAjJAyA: saMsAraM tarati dhruvam / tasyA virAdhako bhUtvA, bhavAmbhodhau nimajjati / / AjJAyAM yazca zraddhAlu: medhAvI sa ihocyate / asaMyamo jinAnAjJA jinAjJA saMyamo dhruvam // ' zraddhA yukta vinaya se vyakti mahAn se mahat (zreSTha) bana jAtA hai -- isa tathya kI udghoSaNA svayaM mahAkavi ke zabdoM meM - akArSIcchaddhayAM vinayaparipATI gurupade, drutaM prApad ramyAM mahima paripATI gurupadAm / vyadhAt bhaktiM hRdyAmabhajata vibhaktiM munipadAdidaM bhaktestattvaM bhavati bhagavan ! vA krayavidhiH / / (Apane guru ke prati zraddhAyukta vinaya kA prayoga kiyA aura badale meM suramya tathA vizAla mahimA ke sthAna ko prApta kara liyaa| Apane guru ke prati hRdaya se bhakti dikhAI aura Apa munipada se vibhakta ho gae-AcArya bana gae / bhagavan yaha bhakti hai yA vinimaya ?) zraddhA ke lie hRdaya kI pavitratA Avazyaka hai| jisakA hRdaya sadyaHjAta zizu ke samAna yA tarkabANa se ube hue mahAjJAnI ke sadRza pavitra hai, vahI vyakti zraddhA kA varaNIya hotA hai / azruvINA kA prArambha hI mahAkavi zraddhA-cetanA kI isI vyAkhyA se karate haiM zraddhe ! mugdhAn praNayasi zizUna dugdhadigdhAsyadantAn, bhadrAnajJAna vacasi nistAMstarkabANairadigdhAna / vijJAMzcApi vyathitamanastarkalabdhAvasAdAttarkeNA'mA na khalu viditaste'navasthAna hetuH / / isa prakAra uparyukta vivecana se spaSTa ho jAtA hai ki AcAryazrI mahAprajJa kI dRSTi meM jIvana zreSThatA kI sAdhanA bhUmi meM zraddhA prathama evaM anivArya sahacarI hai| zraddhA aura vizvAsa kA saMbala prApta karake hI koI jIva mahAmanISI kI yAtrA ko pUrNa karatA hai, isalie zraddhA jIvana rasa hai / jaise rasa ke binA phala kI kalpanA nahIM kI jA sakatI vaise hI zraddhA ke binA jIvana kyA hogA ? 2. bhakti : zreyassAdhikA AcArya mahAprajJa kI dRSTi meM zraddhA jIvana rasa hai to bhakti jIvana-dhana / zraddhA 276 tulasI prajJA

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kI vikasita avasthA kA nAma hI bhakti hai / prabhu ke guNoM para ananya vizvAsa, niSThA aura zraddhA bhakti-pada vAcya hai| zraddhA se hRdaya pavitra hotA hai, prabhu kiMvA guru ke guNoM ke prati adAjJA ke prati vizvAsa bar3hatA hai taba bhakti se ve guNa svayaM ke anAvila mAnasa meM utarane lagate haiM / jaise jotI huI bhUmi meM bIja zIghra hI uga Ate haiM evaM vikAsa ko prApta hote haiM usI prakAra zraddhA-siMcita hRd pradeza meM prabhu-guNa kA sahajatA se AropaNa evaM vikAsa hone lagatA hai / prabhu, tIrthaMkara, guru Adi zreSTha puruSoM ke guNoM ke prati anurakti bhakti hai / AtmA ke aviparIta svabhAva meM ramaNa bhakti hai / zAMDilya ke zabdoM meM Atmaratyavirodheneti zAMDilya: / " avicchinna rUpa se zuddha AtmarUpa meM rahanA hI Atmarati hai, isa Atmarati meM nitya sthita rahanA hI bhakti hai| zrI zaMkarAcArya ne mokSasAdhaka sabhI sAdhanoM meM bhakti ko zreSTha mAnA hai- mokSakAraNa sAmagrayAM bhaktireva garIyasI / svarUpAnusaMdhAnaM bhaktirityabhidhIyate / / " sarvArthasiddhikAra ne bhAvoM kI vizuddhi ke sAtha anurAga ko bhakti kahA hai'bhAvavizuddhiyukto'nurAgo bhakti: / " arthAt pUjya ke prati vizuddha evaM avicchinna rati bhakti hai / AcArya zrI mahAprajJa ke sabhI saMskRta granthoM meM yaha tathya spaSTa parilakSita hotA hai ki bhakti zreSTha sAdhana hai, sAdhya bhI hai| azruvINA meM sAdhana bhakti kA darzana hotA hai / jaba saba kucha chUTa jAtA hai, saMsArika Azraya duHkha-nirodhana meM asamartha ho jAte haiM, duHkha kA kAraNa bhI banane lagate haiM, taba ekamAtra bhakti hI kAma AtI hai, usa paramaprabhu ke prati ananya rati sahAyikA bana jAtI hai / akiMcana caMdana bAlA apanI namaskArAtmikA bhakti se hI prabhu caraNoM se zAzvata sambandha jor3a letI hai sarvA sampad vipadi vilayaM nirvirodhaM jagAma vyU zraddhA mahati sukRte'dyApi nUnaM parIkSyA / bhaktyA dezA prakRtikRpaNA'kiJcanainivizeSA, svAbhinneSA vinayavinitA'smi praNAmAvazeSA || dainyAvasthA meM yA jaba saMsAra vipanna ho jAtA taba samartha kI bhakti hI kAma AtI hai / mahAbhArata kI draupadI, zrImadbhAgavata mahApurANa kI uttarA, arjuna, gajendra Adi kI bhakti isI koTi kI hai| vipatti kI velA meM mRtyujetA kA Azraya | AcArya mAnatuGga bhI isI paramparA meM upasthita hote haiM / saMkaTa kI ghar3I meM saMkaTa - mukta kI upAsanA, ghora-saMsAra meM janmajarA-maraNa rUpa duHkha se bacane ke lie mRtyujetA kI abhyarthanA bhaktAmara - praNata- maulimaNi- pramANAmudyotakaM dalita- pApa tamovitAnam / samyak praNamya jinapAdayugaM yugAdAvAlambanaM bhavajale patatAM janAnAm // " khaNDa 20, aMka 4 277

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bhakta kA bhagavAn trailokya sundara hotA hai yate samAnamaparaM nahi rUpamasti / 15 mahAkavi mahAprajJa kA prabhu trailokya-saubhaga rUpa se yukta haiM / kAmadeva bhI inakI mahAnatA se vijita ho gayA haiM samUlamunmUlayituM ca ceSTanaM, vidhIyate pratyuta hAha ! mAmapi / yohaM na zakrAdibhireva vaJcitaH, sa vipralabdhosmi mahAtmanA'munA || guru caraNa meM nivAsa hI mahAprajJa ko kAmya hai / AcArya stuti ke prasaMga meM ve kahate haiM - kucha vyakti Apake ( guru tulasI ke) hRdaya ko vizAla batAte haiM, kucha Apake mana ko aura kucha Apake sundara lalATa ko / kintu deva ! maiM to Apake caraNoM ko hI vizAla mAnatA hUM jahAM ki hajAroM-hajAroM vyaktiyoM ke mana nivAsa karate haiM vANI pavitraM vidadhAti karNaM, stutI rasajJAM nayanaM ca mUrtiH / 3. Atma-nirIkSaNa aura AtmAlocana paraM tu sarvottamamuttamAGga, punAti puNyazcaraNastavAsau // 17 AcAryazrI mahAprajJa mahAvratI, tapasvI evaM zreSTha mokSa sAdhaka haiN| zreyas kI prApti ke lie sarvaprathama inhoMne sva kI ora avalokana aura AtmanirIkSaNa para bala diyA hai / ratnapAla caritra ke rAtri prasaMga meM isa tathya ko vistAra se nirUpita kiyA hai / rAjA ratnapAla jaba rAtri ko aMdhakAradAtrI hone ke kAraNa kozatA hai taba rAtri jabAba detI hai 1 Apa loga mere andhakAra ko bhayaprada evaM duHkhadAyI anubhava karate haiM, kintu isI prakAra mana ke andhakAra ko duHkhaprada evaM bhayaprada kyoM nahIM mAna rahe haiM 278 sukhakaraM pravidantyapi hA ! hatam // jisa dina mana kA andhakAra naSTa ho jAegA, usa dina rAta aura dina meM koI antara nahIM raha jAegA / manuSya kitane avivekI hote haiM, ve rahasya ko nahIM jAnate / ve mere andhakAra ko to dIpa jalAkara dUra karanA cAhate haiM, parantu apane mana ke aMdhakAra ko miTAnA nahIM cAhate mama tamossukhadaM bhayadaM dhruva, manubhavanti bhavanta idaM tathA / kimu na mAnasasaMtamasaM bhayA paramaho ! manujA avivekino, hi bhavanti rahasyavidaH kvacit / apacikIrSava eva tamo mama, gRhamaNenicayAnmanaso na ca // 9 'tulasI prajJA

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uparyukta prasaMga se AtmanirIkSaNa-sAdhanA kI anivAryatA spaSTa parilakSita hotI AtmanirIkSaNa kA tAtparya hai -- apanI ora dekhnaa| maiMne kyA kiyA hai ? mere lie kyA karanA bAkI haiM ? aisA kauna-sA kArya hai, jise maiM nahIM kara sakatA ? Adi kA cintana Atma-nirIkSaNa hai / jaise zarIra ke lie Avazyaka kArya kie jAte haiM vaise hI AtmA ke lie bhI hone caahie| eka vicAraka ne kahA hai - manuSya zarIra ko khurAka detA, kintu AtmA ko nahIM / AtmA ko bhojana die binA manuSya kA jIvana aMta meM arthahIna siddha hotA hai / usameM rasa utpanna nahIM hotA, AdamI lagabhagamarA huA jItA hai| isI kAraNa saMbodhikAra ne divasa kA prathama kRtya Atma-nirIkSaNa ko hI mAnA sadyaH prAtaH samutthAya smRtvA ca parameSThinam / prAtaH kRtyAnnivRttaH san kuryAdAtmanirIkSaNam // 4. samatA kI sAdhanA sabhI paristhitiyoM meM eka rasa rahanA, 'duHkheSu anudvignamanA sukheSu vigataspRhaH' arthAt duHkha meM anudvigna aura sukha meM spRhA rahita honA samatA kI sAdhanA yA samatvayoga hai / 'samayA dhammamudAhare muNI' kI vistRta vyAkhyA mahAprajJa ke kAvya-granthoM meM prApta hotI hai---'sukha aura duHkha ko samabhAva pUrvaka sahana karanA cAhie' isa tathya ko mahAprajJa vRkSoM ke mAdhyama se udghATita karate haiM / ratnapAlacarita meM vRkSa rAjA ratnapAla se kahate haiN| rAjan ! hama jIvana paryanta Apa se upekSita rahate haiM phira bhI dainya bhAva ko dhAraNa nahIM karate haiM / saMtoSapUrvaka jIvana nirvAha karate haiM citraM tadetat tavasUnavo'pi, hyAjanmamRtyostvadupekSitAzca / chAyAM tyajAmo na tavAgrato'pi, saMtoSabhAjAM mahimA hyagamyaH // 1 AgamakAra kahate haiM -jIvana-maraNa meM saMyoga-viyoga meM, apriya evaM priya meM jo samabhAva rakhatA hai vahI pUjya hotA hai| AcArAMga kA RSi udghoSita karatA 'lAbhutti na majjijjA, alAbhutti na soijjA 22.... rAgadveSa ke prasaMga meM jo vyakti sAmAnya rahatA hai vahI pUjya hotA hai - jo rAgadosehiM samo sa pujjo| jo vyakti saMtoSa ko dhAraNa karate haiM kabhI pApa nahIM karate-saMtosiNo Na pakareMti pAvaM" isa Agamika siddhAMta kI pratiSThApanA vRkSoM ke 'saMtoSabhAjAM mahimA hyagamya'25 isa sUkti vacana ke dvArA kI gaI hai / sabhI paristhitiyoM meM kSamA dhAraNa karanA mahAprajJa kA jIvana-siddhAMta hai / vRkSa kahate haiM-rAjan ! loga hamArA chedana-bhedana karate haiM, phira bhI hama tumhAre pAsa zikAyata nahIM karate haiN| hama kSamA (dharatI) ke putra haiM isalie kSamA dhAraNa karate haiM khaMDa 20, aMka 4 279

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chindanti bhindanti janAstathApi, pUtkurmahe no tava sannidhAne / kSamAtanUjA iti saMpradhArya, kSamAM vahAmo na ruSaM sRjAmaH / / 5 saMbodhikAra manojJa aura amanojJa donoM viSayoM meM samatva dhAraNa karanA vItarAgatA kA mApadaNDa mAnate haiM amanojJA dveSabIja, rAga-bIjaM manoramA: / dvayorapi samaH ya syAd, vItarAgaH sa ucyate / / 27 ___dhammapadakAra ise hI anAsakta kI saMjJA se abhihita karate haiM -- jise na isa loka kI aura na paraloka kI abhilASA hai vahI virakta aura anAsakta puruSa brAhmaNa kahalAtA AsA jassa na vijjanti asmi loke paramhi ca / nirAsayaM visaMyuttaM tamaha bmi brAhmaNaM // 28 bhagavAn kRSNa ne arjuna ko sardI-garmI, sukha-duHkha Adi meM samabuddhi dhAraNa karane kI bAta kahI hai mAtrAsparzAstu kaunteya zItoSNa sukhaduHkhadAH / AgamApAyino'nityAstAMstitikSasva bhArata // 29 isa prakAra AcArya mahAprajJa kI samasta kRtiyoM meM samatA kA saMgIta sunAI par3atA hai, kyoMki ahiMsA sAdhanA kI prathama pRSThabhUmi samatA hI hai / samabhAva ke binA ahiMsA kI upAsanA ho nahIM sakatI hai / jo viparIta paristhitiyoM meM dhairya dhAraNa karatA hai vahI ahiMsA kI sAdhanA kara sakatA hai| isameM svayaM mahAprajJa ke vacana pramANa haiM / saMbodhi meM bhagavAn meghakumAra se kahate haiM - ahiMsA lakSaNo dhrmstitikssaalkssnnstthaa| yasya kaSTe dhRti sti, nAhiMsA tatra saMbhavet // 5. ahiMsA ko ArAdhanA ___ 'mA hiMsIstanvA prajAH 'mA hiMsIH puruSaM jgt||2 ahiMsA paramo dhrmH|| dhammamahiMsAsamaM natthi, tumaMsi NAma sacceva jaM haMtavvaM ti mannasi,5 bhUtahitaM ti ahiMsA" Adi sUkti vacanoM kA sampUrNa rUpAyana mahAkavi mahAprajJa ke jIvana meM lakSita hotA hai / mahAprajJa ke lie ahiMsA jIvanAdarza haiM / unakI dRSTi meM ahiMsA sarvazreSTha guNa, sarvazreSTha vrata, sarvazreSTha saMyama evaM sarvazreSTha tapa hai| __AcAryazrI mahAprajJa kI dRSTi meM ahiMsA sabhI vratoM meM zreSTha hai| vaha zreSTha dharma hai / bhagavatI ahiMsA bhayabhIta vyaktiyoM ke lie zaraNa, bhUkhoM ke lie bhojana evaM pyAsoM ke lie pAnI kI taraha hai-- zaraNamiva bhItAnAM kSudhitAnAmivAzanam / tRSitAnAmiva jalamahisA bhagavatyasau // saMbodhi meM 'Atmavad sarvabhUteSu' kI dhvani sunAI par3atI hai- 'sarvabhUtAtmabhUto hi 280 tulasI prajJA

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syAdahiMsA parAyaNaH' / ____ ahiMsA kA zabdArtha hai --hiMsA kA nissedh| yaha usakA niSedhAtmaka rUpa hai| ahiMsA kA vidheyAtmaka rUpa hai-prANI mAtra ke prati maitrI bhAva, rAga-dveSAdi kA abhAva / ahiMsA dharma kA pahalA lakSaNa hai---ahiMsA lakSaNo dharmaH / ahiMsaka kabhI bhI parajIva kA hanana nahIM krtaa| vaha zatru ko bhI mitra mAnatA hai| pIr3aka para bhI kruddha nahIM hotA hai / tAtparya hai ki priya aura apriya meM samadRSTi ahiMsA hai aura vaisI dRSTi kA dhAraka ahiMsaka kahalAtA hai - priyApriye nivizeSaH samadRSTirahiMsakaH / abhayatva kI sAdhanA ahiMsA hai, apramata vyakti hI abhaya hotA hai tathA ahiMsaka bhI vahI hotA hai.---'bhayaM nAstyapramattasya sa eva syAdahiMsakaH / / jahAM abhaya siddha hotA hai vahAM ahiMsA siddha ho jAtI haiM / jo AtmA se AtmA ko dekhatA hai, sabhI AtmAoM ko dehadRSTi se bhinna hone para bhI caitanya ke sAdRzya kI dRSTi se sabase abhinna mAnatA hai, vaha ahiMsA ko sAdha letA hai| ahiMsA samatA bhAva hai, aura vahI caritra hai| satya, acaurya, brahmacarya aura aparigraha ye ahiMsA ke hI rUpa haiM | satyamasteyakaM brahmacaryamevama saMgrahaH / ahiMsAyA hi rUpANi vihitAnyapekSayA // 3 ahiMsA AtmaguNa saMrakSikA hai|" ahiMsA AtmA kI anuttara avasthA hai 'sAtmasthitiranuttarA' / * isa prakAra ahiMsA sabhI dhamoM, upAsanAoM aura mahAvratoM kA mUla hai| AcArya mahAprajJa kI dRSTi meM jisane ahiMsA ko pUrNatayA sAdha liyA vaha saba kucha sAdha letA 6. AjJAvAda kI upAsanA AcAryazrI mahAprajJa kA jIvana-mUla hai--'AjJAvAda' meM pUrNatayA nirata rahanA / vItarAga ne jo dekhA, jisakA upadeza kiyA aura jisakA samarthana kiyA vaha AjJA hai| arthAt vItarAga siddhAMta AjJAvAda hai, jo bhavya jIvoM kI Atma siddhi kA hetu hai vItarAgeNa yad dRSTamupadiSTaM samarthitam / __ AjJA sA procyate buddharbhavyAnAmAtmasiddhaye // sAdhakoM ke lie AjJA-vItarAga siddhAMta meM aprasannatA aura anAjJA meM prasannatA viSAda-kAraka hai / tIrthaMkara kI paryupAsanA kI apekSA unakI AjJA kA pAlana zreyaskara hai / AjJA kI ArAdhanA karanevAle mukti ko prApta hote haiM aura usase viparIta calane vAle saMsAra meM bhaTakate haiM --- AjJArAddhA virAddhA ca, zivAya ca bhavAya ca / 28 AjJA kA parama sAra hai-rAga aura dveSa kA varjana / ye hI saMsAra ke hetu haiM aura inase mukta honA mokSa hai / 49 AcArya mahAprajJa kI dRSTi meM vItarAga kI AjJA kI ArAdhanA karane vAlA khaNDa 20, aka4 281

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nizcita rUpa se saMsAra ko tara jAtA hai aura usakI virAdhanA karanevAlA bhavasAgara meM DUba jAtA hai ArAdhako jinAjJAyAH, saMsAraM tarati dhruvam / tasyA virAdhako bhUtvA bhavAmbhodhau nimajjati // 50 7. puruSArtha kI urvarA bhUmi mokSa rUpa phaladAyI vRkSa kA vikAsa puruSArtha kI urvarAbhUmi para hI ho sakatA hai / saMsAra meM koI bhI laukika yA alaukika kSetra puruSArtha se rahita nahIM ho sktaa| saMsAra meM manuSya apane puruSArtha se prApta anna para hI jIvita rahate haiM--- bhUmyAM manuSyA jIvanti svadhayA'nnena mAH / puruSArtha se sampUrNa pApa-doSa vinaSTa hokara gira jAte haiM, isalie RSi 'caraiveti caraiveti'52 kA udghoSa karatA hai| puruSArthI apane puruSArtha se deva (bhAgya) ko bhI prabAdhita kara dete haiM, ve kabhI bhI daivI vipattiyoM se avasanna nahIM hote / vAlmIki rAmAyaNa kI paMktiyAM draSTavya haiM ---- daivaM puruSakAreNa, yaH samarthaH prabAdhitum / na devena vipannArthaH puruSaH so'vasIdati // 53 cAra puruSArtha-dharma, artha, kAma aura mokSa mAne gae haiN| zrAmaNya-dharma meM mokSa puruSArtha ko hI mahattva diyA gayA hai / AcAryazrI mahAprajJa kI daSTi meM mokSa-svarUpa parama-puruSArtha hI kalpya hai| sArA bhautika sukha sabAdha evaM kSaNika hai AtmA zAzvata hai| rAga-dveSAdi se digmUr3ha vyakti sanAtana sukha ko chor3akara avAstavika sukha meM lipta ho jAtA hai| ___kaSTa ke binA zreyamArga kI prApti nahIM hotI hai| apane bala, vIrya, zraddhA aura Arogya ko dekhakara kSetra aura samaya ko jAnakara vyakti usI ke anusAra apanI AtmA ko satkriyA meM lagAe / saMbodhi kI paMktiyAM draSTavya haiM..... balaM vIryaM ca samprekSya, zraddhAmArogyamAtmanaH / kSetra kAlaM ca vijJAya, tathAtmAnaM niyojayet 55 sAdhanA-samara se bhAgA huA meghakumAra bhagavAn ke upadeza se pratibodhita hokara punaH puruSakAra (mokSa sAdhanA) meM pravRtta hotA hai tathA zAzvata sukha ko prApta karatA vIrya sampanna puruSa sabhI dvandvoM- sukha-duHkha, lAbha-alAbha, jIvana-maraNa, mAnaapamAna Adi ko samAna mAnakara apane kalyANa kI ora jAtA hai ---- dhIraH kaSTamakaSTaJca samaM kRtvA hitaM vrajet / ___jo puruSArthI hai, nissAra bhojana, ekAMta vasati, ekAMta Asana aura alpAhAra kA sevana karatA hai aura jo indriyoM kA damana karatA hai / deva usake sAmane svayaM prakaTa hote haiN| vaha saMvRtAtmA yathArtha svapna dekhatA hai, saMsAra ke pravAha ko tara jAtA hai aura duHkha se mukta ho jAtA hai-- 282 tulasI prajJA

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athA yathAsthitaM svapnaM, kSipraM pazyati saMvRtaH / 57 sarvaM vA prataratyaughaM duHkhAccApi vimucyate // isa prakAra puruSArthI zIghra hI saMsAra duHkha ko pAra kara jAtA hai / 8. sarvabhUta maMtrI mahAkavi mahAprajJa jar3a-cetana rUpa sampUrNa jIva-jAti ke sAtha maitrIbhAva ke pakSapAtI haiM / 'mettI me savvabhUesu' yaha Agamika vacana inake jIvana tathA sAhitya donoM meM vyApta hai / saMbodhi meM mahAkavi kI spaSTa ukti hai ki vairI vyakti vaira karate-karate usI meM anurakta ho jAtA hai, isalie sadA satyasampanna banakara sabhI jIvoM ke sAtha maMtrI kA vyavahAra karanA cAhie svAkhyAtametadevAsti satyametat sanAtanam / 58 sadA satyena sampanno, maitrI bhUteSu kalpayet // * ratnapAlacarita meM kavi kI yaha bhAvanA atyanta unnatAvasthA meM pahuMca gayI hai / manuSya ko kauna kahe, pazu-pakSI, vRkSa, latA, udyAna, sarovara Adi prakRti jagat bhI maMtrI dharma kA nirvAha karatA huA dikhAI par3atA hai / rAjA jaba nagara se dezATana ke lie prasthAna karatA hai taba vanya pazu rAjA kA mitra banakara unakA manovinoda karate haiM-- sakhAya ete pazavo vinodaM, tanvanti vaicityupadarzanena / rAjyAd vinA vAhanamatra kiM me, nyUnaM sthito'treti vivekti tAvat // 6. mokSa pathika kA prakRSTa pAtheya : saMyama saMyama Atma jAgaraNa hai / usase AtmaguNoM kA upabRMhaNa hotA hai / AtmA ke mUla guNa haiM -- anantajJAna, anantadarzana, anantacAritra, anantavIrya, sahajAnanda Adi ina sabakA prApti kA kAraNa hai-saMyama / saMyamarata gRhastha bhI audArika zarIra se mukta hokara devaloka jAtA hai / saMyama sAdhanA se svarga meM dIrghAyu, RddhimAn, samRddha, icchAnusArI tathA kAMti sampanna devayoni kI prApti hotI hai / saMyama se sabhI karmoM kA kSaya hotA hai jisase saMyamI mukta ho jAtA hai yA samRddhazAlI deva banatA hai / saMyama se AvaraNa, vighna, dRSTimoha aura caritramoha kA nirodha hotA hai, isalie vaha sAdhya (Atma) siddhi kA sAdhana hai AvaraNasya vighnasya mohasya dRkcaritrayoH / nirodho jAyate tena saMyamaH sAdhanaM bhavet // jo puruSa zraddhA sampanna hokara apane ko saMyamI banA Atma-sAdhanA karatA hai, vaha zAMta - kaSAyarahita puruSa sAdhya - AtmA ke zuddha svarUpa ko prApta kara letA haiAtmAnaM saMyataM kRtvA, satataM zraddhayAnvitaH / AtmAnaM sAdhayet zAMta: sAdhyaM prApnoti sa dhruvam // mahAkavi mahAprajJa satata saMyamArUr3ha haiM isIlie inake kAvya-granthoM ke sabhI pAtra khaNDa 20, aMka 4 283

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saMyama kI sAdhanA kara saMbodhi ko prApta karate haiM / cAhe sAdhanA - samara se palAyita zreNikAtmaja meghakumAra ho yA saMsAra ke krUratA se dagdha candanabAlA athavA nazvara-pati kI vyathA se vyathita yauvanadhanyA kumArI ratnavatI sabake saba saMyamArUr3ha hokara bhavya evaM udAtta pRSThabhUmi ko prApta karate haiM, mumukSutva ke rAga meM raMjita ho jAte haiM / jo kumArI ratnavatI kala taka martyapati ke viraha se vidagdha hokara jaMgala-jaMgala usako khoja rahI thI vahI Aja saMyamArUr3ha hokara paramazAMta ho gii| jo kala taka use vyathita karate the ve hI Aja nirveda evaM zama kA saMgIta sunA rahe haiN| bAha re saMyama kA mahattva rAjakumArI vyoma aura patha se kahatI hai- he anAsakta vyoma ! tuma anAsakta ho isalie nirmala ho, tumhAre meM virUpatA nahIM hai / jo dUsaroM ke saMga se Asakta hote haiM unakA rUpa vikRta ho jAtA hai / patha ! tuma na rAjAoM-mahArAjAoM kA satkAra kiyA hai aura na icchAnusAra calane vAle pAmara vyaktiyoM kA tiraskAra | isalie icchAnusAra gamana karane vAle vyaktiyoM ko unake gantavya taka pahuMcA dete ho patha tvayA na satkRtA nRpAdayo mahAjanA stiraskRtA na pAmarA narA yatheSTamItvarAH / tato mahatva vallari praphulitAtma maJjarI, dadAti vAJchitaM puraM nRNAM yatheSTa cAriNAm // 1 kAmuka rathika kI krUratA evaM seThAnI kI duSTatA se pIr3ita candanabAlA saMyamArUr3ha hotI hai / bhagavAn kI kRpA vazAt usake hAtha paira ke bandhana to TUTa gae lekina abhI taka AtmA kA baMdhana nahIM TUTA / zarIra para pahale jaisA saundarya nikhara AyA lekina AtmA kA saundarya aba bhI nahIM nikharA / karuNApUrNa AMkhoM se AsuoM kI dhAra poMchI gaI kintu duHkha kA srota aba bhI nahIM sUkhA / candanabAlA isa Urdhvadarzana dvArA nimnabhAva AMgana meM barase hue ratnoM ke Dhera (saMsAra) meM Asakta nahIM banI, vaha pUrNatayA saMyamArUr3ha ho gaI 284 chinno bandhaH karacaraNayornAtmanaH kintu gUr3haH, saundaryaM tad vapusi hasitaM prAktanaM nAtmanastu / dhArA mRSTA sakaruNadRzoH srotaso nA'sukhAnAm, pazyantyUrdhvaM palamapi na sA nimnabhAveSu mUDhA || 10. jIvana kA parama lakSya : mokSa -- AcArya mahAprajJa kI hara kriyA, pratyeka darzana, yahAM taka eka-eka zvAsocchavAsa bhI eka hI karttavya, eka hI prAptavya aura eka hI lakSya ke lie samarpita hai / vyAvahArika jIvana kI saccAI to hai hI kAvyAtmaka udghoSaNA bhI hai / mahAkagi ne apane kAvyagranthoM meM jitane hI pAtroM kA sRjana kiyA hai, sabake saba isI mokSa rUpa mahA vibhUti kI samprApti ke lie lAlAyita haiM / saMbodhi' kA meghakumAra, 'azruvINA' kI candanabAlA, 'ratnapAlacarita' ke rAjA ratnapAla, maMtrI aura nisarga yauvanA kumArI Adi sabhI pAtra eka hI bindU kI ora agrasara dikhAI par3ate haiM-- tulasI prajJA

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ityAlocanatatparA munipade raktAbabhUvAdhikaM, svAtmAnaM vizadIkaroti satataM rAjarSirapyAtmanA / mantrI tantravidhi vidhAya vidhivajjagrAha dIkSAM zubhAM, santo yanti yathepsitaM suviditAmAtmAnubhUti parAm / / 4 candanabAlA kAvya ke prArambha se hI mokSa mArga meM Asakta dikhAI par3atI hai jAtA yasmin sapadi viphalA hAvabhAvA vasAnAM, kAmaM bhImA api ca mirutAM kaSTapUrNA: prayogA: / tasmin svasmillayamupagate vItagage jinendra, mogho jAto mahati sutarAmazruvINA ninAdaH / 5 meghakumAra kA vikAsa antardvandva se hotA hai / vaha prathamavAra sAdhanA-vimukha klIva kI bhAMti sAmane AtA hai lekina anta meM usI jIvana-satya meM ramaNa karane lagatA hai jo saMbodhikAra ko abhipreta hai| vaha moha-vijaya, ajJAna vijaya aura AtmAnuzAsana kI sAdhanA kara mahAvIra bana jAtA hai| guru ne mArga dikhalAyA, meghakumAra anavarata calatA rahA, sAdhanA siddha huI, svayaM meM mahAvIratva prakaTa ho gyaa| megha aura mahAvIra meM dvaita samApta ho gayA, donoM eka ho ge| saMbodhi kA eka-eka pada usI parama lakSya kI vyAkhyA meM samarpita hai| AyuSya kI samApti hone para bhavopagrAhI -vedanIya, nAma gotra ora AyuSya karmoM kA sampUrNatayA nAza hone para mokSa kI prApti hotI hai jo ziva, avyaya evaM parama Ananda svarUpa bhavopagrAhika karma, kSapayitvA''puSaH kssye| sarvaduHkha pramokSaM hi, mokSametyavyayaM zivam // mokSa sabhI dvaMdvoM se mukta, sabase pradhAna aura zreSTha AhlAdaka hotA hai| bhagavAn mahAvIra meghakumAra ke upadeza dete hue kahate haiM --- sukhAnAmapi duHkhAnAM kSayAya prayato bhava / " lapsyase tena nirdvandvaM mahAnandamanuttaram // mananaM jalpanaM nAsti karma kicinna vidyate / virajyamAno'karmAtmA, bhavituM prayato bhava / / viSaya parityAga se vairAgya, indriyazAMti, indriyazAMti se manasthairya, mAnasika sthiratA se vikArakSINatA evaM vAsanAvinAsa hotA hai| svAdhyAya dhyAna se vizuddhi sthira hotI hai tathA antaHkaraNa prakAzita hotA hai arthAt parama Ananda kI upalabdhi hotI hai / " vaha nirvAdha sukha (parama Ananda) hI zAzvatamokSa hai / sabhI karmoM kA pUrNatayA vinAza mokSa hai- kRtsnkrmkssyaanmukto| pudgaloM kA agrahaNa evaM gRhIta pudgAloM kA kSaya mokSa pada vAcya hai --- ___ asvIkAraH prakSayo vA teSAM mokSo bhavedadhruvam / apramatta muni karmoM ke kandhanoM aura usake zubha-azubha phaloM kA chedana kara mokSa prApta karatA hai khaMDa 20, aMka 4 285

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zubhAzubhaphalAnyatra, karmaNAM bandhanAni ca / chittvA mokSamavApnoti, apramatto hi saMyati: // 2 saMdarbha 1. abhijJAna zAkuntala, 1.22 27. saMbodhi, 2.20 2. ema vilkisana, niu bhoAyaseja, 28. dhammapada, sampAdaka vinobA, pR0 niuyArka, 1927 pR0 14 / / (M. wilkinson : New voices, 29. zrImadbhagavad gItA, 2.14 Newyark, page 14) 30. saMbodhi, 5.2 3. azruvINA-zloka saM04 31. yajurveda, 12.32 4. atulAtulA, appanivedaNaM, 8 32. tatraiva, 16.3 5. " pR0 4, zloka saMkhyA 6 33. mahAbhArata Adi parva, 11.13 6. azruvINA, 3 34. bhakta parijJA, 91 7. saMbodhi, 7.7-8 35. AcArAMga, 1.5.5.5 8. atulAtulA, pR0 190 36. nandIsUtra cUrNi, 5.38 9. azruvINA, 1 37. saMbodhi, 7.36 10. nAradabhakti sUtra, gItApresa, sUtra 38 tatraiva, 7.33 saM0 18 39. saMbodhi. 5.2 11. nAradabhakti sUtra, gItA presa pR. 24 / 40. " 5.7 para uddhRta 5.8 12. sarvArthasiddhi, 6.24.339.4 13. azruvINA, 13 43. " 5.23 14. bhaktAmara stotra, 1 44. " 5.16 15. tatraiva, 12 5.18 16. atulAtulA, AcArya stuti, pR0 206, zloka saM08 17. atulAtulA, pR0 208, zloka 12 " 7.5 18. ratnapAla caritam, 3.7 49. " 7.6 19. " " 3.9 50. " 7.7 20. saMbodhi, 15.3 51. atharvaveda, 12.1.22 21. ratnapAla carita, 1.31 52. aitareya brAhmaNa, 33.3 22. AcArAMga, 1.2.5 53. vAlmIki rAmAyaNa, ayodhyA kAMDa, 23. dazavakAlika, 9.3.11 23.18 24. sUtrakRtAMga, 1.12.15 54. paramAtma prakAza, 2.3 25. ratnapAla carita, 1.31 55. saMbodhi, 3.6 26. tatrava, 1.33 56. tatraiva, 3.10 5.11 7.2 266 tulasI prajJA

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57. " 3.32 58. " 11.26 59. ratnapAla carita, 1.15 60. saMbodhi, 13.9 61. tatraiva, 13.10 62. ratnapAla carita, 5.30 63. azruvINA, 97 74. ratnapAla carita. 5.48 65. azruvINA, 100 66. saMbodhi, 2.37 67. tatraiva, 3.48,49 68. " 5.28-31 69. " 5.38 72. " 8.2 9.23 khaNDa 20, aMka 4 287

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jaina darzana meM lezyA - eka vivecana pradyumna zAha siMha 'kaSAyAnuraJjitA kAyavAGa, manoyopravRtirlezyA" kaSAya se anuraMjita mana-vacanakAya kI pravRtti ko lezyA kahate haiM / lezyA kA sAmAnya lakSaNa hai :- 'lippai appIkIrai eyAe Niyaya puNNa pAvaM ca / jIvo tti hoi lesA lesAguNa jaannykkhaayaa| jaha dear kuDDI lippai leveNa AmapiTTeNa / taha pariNAmo lippai suhAsuha yattilevveNa / " jisake dvArA jIva puNya-pApa se apane ko lipta karatA hai, unake AdhIna karatA hai, usako lezyA kahate haiM / jisa prakAra AmapiSTa se mizrita geru-miTTI ke lepa dvArA dIvAla lIpI yA raMgI jAtI hai, usI prakAra zubha aura azubha bhAvarUpa lepa ke dvArA jo AtmA kA pariNAma lipta kiyA jAtA hai usako lezyA kahate haiM / 'limpatIti lezyA " jo limpana karatI hai use lezyA kahate haiM arthAt jo karmoM se AtmA ko lipta karatI hai vaha lezyA hai | 'athavAtmapravRttisaMzleSaNa kArI lezyA / ' pravRtti-zabdasya karmaparyAyatvAt " athavA jo AtmA aura karma kA sambandha karAne vAlI hai usako lezyA kahate haiN| yahAM lezyA 'pravRtti' zabda karma kA paryAyavAcI hai / jo jIva va karma kA sambandha karAtI haiM vaha lezyA hai | abhiprAya yaha hai ki mithyAtva asaMyama aura kaSAya ke yoga- ye saba lezyA haiM / lezyA kA tAtparya pudgala dravya ke saMsarga se utpanna hone vAlA jIva kA adhyavasAya pariNAma, vicAra se hai / AtmA cetana hai, jar3a svarUpa se sarvathA pRthak hai, phira bhI saMsAra dazA meM isakA jar3a dravya-pudgala ke sAtha gaharA saMsarga rakhatA hai, isIlie jar3a dravya janya pariNAmoM kA jIva para asara hue binA nahIM rahatA / jina pudgaloM se jIva ke vicAra prabhAvita hote haiM, ve dravya-lezyA kahalAte haiM / kaSAya se anuraMjita jIva kI mana, vacana, kAyA kI pravRtti bhAva lezyA kahalAtI hai / jainAgamoM meM zukla - kRSNAdi chaha raMgoM dvArA lezyA kA vivecana kiyA gayA hai / inameM se tIna lezyAeM zubha va tIna azubha hotI haiN| rAga va kaSAya kA abhAva ho jAne se mukta jIvoM ko lezyA nahIM hotI / zarIra ke raMga ko dravya - lezyA kahate haiM / deva va nArakiyoM meM dravya va bhAva- lezyA samAna hotI hai, anya jIvoM meM isakI samAnatA kA niyama nahIM hai / dravya - lezyA Ayu paryanta eka sI rahatI hai para bhAva- lezyA jIvoM ke pariNAmoM ke anusAra barAbara badalatI rahatI hai / dravya lezyAeM paudgalika haiM, isalie inameM varNa - rasa, gaMdha-rasa aura sparza hote haiM; lezyAoM kA nAmakaraNa dravya - lezyAoM ke raMga ke AdhAra para huA hai; jaise kRSNa lezyA, 289 khaMDa 200 aMka 4

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nIla lezyA Adi-Adi / kiNhA nIlA ya kAU ya, teU pamhA taheva ya sukkalesA ya chaTThA ya, nAmAiM tu jahakkama arthAt kRSNa lezyA, nIla lezyA, kApota lezyA, tejo lezyA, padma lezyA aura zukla lezyA / pahalI tIna lezyAeM aprazasta lezyAeM haiM, antima tIna prazasta / prathama tIna ke varNa Adi cAroM guNa azubha hote haiN| uttaravartI tIna lezyAoM ke varNa Adi cAroM guNa zubha hote haiM, isalie ve prazasta hotI haiN| khAna-pAna, sthAna aura bAharI vAtAvaraNa evaM vAyumaNDala kA zarIra aura mana para prabhAva hotA hai zarIra aura mana donoM parasparApekSa hai / inameM eka dUsare kI kriyA kA eka dUsare para asara hue binA nahIM rhtaa| jisa lezyA ke dravya grahaNa kie jAte haiM, usI lezyA kA pariNAma ho jAtA hai / vyAvahArika jagata meM bhI yahI bAta milatI hai / prAkRtika cikitsA-praNAlI meM mAnasa rogI ko sudhArane ke lie vibhinna raMgoM kI kiraNoM kA yA vibhinna raMgoM kI botaloM se siddha jala kA prayoga kiyA jAtA hai / yoga-praNAlI meM pRthvI, jala Adi ke tattvoM ke raMgoM ke parivartana ke anusAra mAnasa parivartana kA krama batalAyA gayA hai| dravya lezyA kI sahAyatA se hone vAle AtmA ke pariNAma kI utpatti do prakAra se hotI hai : mohakarma ke udaya se tathA usake upazama kSaya yA kSayopazama se / audayika bhAva lezyAeM azubha, aprazasta hotI hai aura aupazamika, kSAyika yA kSayopazamika lezyAeM zubha, prazasta hotI hai| 'tao duggai gAmiNio, tao suggaigAmiNio" tadanusAra pahalI tIna lezyAeM azubha adhyavasAya vAlI haiM isalie ve durgati kI hetu haiM / uttaravartI tIna lezyAeM bhale adhyavasAya vAlI haiM, isalie ve sugati kI hetu haiN| 'uttarAdhyayana sUtra' meM inheM adharma lezyA aura dharma lezyA bhI kahA gayA hai| pAtaJjala yoga meM varNita kaivalya pAda meM caturvidha karma kA vyAkhyAna kiyA gayA hai jo lezyAoM ke adhyayana meM vizeSa dRSTi detA hai : 'catuSpadI khalviyaM karmajAti:-- kRSNA, zukla kRSNA, zuklA ceti / tatra kRSNA durAtmanAma / zuklakRSNA bahiHsAdhanasAdhyA, tatra parapIDAnugrahadvAreNava karmAzayapracayaH / zuklA tapaHsvAdhyAyadhyAnavatAm / sA hi kevale manasyAyattatvAd bahiHsAdhanAdhInA na parAnpIDayitvA bhavati / azuklAkRSNA saMnyAsinAM kSINa klezAnAM caramadehAnAmiti / tatrAzuklaM yoginaH eva phalasaMnyAsAdakRSNa cAnupAdAnAt / itareSAM tu bhUtAnAM pUrvameva trividhamiti" / ' karmajAti cAra prakAra kI hotI hai- pApAtmaka, puNyapApAtmaka, puNyAtmaka aura puNyapAparahita / unameM se durAtmAoM kI karmajAti pApAtmaka hotI haiN| bAhyakriyAoM se sampAdita karmajAti pApAtmaka hotI hai, usameM dUsaroM kI pIr3A aura (una para) kRpA ke dvArA (pApa aura puNya-donoM prakAra ke) karma saMskAroM kA saMgraha hotA hai / tapasyA, svAdhyAya aura dhyAna karane vAloM kI karmajAti puNyAtmaka hotI hai, kyoMki vaha mana ke adhIna hone ke kAraNa dUsaroM ko pIr3A pahuMcAe binA Antarika sAdhana se sampAdita hotI hai / pApapuNyarahita karmajAti kSINakleza saMnyAsiyoM (yogiyoM) arthAt antima 290 tulasI prajJA

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zarIra vAloM (jIvanmuktoM) kI hotI hai| inameM se ( yaha cauthI karmajAti) yogiyoM ke phala saMnyAsa ke kAraNa puNyarahita aura pApAtmaka kriyAoM ko na apanAne ke kAraNa pAparahita hotI hai / anya samasta jIvoM kI karmajAti to pUrvokta tIna prakAra kI hotI hai / ye tIna prakAra kauna haiM ? 1. zukla (puNya), 2. kRSNa (pApa) aura 3. zukla kRSNa ( pApa aura puNya donoM se yukta ) / lezyA hamArA eka darpaNa hai, jisameM vyakti apane Apako dekha sakatA hai, apane vicAroM evaM bhAvanAoM ko dekha sakatA hai / sukarAta ne svayaM ke sambandha meM kahA ki " maiM zIze meM yaha dekhatA hUM - merA ceharA bhaddA hai, para mujhase aisA koI kAma na ho jAye jisase merA ceharA aura adhika bhaddA bana jAya / ' ukta prasaMga unhoMne svayaM una para haMsa rahe ziSyoM ko sunAyA thA jisase ki zIzA dekhakara bhI ve kucha sIkha sakeM / lezyA se kyA tAtparya hai, yaha jAna lene ke bAda aba vicAra karanA hai ki lezyA jJAna se lAbha kyA hai / yallezyo mriyate lokastallezyazcopapadyate tena pratipalaM megha ! jAgarUkatvamarhasi / " bhagavAna mahAvIra meghakumAra ko yaha upadeza dete hue kahate haiM : yaha jIva jisa lezyA ( bhAva dhArA) meM maratA hai, usI lezyA ( usI bhAvadhArA kI anurUpa gati) meM utpanna hotA hai / isalie he megha ! tU pratipala jAgarUka raha / jAgarUkatA ke lie yogika kriyA kA samyak jJAna va AcaraNa Avazyaka hai / pAtaJjala yoga ke anusAra yoga ke mukhya ATha vibhAga haiM yathA yamaniyamAsanaprANAyAmapratyAhAradhAraNAdhyAnasamAdhayo'STAvaGgani' / yahAM prasaMgavaza yoga ke AThoM aMgoM kI vyAkhyA apekSita nahIM hai ataH hama dhyAna para hI vicAra kendrita kareMge / dhyAna ke pakSa meM lezyA dhyAna bhI hotA hai / lezyA vAnaspatika jIvoM meM bhI hotI hai / vaha pazu-pakSI tathA manuSya meM bhI hotI hai / isalie AbhAmaNDala bhI prANimAtra meM hotA hai / ' dhyAna aura lezyA meM sambandha hai | dhyAna 3 prakAra kA hai : 1. ArttadhyAna kRSNa, nIla aura kApota lezyA kI bhAvadhArA, kRSNa nIla aura kApIta varNa kI pradhAnatA vAlA AbhAmaNDala / 2. raudra dhyAna - kRSNa, nIla aura kApota lezyA kI prakRSTa bhAvadhArA, kRSNa, nIla aura kApota varNa kI pradhAnatA vAlA AbhAmaNDala / 3. dharmadhyAna tejas, padma aura zukla lezyA kI bhAvadhArA, tejas, padma aura zukla varNa kI pradhAnatA vAlA AbhAmaNDala / - zukla aura paramazukla lezyA kI bhAvadhArA, zukla varNa kA manojJatama AbhAmaNDala | bhAvadhArAeM caitanya kendra ko prabhAvita karatI hai| caitanya kendroM kA yadi prayoga nahIM hotA to ve susupta rahate haiM / prAyaH hama yaha dekhate haiM ki zarIra ke jisa cetanA kendra kA jitanA prayoga hotA hai vaha utanA hI sakriya rUpa dhAraNa karatA hai / isalie caitanya kendroM kI jAnakArI rakhanA Avazyaka hai / hamAre zarIra meM aneka caitanya kendra khaNDa 20, aMka 4 291

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haiM / Arta, rodradhyAna hotA hai taba azuddha lezyA hotI hai, isa sthiti meM caitanya kendra supta rahate haiM / dharma aura zukla dhyAna kI avasthA meM lezyA zuddha hotI hai| usa samaya caitanya kendra jAgRta ho jAte haiM / caitanya kendra hamArI cetanA aura zakti kI abhivyakti ke srota hai / unheM jAgRta karane kI do paddhatiyAM haiM (1) vizuddha lezyA kI bhAvadhArA dvArA caitanya-kendra apane Apa jAgRta ho jAte (2) caitanya-kendroM para avadhAna niyojita karane para bhI ve jAgRta ho jAte haiN| lezyA jIva-ajIva ke anumApaka ke rUpa meM bhI prayoga kI jA sakatI hai| jIva aura ajIva ke bIca meM bheda rekhAeM kI gayI haiM usameM eka bheda-rekhA hai lezyA / lezyA jIva meM hI hotI hai ajIva meM nahIM hotii| isa niyama ke AdhAra para yaha kahA jA sakatA hai ki jisameM lezyA hotI hai vaha jIva hai aura jisameM lezyA nahIM hotI vaha ajIva haiM / AbhAmaNDala kevala jIva meM banatA hai| pratyeka prANI ke do prakAra ke zarIra hote hai--sthUla aura sUkSma / tIsarA kAraNa zarIra bhI kahA gayA hai| sthUla zarIra rakta, mAMsa, asthi Adi se nirmita hotA hai| sUkSma zarIra sUkSma paramANuoM se nirmita hotA hai| usake ilekTrAna sthUla zarIra (Thosa zarIra) ke ilekTrAnoM kI apekSA adhika tIvra gati se calAyamAna hote haiN| isIlie sUkSma zarIra aura usakI gatividhi indriyagamya nahIM hotI / sUkSma zarIra ke do prakAra haiM-tejas zarIra aura karmazarIra / prANI kI prANazakti kA mUla srota tejas zarIra hai / isase prANa-zakti utpanna hotI hai| vaha sthUla zarIra, zvAsa, indriya, mana aura vacana ko saMcAlita karatI hai| mRta zarIra kA AbhAmaNDala naSTa ho jAtA hai / viSaya vivecana kI apekSA se varNa, rasa gandha sparza ke AdhAra para lezyAoM kA vargIkanaNa nimna haiM : ___ kRSNA nIlA ca kApotI, pApa lezyA bhavantyabhUH, taijasI padma zukle ca dharmalezyA bhavantyamU / / pApa lezyAeM, kRSNa, nIla aura kApota tathA dharma lezyAeM, tejas, padma aura zukla ke varNa rasa gandha va sparza nimna prakAra haiM : kRSNavarNakAjala ke samAna kAlA rasa---nIma se aneka gunA kaTu gandha-mRta sarpa kI gandha se ananta guNa aniSTa gandha sparza -- gAya kI jIbha se ananta guNa karkaza nIla-varNa-- nIlama ke samAna nIlA rasa -sauMTha se anantaguNa tIkSNa kApota-varNa-~-kabUtara ke gale ke samAna raMga rasa ... kacce Ama ke rasa se ananta guNa tikta vizeSa --gandha aura sparza ina tInoM pApa lezyAoM kA guNa dharma samAna hai / teja varNa---higUla-siMdUra ke samAna rakta / rasa --- pake Ama ke rasa anantaguNa madhura / gandha-surabhi-kusuma kI gandha se anantaguNa iSTa gandha / 292 tulasI prajJA :

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sparza--navanIta makkhana se anantaguNa sukumAra / padma varNa- haldI ke samAna piilaa| rana-madhu se anantaguNa miSTa / zukla varNa -- zaMkha ke samAna sapheda / rasa-misarI se ananta guNa miSTa / vizeSa - tInoM kI gandha va sparza lezyAeM eka samAna haiN|" tIna pApa lezyAoM tathA tIna puNya lezyAoM ko AcArya mahAprajJa ne isa prakAra varNita kiyA hai| tIvrArambha-pariNataH, kSudraH sAhasiko'yatiH, paJcAsrava-pravRttazca , kRSNalezyo bhavet pumAna, 16:23 irSyAludveSamApanno, gRddhimAna rasalolupaH, ahrIkazca pramattazca, nIlalezyo bhavet pumAna, 16 / 24 vakro vasamAcAro, mitthyA dRSTizca bhatsarI, aupadhiko duSTavAdI, kApotImAzrito bhavet, 16 / 25 vinIto'capalo'mAyI, dAntazcAvadyabhIrukaTha, priyadharmA dRr3hadharmA, tejasImAzrito bhavet / 16 / 26 tanu tama krodha-mAna-mAyA-lobho jitendriyaH, prazAntacittodAntAtmA, padmalezyo bhavet pumAna / 16 / 27 Artaraudra varjayitvA, dharmya zukle ca sAdhayet, upazAntaH sadAgupta: zuklalezyo bhavet pumAna / 16 / 2812 vaijJAnika parIkSaNoM ke dvArA raMgoM kI prakRti para kAphI vicAra kiyA gayA hai / nAma prakRti nAma prakRti lAla garma , halkA gulAbI garma nAraMgI garma , bAdAmI garma lAla nAraMgI bahuta garma , harA garma pIlA garma kintu lAla nAraMgI se kama, nIlA na adhika garma, na adhika ThaNDA gaharA nIlA yA AsamAnI - ThaNDA, zubha (bana phazI) na garma na ThaNDA ina raMgoM meM nAraMgI lAla raMga ke parivAra kA raMga hai / baiMganI aura jAmunI raMga ke parivAra ke haiN| lAla raMga, snAyumaNDala ko sphUti detA hai / nIlA raMga, snAyavika durbalatA, dhAtukSaya, svapna-doSa meM lAbha pahuMcAtA aura hRdaya tathA mastiSka ko zakti detA hai / pIlA raMga, mastiSka kI zakti kA vikAsa kabja, yakRta aura plIhA ke rogoM ko zAnta karane meM upayogI hai| harA raMga jJAna tantuoM aura snAyu-maNDala ko bala dene meM, vIrya roga meM upayogI hai| gaharA nIlA raMga garmI kI adhikatA se hone vAle AmAzaya sambandhI khaNDa 20, aMka 4 293

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rogoM ke upazama meM upayogI hai| zubhra raMga nIMda ke lie upayogI hai| beMganI raMga zarIra ke tApamAna ko kama karane ke lie upayogI hai / raMgoM kA prabhAva mana para bhI par3atA hai, jaise kAlA raMga manuSya meM asaMyama, hiMsA aura krUratA ke vicAra utpanna karatA hai / nIlA raMga manuSya meM IrSyA asahiSNutA, rasalolupatA aura Asakti kA bhAva utpanna karatA hai / kApota raMga manuSya meM vakratA, kuTilatA aura dRSTikoNa kA viparyAsa utpanna karatA hai| aruNa raMga manuSya meM RjutA, vinamratA aura dharma prema utpanna karatA haiM / pIlA raMga manuSya meM zAnti, krodha, mAna, mAyA aura lobha kI alpatA va indriyavijaya kA bhAva utpanna karatA hai| sapheda raMga manuSya meM gaharI zAnti aura jitendriyatA kA bhAva utpanna karatA hai / vicAroM kA bhI raMgoM se tAlamela hai jo isa prakAra hai / bhakti viSayaka raMga AsamAnI hai / lAla raMga kAmodvega viSayaka hai / pIlA raMga, tarka-vitarka viSayaka hai / gulAbI raMga prema viSayaka hai / harA raMga svArtha viSayaka hai / lAla - kAle raMga kA mizraNa krodha viSayaka hai / " jaisA ki lekha ke prArambha meM spaSTa hai lezyA dvidhA, dravya lezyA bhAva lezyA ceti / lezyA do prakAra kI hai--dravya lezyA aura bhAva lezyA zarIranAmodayApAditA dravyalezyA / zarIra-nAma karmodaya se utpanna dravya lezyA hotI hai| vaNNodayeNa jaNido saroravaNNo dra davvado lessA | 15 varNanAma karma ke udaya se utpanna huA jo zarIra kA varNa hai usako dravya lezyA kahate haiM / bhAvalezyA kaSAyodayaraJjitA yogapravRttiriti kRtvA audayikItyucyate / bhAvalezyA kaSAya ke udaya se anuraMjita yoga kI pravRtti rUpa hai, isa lie vaha audayikI kahI jAtI hai / lessA. mohodayakhao va samovasamakha ya jajIvaphaMdaNaM bhAvo / 17 mohanIya karma ke udaya kSayopazama upasama athavA kSaya se utpanna huA jo jIva kA spandana hai so bhAva lezyA hai / ucita raMgoM ke dhyAna se hama kaSAya va rAga ke prabhAva ko zanaiH zanai samApta kara sakate haiM / bhAvadhArA ko nirmala kara sakate hai / alezyA ke lakSaNa kaNhAilesara hiyA saMsAraviNiragayA anaMtasuhA / siddha purI saMpattA aseliyA te muvvA / " jo kRSNAdi chahoM lezyAoM se rahita hai, paMca parivartana rUpa saMsAra se vinirgata hai, ananta sukhI hai, aura Atmopalabdhi rUpa siddhi purI ko samprApta haiM, aise ayogikevalI aura siddha jIvoM ko alezya jAnanA cAhie / bhagavAn mahAvIra ne jisa lezyA siddhAMta kA pratipAdana kiyA, vaha do dhArAoM meM calatA hai / eka dhArA hai bhAva kI dUsarI dhArA hai raMga kI / bhAva aura raMga-ina donoM kA yoga hI lezyA kA siddhAMta hai / yaha siddhAnta adhyAtma kI dizA meM bahuta mahattva kA hai / 19 hama zubha bhAvanA karate haiM taba zubha pudgaloM kA grahaNa hotA hai aura ve hamAre AbhAmaNDala ko nirvala banAte haiM / bhaya zoka IrSyA Adi ke dvArA aniSTa pudgaloM kA tulasI prajJA 294

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grahaNa hotA hai, unase zarIra aura AbhAmaNDala donoM vikRta hote haiN| lAla raMga kA dhyAna karane se zakti kendra (mUlAdhAra) auda darzana kendra (AjJA cakra)---ye caitanya-kendra jAgRta hote haiM / pIle raMga kA dhyAna karane se Ananda kendra (anAhada cakra) jAgRta hotA hai / zveta raMga kA dhyAna karane se vizuddhi kendra (vizuddhicakra), tejas-kendra (maNipUra-cakra) aura jJAna kendra (sahasrAra cakra) jAgRta hote haiN| __zveta raMga ThaMDA hotA hai| vaha sUrya se prApta hone vAle jIvana tattva aura bala ko zarIra taka pahuMcAne meM koI bAdhA upasthita nahIM krtaa| lAla raMga garmI bar3hAne vAlA hai| jisake zarIra meM rakta kI gati maMda ho usake lie lAbhadAyaka hai| kintu jisake jJAna tantu durbala hoM usake lie yaha lAbha-kAraka nahIM hai jo turanta thaka jAtA hai vaha khinna rahatA hai usake lie yaha raMga bahuta upayogI hai| pIlA raMga bhI garamI bar3hAne vAlA hai, usase jJAna tantu jAgRta hote haiM - svastha rahate haiM / kAlA raMga sUrya kI razmiyoM ko svayaM AkarSita kara letA hai / nIlA raMga zIta prakRti kA hotA hai isase jIvana zakti prApta hotI hai / isameM vidyut-zakti hai yaha pauSTika aura zAnti dene vAlA hai / raMga aura manobhAva raMgoM ke AdhAra para manuSya ke manobhAvoM ko pahacAnA jA sakatA hai| jise AsamAnI raMga pasanda hotA hai vaha bolane meM dakSa-sahRdaya aura gambhIra hotA hai| vaha manovikAra, utsAha Adi vRttiyoM para niyaMtraNa pA letA hai| jise pIlA raMga pasaMda ho vaha vicAraka aura AdarzavAdI hotA hai| lAla raMga ko pasanda karane vAlA vyakti sAhasI, AzAvAna, sahiSNu aura vyavahAra kuzala hotA hai / kAle raMga ko pasanda karane vAlA dIna bhAvanA se ghirA hotA hai / zveta raMga ko pasanda karane vAlA sAtvika vRtti aura sAtvika bhAvanA kA hotA hai / sUrya kA raMga pAre ke samAna zveta, candramA kA raMga cAMdI ke samAna rUpahalA, maMgala kA tAMbe ke samAna lAla, budha kA harA, bRhaspati kA sone ke samAna pIlA, zukra kA nIla, zani kA AsamAnI rAhu kA kAlA, ketu kA AsamAnI raMga inakI kiraNoM meM bhinna-bhinna prakAra kA prabhAva hosA hai| usakI kiraNoM ke sAtha maMgala Adi dUsare grahoM kI kiraNeM mila jAtI haiM taba unakA prabhAva dUsare prakAra kA hotA hai / pratyeka raMga ke aneka paryAya hote haiM, pratyeka paryAya ke guNa ora prabhAva bhinna-bhinna hote haiM nirmala bhAvanA dhyeya aura usake anurUpa raMgoM kA cayana kara aneka mAnasika samasyAoM ko sulajhAyA jA sakatA hai / raMgoM kA zarIra ke kendra sthaloM para kaise dhyAna kareM isakA varNana nimna hai| (1) Ananda kendra para hare raMga kA dhyAna-anubhava kareM-- apane cAroM ora panne (dhAtu) kI bhAMti camakate hue hare raMga kA prakAza phaila rahA hai, hare raMga ke paramANu phaila rahe haiM / aba isa hare raMga kA zvAsa leM / punaH anubhava kareM--pratyeka zvAsa ke sAtha hare raMga ke paramANu zarIra ke bhItara praveza kara rahe hai / citta ko Ananda kendra para kendrita kareM vahAM camakate hue hare raMga kA dhyAna kreN| anuciMtana kareM 'bhAvadhArA nirmala ho rahI hai' isa vAkya kA bhAvanA ke sAtha manana kreN| (2) vizuddhi kendra para nIle raMga kA dhyAna-dhyAna kareM ki apane cAroM ora khaMDa 20, aMka 4 295

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nIle raMga kA prakAza phaila rahA hai| aba isI raMga kA zvAsa leN| citta ko vizuddhi kendra para kendrita kareM aura nIle raMga kA dhyAna kreN| nIle raMga se bhare hue AbhAmaNDala ko dekheM aura anubhava kareM 'vAsanAeM anuzAsita ho rahI hai....! isa vAkya kA pUrNabhAva ke sAtha nau bAra manana kreN| (2) darzana kendra para aruNa raMga kA dhyAna --- dhyAna sAdhe darzana kendra para aruNa raMga kA prakAza phaila rahA hai / dhIre-dhIre pUrA AbhAmaNDala aruNamaya ho gayA hai| zvAsa lete samaya anubhava kareM ki aruNa raMga ke paramANu zarIra ke bhItara praveza kara rahe haiN| citta ko darzanakendra para kendrita kreN| anucintana kareM-- 'antardRSTi jAgRta ho rahI hai'| isa vAkya kA nau bAra manana kreN| ... (4) jyoti kendra para zveta raMga kA dhyAna--anubhava kareM apane cAroM aura zveta raMga kA prakAza phaila rahA hai / tathA AbhAmaNDala zveta raMga ke paramANuoM se bhara rahA hai / pratyeka zvAsa ke sAtha zveta raMga ke paramANu zarIra ke bhItara praveza kara rahe haiN| citta ko jyoti kendra para kendrita kara vahAM zveta raMga kA dhyAna kreN| anubhava kareM, 'Avega aura Aveza zAnta ho rahe haiM....' / isa vAkya ko nau bAra manana kreN| (5) jJAna kendra para pIle raMga kA dhyAna-anubhava kareM pIle raMga kA prakAza zarIra ke cAroM ora phaila rahA hai / pratyeka zvAsa ke sAtha pIle raMga ke paramANu zarIra ke bhItara praveza kara rahe haiM / citta ko jJAna kendra para kendrita kareM vahAM para camakate hue pIle raMga kA dhyAna kreN| anucintana kareM 'jJAna taMtu vikasita ho rahe haiM...' / isa prakAra kA manana nau bAra kreN| mAnava zarIra meM uparokta pAMca kendroM kA vivaraNa isa prakAra hai : (1) Ananda kendra (hRdayasthala), 2. vizuddhi kendra (kaMThasthala), 3. darzana kendra (bhRkuTiyoM kA madhyasthala) 4. jyoti kendra (lalATa sthala) 5. jJAna kendra (sira kA zIrSa sthl)| vaijJAnika niSkarSa aNu-AbhA vaijJAnika DaoN0 je0 sI0 TrasTa ne isa viSaya kA bar3e manovaijJAnika DhaMga se sparza kiyA hai / unake anusAra aneka azikSita logoM ke aNuoM meM prakAza rasAyana prApta hue / sAdhAraNataH unhIM ko loga saccaritra aura dhArmika mAnate haiM jo UMce gharAnoM meM janma lete haiM, garIboM meM dhana bAMTate haiM tathA prAta: sAyaM upAsanA Adi nitya-karma karate haiM / parantu unake andara kAle aNuoM kA bAhulya thA isake viparIta kitane hI aise apar3ha, gaMvAra tathA bAhya rUpa meM bhadde pratIta hone vAle loga bhI dekhane ko mile hai jinameM prakAzANuoM kI tharathariyoM ko unakI AbhA meM spaSTa rUpa se dekhA gyaa| Azcarya kA kAraNa yaha thA ki prakAzANuoM kA vikAsa kaI varNa ke satata parizrama aura indriyoM ke niyaMtraNa ke pazcAt ho pAtA hai parantu ukta logoM meM anajAne hI prakAzANuoM ko prApta kara liyA thaa| isa prakAra do zreNiyoM ke logoM kA parIkSaNa karane se yaha bAta spaSTa huI ki dhana sampatti prAcurya ke kAraNa vyakti prazasta zubha lezyAoM kA bhI dhanI ho yaha nizcita nhiiN| dhana vyakti ko ati upabhogavAdI bhI banA sakatA hai / saccaritra AcaraNa kA viSaya hai, dhana usakA gauNa sAdhana ho sakatA tumasI prajJA

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hai / pracalita kahAvata hai "jaisA anna vaisA mana" zuddhAhAra evaM eka annAhAra prazasta lezyA ke vikAsa ke lie mAvazyaka hai / lezyA eka aisA siddhAnta hai jisameM pratyeka vyakti apanA ceharA dekha sakatA hai / AcAra vicAra aura vyavahAra sabakA pratibimba lezyA ke darpaNa meM dekhA jA sakatA hai| Aja lezyA kA siddhAnta vaijJAnika jagata meM pratiSThita hotA jA rahA hai|''jnyaan kA artha mAtra pustakIya jJAna se nahIM hai vaha jJAna jo Atmasamuttha hai, AtmA se upajatA hai usakA sambandha lezyA ke sAtha hai / lezyA zuddha hogI to jJAna hogA, lezyA (bhAvanA) azuddha hogI to jJAna paidA nahIM hogaa| jaina AgamoM meM kahA gayA hai : _ 'jajlese maraI tallese uvjjii|' arthAt jisa lezyA meM maregA usI lezyA meM paidA hogaa| isa prakAra jaina darzana meM lezyA kA siddhAMta bahuta vyApaka rahA hai / bhAcArya mahAprajJa ke anusAra yaha kahA jA sakatA hai : "pArzva kI paraMparA se jo lezyA kA siddhAMta calA A rahA thA use mahAvIra ne apnaayaa|" vastutaH pUrvo kA jJAna itanA vizAla thA ki usameM duniyA kA sArA jJAna samAviSTa thaa| hAlAMki hara darzana paramparAoM meM raMgoM kA varNana milegA kyoMki raMgoM ko chor3akara koI zAstra cala nahIM sakatA / pratyeka zAstra meM raMgoM ke AdhAra para kucha na kucha kahA gayA hai kintu lezyA kA jitanA vikAsa jaina paramparA meM huA hai utanA kisI anya paramparA meM nahIM huaa| saMdarbha 1. dhavalA pustaka saM0-1/khaNDa saMkhyA-1, bhAga-1, sUtra-4/pR0 185/gAthA saM08 2. paMcasaMgraha, prAkRta adhikAra saMkhyA 1/gAthA saM0 142-143 / / 3. dhavalA pustaka saM0-1/khaNDa saM0-1, bhAga-4/pR0 149, gAthA saM0-6 4. uttarAdhyayana- 34 vAM adhyayana, 13vIM gAthA 5. pravacanasAra 6. pAtaJjala yoga, kaivalyapAda, vyAsa bhASya 7 7. apanA darpaNa : apanA bimba, AcArya mahAprajJa; pRSTha 150-55 ke bIca 8. saMbodhi, AcArya mahAprajJa, kArikA, 16-19 9. jaina yoga , AcArya mahAprajJa, pR0 135 10. vahI, pRSTha-134 11. jaina siddhAMta dIpikA 12. saMbodhi, AcArya mahAprajJa, 1623 se 16 / 28 taka 13. saMbodhi, AcArya mahAprajJa, adhyAya 16, pRSTha-379 14. rAjavAttika adhyAya saM0-9/sUtra saM0-7/pRSTha saM0-11/paMkti saM0 604 khaNDa 20, aMka 4 297

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15. gommaTasAra, jIva khaNDa, mUla/494 gAthA 16. sarvArthasiddhi adhyAya saM0 2/sUtra saM0-6/pR0 saM0 159 17. gommaTasAra jIvakANDa, mUla, gAthA saM0 536/pR0 saM0 931 18. paMca saMgraha, prAkRta, adhikAra saM0 1/gAthA saMkhyA 153 19. apanA darpaNa : apanA bimba, pRSTha saM0 151 20. jaina yoga tulasI prajJA 298

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anekAntavAda va nayavAda kA dArzanika svarUpa anila kumAra dhara dharma aura darzana anAdikAla se cale Aye haiM / isa dharAtala para aneka dharmoM aura darzanoM kA astitva sadA se rahA hai| dharma aura darzana kA astitva paramAvazyaka bhI hai kyoMki dharma manuSya ko naitika banAtA hai aura darzana vicAravAna / bhArata meM jainadharma, bauddhadharma, vaidika Adi vividha dharmoM kA tathA inake vividha darzanoM kA sadbhAva dRSTigocara hotA hai| bhAratIya darzana do bhAgoM meM vibhakta haivaidika darzana aura avaidika darzana / vaidika darzana 6 haiM --- sAMkhya, yoga, nyAya, vaizeSika, mImAMsA aura vedAnta / avaidika darzana tIna haiM-jaina, bauddha aura cArvAka / pratyeka darzana ke apane-apane vizeSa siddhAnta haiN| janadarzana meM anekAnta darzana apanA viziSTa sthAna rakhatA hai| aitihAsika pRSThabhUmi bhagavAna mahAvIra ke pUrva bhArata bhUmi para vaicArika saMgharSa evaM dArzanika vivAda apanI carama sImA para thA / jainAgamoM ke anusAra usa samaya 363 aura bauddhAgamoM ke anusAra 63 dArzanika mata pracalita the / jaina paramparA meM ina 363 dArzanika sampradAyoM ko cAra vargoM meM vargIkRta kiyA gayA thA :--- 1. kriyAvAdI -jo AtmA ko puNya-pApa Adi kA kartA, bhoktA mAnate the| 2. akriyAvAdI -- jo AtmA ko akartA mAnate the, 3. vinayavAdI ---jo AcAra niyamoM para adhika bala dete the, 4. ajJAnavAdI - inakI mAnyatA yaha thI ki jJAna se vivAda utpanna hote haiM, ata. adhika jijJAsA meM na utara kara vivAda-parAGmukha rahanA tathA ajJAna ko hI parama zreya mAnanA caahie| vaicArika Agraha aura matAndhatA ke isa yuga meM jo do mahApuruSa Aye, ve thebhagavAn mahAvIra aura bhagavAn buddha / buddha ne isa Agraha evaM matAndhatA se Upara uThane ke lie vivAda-parAGa mukhatA ko apanAyA, kintu usase mAnavIya jijJAsA kA samyak samAdhAna nahIM ho pAtA thaa| jabaki usa yuga kA janamAnasa eka vidhAyaka hala kI apekSA kara rahA thA / dArzanika vicAroM kI isa saMkulatA meM vaha satya ko dekhanA cAhatA thaa| vaha jAnanA cAhatA thA ki ina vividha matavAdoM meM satya kahAM aura kisa rUpa meM upasthita hai| kyoMki usake sanmukha pratyeka matavAda eka dUsare ke khaNDana meM hI apanI vidvatA kI itizrI mAna rahA thaa| aisI paristhiti meM bhagavAn mahAvIra virodha samanvaya kI eka khaNDa 20, aMka 4 299 Jain Education. International

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vidhAyaka dRSTi lekara Aye / isa vicAra saMkulatA ke yuga meM unhoMne spaSTa rUpa se kahA hai ki Agraha, matAndhatA yA ekAMta hI mithyAtva hai|' sUtrakRtAMga meM ullekha hai ki jo apane mata kI prazaMsA aura dUsare ke mata kI nindA karane meM hI apanA pANDitya dikhAte haiM, vo ekAntavAdI saMsAra cakra meM bhaTakate rahate haiN| bhagavAna mahAvIra ne batAyA ki Agraha hI satya kA bAdhaka tatva hai| Agraha rAga hai aura jahAM rAga hai vahAM sampUrNa satya kA darzana saMbhava nhiiN| sampUrNa satya kA jJAna kevala anAgrahI ko hI ho sakatA hai / Agraha yukta yA matAMdhadRSTi use dekha nahIM pAtI hai aura yadi dekhatI hai to use apane dRSTirAga se dUSita karake hii| Agraha yA dRSTirAga se vahI satya asatya bana jAtA hai, anAgraha yA samyak dRSTi se vahI satya satya ke rUpa meM prakaTa ho jAtA hai / dUsaroM ke satyoM ko jhuThalAkara satya ko nahIM pAyA jA sakatA / satya vivAda se nahI vivAda ke samanvaya se prakaTa hotA hai| dArzanika pRSThabhUmi pUrNa jJAna sImita kSamatAoM se yukta mAnava prANI ke lie sadaiva hI eka jaTila prazna rahA hai / apUrNa ke dvArA pUrNa ko jAnane ke samasta prayAsa AMzika satya ke jJAna se adhika Age nahIM jA pAye haiM, aura jaba isI AMzika satya ko pUrNa satya mAna liyA jAtA hai to vivAda evaM vaicArika saMgharSoM kA janma ho jAtA hai / satya na kevala utanA hai jitanA ki hama jAnate haiM, apitu vaha eka vyApaka pUrNatA hai| use tarka, vicAra, buddhi aura vANI kA viSaya nahIM banAyA jA sakatA, vaha to inase pare hai| kaThopaniSad meM use buddhi aura tarka se pare mAnA gayA hai| muNDakopaniSad meM use medhA aura zruti se agamya kahakara isI tathya ko spaSTa kiyA gayA hai| AcArAMga meM bhI use zabda, vANI aura tarka se agocara kahA gayA hai| isI prAkara ke bhAva boddha vicAraka candrakIrti ne bhI prakaTa kiye haiN| pAzcAtya vicAraka laoNka, kAMTa, veDale aura vargasA Adi ne bhI satya ko tarka yA vicAra kI koTI se pare mAnA hai|" ___vastutaH hamArI aindrIya-kSamatA, tarkabuddhi, vicAra-kSamatA, vANI aura bhASA itanI apUrNa hai ki ve sampUrNa satya kI abhivyakti meM sakSama nahIM hai| mAnava-buddhi sampUrNa satya ko nahIM kevala usake ekAMza ko grahaNa kara sakatI hai| mAtra itanA hI nahIM, vastutatva meM paraspara virodhI guNa bhI eka sAtha rahate haiN| aura aisI sthiti meM do bhinna dRSTiyoM meM paraspara virodhI tathya bhI eka sAtha satya ho sakate haiN| samayasAra meM isI kA ullekha karate hue batAyA gayA hai ki 'jo vastu tatsvarUpa hai, vahI atatsvarUpa bhI hai, jo vastu eka hai vahI aneka bhI hai, jo vastu sat hai vahI asat bhI hai, tathA jo vastu nitya hai vahI anitya bhI hai / isa kAraNa eka hI vastu ke vastutva ke kAraNabhUta paraspara virodhI dharmayugaloM kA prakAzana anekAMta hai| devAgama-aSTazatI kArikA meM isI ko pratipAdita karate hue kahA gayA hai ki vastu sarvathA sat hI hai athavA asat hI hai nitya hI hai athavA anitya hI hai| isa prakAra sarvathA ekAMta ke nirAkaraNa karane kA nAma anekAMta hai| anekAMta kA eka sUtra hai----saha-pratipakSa / kevala yugala hI paryApta nahIM hai, tulasI prajJA 300

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virodhI yugala honA cAhie / samUcI prakRti meM, vyavasthA meM virodhI yugaloM kA astitva hai| hamArA jIvana virodhI yugaloM ke AdhAra para calatA hai| zarIra kI racanA, prakRti kI racanA, paramANu kI racanA yA vidyuta kI racanA saba meM virodhI tatva kAma kara rahe haiM / anekAMta kA mUla AdhAra hai---virodhI ke astitva kI svIkRti, pratipakSa kI svIkRti / anekAMta dRSTi kA mukhya kArya ekAMta yA Agraha buddhi kA nirasana kara anAgrahI dRSTi ko prakaTa karanA hai| anekAMta darzana yaha batalAtA hai ki vastu meM sAmAnyata: vibhinna apekSAoM se ananta dharma rahate haiN| kintu pratyeka dharma apane pratipakSI dharma ke sAtha vastu meM rahatA hai, yaha pratipAdana karanA hI anekAMta darzana kA vizeSa prayojana hai|" ___ yathArtha meM anekAMta pUrNa darzI hai aura ekAMta apUrNadarzI hai / ekAMta mithyA abhiniveza ke kAraNa eka aMza ko hI pUrNa satya mAna lenA vivAda kI jar3a hai / isI kAraNa eka mata kA dUsare mata se virodha ho jAtA hai| lekina anekAMta usa virodha kA parihAra kara unakA samanvaya karatA hai / ekAMta dRSTi kahatI hai ki tatva aisA 'hI' hai aura anekAMta dRSTi kahatI hai ki tattva aisA 'bhI' hai / yathArtha meM sAre jhagar3e yA vivAda 'hI' ke Agraha se utpanna hote haiM / vivAda vastu meM nahIM apitu dekhane vAle kI kI dRSTi meM nayavAda nayavAda anekAMta kA hI prArambhika rUpa hai| jijJAsA yA satyAbhIpsA apUrNa mAnava kI eka sahaja vRtti hai / apanI isa jijJAsA kI santuSTi ke lie mAnava ke pAsa do sAdhana hai 1. indriyAM 2. tarka-buddhi mAnava apane sImita sAdhanoM ke dvArA tattvoM ko jAnane kA prayAsa karatA hai / mAnava mana kabhI bhI indriyAnubhUti yA pratIti se santuSTa nahIM hotA hai| vaha usa pratIti ke pIche bhI jhAMkanA cAhatA hai| vastu tattva ke dRzya svarUpa se santuSTa na hokara usake sAratattva ko samajhane kA prayAsa karanA yaha mAnavIya buddhi kA naisargika guNa hai| jJAna prApti ke ina do sAdhanoM ke AdhAra para mAnavIya jJAna bhI vividha hotA hai| eka vaha jo indiyAnubhUti yA pratIti hai aura dUsarA vaha jisakA nizcaya tarka-buddhi karatI hai| jina dArzanikoM ne jJAna kI ina do vidhAoM meM se kisI eka kI avahelanA kI unakA jJAna 'satya' kI eka sarvAMgINa vyAkhyA de pAne meM asamartha rhaa| jaina-darzana ke anusAra indriyAnubhUti buddhi aura vANI sabhI apanI sImitatAoM ke kAraNa ananta yA pUrNa ke ekAMza ko hI grahaNa yA prakaTa kara pAtI hai, yahI ekAMza kA bodha naya kahalAtA hai / nayoM ke dvividha aura saptavidha vivecana baha-pracalita hai : nizcaya aura vyavahAra naya AcArya amRtacandra ne nizcaya naya ko AtmAzrita aura vyavahAra naya ko parAzrita khaNDa 20, aMka 4

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mAnA hai| dUsare zabdoM meM vastutatva kI svabhAva dazA ko nizcaya naya aura vibhAva dazA ko vyavahAra naya kA viSaya mAnA gayA hai| vastutatva ke yukti-siddha bauddhika svarUpa ko nizcaya naya aura vyavahAra naya vastutatva ke aindrika yA pratIkAtmaka svarUpa kA vivecana karatA hai| satva utanA hI hai jitanA vaha hameM indriyoM ke mAdhyama se pratIta hotA hai aura na utanA hI jitanA ki buddhi usake svarUpa kA nizcaya kara pAtI hai| vastuta: nayoM kA yaha vivecana na kevala jaina-darzana meM hI svIkRta rahA hai apitu aneka darzanoM meM use svIkRta kiyA gayA haiM / bauddha darzana meM ise naiyyArtha sUtra aura nItArtha sUtra ke rUpa meM, vijJAnavAda meM pariniSpanna aura parataMtra ke rUpa meM, zUnyavAda meM loka-smRti satya aura paramArtha satya ke rUpa meM, tathA zaMkara ke darzana meM paramArtha aura vyavahAra ke rUpa meM ise prastuta kiyA gayA hai| isI prakAra pAzcAtya dArzanikoM meM 'heroklAiTasa' ne keTo aura aine ke rUpa meM, 'paramenIDIja' ne mata aura satya ke rUpa meM, 'sukarAta' ne jagata aura AkAra ke rUpa meM, 'pleTo' ne saMvedana aura pratyaya ke rUpa meM, 'spinojA' ne paryAya aura dravya ke rUpa meM, 'kAMTa' ne prapaMca aura vastutatva ke rUpa meM, 'hIgala' ne viparyaya aura nirapekSa ke rUpa meM tathA 'breDale' ne AbhAsa aura sat ke rUpa meM, prakArAntara se isI dRSTikoNa ko spaSTa kiyA hai| bhale hI inameM nAmoM kI bhinnatA rahI huI ho, kintu umakA mantavya vahI hai jo ki jaina darzana meM nizcaya aura vyavahAra ke rUpa meM prakaTa kiyA gayA hai|" sapta naya - jaina dArzanikoM ne prakArAntara se sapta naya bhI mAne haiM, ve haiM : (1) naigasanaya (2) saMgrahanaya (3) vyavahAranaya (4) RjusUtranaya (5) zabdanaya (6) samabhirur3hanaya (7) evaMbhUtanaya vastutaH ye sAtoM naya vastutatva ke svarUpa pratipAdana kI vividha dRSTiyAM hI haiN| jaise naigamanaya vastutatva ke sAmAnya aura vizeSa pakSoM para samAna rUpa se bala detA hai, saMgrahanaya vastu ke sAmAnya pakSa yA abheda pakSa, vyavahAranaya usake vizeSa yA bheda pakSa para bala detA hai| isI prakAra zeSa cAra naya bhI zabdoM ke artha nizcaya karane meM vividha dRSTi-binduoM kA Azraya lete haiM / 14 saptanaya kI aura adhika vistAra se nimna carcA kI gaI haiM : naigamanaya sAmAnya aura vizeSa donoM isake viSaya haiM / ye donoM padArtha ke dharma haiM / naigamanaya donoM kI ekAzrayatA kA sAdhaka hai tathA bodha karAne ke aneka mArgoM kA sparza karane vAlA hai| naigamanaya jaina darzana kI anekAnta dRSTi kA pratIka hai / 5. 302 tulasI prajJA

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saMgraha aura vyavahAra naya saMgrahanaya kevala sAmAnya aMza kA grahaNa karatA hai aura vyavahAranaya kevala vizeSa aMza kaa| ye donoM kramaza: abheda aura bheda ko mukhya mAnakara inakI vAstavikatA kA samarthana karane vAlI dRSTiyAM haiM / RjusUtra naya yaha vartamAna paraka dRSTi hai / yaha atIta aura bhaviSya kI vAstavika sattA svIkAra nahIM karatI / arthakriyA meM samartha honA aura pramANa kA viSaya bananA, ye bAteM vArtamAnika vastu meM hI milatI hai|" zabda naya zabdanaya bhinna-bhinna liMga, vacana Adi yukta zabda ke bhinna-bhinna artha svIkAra karatA hai / yaha zabda, rUpa aura usake artha kA niyAmaka hai / 14 samabhirur3hanaya eka vastu kA dUsarI vastu meM saMkramaNa nahIM hotaa| pratyeka vastu apane svarUpa meM niSTha hotI hai / samabhirur3ha kA abhiprAya yaha hai ki jo vastu jahAM Arur3ha hai, usakA vahIM prayoga karanA cAhie / yaha dRSTi vaijJAnika vizleSaNa ke lie bahuta upayogI hai| niyAmakatA yA saccAI hI isakI maulikatA hai / evaMbhUtanaya evaMbhUtanaya zabda ke vyutpattiparaka artha para bala dekara, usa samaya usa viziSTa lakSaNa se yukta hone para hI usa padArtha ko usa zabda se vAcya mAnatA hai| jaise adhyayana karAte samaya hI adhyApaka ko adhyApaka kahanA, anyathA nhiiN| jaba kisI vastutatva kA artha nizcita karane meM hama ina dRSTikoNoM kI upekSA kara dete haiM to hamArA jJAna bhrAnta aura virodhI bana jAtA haiM, kintu jaba hama ina vividha pakSoM para dhyAna dete haiM to vahI jJAna samanvayAtmaka aura yathArtha bana jAtA hai| uparyukta vivecana se spaSTa hai ki pratyeka vastu ananta dharmAtmaka hai| ananta dharmAtmaka vastu yA anekAMta kA pratipAdana karane vAle sAdhana yA upAya ko syAdvavAda kahA jAtA syAdvAda anekAMtavAda aura syAdvavAda ko yadyapi paryAyavAdI mAna liyA jAtA hai, kintu donoM meM antara hai / anekAMta eka vyApaka vicAra paddhati hai aura syAdvAda usa vicAra paddhati kI abhidhyakti kA nirdoSa mArga hai| anekAntavAda darzana hai aura syAdvavAda usakI abhivyakti kA DhaMga hai / syAdvAda anekAMta kA eka vidhAyI pahalU hai| 'syAt' zabda 'apekSA' kA yA' kathana kii| 'AMzika satyatA' kA sUcaka hai / anekAMtavAda ke dvArA vastutatva ke jina ananta dharmo kA kA bodha hotA hai, unameM se kisI eka dharma ko dUsare dharmoM kA pratiSedha kiye binA prastuta karanA hI syAdvavAda hai| syAdvavAda apekSA kA khaNDa 20, aMka 4 303

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pratipAdana karatA hai / ___ dUsaroM ke kathanoM kA virodha nahIM karate hue apane kathanoM meM 'bhI' kA prayoga karate hue apanI bAta kaha lene kA eka sundara DhaMga hai syAdvavAda / syAdvavAda batAtA hai ki apanI bAta ko isa DhaMga se kaho ki vaha vivAda ko janma na de, apitu vivAdoM meM samanvaya kara de / samanvayAtmaka dRSTi se avirodhapUrvaka apanI bAta kahanA hI syAdvavAda vartamAna yuga meM anekAMta darzana kI prAsaMgikatA anekAMta darzana vicAroM kI zuddhi karatA hai / vaha mAnava ke mastiSka se dUSita dRDhamUrNa vicAroM ko dUra kara zuddha evaM satya vicAra ke lie pratyeka manuSya kA AhvAna karatA hai / vaha kahatA hai ki vastu virATa hai, ananta-dharmAtmaka hai / apekSA bheda se vastu meM aneka virodhI dharma rahate haiN| una aneka dharmoM se se pratyeka dharma paraspara sApekSa haiN| ve saba eka hI vastu meM binA kisI vairabhAva ke rahate haiN| virodhI hote hue bhI ve virodha kA avasara nahIM Ane dete / 22 ___yadi saMsAra ke rAjanItijJa bhI anekAMta ke svarUpa ko ThIka taraha se samajha leM to bahuta kucha saMbhava hai aura saMsAra meM yuddhoM kA nagna nRtya dekhane ko na mile| kyoMki anekAMta se virodhI dharma samanvaya kI taraha mAnava samatA kA bhI bodha ho sakatA hai aura mAnava samatA kA jJAna hone se ApasI vivAdoM kA anta honA saMbhava hai| isalie vastu sthiti kA ThIka-ThIka pratipAdana karane vAle anekAMta darzana kI saMsAra ko atyanta AvazyakatA hai| Adhunika vijJAna aura anekAMta syAdvavAda kA artha hai-sambhAvanAoM ko svIkAra karanA / Aja ke vaijJAnikoM ne syAdvavAda kA artha-sambhAvanA kiyA hai tathA apanI khojoM ke mAdhyama se anekAMta kI puSTi kI hai| vijJAna ne isa tathya ko bhalI-prakAra siddha kara diyA hai ki jisa padArtha ko hama sthita, nitya aura Thosa samajhate haiM, vaha padArtha bar3e vega se gatizIla hai, na kevala gatizIla hai varan parivartanazIla bhI hai / Aja kA prabuddha vaijJAnika bhI aisA dAvA nahIM karatA hai ki usane saSTi kA rahasya aura usake vastutatva kA pUrNa jJAna prApta liyA hai| prasiddha vaijJAnika alabarTa AinsaTIna ne kahA thA ki 'hama to kevala sApekSika satyoM ko jAna sakate haiM, pUrNa yA nirapekSa satya to koI pUrNa dRSTA hI jAna skegaa|' isa prakAra hama dekhate haiM ki vaijJAnika aura dArzanika donoM hI dRSTiyoM se sAmAnya mAnavabuddhi nirapekSa pUrNa satya ko jAnane meM asamartha hai| anekAMta vicAra dRSTi hameM yahI batAtI hai ki paraspara virodhI pratIta hone vAle do sApekSika satya apekSA bheda se satya ho sakate uparyukta vivecana se spaSTa hai ki anekAMta kA artha hai, saha-astitva, samanvaya, sApekSatA, sahiSNutA Adi / jIvana ke vibhinna kSetroM meM anekAMta kisa taraha dRSTikoNa parivartana meM sahAyaka hokara saMgharSa-nivAraNa meM sahAyaka bana sakatA hai isakA udAharaNa pArivArika, dhArmika va rAjanaitika kSetroM para huI carcA meM milegaa| 304 tulasI prajJA

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pArivArika jIvana meM anekAMta dRSTi kA upayoga samAja kI vibhinna ikAiyoM meM parivAra eka mahattvapUrNa ikAI hai / anekAMta dRSTi kA prayoga parivArika kalaha kA zamana karane meM sahAyaka ho sakatA hai| pArivArika kSetra meM isa paddhati kA upayoga paraspara parivAroM meM aura parivAra ke sadasyoM meM saMgharSa TAlakara zAntipUrNa vAtAvaraNa kA nirmANa karatA hai| sAmAnyata: pArivArika jIvana meM saMgharSa ke do kendra hote haiN| pitA-putra tathA sAsa-bahU / ina donoM vivAdoM meM mUla kAraNa donoM kA dRSTibheda hai / pitA jisa pariveza meM bar3A huA, unhIM saMskAroM ke AdhAra para putra kA jIvana DhAlanA cAhatA hai / jisa mAnyatA ko svayaM mAnakara baiThA hai, unhIM mAnyatAoM ko dUsare se manavAnA cAhatA hai / pitA kI dRSTi anubhava pradhAna hotI hai jabaki putra kI tarka-pradhAna / yahI sthiti sAsa-bahU meM hotI hai / sAsa yaha apekSA karatI hai ki bahU aisA jIvana jiye jaisA usane svayaM bahU ke rUpa meM jiyA thA, jabaki bahU apane yUga ke anurUpa aura apane mAta-pakSa ke saMskAroM se prabhAvita jIvana jInA cAhatI hai / mAtra itanA hI nahIM, usakI apekSA hotI hai ki vaha utanA hI svataMtra jIvana jIe jaisA vaha apane mAtA-pitA ke pAsa jItI thii| isake viparIta sasurAla pakSa usase eka anuzAsita jIvana kI apekSA karatA hai| yahI saba vivAda ke kAraNa banate haiN| isameM jaba taka sahiSNu-dRSTi aura dUsare kI sthiti ko samajhane kA prayAsa nahIM kiyA jAyegA, taba taka saMgharSa samApta nahIM ho sktaa| __sahiSNutA kA artha hai apane saveMgoM para niyantraNa honA / jisakA apane saMvegoM para niyantraNa hogA vahI zaktizAlI ho skegaa| saMvegoM para niyaMtraNa ke lie sahiSNutA kI sAdhanA kA abhyAsa atyanta apekSita hai, tabhI usakA upayoga vyAvahArika kSetra meM kiyA jA sakatA hai / dUsare ke vicAroM ke prati sahiSNu rahe, mAtra apane dRSTi-koNa ke prati Agraha na rahe isake lie sahiSNutA kA vikAsa apekSita hai, jaise : 1. bhAvAtmaka saMvegoM para niyaMtraNa pAnA, 2. dUsaroM ke vicAroM ko bhI samajhanA, 3. ahaM va garva kI bhAvanA ko mahattva na denA / dhArmika kSetra meM anekAMta kA yogadAna ____ anekAMta dRSTikoNa kA apayoga dhArmika kSetra meM dhArmika sahiSNutA va sarva-dharma samabhAva ke lie bhI kiyA jA sakatA hai / vizva ke vibhinna dharmAcAryoM ne apane yuga kI tAtkAlika paristhitiyoM se prabhAvita hokara apane siddhAMtoM evaM sAdhanA ke brAhya niyamoM kA pratipAdana kiyA / kintu manuSya kI apane dharmAcAryoM ke prati mamatA aura usake apane mana meM vyApta Agraha aura ahaMkAra ne use apane dharma yA sAdhanA paddhati ko hI ekamAtra evaM antima satya mAnane ko bAdhya kiyA / phalasvarUpa vibhinna dhArmika sampradAyoM ke bIca sAmpradAyika vaimanasya kA prArambha huaa| __itihAsa sAkSI hai ki dhArmika asahiSNutA ne vizva meM jaghanya duSkRtya karAyeM / khaNDa 20, aMka 4 305

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sAmpradAyika Agraha, dhArmika asahiSNutA aura sAmpradAyika vidveSa ko janma dene vAle kucha mukhya kAraNa nimna mAne jA sakate haiM : 1. IrSyA ke kAraNa, 2. kisI vyakti kI prasiddhi kI lipsA ke kAraNa, 3. kisI vaicArika matabheda ke kAraNa, 4. kisI AcAra sambandhI niyamopaniyama meM antara ke kAraNa, 5. kisI vyakti yA pUrva sampradAya ke dvArA apamAna yA khIMcatAna hone ke 23 kAraNa / anekAMta vicAra dRSTi vibhinna dharma-sampradAyoM kI samApti ke dvArA ekatA kA prayAsa nahIM karatI hai, kyoMki vaiyaktika ruci bheda tathA dezakAlagata bhinnatAoM ke hote hue vibhinna dharma evaM vicAra sampradAyoM kI upasthiti aparihArya hai / eka dharma yA eka sampradAya kA nArA asaMgata evaM avyavAhArika hI nahIM apitu azAMti aura saMgharSa kA kAraNa bhI hai / anekAMta vibhinna dharma sampradAyoM kI samApti kA prayAsa na hokara unheM eka vyApaka pUrNatA meM susaMgata rUpa se saMyojita karane kA prayAsa ho sakatA haiM, lekina isake lie AvazyakatA hai dhArmika sahiSNutA aura sarva dharma samabhAva kI / rAjanaitika kSetra meM anekAMta dRSTikoNa kA prayoga Aja kA rAjanaitika jagat bhI vaicArika-saMkulatA se paripUrNa hai| pUMjIvAda, samAjavAda, sAmyavAda, phAsisTavAda Adi aneka rAjanaitika vicAra dhArAeM tathA rAjataMtra prajAtaMtra, kulInataMtra, adhinAyakataMtra Adi anekAneka zAsana praNAliyAM vartamAna meM pracalita haiM / mAtra utanA hI nahIM, unameM se pratyeka eka-dUsare kI samApti ke lie prayatnazIla hai / vizva ke rASTra khemoM meM baMTe hue haiM aura pratyeka kheme kA agraNI rASTra apanA prabhAva kSetra bar3hAne hetu dUsare ke vinAza meM tatpara hai / 306 Aja ke rAjanaitika jIvana meM anekAMta ke do vyAvahArika phalita vaicArika sahiSNutA aura samanvaya atyanta upAdeya hai| mAnava jAti ne rAjanaitika jagat meM rAjataMtra se prajAtaMtra taka kI jo lambI yAtrA kI hai unakI sArthakatA anekAMta dRSTi ko apanAne meM hI hai / virodhI pakSa ke dvArA kI jAne vAlI AlocanA ke prati sahiSNu hokara usake dvArA apane doSoM ko samajhanA aura unheM dUra karane kA prayAsa karanA, Aja ke rAjanaitika jIvana kI sabase bar3I AvazyakatA hai| vipakSa kI dhAraNA meM bhI satyatA ho sakatI hai aura virodhI dala kI upasthiti meM apane doSoM ke nirAkaraNa kA acchA avasara milatA hai, isa vicAra dRSTi aura sahiSNutA tathA saha-astitva kI bhAvanA meM hI prajAtaMtra kA ujjvala bhaviSya hai / rAjanaitika kSetra meM saMsadIya prajAtaMtra vastutaH rAjanaitika anekAMtavAda hai / dArzanika kSetra meM jahAM bhArata anekAMtavAda kA sarjaka hai, vahI vaha rAjanaitika kSetra meM saMsadIya prajAtaMtra kA samarthaka hai, ataH Aja anekAMta kA vyAvahArika kSetra meM upayoga karane kA dAyitva bhAratIya rAjanItijJoM para hai / niSkarSa anekAMta darzana kA saiddhAntika pakSa tathA vaijJAnika prayogoM para AdhArita tathya tulasI prajJA

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jagat meM virodhI yugala ke saha-astitva ko svIkAra karatA hai, sAtha hI isI sahaastitva ko jIvana kA AdhAra mAnatA hai| isa kA bodha ho jAne se jIvana meM samanvaya, saha-astitva, sahiSNutA, sampradAya-nirapekSatA Adi jaise Adarza mUlyoM kI sthApanA saMbhava ho sakatI hai / dRSTikoNa parivartana ke lie anekAMta kI sahAyaka - bhUmikA apekSita hai, jisase ki mAnava meM vaicArika Agraha kA bodha samApta hokara dUsare ke vikAsa ke prati bhI samAna bhAvanA kA vikAsa ho sake / saMdarbha 1. sUtrakRtAMga TIkA 1 / 12 / 1-12 2. gautama buddha, dharmAnanda kauzambI, pR0 67 3. anekAMta kI jIvana dRSTi, saubhAgyamala, sAgaramala jaina, pR0 6 4. vahI, pR0 9 5. sUtrakRtAMga TIkA, 111 / 2 / 23 6. anekAMta kI jovana dRSTi, saubhAgyamala, sAgaranala jaina, pR0 8 7. vahI, pR0 9 8. samayasAra 10 / 247, AtmakhyAti aSTazatI kArikA, 103 9. devAgama 10. anekAMta aura syAdvAda pR0 17 11. abhidhAnarAjendra, 10 1853 12. samayasAra TIkA 13. pAzcAtya darzana, candradhara zarmA 14. anekAMta kI jIvana dRSTi, saubhAgyamala, sAgaramala, jaina, pR0 21 15. jaina darzana meM tatva mImAMsA, munizrI nathamala pR0 165 16. vahI, pR0 168 17. vahI, pR0 168 18. vahI. pR0 169 19. vahI, pR0 170 20. anekAMta kI jIvana dRSTi, saubhAgyamala sAgaramala jaina, pR0 21 29. vahI, pR0 12 22. vahI, pR0 24 23. vahI, pR0 25 khaNDa 20, aMka 4 307

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AcArya mahAprajJa ke ciMtana meM 'Izvara' AnaMdaprakAza tripAThI 'ratneza' __ saMsArarUpI raMgamaMca para jaba se mAnava kA padArpaNa huA hai taba se isakI vividhatA, vicitratA evaM bahurUpatA usake antarmana ko udvelita karatI rahI hai| isa Azcaryajanaka saMsAra para dRSTipAta kara akasmAt usake mukha se yaha vANI prasphuTita hone lagatI hai ki aho ! kitanA adbhuta hai yaha saMsAra ? isakI vicitratA, virUpatA evaM vyavasthA kA nidarzana kaise ? isa anokhe Adarza bhare citra kA citrakAra kauna ? kisa sarvazreSTha tUlikA se isakA rekhAMkana saMbhava huA ? kisa makasada evaM prayojana se ise citrita karane kA AbhAsa huA hai ? kahIM yaha svataH udbhUta evaM svata: nirgamita to nahIM ? usakA yaha ciMtana kabhI sRSTi ko anAdi mAnatA hai to kabhI anAdi sattA dvArA racita / bhAratIya darzana kI kucha dArzanika paramparA jahAM isa rUpahale saMsAra kA kartA, anAdi sattA Izvara ko svIkAra karatI hai vahIM atyAdhunika jaina dArzanika AcArya mahAprajJa sRSTi ko anAdi kahakara aise kisI Izvara kI jarUrata mahasUsa nahIM karate / mahAprajJa ke dArzanika vicAra meM Izvara ke svarUpa ko rUpAyita karane ke pUrva Avazyaka pratIta hotA hai ki vibhinna bhAratIya darzana-paramparA meM svIkRta Izvara ke svarUpa para dRSTipAta kara leN| Izvara vicAra prArambha se hI sabhI darzanoM kA pramukha viSaya rahA hai| bhAratIya darzana ko Izvara kendrita kahA jAnA koI atizayoktipUrNa kathana nahIM hogaa| cUMki adhikAMza bhAratIya darzanoM ke praNetA RSi, maharSi evaM saMta ziromaNi hue haiN| ataH unake cintana kA kendra bindu aise kisI paramatattva kA honA Azcaryajanaka nahIM hai| dharma, artha kAma, mokSa --ina cAra prakAra ke puruSArthoM meM se kisI eka bhI puruSArtha ko svIkAra karane vAloM ne kisI na kisI rUpa meM paramAtmA ko avazya svIkAra kiyA hai| isameM kisI bhI dArzanika ko saMdeha nahIM hai|' upaniSadoM meM aparabrahma, saguNa brahma, Izvara Adi paryAyavAcI rUpa meM prayukta hue haiN| zvetAzvatara upaniSada meM Izvara kI sarvavyApakatA para prakAza DAlate hue kahA gayA hai ki Izvara agni, jala, vanaspati, vRkSa Adi vizva ke kaNa-kaNa meM vyApta haiN| isI upaniSada meM Izvara ko vizva ke pare svarga meM ekAkI vRkSa kI bhAMti avicala mAnakara antaryAmI ke sAtha-sAtha atIndriya bhI svIkAra kiyA gayA hai| bRhadAraNyaka upaniSad meM kahA gayA hai ki jisa prakAra cakra kI arAyeM usake kendra yA nAbhi meM saMgrahIta rahatI hai usI prakAra sabhI devatA, sabhI loka, sabhI jIvAtmAeM usI meM kendrita haiN|' Izvara satya kA satya hai, AtmA kI AtmA hai| vaha parama satya hai / vaha sarvasva aura sabakA khaNDa 20, baMka 4

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sAra hai / ' gItA meM Izvara ko puruSottama kahA gayA hai| puruSottama, paramAtmA, vAsudeva, prabhu, sAkSI, brahma, mahAyogezvara, paramapuruSa, viSNu Adi isake paryAyavAcI nAma gItA meM yatra-tatra prayukta haiM / kSara (saMsArI jIva) aura akSara (zAMta jIva) se rahita use saMsAra meM puruSottama nAma se jAnA jAtA hai ---- yasmAtkSaramatIto'hamakSarAdapi cottamaH / ato'smi loke vede ca prathitaH puruSottamaH // cArvAka darzana meM "loka vyavahAra siddha rAjA' ko Izvara mAnA gayA hai| yoga darzana meM kleza karma vipAkAdi se achUtA puruSa vizeSa Izvara kahA gayA hai| nyAyavaizeSika darzana meM Izvara ko jaganniyantA, jagadIzvara, jagatpitA Adi zabdoM se alaMkRta kiyA gayA hai| vahAM "nitya jJAnAdyadhikaraNamIzvaraH" kahakara Izvara lakSaNa ko vyAkhyAyita kiyA gayA hai| nyAyadarzana meM Izvara ko jIvakRta karmo kA phaladAtA bhI mAnA gayA hai / yahAM Izvara svataMtra evaM sarvavyApI hai| advaita vedAMta meM Izvara ko sarvajJa, sarvazaktimAna aura sarvavyApaka mAnA gayA hai| Izvara ko Anandamaya bhI kahA gayA hai|' viziSTAdvaita ke pravartaka AcArya rAmAnuja ke anusAra Izvara eka hai| vaha citta aura acitta se viziSTa hai / citta aura acitta Adheya hai, Izvara AdhAra hai| citta aura acitta prakAra hai, Izvara prakArI / citta aura acitta niyAmya hai, Izvara niyantA / citta aura acitta aMza hai, Izvara aMzI hai| inameM zarIra aura zarIrI kA sambandha hai| ataH rAmAnuja ke anusAra Izvara AdhAra, niyantA, prakArI, aMzI aura zarIrI hai / pANinIya sUtroM meM Izvara zabda kA prayoga 'adhirIzvare", 'svAmIzvarAdhipatiH"", 'tasyezvara:11 ityAdi sUtroM ke udAharaNoM meM Izvara zabda svAmI artha meM prayukta huA hai| vedamUrti, taponiSTha paM0 zrIrAma zarmA AcArya ne Izvara ko svIkAra karane ke kAraNoM para prakAza DAlate hue likhA hai ki "vizva brahmANDa kI Azcaryajanaka gatividhiyoM evaM prANI jagat ke vilakSaNa kriyAkalApoM ko dekhakara yaha vicAra uThanA svAbhAvika hai ki isa adbhuta, vilakSaNa saMsAra kI nirmAtrI, niyantA aura poSaka koI na koI sarva samartha vicAravAn sattA avazya hai| apane Asa-pAsa ke vilakSaNa jagat ko dekhakara hI manISiyoM ke mana meM usake kartA, svAmI ke sambandha meM jijJAsA utpanna huii| ciMtana, manana, zodha aura sAdhanA dvArA unheM Izvara ke astitva kI anubhUti huii| na kevala anubhUti huI varana usa sarvazaktimAna sattA ke saMgharSa, sAnnidhya se lAbha uThAne kI sambhAvanA bhI sAkAra hii|12 unake zabdoM meM Izvara dikhalAI nahIM detA isalie use na mAnA jAe yaha tarka nitAMta sArahIna hai / aneka vastueM aisI haiM jo dikhalAI nahIM par3atI parantu phira bhI anubhava kI jAtI haiM / udAhaNata: apane netra meM aMjana apane ko kahAM dikhAI detA hai ? sarovara meM bAdaloM se gire jala biMduoM ko kauna dekha pAtA hai ? yadyapi tArakagaNoM kI sattA dina meM hotI hai parantu sUrya ke prakAza se abhibhUta hone ke kAraNa ve kahAM dRSTigocara hote haiM ? AkAza meM chAye jalakaNa dikhAI dete haiM kyA ? jala meM ghulA namaka tathA dUdha meM antarnihita makkhana kyA dikhalAI par3atA hai ? phira bhI ina sabakA tulasI prajJA

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astitva hai / ataH apratyakSa Izvara kA astitva hai|". svAmI dayAnanda ke anusAra jo nirAkAra, ajanmA, anaMta, dayAlu, nyAyakArI tathA karmAnusAra jIvoM kA phaladAtA hai, Adi lakSaNoM se yukta hai usI ko maiM Izvara mAnatA huuN|14 jaina-darzana meM bhI Izvara sambandhI vicAra yatra-tatra dekhane ko milate haiN| saMsArI jIvoM meM sabase utkRSTa AtmA ko paramAtmA kahate haiN| jo vyavahAranaya se deharUpI devAlaya meM basatA hai para nizcaya se deha se bhinna hai, ArAdhya deva svarUpa hai, anAdi ananta hai, kevala jJAna svarUpa hai, niHsandeha vaha acalita pAriNAmika bhAva hI paramAtmA hai / 6 karmakalaMka se rahita AtmA ko paramAtmA (Izvara) kahate haiM / niHzeSa doSa se jo rahita hai aura kevalajJAna parama vaibhava se jo yukta hai, vaha paramAtmA (Izvara) hai, isake viparIta paramAtmA nahIM / jisa samaya vizuddha dhyAna ke bala se karmarUpI IMdhana ko bhasma kara detA hai. usa samaya yaha AtmA hI sAkSAt paramAtmA ho jAtA hai, yaha nizcaya hai / Izvara ko prabhU, svAmI bhI kahA gayA hai| uparyukta vivaraNoM se yaha spaSTa hotA hai ki jainadarzana meM Izvara, paramAtmA ko hI mAnA gayA hai aura jagatkartA, jagat pAlaka evaM jagat saMhAraka rUpa se use mukta rkhaa| gayA hai / atyAdhunika jaina ciMtaka AcArya mahAprajJa ke graMthoM kA avalokana karane se hama isa niSkarSa para pahuMcate haiM ki unhoMne Izvara ko svIkAra kiyA hai kiMtu jaina-ciMtana kI kasauTI para hii| unake Izvara sambandhI vicAra anya bhAratIya darzanoM se alaga hai| mahAprajJa ke anusAra AtmA (muktAtmA) hI paramAtmA (Izvara) hai| unake antahRdaya se niHsRta vANI AtmA aura paramAtmA ke isa advaitarUpa, ko isa prakAra udghATita karatI hai "kauna kahatA hai are, Izvara milegA sAdhanA se, maiM svayaM vaha, vaha svayaM maiM bhAvamaya ArAdhanA se / - vaha nahIM mujhase vilaga hai nahIM maiM bhI vilaga usase, eka svara hai eka laya hai tvaM ahaM kA bheda kisase?"21 arthAt AtmA aura Izvara alaga nahIM hai| tvaM, ahaM meM bheda nahIM hai| upaniSad meM bhI tat (brahma) aura tvam (AtmA) ko eka mAnate hue 'tattvamasi' kahA gayA hai / 'ayaM AtmA brahma22 aura 'ahaM brahmAsmi'33 se bhI yahI siddha hotA hai ki AtmA aura Izvara meM koI bheda nahIM hai / AcArya mahAprajJa yaha mAnate haiM ki hamArA Adarza hai ajara aura amara (tattva) na jarA na mauta / sukha bhI aisA ki jisameM koI bAdhA na ho| vaha sukha nahIM ki jisameM eka kSaNa to sukha hotA hai aura dUsare kSaNa meM duHkha hotA hai / vaisA sukha nahIM, nirvighna sukha arthAt jisameM nirantara sukha kA pravAha cAlU rahatA hai / yAnI khaDa 20, aMka 4 311

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anaMta sukha aura abadhi sukha / jJAna bhI sImAtIta ho, ananta ho| zakti bhI asIma ho| ina sabako milAne se jisa Adarza pratimA kA nirmANa hogA vaha Adarza pratimA Izvara hai / arthAt anaMtajJAna, anaMta zakti, anaMta darzana aura anata sukha saMpanna Izvara hai / 24 Age yaha bhI batalAyA hai ki hamArA Adarza hamArA Izvara hai| usa avasthA meM pahuMcane ke lie hameM pAMca AcAroM ko jIvana meM utaranA hogA, jo isa prakAra haiM.5-- 1. jJAna AcAra 2. darzana AcAra 3. cAritra AcAra 4. tapa AcAra 5. vIrya AcAra Izvara banane ke lie Avazyaka hai jJAna / hamAre jJAna kA mUla kendra hai AtmajJAna / jo apane Apako jAnatA hai vaha dUsaroM ko yathArtha meM jAna letA hai| jo apane Apako nahIM jAnatA, vaha dUsaroM ko nahIM jaantaa| AtmajJAnI aura Izvara-ye do bAteM nahIM haiN| jo AtmajJAnI hai vaha Izvara hai|39 yUnAna ke mahAn dArzanika sukarAta ne bhI apane Apako jAno kahakara isI satya ko pratipAdita kiyA thaa| chAMdogya upaniSad meM nArada aura sanatkumAra ke saMvAda se bhI yahI spaSTa hotA hai ki AtmajJAna hI zreSTha hai| nArada sanatkumAra se kahate haiM --"maiMne samasta veda, itihAsa, purANa, gaNitazAstra, tarkazAstra, nItizAstra, devavidyA, bhUtavidyA, astravidyA, maMtravidyA, nakSatravidyA, lalitakalA Adi sabakA adhyayana kiyA hai kiMtu mujhe duHkha hai ki itanA jJAna mujhe zokasAgara se pAra na utAra skaa| maiMne guruoM se sunA hai ki AtmajJAna rUpI setu se hI zokasAgara ko pAra kiyA jA sakatA hai|"" ___isase spaSTa hotA hai ki zokAtIta (amaratva) avasthA ko AtmajJAnI hI pA sakatA hai / AcArya zaMkara ne bhI 'mokSapratibandha nivRtti mAtrameva AtmajJAnasya phalam' kahakara AtmajJAna kA guNagAna kiyA hai / 28 Izvara meM svarUpamaya hone ke lie dUsarA AcAra darzana arthAt zraddhA hai / 'samyak darzana jJAna cAritrANi mokSamArgaH' meM darzana kA sarvaprathama citraNa isakI mahattA ko siddha karatA hai / manu ne bhI samyak darzana kI mahattA ko pratipAdita karate hue kahA hai ki "samyak darzana sampannaH karmabhirnanibadhyate / darzanena vihInastu saMsAraM patipadyate // "29 gItA meM uddhRta tIna mArgoM meM bhakti hI vAstava meM darzana hai| rAmAnuja ne bhI isI bhakti (darzana) ko mokSa sAdhana ke rUpa meM svIkAra kiyA hai| mahAprajJa kA mAnanA hai ki darzana yAnI AsthA ke binA jJAna sambhava nahIM hai| kevalajJAna yA AsthA se pAra nahIM pAyA jA sakatA, etadartha abhyAsa Avazyaka tulasI prajJA

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hotA hai| yaha abhyAsa hI cAritra hai|" yogasUtra meM bhI isI abhyAsa ko mUlyavAn mAnate hue kahA gayA hai.---"abhyAsa vairAgyAbhyAM tannirodhaH gItA meM bhI abhyAsa kI mahattA svIkAra karate hue kahA gayA hai--"abhyAsena tu kaunteya vairAgyeNa ca gRhyate / "33 Izvara Adarza taka pahuMcane ke lie cauthA AcAra tapa hai| pratyeka vyakti jo pragati patha para gatizIla hai, usake sAmane aneka kaThinAiyAM AtI haiM, samasyAeM AtI haiM / jaba taka una kaThinAiyoM se jUjhane kI kSamatA nahIM hotI, taba taka jahAM pahuMcanA hai vahAM pahuMcA nahIM jA sktaa| isake lie tapasyA Avazyaka hai / tapasyA kA artha kevala upavAsa karanA nahIM hai / tapasyA kA artha hai Ane vAlI pratikUla paristhitiyoM ko jhelanA unase jUjhanA / aNuvrata anuzAstA zrI tulasI ne 'karma nirjaraNa hetu pauruSa ! tapaH' kahakara tapa ko vyAkhyAyita kiyA hai / 5 arthAt saMcita karmoM kA zodhana karane vAle parAkrama ko tapa kahA jAtA hai / jo tapa karatA hai usake karma saMskAra kSINa hote haiM / tapasvI hara prakAra kI paristhitiyoM meM sama rahakara karma-nirjarA karatA hai| yoga darzana meM tapasyA ke dvArA azuddhi ke dUra hone se zarIra aura indriya kI zuddhi hotI hai aisA mAnA gayA hai / ataH tapasyA Izvara jaise Adarza taka pahuMcane ke lie Avazyaka hai| pAMcavAM AcAra hai vIrya yAnI parAkrama / parAkrama ke binA na tapasyA ho sakatI hai aura na hI AcaraNa ho sakatA hai, na AsthA kA nirmANa ho sakatA hai aura na hI jJAna / sabake mUla meM parAkrama hai| ataH mahAprajJa kA mAnanA hai ki Izvara banane ke lie, Izvara jaise Adarza ko prApta karane ke lie pAMcoM AcAroM ko nirantara sAdhanA karanI caahie| uparyukta vivaraNa se hama isa niSkarSa para sahaja pahuMca sakate haiM ki AcArya mahAprajJa ke darzana meM Izvara sambandhI dRSTikoNa jaina darzana jaisA hI hai| unhoMne jaina darzana kI hI Izvara sambandhI mAnyatA ko puSTa kiyA hai, samRddha kiyA hai| jaina darzana meM tIrthaMkara aura siddha hI Izvara (paramAtmA) mAne gae haiN| __ ataH hama kaha sakate haiM ki AcArya mahAprajJa ke darzana meM, dArzanika ciMtana meM Izvara sambandhI mAnyatA anya bhAratIya dArzanikoM kI taraha hI hai| vaha kleza, karma, vipAka aura Azaya se rahita hai, vaha sarvajJa hai, vaha paramAnanda rUpa hai / vaha anantajJAna, darzana, cAritra aura parAkrama se pUrNa hai, vaha nisprapaMca hai| itanA saba hote hue bhI mahAprajJa anya bhAratIya dArzanikoM kI taraha Izvara ko jagatkartA, jaganniyantA, jagatpAlaka evaM jagatsaMhAraka nahIM maante| mahAprajJa jagatkartA ke rUpa meM Izvara ko mAnane kI apekSA apane ko nirIzvaravAdI kahA jAnA adhika upayukta samajhate haiN| yaha vizva kisane banAyA ? isa prazna ke uttara meM unakA kahanA hai ki vizva ko banAne vAlA koI nahIM hai / yadi IzvaravAdI hone kA artha Izvara ko jagat kA adhiSThAtA mAnane se hai to ve IzvaravAdI nahIM haiN| para ve IzvaravAdI haiM kyoMki ve Izvara ko apanA Adarza mAnate haiM aura yaha bhI mAnate haiM ki Izvara sabakA Adarza honA cAhie baMra 20, aMka 4

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jisakI prApti kisI karmakAMDa se nahIM apitu AtmajJAna se honI caahie| isa prakAra niSkarSa ke taura para yaha kahA jA sakatA hai ki unake darzana meM Izvara paramAtmA ke hI rUpa meM hai| saMdabha: 1. nyAyakusumAJjali, 17 2. zvetAzvatara upaniSad, 11,17 3. vRhadAraNyaka upaniSad, 11-1-15 4. vahI, 11-1-16 5. gItA, 15 / 18 6. yogasUtra, 1124 7. 70 sU0 zA0 bhA0, 211134 8. zrIbhASya, 2 / 119 9. vahI, 1 / 4 / 97 10. vahI, 2 / 3 / 39 11. vahI, 9 / 1 / 42 12. Izvara kauna hai ? kahAM hai ? kaisA hai ? pR0 4 13. vahI, pR0 6 14. Izvara kI sattA aura mahattA-saMpAdaka hanumAna prasAda pauddAra, pR0 15 15. samAdhizataka TIkA, 6 / 225 // 15, 'paramAtmA saMsArI jIvebhyaH utkRSTa AtmA' / 16. "dehAdevali jo vasai deu aNAi-aNaMtu / kevala-NANa-phurata-taNu so paramappu NibhaMtu / " paramAtmaprakAza 17. "kamma kalaMka vimukko paramappA bhaNNae devo|" mokSapAhuNa 18. niyamasAra, 7 19. jJAnArjava adhikAra, 2117 // 221 20. 'issaro pabhUsAmI' ekArthaka koza, pR0 31 21. phUla aura aMgAre, pR0 433 22. bRhadAraNyaka upaniSad, 2 / 5 / 19 23. vahI, 1 / 4 / 10 24. jIvana kI pothI, pR0 3 25. vahI 26. vahI, pR0 15 27. chAMdogya upaniSad, 7 / 1 / 2-3 28. 70 sU0 zA0 bhA0, 11114 29. manusmRti, 674 tulasI prajJA

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30. jIvana kI pothI, pR0 4 31. vahI 32. pAtaMjala sUtra, 1112 33. gItA, 6 / 35 34. jIvana kI pothI, pR0 4 35. manonuzAsanam, 6 / 22 36. pAtaMjala sUtra, 2143 37. jIvana kI pothI, pR0 3 38. jaina dharma : arhat aura arhatAeM, pR0 4 khaMDa 20, aMka 4 315

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4 'saMbodhi' meM prayukta chanda vizva kA adhikAMza' sAhitya chandobaddha hai| sarva prAcIna evaM saMsAra kA prathama grantha Rgveda chandomaya hai / saMskRta-sAhitya kA adhikAMza marma bhAga bhI kisI-na-kisI chanda meM hI nibaddha hai aura Adhunika kAla meM bhI yaha paramparA avicchinna hai / isa laghu lekha meM AcArya mahAprajJa ke saMbodhi mahAkAvya meM prayukta chandoM kA vivecana kiyA jA rahA hai / chanda zabda kI vyutpatti chanda zabda kI vyutpatti do prakAra se kI gayI hai - Avarakatva pakSa aura AhlAdakatva pakSa meM / curAdi chadi saMvaraNe dhAtu se chanda zabda AcchAdana / ' yaha pApoM se manuSyoM ko bacAtA hai / AcchAdita rahatA hai / isalie chAdakatva dharma hone ke mAnyatA vyAkaraNa AcAryoM kI hai| ' samaNI sthitaprajJA usakA AhlAdakatva bhvAdigaNI 'cadi AhlAdane dIptau ca' dhAtu se 'canderAdezchaH " auNAdika sUtra se amun pratyaya aura cakAra ke sthAna para chakAra karane para chadi zabda niSpanna hotA hai / jo AhlAdita kare, cittavRttiyoM ko vikasita kare, dIpta kare use chanda kahate haiM / AhlAdana arka meM aneka vyutpattiyAM milanI haiM candati AhlAdaM karoti dIvyate vA zravyatayA iti chandaH / chandayati AhlAdayate iti chanda: / candanAdAhlAdanAt chandAMsi varNamAtrA niyamitAni vRttAni teSAm chadayati manogatAn bhAvAn iti chanda: / jo AhlAdita kare arthAt zravya ke mAdhyama se citta ko vikasita kare vaha chanda hai / khaNDa 20 aMka 4 1 niSpanna hotA hai jisakA artha hai mantrateja chanda: svarUpa kavaca se kAraNa use chanda kahate haiM / yahI laghu-guruoM ke niyata akSara meM aura cAra caraNoM meM vibhakta jo viziSTa krama hai use chanda kahate haiM | hRdayastha bhAvanAoM kI layAtmaka kiMvA saMgItAtmaka abhivyakti chanda hai / rAgAtmikA vRttivAlI kRtiyAM chandobaddha hotI haiM / yahI kAraNa hai ki vizva kA adhikatama sAhitya chandAzrita milatA hai / kAvyAMgabhUta rasa, alaMkAra, guNAdi meM chanda kA mahattvapUrNa sthAna hai / chandoM yA vRttoM jaisA mAdhurya, sauSThava evaM sahajagrAhyatA 317

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anyatra durlabha hai / AcArya hemacandra ne bhI ise kAvya kA mahadupakAraka aMga mAnA __ kavi saMsArika jagat se prAptajJAna ko anubhUti kA viSaya banAtA hai| samAdhi, sAdhanA aura zAstrAbhyAsa ke dvArA usakI anubhUti nitya saMvaddhinI bana jAtI hai| kabhIkabhI kisI bAhya kAraNavaza vaha apanI anubhUti ko jaba zAbdika abhivyakti pradAna karatA hai taba vahI abhivyakti chandoM ke niyama meM nibaddha hotI hai| aisA nahIM hotA ki chanda bAhara se lAda die jAte haiM, balki ve sahaja hI kavi kI AMtarika cetanA se niHsRta zabdoM ke sAtha hI Ate haiN| itanA Avazyaka hotA hai ki chandomayI vANI adhika prabhAvazAlI, sazakta, lalitalAvaNyamayI evaM zruti-madhura abhivyaMjanA se sampanna hotI hai| Adi kavi maharSi vAlmIki ke hRdaya meM krauMcI ke viyoga se jaba karuNAsAgara uphanane lagA taba svataH hI anuSTupa chanda kA prAdurbhAva huA-- mA niSAda pratiSThAM tvamagama: zAzvatI: smaaH| yatkrauMcamithunAdekamavadhI: kAmamohitam // jisa para na kevala bAhya jagat ko Azcarya huA balki svayaM bAlmIki bhI AzcaryAnvita hue binA nahIM rahe / tAtparya hai ki chanda bhI kavi ke antarjagat kI vaha abhivyakti hai jisa para niyama kA bandhana DAla diyA jAtA hai| jitanI svAbhAvika abhivyaktiyAM laya ke sAmaJjasya se ho sakatI haiM unheM hI chandaHzAstra meM chanda kahA gyaa| yaha bhI kaha sakate haiM ki hRdayastha bhAvanAoM kI layAtmaka, sajIvAtmaka evaM rAgAtmaka abhivyakti chanda hai| suprasiddha Alocaka paNDita rAmacandrazukla ke anusAra"chanda vAstava meM bandhI huI laya ke bhinna-bhinna DhAMcoM kA yoga hai, jo nirdiSTa lambAI kA hotA hai / laya ke utAra-car3hAva (mUrcchanA) ke choTe-choTe DhAMce hI haiM jo kisI chanda ke bhItara nyasta hote haiN| inakA sambandha jIvana ke rakSaNAtmaka evaM manoraMjanAtmaka pakSa se hotA hai / ye nAda saundarya para AdhArita hote haiN| jaise nadI kI dhArA ko roka kara teja banAyA jAtA hai, usI prakAra sAdhAraNa vAkya meM jo pravAha aura kSamatA lakSita nahIM hotI vaha chanda-vyavasthA se paidA kara lI jAtI hai| yaha svAbhAvika pravRtti kA kRtrima bandhana hai, jisase pravRtti-pravAha meM bAdhA utpanna nahIM hotI, balki atyadhika gatizIlatA evaM anyoM ko bhI apanI dhArA meM bahA lene kI zakti A jAtI hai| yahI kAraNa hai ki prAcInakAla se hI mahAkavi rasika, chahalla samudAya chandaprayoga meM anurakta to hai hii| saMsAra se nirvedApanna AcArya , samadarzI sAdhu evaM jJAnI upadezaka bhI apane yA apane upajIvya ke jIvana-darzana ko Astika janatA taka pahuMcAne ke lie chandoM kA Azraya lete hai| bhakta bhI chandomayI vANI kA Azraya isalie lete haiM ki unakI vANI meM vaha zakti A jAtI hai jo unake prabhu ko bhI hilA detI chandomayI vANI kI prAcInatA chanda kA sambandha mAnavIya bhASA se hai| aisA lagatA hai ki chanda kA prAdurbhAva 310 tulasI prajJA

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tabhI ho gayA hogA jaba manuSya ne bolanA zurU kiyA thaa| isameM satyAMza kI guMjAiza hai ki sambhavataH mAnava ne prathamata: padya kA hI prayoga kiyA hogaa| prArambha meM usane jo kucha bhI kahA hogA usameM usakI hRdayagata bhAvanAoM kI tIvratama abhivyakti huI hogii| bhAvAveza meM nikalI vANI meM naisargika layAtmakatA evaM svAbhAvika anukaraNanIyatA avazya vidyamAna rahatI hai, kyoMki aise aneka udAharaNa abhI bhI milate haiM ki jaba vyakti bhAvAveza meM kucha bolatA hai to usameM layAtmakatA A hI jAtI hai / krauMcI kI duHkhAvasthA se bhAvita bAlmIki ne jo kucha kahA vaha chanda bana gyaa| bAlmIki ne buddhi lagAkara chanda kA nirmANa nahIM kiyaa| mAnavIya jAti ke Adya grantha Rgveda ke anuzIlana se spaSTa ho jAtA hai ki isa grantha ke kAphI pUrva bhI bhAratIya RSiyoM athavA lokajIvana meM chandoM kA vikAsa ho cukA thaa| isalie chanda ko veda puruSa kA caraNa kahA gayA hai ----'chandaH pAdau tu vedasya' (pANini-zikSA) arthAt vedoM kI racanA kA AdhAra chanda hai / ataeva itanA to nizcita hai ki chandoM kI utpatti vaidika kAla se pUrva hI ho cukI thii| kyoMki taittirIya saMhitA meM ullekha hai ki sRSTikartA ne Arambha meM hI chandoM kI racanA kii| AcAryazrI mahAprajJa kI kAvya pratibhA terApantha dharmasaMgha ke dazama AcAryazrI mahAprajJa bhI isI saraNi meM pratiSThita dikhAI par3ate haiN| unakI kavi pratibhA itanI zakti-sampanna hai ki vaha tatkSaNa die gae viSayoM para viziSTa chandoM kI racanA kara rasika samudAya ko cakita kara detI hai| vikrama saMvat 2015 meM unhoMne banArasa saMskRta mahAvidyAlaya meM rASTrasaMgha viSaya para tatkSaNa upendravajrA chanda kA nirmANa kiyA--- eko bahusyAmiti bhAvanAdyA, saMghapravRttirmanujeSu jAtA : bahuprakArA: pracalanti saMghAH, syAd rASTrasaMgho'pi mahAMzca tatra // 2 AcAryazrI mahAprajJa ke kAvyoM meM anuSTupa, mandAkrAMtA, basantatilakA, upajAti, upendravajrA, indravajrA, sragdharA, mAlinI Adi kA prayoga pramukharUpa se kiyA gayA mandAkrAMtA mandAkrAMtA ke prayoga meM mahAkavi siddhahasta haiM / manorama bhAvoM kI abhivyaMjanA, kalpanA, bhAvanA evaM saMgItamaya vAtAvaraNa ke citraNa evaM bhAva padArthoM ke mUrta vilAsa ke avasara para mandAkrAMtA kA prayoga kiyA jAtA hai / sampUrNa azruvINA, jo caMdanabAlA kI kAruNika mukti kathA para Azrita hai, mandAkrAMtA chanda meM hI nibaddha hai-- zraddhe ! mugdhAn praNayasi zizUn dugdha-digdhAsyadantAn, bhadrAnajJAn vacasi niratAMstarkabANauradigdhAn / / khaNDa 20, aMka 4

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vijJAzcApi vyathitamanasastakalabdhAvasAdAttaNA'mA na khalu viditaste'navasthAnahetuH // 3 / zraddhA kA citraNa prastuta chanda meM sundara rUpa se kiyA gayA hai / dAtA aura grahItA ke bimba kA anAbila nirUpaNa isI chanda meM kiyA gayA hai / udAharaNa pANI dAtyAH pramada-vibhava-preraNAtkampamAnau, snigdho kvApi vyathitapRSatA mASasUpaM vhnto| AdAtustau dRDhatamabalAt susthirI sAnukampo, sadyo'kASTI hRdayasajalo sUrpamASAn vahantau // 4 isa prakAra mahAkavi ne mandAkrAMtA chanda meM sajIva citraNa prastuta kiyA hai| anuSTupa __nirmalaprajJA ke dhanI AcAryazrI mahAprajJa ne anuSTupa chanda meM sAdhaka kI utkRSTatA kA nirUpaNa karate hue kahA hai nivRttiH pUrNatAmeti, zailezIJca dazAMzritaH / aprakampastadA yogI, mukto bhavati pudgalaH / / 5 arthAt nivRtti se hI yogI pUrNatA ko prApta hotA hai / basantatilakA guru kI mahimA kA utkIrtana basantatilakA chanda meM kiyA hai___ tvAM tolayatya'yama'ho tulasI munIzaH, svIkRtya kAJcana tulAM tulanatirekam / yatkAJcanAcalamatho adharIkaroti, dhairya tavaikamapi kAstu tulAnyadIyA // " gurudeva zrI tulasI kA dhairya acala hai jisakI tulanA anya kisI ke sAtha nahIM ho sktii| upajAti upajAti chanda meM sarasvatI abhivandanA karate hue kahA haizrI kevalajJAnavibhAkareNa, vibhUSitajJAtasutasya zasyA / sarasvatI kalpalateva kAmyA, svArohatAnmAnasahaMsapotam // upendravajrA upendravajrA chanda meM yaza kA bimba prastuta kiyA gayA hai-- 320 tulasI prajJA

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himAlayAntaM vasudhAvibhAga, - kRtvA valakSaM yazasA svakena / saMsthApayiSyAmi zivaM mudeti, dhyAtvArurohottaradiggajaM saH / / isameM zaurya kA digdarzana bahuta hI sundara DhaMga se karAyA gayA hai / indravajrA ratnapAla rAjA ke siMhAsana, cAmara Adi kA sauMdarya se paripUrNa mArmika citraNa indravajrA chanda ke mAdhyama se kiyA gayA haisaudhaM drumAH patramihA''tapatraM, siMhAsanaM bhUmitalaM pavitram / patatvipatrANi ca cAmarANi, rutaM khagAnAM khalu bandibodhaH // " stragdharA ___ madrAsa saMskRta-kaoNleja meM samasyA pUrti ke samaya sragdharA chanda meM trinetra kI ArAdhya ke rUpa meM stavanA karate hue AcAryazrI mahAprajJa ne mArmika citraNa prastuta kiyA dRSTiryasyAsti nidrAmapi ca gatavatI draSTumarhenna satyamekaM netraM vinidraM bhavati paricitaM kiJcidAlokatAM tat / netre dveste vinidre pratipalakamasI majjatAtsatyasindhI, saptaH saptArkanunnAruNakiraNanimaH pAtu bibhran trinetraH // " mAlinI ujjaina, (vi0 saM0 2012) saMskRta sammelana meM mahAkavi ne mAlinI chanda ke saMgAna meM Aja ke netAoM para karArA vyaMgya bhI kiyA hai napatirapi janaH syAtprAkRto mArgacArI, kvacidapi na purANaiH kalpanA cApyakAri / bhavati jagati netA sAmprataM nAma niHsvaH, mazakadazanamadhye hastinaH saJcaranti // " yaha vAstavika satya hai ki prAcInakAla meM rAjA-mahArAjA ko kavi evaM prajA bhagavAn kI taraha pUjA-arcanA karatI thii| 'saMbodhi' kI chanda-yojanA AcArya evaM upadezaka darzana ke durbodha tatvoM ko kAvya kI bhASA kA avalambana kara sarala evaM subodha paddhati meM Astika janatA ke sAmane upasthApita karate haiM / saMbodhi ke mahAkavi bhI isI bhAvanA se bhAvita hai| isa kAvya meM lagabhaga 703 zlokoM meM varNya viSaya ko nirupita kiyA gayA hai, jisameM 5 zloka (2.10,11,14,15,19) indravajrA aura 4 zloka (2.8,9,12,13) khaNDa 20, aMka 4 321 '

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upendravajrA aura zeSa anuSTupa chanda meM nibaddha haiM / AcAryazrI mahAprajJa viracita saMskRta vAGmaya ke adhikAMza bhAga meM anuSTup chanda hI viniyukta hai / anuSTupa tattvadarzana, dharmaciMtana, upadeza, AkhyAna, kathA-vistAra, saMvAda, deza, nagara, itihAsa Adi ke nirupaNa ke lie prastuta chanda kA viniyoga kiyA jAtA hai| bhAvoM kI nirmalatA, bhavyatA evaM udAttatA Adi ko udghATita karane ke lie yahI chanda prayukta hotA hai / saMskRta sAhitya meM yaha chanda itanA prathita hai ki vaidika kAla se lekara Aja taka sabhI prasiddha kaviyoM ne isakA prayoga kiyA / Adi kavi kA to anuSTupa sarvasva hI hai, RSi, vyAsa, kAlidAsa, azvaghoSa Adi sabane isakA prabhUta upayoga kiyA hai / AcAryazrI mahAprajJa isakI mahanIyatA se pUrNatayA paricita haiM / isaliye saMpUrNa saMbodhi ( kevala kucha zlokoM ko chor3akara) isI chanda meM nibaddha haiM / yaha varNika chanda hai / isameM cAroM caraNa samAna hote haiM / pratyeka caraNa kA pAMcavAM varNa laghu, chaTTA dIrgha tathA sAtavAM varNa prathama tathA tRtIya caraNa meM dIrgha evaM dvitIya tathA caturtha caraNa meM hrasva hotA hai - ise vaktra chanda bhI kahA jAtA hai / chandomaMjarI ke anusArapaJcamaM laghu sarvajJa, saptamaM dvicaturthayoH / guruSaSThaM ca pAdAnAM zeSaiSvaniyamo mataH // prayoge prAyikaM prAhu. ke'pyetadvRttalakSaNam / loke'nuSTuti khyAtaM tasyASTAkSaratAmatA // isameM sabhI caraNoM meM pAcavA akSara laghu hotA hai, dUsare cauthe caraNoM meM sAtavAM laghu tathA chaTTA guru hotA / zeSa varNoM kA koI niyama nahIM hotA / dUsare AcArya isako 'anuSTupa chanda mAnate haiM / sambodhi meM isa chanda kA prayoga meghakumAra ke AkhyAna nirUpaNa evaM jainadarzana ke tathyoM ke upapAdana ke krama meM kiyA gayA hai / udAharaNasvarUpa akaSTAsAdito mArgaH, kaSTApAte praNazyati / kaSTenApAditomArgaH, kaSTeSvapi na nazyati // 23 isameM anuSTupa chanda ke sAre lakSaNa ghaTita hote haiN| isake cAroM caraNa samAna haiM / pratyeka caraNa kA pAMcavA akSara laghu hai, chaTTA guru hai / prathama evaM tRtIya caraNa meM sAtavAM akSara guru tathA dvitIya evaM caturtha caraNa meM laghu hai / anya udAharaNa bhI draSTavya hai santo'santazca saMskArAH, niruddhyante hi sarvathA / kSIyante saJcitAH pUrvaM dharmeNaitacca tatphalam // 24 dharma se sat aura asat saMskAra niruddha hote haiM tathA pUrva-saMcita saMskAra kSINa hote haiM / yahI dharma kA phala hai| kahA bhI hai api zAtravamApannAn, manute suhRdaH priyAna / api kaSTapradAyibhyo, na ca kruddhenmanAgapi // 35 322 tulasI prajJA

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ahiMsaka apane se zatrutA rakhane vAloM ko priya mitra mAnatA hai aura kaSTa dene vAloM para tanika bhI kruddha nahIM hotA / vaha apanA vikAsa kara letA hai, isa tathya ko puSTa karate hue kahA hai .... azubhAnAM pudgalAnAM, pravRttyA zubhayA kSayaH / asaMyoga: zubhAnAJca, nivRttyA jAyate dhruvam // " nivRtti bhI abhyAsa-sAdhya hotI hai isakI siddhi kI gayI hai vidyamAne zarIre'smin, satataM karma jAyate / nivRttirasata: kAryA, pravattizca satastathA // 27 jaba taka zarIra vidyamAna rahatA hai taba taka nirantara karma hotA rahatA hai / isa dazA meM asatkarma kI nivRtti aura satkarma kI pravRtti karanI cAhie / asat kI nivRtti hote-hote eka dina sat kI bhI nivRtti ho jAtI hai / uparyukta sabhI gAthAoM meM anuSTupa chanda ke lakSaNa ghaTita hote haiN| indravajrA dArzanika siddhAMtoM kA sahaja abhivyaMjana evaM zrutimadhura anuraNana ke lie isa chanda kA prayoga kiyA jAtA hai| yaha ekAdaza akSara vAlA samachanda hai| isake pratyeka pratyeka caraNa meM tagaNa-tagaNa jagaNa aura do guru varNa hote haiM / chandomaMjarI meM kahA gayA "syAdindra vajrA yadi to jagaugaH / " saMbodhi meM atyalpa prayoga huA hai| mohAyatana (tRSNA) ke vinAza kA citraNa kAraNa paramparAlaMkArAlaMkRta evaM mAdhurya-prasAda guNa maMDita indravajrA chanda meM kiyA gayA hai duHkhaM hataM yasya na cAsti moho, moho hato yasya na cAsti tRssnnaa| tRSNA hatA yasya na cAsti lobho, lobho hato yasya na kiJcanAsti / " isa zloka ke pratyeka caraNa meM ta, ta, ja aura do ga haiM tathA ekAdaza akSara haiN| vizleSaNa adhovinyasta haiM--- duHkhaM hataM yasya na cAsti moho yahAM para ta= duHkhaM ha=ss1 ta=taM yasya-Ss1 jana cAsti= 11 aMta meM do guru-moho=ss 11 akSara eka anya udAharaNa isa prakAra hai--- dveSaJca rAgaJca tathaiva moha-muddhartukAmena samUlajAlam / ye ye hya pAyA abhiSevaNIyA-stAna kIrtayiSyAmi yathAnupUrvam / isake pratyeka caraNa meM ekAdaza akSara-ta, ta, ja aura ga, ga ke krama se upanyasta khaNDa 20, aMka 4 323

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/ prathama caraNa kA vizleSaNa draSTavya hai : dveSaJca rAgaJca tathaiva mohaM dveSaJca - SS 1 ( tagaNa ) rAgaJca = ss 1 (tagaNa ) tathaiva - 191 ( jagaNa ) mohaM =ss ( do guruvarNa) - 11 akSara eka udAharaNa kA nirdeza, jisameM ajeya jitendriya muniyoM kA citraNa aupamya - zailI meM kiyA gayA hai / yaha zrutimadhuratA, zravaNasukhadatA evaM sadyaH prabhAvotpAdakatA Adi guNoM se saMvalita hai viviktazayyAsanayantritAnA malpAzanAnAM damitendriyANAm / rAgo na vA dharSayate hi cittaM parAjito vyAdhirivoSadhena // 1 isa gAthA meM indravajrA chaMda ke lakSaNa pUrNatayA ghaTita ho rahe haiM / upendravajrA upa yaha saMskRta sAhitya kA priya chanda hai / tAttvika evaM prajJAmUlaka bimboM ke sthApana meM isakA atyadhika prayoga parilakSita hotA hai / isa chanda ke sabhI caraNa samAna hote haiM / pratyeka caraNa meM jagaNa, tagaNa, jagaNa aura anta meM do guru ke krama se 11 akSaroM kA vinyAsa hotA / yaha indravajrA jaisA hI hai / kevala prathama akSara indravajrA kA guru hotA hai, upendravajrA meM laghu ho jAtA hai-- "upendravajrA prathame laghau sA / ' 133 vRttaratnAkarakAra ne isakA lakSaNa isa prakAra diyA hai upendravajrA jatajA stato gau 133 arthAt upendravajrA chanda meM jagaNa, tagaNa, jagaNa aura anta meM do guru varNa kA upakrama kiyA jAtA hai / AcArya zrI mahApraba ne saMbodhi meM lekina jitane haiM ve atyanta AkarSaka haiN| chAMdika saundarya prazaMsanIya bana gayA hai| hai aura tRSNAyatana moha hai' isa tathya kA gayA hai isa chanda kA alaMkAroM ke laukika dRSTAMta nirupaNa adho ---- 324 yathA ca aNDaprabhavA balAkA, aNDaM balAkAprabhavaM yathA ca / evaJca mohAyatanaM hi tRSNA, mohazca tRSNAyatanaM vadanti // 34 isake pratyeka caraNa meM ja, ta, ja, ga, ga ke krama se 11 akSara vinyasta haiM / prathama caraNa kA vizleSaNa draSTavya hai - prayoga bahuta kama kiyA hai, svAbhAvika prayoga se unakA ke dvArA mohAyatana tRSNA vinyasta zloka meM kiyA 'yathA ca aNDaprabhavA balAkA' yathA ca = 1SS jagaNa aNDapra = SS 1 tagaNa bhavAba = 191 jagaNa tulasI prajJA

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lAkA=ss do guru 11 akSara adhika khAne vAle vyaktiyoM kI durdazA kA citraNa isa chanda meM saphalatApUrvaka kiyA gayA hai| yathA davAgni pracurendhane vane, samAruto no pazamaM hya paiti / evaM hRSIkAgni ranalpabhukte, na zAntimApnoti kathaJcanApi // 35 isa prakAra mahAkavi AcAryazrI mahAprajJa chanda-prayoga meM kuzala haiM aura inheM anuSTupa ke prayoga meM mahAratha hAsila hai| sandarbha 1. dhAtupATha, pR0 49 2. etareyopaniSad, 1.6.1 3. uNAdisUtra, 41218 4. chandaH sUtra nivRtti 5. amarakoza, 3.2.20/TIkA 6. hemacandra, chando'nuzAsana. pR0 1 7. vahI, pR0 1 8. vahI, pR01 9. vAlmIki rAmAyaNa, 12.15 10. AcArya rAmacandra zukla, cintAmaNi bhAga, 2 pR0 159 11. taittirIya saMhitA, 7.1.4|pR. 12. atulA-tulA, pR0 95 13. azru-vINA, 110 2 14. vahI, 92|pR0 52 15. saMbodhi, 8.17/pR0 163 16. ratnapAla caritta/sarga, 2||shlok 59|pR0 17 17. vahI/maMgalAcaraNa, zapa0 1 18. vahI/sa0, 1113||pR0 3 19. vahI/sa0, 1|13|pR0 / 20. mahAprajJa vyaktitva evaM kRtitva, 11.1pR0 343 21. atulA tulA/samasyApUrtirUpam 7, pR0 130 22. chandomaMjarI stabaka 4, pR0 136 23. saMbodhi 3 / 5, pR0 53 khuNDa 20, aMka 4 325

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24. vahI, 2041|pR0 42 25. vahI, 5151 pR0 95 26. vahI, 8|16/pR0 163 27. vahI, 14119/pR0 315 8. chando, 2|11|pR0 33 29. saM0, 2|10|pR0 25 30. vahI, 2111/pR0 26 31. vahI, 2114/pR0 28 32. chando, 2/pR0 34 33. vRttaratnAkara 34. saM0, 218/pR0 25 35. saM0, 2013/pR0 27 326 tulasI prajJA

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Rgveda kI maMtra saMkhyA biparamezvara solaMkI Rgveda saMhitA vizva vAGamaya kA prAcInatama grantha hai aura yaha jJAna kA akSaya bhaNDAra hai / yaha kahanA kaThina hai ki isakA vartamAna svarUpa kaba banA? kiMtu mahAbhArata yuddha se pUrva likhe gae zatapatha brAhmaNa (14.4.2.23) meM prajApati sRSTa RcAoM kI saMkhyA 12000 (bAraha hajAra) bRhatI chanda-parimANa batAI gaI hai| isa ullekha se Rgveda kA granthAna 12000-36-4,32000 akSara tulya hotA hai|' Rgveda kI eka zAkhA meM gyAraha zlokoM kA eka "chanda saMkhyA pariziSTa" prApta hotI hai| usake anusAra Rgveda meM gAyatrI chanda-2451, uSNika-341, anuSTubh855, bRhatI-181, paMkti-312, triSTubh-4253, jagatI-1348, atijagatI-17, zakvarI-19, atizakvarI-9, aSTi-6, atyaSTi-84, dhRti-2, atidhati-1, ekapadA6, dvipadA-17, bAhata pragAtha-388, kAkubha pragAtha-110 tathA bAhata pragAtha-2 haiM jisase usakI kula chanda-saMkhyA 10402 hotI hai| caraNa vyUha ke nimna zloka meM, Rgveda meM kula 10580 RcAeM aura eka pAda batAyA gayA hai--- RcAM daza sahasrANi RcAM paMcazatAni ca / RcAmazItiH pAdazca tatpArAyaNamucyate // arthAt Rgveda meM kula 10580 RcAeM aura eka pAda haiM jinakI akSara-saMkhyA AcArya zaunaka ke anusAra 4,32000 akSara parimANa hotI hai| isake viparIta aitarepa brAhmaNa aura AraNyaka meM Rgveda kA mAna batAte hue kahA gayA hai "baha vRcAnAM zAkalIyA dAzatAyI saMhitA" ki zAkalIya saMhitA meM baha vRcoM ke dazamaNDala haiM (dazamaNDalAni avayavA asyA iti dazatAyI-saMkhyAyA avayave tapam / DIp / ) ina dazamaNDaloM meM 85 anuvAka aura 1017 sUkta haiN| 'bahaddevatA' ke anusAra sampUrNa RSi vAkya ko sUkta kahate haiM aura bahuta se sUktoM ke saMgraha ko maNDala / sarvAnukramaNI meM AcArya zaunaka ne kahA hai--'ya AMgirasaH zaunako hotro bhUtvA bhArgavaH zaunako'bhavatsa gRtsamado dvitIya maNDalamapazyaditi'--ki gRtsamada RSi ne dUsare maNDala ke sUktoM kA saMgraha kiyaa| AzvalAyana gRhyasUtra meM daza maNDaloM ke RSiyoM kI pahacAna dI gaI hai 'zacino madhyamA gRtsamado vizvAmitro vAmadevo'tribharadvAjo vasiSThaH pragAthAH pAvamAnyAH kSudrasUktA mahAsUktA' khaNDa 20, aMka 4 327

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ki zataci, madhyama, kSudra aura mahAsUkta kartA maNDaloM ke RSi haiN| zAMcana madhuchanda Adi agastya paryanta 16 RSi haiM jinhoMne sau se adhika RcAeM likhiiN| daza se kama RcAeM likhane vAle RSi kSudra aura daza se adhika parantu sau se kama RcAeM likhane vAle mahAsUkta kahe gae / zatacina RSi prathama maNDala ke kartA haiM aura kSudra tathA mahAsUkta RSi dazama maNDala ke kartA haiN| isake alAvA dUsare maNDala ke kartA gRtsamada, tIsare ke vizvAmitra, cauthe ke vAmadeva, pAMcaveM ke atri, chaThe ke bharadvAja, sAtaveM ke vasiSTha, AThaveM ke pragAtha aura nauveM ke pAvamAnya RSi haiM jo madhyamA kahe gae haiN| isa prakAra maMDala-do se maMDala-nau taka RSi-parivAroM kI kRtiyAM haiM aura maNDala-eka tathA maNDala-daza anekoM RSiyoM kI athavA RSi-parivAroM kI kRtiyAM dAzatAyI saMhitA sambandhI eka nirvacana yA eka ke nirUkta (21.2.16) meM bhI milatA hai - 'tadetadabhozca bahuvacanena camasasya ca saMstaveta bahUni dazatayISu sUktAni bhavanti / ' - isase aisA lagatA hai ki RcAoM ke anekoM saMgraha hue aura unameM zAkalasaMhitA prAmANika mAnI gii| Rk prAtizAkhya meM Rgveda saMhitAoM ke pAMca saMgrahakartA-RSiyoM se sambandhita nimna ullekha milatA hai "RcAM samUha Rgvedastamabhyasya prytntH| paThita: zAkalenAdau catubhistadanantarama // zAMkhAzvAlAyano caiva mANDUkye vaassklstthaa| baha vRcA RSabhaH sarve paMcate ekavedinaH // " vartamAna meM zAkala saMhitA ke atirikta bASkala aura zAMkhAyana saMhitA ke kucha aMza milate haiN| bASkala saMhitA ko paM0 dAmodara sAtavalekara aSTaka aura vargoM meM vibhakta saMhitA mAnate haiN| zAMkhAyana saMhitA meM bAla khilya mUla saMhitA ke bhAga haiN| anuvAkAnukramaNI meM AcArya zaunaka ne khelakoM kA ullekha isa prakAra kiyA "sahasrametat sUktAnAM nizcitaM khailakevinA' arthAt usake mata meM Rgveda ke 1017 sUktoM meM 17 sUkta khelakamaMtroM ke haiN| AcArya kAtyAyana ne bAlakhilya sUktoM kI saMkhyA 11 aura maMtra saMkhyA 80 likhI hai| paM0 sAtavalekara ke saMskaraNa meM 36 khila sUtra haiN| maiksa mUlara ne 32 aura Aphanta ne 27 sUkta prakAzita kie haiN| khelakoM meM purorUk, nivida, preSa, mahAnAmnI aura kutApa maMtroM ko bhI ginA jAtA hai jinameM nividoM kI 11 aura kutAMpa RcAoM kI saMkhyA 12 hai| kazyapa kA ArSa-zIrSaka eka aura hajAra sUktoM kI saMhitA rahI hogI jisakA 328 tulasI prajJA

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vivaraNa AcArya zaunaka ne diyA hai 'jAtavedasya sUkta sahasramekamaindrAt pUrva kAzyapArSa vadanti / jAtavedase sUktamAdyaM tu teSAmeka bhUyastvaM manyase zAkapUNiH' -(bRhaddevatA, 3.130) ki aindra sUkta (Rk 11100) se pUrva jAtavedas devatA vAle eka hajAra sUktoM ko kazyapa-ArSe kahate haiM / ina sUktoM kA prathama sUkta jAtaveda se (Rk 1199) hai / zAkapUNi kA mata hai ki inameM eka-eka Rk kI vRddhi hotI hai / AcArya zaunaka ne hI isa saMbaMdha meM eka zloka uddhRta kiyA hai-- "ddhacAdyA sahasrarcAntaM sUkta nAnAvidhaM bhavet / ' navanavati : paMcalakSAH RcaH syuH sa catuzatam // nAnA devatamekAMrSa chandobhizcittamRtpattham // " jisakA bhAva yaha hai ki dUsarI RcA se eka hajAra RcAoM taka nAnA prakAra ke sUkta haiN| pAMca lAkha cAra sau ninyAnave RcAe haiM jo vibhinna devatA vAle, eka RSi dvArA dRSTa chaMdoM se vicitra tathA uttha (utpanna) haiN| isa saMbandha meM kAtyAyana ne bhI sarvAnukramaNI meM kahA hai'jAtavedasa ekA jAtavedasyametadAdInyeka bhUyAMsi sUkta sahasrametat kazyapArSam' ---ki jAtavedase sUkta meM eka Rk hai| jAtavedas devatA hai| isako Adi meM lekara eka-eka adhika bar3hAte hue eka hajAra sUkta haiN| yaha kazyapa kA ArSa vikrama kI sAtavIM sadI meM hue skanda svAmI ne isa sUkta ke bhASya meM likhA ____ "ata : paraM kazyapArSam / utsRSTAdhyayanam / ekAdhikaM sUkta sahasram / tasyaitadekarSam / AdyaM sUktam / evaM hi bhagavAn zaunaka Aha-pUrvA-pUrvA sahasrasya sUktAnAmeka bhUyasAm / jAtavedasa ityAdyaM kazyapArSasya suzruma iti / asyakAdhikAnAM sahasrasya kazyapArSasya sarva sUkteSu pUrvA pUrveSA Rk jAtavedasa ityAdyam / ekarcam ityetad vayamapi zrutavanta eva nAdhItavanta ityarthaH / " ki isa sUkta (sUkta 98) se pare kazyapa ArSa hai jisakA adhyayana ucchinna ho cukA hai, eka adhika hajAra sUkta haiM / usakA yaha eka Rk vAlA Adi sUkta hai / isI prakAra bhagavAn zaunaka ne kahA hai-'pUrvA-suzruma / ' kazyapa ke jisa eka hajAra sUktoM ke ArSa eka-eka bar3hane vAle saba sUktoM meM pahalA yaha Rk jAtavedasa hai| yaha , Adi sUkta eka Rk vAlA hai / hamane bhI sunA hai, adhyayana nahIM kiyA, yaha abhiprAya SaDguruziSya ne skanda svAmI ke isa bhASya ko kholate hue nimna spaSTIkaraNa diyA hai "khila sUktAni caitAni tvAdyaikarcamadhImahe / zaunakena svayaM coktamRSyanukramaNetvidam / / khaNDa 20, aMka 4 329

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pUrvAt pUrvA sahasrasya sUktAnAmeka bhUyasAm / jAtavedasa ityAcaM kazyapArSasya suzrumaH / / iti sa yo vaSIyAntA vedamaha yAstvakhila sUktagAH / Rcastu paMca lakSAH syuH saikonazatapaMcakam // " ki ye (hajAra sUkta) khila sUkta haiN| unake Adi meM eka Rk vAlA sUkta hai| zaunaka ne svayaM RSyanukramaNI meM yaha kahA hai-eka-eka Rk var3hane vAle eka hajAra sUktoM ke pUrva se pUrva jAtavedasa Rk kazyapa ke ArSa kA prathama sUkta hai-aisA sunate haiN| veda ke madhya meM akhila sUktoM meM sthita sa yo vRSA (Rk 11100) taka pAMca lAkha cAra , sau ninyAnave RcAeM haiN| isa prakAra Rgveda-saMhitA do prakAra se banI haiN| eka aSTaka aura adhyAya-vargoM meM vibhakta hai jisakA parimANa 12000 bRhatI chanda athavA 4,32000 akSaroM vAlA hai| dUsarI saMhitA, dAzatAyI saMhitA athavA daza maMDala aura anuvAka-sUktoM meM vibhakta hai jo zAkala RSi evaM unake ziSyoM dvArA saMgrahIta hai / isameM 10580 RcAeM aura eka pAda hai kintu zAkala kI mUla saMhitA meM bAla khilya vyatirikta 1.522 RcAeM hI haiN| donoM hI prakAra kI saMhitAoM meM RcAoM kA saMgraha kama adhika huA hai / aisA lagatA hai / dAzatAyI-saMhitA meM dvipadA chandoM kI saMkhyA 17 meM, 70 catuSpadA chandoM ko dviguNita karake jor3ane se, athavA kama adhika jor3ane se, RcAoM kI saMkhyA ghaTa bar3ha gaI hai| 'caraNa vyUha' ke TIkAkAra mahidAsa ne isa viSaya ko vispaSTa kiyA hai aura naimittika 140 dvipadAoM kI pahacAna bhI dI hai| adhyayana-kAla meM to ye catuSpadA rahatI haiM kintu brAhmaNa granthoM meM dvipadA zaMsati-Adi vAkyoM se inheM yajJa meM dvipadA banAkara viniyukta kiyA jAtA hai| kAlAMtara meM ina dvipadAoM ke kAraNa maMtra-saMkhyA meM aspaSTatA hone se hI nimna vyavasthA dI huI prApta hotI hai --- yadyapyarthI nityo yA tvasau varNAnupUrvI sA nityA / tadabhedAccaitad bhavati kAThaka, kAlApakaM paippalAdakamiti // arthAt chandoM-zAkhAoM meM varNAnupUrvI ke bheda hone para bhI artha nitya hai-eka hai; usameM bheda nahIM hai| kevala varNAnupUrvI kA bheda hone se usameM bheda nahIM hotaa| vAyu purANakAra ne bhI isa viSaya meM likhA hai --- sarvAstA hi catuSpAdA srvaashcaarthkvaacikaa| pAThAntare pRthak bhUtA vedazAkhA yathA tathA // prAjApatyA zrutinityA tadvikalpAstvime smRtAH // ki isa catuSpAda ko pravacana bheda se aneka saMhitAoM meM pAThAMtara se likhA 330 tulasI prajJA

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gayA hai / prajApati se prApta zrutipATha nitya hai / kevala zAkhA bheda se usameM vikalpa haiN|" aSTaka aura vargoM meM vibhakta saMhitA kA uttara bhArata meM kama pracAra huA aura zAkala tathA usake ziSyoM dvArA taiyAra kI gaI nirbhuja saMhitA, pratRNNa saMhitA, krama saMhitA, pada saMhitA aura prakRti saMhitA Adi ne dAzatAyI saMhitAoM ke rUpa meM prAdhAnya pAliyA / aitareya brAhmaNa (145) meM likhA hai yadasya pUrvamaparaM yadasya, yadvasya paraM tadvasya pUrvam / aheriva sarpaNaM zAkalasya, na vijAnanti yatarat parastAt // arthAt zAkala saMhitA kA jaisA Adi hai vaisA hI anta hai aura jaisA anta hai| vaisA hI Adi hai / jisa taraha sarpa kI cAla Adi se anta taka eka samAna hotI hai, isI taraha zAkala saMhitA kA krama bhI eka samAna rahatA hai / phalataH bASkala Adi kI aSTaka varga saMhitAoM meM maMtra - saMkhyA aura varga saMkhyA zAkhA bheda se bar3ha gayI -- aisA dIkha par3atA hai / phira bhI Rgveda ke maNDala - eka meM 'vRjanaM jIradAnum' -anta vAle, maMDala-do meM 'vidatheSu suvIrAH ' : ' - anta vAle, maNDala - tIna meM 'saJjitaM dhanAnAm' - anta vAle, maMDala - cAra meM 'rathyaH sadAsA' - anta vAle - ityAdi sUktoM kA krama sakAraNa hai / isI prakAra maNDala - dasa ke 58veM sUkta ke pratyeka maMtra meM 'mano jagAma dUrakam' aura 'kSayAya jIvase' pada haiN| maMDala - 1 ke 80veM sUkta meM ' arcannanu svarAjyam' aura maNDala - 2 ke 12 veM sUkta meM 'sa janAsa indraH' Adi pAdoM kA viniyoga, Rgveda ke nizcita svarUpa kI ora iMgita karate haiM / vaha svarUpa Aja kI saMhitAoM meM gaDamaDa huA dIkha par3atA hai / isakA eka udAharaNa Rgveda ke dazaveM maMDala ke 121 veM sUkta meM dekhA jA sakatA hai; jahAM 'kasmai devAya haviSA vidhema :- -anta vAlI 10 RcAoM meM, vartamAna meM kevala 9 hI RcAeM haiM aura nimna dazavIM RcA arthavaveda ( 4.2.8 ) meM jA milI hai Apo vatsaM janayaMtIgaMrbhabhagre samairayan / tasyota jAyamAnasya ulva AsIdviraNyayaH / kasmai devAya haviSA vidhema // sandarbha * akhila bhAratIya prAcya vidyA sammelana ke 37veM rohataka adhivezana meM paThita Alekha 1. sa Rco vyohata dvAdaza bRhatI sahasrANi, etAvatyo hi Rco yAH prajApati sRSTAH / mAnaba dina rAta meM 10800 ( prANa + apAna) letA - chor3atA hai / varSa meM muhUttoM kI saMkhyA bhI 10800 hotI hai / tadanusAra Rgveda meM jAtI haiM aura prati paMkti meM 40 akSara hone se Rgveda 4,32000 hI banegI / 10800 paMktiyAM mAnI kA akSara saMkhyA bhI 2. eka paMcAzad Rgvede gAyatryaH zAkaleyake / sahasraM dvitayaM caiva catvAryeva zatAni tu // 1 // khaMDa 20 aMka 4 331

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trINi zatAni saikAni catvAriMzattathoSNihaH / anuSTubhAM zatAnyaSTau paMcAzatpaMcasaMyutAH / / 2 / / bRhatInAM zataM jJeyamekAzItyadhikaM budhaiH / zatAni trINi paMktInAM dvAdazabhyadhikAnitu / / 3 / / paMcAzat triSTubhaH proktAstisrazcaiva tatodhikAH / sahasrANyeva catvAri vijJeyaM tu zatadvayam / / 4 / / catvAriMzattathASTau ca tathA cApi zatatrayam / jagatInAmiyaM saMkhyA sahasraM tu prakIrtitam / / 5 / / dazaibAtijagatyo'pi tathA sapta na saMzayaH / zakvaryo'pi tathaivoktAstathA nava vicakSaNaH / / 6 / / nava caivAti zakvaryaH SaDaSTayaH prakIrtitAH / azItizca catasrazca tathAtyaSTi RcaH smRtAH // 7 // dhRtidvayaM vinirdiSTamekAtidhRtireva ca / ekapadAstu SaT proktA dvipadA dazasapta ca / / 8 / / pragAthA bArhatA ye'trateSAM zatamudAhRtam / caturnavati revoktAstadvad dvacAstvasaMzayAH // 9 // kAkubhAnAM tu paMcAzada vijJeyAH paMcasaMyutAH / mahArbAhata aivaika: evaM sArdhazatadvayam // 10 // evaM daza sahasrANi zatAnAM tu catuSTayam / RcAM dvayadhikamAkhyAtamRSibhistatvazabhiH / / 11 / / 3. gaNanA karane para ina 10402 RcAoM kA akSara-parimANa 4,16204 hotA hai| zeSa 15796 akSara-parimANa se 178 RcAeM aura eka pAda banegA jo yahAM upalabdha nahIM hai / isI prakAra vartamAna zAkala saMhitA meM viSamapadA, abhisAriNI, skaMdhogrIvI, mahApaMkti, urobRhatI, yavamadhyamAbRhatI Adi chanda milate haiM jo isa pariziSTa meM parigaNita nahIM haiN| 4. 'RSi sUktAni yAvanti sUktAnyekasya vaikRti : / stUyete kAM tu yAvatsu tatsUktaM daivataM viduH / samAnacchandaso maMtrAzchandasUktaM taducyate-iti / ' 5. RSiyoM ke cAra prakAra kahe gae haiM --- RSINAmRSiputrANAmRSikANAM svayaMbhuvAm / tathAnAmAbhijAnIyAdyathaiSAM maMtradRSTayaH pravarairye samAkhyAtA RSayasta iti zruti : / tatputra pautranaptAra RSiputrA iti smRtaaH| rAjanyavaizyA RSikAH striya stAstiryagyonayaH / devA'devApsaro nadyo gandharvAste svayaMmuva / ' --isa saMbaMdha meM sarvAnukramaNI meM AcArya zaunaka bhI kahate haiM'yasya vAkyaM sa RSiH / yA tenocyate sA devtaa| yadakSara parimANaM tacchandaH / arthepsava RSayo devatAzchandobhi rUpAdhAvan / iti' 6. zAMkhAyana zAkhA kI eka saMhitA meM bAlakhilya mUla -saMhitA kA bhAga hai| kazmIra meM milI eka prati meM khila bhAga ke pAMca adhyAya RSi, chanda, devatA 332 tulasI prajJA

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aura maMtra saMkhyAdi sahita die mile haiN| -dekheM, "epokriphena Desa Rgveda", bona, 1906 (patraka 176-189) / jaina vizva bhAratI saMsthAna (mAnya vizvavidyAlaya), lADanUM ke varddhamAna granthAgAra meM bhI Rgveda kI eka durlabha pratRNNa saMhitA hai jo aSTaka aura vargoM meM likhI hai| paM0 sadAziva upAdhyAya putra sakhobA upanAma parAr3akara dvArA yaha saMhitA jyeSTha vadi saptamI somavAra pramoda-saMvatsara vikramI saM0 1856 meM eka aSTaka pUrNa karake kAtika vadi dvitIyA somavAra vaSa-saMvatsara saM0 1867 meM pUrI huI hai| prati meM kramaza: 83+74+80+1+1+92+94+92 krama se kula 677 patraka haiM aura AThoM adhyAyoM meM kramaza: 265+231+ 225+250+-238+331+356+246- kula 2032 varga haiN| isake chaThe aSTaka ke cauthe adhyAya meM varga 14 veM se 31 veM taka 18 varga bAlakhilyoM ke haiN| 7. nivida, puroruka, preSa aura kutAMpa Rka bhI khila bhAga meM zAmila hotI hai| bRhaddevatA (8.104) aura zAMkhAyana zrauta sUtra (8.16-23) meM nivida RcAeM haiM jo gadya rUpa meM haiN|| 8. zaunaka RSikRta ArSAnukramaNI samprati anupalabdha hai kintu yaha spaSTa hai ki kazyapa ArSa meM eka hajAra sUkta the aura SaDguruziSya ke anusAra unameM pAMca lAkha cAra sau ninyAnaveM maMtra (RcAeM) the| isa prakAra sambhavata : yaha Rgveda kI koI bar3I zAkhA thii| 9 lauMgAkSismRti meM yaha spaSTIkaraNa diyA huA hai RcAM daza sahasrANi RcAM paMcazatAni c| RcAmazIti : pAdazca pArAyaNa vidhau khalu // pUrvokta saMkhyAyAzcettu sarvazAkhokta sUtragAH / maMtrAzca va militvaiva kathanaM ceti tatpunaH / / 10. "havane ekaikA adhyayane dve dve Amananti / " 'pazvAnatAyum' (1.65.1-10)-daza 'rayirna' (1.66.1-10)-daza 'vaneSa' (1.67.1-10)--daza 'zrINan' (1.68.1-10)-daza 'zukra zuzukvAna' (1.69.1-10)- daza 'vanema pUrvI:' (1,70.1-10)-- daza 'agnetvaM na:' (5.24.1-4)--catvAri 'agnebhava' (7.17.1-6) - SaT 'prazutu' (7.34.1-10)--daza 'rAjA rASTrANAm' (7.34.11-20)-daza 'kaI vyaktA' (7.56.1-10)- daza khaMDa 20, aMka 4 333

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'babhra reko' (8.29.1-10)-daza 'pari pradhanva' (9.109.1-10)-daza 'taM te sotAraH' (9.109.1-12) dvAdaza 'imAnukam' (10.157.1-4)-- catvAri 'apAhivanasA' (10.172.1-4)-catvAri iti naimittika dvipadA catvAriMzattarazatam (140) iti / '--- (dekheM :-caukhaMvA sIrija, kAzI, saM0 1995) / 11. TIkAkAra mahidAsa ne varga saMkhyA aura maMtra saMkhyA se sambandhita kucha prAcIna zloka uddhRta kie haiM ekarca eka vargazca ekarca navakastathA / dvau vargau tu ddhacI jJeyo Rk trayasya zataM smRtam // catuRcAM paMca saptatyadhikaM ca zataM tathA / paJcacaM tu dvi zatakaM sahasraM rUdra saMyutam / / paJca catvAryadhikaM SaT RcA tu zatatrayam / sapta RcAM zataM jJeyaM viMzatizcAdhikA smRtAH / / aSTa RcAM tu paMcAzat paMcAdhikAstathaiva ca / dazAdhika dvisahasrA: paMca zAkhAsu nizcitAH / / vargAH saMjJAna sUktasya catvArazcAtra mIlitAH / evaM pArAyaNe proktA RcAM saMkhyA na nyUnata: // ye zloka azuddha dIkhate haiM kiMtu inameM RSi zAkala aura unake cAra ziSyoM dvArA saMgrahIta pAMca zAkhAoM kI maMtra-saMkhyA dI huI hai / saMjJAna sUkta kI 15 RcAeM bhI isameM zAmila hai aura varga-saMkhyA bhI 2010 batAI gaI tulasI prajJA

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gAMdhIjI kI zikSA meM mUlyaparaka tattva kumuda sinhA zikSA mAnava ke liye hai / mAnava kyA hai ? isake lakSya kyA hai ? ina praznoM ke uttara alaga-alaga DhaMga se zikSA dArzanikoM ke dvArA die gaye haiM / mAnava kA jo svarUpa banatA hai aura usake jIvana ke jo lakSya nirdhArita kie jAte haiM / inhIM ke anurUpa unake lie mUlyoM kA nirdhAraNa kiyA jAtA hai| yadi mAnava kA svarUpa pUrNataH bhautika mAna liyA jAtA hai to svabhAvataH usake jIvana kA lakSya bhautika sukha-samRddhi ko prApta karanA hotA hai / ataH vaha bhautika vikAsa tathA usake vikAsa ke sAdhana ko hI mUlya samajhatA hai, jo mAnava ko mUlataH AtmA, Izvara yA brahma tattva mAnate haiM, ve AtmAnubhUti IzvarAnubhUti yA brahmAnubhUti hI jIvana kA parama dhyeya mAnate haiM, unake lie vizva kI sArI bhautika cIje nissAra mAlUma par3atI haiN| ve kevala mokSa aura mokSa sAdhana (dharma tathA naitikatA) ko jIvana kA vAstavika mUlya samajhate haiN| parantu jo mAnava ko bhUta aura caitanya kA akhaNDa rUpa mAnate haiM, unake lie artha, kAma, dharma aura mokSa saMkSepa meM vijJAna aura adhyAtma sabhI jIvana ke mUlya mAne jAte haiM jinheM siddha kara manuSya apane Apa meM saMtoSa kA anubhava karatA hai| isa prakAra mUlya kyA hai aura jina mUlyoM kI prApti kA hameM prayAsa karanA cAhie ye saba alaga-alaga siddhAMtoM para nirbhara haiM tathA deza, kAla aura mAnava ke jJAna ke vikAsa ke sAtha-sAtha parivartita hote rahate haiN| __zikSA mUlyoM ke sAtha aviyojya rUpa se jur3I hotI haiN| kyoMki jise hama mUlya samajhate haiM, zikSA ke dvArA use hama vyaktigata aura sAmAjika jIvana meM siddha karate haiN| zikSA ina mUlyoM ko jIvana meM sAkAra karane kA sAdhana hai / ataH koI bhI zikSA mUlya vihIna nahIM ho sktii| phira zikSA meM mUlyaparakatA yA mUlyaparaka zikSA kI bAta apane Apa meM eka punaruktimAtra mAlUma par3atI haiN| parantu jaba zikSA vikRtiyoM ke kAraNa niruddezya bana jAtI hai athavA yaha samAja kI vAMchita AvazyakatAoM kI pUrti meM asaphala ho jAtI hai taba hameM AvazyakatA hotI hai ki isameM una tattvoM kA praveza karAyA jAe jinase vAMchita AvazyakatAoM kI pUrti kI jA sakeM / ataH mUlyaparaka zikSA aura gAMdhI kI zikSA meM mUlyaparaka tattva se Azaya zikSA meM una mUlyoM ke praveza se hai jinakI vartamAna samAja meM AvazyakatA mahasUsa ho rahI hai / gAMdhIvAdI zikSA kI pRSThabhUmi : gAMdhIjI usa kAla meM paidA hue jaba bhAratIya samAja mUlyoM ke saMkaTa se gujara rahA khaMDa 20, aMka 4 335

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thA / naitika mUlyoM kA patana ho cukA thA / mAnava kI garimA kA koI mahattva nahIM thA / manuSya mAnasika, sAMskRtika tathA rAjanaitika dAsatA kA zikAra thA / sarvatra zoSaNa kA bolabAlA thA / dharma ke sthAna para nAstikatA panapa rahI thii| apanI naitika, dhArmika aura sAdA jIvana tathA ucca vicAra kI saMskRti ko yuvaka dIna hIna mAna rahe the, videzI saMskRti kI bhI nakala joroM para thI / pazcima kI bhautikavAdI sabhyatA hI sabhyatA kA paryAya mAnA jA rahA thA / bhAratIya saMskRti khatare meM thii| aMgrejI zikSA apanI dharatI para hI yuvakoM ko videzI banA rahI thI / zikSA meM naitikatA tathA caritra kA koI sthAna nahIM thA / yaha mAtra bauddhika vikAsa taka sImita thI / uttama bhAvanAoM ke vikAsa kA zikSA se koI sambandha nahIM rakhatA thA / zikSA mAtra sUcanA saMgraha kA sAdhana thI / isakA lakSya vyakti kA sarvAMgiNa vikAsa nahIM balki aMgrejI zAsana kA eka yaMtra taiyAra karanA thA / zikSakoM kI dazA dayanIya thii| hama eka nirAzA kI sthiti meM jI rahe the / sarvatra garIbI aura berojagArI thI / AvazyakatA thI sabako Atma nirbhara banAne kI aura unameM Atma zakti tathA prema zakti ke vikAsa karane kI / samAja meM jAti-pAMti, UMca-nIca aura chuAchUta kI prathA thI, nArI kI sthiti bahuta hI dayanIya thI / ataH AvazyakatA thI aisI zikSA kI jo samAja ke vibhinna vargoM ko Apasa meM jor3a sake aura sAmAjika bhAvanA kA vikAsa kara sake / saMkSepa meM yaha kahA jA sakatA hai ki gAMdhI ke kAla meM mAnavatAvAdI mUlyoM kA hrAsa ho cukA thA aura svArthavAdI viSamatAmUlaka tathA vastuvAdI saMskRti kA tejI se vikAsa ho rahA thA / ataH gAMdhI ne isa AvazyakatA kA anubhava kiyA ki aisI zikSA paddhati kA vikAsa kiyA jAe jisase sampUrNa mAnava aura mAnavatA kA vikAsa ho sake tathA eka ahiMsaka sarvodaya samAja kA nirmANa ho ske| isake lie unheM eka aura gurukula kI mUlyaparaka zikSA se preraNA milI to dUsarI aura raskina ora TAlsaTaoNya se zikSA ko samAjopayogI karma se jor3ane kA vicAra sAmane AyA / apanI anubhUti se unhoMne apanI zikSA paddhati meM vyakti aura samAja ke lie sabhI upayogI mUlyoM kA praveza karAyA jisase unakI zikSA mUlyaparaka zikSA kA paryAca banIM hai / sAmAnyataH zikSita vyakti vaha mAnA jAtA hai jo likhanA par3hanA jAnatA hai / jisane vidyAlaya, mahAvidyAlaya aura vizvavidyAlaya meM zikSA grahaNa kI hai, vaha vyakti adhika zikSita mAnA jAtA hai kyoMki usane pustakoM ke adhyayana se kAphI jJAna arjita kiyA hai / parantu gAMdhI kI dRSTi meM sAkSaratA na to zikSA kA zubhArambha hai aura na isakI carama pariNati / zikSA kA ekamAtra uddezya cAritrika vikAsa karanA hai / cAritrika vikAsa kA artha hai vyakti meM sAhasa, zakti, dhairya, kSamatA, sadguNa tathA mahAn uddezya ke lie apane ko samarpita karane vAle guNoM kA vikAsa karanA / cAritrika vikAsa kA vAstavika artha mAnavIya guNoM kA vikAsa hai / isa dRSTi se eka jhoMpar3I meM rahane vAlA kisAna jo AcaraNa se pavitra hai tathA apane parivAra aura samAja ke prati ImAnadArI se kartavya kA pAlana karatA hai, nirakSara rahane para bhI adhika zikSita hai vanispata usa vyakti ke jo vizvavidyAlaya se sarvocca DigrI prApta kara mahaloM meM rahatA hai aura tulasI prajJA ka 336

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samAja kA zoSaNa karatA hai / vastutaH vaha zikSA hai hI nahIM jisameM bahujana sukhAya kA bhAva nahIM hai / vartamAna zikSA se yaha mAnavIya tattva lupta hotA jA rahA hai| yaha zikSA bhautikavAdI zikSA hai / cetanA aura saMvedanA ke vikAsa se isakA koI sambandha nahIM hai / ata: yaha mUlyavihIna hai| zikSA kA lakSya hamArI komala bhAvanAoM kA vikAsa karanA hai / ataH gAMdhI kI zikSA meM cAritrika aura bhAvanAtmaka zikSA kA vikAsa pramukha mUlyaparaka tattva hai / zrI ema. esa. paTela ne ThIka hI likhA hai ki ----"gAMdhI kI zikSA meM nizcita rUpa se kevala sAkSaratA yA mAtra jJAna kI prApti se adhika svAsthya aura nAgarika zikSA, sAMpradAyika sadbhAva ke vikAsa, choTe-choTe udyogoM kI zikSA tathA samucita sAMskRtika aura manoraMjanAtmaka kriyA kalApoM kI vyavasthA para adhika bala diyA gayA hai| isake pIche mukhya vicAra yaha hai ki sAmAjika zikSA kA logoM ke sAmAnya jIvana stara, bhautika, naitika, sAMskRtika aura AdhyAtmika ko Upara uThAne kA prayAsa karanA cAhie aura una abhAvoM ke unmUlana meM yogadAna denA cAhiye jisase adhikAMza janatA pIr3ita ho"| ___cAhe vyakti kI skUlI zikSA ho yA vayaskoM kI sAmAjika zikSA sarvatra gAMdhI ne mAnavIya mUlyoM ko pradhAnatA dI hai / sAkSaratA aura jJAna to ina mUlyoM ke siddhi ke sAdhana haiM / AcAravihIna jJAna, zrama ke vihIna sampatti, antarAtmAvihIna Ananda, naitikatAvihIna vyApAra, mAnavatAvihIna vijJAna, tyAgavihIna pUjA aura siddhAMtavihIna rAjanIti-sabhI gAMdhI kI dRSTi meM nirarthaka haiN| ataH gAMdhI kI zikSA meM pratyeka jJAna aura vyApAra ke antargata mUlyoM kA praveza anivArya mAnA gayA zikSA aura dharma bhAratIya zikSA prAcInakAla meM dharma ke sAtha anivArya rUpa se jur3I thii| vaidika, bauddha aura jaina sabhI meM zikSA kA vikAsa dharma ke mAdhyama se huA hai / gurukula kI zikSA meM dhArmika kriyAoM kA abhyAsa sahaja rUpa se chAtroM ko mila jAtA thaa| aMgrejI zikSA meM dharma nirapekSatA para bala diyA gyaa| gAMdhI ne apane zikSA siddhAMtoM aura prayoga meM gurukula kI dharma niSThA aura Adhunika yuga kI dharma nirapekSatA donoM ko samanvita karane kA prayAsa kiyaa| eka aura unhoMne apanI zikSA kI vardhA yojanA meM pracalita dharma kI zikSA ke lie koI sthAna nahIM diyA to dUsarI ora unhoMne zikSA hI kyA rAjanIti, artha tathA jIvana ke sabhI kSetroM meM dharma kI dRSTi se hI mUlyAMkana karane kA prayAsa kiyaa| vardhA-yojanA meM dharma zikSA ko sthAna nahIM dene kA kAraNa thA deza kI ekatA kI rakSA aura tathAkathita dharma se deza kI ekatA para khatarA utpanna ho sakatA thA paraMtu sahI arthoM meM unhoMne dharma ko zikSA kA anivArya aMga maanaa| prazna hai---gAMdhI kI dRSTi meM dharma kyA hai ? gAMdhI kI dRSTi meM dharma na to andhavizvAsoM ke prati samarpaNa hai aura na karmakAMDoM kA yAMtrika abhyAsa / vAstavika dharma, hindU, islAma, IsAI Adi dharmoM se Upara hai / dharma manuSya ke svabhAva meM parivartana lAtA hai| yaha hameM satya, prema, nyAya tathA antarAtmA kI AvAja se avibhAjya rUpa se jor3atA hai| dharma kA kAma hara khaNDa 20, aMka 4

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vyApAra ko zuddha karanA hai / yaha mAnava svabhAva kA zAzvata tattva hai| yaha mAnava ke andara kI vyAkulatA hai jise samApta karane ke lie sarvasva nyauchAvara karane ke lie hama taiyAra rahate haiN| dharma mAnava ko sRSTikartA, satya yA Izvara yA AtmA ke sAtha jor3atA hai| gAMdhI dvArA pratipAdita dharma ke uparyukta arthoM ko dekhane se spaSTa hotA hai ki gAMdhI kA dharma paMthika dharma nahIM, naitika dharma hai / saccA dharma aura saccI naitikatA eka dUsare se jur3e hote haiM / jisa prakAra paudhoM ke vikAsa ke lie miTTI kA siMcana, Avazyaka hai usI prakAra dharma ke vikAsa ke lie naitikatA rUpI jala kI AvazyakatA hotI hai| vaha sabhI dharma gAMdhI kI dRSTi meM tyAjya hai jisake pIche viveka aura naitikatA kA AdhAra prApta nahIM hai / ataH gAMdhI ne hara dharma kA adhyayana naitika vikAsa kI dRSTi se karane kI salAha dii| unakA mAnanA thA ki pratyeka dharma eka hI gantavya (sacce dharma) taka pahuMcane ke vividha mArga hai / ataH hameM sabhI dharmoM kA sammAna ke sAtha adhyayana karanA caahie| apane dharma ke atirikta anya dharmoM ke gahare adhyayana se hameM sabhI dharmoM kI ekatA kA gaharA anubhava prApta hogA aura sAMpradAyikatA ke vikAsa samApta ho jaaeNge| ataH gAMdhI ke dhArmika zikSaka meM sarvadharma samabhAva kA sarvocca sthAna prApta hai| ___ AtmAnubhUti, brahmAnubhUti athavA satyAnubhUti, gAMdhI praNIta dharma kA sAdhya hai aura ahiMsA usakA sAdhana / gAMdhI kI dRSTi meM mAnava jIvana kA carama lakSya AtmAnubhUti prApta karanA hai jisakA tAtparya hai Izvara kA sAkSAt darzana karanA jo nirapekSa satya kI prApti athavA mokSa kahA jA sakatA hai| isalie mokSa hI zikSA kA gharama uddezya hai / gAMdhIjI ne vidyArthiyoM se kahA ki unakA lakSya eka saccA brahmacArI bananA hai aura saccA brahmacArI vaha hai jo Izvara kI khoja karatA hai / Izvara koI aisA vyakti nahIM hai jo isa saMsAra se pare kahIM alaga nivAsa karatA ho aura mAnava kI prazaMsA aura stuti kA viSaya ho / unakI dRSTi meM satya hI Izvara hai aura satya aNu-aNu meM vyApta hai aura isa loka se pare bhI hai| vaha vizva kA vizAla niyama bhI hai aura gAMdhI kI dRSTi meM niyama aura niyAmaka meM koI bheda nhiiN| isalie dharma kA lakSya sRSTi ke vyApaka niyamoM ko jAnanA hai aura unheM jAnakara apane AcaraNoM kA vikAsa karanA hai / jaba hama sApekSa aura nirapekSa niyamoM ko jAna lete haiM taba hama sAre duHkhoM se mukta ho jAte haiN| hameM saccI svataMtratA prApta hotI hai jo zikSA kA lakSya gAMdhI ke anusAra zikSA vaha hai jo hameM mukti dilAtI hai-"sA vidyA yA vimuktaye / " parantu gAMdhI kI dRSTi meM mukti kA artha kevala AdhyAtmika mukti nahIM hai| ve mukti ko samagra dRSTi se lete haiN| mukti meM Arthika, sAmAjika, sAMskRtika aura AdhyAtmika sabhI prakAra kI svataMtratAeM sammilita haiN| isalie gAMdhI kI dRSTi meM zikSA kA abhiprAya hai ---sarvAMga rUpa se svatantratA ke sabhI mUlyoM ko jIvana meM siddha karanA / hamArI zikSA isI mUlya kI siddhi kA sAdhana hai| prazna hai ki satya aura svataMtratA yA brahmAMDa ke niyamoM ko kaise anubhUta kiyA jA 330 tulasI prajJA

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sakatA hai ? gAMdhI kI dRSTi meM vaha sAdhana hai hamArI naitikatA aura naitikatA kA ziromaNi prayatna hai ahiMsA / jIvana meM jitane bhI upayogI mUlya hai, koI bhI nirapekSa nahIM hai / ve vibhinna apekSAbhoM se eka dUsare se jur3e hue haiN| ahiMsA apane Apa meM vaha mUlya hai jo Izvara, satya, AtmAnubhUti Adi mUlyoM kI prApti kA sAdhana hai| gAMdhI kA mAnanA hai ki jaba hama AdhyAtmika ekatA ko prApta karanA apane jIvana kA carama lakSya mAnate haiM to isakI siddhi hiMsaka sAdhanoM se nahIM ho sakatI hai| pavitra sAdhya ke lie pavitra sAdhana kI bhI AvazyakatA par3atI hai| isalie carama AdhyAtmika mUlyoM kI prApti ke lie hameM sRSTi meM hara prANI se prema karanA hai| apane par3osiyoM kI sevA karanI hai / daridranArAyaNa kI sevA karanA hI Izvara kI prApti kA saccA mArga hai / isalie gAMdhI ne apane dhArmika mUlyoM meM samAja sevA ke mUlyoM ko aviyojya rUpa se jor3a diyA hai / zikSA kA uddezya hai samAja sevA meM mUlyoM ko hara zikSArthiyoM meM praveza kraanaa| yahAM yaha kahane kI AvazyakatA pratIta nahIM hotI hai ki gAMdhI kI ahiMsA bhI satya kI bhAMti hI eka jaTila mUlya hai jisake arntagata aneka prakAra ke mUlya Apasa meM susaMgaThita haiN| gAMdhI kI ahiMsA kevala satya, prema, karuNA, maMtrI aura AdhyAtmika mUlyoM kA hI nAma nahIM hai balki yaha apane meM samatA, svataMtratA, bhAtRtva, sarvadharma samAdara, azoSaNa, sarvodaya, sahayoga, sadbhAva, zarIra zrama, brahmacarya, aparigraha, svadezI ityAdi sAmAjika mUlyoM ko bhI apane meM samAviSTa karatI hai| ataH gAMdhI ke dhArmika vicAra meM naitika, AdhyAtmika aura sAmAjika sabhI prakAra ke mAnavIya mUlyoM kA samAveza ho jAtA hai jinakA vikAsa karanA hamArI zikSA kA uddezya hai| adhyAtma evaM vijJAna kA samanvaya gAMdhI bhI zikSA meM adhyAtma evaM vijJAna AdarzavAda aura prakRtivAda donoM kA maNikAMcana sayoga hai / ve zikSA ke dvArA eka ora zikSArthI meM vaijJAnika prAyogika aura sahaja upalabdha pravRttiyoM kA vikAsa karanA cAhate haiM to dUsarI ora zikSA ke dvArA Atmazakti, premazakti, naitika zakti aura satyazakti kA bhI vikAsa karanA cAhate haiM / jaba taka mAnava meM ina donoM prakAra kI vaijJAnika aura AdhyAtmika vRttiyoM kA vikAsa nahIM hotA taba taka usakA samagra vikAsa sambhava nahIM hai aura gAMdhI kI dRSTi meM zikSA kA lakSya samagra mAnava kA nirmANa karanA hai| ataH adhyAtma aura vijJAna donoM prakAra ke mUlyoM kA vikAsa karanA mAnavIya dRSTi se Avazyaka hai| DaoN. rAmajI siMha kA kahanA bilkula satya hai kI gAMdhI ki zikSA kI avadhAraNA akhaNDa mAnava ke adhyayana kI avadhAraNA hai jo adhyAtma aura vijJAna kA samanvaya hai| zikSA aura zAMti gAMdhI ke zikSA siddhAMta meM zAMti ke mUlyoM ke vikAsa para bhI adhika bala diyA gayA hai kyoMki yadi zikSA kA lakSya sarvodaya samAja kA nirmANa karanA hai to zAMti zikSA ke binA yaha sambhava nahIM hai| hameM zikSA ke dvArA yuddha ke duSpariNAmoM ko samAja khaNDa 20, aMka 4

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ke sAmane prastuta karanA hogA / jaba taka samAja se hiMsaka paristhitiyoM-sAmUhika narasaMhAra, utpIr3ana, dabAva aura zoSaNa tathA videzIkaraNa kA unmUlana nahIM ho jAtA taba taka, mAnava kI surakSA, svataMtratA, astitva, kalyANa sambhava nahIM hai aura zAMti kI apekSA rakhanA to dUra kI bAta / zAMti eka ora to samasta hiMsaka ghaTanAoM ke nirAkaraNa kI apekSA rakhatI hai to dUsarI ora yaha samAja ke sarvAGgINa vikAsa kA paryAya hai / gAMdhI kI zikSA meM kevala zAMti zikSA kA hI prAvadhAna nahIM hai balki tathya to yaha bhI hai ki yaha zAMti ke lie hI zikSA hai / samasta zikSA lakSya mAnava kI sarvAGgINa zakti kI prApti hai isalie zAMtiparaka mUlyoM kA vikAsa zikSA kA uddezya hai / mUlyaparaka zikSA kI paddhati mUlyaparaka zikSA ke vikAsa kI sabase jaTila samasyA isakI paddhati hai kyoMki sabhI paddhatiyoM se mUlyaparaka zikSA kA vikAsa nahIM ho sakatA / gAMdhI ne isake vikAsa ke lie bilkula hI vaijJAnika paddhati kA vikAsa kiyA hai jisameM samavAya paddhati ullekhanIya hai / koI bhI mUlya tattvoM se bilkula alaga nahIM hotaa| isalie jIvana aura kriyA rUpI tathyoM se unheM alaga kara vikasita nahIM kiyA jA sakatA / dUsare zabdoM meM AcaraNa evaM vyavahAra meM binA pravacana, bhASaNa evaM kakSAoM ke pAThyakrama ke dvArA mUlyoM kI zikSA nahIM dI jA sakatI hai / kakSA kI paddhatiyoM se kucha sUcanAeM dI jA sakatI hai| kucha dUra taka tarkanA zakti pradIpta kI jA sakatI hai parantu isa paddhati se zikSArthiyoM ke hRdaya ke bhAvoM ko tathA mAnavIya saMvedanAoM ko jagAyA nahIM jA sakatA hai isalie bhAvAtmaka aura AdhyAtmika mUlyoM ke vikAsa ke lie caritra niSThA, zuddha aura pavitra zikSaka kI AvazyakatA hotI hai / eka naitika aura AdhyAtmika zikSaka hI naitikatA evaM adhyAtmikatA kI saccI zikSA de sakatA hai / isIlie gAMdhI kahA hai ki eka adhyAtmika rUpa se samartha zikSaka saikar3oM mIla dUra rahakara bhI vidyArthiyoM ko prerita kara sakatA hai / isalie mUlyaparaka zikSA ke vikAsa meM zikSakoM kI aham bhUmikA ho jAtI hai / ata: Aja mAnavIya mUlyoM ke saMkaTa ke kAla gAMdhI kI mUlyaparaka zikSA aura zikSA paddhati se hI hameM rozanI mila sakatI hai / yadi mUlyaparaka zikSA ko bhI hama vidyAlayoM, mahAvidyAlayoM tathA vizvavidyAlayoM meM Aja kI zikSA kI bhAMti cAradIvAriyoM ke antargata kaida karanA cAheMge to zAyada usase bahuta kucha lAbha hone vAlA nahIM hai / saccA lAbha to taba hogA jaba mUlyoM ko hara vyApAra se jor3ane kA prayAsa kiyA jAegA aura mUlyaparaka vyakti ko samAja meM samucita pratiSThA milegI / samAja kA yaha bahuta bar3A durbhAgya hai ki vartamAna vyavasthA meM mUlyaparaka vyakti samAja se samucita mUlyAMkana ke abhAva meM kaTate jA rahe haiM aura sAmAjika dAyitva mUlyahInoM ke hAthoM meM samarpita kiyA jA rahA hai / bhIr3ataMtra, jAtitaMtra, voTataMtra aura arthataMtra ke sahAre hama mUlyataMtra kI ora prasthAna nahIM kara skte| isake lie to guNataMtra, samAjataMtra, 340 tulasI prajJA

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vivekataMtra aura aparigrahataMtra kA sahArA lenA hogA / jIvana aura mUlyoM ko alagaalaga rakhakara mUlyoM kI zikSA nahIM dI jA sakatI / isakA mAdhyama sAkSAt jIvana, vyavahAra aura AcAra hai / References 1. "There is a definite shifting of emphasis from mere literacy or acquisition of knowledge to health and civil education, to the promotion of communal harmony, to the teaching of simple crafts, and the provision of suitable cultural and recreational activities. The underlying idea is that so ceal education should aim at the raising of the general level of people's life material, moral, cultural and spiritual and contribute purposefully to the eradication of some of the diprivations from which our masses have been suffering". Patel, M. S., Educational Philosophy of Mahatma Gandhi (Ahmedabad, Navajivan Publishing House, 1953) p. 241. 2. "Gandhi's concept of education is integral study of man which can be supported by a synthesis of science and spirituality" Singh, Ramji; "Gandhi and Value Education", Tulsi Prajna, (Value Education Number, Vol. XIX, No. 1, JanuaryMarch 1993) Research Quarterly, Jain Vishva Bharati Institute, Ladnun, p. 17 3. "peace is a situation. where needs for survival (security), freedom, welfare and identity are met. The threats to these four types of needs are Violence, repression, misery, and alienation. The two former are aspects (material and nonmaterial) of direct violence. The two latter are aspects of structural violence. Should any of these threats materialise, peace is broken". --Sorensen, Georg; "peace Research between Utopianism and conventionalism: Violence and Non-violence- The Gandhian Heritage", Gandhi Marge, Special Issue on Non-violence, Vol. 14, No. 1 April-June 1992, p. 54 4. Gandhi, M. K.; Towards New Education, p. 22 And Singh, Dashrath. Gandhivad Ko Vinova Ki Den, (Patna Bihar Hindi Granth Academy, 1975) p. 571 khaNDa 20, aka 4 341

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prakIrNakam 1. nAgaura-itihAsa ke jharokhe se 2. terApaMtha zabda-vaijJAnika adhyayana 3. 'mahAprajJa : atIta aura vartamAna meM, upalabdha sUktiyAM 4. tulasI stotram : eka paricaya

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nAgaura_itihAsa ke jharokhe se phaNilAla cakravartI rAjasthAna ke itihAsa meM nAgaura kI eka pramukha bhUmikA rahI hai / purAtAtvika anusaMdhAnoM ke prakAza meM yaha siddha ho gayA hai ki yaha kSetra Adi mAnava kI zaraNasthalI thaa| jile ke grAma jAyala tathA nikaTavartI sthAnoM meM kie gae utkhanana kAryoM ke pariNAmasvarUpa yahAM do lAkha varSa prAcIna pASANa-upakaraNa prApta hue haiN| utkhanana dvaar| purAtatvavettAoM ne yahAM ke prAcIna paryAvaraNa kA adhyayana bhI kiyA hai| prAcIna sthala kurAr3A (tahasIla parabatasara) se cAra hajAra varSa pUrva kI tAmra-sAmagrI ke bhaNDAra mile haiN| yaha upalabdhi bhAratIya purAtatva kI eka amUlya nidhi hai tathA inameM se kucha bartana sabhyatAoM ke uSAkAla meM bhArata tathA IrAna ke sambandhoM kI ora iMgita karate prAcIna sAhitya aura zilAlekhoM meM isa kSetra kA ullekha sapAdalakSa aura "ahichatrapara" athavA "nAgahRda" ke rUpa meM bhI huA hai| karnala gemsa TADa ne isakA nAma "nAgadurga' batalAyA hai tathA jaina dharma ke hastalikhita granthoM meM yaha "nAga ura" ke rUpa meM sambodhita kiyA gayA hai| pratIta hotA hai ki kAlAMtara meM inhIM zabdoM se vartamAna nAgaura banA jo 700 varSa prAcIna phArasI tavArIkhoM meM milatA hai| __nAgaura rAjasthAna kA eka mahattvapUrNa sthAna thaa| dillI-sindha ke rAjamArga para sthita hone ke kAraNa yaha madhya yuga meM eka pramukha vyApArika kendra bhI rahA hai / isI kAraNa yaha samaya-samaya para cauhAna, dillI ke sultAna, mugaloM va rAThaur3a zAsakoM ke adhikAra kSetra kA pramukha kendra rahA ! cauhAna nareza pRthvIrAja ne san 1954 I0 meM isa kile kA nirmANa karavAyA / paravartI zAsakoM ne nirmANa kI isa paramparA ko jIvita rakhA tathA apane yogadAna se kile kI zobhA meM vRddhi kii| akabara kA navaratna tathA "AIne akabarI" kA lekhaka abulaphajala nAgaura kA hI nivAsI thaa| madhyakAlIna itihAsa ko aneka jAnI-mAnI vibhUtiyAM nAgaura se sambandhita rahI haiM / aparaMca, nAgaura ko atyadhika khyAti, anupama yoddhA amarasiMha rAThaur3a kI jAgIra hone ke kAraNa milii| rAva amarasiMha rAThaur3a kA janma vi0 saM0 1670 kI poSa sudI 11 tadanusAra 12 disambara, 1613 I0 ko huA thaa| mAravAr3a ke mahArAjA gajasiMha ke ve jyeSTha putra the / atyadhika bahAdura tathA niDara hone ke sAtha-sAtha unakA svabhAva svAbhimAnI aura svatantratA premI thaa| pitA dvArA choTe bhAI jasavantasiMha ko mAravAr3a rAjya ke khaNDa 20, aMka 4 345

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uttarAdhikArI manonIta kie jAne para san 1628 I0 meM vaha apane sAthI rAThaur3oM ke sAtha mugala bAdazAha zAhajahAM ke pAsa cale ge| zAhajahAM ne unako do hajArI jAta aura 1300 savAroM kA manasaba diyaa| mugala bAdazAha ke pakSa meM unhoMne vibhinna yuddhoM meM bahAdurI dikhalAI jisake phalasvarUpa unako rAva kI padavI aura nAgaura paragane kI jAgIra san 1639 I0 meM milii| IrAniyoM ke viruddha mugala zahajAdoM, murAda aura dArAzikoha ke sAtha-sAtha unhoMne kAbula aura kAMdhAra kI lar3AIyoM (san 16411642 I0) meM atyadhika bahAdurI dikhlaaii| isa samaya unakA manasaba cAra hajAra jAta aura tIna hajAra sipAhiyoM kA thA / mugala darabAra meM amarasiMha rAThaur3a atyadhika prabhAvI the / 25 julAI san 1644 I0 ko darabArI SaDayantra ke kAraNa mugala darabAra AgarA meM unhoMne salAbata khAM (mIra bakhzI) ko mArA thA aura vIragati ko prApta hue| rAva amarasiMha ke pAsa vAlI chatariyAM unakI rAniyAM aura parivAra ke sadasyoM kI batalAyI jAtI haiN| nAgaura sthita eka parakoTe ke madhya meM pIle raMga ke baluA patthara se nirmita 16 khambhoM vAlI bar3I chatarI rAva amarasiMha rAThaur3a kI hai jo 17 vIM zatAbdI ke rAjasthAnI sthApatya kA eka sundara namUnA hai| ___ nAgaura ke anya darzanIya sthaloM meM yahAM kA kilA, mahala, akabarI masjida, tArakIna daragAha, banzIvAlA maMdira, kAMca kA maMdira Adi haiN| nAgaura ke nikaTa goTha-mAMgaloda meM dadhimati mAtA kA prAcIna mandira haiN| purAtAtvika evaM kalAtmaka mahatva ke bhiti citra nAgaura ke kile meM sthita mahaloM meM dekhe jA sakate haiM / ye citra rAjasthAnI citrakalA kI nAgaura zailI meM nirmita haiN| ina citroM ke mahattva ko dekhate hue unakA saMrakSaNa rASTrIya stara para deza ke pramukha purA rasAyanavettAoM dvArA vigata varSoM meM kiyA gyaa| nAgaura kSetra ke kevinda sthita ziva mandira 10vIM zatI aura bhavAla sthita mAtAjI kA mandira 11 vIM zatI ke sthApatya kalA ke mahattvapUrNa namUne haiN| na tulasI prajJA

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haiM / akSarAMka terApantha zabda vaijJAnika adhyayana DaoN0 jaina samAja meM 'terApantha' kI sthApanA lagabhaga 235 varSoM pUrva kelavA gAMva meM huii| isa pantha kA nAmakaraNa AcArya bhikSu ne apanI sUjha-bUjha se kiyA ki he arihaMta deva | yaha pantha ApakA (terA) hai| hama to isa paMtha ke anuyAyI haiM / vaijJAnika dRSTi se terApatha zabda ko AMkate haiM to nimna tathya hamAre sammukha Ate isa zabda meM kula cAra akSara haiM jinakA artha hai, yaha paMtha cAroM dizAoM meM phaile / prathama aura antima akSara ta varga ke 'ta' aura 'tha' haiM / bhAratIya nRtya va avanadya - vAdya yaMtroM meM inakA sarvAdhika mahatva haiM / 'ta varga, ko zuddha va sAtvika dhvani vAlA varga mAnA hai / nRtya aura avanadya bAMdhoM meM prayukta kie jAne vAle bola (zabda) isa varga ke mAdhyama se racanAoM kA gaThana karate haiM / zAstrIya nRtya meM 'ta' kA artha tAMDava aura 'tha' kA artha 'lAsya nRtya' hai| ziva ne tAMDava nRtya kiyA aura bhagavatI pArvatI ne lAsya / tAMDava nRtya pApoM kA saMhAra karane vAlA hai aura lAsya prANImAtra kA kalyANa karase vAlA mAnA gayA hai / ataH 'ta' aura 'tha' isa dRSTi se pApoM kA saMhAra aura prANImAtra kA kalyANa karane vAle siddha hote haiM / 'ta' akSara para 'e' kI mAtrA hai / jisakI banAvaTa rekhA ke rUpa meM hai, jo AkAzIya zakti ko khIMca kara 'ta' banAtI hai / yaha rekhA bArahakhar3I kI sAtavIM mAtrA hai jisameM guNa va zakti hai / khaNDa 20, 0 jayacandra zarmA terApantha zabda meM dvitIya akSara 'rA' hai / varNamAlA meM isakA sthAna sattAIsavAM hai, jo sattAIsa guNoM se suzobhita sAdhu-sAdhviyoM ko namana karane kI preraNA dene vAlA hai / saMgIta ke sapta-svaroM meM bhI isakA dvitIya sthAna hai| jisakI kampana saMkhyA 270 hai / isa saMkhyA se bindu ko pRthak kara diyA jAya to sattAIsa raha jAte haiM jisake guNa sattAIsa haiM / tRtIya akSara 'paM' hai / paM se paMcama svara kA bodha hotA hai / isakI dhvani ati madhura mAnI gaI hai / 'paMcama svara meM koyala bole' arthAt isakI AvAja sAhitya aura saMgIta kI dRSTi se prANI mAtra ko lubhAne vAlI hai / varNamAlA meM isakA ikkIsavAM sthAna hai / terApaMtha samAja ne zrAvaka ke ikkIsa guNa mAne haiM / isa akSara para bindu hai, 347 aMka 4 Upara se nIce kI ora eka arthAt tana ko zaktizAlI sUrya kI sapta- razmiyoM ke

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jo bArahakhar3I kI gyArahavIM mAtrA hai / jaina samAja ke AcAryoM ne zrAvaka kI gyAraha pratimAoM kA ullekha zAstroM meM kiyA hai / terApaMtha zabda ke cAroM akSara zabda-zakti aura svara-zakti pradhAna haiN| ina cAroM akSaroM meM tIna guru aura eka laghu hai / guru aura laghu kA krama nimna prakAra hai--SSS)| inakI kula sAta mAtrAeM haiM / bhAratIya saMskRti meM sAta kI saMkhyA ko zubha mAnA gayA hai / isa saMkhyA se aneka mahattvapUrNa jAnakArI milatI hai, jaise sapta razmiyAM, sapta RSi, sapta mahArAsa, sapta tAMDava, sapta svara, sapta tAla (karnATaka saMgIta) sUrya ke sapta / azva, sAta vAra, sAta nadiyAM, sapta dvIpa, indradhanuSa ke sAta raMga Adi / teraha sAdhuoM aura teraha zrAvakoM ko eka sAtha sAdhanA karate dekha kara teraha paMtha ke nAmakaraNa die jAne kI bAta bhI isa samAja meM pracalita hai para 13 ke aMka ko 1- 3= 4 kI saMkhyA terApaMtha zabda ke cAra akSaroM kI puSTi karatI hai / ata: yaha zabda vaijJAnika AdhAra para apane ApameM zubha, maMgalakArI aura prabhAvazAlI hai| 348 tulasI prajJA

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'mahAprajJa--atIta aura vartamAna' meM upalabdha sUktiyAM samaNI satyaprajJA jIvana eka prazna hai aura jIvana ke niyama - mahAprazna / jIvana meM hone vAlI ghaTanAoM, sandarbho, zabdoM, utAra-car3hAvoM ko samajha pAnA hareka ke vaza kI bAta nhiiN| jIvana kI parikramA karate samaya aneka samaya aneka sandarbha Ate haiM- vyakti kI preraNA dene, aneka lakSya Ate haiM, use pratIti dene, aura aneka kSaNa Ate haiM use zAzvata kA prabodha dene| sarvottama preraNAoM ko grahaNa karane meM pratyeka manuSya samAna rUpa se samartha nahIM hotaa| pravAha AtA hai calA jAtA hai| pAradarzI prajJA ke dhanI kucheka virala vyaktitva hote haiM jinake hRdaya se vANI taka sarasa sUktiyoM kI paramparA pravAhita rahatI hai / jinakA hara vAkya eka sUkta ho jAtA hai| sacce arthoM meM vaha mAnava jAti kA mahAna hitaiSI hai jo jIvana ke mahAn niyamoM ko sUtroM meM sameTa detA hai / jo smRti meM saralatA se aMkita ho jAte haiM aura mastiSka meM svabhAva vaza barAbara Ate rahate haiN|' AcAryazrI mahAprajJa koI paudgalika zarIra niviSTa vyakti kA nAma nahIM / balki saMyama, sAdhanA aura avinaya Rta kA mAdhavI rUpAMtara kA sundara evaM ziSTa abhidhAna hai jisameM kAla, samayAdi kI sampUrNa sImAeM svayaM virakta ho gaI haiM jo satya, ziva aura sundara kA zrI niketana bana cukA hai / 'mahAprajJa-atIta aura vartamAna' nAmaka grantha isI saundarya--niketana kI mahAyAtrA ko rekhAMkita karatA hai| isa grantha meM satya kA vyAvahArika avabodha, avitathatA kA mAnavIya rUpAMtara parilakSita hotA hai / prastuta zodha nibaMdha meM isI grantha meM bikhare sUkti ratnoM kI vivecana kiyA jA rahA hai| sUkti zabda --su+ukti ke mela se banA hai / su eka nipAta hai jo karmadhAraya va bahubrIhi samAsa banAne ke lie saMjJA zabdoM se pUrva tathA vizeSaNa aura kriyA-vizeSaNoM ke pUrva bhI jor3A jAtA hai / acchA, bhalA, zreSTha, sundara, manohara, khUba, sarvathA, pUrI taraha, ThIka prakAra se, AsAnI se, turaMta, atyadhika, acchI prakAra Adi aneka arthoM meM isakA prayoga hotA hai|' 'vaca vaktAyAM' vAci dhAtu se ktina pratyaya karane para tathA saMprasAraNa Adi karane para ukti zabda banatA hai| jisakA artha hotA hai-bhASaNa, abhivyakti, baktavya, vAkya, abhivyakta karane kI zakti, zahada kI abhivyaMjanA zakti Adi / isa prakAra sUkti kA artha huA-sundara vacana, prabhAvaka abhivyakti, acchA bhASaNa, suSTha vAkya / acchA vacana aura acche vacanoM meM nihita sacAIyAM hara kisI ke mana ko lubhAne vAlI hotI haiM / anubhUtiyoM kI gaharAI meM pahuMcakara jaba koI bhI ciMtaka use khaNDa 20, aMka 4 349

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abhivyakti ke svara taka lAtA hai to sahaja hI ve thor3e se zabdoM meM bhI bahuta kucha marmasparzI bana jAtI haiN| isIlie unheM 'sUkta' kahate haiN| prathamataH ve AnaMda niketana se udbhUta hotI haiM aura dvitIyata: ve kamanIya citta sarovara meM kamala vat khilatI haiM / ataH unameM svakIya-parakIya bhAva nahIM hotA / 'mahAprajJa-atIta aura vartamAna' ----eka jIvanI mUlaka grantha hai| usameM anAyAsa hI aisI manovijJAna, samAjazAstra aura darzana se sambaddha sUktiyAM samAhita ho gaI haiM / unheM yahAM saMgraha kiyA jA rahA hai[ka] manovijJAna sambaddha 1. kabhI-kabhI bAhara kA AghAta bhI bhItara kI cetanA ko jagAne meM nimitta __ banatA hai| 2. jIvana meM saba-kucha uttarita nahIM hotaa| 3. yadi bAlaka ko snehapUrNa vAtAvaraNa milatA hai to vikAsa kI saMbhAvanAeM bar3ha ____ jAtI haiN| 4. tAr3anA paristhiti vizeSa meM hone vAlI vivazatA hai-sneha manuSya kA nisarga , 5. AMkheM bAhya jagat ke sAtha adhika samparka sthApita karatI haiM aura adhikatama vikSepa utpanna karatI haiN| 6. hara upAya ke lie upAya hotA hai| 7. dUsare kA aniSTa cAhane vAlA, usakA aniSTa kara pAtA hai yA nahIM kara pAtA kintu apanA aniSTa nizcita hI kara letA hai| . 8. vizvAsa vizvAsa se bar3hatA hai|" 9. pUrNa satya traikAlika hotA hai kevala sAmAyika nahIM / 10. mRtyu kI mImAMsA bhI mRtyu ke paripArzva meM ugra bana jAtI hai|" 11. samaya kI dUrI ko kATane kI koI kaiMcI hai to AzA / 12. ruci ke nirmANa meM paristhiti kA bahuta bar3A hAtha hotA hai / 5 13. kArya ke pIche eka preraNA, eka vizvAsa, eka lakSya, lakSyAnurUpa yojanA, suniyojita paristhiti aura gahana dAyitva-bodha- jahAM ye sAre ghaTaka eka sAtha hote haiM vahAM ANavika zakti se bhI adhika UrjA utpanna ho jAtI hai aura vaha sthiti paidA hotI hai jisameM lakSya aura gati do nahIM-eka bana jAte haiN|" 15. jIvanI lekhana meM vahI saphala ho sakatA hai jo jIvanI ke nAyaka ke jIvana ko AtmasAta kara pAtA hai|" 15. mUlata: bImArI eka hI hai --- rAga / " 16. jo vyakti jJAtA banA rahegA vaha eka dina nizcita hI kevala jJAna kI bhUmikA __ meM pahuMca jaaegaa|" ... 17. hama indriyoM ke sAtha cetanA ko na jor3eM, maiM khA rahA hUM--phira bhI arasa banA huA hai|" tulasI prajJA

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18. maiM dekha rahA hUM, phira bhI arUpa banA huA hUM-isakA nAma hai--jJAtA-draSTA bhAva / / 1 19. kisI kA na honA hI dharma kA honA hai| 20. AdhyAtmika vyakti satya kA anveSI hotA hai / " 21. visarjana to apanI cIja kA hI kiyA jAtA hai / 24 22. guru ho aura bhinna ho to mAnanA cAhie ki guru nahIM hai / guru abhinna hI hogA, AtmA se bhinna nahIM hogA / 25 23. kRpA vyakti ke nirmANa kI nizcita gAranTI nahIM hai kiMtu puruSArtha vyakti nirmANa meM nizcita hI mukhya kAraNa banatA hai / 24. puruSArtha bhAgya kA niyAmaka hai, bhAgya puruSArtha kA niyAmaka nahIM hai --isa sacAI ko samajhakara calane vAlA apanA bhAgya vidhAtA bana jAtA hai|" 25. samatA kA mUlya priyatA se bhI jyAdA hotA hai / 26. gAya dUdha detI hai to usakI coTa bhI saha lI jAtI hai / [kha[ samAja-vijJAna se saMbaddha 1. aparicita se aparicita hone meM prAraMbhika kaThinAI hotI hI hai / 2. prIti ke binA bhaya nahIM hotaa| 3. jo kevala DaratA hai vaha DhITha bana jAtA hai Dara ke pIche bhI eka baMdhana-sUtra __hotA hai aura vaha hai-prIti / " 4. sahayoga vaha hotA hai jo saba kucha manacAhA bhI na kare aura saba kucha anacAhA bhI na kare, donoM ke bIca santulana sthApita kara sake / 33 5. grAma meM rahane vAloM meM buddhi kA bIja nahIM hotA-aisA nahIM hai| use prasphuTita hone kI sAmagrI nahIM milatI yaha eka sacAI hai|" 6. anuzAsana kI pahalI zarta hai --tAdAtmya / 5 7. tAr3anA meM sikur3ana paidA hotI hai aura sneha meM vikAsa / " 8. korA Akroza yA korA ulAhanA jahAM pratikriyA paidA karatA hai vahAM yukti saMgata bAta antaHkaraNa ko chU letI hai / 9. viveka aura niyaMtraNa kI zakti vikasita hone para vyakti kA jIvana svayaM ___ zAsita ho jAtA hai| 10. bahuta choTI-choTI bAtoM se jIvana kA nirmANa kaise hotA hai-ise kevala bar3I bAtoM meM vizvAsa karane vAle nahIM samajha pAte haiN|" 11. koI gAMTha par3e to bhI vaha itanI ulajhI na ho, jise kholanA kaThina bana jaae| 12. yadi upAya kI manISA jAga jAe to apacoM ko nirasta karane meM kaThinAI nahIM hotii| 13. jIvana nirmANa meM choTI-choTI bAteM bahuta mahattvapUrNa bhUmikA nibhAtI khaNDa 20, aMka 4

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14. korA jJAna hotA hai to zUnya pUrA bharatA nahIM-usameM ahaMkAra ko apanA Asana bichAne kA avasara mila jAtA hai / jJAna ke bAda dhyAna kI preraNA se yaha zUnya bhara jAtA hai| 15. jo darzana yA dharma vartamAna samasyA kA samAdhAna nahIM detA, vaha upayogI nahIM ho sakatA aura jo upayogI nahIM ho sakatA vaha ciraMjIvI nahIM ho sktaa| 16. apanI samasyA kevala apanI hI nahIM hotI, ve dUsaroM kI bhI hotI haiM / dUsaroM kI samasyA kevala dUsaroM kI hI nahIM hotI--ve apanI bhI hotI , 17. apane utkarSa ke lie jo kiyA jAtA hai ----vaha vyaktitva bhI hai, kartRtva bhI 18. Agama kA zuddha svaccha jala, jisako pIne se bar3hatA hai jJAna-aMkura, siMcita hotI hai AsthA kI bela, phalane-phUlane se lagatA hai caritra kA vRkss| 19. jo vicAra vartamAna meM Aloka de sakate haiM, ulajhanoM ko sulajhA sakate haiM, unakI upayogitA hai| 20. jo vyakti nirantara vyasta hai--- vaha nAsamajhI kA jIvana jI rahA hai, khAlI honA-jIne kI eka kalA hai| 21. jo AdamI apane Apako vyasta rakhatA hai dimAga ko kabhI khAlI nahIM karatA, vaha zAyada mauta ko jyAdA pyArA hai, mauta use jaldI apane ghara bulAnA cAhatI hai|50 22. svadarzana kI sAdhanA kA artha hai ---- apane bhAgya kI Dora ko apane hAtha meM lenA, duHkha aura samasyA kI mUla jar3a para prahAra krnaa| 23. kalpanA aura saca ke bIca jo phAsalA hai, atIta aura vartamAna kI jo dUrI hai use pAra karane meM vyakti kA puruSArtha mukhya bhUmikA nibhAtA hai|52 24. patra vyakti ke aMtaraMga vyaktitva kA AInA hotA hai / 25. patra meM jo sacAIyAM aura saMvedanAeM abhivyakta hotI haiM ve sAhitya meM nahIM ho sakatIM / 54 26. jo atIta ko chor3a detA hai, vaha satya ko avazya upalabdha ho jAtA hai / 5 27. korA jJAna vyakti ko bhaTakAtA hai to korI sAdhanA vyakti ko bhaTakAtI 28. jaba kisI ke sAtha sambandha nahIM hotA hai to sahaja hI sabake sAtha ho jAtA 29. dharma saMgha meM zakti kA sabase bar3A srota hai--adhyAtma cetanA kA jAgaraNa / 30. dArzanika zAstA apanI janatA ko jIvana darzana kI gaharAI se paricita karA tulasI prajJA

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sakatA hai aura use tadanurUpa vyavahAra bhI de sakatA hai| 31. kRpA kI AkAMkSA aura kRpA kA ahaM-vyaktitva vikAsa kI hI bar3I bAdhAeM 32. bhAgya kI AkAMkSA aura bhAgya kA ahaM ---eka aisA miTTI kA mahala hai jise miTAne ke lie tUphAna aura varSA kabhI ho sakatI hai|" 33. anuzAsana eka kalA hai usakA zilpI yaha jAnatA hai ki kaba kahA jAe aura kaba sahA jaae| sarvatra kahA hI jAe to dhAgA TUTa jAtA hai aura sarvatra sahA hI jAe to vaha hAtha se chUTa jAtA hai| isIlie vaha maryAdAoM kI rekhAoM ko jAnakara calatA hai / 12 34. lakSya taka koI bhI pahuMca sakatA hai, para pahuMcatA vahI hai, jo usakI khoja meM laga jAtA hai|" [ga] dArzanika sUktiyAM 1. jo citana aciMtana se nikalatA hai, vaha kabhI adhUrA nahIM rhtaa|" 2. koI baccA Age kyA hogA -yaha saba garbha meM hotA hai, usakA spaSTa bodha svayaM ko bhI nahIM hotA hai aura dUsaroM ko bhI nahIM hotA usakA pUrvAbhyAsa svayaM ko bhI ho jAtA hai aura dUsaroM ko bhI ho jAtA hai / 5 3. ajJAna jaba sakriya hotA hai taba jJAna kI dizA spaSTa nahIM hotI, zAyada aisA bhI hotA hogA ki jJAna ki dizA spaSTa hone para ajJAna kI sakriyatA kama ho jAtI hai| 4. ajJAna ko chor3akara kevala jJAna ko samajhane kA prayatna va usI ke AdhAra para niSkarSa nikAlanA----saca hone para bhI adhUrA saca hotA hai pUrA saca nahIM hotaa| 5. manuSya ajJAta pradeza se AtA hai, ajJAta pradeza meM calA jAtA hai, madhya kA virAma jJAta hotA hai, usameM kitane hI ajJAta sambandha jur3a jAte haiN| 6. jJAna ke nirmANa meM ajJAna kA sabase adhika mahattvapUrNa yoga hai|" 7. ajJAna jo hai vaha jJAna se adhika kSamatAzIla hai| 8. kartRtva se jur3A huA vyaktitva aura vyaktitva se jur3A huA kartRtva hI mUlyavAn hotA hai|" 9. zakti kI abhivyakti hai kartRtva aura kartRtva kI niSpati hai vyaktitva / " 10. apane utkarSa se apanA vikAsa- isakA artha hai-kartRtva / 11. vaha kartRtva jisameM apanA utkarSa nahIM hai-samAja kA utkarSa nahIM kara sktaa| 12. kartRtva kA Adi caraNa hai--- saMkalpa, madhya caraNa hai sAdhanA aura aMtima caraNa hai siddhi / 13. jJAna-darzana aura caritra ko sudRr3hatA kA AdhAra banatA hai-Agama / " 14. svArtha aura lobha krUratA ko janma detA hai|" khaNDa 20, baMka 4 353

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15. vItarAga dazA sama dazA hai, usameM koI parivartana nahIM AtA / 16. anastitva kA bhI astitva aura abhAva kA bhI bhAva pakSa hotA hai|" 17. jaba zAstrIya vAkyoM kI duhAI bar3hatI hai para AtmAnubhUti ghaTatI hai taba zAstra tejasvI aura dharma nisteja ho jAtA hai| jaba AtmAnubhUti bar3hatI hai aura zAstrIya vAkyoM kI duhAI ghaTatI hai taba dharma tejasvI aura zAstra nisteja ho jAtA haiM / 18. vaha vyakti dhanya hai, bahuta saubhAgyazAlI hai jisakI ciMtA karane vAle guru mila jaae| 19. zakti honA eka bAta hai aura zakti ko jAnane vAlA devatA milanA dUsarI bAta hai| 20. jisameM vidyA kA samAveza ho aura sAdhanA kA samAgama ho- use mahAprajJa kahate haiN| 21. jo zAzvata meM vizvAsa karatA hai, usakA vizvAsa AdhunikatA meM hogA hI para kevala AdhunikatA meM nhiiN|" 22. vyakti ke bhAgyodaya kI sUcanA svapna aura saMketa bhI dete haiM / isI prakAra anya prakAra kI sUktiyAM bhI isa grantha ratna meM samAhita haiN| jinheM saMgraha kiyA jA sakatA hai| ye sUktiyAM apanI alaga pahacAna rakhatI haiM / satya kA anusaMdhAna karane meM sahAyaka haiM / saundarya abhivyaMjanA aura vyavahAra kI samucita vyAkhyA karatI haiM / 'mahAnatA kA srota vyakti ke kartRtva se phUTatA hai' aura 'vizvAsa, vizvAsa se bar3hatA hai'-jaisI suktiyAM mAnavatA ke lie Adarza bana sakatI haiN| vastutaH sUkti prabodha, viveka, lokahita aura samyakatva upadeza ke lie hotI prabodhAya vivekAya hitAya prazamAya ca / samyakatvopadezAya satAM sUktiH pravartate // aura 'mahAprajJa : atIta aura vartamAna' meM upalabdha sUktiyAM isI koTi kI haiM jinakA adhyayana nizcaya hI loka hitAvaha ho sakatA hai / 354 tulasI prajJA

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1. jaoNnasana 2- 3. ApTe - saMskRta hindI koza 4. mahAprajJa : atIta aura vartamAna, pR. 3 5. vahI, pR. 4 6. vahI, pR. 15 7. vahI, pR. 11 8. vahI, pR. 14 9. vahI, pR. 20 10. vahI, pR. 21 11. vahI, pR. 24 12. vahI, pR. 33 13. vahI, pR. 34 14. vahI, pR. 35 15. vahI, pR. 36 16. vahI, pR. 52 17. vahI, pR. 66 18. vahI, pR. 88 19. vahI, pR. 89 20. vahI, pR. 90 21. vahI, pu. 93 22 . vahI, pR. 102 23. vahI, pR. 111 24. vahI, pR. 147 25. vahI, pR. 197 26. vahI, pR. 205 27. vahI, pR. 17 28. vahI, pR. 17 29. vahI, pR. 7 30. vahI, pR. 7 39. vahI, pR. 8 32. vahI, pR. 8 33. vahI, pR. 11 34. vahI, pR. 18 35. vahI, pR. 11 36. vahI, pR. 16 khaMDa 20, aMka 4 sandarbha 37. vahI, pR. 18 38. vahI, pR. 19 39. vahI, pR. 19 40. vahI, pR. 20 41. vahI, pR. 23 42. vahI, pR. 25 43. vahI, pR. 28 44. vahI, pR. 33 45. vahI, pR. 39 46. vahI, pR. 54 47. vahI, pR. 86 48. vahI, pR. 89 49. vahI, pR. 89 50. vahI, pR. 90 59. vahI, pR. 205, 52. vahI, pR. 100 53. vahI, pR. 100 54. vahI, pR. 121 55. vahI, pR. 124 56. vahI, pR. 152 57. vahI, pR. 175 58. vahI, pR. 177 59. vahI, pR. 197 60. vahI, pR. 197 61. vahI, pR 10 62. vahI, pR. 97 63. vahI, pR. 49 64. vahI, pR. 3 65. vahI, pR. 6 66. vahI, pR. 6 67. vahI, pR. 34 68. vahI, pR. 36 69. vahI, pR. 36 70. vahI, pR. 39 79. vahI, pR. 39 355

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72. vahI, pR. 39 73. vahI, pR. 39 74. vahI, pR. 49 75. vahI, pR. 54 76. vahI, pR. 89 77. vahI, pR. 89 vahI, pR. 91 78. 356 79. vahI, pR. 93 vahI, pR. 123 80. 81. vahI, pR. 123 82. vahI, pR. 124 83. vahI, pR. 33 84. vahI, pR. 186 85. vahI, pR. 175 tulasI prajJA

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tulasI stotram : eka paricaya stotra pada siddhi adAdigaNI 'stu - stuto' dhAtu se 'dAmnIzasayuyujastutudasisicamihapatadazana haH karaNe' (pA0 3.2.182 ) sUtra se karaNa artha meM 'STran' pratyaya karane para 'stotra' zabda siddha hotA hai / stUyate'neneti arthAt jisake dvArA stuti kI jAya vaha stotra hai / arthavAda prazaMsA, stuti, IDA, nuti, vikatthana, stava, zlAghA, varNanA Adi zabda ' stotra' ke paryAyArthaka haiM / samartha ke guNoM kA kIrtana stotra yA stuti hai / prabhu, guru, bhagavAn, sarvajJa Adi ke akATya evaM akhaMDita guNoM ko hRdaya meM dhAraNa kara unhIM kI zraddhAmizrita bhASA meM puna: abhivyaMjanA stuti hai / 'tulasI stotra' meM sarva samartha guru ke guNoM kA saMgAyana hI abhilakSya hai| bhakta muni madhukara ko apane jIvanahAra kA bhAvika evaM zAbdika citra apane hRdaya paTala para avatAraNa hI abhipreta hai / stotra kAvya kI paramparA aura tulasI stotra jaba se manuSya jAti ko hRdaya milA, hRtpradeza ko gudagudAne lagI, basa samajho pravAhita huI / bhAratabhUmi para vaidika, jaina dhArAeM phalgu - pravAha ke rUpa meM pravAhita haiM / sabane apane cddh'aae| jaina paramparA meM Agama kAla se hI 'stotra' hai / DA0 harizaMkara pANDeya aura jIvana kA spandana huA, zraddhA kanyA ki tabhI se 'stotra' kAvya kI paramparA bauddha ke atirikta aneka - cintana upAsya ke prati bhakti ke puSpa viracana kA pravAha avicchinna AcArya samantabhadra ( I0 zatAbdI dvitIya) kRta devAgama stotra, svayaMbhU stotra evaM jina stuti zataka, pUjyapAda (5 vI za) kRta zAMtinAtha stotra, siddhasena divAkara ( I0 555) kRta kalyANa mandira evaM zAzvata jina stuti, pAtrakezarI ( 6-9 I0) kRta jinendra stuti, bhaTTa akalaMka (I0 640-680 ) kRta akalaMka stotra, vidyAnandi kRta ( I0 775-840 ) kRta supArzva stotra, bAdirAja ( I0 1000 1040) kRta ekIbhAva stotra, vasunandi ( I0 1021-1025) kRta jinazataka stotra mAnatuMga ( I0 10211025) kRta bhaktAmara stotra, hemacandra kRta (1088-1183 I0), vItarAga stotra Adi aneka stotra kAvya pratiSThita haiM / tulasIstotra 'bhaktAmara stotra' ke upajIvyatva para AdhArita hai / terApantha dharmasaMgha ke navama AcArya (samprati pUjya gurudeva gaNAdhipati zrI tulasI) ke ziSya kalA aura galA meM Asakta munizrI dulIcandajI urpha dinakarajI dvArA viracita yaha stotra apane guru tulasI ko 48 zlokoM meM samarpita hai / khaMDa 20 aMka 4 357

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bhakti ke tatva - stotra yA stuti bhakti ke binA sphUrta ho hI nahIM sktii| jaba prabhu caraNoM meM avicalaM anurAga, avicchinna zraddhA aura dRr3ha vizvAsa utpanna hotA hai, tabhI stuti-kAvya kA prAdurbhAva hotA hai| bhakti se stuti utpanna hotI hai aura stuti se bhakti pUrNa hotI hai| donoM eka dUsare ke sahAyaka haiM / isalie bhakti ke tattva stuti meM anAyAsa hI sphuTa rUpa meM pAe jAte haiN| ___ zAMDilya ke anusAra AtmA ke vizuddha svabhAva meM ramaNa karanA bhakti hai, nArada ke anusAra upAsya ke sAtha tanmayatva hI bhakti hai| stuti yA stotra isI tanmayatva kAla ke upaja hote haiN| tulasI stotra meM bhakti ke aneka tattva upalabdha hote haiM :1. apanI tucchatA kA jJAna-bhakti yA stuti ke lie sarvaprathama apanI tucchatA kA jJAna honA Avazyaka hai / jaba bhakta apanI ora dekhane lagatA hai, sAMsArika zakti jaba pUrNatayA samApta ho jAtI hai taba kahIM prabhu-viSayiNI bhakti yA stuti kA janma hotA hai / tulasI-stotra ke nirmAtA ko isa vyavasthA kA pUrNa jJAna hai / prArambhika zloka isake pramANa haiM(ka) tasyaiva tuccha-ghiSaNaH / -1 (kha) jAnAmi kiJcidapi nAtha ! na zabda zAstraM naivaM ca kAvyakalane pravaNyamatirme / --2 2. prabhu caraNa meM vizvAsa, akhaNDa zraddhA----apane upAsya, bhavajala meM eka mAtra saMrakSaka ke prati akhaNDa zraddhA, pUrNa vizvAsa stuti yA bhakti meM kAmya haiM / tulasI stotra ke stotA ko yaha jJAna hote hue bhI 'maiM mUrkha hUM stuti nahIM kara sakatA, mujhameM sAmarthya nahIM hai' vaha samartha ke guNakathana meM pravRtta hotA hai kyoMki usako vizvAsa hai ki hamArA guru pUrNa samartha hai, usake caraNa-dhyAna mAtra se merI buddhi samartha bana jaayegii| ___ tvadbhaktireva mukharI kurute balAnmAm / -bhaktAmara stotra-6 jaise latA pAdapa kA Azraya lekara UrdhvagAmI bana jAtI hai / usI taraha bhakta bhI prabhu prasAda se ramya-racanA meM samartha ho jAtA hai| tulasI-stotra kI paMktiyAM pramANa UvA bhavet satatameva gatilatAyA, samprApya-pAdapa samAzrayamadvitIyam / manye tathaiva paritaH saphalI bhavAmi, stotrasya ramya racanAsu tava prasAdAt // 7 // jaise dhUlikaNa pavana ke samparka se zreSTha puruSoM ke mastaka para bhI pahuMca jAte haiM usI taraha se pUjya gaNabhRt (gaNadhAraka) kI kRpA se hI maiM (dinakara) stotra gumphana meM samartha ho jAUMgA __ vAyoH prayogamanusRtya rajaH kaNAyat, 358 tulasI prajJA

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khelanti vizva-puruSasya ziro'grabhAge / citraM kiMmatra yadi vA gaNabhRta kRpAtaH, stotrasya gumphana vidhau kuzalo bhavAmi // 8 // jaise pASANa mUrtikAra kI kalA se mUtti bana jAtA hai usI prakAra samartha prabhu kI kRpA se eka nAcIja bhI phaNakAra bana jAtA hai - pASANadAraka-karAgata-loSTa khaNDa zIghraNa kAntamanugacchati mUrtirUpam / tvatpANipallavamupetya tathAhamadya kiM ? no bhavAmi vara-kAvyakara: prakAmam // 9 / / / 3. samarpaNa-~sampUrNa samarpaNa kI zAbdika abhivyakti stuti hai, Atmika-vyAkhyAna bhakti hai| jitane bhI stotra milate haiM saba samarpaNa kI saMhitA meM sannihita pAye jAte haiM / bhakta apanA pApa-puNya saba kucha prabhu ke sAmane udghATita kara svacchanda ho jAtA hai, mukta ho jAtA hai, bhayarahita ho jAtA hai jaise bAlaka apane mAtA ke sAmane / bhakta kavi dinakara kI yaha avasthA sampUrNa stotra meM vidyamAna hai| 4. zaraNAgati-stotra yA bhakti meM zaraNAgati kI bhUmi Avazyaka hai| stotra ke mAdhyama se bhakta apane samartha kI zAzvata-zaraNa ko grahaNa kara AptakAma bana jAtA hai / bhavaroga ke akATya jAla meM phaMsA gajendra prAktana saMskAra bazAt apane jIvaneza kA caraNazaraNa grahaNa karatA hai, gopiyAM bAra-bAra prabhu caraNa meM upasthita hotI haiM kyoMki mRtyu saMkaTa se kauna bacA sakatA hai ? jo svayameva mRtyujetA hai-uttarA brahmAstra se bhIta hokara trailokyapati ke caraNa meM hI upasthita hotI hai :---- pAhi pAhi mahAyogin devadeva jagatpate / nAnyaM tvadabhayaM pazye yatra mRtyuH parasparam // --bhA0 purANa 1.8.9 gambhIra saMsAra sAgara meM phaMsA huA mAnatuGga aba kisake zaraNa jAe ? kauna bacA sakatA hai ? AcArya mAnatuGga bhI usI ke zaraNa prapanna hote haiM jo bhavajala meM patita hote hue logoM ke lie ekamAtra Alambana hai bhaktAmara-praNata maulimaNi-prabhANAmudyotakaM dalita-pApa tamo vitAnam / samyak praNamya jinapAdayugaM yugAdA vAlambanaM bhavajale patatAM janAnAm // --bhaktAmara-1 jarA, maraNa evaM roga rUpa saikar3oM pizAcoM se grasta jIva evaM saMsAra se bhayabhIta prANI usI ke zaraNApanna hote haiM / tulasI stotra ke saMgAyaka ke zabda pramANa haiM rAtricarodbhava-ravai: niviDAndhakAraiH, dIpAzrayaM hyanusaranti janAH vibhitaaH| evaM jarA-maraNa-roga-zataiH pizAcaiH, grastA nayanti zaraNaM bhagavan tvadIyaM // 28 // khaNDa 20, aMka 4

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stotra kA AlaMmbana koza granthoM meM Alambana kA artha AdhAra, Azraya, kAraNa Adi hai / prazna hotA hai ki tulasI stotra kA Alambana kauna hai ? isakA sarala samAdhAna hai jisake prati stotra samarpita hai, vahI stotra kA Alambana hai / punaH jijJAsA samutthita hotI hai ki kauna hai vaha jisake prati stotra yA stutiyAM samarpita kI jAtI haiM ? vaha sAMsArika bandhanoM meM phaMsA jIva nahIM ho sakatA kyoMki vaha svayaM parataMtra, asamartha, maraNadharmA, akSama evaM saMsArika viSaya-vAsanAoM meM lipta hai / stuti usakI kI jAtI hai, jo sarva vyApaka ho, sarvasamartha ho, lokAtIta ho, sarvajJa ho, amara ho aura viSayAtIta ho / prastuta sandarbha meM 'tulasI stotra' ke AloDana se Alambana ke svarUpa para prabhUta prakAza par3atA hai / 1. kalyANadAnanirata- bhaktakavi dinakara kA stavya saMsArika jIvoM kA kalyANakarttA hai / vizvamaMgalakAraka hI usakA svarUpa hai / vaha deva samUha ke dvArA pUjya hai, tathA usakA laukika abhidhAna zrI tulasI hai kalyANadAna- nipuNaM bhuvanaika pUjyaM, tasyaiva tuccha - dhiSaNaH stavana kariSye || 1|| 2. guNakhani --- vaha ananta durlabhaguNoM kI khani hai / usake guNa utuGga giri zikhara ke samAna unnata, Amraphala ke samAna rasamaya evaM madhura haiM yatte guNAgiri - ziraH sthitasadrasAla devandra devanikarairanizaM nizevyam / natvA pramodavibharastulasIM subhaktyAM, vRkSasya miSTa- parameSTa - phalaugha tulyAH // 3 // 3. kumbhakAra - stotra kA Alambana kumbhakAra hotA hai / jaise kumbhakAra miTI ke lauMde ko apanI kalA kuzalatA se maMgala kalaza banA detA hai, usI prakAra guru yA samartha prabhu mUr3ha ko bhI phaNakAra kI yAtrA karA detA hai / svayaM kavi dinakara ke zabda pramANa hai 360 4. bodhapradAtA- - Alambana svayameva buddha arthAt bodha prApta hotA hai tathA apane zaraNyagatoM ko bhI bodhi kA dAna karatA hai / jaise anukUla pavana evaM jala prApta kara bhUmi meM aMkura A jAte haiM usa prakAra prabhu prasAda rUpa jala ko pAkara bhakta hRdaya meM bodhAGkura sphurita ho jAtA hai prApyAnukUlamanilaM salilaM salIlaM, kSetre samudbhavati satvaramaGa kurAliH / tvatsatkupodakabharaiH parisikta eva, bodhAGa, kuraH sphurati madahRdaye tathAhi // 10 // pASANa- dAraka karAgata-loSTa khaNDaM, zIghraNa kAMtamanugacchati mUrtirUpam / tvatpANipallavamupetya tathA'hamadyakiM no bhavAmi vara- kAvyakaraH prakAmam // 1 // tulasI prajJA

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5. pApaprakSAlaka-stotra-kAvya kA upajIvya bhaktoM ke pApoM kA zamana kartA hotA hai| vaha sakalakaluSavidhvaMsaka hotA hai| tulasI-stotra meM aneka sthaloM para (zloka saMkhyA 11, 15, 18, 24) Alambana ke isa svarUpa para prakAza par3atA hai| bhakta apane prabhu se yAcanA karatA hai ki he prabho ! mere pApoM kA apakarSaNa karo--- __pApaM viSopamapAkuruSe kSaNena // 11 // Apako pAkara pApa vaise hI bhAga jAte haiM jaise hiraNa siMha ke bhaya se pApaM tathaiva bhavataH samupaiti bhItim // 15 / / 6. sabakA upAsya-- Alambana sabakA prArthya, gamya evaM upAsya hotA hai / pakSIsamUha apanI madhura kUjana ke byAja se usI kA stuti karatA hai, deva, manuSya sadA usI ke caraNa meM lauTate rahate haiN| vRkSa dolana ke miSa (byAja) se usI ke sAmane vinamra hote haiN| saMsAra meM kauna aisA prANI hai jo usakA anugamana nahIM karatA pakSivajA ravamiSAnmadhuraM stuvanti , devA narAstava luThanti sadaiva pAde vRkSAzca dolanamiSAdabhavan vinmraaH| ko vAnugo bhuvi tale mahatAM nahi syAt // 13 // isa prakAra tulasI stotra meM stotra-Alambana ke svarUpa para kAphI prakAza DAlA gayA hai / uparyukta guNoM ke atirikta vaha vItarAga (17) bhavAgni tApa vinAzaka (18) saMsAra saMtAraka (22), antastimisrAhAraka (19), mRtyu vinAzaka, rogahAraka evaM ekamAtra pratiSThA kA pAtra hai / stotra kA phala 'prayojanamanudizyamando'pi na pravartate' arthAt prayojana ko jAne binA mandamati bhI kisI kArya meM pravRtta nahIM hotA ? isa nyAya se yaha jijJAsA samutthita hotI hai ki isa stotra se kyA lAbha hai ? kyoM hama stotra kI racanA yA racita stotra kA pATha kareM ? prastuta jijJAsA tulasI-stotra ke sandarbha meM vicArya hai 1. doSa vinAza---prabhu ke smaraNa guNakIrtana se sadyaH lAbha yaha hotA hai ki __ doSoM kA kSaya ho jAtA hai pAdAzrayAcca bhavatAM sakalAtmadoSaH // 24 // 2. kathA zravaNa se mukti-bhakti zAstroM meM isakA nirdeza milatA hai ki prabhu guNa zravaNa se mukti milatI hai, duHkha zAMta hote haiM, manaHsthira ho jAtA hai / bhAgavatakAra kahate haiM tava kathAmRta taptajIvanaM, kavirIDitaM kalmaSApaham / zravaNamaMgalaM zrImadAtataM gRNanti te bhUridA janAH // tulasI-stotra kA bhakta kavi kahatA hai-roga se Akula balahIna aura kurUpa jIva bhI he prabho ! Apake nAma kIrtana se kAmadeva svarUpa ho jAte haiMcaNDa 20, aMka 4

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rogAkula gatabalAzca kurUpadhuryAH / ___tvannAmato nanu bhavanti manojatulyAH // 31 // tvannAmataH kSayamiyanti zarIrabhAjAm // 37 / / 3. durlaGa dhya aTavI se mukti-stotA bhayaMkara se bhayaMkara sthala ko bhI apane prabhu kIrtana ke bala para sahajatayA pAra kara jAte haiM--- durlaGghya laGadyanavatImaTavI sukhena / kAmanti te stutikarA manujA nitAMtam // 34 / / 4. dehadhAriyoM kA AdhAra--saMsAra sAgara meM girate hue jIvoM ke lie stotra __ sabala AdhAra kA kAma karatA hai :-- AdhArabhUtamanizaM kila deha bhaajaaN| stotraM tavAtiruciraM parimajjatAM syAt / / 36 / / tulasI stotra meM kAvya tattva vivecya stotra meM zreSTha kAvya ke sabhI guNa vidyamAna hai| citrAtmakatA, rasanIyatA, svAbhAvikatA, ramaNIyatA, cArUtA, parAtparatA Adi guNa isa stotra kI valgutA ko atyadhika sambadhita kara rahe haiN| bhakti evaM zAMtarasa kA madhurima vAtAvaraNa vidyamAna hai / vaidarbhI, rIti evaM mAdhurya tathA prasAda guNa ke lAsya se sampUrNa stotra kAvya anurajita hai / alaMkAroM kA prayoga sahaja hone se saundarya-saMvardhaka bana par3A hai| udAtta-1, 13, vibhAvanA-2, vizeSokti-2, upamA-3, 9, arthApati-4, 8, 13, dRSTAMta-5, 15, utprekSA-6, yamaka-10, laTAnuprAsa-10, 12, saMkara-10, vyatireka11, 19, 21, 23, 31, rUpaka-29, kAvyaliGga-9, 18, 20, 23, 26, 27, 28, arthAntara nyAsa-41, atizayokti-39, Adi alaMkAroM kA sundara viniyoga huA hai| ___ basaMtatilaka chanda kI zrutimadhuratA, bhAvAbhivyaMjakatA Adi guNa sampUrNa stotra meM vidyamAna haiM kyoMki saMpUrNa stotra basaMtatilakA chanda meM hI nibaddha hai| sahaja devavANI meM nibaddha hone ke kAraNa isa stotra kI mahattA akSuNNa hai| tulasI prajJA

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sUcanA jaina vizva bhAratI, lADanUM meM vaitanika / avaitanika jo sevA denA cAheM, kRpayA apanI yogyatA evaM anubhava ke vivaraNa ke sAtha Avedana kareM / dharamacanda caupar3A 'adhyakSa' jaina vizva bhAratI, lADanUM

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phArma-4 (niyama 8 dekhie) 1. tulasI prajJA 2. traimAsika 3-4-5. DaoN0 paramezvara solaMkI bhAratIya jaina vizva bhAratI saMsthAna, lADanUM-341306 6. jaina vizva bhAratI saMsthAna, mAnya vizvavidyAlaya, tulasI grAma, lADanUM-341306 7. maiM paramezvara solaMkI etad dvArA ghoSaNA karatA hUM ki merI adhikatama jAnakArI evaM vizvAsa ke anusAra Upara diye gaye vivaraNa satya dinAMka 28 pharavarI, 1995 paramezvara solaMkI prakAzaka

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TULSI PRAJNA Vol. XX : No. Four January-March, 1995 English Section

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VIOLENCE & NON-VIOLENCE * Parmeshwar Solanki Today violence seems to have grabbed the entire globe. People preaching violence have deep faith in what they hold. They firmly believe that non-violence can never lead them to success. It is miracle of the use of violence that it accomplishes the job more quickly than performing the task by non-violence. The violent person entertains no doubt in his mind about his ability to accomplish the job, Undoubtedty the cult of violence has its hay day to day. Look at a mother, she coaxes her child but he remains recalcitrant, then she beats him and the child submits. So she believes the logic that as long as a child is not beaten, he would remain incorrigible. Spare the rod and spoil the child'. In a similar way, man sees in every walk of his life that violence is the magic which immediately achieves what cannot be accomplished by persuasion of non-violence. So, he also believes in violence. Furthermore, there is no need for propagation of violence for the violent man. He succeeds every where. And a systematic training in coordinated arrengement of working in violence is imparted to police and army cadets. They are taught how to strike, how to apprehend culprit, how to torture or how to disperse a procession. For all this, there is a systematic education in violence. Ample money is spent to add the instruments of violence. Billions and billions of rupees go into armaments. Huge factories are built to manufacture and experiments are made to try out this weaponry. The resoures of violence are unlimited-those of non-violence are limited. Actually no investment are made in non-violence. No endeavours are taken in hand to spread its message. No experiments, no research takeplace, nor any kind of materials are provided to it. All that exist are the institutions of non-violence, mostly private NGO's working here and there in negligible quantity. However in the world of to-day, how can one dismiss the vioce of non-violence to be inconsequential. It holds its importance in juxa position to the present world of violence, where all living things live constantly under the threat of annjbilation. It is when we seek an alternative that we find solace in non-violence. Science has invested innumarable power in man's hands and he

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104 TULSI-PRAJNA is standing at the brink of a catastrophe. The entire world is indulging in the production of armaments resulting in the impending extinction, annihilation and obliteration of humanity from the face of the earth. Mass-slaughter and massacres under the disguise of legalised violence have become the order of the day. Due to modern living in the society man has become a social being, even then he couid not give up his personal ambitions. Therefore, he began to exhibit dual personality-social and personal. The instincts like desire, greed, fear etc. were the part and parcel of his individual set up. Social consciousness was at work at the one end where as individual consciousness was at the other. Being pressed by the social responsibilities he was leading a disciplined life, but on account of the personal consciousness he twined to be an anti-social element The more the objects developed, the more his greed was intensified and there arose the feeling of possessiveness, Having been engrossed with this vicious circle he took to theft, kidnapping etc. The feeling of eminity, jealousy, hatred, condemnation, quarrel, allegation, backbiting. deceit etc--all tiese are categorised as mental violence. Doing away with these evils is seldom thought of. Emotional violence is already there in the heart of hearts and violence in their day to day affairs confronts them in every sphere of their life. The jain philosophy regards earth, water, fire, air and green vegetable as endowed with life and it is violence to take away life from living beings. Killing beings, waging war, defeating enemy and violence for sake of one's nourishment and self-preservation-all these are regarded as violence. It can not be substituted by nonviolence. As a matter of fact imminence is also violence. The whole world is full of living beings. Under these circumstances how can a living being lead life observing complete nonviolence. Essential like eating, drinking etc. are linked with violence. These are the imperative needs of life and one therefore, can not think in terms of non-violence. It is bis compulsion in order to remain alive but he should abstain from unnecessary violence. Here the message of non-violence is all-pervading if it is combined of the purity of mind, speech and body-an influx of purity. The person practising non-violence leads a happy and peaceful life, where there is no room for tensions. The leap forward in this direction is the annihilation of cruelty and inculcation of a feeling of ompassion. The evolution and development of language, script, mathematics, architecture etc. would be possible only if men learn

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Vol. XX, No. 4 105 to live together, lead a peaceful life and know-how to exchange their views to their mutual benefit. The intellactual progress follows the propagation of non-violence. The door of intellectual development would remain closed until the principle of non-violence is not accepted universally. Non-violence is the sound, logical and cogent diagnosis to the diseases afflicting the modern age. It would imply balance and the vice-versa. The force of non-violence and violence would go hand in hand in the society. Community life can not emerge without nonviolence. Therefore we can not give up non-violence in any case. In a human being there exist his own impressions of his past deeds (-) which spring up due to environmental circumstances and therefore violence is also not possible to be uprooted totally. So social life implies the existence of a stream following between non-violence and violence.

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SOME GUIDE LINES FOR HAPPY MEANINGFUL AND SUCCESSFUL LIFE FOUND IN THE UTTARADYAYANA SUTRA (Gleaned and Translated) B. K. KHADABADI (1) cattAri paramaMgANi dullahANIha jtuNnno| mANusattaM suI saddhA saMjamaMmi vIriyaM // (31)* In this world, for living beings four important units are difficult to get : human life, canonical knowledge, faith and strength in selfrestraint. (2) jahA lAho tahA loho lAhA loho pvddhii| domAsakayaM kajjaM koDIe vi na niTThiyaM / / (8 / 17) As one gets (more) profit, one's greed increases. Thus a work that can be done with two grams of gold, cannot be accomplished even by a crore of grams of gold. :, (3) jo sahassaM sahassANaM saMgAme dujjae jiNe / egaM jiNejja appANaM esa se paramo jo|| (9 / 34) One who wins victory over a million soldiers in an unconquerable battle, should win victory over his own self. That would be his true victory. (4) paMcidiyANi kohaM mANaM mAyaM taheva lohaM ca / dujjayaM ceva appANaM savvaM appe jie jiyaM / / (9 / 36) Five senses, anger, pride, deceit, greed and mind-these are difficult to win. (Hence) If one wins his own self, he would win all these. (5) jo sahassaM sahassANaM mAse mAse gavaM de| __ tassAvi saMjamo seo aditassa vi kiMcaNa // (9 / 40) Self-restraint is better than giving a gift of a million cows every month. Then one need not give anything as gift. (6) mAse mAse tu jo bAlo kusaggeNa tu bhuMjae / na so suyakkhAyadhammassa kalaM agghai solasi // (9 / 44) *The first number refers to the chapter and the second to the gaba.

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108 TULSI-PRAJNA The fool (ignorant) who eats food just as much as touching the end of a grass-blade after each month's fast, does not get even onesixteenth part of merit got by the sage with right conduct. (7) ahe vayai koheNaM mANeNaM ahamA gii| mAyA gaI paDigghAo lobhAho duhao bhayaM / / (9 / 54) By anger man goes to lower birth, by pride he reaches wicked conditions, by deceit bis good conditions are destroyed; and by greed he will have fear in this as well as the other World. (8) dhamma pi hu saddahaMtayA dullahayA kAeNa phAsayA / iha kAmaguNehiM mucchiyA samayaM goyama ! mA pamAyae / (10 / 20) Even when one will have faith in good religion, its followers are difficult to get. In this world most of the people are seized by passions. Therefore, OGautama, you should not be careless even for a moment. (9) aha paMcahiM ThANehiM jehiM sikkhA na lambhaI / thambhA kohA pamAeNaM rogeNA'lassaeNa ya // (1113) Pride, arger, carelessness, disease and indolence-these five come in the way of one's education. (10-11) aha aTTahiM ThANehiM sikkhAsIle tti vuccaI / ahassire sayA daMte na ya mammamudAhare / / (1114) nAsIle na visIle na siyA ailolue| akohaNe saccarae sikkhAsIle tti vuccaI / / (1115) One who possesses the following eight qualities is called (truly) educated : Not extending ugly laughter, controlling senses and mind, not disclosing others weal points, having spotless charactor, possessing good behaviour, not indulging in sumptuous food, not being enraged and being truthful. (12) jA jA vaccai rayaNI na sA paDiniyattaI / dhammaM ca kuNamANassa saphalA jati rAio // (14 / 25) The passing night does not return. The nights of the person living Righteous life are fruitful. (13) vivAdaM ca udIrei ahamme attapaNNahA / vuggahe kalahe ratte pAvasamaNi tti vuccai / / (17/12) One who digs up the cooled contrarversies, is bereft of good character, spoils his knowledge by bad logic, is interested in quarrals, is a bad monk (Sramana), (14) samayA savvabhUesu sattumittesu vA jge| pANAivAyaviraI jAvajjIvAe dukkarA / / (19 / 25)

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Vol. xx, No. 4 109 Treating all living beings--friends or enemices, as equal and avoiding hurting or killing living beings throughout life is very difficult. (15) lAbhAlAbhe suhe dukkhe jIvie maraNe thaa| samo niMdApasaMsAsu tahA maannaavmaanno| (19 / 90) One who takes profit and loss, happiness and misery, birth and death, praise or hatred as equal is a sage (muni). (16) sarIramAha nAva tti jIvo vaccai naavio| __saMsAro aNNavo vutto jaM taraMti mahesiNo / (23173) Our body is a boat and our soul the boat-man and life is ocean. Those who search for liberation sail like this. (17) na vi muMDieNa samaNo na oMkAreNa bmbhnno| __ na muNI raNNavAseNaM kusacIreNa na tAvaso / / (25 / 29) By shaving head one cannot be sramana (monk); by muttering the hymn om one cannot be Brahmin, by dwelling in forest one can not be muni (sage); and by wearing rags one cannot be tapasa (penancer). (18) samayAe samaNo hoi bambhacereNa bmbhnno| nANeNa ya muNI hoi taveNaM hoi tAvaso / / (25 / 30) By accomplishing equality one becomes Sramana; by observing celibacy (or by possessing knowledge of Brahman) one becomes Brahmin; by accomplishing (real) knowledge one becomes muni; and by practising penance ope can be tapasa. (19) kammuNA bambhaNo hoi kammuNA hoi khattio / vaisso kammuNA hoi suddo havai kammuNA // (25531) By acts (not by birth) one becomes Brahmin; by acts one becomes Ksatriya; by acts one becomes Vaisya and by acts one becomes Sudra. (20) nANeNa jANaI bhAve daMsaNeNa ya sarahe / caritteNa nigiNhAi taveNa parisujjhaI / / (28135) ___One (the soul) knows by knowledge, believes by faith, restrains by (right) character and becomes pure by penance. (21) tassesa maggo guruviddhasevA vivajjaNA bAlajaNassa duuraa| sajjhAyaegaMtanisevaNA ya suttatthasaMciMtaNayA dhiI va / / (32 // 3) Serving teachers and elders, keeping fools away, study of scriptures, living in a lonely place, meditating and disenssing on the meanings of sutras and holding courage these all form the path to liberation.

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110 TULSI-PRAJNA (22) rAgo ya doso vi ya kammabIyaM kammaM ca mohappabhavaM vayaMti / kammaM ca jAImaraNassa mUlaM dukkhaM ca jAImaraNaM vayaMti // (3217) Attachment and hatred are seeds of karma; karma arises out of delusion and it is the root of birth and death. Birth and death are to be the root of misery. (23) dukkhaM hayaM jassa na hoi moho, moho hao jassa na hoi taNhA / taNhA hayA jassa na hoi loho, loho ho jassa na kiMcaNAI / / (32 / 8) One who has no delusion has destroyed misery. One who has no desire (thirst) has destroyed delusion. One who has no greed has destroyed thirst; and one who has nothing has destroyed greed. (24) je iMdiyANaM visayA maNaNNA na tesu bhAvaM nisire kyaai| ___na yAmaNuNNesu maNaM vi kujjA samAhikAme samaNe tavassI // (32 / 21) The Sramanas intending concentration of mind should not have attachment to favourable (liking) objects of senses and should nourish hatred against unfavourable (unliking) objects of senses.

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MAN AND ENVIRONMENT Suresh Jain and Ms. Chitralekha Jain Man is a product of natural environment and organic evolution. He is a psychosomatic entity surrounded by extra somatic atmosphere. He is social, emotional and rational in nature. Biologically the human has the highest position in the animal kingdom with his well developed brain. He belongs in Primate with his other biological mates like gorilla, chimpanzce, gibbon and baboon. According to geological records, human came on this earth about two million years ago. Human like other living organisms require basic natural resources to fulfil their various needs and survival. Unfortunately, he has exploited several resources even by violating natural, social, religious and even scientific laws out of their greed. This exploitation has led to several environmental problems. We all know that man is a part of the nature, lives on its provision and eventually returns there. All things in sky, earth and seas have been provided as a resources to sustain our life. Nature, which is a source of life for all living beings including human, is continuously transformed while always maintaining order and harmony in accordance with the profound laws of universe. From time immemorial our forefathers have endeavoured to make a beautiful land and to create a distinct culture in harmony with nature. Scientists believe that from ecologist's perspective, there is no dichotomy between man and pature". Thus the man has to follow the rules of universe. Nature reigns absolutely, supreme over man and man is only a "tiny helpless speck" in this mysterious universe. This has to be realised by us very sincerely. This planet embraces innumerable life forms, living in air, water and soil from billions of years. The balance in environment is the 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.

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TULSI-PRAJNA Man and Science: The contribution of science and technology to the enrichment of human cnvironment can not be ignored. Scientific advances have facilitated a gradual revolution in agriculture leading to high productivity and stability of major crops The impact of industrial progress has been tremendous, boosting our economy. Achievements in space research, electronics, atomic energy, medicines have been responsible for nurturing healthy human beings. But on the other hand this sceintific technological development has disturbed the ecological balance of the nature. Man has exploited all living and non-living resources for his economic and even for recreational purposes without following natural laws. During the process of these achievements, the man has lost the grip over them and started breaking the law of the universe. The profit motive, may be individual or collective seem to be over-shadowed all things. This overriding concern with SELF is the basic cause of environmental crisis. Environmental Hazards : The hazards due to uncontrolled technological developments and large increases in consumption of animal proteins in recent decades are also responsible for ever increasing environmental problems. It has been observed that about 70,000 Km. useful land goes out of production annually due to desertification, threatening the lifo of about 50 million people. Tropical forests are being destroyed at the rate of about 1.3 million hectares per annum in Africa alone. About 33% of total world's cereal output is used as animal food to get animal protein, which becomes about 1/10 of plant protein. Today we are witnessing increase in flooded areas, deserts and soil erosion, genetic damages to buman systems, threat to living species, hazards from excessive fertilisers, pesticides, drugs and smokes, deforestation, allergy from pollens and noxious weeds. Several new diseases have gripped the human. The pneumoconiosis and solicosis in the workers of coal and mica mincs, lung cancer in the workers of uranium mines, leukaemia due to the radiation exposure, etc., The rate of death from cancer and other potentially curable diseases has increased more than 12% in the past decade. The 80% of cancer cases are due to environmental problems. The pollutions have become a threat to the living creatures including human. Noise pollution which is a result of industrial development leads to the loss of hearing, emotional distress, blood pressure, sleep

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Vol. XXI, No. 4 ing sickness and tension including increase in heart beat. Air pollution produces acid rains and changes the pH values of the earth's resources. Nuclear explosions are the greatest danger to living. The toxicity is 100 million times more than that of cyanides and other reagents. The chemical products like DDT, pyrethroids, nicotine, heavy metals, chlorinated hydrocarbons affects kidney, lungs, nervous system, endocrinal and gonadal systems of the human. The role of asbestos for lung cancer, benzene for leukaemia, ketone for sterility and vinyl chloride industries in cancer of liver are well known. The use of mercury and cadmium has already been banned in Sweden and Japan respectively. The supersonic air transport destroys ozone layer of the atmosphere which filter solar radiations. It has been found that 8% depletion of ozone led to an increase, in 8,000 cancer cases in U.S.A. alone. The list of chemicals damaging nature is very big and beyond the capacity of this paper. In brief it can be said that there are about 35,000 chemicals potentially hazardous to human health already available in market. Mar's Present Position Today, the position and future of man has been shaken. Science treat man less than man and nature less than nature. We have developed a wrong concept of progress and relate it only with technological advancement. The technological advancement have given higher place to the things rather than persons, which has increased our wants rather than enjoyment. Today environment is an unpleasant word. We hear it on all side, i.e. speeches, motion picture, still picture, and T.V. programmes showing how awful it is, A variety of factories, buildings, homes, automobiles, burning of garbage piles, are releasing waste products into air and thus conteminating our environment continuously. Conservation of Environment The ecological imbalance in the nature has compelled the so called civilised man to think and work to stop further damages to our environment. We have to introduce in the minds of children that we are surrounded by the beauty of nature and we should sustain and enhance it. One can take from the earth and atmosphere only so much as one put into them. It is imperative that all people should renew their appreciation on nature, take living care on it, eliminate sources of pollution and endeavour to restore and maitain the order and barnony therein.

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14 TULSI-PRAJNA an 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 gready behaviour has become exception to this natural law. Now the future of civilisation depends on the degree in which we can balance the forces of science and religion. The essence of education is religious which inculcates 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 without humanity" and "education without character" are the social sins. In an U.N. Conference held at Stocholm (1972) all heads of the States of the world met together and resolved that "all natural resources of world must be safe guarded for the benefit of present and future generations". Now a days there is a great emphasis on the newly developed ethics generally called "environmental ethics". The ideas are not new, the environmental ethics were already existed in our oriental religions and cultures. It is a happy, sign that technologically developed western societies are also following these environmental ethics concerned with respect to all living things and appreciation for the beauty of nature. Situationally these ethics can be studied under three categories : Current ethics -Dominancy -Continuous progress -Based on ecosystem concept survival of the human species depends on the survival of other species. -Respect for all living things -Appreciation of the beauty of nature. There is an urgent need to integrate environmental knowledge with examples and reasonable attitude into the educational (curricula for our to-morrow's survival. It is because the issues, challenges and solutions of human relationship to its environment are international in character and global in its vision. The curricular approach will bring changes in the attitude of the children and will create a social awakening among masses towards our environment. Various religions of the world also speak about the protection of animals and plants. There is a provision of worship for various natural resources like trees viz. Peepal, Bargad, Aam, Imali, Mahua etc. rivers, viz. Ganga, Yamuna, Godawari, Kaveri etc., animals viz. cow, buffalo and even the Sun, the Moon, ocean, clouds, etc., in religion. Jain religion support the idea of equality in all livings Transitional ethics New ethics

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Vol. XXI, No. 4 15 including plants and their killing is considered a sin. Muslims also do not support the killing of animal for food. The holy book of christian mention's that our god is the same god, this earth is precious to him and to harm the earth is to heap contempt on its creator'. All things therefore, that you want other to do to you, you also must like wise do to them (Mathew 7:12) Man wanton almost frivolous destruction of the wild kingdom is gros; abuse of the trust given by God (Genesis 1 : 28) Thus the idea of ecodevelopment-development without destruction is being emphasised. Several national and interactional organisations are working hard in this line. Some of them can be cited as examples, viz. World wide Fund, International Union for Conservation of Natu Natural Resources, Rare Animal Relief (RARE), Young People Trust for Endangered Species (YPTES), Friends of Earth, Convention on International Trade in Endangered Species (CITES) etc, Most of the countries have established Ministries for Environment, Natural Resources and Conservation, etc., so as to fastern the work in this direction. Conclusion The health of global systems is vital to the future of our planet, and is of great concern to us as educated class of the society. The future needs of the society will be well served, if we change our short-term mentality and focus attention on long-term considerations including a sound attitude in the use of all our resources. The Rights' of future generations have to be preserved. They have a right to an uncontaminated and undamaged earth and to its enjoyment as the ground of human history, culture and social bonds. We begin with the notion, that humanity must urgently change its perspective on natural environment, which envelops us, which compose us, which nourishes us. The human ingenuity which brought technological advances, now threatened our life systems. The corporate passion for profits, which has made our lives easier, now threatened to diminish Earth's treasury of natural beauty, which gives meaning and joy to life. What can be done ? The answer lies in education, i c., in providing information to public, so that within another generation, humanity will recognise its role as protector and participant in nature, and not conqueror. I believe change begins at the local level, the social values and policies transfer from person to person, community to community. The practing of 3 R's formula is a good way to conserve energy i.e. Reduce, Reuse and Recycle the things. Now the question arises about the type and quality of education,

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16 TULSI-PRAJNA Generally we call Environmental Education. There are several views regarding the definition, nature and scope of environmental education. Environmental education is just education from environment, about environment and for environment. It can be regarded as a field of awareness or an educational process which develop certain knowledge, skills, attitude, beliefs, and values to help the learner to cope with the environmental issues and problems. The aspects may be scientific, social, cultural, political spiritual, economic and even psychological

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ANCIENT INDIAN POLITY AS DEPICTED IN JAIN CANONICAL LITERATURE Nagendra Kr. Singh The present paper is analylitical study of the Contribution of Jain Canonical Liturature in Origin and development of Ancient Indian Political philosophy. The most important Canonical works are the Jaina Sutras", which date are not definitely known. It is said that the existing Jain Canonical literature belong to different Chronological strata. Its earlier portion are possibly traceable to the period of the first disciples of Mahavira Gautama, while its later portions are probably not older than the middle of the fifth and begining of the sixth century AD., when the sacred literatures were cted and written down (according to the Jaina tradition) at famous Council held at Valabhi 1 Prof. H. Jacobi wrote in 1894 that the exact date of the Composition of the Jaina Sutras cannot be satisfactory solved. He said that most part of the Jaina sutras were old. The first edition of the Jaipa Canonical works took place under the Venerable Devardhigani in 453 A.D 2 The most important Canonical literature are the "Uttaradhyayan Sutra" and the " Acaranga Sutra, which enlights us on the concept of political philosophy. The former enlights us on the concept of monarchy and the latter on the concepi of anarchy or the form of kingless state It refers also to a constitution like that of the Andhaka Vrishnis. it uses the terms Viruddha rajya 3 and Iksavaku Janapad i.e. Koshala transforming itself into kasi-koshala. The Commentary of Visheshavashyaka Bhasya describes the Concept of devine right theory. It mentions five categories of gods among whom the human gods occupy the second place and the king is also included. Another Jaina work "Bhagwati Sutro" gives the concept of 'Republic state. If referes to sixteen Mahajanapadas with slight variations. In the "Uttaradhyana Sutra", there is an interesting description of the ideals of ksatriyahood and the concept of Monarchy. Concerning the former, the following conversation between Nami, who had descended from the world of gods, and was born as a man and the god Indra, disguised as a Brahmana', are more important reference to the relation of politics to Ethics. When Nami renounced his throne

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118 TULSI-PRAJNA and became an ascetic, and Indra had came to him in disguise in the role of a true ksatriya. Indra pleaded that the king should became a true khattiya (ksatriya) by punishing theives and robbers as well as Culprits and burglers and thus establishing the security of the town. Nami replies that men frequently inflict punishment wrongly on innocent persons by putting in prision and guilty ones being set at liberty. Again when Indra urges that the king should become a true khattiya by subduing all princes who did not acknowledge his sway. Nami replies, a man is Victorious if he conqueres no body but himself. Again Indra urges that you would he true khattiya by erecting a wall gates and battlements, digging a moat, construct sataghnis. Nami answered that his faith was his fortress, self-control, the bolt of its gate, contentment, the top of the string, zeal, his hero, carefulness, its string, truth the strength with which he pierced the arrow, penance, the foe's mail and karma, with which he could be victor in the battle with samsara or life. Indra then raised another question "By building places, excellent houses (vardhamanagraha), and turret, you would be true khatriya. Nami answered that if he built houses on the roods would certainly get a trouble, he might take his lodgings wherever he wanted to go. At last, Indra failed to entice the enlightened Nami with pleasures, powers and privileges of the khattiya." The above extracts involve not only a moral censure of state craft, but also a strong condemnation of one of the fundam principles of the Brahmana canonists in defence of the same namely its basis in the laws of the ksatriya order. The following concept of ksatriya (i.e. of a king) is common among the Jains, although it was not relished by the Jaina teachers : (1) that regulating to the duty of a ksatriya, who was to fortify his capital; (II) that concerning his duty of punishment the wicked and establishing public safty; (IIT) That relating to his subjugation of all recalcitrant Chieftains, that is, his ambition as a conqueror; (IV) That relating to his patronage of dharma, in the shape of performing sacrifices and feeding sramanas and Brahmanas, and (V) That relating to increasing material wealth in the shape of gold, silver, and other Jewels etc. In all these details in the Jaina Sastra are in perfect agreement with what has been stated in the ManuSmriti.? Here we have unonimity of opinion between the ancient Hindu and Jainas on certain important aspect of kingship. Even in regard to their concept of a Universal monarch, the Jain merely followed the earlier Hindu tradition. The ideal universal monarch was, of Course Bharata the son of Rsabhadeva. About

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. Vol. XX, No. 4 Bharata, it was said that after learning the pure creed, which is adorned by truth and righteousness, he gave up Bharatavarsa and all pleasure, and became ascetic. The pure Creed is defined thus, A wiseman believes in the existence of soul, he avoides the heresy of the non-existence of the soul, possessing true faith, one should practice the very difficult law according to the faith. Next to Bharata was Sagara, who likewise give up the Ocean-girt Bharatavarsa, and his unrivalled kingly power and reached perfection through compassion. The Maghavan, a universal monarch of great power, who also gave up the sovereignty of Bharatavarsa before taking to the life of pure faith. Another Cakravartin king was Sanat Kumar, who abdicated in favour of his son before practising austerities. Santi, the next monarch was followed by some saint. He was succeded by king Kundhu, the bull of the Aiksvaku race, who likewise became a member of the same order. Then came Ara, who also gave up the sovereignty of the sea-girt Bharatavarsa, befor becoming perfect. Mahapadama forsook his large kingdom, arms, war chariots and exquisite pleasures before becoming likewise perfect. He was followed by Harisena, Jaya, Dasarnabhadra, the king of Dasarna, Karakandu of Kalinga, Dvimukh of Panicala Nami of Videha, Naggati or Nugnajit of Gandhara, Velyana of Sauvira, Nandan of Kasi, Vijaya, the son of Brahmaraja of Dvarakavati and Mahabala of Hastinapura 8 The above mentioned long list of universal monarchs as given in the Jaina canonical literature proves, firstly that the concept of universal monarch was same as that among the ancient Hindus and secondly that amongest the latter, there were many illustrious name in the Jaina history of rulers, who after enjoying sovereignty for long time, abandoned it for attaining salvation. 119 Jaina Canonical works describe the nature of ancient Indian republics also. Republics was a group with main Characteristic of possessing a mind e. g. the gana of the mullas, and the gana of pura. Its non social use is painted in music (bhava-gana). Non-constitutional ganas had according to the commentary, lack of mentality and purpose (in making up the groups) e.g. Vasu-gana (the Vasu gods). The constitutional gana is real gana and in the eye of Jain authority, it has a mind, it is an organised conscious body of men like political assembly and the corporate pura (assembly)? The Acharanga Sutra, in its section dealing with the rules for daily life of the mooks and nuns, prohibits them to enter certain type of states, lest he or she is taken to be a spy and put to torture. One of these states is a Gana Rajyani (Ganarajyani). It also prohibit them on their begging tour to

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120 TULSI-PRAJNA accept food in the house of Khattiyas (Skt. Kshatriyas), King's messengers, and relation of the king 10 The avadansataka mentions some merchants from the middle country of northern India had gone to Deccan "Gentlemen msrchents, who was the king there (in northern India) they replied, "your Majesty some countries are under Ganas and other are under kings" Other Jain canonical work 'Antagadasao' confirm the existence of an executive council in a sangha, when it describes the ten principle Dasarahas among the Andhakas-Vrisnis, who had a sangha of their own. 18 Beyond these details, it is not possible to say to what extent exactly the gana constitution was republican in character. Besides other Jaina Canonical works give a clear concept of agarchy in a kingless state or arajata form of state. This form of state is examplified by the state erected over the Yuvarajas. In Acharanga Sutra, the following is said: "A Jain monk or nun on a pilgrimage, whose road lies through a country, where there is no or which is ruled by a gana form of government or by Yuvaraja a by Crown prince, or by two kings, a which is Vairajya state or which is a Viruddharaia should, if there be some other places for walking about a friendly district not choose the former road for their voyage. The Kevalin says, "This is the reason, the ignorant populace might bully or beat etc, the mendicants". (Gamanugamam dujja mane arintara se arayani, va ganavuyani, va Jeeva rajani va dorajjani, va verajjani, va virudelha rajjani, va sati ladhe viharae samtharamanelim Janavahim no vihara vattayac pavpjjejja gamanae toto samjayam eva gamanugamam dujjejj)18 Here, we have a unique feature, which for the want of better title, it may be called the negation of kingless. These names of different types of anarchial state ruled over by the gana in concent Hindu literature. Perhaps in this detail the Jainas added to ancient Indian political philosophy in the sense that it at least gives some idea of anarchial State, there by completing the picture of the form of govern ment in ancient India. The above account of the different forms of governmept under which anarchy prevailed reference is a difficult matter since the date of the Jaina sutras are itself not decided. But since the first edition of the sutras took place under the venerable Devarddhigani in 453 A. D. They may be assigned to the early Centuries A. D. as has been opined by H. Jacobi.16 We have seen above that the republican communities finally disappared from history only in the age of the Gupta dynasty (4th Century A. D). We may therefore presume that the above Jaina accounts referes to the first Century A. D.' It may

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Vol. XX, No. 4 be said that the gana form of government, where anarchy prevailed, according to the "Acharanga Sutra, has to be assigned to the Madhyadesa. The Canonical literature take it as a constitutional experiment which had been tried more than once in this country. The canons mention, such form of government as a living institution. The group where this constitution occurs, is composed of all real and historical form of government. The refering to the passege in the Acaranga Sutra cited above, the author said that it mentioned in following form of government-the non-ruler states, the gana ruled states, the vairajya state and the viruddharajjani or state ruled by parties. Of these the yuvaraja states were evidently the type refered in kharavelas famous Hathigumpha inscription as on which the great monarch is said to have preceded over before his coronation (Yuvarajan pasasitan). Such a period of rule was considered as interregnum. Government was probably in the hands of some council of regency the sovereign being to young. Thus the Jainas refine the idea and belief of Hindus and establish their theories of the origin and development of the government in ancient India. References: 1. W. Winternitz, A History of Indsan Literrture Vol. II, pp. 431-35, J. C. Jain, Life in Ancient India as Depticted in the Jaina Cannon, Bombay, 1947, p. 38 2. H. Jacobi, Jain Sutra, Pt. II, Introduction p. XL. (Secred Book of the East, XIX, pt I) M. C. Duff, The Chronology of India, p. 33 3. Acharanga Sutra, 11.3.10 4. K. P. Jayswal, Hindu Polity, p. 229. 5. The Uttarradhayana Sutra, IX, 6.66 6. H. Jacobi, Op. pt. II, 17-49, pp 37-40. 7. Cf. Manusmrti, I. 89. p. 24. VII, 87-95. pp. 230-31 & 238, X. 77-79,115, 419-23 8. H. Jacobi, Op. Cit. XVIII, 33-51, pp. 85-88. 9. Kp Jaysawal, Op. cef. pp. 26-27. 121 10. Acharanga Sutra II, 13 11. Quoted in S. N. Mishra, Ancient Indian Republic, p. 37. 12 B.A. Soletora, Ancent Ihdian Political Thought and Institution, Bombay, 1963, p. 105 13. Acharanga Sutra, II 3.1 40, in Jain Sutra, p. 138. 14. K.P. Jaysawal, Op. cit p. 84; K.V. Rangaswami Aiyagar Some Aspect of Ancient Indian Polity; Madras, 1935, p. 77.

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JAYANANDA : THE KASHMIRIAN TIBETOLOGIST Narendra Kumar Dash Before Budhism, the Bon religion was prevalent in Tibet. This earliest religion of Tibct was founded by Shenrab Miwo Shang-shung in western Tibet.1 According to the veiw of the said religion the founder of the Bon religion was a contemporary to Lord Buddha. Some others claim that he was an incarnation of Buddha. Contrary to these is the assertion by still others that Shenrab Miwa was an incarnation of an ardent Buddhist Pandit, who later opposed the Doctrine of Buddhism 3 Though the Buddhist teaching first spread to Tibet during the reign of the twenty-eighth king of the Tibetan empire of the early kings i.e. Hla-the-theri Gnyan-bstan (early 3rd century A.D.), still the actual propagation of Buddhism began in the seventh century A. D., when king Songtsen Gampo ascended the throne. He married Bhekuti Devi, the daughter of the Nepalese king Amshuvarman and also to Wen-ch'eng kungchu the daugher of the Chinese Emperor T'ai-tsung. The Tibetan called the princess of Nepal and China as Belsa'means to Nepalese consort' and Gyasa, means the Chinese consort' respectively-Belsa took with ter the image of the Aksobhya Buddha. That image is considerd sacred by the Tibetans as it is said to have been blessed by Lord Buddha. On the otherhand, Gyasa arrived at Lhasa with the image of Sbakyamuni, the Gautama Buddha. This is also considered to have been blessed by Lord Buddha. Both the queens requested the king to build temples for the images of Buddha they had brought to Tibet. Gyasa had her temple built and it was called Ramoche Tsukla-khang The temple meant for the image brought by Belsa was called Rasa Trulnang Tsukla-khang" and later it became known as the Jokhang. Gradually the temples and Monasteries ware built in Tibet, the Buddhist texts also translated into Tibetan as a part of s read of Buddhism and many Indian Pandits were invited to Tibet to propagate the Doctrine. So many Tibetans were visited India to learn Sanskrit and the Buddhist texts from Indian Pandits. The Indian pandits as Santaraksita, Kamalasila, and Padmasambhava visited Tibet, translated and disseminated many sutras, tantras and commentaries

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124 TULSI-PRAJNA During the reign of glang-dar-ma the Doctrine suffered a setback for almost a decade, but revived a gain, starting from the eastern and western parts of Tibet. This marked the beginning of the later dissemination of Buddhism in Tibet. Many scholars, such as Rinchen-sang-po, met with famous Indian scholars and adepts and through hearing, thinking and meditating maintained and furthered the conqueror's teaching. Also, many Indian scholars, such as Atisa, came to Tibet and translated and disseminated many sutras, tantras and commentaries. At this point, many of Tibet's own people became skilled in the doctrine and began writing the many Tibetan Commentaries, and after a time not many famous Indian or Nepalese scholars came to Tibet. Thus, the Buddhist teaching that spread to Tibet is just the stainless teaching of India. The Tibetan Lamas neither changed it nor mixed it with another religion. For example, in Tibetan commentaries, even after a brief exegesis of doctrine, a source is cited, be it the speech of Buddha himself or of another Indian scholar, and the point is settled only on this basis. 5 Again, the Sanskrit texts, which are difficult to understand, entirely translated into Tibeten in a easier way, in many centuries ago. It is known from the history of Tibet that the tranlation of buddhist scriptures on large scale commence after the second half of the eight century A:D., when the king KhriSron Ide-brtson ruled over Tibet. Particularly after the founding of the first Tibetan monastery, Bsam-yas (Circa 773), and the acceptance of Buddhism as state religion the translation activities were furthered. It would seem that the royal patronage of the translating activities has stimulated centralization and standardization of these s. A central committee of translators, consisting of both Indian and Tibetan scholars, was installed, authorised to revise old and new translations in order to attain uniformity in terminology as well as translating techniques 6 This committee is generally referred to as Bcom-Idan- das-kyi-rin-lugs-kyi-dun-sa.? It is known from the history and records that the compositions of the scholars like Dignaga, Nagarjuna, Arya Maitreya, Dharmakiritti, Dharmottara and Vasubandhu etc. were included in Tibetan translations. However, the three famous works of Visubandhu on Vada i.e. the Vada-vidhi (Chinese : Ronki), the Vada-marga (Chinese : Ronshiki) and the Vada-kausala (Chinese : Ronshin) are not popular in Tibet. Gradually, when Buddhsm in India proper had become extinct, an indigenous independent production of works on Logic by Tibetan

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Vol. XXI, No. 4 125 Lamas developed and continued the Indian tradition 8 Stcherbatsky, in vis famous work the Buddhist Logic, suggests that 'The original Tibetan literature on Logic begins in the XIIth Century A.D., just at the time when Buddhism becomes extinct in Northern India'.9 He further divides the history of Logic in Tibet into two separate periods, the old one, upto the time of Tson-kha-pa (1357 to 1419),10 and the new one, after Tson-kha-pa It is known from the same source that Chaba-choi-kyi-senge (Phyva-pa-chos. kyi-senge) was the first author to compose an independent work on Logic in the land of snow. He had composed a commentary on the Pramanaviniscayah of Dharmakirti and a separate work of his own in enemonic verse with his own explanations. 11 Jayananda or Jayananta, a Kashmirian Pandit (Tib.: kha-che'i pa ndi-ta had composed a short gloss of twenty verses on Buddhist Logic in eleventh century A. D. The same text was revised and translated into Tibetan by the author himself alongwith the help of the Tibetan Lo-tsa-ba mdo-sde-'bar(Saps.: Sutrantoijvala). This Tibetan name also may be rendered as : Sutrantadida. The auther of this work is also credited with the translation of another five works on Buddhist Logic contained in Bstan-'gyur. They are the Bodhicittavivaranah (Tib.: Byan-chub sems-kyi 'grel-pa) of Nagarjuna (Pek. 5470); the Visvakarmacaryopadesah (Tib : Las sna-tshogs-spyod-pa'i man-nag) of Haribhadra (Pek. 5228); the Vigrahayyavartanikarikanamah (Tib. : Rtsod pz bziog-pa'i gnen-po dgos-'dod thams-cadbyan-ba) of Nagarjuna (Pek. 5230); the Vaidalyaprakarana namah (Tib. : Shib-mornam-par 'thaq-pa shes-bya-ba'i rab-tu byed-pa) of Nagarjuna (Pek. 5271) and the Madhyamakavataratika namah (Tib. : Dbu-ma-la 'jug-pa'i 'grel-bsad casbya-ba) of the auther himself (Prk 5271). Besides, a work on Tantra entitled the Yddhajayarnavanamatantraraja svarodaya namah (Tib. : Gyul-las rnam-par rgyal-po dbyans 'char-ba shes-bya-be) was also translated into Tibetan by Jayananda with the Tibetan scholar Rmons.pa'i gnen-po dgos-'dod 'byun-ba (Pek. 5813) The two works composed by Jayananda Viz,, the Tarkamudgarakarika (Pek. 5270) and the Madhyamakavataratika (Pek. 5271) are based on the Madhyamika branch of Buddhist philosophy. In this connection the remarks of Satishcandra Vidyabhusana is noteworthy. He opines that 'the Madhyamikakarika of Nagarjuna, the Mulamadhyamavrtti of Buddha Palita, the Hastabala by Arya Deva, the MadhyaMahsdayakarika by Bhavya, the Madhyamapratityasamutpada by Krsna, the Madhyamikayrttih of Candrakirtti, and the Madhyam kavataratika

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126 TULSI-PRAJNA by Jayananda (Jayananta)are the principal works of the Madhyamika School.12 This observation of Vidyabhusana simply suggests that Jayananda was one of the chief Buddhist Logicians of the said School. In this regard Dr. Roerich also rightly opines that rMan bya Byan-brtsun had learned the Madhyamika system from Khu lo-tsaba mDo-sde-'bar and Kha-che Jayananda. 18 It is needless to say again that the two above mentioned teachers of the great scholar r Ma-bya Byan-Brtson had composed a commentary on the Tarkamudgarakarika ayananda (cTog-ge-tho.ba, Tg dbU-ma, no. 3869).14 It is also known from the same source that the co-translator mDo-sde-'bar was a contemporary of Pa-tshab Ni-ma grags, the famous Tibetan scholar of eleventh century AD.15 Thus, it may be strongly suggested that the Tarkamudgarakarika was composed in Tith Century A.D. The other five works which were translated by 'Jayananda with the help of the Tibetan Lo-tsa-bas like Khu mdo-sde-'bar (Skt. Sutrantojjvala), rMons-pa'i gnen-po dgos-'dod thamas-cad 'byun-ba (Skt. Ajnabandhvar-thasarbodbhava), mdo-sde-dpal (Skt. Sutranta Sri) and Kun-dga' grags (Skt. Saryananda Sasvakritti) are also connected with the Madhyamika school and out of these three works are credited to Nagarjuna, the founder of the Madhyamika philosophy. Thus, it may be referred that the great logician Jayananda was one of the pioneers of the Madhyamik School of philosophy. Place of translation In the colophon of the work Tarkamudgarakarika it has been mentioned that the work has been written by the Kashmirian Pandit Jayananda and the work was revised and translated by the great (Tib sus-chen, Skt, mahat) Lo-tsa-ba Sutrantojjvala16 alongwith the author himself However, neither in the colophon nor in the main text of this treatise the place of translation has been mentioned. Therefore, it is not possible to infer the place of the translation of the work; but it may be suggested that since the author was from Kashmir, it might have been translated there. Again, it is known from the "Blue Annals', (P.I.334) that Jayananda visited gSan-phu and became known as kha-che mkhan-po. Thus, it might be suggested that we had composed and translated the works at gsanphu. Subject matter (a)Tarkamudgarakarika (Tg. dbu-ma, No. 3869) Pek. 5270 This short treatise of Jyananda consists of twenty verses. At the beginning of the work the author salutes the Arya Manjusrikumara

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Vol. XX, No. 4 127 T (Tib. : 'phags-pa 'jam-dpal-gshon-nur-gyur-ba (la-phyag: 'tshal-lo), so that he will be able to camplete the work without any obstacles. it is a general tradition among the Indian authors that at the beginning of their works they should worship their respective Gods or Goddess to complete the work smoothly. This trend was not only familiar among the Hindus, but also this was a practice among the Buddhists and the Jains. Therefore, Patanjali, the author of the great Mahabhasya, rightly opines that : mangalika acarya mahatah sastraughasya mangalartham sidhasabdamaditah prayurko/mangaladinihi sastrani prathante virapurusakani ca bhavantyayusmat-purusani ca, adhyetaraso siddhartha yatha syuriti.17 Through the short gloss the author argues that the wordly objects are realised hy he means of the valid knowledge (pramana) only. Then he gives three possible definations of the pramana (Tib. : 'jalbyed, viz., sphutarthaprapika (Tib. i gan-bcad-don-thob-byed-pa), 18 ajnatajnapakam (Tib. : ma-rtogs-don-gsai-'dod) and satyartho bodhakam (l'ib. : bden-pa 'i-don stogs-smra) and step by step he nicely refutes these. According to the author the aim of valid knowledge is to establish the existence of prameya (Tib. : gshal-bya) and this prameya is nothing. but identical with a dravya (Tib. : rdsas). Since the drayyas are ksanika in nature, it is not possible to realise the sphutartan. Thus, Jayananda refutes all the definations. Again, he rejects the two means of the valid knowledge i.e. the perception and the inference, which have been acceptad by the great Buddhist Logician Dharmakirtti and his followers. Thus, this short work of the Kashmirian Pandit is a direct attack to the pramanavadina 'those who believe on the pramanas. This work of Jayananda now needs some comparison with the Vigrahavyavartanikarika of the great scholar and the founder of the Madhyamaka philosophy Nagarjuna. Nagarjuna critises the validity of the pramanas through his seventy verses. Nagarjuna argues that if you establish objects through a pramana, the pramana itself must be established through another one and that itself by a fresh one. until you commit the fallacy of regressus ad infinitum. If on the other hand you attempt to establish objects without a pramana, your tenent falls to the ground. A pramana itself is not established. Had it been so, there would have been a complete cessation of gloom or ignorance. The view that a pramana establishes itself as well as other objects, is untenable. 19 A fire which is cited as an illustration, can illumine other objects by removing darkness which besets them, but it can not illumine itself inasmuch as a fire never co-abides with darkness. Thus, Nagarjuna criticises the validity of pramanas as discussed

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128 TULSI-PRAJNA through the Nyayasutras of Gautama. Again, he argues that a pramana cannot be so called, if it is totally independent of prameya 'objects'. 20 If, on the other hand, a pramana is dependent on prameya "object', how can it having no self-existence, establish the latter. This work of Nagarjuna, which was translated into Tibetan by the Indian sage Jna nagarbha with the Tibetan Lo-tss-ba Ka-wa.dpal-brt-Segs, subsequently was recast by the Kashmirian Pandit Jayananda and the Lo-tsa-ba Khu mdo-sde-dpal. Now, it may be suggested that the author of the Tarkamudgarakarika, being influenced by the said work of Nagarjuna, composed a separate and independent treatise of twenty verses. He had composed his independent work only after the recaste of the translation of the Vigrahavyavartanikarika But the main differences are : (i) Nagarjuna's work illustrates the dialectical method through clarifying the idea of voidness (Sunyata) and refuting the validity of the pramanas. (ii) Nagarjuna's sole attack in his work is on the Nyayasutra of Gautama. Jayananda, however, refutes only the validity of the pramanas and his main attack is for the famous Buddhist Logician Dharmakritti and his followers. In the first verse Jayananda mentions the name of Dharmakirtti apd (Dharmakirtteh anuyayinah), those who believe on the two kinds of pramanas i.e. pratyaksa and anumana. (b) Madhyamakavataratikanama : (Tg. dbu-ma No. 3870) Pek. 5271. There are 11 section of the text. It is a volumneous work with 178 pages (61-1-1 to 24-3-6) and 1068 leafs. It is mainly a work on the Madhyamika system. The Madhyamika philosophy was so called because it avoided two extremes, i.e., advocated neither the theory of absolute reality, nor that of total unreality, or the world, but chose a middle path, inculcating that the world had only a conditional existence. The School is said to have been founded by Arya Nagarjuna. In fact the doctrines of the school are contained in older works such as the Prajnaparamita. The Madhyamikakarika by Nagarjuna, Mulamadhyamvstti by Buddhapalita, Hastabala by Aryadeva, Madhyamahopdayakarika by Bhavya, Madhyamapratityasamutpada by Krsna, madhyamikavstti and Madhyamakavatarakarikanama by Candrakirtti and the present work under discussion of Jayananda are the principal works of the Madhyamika School. The Tibetan translations of the Mulamadhyamaka-Vrttiakutobhaya of Nagarjuna mention eight expounders of Madhyamika philosophy,

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Vol. XX, No. 4 129 viz., Arya Nagarjuna, Sthavira Buddha Palita, Candrakirtti, Dev Sarma, Guna-sri, Guna-mati, Sthiramati and Bhavya. However, the present work of Jayananda is based on the two mentioned works of Candrakirtti, viz., Madhya mikakarikanama (Tib. Dbu ma-la jug-pa'; tshing le'ur byas-pa, pek. 5261) and madhyamavakavataranama (Tib Dbu-ma-la jug-pa shes-bya ha, Pek. 5262). Notes 1 Shakabpa, T.W,D.; Tibet: A Political History Yale University Press, 1967, p. 13. 2. Grub-mtha: (Thu-kwan chas-kyi nyi-ma, grub-mtha' shel-gyi me-long (A comparative study of Budhist Sects in Tibet). 3. Shakabpa, T. W-D; 1967, p. 13. 4. Rasa Trulnang Tsukla-khang literally means "Goat-earth miraculous-appearance Temple." 5. cf; The Buddhism of Tibet (combined volume). MLBD, 1987, pp. 21-22. 6. Refer Dash, N.K., A Survey on Sanskrit Grammar in Tibetan Language, Delhi, 1993, pp. 2-3. 7. Refer, Ibid, p. 3 8. Refer Stcherbatsky, F, Th. "Introduction", Buddhist Logic V.-1, Reprint Delhi, 1984, p. 55 9. I bid. 10. Ibid. 11. Ibid. 12. Refer Vidyabhusana, S.C., A History of indian Logic, Reprint Delhi, 1988, p. 250. 13. Refer Roerich, G. The Blue Annals Part 1, Reprint, Delhi, 1988, P 343. 14. Ibid. 15. Ibid. 16. Refer to the colophon of the work-along with the given Sanskrit restoration. 16. Refer to Patanjali's Mahabhasya (paspasahnnika) of. The Bhasaparicheda contains a detailed study on the justification of the mangalacaranam at the beginning of the work. 18. Refer to verse 2 of the text. 19. Refer dyotayati svatmanam yatha hutasastatha paratmanam svaparatmanavevam prasadhayanti pramananiti. This verse has been mentioned in the commetary of verse 33 in Nagarjuna's Vigrahavyavrtanikarika. The view put forward to this verse is in accordance with the Nyayasutra 11, 1.19 no pradipaprakasa (siddhi) vat tatsiddheh. This at least seems to have

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130 TULSI-PRAJRA been the view of both Gautama and some of his followers. However, Vatsyayana's view point and interpretation is different. 20. Refer : anapek sya hi prameyanarthan yadi te pramanasiddhirtit na bhavanti kasyacid evam imani tani pramanani. This is the verse 41 of the Vigrahavyavartanikarika.

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PERILS OF INDIAN EDUCATION SYSTEM Anil Dutta Mishra Swami Vivekananda while explaining the universal significance of education, once said, "The Jucation which does not help the common mass to equip themselves for the struggle of life, which does not bring out strength of character, spirit of philanthropy, and the courage of a lionis it worth the name ?" No society attains prosperity unless it is managed by the people of high moral character. There is an inevitable relationship between perfect education and character building Infact both are the two wheels of the educational chariot. Education and values are closely related and the prosperity and progress of a mankind rests on these pivots. If these are removed the society falls flat and people became distractive. Burke rightly remarked; education is the chief defence of the nation." While Henery Peter remarked : education makes people easy to led, but difficult to drive, easy to govern, but impossible to enslave." The French Sociologist, Emile Durkheim, 1 saw the majour function of society's norms and values. He maintained that, Society can survive only if there exists among its members a sufficient degree of homogenity; education perpetuates and reniforces this homogenity by fixing in the child from the beginning the essential similarlities which collective life demands." Without these 'essential similarities', cooperation, and social solidarity, social life itself would be impossible. A vital task for all societies is the welding of a mass individual into a united whole, in other words, the creation of social solidarity Education system in India, is a product of British cultural imperialism. It has been equated to merely acquiring academic qualifications. Education has been confused with literacy. That is why it has lost its utility. There is a class dimension of Indian education pattern which cannot be undermined so easily. According to Dr. Prem Kripala "Between the class education and masses education we have neglected the masses, especially the needs of rural areas. Between the education of children and the education of the adults we have favoured the children of the well-to-do families Between those who can afford fulltime education and the working population, India

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132 TULSI-PRAJNA has exercised the choice in favour of the privileged ones". So long as class distinction and elite and sophisticated culture persists the form and context of the present education system is not going to con. tain the forces of growing resentment. It is generally observed pains takingly that the higher the level of education the lower is the academic acquisition in the real sense of the term. On the basis of many imperial evidences, one is, but, compelled to say that, with the ascendency of the level of the education corrupting forces get them elves strengthened and academic excellence virtually get reduced to unproductive magnificence year after year. In fact, education today has become something of status symbol, a privilege. It promises jobs for the few people. What people as a whole fail to realise is that true education is that which produces the perfect human being. Samuel Johnson said, books without the knowledge of life are useless. Academic education is only means to hasten true education. And ture education is one that makes people of character and high calibre. The present educational process has caused alienation from others. It fosters maximum gathering of information and competence. It is based on an antagonistic spirit or competition and fosters a randomi, causal, egaistie, happy-go-lucky approach to civic realities and responsibilities. Even Research and Training Programmes were neither developed adequately nor applied to qualitative improvements which failed to materialize the institutional infrastruc. ture to remined atmost the same in form and functioning as was in herited from the neglect and inertia Quality declined; only quality exploded 3 Education can achieve its ultimate purpose of making one an ideal human being only if it helps in fostering univeral and eternal values in the minds of all its people. And for this we must revolutionize our education its means and ends, its tryst with destiny, so that our rising generation rich in mental and creative intelligence, righteous in moral indignation against invironmental pollution, political, economic and other, and ready to die for human dignity and integrity. What we need today is a large number of voluntary agencies wedded to gandhian concept of education to work, independently or with government agencies to change the educational pattern and to make it worthy of a culture that India is of course there is need for change in government policies and in many other things which will come if new avenues are openid up for the future. Education is an integral part of the society and has to be co

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Vol. XX, No. 4 133 related with one's concept of a good social order. Similar character building is a part and parcel of the social system as it exists and as is visualised for the future. Our democracy, our socialism, our secular values, our universal message of brotherhood, our republic's sovereignty itself depend upon the people of high moral values. So here one can realize the importance of value-based education. If we want man of high quality our planner must keep the ideals of Vivekananda in his mind. Realising the importance of value based education Swami Vivekapanda, who was a century ahead of his generation said: "We must have hold on the spiritual and secular education of the nation. Do you understand that? you must dream it, you must talk it, you must think it, and you must work it. Till then there is no salvation for the race. The education that you are getting now has some good paints, but it has tremendous disadvantage which is so great that the good things are all weighed down. In the first place it is not a man-making education, it is merely and entirely a negative education. A negative education or any training that is based on negation, is worse than death-By the time he is sixteen he is a mass of negation, lifeless, and boneless. And the result is that fifty years of such education has not produced one original man in the three Presidencies. Every man of originality that has been produced has been educated elsewhere, and not in this country or they have gone to the old universities once more to change themselves of superstitions. Education is not the amount of information that is put into your brain and run riot there, undigested all your life. We must have lifebuilding, man-making, character-making assimilation of ideas. If you have assimilated five ideas and made them your life and character you have more education than any man who has got by heart a whole library. "The ass carrying its load of sandal wood knows only the weight and not the value of the sandal wood. "If education is identical with information, the libraries are the greatest sages in the world, and encyclopaedias are the Rishis: The ideal, therefore, is that we must have the whole education of our country spiritual and it must be on national lines, through national methods as far as practical".4 One may conclude by saying that if education in India is to serve any meaningful purpose, the entire education system at every level should be over-hauled and re-structured. I suggest that the educationalists and intellectuals (not so called intellectuals) should come forward and they should give up the power politics of manipulation

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134 TULSI-PRAJNA and evolue a sound, ethical and rational system of education which trains both the body and mind enriching the society and lessening unemployment which causes frustration. References 1. Haralambcs. Mchael & Heald. R M., Sociology: Thems and Perspectives, (Delhi, Oxford University Press, 1980, p. 173. 2. Kripal Prem, "How to plan education of the future" Yojana (Vol. 33 No. 14 & 15 August, 1989) p. 82. 3. lbid, 2, p. 81. 4. Iyer Krishana V. R., Primary education-some flaws in Plann iog", Yojana (Vol. 33 No 14 & 15 August, 1989) pp. 47-48.

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Origin of Untouchability if DR. AMBEDKAR ON THE ORIGIN OF UNTOUCHABILITY Upendranath Roy The oply elaborate explanation of the origin of untoucha. bility available to us comes from Dr. B. R. Ambedkar, has been stated in the last chapter. This is found in his work The untouchables' published for the first time in October 1948. As we cannot help referring to that work now and then during the course of our inquiry, it would be convenient to present a summary of his views to our readers before we proceed further. Dr. Ambedkar's work is out of print and may not be accessible to them. 1. Dr. Ambedkar says both primitive and ancient societies had their notions of defilement as the notions of sacredness. People became de filed under certain circumstances. The defilement was caused either by certain events (like birth, initiation, puberty. marriage, copabitation and death) or by contact of certain persons or things. These societies had purificatory ceremonies for dispelling impurity. The defilement vanished after a certain period or after the purificatory ceremonies were performed. Such notions were not unknown to Ancient India. That is evident from the rules for the purification of physical, notional and ethical defilement given by Manu. But the untouchability of the Hindu society if different from the notion of defilement found in the primitive and ancient societies in the following respects :(a) Untouchability does not vanish after a certain period or after performance of certain purificatory ceremonies. It is permanent and hereditary. (b) Untouchability is not caused by specified reasons like birth, death etc. Apparently it is practised for no cause. (c) Defilement let to isolation of individuals affected or at the most those closely connected with them, while untouchability isolates an entire class numbering millions. (d) Defilement leads to isolation for a period. The untouchables on the other hand are segregated and compelled to live in separate quarters. That makes untouchability a unique phenomenon. Nothing like that was ever observed by any other society.

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136 TULSI-PRAJNA 2. Manusmsti and other law-books say that the Chandalas and the Sva pakas etc. shall reside, outside the village. It can be interpreted in two ways. First, that they should stay where they have been residing, namely, outside the village. Second, that they should be required to go out of the village and live there. The second interpretation cannot be accepted as history koows no emperor having his sway over the whole of India and capable of transplanting numerous castes of the untouchables from within to outside the village all over the country. So the first interpretation has to be accepted and the only possibility that seems acceptable is that the forefathers of the 'untouchables lived outside the village from the beginning. The reason for such a phenomenon can be traced in the conflicts of the settled communities with nomadic tribes, All tribes did not take to settled life at one and the same time. Some became settled and some remained nomadic. Even when all the tribes were nomadic they were always at war with others. Stealing cattle, stealing women and stealthily grazing of cattle in the pastures belonging to other tribes were the chief causes of their conflict. When some of the tribes took to settled life, the corn they possessed became an additional source of temptation to the nomadic tribes provoking the latter to organise raids on the settled communities. The settled communities could not leave their homes and go in pursuit of the raiders. Nor could they always convert their ploughs into swords. So the raiding nomads became a source of trouble to the settlers. In order to save themselves from raids, they felt the necessity of watch and ward. During the wars between tribes some of them were defeated and broken into bits. These Broken Men Started roaming in all directions. Life became really difficult for them. They were always in the danger of being attacked and they did not know where to go for shelter. It was not conceivable to carry on economic activity independently of a tribe either. So the Broken Men were badly in need of food and shelter. The settled communities on the other hand had the problem of finding a body of men who would do the watch and ward against the raiders belonging to nomadic tribes The two, therefore, struck a bargain where by the Broken Men agreed to do the work of watch and ward for the settled communities and the settled communities agreed to provide them with food and shelter. But according to the primitive notions in force at the time only the persons of the same tribe i e. of the same blood could live together. The Broken Men were aliens and therefore could not be permitted to live in the midst of the settled tribe. Even from the strategic point of view it was

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Vol. XXI, No. 4 131 deemed proper that they should live on the border of the village so as to meet the raiders there. As similar developments took place else where, it would not be irrational to assume that it happened so in India also. There are two evidentiary facts to support the assumption. First, the names 'antya', 'antyaja' and 'antyavasin' are given to certain communities in the Hindu Shastras. These words derived from 'anta' are generally taken to mean "one who is born last" but Ambedkar argues they should mean "people living on the outskirt of the village". The second set of fact relates to the position of the Mahar community in Maharastra. They are to be found in every village and have their quarters outside a wall that marks the end of the village They do the duty of watch and ward on behalf of the village and collect food from the villagers, collect corn from each village at the harvest season and appropriate the dead animal belonging to the villagers. Dr. Ambedkar believes such was the condition of the people living outside the villages throughout India in ancient times. 3. Parallel to the Antyajas in India were the cases of the Fuidhirs of Ireland and Alltudes in Wales. Such separate settlements for Broken Men have disappeared everywhere else now. The reason is at a certain stage common territory was substituted for common blood as the bond of union by the society. There is no adequate explanation for the change but it did happen. The change was brought about by the rule of ennoblement. According to that rule if a non-tribesman lived next to the tribe or married within a tribe for a given number of generations he became their kindred. Such a rule existed in Ireland and Wales and India too had a rule like that which is referred to by Manu." Manu says that a Shudra can become a Brahmana if he marries for seven generations within the Brahmana community. This rule would have led to absorption of the Broken Men in the village community and their separate quarters would have disappeared. That did not happen in India because the emergence of untouchabilitv prevented the amalgamation, 4. Stanley Rice in his book, 'Hindu Customs And Their Origins' sought the origin of untouchability in racial differences. His views are examined and rejected by Dr. Ambedkar. Arguments against Stanley Rice are, in brief, the following :(a) It is far from established that the word 'Aryan' is a term indicative of race while it is beyond dispute that the Aryans were not a single homogeneous people (b) Nagas, Dravidians and Dasas are not different, they are but three names of the same people.

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138 TULSI-PRAJNA (c) The existence of more than two races the Aryans and Nagas, is not proved in Ancient India. So one cannot contend that first a face was conquered and made untouchable by the Dravidians and subsequently the Aryans conquered Dravidians and made them Shudras. (d) Even if the existence of more than two races in Ancient India is admitted, the results obtained by the application of anthropometry to the various strata of Hindu society disprove that the untouchables belong to a race different from the Aryans and the Dravidians. 5. While assigning an important place to racial differences in his theory, Stanley Rice believed that the unclean and filthy occupations were an important factor in the origin of untouchablity. Dr. Ambedkar is not willing to admit it either. His argument is that the Aryans did not mind engaging themselves in filthy occupations, He quotes from Narada Smrti to prove that impure work was done by slaves. Those slaves who did impure work including scavenging were not non-Aryans necessarily. When the Chaturvarnya became well-established the institution of slavery was reorganized on th basis of the principles of graded inequality. Then the lower var 28 could become slaves of the higher varnas and not vice versa. Even then the people of any varna who became slaves would be doing impure work and there would be no question of a section becoming untouchable for filthy occupations. 6. The words Antya, Antyaja, Antyavasin, Babya etc. do occur in the Dharmasutras and the Smrtis but they are used for the people who lived at the outskirts of the villages. They were 'impure' at the time, but not 'untouchable'. 7. Untouchability originated from the contempt for Buddhists. People living at the outskirts of the villages had become Buddhists and did not care to return to Brahmanism after it became triumphant as easily as others did. The opportunity to malign them was provided by the fact that even after turning to Buddhism, they did not give up the practice of eating the flesh of dead cow and using its skin. They continued because no question of violence was involved in it. Even when the Imperial Guptas forbade slaughter of cows and the rest of the Hindus gave up the practice of cating the fresh flesh of cow, the Broken Men did not discontinue eating the flesh of dead cow. The laws of the Guptas did not apply to them as they were not killing animals, but using dead ones. But such practice combined with the Brahmanas' hatred far Buddhists made them untouchables. 8. Amedkar believes untouchability did not exist up to 200 A.D.

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Vol. XX, No.4 139 but it had come about by 600 A.D. undoubtedly. His argument is that unt uchability was born in the age when cow-slaughter was banned and beef-eating became sinful. As cow-killing was made a capital offence by the Gupta kings sometime in the 4th century A.D., Ambedkar concludes that untouchability was born sometime about 400 A D. Strong points of the theory Almost all the questions generally raised about the origin of untouchability are answered by the thesis of Dr. Ambedkar. That is the first merit of the thesis, It is the only thesis chat answers why and since when the untouchables live outside the villages in a manner that makes sense. It is stronger and more sensible than that of Prof. Ghurye who contends that they lived undoubtedly in side the villages to the days of Panini and it was sometime during the period between Panini and Manu that Chandal, Mstah etc were driven out and made untouchables 3 Ghurye does not care to explain the reason, nor does he name the emperor who could have done that throughout the country. Such fantastic assertions can be easily dismissed in favour of the view that the Chandalas etc. were defeated, Broken Men and as such they had to live outside the villages. That fits in well with what we kpow about them. That is the second merit of the theory. Thirdly, the theory does not attach undue importance to the race factor. Contrary to the views of Ambedkar, most of the scholars believe that more than two races came to India, had conflicts with one another and finally lost their separate identities by amalga. mation. There were two bio-types among the Aryans, namely, the Nordics and Alpines. The Dravidians too consisted of two types, namely the Mediterraneans and Armenoids. Besides the Mongol, Negroto and Proto-Australoid types have also left their mark on the population of India. The literature of India refers to the Yaksas, Raksasas, Pishachas, Kinnaras, Gandharyas and Nagas It refers to the enemies of the Nagas, the "Birds" and their chief Garuda too. I wonder if they can be explained by assuming two or three races only. Still it would be a blunder to label any caste or varna as descendants of a particular race in view of the frequent mixture of different races in all castes. Niether the Brahmanas of the whole of India belong to one race nor do the untouchables. How absurd it would be to seek to explain the differences in varna and caste on the basis of racial differences becomes obvious from the fact that the Brabmanas and Kayasthas who constitute the upper class in the

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140 TULSI-PRAJNA Hindu Society of Bengal are ethnographically far from the higber castes of Punjab and U.P. while the untouchable Namashudras are nearer to them. So it is a strong point in Ambedkar's theory that it discards race factor and proceeds to seek the roots of untouchability elsewhere. Weaknesses of the theory The theory has, however, certain weaknesses too. Even a casual reader of Ambedkar's work is likely to be puzzled by the fact he deems the rules formulated for the Shudras applicable to the case of Broken Men too (known as "Antya' and 'Antyaja') at one place argues that untouchables are quite separate from the Shudras in other place and arguing against the position that the word "Anta' means end of creation and the word 'Antya' is equivalent to the word untouchable, he says: The argument is absurd and does not accord with the Hindu theory of the order of creation. According to it, it is the Shudra who is born last. The untouchable is outside the scheme of creation. Tho Shudra is savarna. Against him the untouchable is Avarna i.e. outside the varna system. The Hindu theory of priority in creation does not and cannot apply to the untouchable.''4 On the other hand, referring to Manu's rule that a Shudra could become a Brahmana if he married for seven generations within the Brahmana community, he declares: "that if this rule bad continued to operate in India, the Broken Men of India would have been absorbed in the village community and their separate quarters would have ceased to exist." Ambedkar expected too much from the rule recorded by Manu but did not care to examine when and why it ceased to operate. That the emergence of untouchability made it inoperate is no answer at all. Ambedkar himself says that it was the Broken Men who became untouchables So the emergence of untouchability could not affect the position of the Shudras. Why did then that new phenomenon prevent the upgrading of the Shudras ? There is another question related to it. Ambedkar says the Shudra was Savarna and lived inside the village while the Broken Men were aliens and lived outside the village. Then, how could the Shudra's promotion to higher varnas benefit the Broken Men ? Even if all the Shudras became Brahmanas, how could that change the condition of the Antyajas living outside the village ? How could that lead to disappearance of their separate quarters ? Later we shall discuss at length the contention that contempt for Buddhists led to untouchability. Even at first glance, however it

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Vol. XX, No. 4 141 appears undue importance is being attached to religious differences. It does not seem very probable that differences regarding the way to salvation, regarding the existence of God and Soul etc. would lead to conflicts and leave deep impression on society. Without deep economic and social reasons conflicts do not become sharp and leave no lasting impressions. Is it credible that the disputes between the Shaivas and Vaisnavas in the past were not rooted in the clash of material interests or that the Arabs invaded different countries simply for the poius zeal of breaking idols and had no desire to plunder ? In modern times the riots of Malabar, Noakhali etc. were rooted in the conflict of the interests of landowners and peasantray though the real issues got distorted as the two sides belonged to two different religions. Therefore, it would not be proper to identify as the main factor the Hindu-Buddhist dispute or acceptance or non-acceptance of some food. That may be taken as a secondary factor leading to untouchability if we come across some evidence to support the contention. More than that we can not reasonably hold. The tbird weakness of Ambedkar's theory is that it totally ignores the fact that even the untouchable castes are discriminating, Nobody reading his work will ever learn that it is not only the savarna Hindus who keep certain people at good distance but certain untouchable castes treat other untouchable castes in the same fashion. So we shall have to find out an explanation of untouchability that accounts for the mutual hatred among the untouchables too. The fourth weakness of Ambedkar's theory is that it declares emphatically that occupation has nothing to do with untouchability. We are going to discuss it later. But we can note the questions here that the theory raises : If occupation has nothing to do with untouchability, why is it that the Brahmanas, Ksatriyas and Vaishyas are forbidden to adopt the occupations of even the Shudras ? Why is it that untouchables cannot take the occupations of even barbers, kahars or sweet-makers ? Have other castes ever taken the occupations of the untouchables or ever expressed the desire to do that? If the answers to all these questions are not found to satisfy us, how can we say it has nothing to do with occupation ? References: 1. Manu, V. 51-56 2. Manu, X. 64-67 3. G. S. Ghurye, Caste and Racein India, Sth adn., 1969, PP. 311-2. 4. The Untouchables, P. 32 5. Do, P. 40

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A study on Non-violence: TOLSTOY & GANDHI Tatiana Blagova The project "Tolstoy and Gandhi on ron-violence with a special reference to Jainism" is part of my research and pedagogical ende. vours sponsored by Russian state Educational Committee which awarded me a grant to accomplish a students textbook "Introduction to Russian philosophy". At present marxist-Leninist-Stalinist-Brezhnivist ideology has been abolished and we are looking for new spiritual veltshaung (outlook) in terms of national identity. We turn to the legacy of our great thinkers in attempt to reinterpret their ideas as relevant to modern time. Teachers and students alike feel a great demand of extbooks on social sciences and humanities sincerely presenting Russian Intellectual history. With this purpose in view re-valuation of Tolstoy's legacy is an urgent problem, Under soviet regime his teaching has been grossly distorted. Lenin harshly criticised the first apostole of non-resistance to evil by violence and since that time our ideology was based on class struggle, violent revolution and bloodshed. The theme "Tolstoy and Gandhi on non-violence" has been neglected in our historical literature. I was invited to Jain Vishva-Bharati Institute (Deemed University) to study both Gandhi's works and related literature, From Gandhi's autobiography we know that Tolstoy's writings such as "My confession" (1879). "My Religion" (1884), "What shall we do then" (1884), "The Kingdom of Heaven is within you", "The death of Ivan llych" moved Gandhi profoundly. Gandhi admitted that he was in debt to Russian thinker and novelist. 1. My primary purpose was to identify specific sources of the Gandhian thought that owe their development to the Tolstoyan influence. 2. Both men entered the core of national consciousness of their respective countries, I also directed my efforts to investigate how they had changed our mentality. 3. To paint out significant similarities as well as differences in character traits of these great personalities was also part of my studies.

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144 TULSI-PRAJNA The following preliminary conclusions have been made : (1) The question of ideological indebtress is always tricky. Such a great individual as Gandhi could not be shaped by other personality though he admitted that Tolstoy "changed his inner being". Gandhi is message as well as the movement he directed was so original that the question of borrowing could not arise. But still there is an amount of iross referances that require accurate presentation with this purpose in view I tried to compare their views on nonviolence. Russian national character is rooted in orthodox christianity, but the idea of non-violence is alieni to it though compassion and mercy to the weak is our distinguished feature. In Russian Intellectual (secular) history Tolstoy was the first to raise his voice against war to smash any attempts to justify war under certain circumstances. He was also the first to urge people not to resist evil by violence and to live by love. Gandhi was brought up in Indian culture. The idea of nonviolence is present in all Indian religions : Jainism, Buddhism, Hinduism, I am inclined to say Gandhi's backgroud was molded by bis Jaina neighbourhood but still in South Africa where he became social leader of the oppressed Indians, he might have been also inspired by Tolstoy's Kingdom of Heaven is within you".2 This book relieved his loneliness in prison and he recommended it to all people to read. (2) Sympathy with "the injured and humiliated" has been always a characteristic feature of Russian literature and thought, Tolstoy's voice condemning landlordism was the strongest. In his novels "Anna Kurenina" "War and peace" he gives way to harsh reality of disease, death, child's mortality. Gandhi was placed in similar context but unlike Tolstoy who did not believe in massive action, Mahatma Gandhi was a leader and most successful organiser of mass-anti-imperialist struggle in India. (3) Gandhi was aware of Tolstoy's experiments in education (new methods and contents, relevance to peasants life). The literature related to Gandhi's "Ashrams" as educational centers convinced me that reforms carried out by Indian leader echoed Tolstoy preaching on this subject. 8 (4) The integrety of the spirit is a genuine concept of Russian philosophy which has always been concerned with man's destiny." The integrity of spirit means that different faculties do not contradict each other. In this context Russian thinkers criticised Western civilization where individual's consciousness is Pragmentated, split,

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145 Vol. XX, No. 4 and individual feels loneliness, despair alienation. In Russian cultural History we appreciate those thinkers whose preaching and daily life coincided. After spiritual crisis. Tolstoy reevaluated his past lite and accused bimself of many sins (military service, attachment to material comfort, tasty food and drinks, sexual desire). Instant questioning and self discovery is characteristic of main heroes of his tails : "The Preazer Sonate, "The death of Ivan Ilych", The Devil".. Tolstoy was the only one among Russian distinguished intellectuals to practice vegetarianism and to advocate it in his non-literary works. Belonging to upper layer of Russian gentry Tolstoy still advocated breadwinning by labour and be himself pumped water for the whole house and chopped long logs. Gandhi's ascetic life and hard labour in his Ashram is well known from his autobiogrphy and memories of his friends. His long fasting with the purpose to reconcile Hindu and Muslims are also well known. The integrety of spirit of this great man causes great admiratione PART-II In the course af my research I felt bound to modify my project along the lines "non-violence roots in Gandhism and Jainism." I was honoured to set at the feet of Gurudeo Tulsi and Acharya MahapraJna. Their writings as well as "Anuvrat movement" itself made a great impression on me. Being a short term scholar of the first Jaina Universty, I made up my mind to take the advantage of my stay in Jain Vishva Bharati Iostitute and to study Jaina metapysics, epistemology and psychology, moreover I have found an intellecual basis of the Gandhian principle of Ahimsa in the Jaina theory. So half of the time I dedicated to Jaina principles of non-violence, non possessiveness, non-absolutism as embodied in Gandhian thought and relevant to present critical global situation. The preliminary conclusions of research in this field are the following. 1. Gandbi's early life was fashioned by Jaina neibourhood. Later Gandhi showed typical Jaina attitude of non-absolutism (anekantayada) and relatevism (syadvada) in such statements : "courtesy towards opponente and eagerness to understand their view point is the ABC of non-violence". : 2. Jaina ethical ideas influenced Gandhi's respect of vows. The Five Great Vows and smaller vows (anuvratas) of the Jains have remarkable similarity with the eleven vows of Gandhi. 3. Gandhi's terminology of Sarvodaya (wellfare of all) has its

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146 TULSI-PRAJNA original root in an ancient Jaina TEXT. 4. Gandhi's with his immense faith in tolerance and non-violence came to the conclusions that all religions are true but all have some error in them, and if there are different doctrines, there must be reasons for it.? 5. The essence of Jainism is the great compassion for all crcatures or Ahimsa. Ulnlike Buddhists, Jains do not regard existence as evil by itself, it is neither impermanent and sorrowful like Buddhists nor permanent and blissful. Suffering is an evil and hence to impose upon others is evil. The practice of Ahimsa calls forth the greatest courage. Gandhi fiecefully carried the war in to the enemy's camp and brought down the arrogence of the mightest empire yet he showod unmistakable love and friendliness towards the Britishers. 6. Besides Ahimsa, Gandbi re-echoed the voice of Lord Mahavira for the equality and emancipation of womenfolk.8 7. Vegetarianism is the foundation of Jainism which preaches non-violence to all living creatures. Gandhi added vigour to the Jaina idea of vegetarianism. "I do feel that spiritual progress does demand at some stage that we should cease to kill our fellow creatures for the satisfaction of our bodily wants".. 8. 25 centuris ago Lord Mahavira was preaching non-possession. Gandhi put forward the doctrine of trusteeship to make the ideal of non-possession practical. He practiced truth with non-violence to demonstrate the virtue of Anekantavada even in socio-political life. 9. Non-violence is the most important principle of Jainism. Gandhi's greatest contribution to Jainism and as a matter of fact to entire Humanity is his thirst for peace. His letter to Chiapg kai shek, his appeal to every Japanese, his formulation of the concept of Civil Defence and his conception of unilateral disarmament in the State of Swaraj are ample prove to make him an apostle of world peace. 10. One of most influential movements which propagates the ideas of non-violence is Anuvrat movement launched in 1949 by Shri Acharya Tulsi, "If our conduct is preameated with the essence of non-violence and non aquisitveness, it will work like a papancea for the present age inflicted with the curse of violence and aquisitiveness."10 Problems of modern times, such as polluted water and air, health deterioration ethnic and religious conflicts, Break of famlies and abuse of children's rights, suiside and mental diseases are caused through violation of these principles. The members of "Anuvrat movement" spare no efforts to make

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Vol. XX, No. 4 People understand that their problems are rooted in consumerism. It is not out of place to recollect here that Tolstoy was the first who yet in the XIXth century forsaw the maladities of industrial and post industries for India. But they were mis-understood by many of their contemporaries. 147 Acknowledgements I would like to express my acknowledgement to Jain Vishva Bharati Institute for hospitality, accomodation and help in my research. My deepest thanks to Vice-chancellor Bhandari, public relation officer Miss Veena Jain, professors and lecturers: Dr. B. R. Dugar, Dr. A. K. Jain, Mr, Anil Dutta Mishra, Dr. J. P. N. Mishra and Dr. J. R. Bhattacharyya. I am extremly grateful to Mr. Shankar Lal Mehta for providing me with books on preksha-meditation and Dr. P. Solanki for consulting me on the bookstock of the library. I was fortunate to received guidance from monk Dulahrajji and seat at his feet. REFERENCES * I am planning to make use of the results achieved during my scholars, research at Jain Vishva Bharati Institute in the following way: i. To write a chapter "Tolstoy aud Gandhi on non-violence" for a student's textbook "Introduction to Russian philosophy". ii. to publish an article in "Science and Religion" magazine "Jainism-Religion of the 21 century". iii to incorporate the conclusions in series of lectures "Typology of cultures" I am delivering at Russian state univertity for Humanities and series of lectures "East meets West". iv. make reports about my stay in Jain Vishva Bharati Institute at the department of History of Cultures, department of Russian philosophy, at moscow state university, at the seminar of "Nonviolence ethics" Institute of philosophy. 1. We may suppose that because of the climate meat is the main food, so hunting and fishing were chief occupation, and killing animals was not considered violence. 2. Tolstoy mentions Duckobors, who refused to do military service. Possibly Gandhi was inspired by their technique. 3. See Gandhi "Towards new education" (Ahmedabad, 1980) and also a newly published book by Australian scholar "Gandhi Ashrams", 1994.

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148 TULSI-PRAJNNA 4, Father Vasily Zenkorsky in his "History of Russian philosophy (paris, 1948-1954) pointed out that Russian thinkers showed little interest in logics and epestimology but were always concerned with the problem of wholeness of spirit, History of Humanity and Social questions (freedom of seafs, justice for the poor, freedom of speech, etc.) 5. These tales were written after the religious crisis. They were inspired by Tolstoy's efforts of self restrain, especially his un. successful efforts to curb his sexual desire. 6. Both great personalities were approached that the idol of nonviolence is attainable only By saints. They admitted that really you can't grasp high ideal by stocking out the hand, but once you recognice its beauty it will try to get close to it. 7. See Tatia, N. M. Studies in Jaina philosophy, Banaras, 1951, p. 21 8. See Gandhi on women. 9. Gandhi, M. K., India's Case for Swaraj, 1932, P. 402 10. The message "a hew light on global crisis" by Acharya Tulsi and Acharya Mahaprajya was delivered to the Parliament of world Religions Centennial Celebrations, 28 Aug., 1993 Literature 1. Tatia N. Studies in Jain philosophy, 1951. 2. Sagarmal Jain "Religions Harmony and fellowship of Faiths: a Jaina perspective-Tulsi prajna, Vol. XX N 1-2 AprilSeptember 1994, p 1-17 3. Sampooran Singh, Science, Human Values, Value Education and peace, September 1993, Tulsi prajna. 4. Mahabharata, tranl. from Sanskrit, M-L, 1950. 5. Guseva N. Jainism, Bomby 1971 6. Anuvrat, a code of conduct for building a Healthy Society. 7. Acharya Tulsi, anuvrat, a shield against Immortality, JVB, 1989. 8. Acharya Mahaprajna: Preksha Dhyana Self-awareness by Relaxation, 1989. 9. Acharya Mahaprajna: Preksha Dhyana Contemplation and auto-suggestion. : 10. Muni Mahendra Kumar Science of Living (Jeevan Vigyan). 11. Zavery J. S. Preksha Dhyana Human Body, Part I, anatomy and physiology.

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Vol. XX, No. 4 149 12. Zavery J. S. Neuroscience and Karma. The Jain Doctrine of psycho-physical force, 1992. 13. Value education number of Jain Vishva Bharati Institute Research journal, Jan-March, 1993. 14. Sampooran Singh, Non-violence of the week and non-violence of the Brave. p 203-216, Tulsi prajna, Jan-March, 1994. 15. Ramjee Singh, Jaina perspective in philosophy and Religion, 1993. 16 Gandhi M. K. an autobiography, or the story of my experi ments with truth, Ahmedabad, 1994. 17 The Essential Writings of Mahatma Gandhi, (ed. by Raghavan Iyer) Delhi, Oxford Press, 1994, 18. Ramjee Singh, Gandhi and the Twentyfirst century, 1993. 19. Das Gupta, Sugata, philosophical assumptions for Training in Non-violence, Ahmedabad, 1984. 20. Kothari D. S. Science and Abimsa Culture, Ahmedabad, 1963, 21. Gandhi M. K., Hind Swaraj or Indian Home Rule, Ahmedabad, 1984. 22. Gandhi M. K. Towards new education. 23. Ramjee Singh, The Relevance of Gandhian thought, 1982. 24. Ramjee Singh, Gandhi and the modern world, New Delhi, 1988. 25. Joan V. Bondurat. Conquest of Violence, The Gandhian philosophy of conflict, 1965. 26. Krishnamurti J. Beyond violence. 27. All men are brothers (Life and thought of Mahatma Gandhi as told in his own words), 1992. 28. Krishnamurti J., The wholeness of life. 29. Gandhi's Life in His own words. Campeled by Kripalani, 1994. 30. Krishnamurty, on Education, 31. Krishnamurty, commetaries on Living, 1995. 32. Is. Berlin The Melgehog and the fox (Essay on Tolstoy's view of History). 33. Gandhian perspectives, Vol. VII N 1 Spring, 1994,

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FOUNDATION OF GANDHIAN RELIGIOUS THOUGHT Miss Himanshu Bourai Mahatma Gandhi (1869-1948) was not a systematic academic thinker in the field of metaphysics and Political philosophy. He was an inspired teacher and prophet. Gandhi believed in truth and nonviolence. He accepted the creative force of religion in human history. To him, religion signified, belief in the ordered moral governance of the world. He called himself a Hindu, but he was no rian like Buddha and Ramkrishna. He was above the bonds of creeds, cults, rituals and ceremonies. He accepted the spiritual and moral essence of Hinduism, which according to him, was the essence of all the great religions of mankind i. e. Judaism, Christianity, Islam and Zoroastrinism. narrow secta Hinduism :-It signified a relentless search of truth and nonviolence. To him true religion, implied an emphasis on the moral values of man as a spirit. No other country of the world, has the tradition of non-violence, so deep-rooted and continuous as in India. Since the time of the upanishads, Hinduism has always laid stress on the virtue of ahimsa or non-injury to all living beings i e, human or otherwise. The great sage Patanjali's Yogashastra; Gandhi studied in 1903 at Johannesburg which included ahimsa in his Pancha-yamas. Gandhiji did elaborate these yamas and made them an integral part of the discipline of the Satyagrah. The Ramayana and the Mahabharata act like the guiding stars for the millions of India. These are apparently stories of wars. But, the aim of these poets, Valmiki and Vyasa, is not mere historical narration. Gandhiji is of the opinion that the epics (though some of the figures deal with historical) are allegories which describe the eternal duel that goes on within man between the forces of light and darkness. Gandhiji in his well known address to christian missionaries, in Calcutt , on July 28, 1925 did acknowledge his attachment to Gita: "Though I admire much in christianity, I am unable to identify myself with orthodox christianity. Hinduism as I know it entirely satisfies my soul, fills my whole being, and I find a solace in the Bhaga

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152 TULSI-PRAJNA vadgita and the upanishads that I miss even in the sermon on the mount...when doubt haunts me, when disappointments stare me in the face, and when I see not one ray of light on the horison. I turn to the Bhagvadgita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies, and if they have not left any visible and indelible effect on me, I owe it to the teachings of the bhagvadgita". The theme of the Gita is self-realization and its means. The second and eighth canto speak of the way to self-realization and the ideal of anasktiyoga or nishkarma (action without desire for the result). "Jainism :- Ahismsa is the leading tenet of the Jainas Philosophy. The Jains believe that that the entire world is literally packed with an infinite number of embodied souls, their bodies being either gross and visible or subtle and invisible. All the elements are animated with souls. The embodiment of the spirit in the material body is the cause of misery. So life means pain even to souls with invisible bodies. To become a Muktatma, a soul needs liberation from the bonds of the body. The individual must complete the process of nirjara, i.e. get rid of Karmas. For this, there are three means (tria-atnas), right knowledge (Samyakjnana), right insight (Samyak Darshana) and right conduct (Samyak Charitrya). Right conduct consists in five vows (yratas) of which non-killing (ahimsa) is the first, the other four being truthfulness, non-stealing, non-possession and celibacy. Monks have to observe these rigidly and laymen according to their capacity. In no other state of India, is the hold of Jainism (on the life of the people) greater than in Gujarat, where Gandhiji was born and brought up. In childhood, his father, though a vaishnava, frequently associated with jain monks. Gandhiji did not accept the dogmatic approach of jainism, but lay more emphasis on the positive aspect. Buddhism :-Buddhism avoids the extreme view of ahimsa taken by jainism. Buddha's teaching, it has been said, begins with purity and ends with love, and is distinguished by one emphasis on the ethical, rather than on the metaphysical elements. His ethics is the practical application of the ethics of the upanishads. Both Buddhism and Jainism laid stress on ahisma being organically related to truth, non-stealing non-possession and celibacy. But later on, when monasticism degenerated these virtues were dis-regarded and the tradition of ahisma weakened. Later religious sccts and teachers in India especially the devotional saints who preached the Bhakti-marga, continued to extol com

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Vol. XX, No. 4 153 passion, truth, charity, humility and other gentle virtues. So the tradition of ahimsa persisted down the centuries. No distinctive contribution was, however, made to the evolution of ideal after Asoka. Moreover, in the hands of the teachers of the cult of devo. tiori who drew a distinction between the life of the world and selfrealization, non-violence came to be looked upon as in applicable to secular matters All through this long period the people of India, have been familiar with certain non violent methods of resisting evil. Dharna (sitting down at the door of the oppressor with the resolve to die unless the wrong is redressed), Prayopaveshana (fasting unto death), ajnabhanga (civil disobedience), deshatyaga (giving up the country) are instances. Before Gandhiji's entry into Indian Politics ihese nonviolent methods had been occasionally resorted to, by Individuals and in rare instances, even by small groups. But, these methods of resis. tance were usally forms of passive resistance as distinguished from Satyagraha. Bishop Heber, describes non-cooperation by three lakbs of the people of Banaras against the British Government long before Gandhiji's time. Similarly, in 1810, the entire population of Mysore practised non-co-operation against the tyranny of the ruler. Gandhiji tells us in his autobiography; how his father, the Dewan of Rajkot, practised passive resistance successfully." Islam :-Gandhiji regards Islam, as a religion of peace, like christianity. Buddhism and Hinduism. The followers of Islam. have been occasionally free with the sword; but that is not the teaching of the sacred Ouran; but to the environment; in which Islam had emerged. According to Gandhiji, the Chief contribution of Islam, has been the brotherhood of man. But the prophet's was essentially a message of kindness and consideration, peace and love; love not only for human beings, but also for all kinds of creatures. The holy Quran prefers non-violence to violence. The very word 'Islam' means Peace' 'safety' and 'Salvation'. The common muslim salutation (Assalamalaikum) means peace be on you'. Christianity :- Christianity' is jewish in origin and Lord Jesus said that his doctrine was nothing but the teaching of the old-testment prophets, i e. the law of love. Jesus, however, makes the law revolutionary and transforming by raising it from the level of reciproceity that of non-retaliation and creative purpose. The oft-repeated words of the Jesus "ye have heard how it hath been said by them of old - but I say unto you", bring out the transforming effect of his teaching.

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154 TULSI-PRAJNA Lord Jesus and his teachings are an important source of Gandhi ii's philosophy of Satyagraha Gandhiji once told the Rev. J. J. Doke that it was the New Testament, especially the sermon on the mount, which really awakened him to the rightness and value of Satyagraha. In this way, Gandhiji renovates the age old philosophy of ahimsa. His great contribution, consists in his researches, in the possibliuties of ahimsa, in all walks of life and practical application, to large mass movements. Satyagraha', he is convinced, is the only way to solve the problems of mankind. "Non-violence is a universal law acting under all circumstances. Disregards of it is the surest way to destruction. But Satyagraha is inseparable from the non-violent outlook on life. To be a real effective satyagrahi, the individual must comprehend the metaphysical and ethical principles in which Satyagraha is rooted. O REFERENCES 1. Andrews, C.F.: Mahatma Gandhi's Ideals. 2. Dhawan G. : The Political Philosophy of M. Gandhi. 3. Gandhi M. K. Autobiography. 4. Gregg, richard : The power of Nan-violence. 5. Varma, V. P. : Philosophic and Sociological Foundations of Gandhism. 6. Varma, V. P. : The Political Philosophy of Gandhi and Sarvodaya

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