Tulsi Prajna 1995 04

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524583/1

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tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-traimAsikI pUrNAGka-93 jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanUM-341306 Jain Vishva-bharati Institute, Ladnun-341306

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tulaso prajJA TULSI PRAJNA pUrNAGka-93 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. XXI April-June, 1995 mUlya : bIsa 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, Ladnun-341 306. Published by Parmeshwar Solanki for Jain Vishva-bharati Institute, Deemed University, Ladnun-341 306 and printed by him at Jain Vishva-bharati Press, Ladnun-341 306. Published on 12.7.95 No. 1 Editor Dr. Parmeshwar Solanki

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anukramaNikA/Contents 1. kunda-kunda kI dRSTi meM Agama kA svarUpa __ naMdalAla jaina 2. jJAna svarUpa vimarza samaNI maMgalaprajJA 3. jaina tathA sAMkhya darzanoM meM saMjJAna nirmala kumAra tivArI 4. 'bhagavatI' meM sRSTi tattva-paMcAstikAya samaNI caitanyaprajJA 5. dasavaikAlika aura dhammapada meM bhikSu sAdhvI saMcitayazA 6. 'tasmAnna badhyate'-eka vivecana zrImatI vijayarAnI 7. zAMti-zikSA kA svarUpa aura vikAsa baccharAna dUgar3a 8. 'uttara rAmacarita' kA sAmAjika cintana dineza candra caubIsA 9. dakSiNa aphrIkA meM raMgabheda virodhI Andolana anila dhara 10. prakIrNakam 1. 'ratnapAlacarita' meM alaMkAra saundarya 2. 'jayodaya mahAkAvya' meM pratibimbita adyatana itihAsa 3. RtaM ca satyaM ca 4. prAkRta ke binA saMskRta paMgu hai / 5. baMgadeza meM jainadharma kA prArambha English Section 11. Gandhi's Approach to Communalism Devavrat N. Pathak 12.Communalism And Women Anil Dutta Mishra 13. Jain Conception of Reality Bhagchandra Jain 14. The Vital Force Parmeshwar Solanki 103

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kunda-kunda kI dRSTi meM Agama kA svarUpa D] DaoN0 naMdalAla jaina kunda-kunda ke granthoM ko paramAgama kahA jAtA hai| ise samajhane ke liye unakI dRSTi meM Agama kA kyA artha thA, yaha jAnanA aura parakhanA Avazyaka hai| unhoMne apane granthoM meM Agama ke lie vividha zabdoM kA upayoga kiyA hai-svasamaya, zAstra, jinopadeza, jinazAsana, kevalavacana, jinamArga, vIrazAsana, jinasamAkhyAta, jinakathana, kevalIzAsana, zruta, sUtra Adi / anuyogadvArasUtra aura tatvArthasUtrabhASya' Adi meM Agama yA zrRta ke caudaha samAnArthI zabdoM kA ullekha AyA hai jinheM do zreNiyoM meM nirUpita kiyA jA sakatA hai : 1. zruta, sUtra, upadeza, Agama, zAsana, jinavacana, Aptavacana, AjJA, zAstra 2.aitihya, AmnAya, prajJApanA. siddhAMta. grantha yaha spaSTa hai ki inameM kundakunda ke paryAyavAcI prathama koTi meM Ate haiN| inake viSaya meM yaha dhAraNA sahI lagatI hai ki prArambha meM ye zabda vyutpattiparaka the para uttarakAla meM inameM se aneka paramparAsUcaka ho gaye / ye sabhI zabda Agama kI paribhASA ko vividha daSTikoNoM se nirUpita karate hai / kundakunda ne AgamoM ke liye "svasamaya"2 zabda bhI prayukta kiyA hai jo apUrva hai / yadi samaya kA artha "AtmA" liyA jAye, to AtmajJAna-parakatA ko Agama kI vizeSatA batAkara unhoMne Agama ke tatva ko sahI rUpa meM prakaTa kiyA hai / "Agama" kI "samaya-parakatA' svIkRta hone para aneka samasyAeM svayameva samApta ho jAtI haiM / Agama kA artha Agama ke aneka paryAyavAcI zabdoM kA vyAvahArika artha lenA hI upayukta hogaa| pravacanasAra' meM kahA hai ki Agama se artha kA nizcaya hotA hai, sva aura para kA jJAna hotA hai, tatvoM meM zraddhA jAgatI hai, saMyama meM pravRtti hotI hai, mUrchA naSTa hotI hai, evaM tadanusArI AcaraNa se karmakSaya zIghratara hotA hai / "Agama' zabda gama jJAne dhAtu meM A pratyaya se banatA hai| isakA artha cahuM ora kA, sabhI prakAra yA paramparAoM kA nizcita yA yathArtha jJAna hotA hai| isameM paramparAgata aura vartamAna-donoM jJAna koTiyAM samAhita hotI hai| Agama kI mahattA ko prakaTa karate hue kuMdakuMda ne batAyA hai ki cakSu tIna prakAra ke hote haiM- indriya cakSu, anidriya cakSu aura AgamacakSu / sAdhu kA jJAna AgamacAkSuSa khaMDa 21, aMka 1

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hotA hai| isase spaSTa hai ki sAdhu kA jJAna vartamAna viSayaparaka na hokara Atmaparaka hotA hai| kuMdakuMda ne kahA bhI hai --sudeNAbhigacchadi appANaM / ' kuMdakuMda kI isa dRSTi kI apUrvatA kI aneka vidvAnoM ne prazaMsA kI hai aura yaha unake Agama-vivaraNa meM jhalakatI hai / yaha zramaNadRSTi hai / hAM, sAmAnya jana ke liye parivartanazIla vartamAna vizva ke jJAna ke liye indriyacakSu Avazyaka mAne jAte haiN| anyathA, pratyakSAdi pramANoM kA arthajJAna meM koI upayoga hI nahIM ho skegaa| isIliye kuMdakuMda ne kahA hai ki jJAna prApti ke do upAya haiM / (1) jinAgama aura (2) pratyakSAdi pramANa / yaha spaSTa hai ki Agama kA kuMdakuMdIya pravacanasAragata artha adhyAtma pradhAna hai / Agama ke anya paryAyavAciyoM meM "zruta'' kA mahatvapUrNa sthAna hai| vastutaH AcArya mahAprajJa' kA mata hai ki zruta zabda "Agama' zabda se adhika prAcIna hai| Agama ko zruta ke eka aMga ke rUpa meM hI mAnA jAtA hai / yaha zabda vaidika zruti kI anukRti kA AbhAsa detA hai / Agama ke samAna zruta zabda bhI vyutpattiparaka aura paramparA sUcaka hai| prArambha meM zruta kA artha guru-ziSya paramparA ke AdhAra para jJAna kA maukhika zikSaNapaThana, saMrakSaNa evaM saMprasAraNa rahA hai / graMtha lekhana kI prakriyA to paryApta uttaravartI caraNa hai| aba yaha artha adhika vyApaka ho gayA hai aura isake antargata vAcanika yA likhita zruta ke atirikta avAcanika evaM saMketa AdhArita jJAna evaM jJAnotpAdI sAdhana bhI samAhita hote haiM / phira bhI, paramparA kI dRSTi se zruta zabda kA artha samyak, asAdhAraNa evaM jIvana pakSa ko unnata karane vAlA alaukika jJAna, niyama yA zAsana mAnA jAtA hai / ApTe ne bhI ise 'pavitra zikSA zAstra' mAnA hai / bhautika jagat ke jJAna se sambandhita zruta ko laukika, pApa, mithyAzruta kahate haiM / mUlAcAra aura SaTkhaMDAgama meM zruta ke tIna bheda batAye haiN| laukika, vaidika aura sAmayika / cUMki kuMdakuMda adhyAtmavAdI haiM, ataH inake granthoM meM kevala sAmayika (jaina) zruta kA hI nirUpaNa hai / jaina saMskRti ke pratiSThApana-yuga meM para-samayI zrutoM para mauna anucita nahIM kahA jA sakatA / lagatA hai, kuMdakuMda ke samaya meM "zruta" aura Agama'' ekArthI ho gaye the, para zruta kA vartamAna paramparAgata (aMgapraviSTa, aMgabAhya) vibhAjana nahIM huA thaa| phira bhI, vyAvahArika dRSTi se yaha mAnA jAtA hai ki "Agama' to avisaMvAdI hI hotA hai, para zruta meM yaha anivAryatA nahIM hai / isI AdhAra para akalaMka aura siddhasena ne zruta ko (1) Agamika aura (2) hetuvAdI batAyA hai jo pravacanasAra ke anurUpa hai| aisA pratIta hotA hai ki kuMdakuMda yuga ke prArambha meM Agama kI yahI yukti yA vyutpattimUlaka paribhASA rahI hogii| yahI kAraNa hai ki unhoMne samyak jJAnI ko aMga-pUrva zruta ke prati aniccha hone kA saMketa diyA hai| isase yaha anumAna lagatA hai ki "pabitra pustakoM" ke rUpa meM Agama mAnyatA kI paramparA kuMdakuMdotara-kAlIna hai / samayasAra ke pUrva ke granthoM meM to aMgapUrva kA nAma bhI nahIM pAyA jaataa| bodha pAhur3a bhI samaya sArottara kAlIna racanA honI cAhiye / paramparAgata rUpa se AcArya ne niyamasAra meM zruta zabda kA prayoga AgamarUpa meM kiyA hai| isakA artha hai-nirdoSa evaM sarvajJa vyaktiyoM ke avisaMvAdI upadeza / vIra tulasI prajJA

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sena ne bhI dhavalA meM tarkAtIta evaM iMdriyAtIta tattvoM ke pravacanoM ko zruta kahA hai| vAdidevasUri ne bhI Aptopadeza yA tanmUlaka tatvajJAna ko zruta kahA hai / nizcayanaya se sarvajJa hI AtmA ko yathArtha evaM pUrNa rUpa se jAnatA hai| ataH zruta pUrNataH AtmA yA adhyAtma pradhAna hai / isake viparyAsa meM, bhagavatI TIkA, malayagiri TIkA evaM pUrNa jJAna ratnAkarAvatArikA meM zruta kA artha paramparAgata upadeza evaM tatvArtha viSayaka yathArtha evaM pUrNa jJAna ke sAdhana ke rUpa meM mAnA hai| ina paribhASAoM se aisA pratIta hotA hai ki zruta-paribhASA meM, Apta-praNItatA mukhyataH digambara granthoM meM pAI jAtI hai| saMbhavataH isakA sUtrapAta kuMdakuMda ne hI kiyA haiM / hAM, nyAya yuga ne avazya Apta kI paribhASA "avisaMvAdI vaktA ke rUpa meM vyakta kii| para yahAM bhI AptajJAna ko sarvajJatA ke rUpa meM vahirvezita karane se nyAyayaga meM isa dhAraNA ko pratiSThApita karane hetu jaina tAkikoM ko vibhinna dArzanikoM ke tarkabANoM se viddha honA pdd'aa| sAtha hI, isa dhAraNA se zruta kI prAmANikatA kI mAnyatA meM saMkSAraNa bhI huA jo aba taka jArI hai / aisA pratIta hotA hai ki nyAya yuga meM zruta kI paribhASA adhika tarkasaMgata aura vyApaka huI / tatva jJAna ke lie Agama ke atirikta, laukika yA alaukika pratyakSa nirIkSaNa ko bhI prAmANika mAnA jAne lgaa| merA vizvAsa hai ki yadi akalaMka kI zruta paribhASA kA anusaraNa kiyA jAtA to hama tarka, zraddhA aura vaijJAnika dRSTikoNoM meM samanvaya banAkara tatvajJAna ke kSetra meM apanI zreSThatA banAye rakhate aura andhavizvAsI anusaraNa kI hAniyoM se baca sakate the| zAstra aura sUtra zabda bhI Agama ke liye prayukta hote haiN| paramparAgata rUpa se gaNadharakathita yA ArAtIya racita upadezoM se inheM paribhASita kiyA gayA hai para vyutpattiparaka vyAkhyA adhika tarkasaMgata lagatI hai| zAstra AdhyAtmika zAsana aura saMrakSaNa kA pratIka hai jabaki sUtra saMkSipta yA sUkSma rUpa kathanoM ke pratIka haiM jo vyakti yA samAja ko ekasUtratA meM piroye| kuMdakuMda ke granthoM ke viSaya evaM lekhana-rUpa Agama mukhyataH jinopadeza hai / kundakunda ne ina upadezoM ko apane granthoM meM paMca astikAya, Sadravya, nava padArtha ke rUpa meM nirUpita kara antaraMga aura bahiraMga ke varNana se AtmaniSThatA ko pratiSThita kiyA hai| anArya ko tatva samajhAne ke lie anArya bhASA kI upayogitA ke udAharaNa se unhoMne vyavahAra ko nizcaya ke samAna mAnyatA dI hai / unhoMne zubha aura zuddha zabdoM ke upayoga se jahAM vaicArika sUkSmatA kA paricaya diyA, vahIM sAmAnyajana ko vizuddha AtmAbhimukhI banAne ke uddezya se jagat kI niH sAratA bhI prakaTa kI / vidvAnoM kA mata hai ki SaTkhaMDAgama aura kaSAya prAbhUta grantha digambaroM kI do dhArAoM ko nirUpita karate haiN| kuMdakuMda kaSAyaprAbhata paramparA ke prakAzaka haiN| unake granthoM ke sAmAnya adhyayana se unake lekhana ke tIna rUpa prakaTa hote 1. pravacanasAra aura paMcAstikAya kA stara mRdu hai aura Adhunika paramparA jaisA hai| vaha samanvayavAdI hai / khaNDa 21, aMka 1

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2. saMmayasAra kA svara kiMcit kaThora hai| usameM svaparabheda - vijJAnI nizcaya kI vAstavika upayogitA batAte hue vyavahAra jagat kI eka prakAra se bhartsanA - sI kI hai| isa racanA para tatkAlIna brahmavAda yA advaitavAda evaM gItA ke prabhAva kA spaSTa bhAna hotA hai / isIlie yaha grantha saMbhavata: taba taka ajJAtasA banA rahA jaba taka zaMkara kA advaitI nAda guMjita nahIM huA / 3. aSTapAhur3a vyabahAra jagat ko Adarza adhyAtmamukhI banAne ke lie zAsana graMtha hai / / inameM unake Agamika, adhyAtmamukhI evaM AcAryatva ke rUpa prakaTa hote haiN| unake vicAroM ke vikAsakrama kA anumAna lagatA hai / AgamoM ke sakArAtmaka sarala nirdezoM ko AcArya ne cetAvanI paraka nirdezoM meM pariNata kiyA phira bhI, yaha Azcarya hI lagatA hai ki mahAvIra - nirvANa se sAta sau varSoM meM hI aise zAsana granthoM kI racanA karanI pdd'ii| isase to mahAvIra ke upadezoM kI sthAyI prabhAvazIlatA kI dhAraNA hI punarvicAra kI sImA meM A jAtI hai| [isIlie hamArA anurodha hai ki kAlagaNanA para punarvicAra jarUrI hai / saM0] kuMdakuMda ke granthoM kI vividharUpatA evaM vividha viSayatA ke bAbajUda bhI unhoMne nizcaya aura vyavahAra kI carcA ke samaya AgamoM ke vAstavika svarUpa ke viSaya meM mahattvapUrNa bAteM kahIM haiM / pravacanasAra aura samayasAra meM unhoMne kahA hai ki zruta se Atma jJAna prApta hotA hai / isakA tAtparya yaha hai ki zruta kA paramArtha viSaya to adhyAtma hai / isI AdhAra para AtmajJa hI sarvajJa hotA hai / isakA dUsarA artha yaha hai ki AptopadiSTa Agama mAtra AtmajJAna ke sAdhana haiN| unheM anya tatvajJatA ke vAstavika sAdhana nahIM mAnanA cAhiye / AtmA ke atirikta anya sabhI cIjeM "para" haiM, ata: sarvajJa kA para viSayaka jJAna Agama kA viSaya nahIM hai / yaha AgamoM meM prAsaMgika rUpa meM saMbhavata: sarvajJatA kI pratiSThA ke lie AyA hai / isakI prAmANikatA kI parIkSA hetuvAda evaM pratyakSAdi pramANoM se karanI cAhiye / kuMdakuMda ko, Agama kI yaha vAstavikatA hamAre bar3e kAma kI hai / yaha paribhASA vaijJAnika dRSTi ko nirUpita karatI hai | sanmati tarka meM bhI yahI batAyA gayA hai ki hetuvAda se siddha na ho sake, vaha Agama viSaya hai / upAdhyAya amara muni, svAmI satyabhakta evaM jaina" ne isa dRSTikoNa kA hI samarthana kiyA hai aura sujhAyA hai ki saMgIti dvArA vartamAna Agama tulya granthoM kI paramArthatA pratiSThita kI jAnI cAhie / AgamoM kI prAmANikatA evaM mUla AcAratA yaha sujJAta hai ki "jina" yA Apta kI paribhASA sampradAyAtIta hone para bhI rUr3ha to hai hI, phira bhI, unake vacanoM kI prAmANikatA yA svIkAryatA ke liye kuMdakuMda ne tIna AdhAra batAye haiM / inakA anusaraNa uttaravartI AcAryoM ne bhI kiyA hai / pravacanasAra" meM "puggaladavvapAgehi vayaNehi jiNovadiTTha suttaM" to avazya kahA hai para Aja hamAre samakSa upalabdha Agama tulya grantha unake upadezoM ke gaNadhara - graMthita yA tulasI prajJA

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arAtIya AcAryapraNIta sAra-mAtra haiM / isa sAra kI prAmANikatA kevalI, zruta kevalI jinavara kathita, nirdiSTa Adi padoM se sUcita kI gaI hai| unakI vANI kI prAmANikatA ke tIna tarkasaMgata AdhAra nimna hai|5 / 1. Apta yA jina ko kSudhA tRSAdi aThAraha doSoM se rahita honA caahiye| mAlavaNiyA ke anusAra yaha nAmAvalI digambara-paramparA ke hI anukUla hai| 2. Apta ko nirdoSatA ke sAtha kevala jJAna ke parama vibhava se yukta bhI honA caahiye| 3. Apta ke vacanoM meM pUrvApara-doSa-virahitatA (yukti zAstrAvirodhitA, saMbhavabAdhaka pramANAbhAvatA) yA avisaMvAditA honA cAhiye / yadyapi ye tInoM AdhAra Apta-pakSa ke haiM para inameM tIsarA AdhAra zrotApakSa para bhI lAga hotA hai / niyamasAra meM batAyA gayA hai ki yadi vacanoM meM avisaMvAditA na pAI jAve, to zAstroM kI visaMvAditA dUra kara lenA caahie| isase zrotA kA eka guNa to patA calatA hai ki use bhI zAstra-jJAna honA cAhie / nahIM to vaha mUlyAMkana kaise karegA ? isIlie kuMdakuMda ne zrotA ke lie "satyam samadhidavvaM" kahA hai / use zAstra par3hanA hI na cAhie apitu samyak rUpa se samIkSApUrvaka par3hanA cAhie / yaha uttarAdhyayana ke "paNNA samikkhae dhamma' kA hI eka rUpa hai / yahI nahIM, kuMdakuMda yuga meM "zAstrAvirodhitA" hI adhika mAnya thI para nyAya yuga meM yukti-avirodhitA bhI isameM samAhita ho gaI / ataH zrotA ko yukti-pravINa bhI honA cAhie / nyAya yuga meM zraddhA ke sAtha buddhi kA samanvaya kara AcAryoM ne Agama kI prAmANikatA ke mUlyAMkana kA bahuterA bhAra zrotA para chor3a diyaa| phira bhI, samaMtabhadra ne sAvadhAna kiyA hai ki yadi vaktA anApta yA kaSAya kaluSita ho, to tatvasiddhi Agama se hI karanI cAhie / ata: Agama ko indriya aura mana kA cakSuoM kI adhika sUkSmatA, tIkSNatA evaM yathArthatA kA preraka to mAnA hI jA sakatA hai| isIlie akalaMka ne zrutajJAna ko tIna prakAra se saMbhava mAnA hai : (1) pratyakSa nirIkSaNa (2) anumAna (3) Agama uttarakAla meM jainavAtikakAra ne prathama do koTiyoM ko ekIkRta kara zruta ke do hI srota kara die haiM--Agamika evaM hetuvaadii| yaha kuMdakuMda ke pravacanasAra kI gAthA 86 ke anurUpa hai| ___ mujhe aisA lagatA hai ki prArambha me kuMdakuMda ne Agamika evaM hetuvAdI-donoM pakSoM ko svIkRta kara hI pravacanasAra kI racanA kI hogii| unhoMne paMca parameSThiyoM ko vibhinna nAmoM se sambodhita kara vaMdita kiyA hai aura zAstrIya mata kI puSTi meM laukika upamAnoM evaM tarkoM ke mAdhyama se apanA vivaraNa diyA hai| niyamasAra gAthA 71-75 meM die gae paMca parameSThiyoM ke pracalita nAmoM se aisA lagatA hai ki NamokAra maMtra kI vartamAna padaracanA kuMdakuMda ke samaya meM pravacana evaM niyamasAra kI racanA ke madhyavartI kAla meM huI hogii| khaMDa 21, baMka 1

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AgamoM kI prAmANikatA ke lie kuMdakuMda ke uparyukta AdhAra (tathA yukti AdhAra) Adhunika dRSTi se bhI mahatvapUrNa hai / yadi ina AdhAroM ke anusAra, Aja pravRtti kI jAye, to bIsavIM sadI meM uThane vAle aneka UhApoha evaM AsthA saMkSAraNa paryApta mAtrA meM zAMta ho jAveM / isI dRSTi se yaha bAta mahatvapUrNa ho jAtI hai ki jaba digambara-paramparA meM mUla Agama lupta mAna lie gae haiM, taba kuMdakuMda yA anya AcAryoM ke granthoM ko "Agama" yA "paramAgama' kahanA kitanA tarkasaMgata hai ? isake lie "Agama tulya' yA "upa-Agama'' (pro-kenana, upAdhye) padoM kA upayoga adhika sArthaka hogaa| Agama zabda "Aptavacana" tathA "paramAgama" zabda sarvajJa vacana ke lie hI prayoga kiyA jAve, to acchA rhegaa| (naI pIr3hI isa prakAra kI manovaijJAnika pravaMcanA samajhane meM sakSama hai / bhUtakAla meM nAma, graMtha nAma, paramparA vyAkhyA Adi kI samAnatA se aneka bhrama utpanna hue haiM jinakA samAdhAna hama abhI bhI nahIM kara pA rahe haiM / kamase-kama bhramoM kI saMkhyA to na bar3hAveM / kuMdakuMda ne sAMkhyoM kI mAnyatAoM kI visaMvAditA tarkoM se siddha kI hai| phalata: tarkavAda avisaMvAditA parakhane kI eka kasauTI hai| prAcIna yuga meM bauddhikatA hI isakA pramukha AdhAra hai, para aba pratyakSa nirIkSaNa, yAMtrika nirIkSaNa, gaNitIya parikalana Adi aneka AdhAra isa yuga meM jur3a gae haiN| isalie aba avisaMvAditA kI parakha aura bhI sUkSmatA evaM tIkSNatA se ho sakatI hai| yadyapi abhI AtmA navayugIna parIkSaNa AdhAroM ke kSetra meM pUrNataH nahIM A pAyA hai para jIva, pudgala, AkAza, dharma aura adharma dravya to prAyaH pUrNa parIkSya koTi meM A gaye haiM / inake zAstrIya guNoM kI saMgata parIkSA ke AdhAra para AgamoM kI avisaMvAditA evaM prAmANikatA kI parIkSA kI jA sakatI hai / aisI parIkSA kuMdakuMda ke mata ke anurUpa hI hogii| isa dRSTi se kuMdakuMda sAhitya ke kucha prakaraNoM kA parIkSaNa karane para nimna sUcanAeM prApta hotI hai : 1. zabdAvalI kI vividhatA :-kuMdakuMda ke granthoM meM dravya aura padArtha sambandhI pAribhASika zabdAvalI meM vividhatA pAI jAtI hai jaise bhUtArtha, tatvArtha, padArtha, artha, dravya / eka hI AcArya kI kRti meM eka hI varNana ke lie zabdAvalI kI vividhatA acchA guNa nahIM mAnA cAhie / ise "vineyAzayavazAt" kahakara bhI uttarita nahIM kiyA jA sakatA / yaha vividhatA visaMvAdI hotI hai| 2. dravya kI paribhASA-kuMdakuMda ke granthoM meM dravya kI paribhASA "guNAtmakaM dravyaM" se lekara "svabhAva-vibhAva-paryAya-prApakaM dravyaM" taka pAI jAtI hai| ise vicAra vikAsa mAnA jAve yA paribhASA-saMgraha-kSamatA ? 3. skaMdha bhedoM kA krama : ---paMcAstikAya aura niyamasAra meM skaMdha ke bhedoM ke uttarottara sUkSmatA para AdhArita vivaraNa meM "sthUla-sUkSma" (prakAza, chAyAdi) evaM "sUkSmasthUla" (vAyu, gaMdha Adi acakSu viSaya) koTiyoM ke krama ke viSaya meM "sthaulye sati tadupalabdheH'' kI dhAraNA ko jaina aura jaina ne pratyakSabAdhita batAyA hai / vastu kI aprApyakAritA kA prakaraNa bhI isI koTi meM hai| 4. jalAdi cAra kI sajIvatA-isa viSaya meM upAdhye" ne samIkSA kI hai ki isa tulasI prajJA

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dhAraNA se jainoM kI prAcInatA hI siddha kI jA sakatI hai| inakI sajIvatA to lagabhaga avizvasanIya hai / aisA pratIta hotA hai ki jainoM ne vaidika devatAoM ko madhyalokI banA diyaa| 5. jIvoM meM iMdriyAM--paMcAstikAya meM kRmi, pipIlikAdi kI varNita iMdriyoM kI mAnyatA Adhunika vaijJAnika parIkSaNoM kI dRSTi se apUrNa lagatI hai / yaMtraparIkSA ke cakSugrAhyatA se sUkSmatara hone se kucha nae tathya prakaTa hue haiN| isase zAstrIya vivaraNa visaMvAda kI koTi meM A gaye haiN| jIvoM ke janma-saMbandhI vivaraNa bhI isI koTi meM haiN| 6. vivaraNa bhinnatA---kuMdakuMda ke pUrvavartI evaM uttaravartI sAhitya ke aneka vivaraNoM meM bhinnatA pAI jAtI hai :----- 1. baMdha hetu cAra (umAsvAmI 5 baMdha hetu) 2. AcAra pAMca (umAsvAmI 3 ratna) 3. tatva/padArtha nava, krama Agamika (umAsvAmI 7 tatva, krama manovaijJAnika) (aupapAtika 10 padArtha) (upAsaka dazA 11 padArtha) 7. vicAroM ke aitihAsika vikAsa kI dRSTi--- zAstrIya adhyayanoM se aisA pratIta hotA hai ki aneka jaina mAnyatAeM vibhinna vicAra saraNiyoM ko pAra karate hue kAlacakra meM vikasita huI haiN| dIkSita ne isa viSaya meM apane grantha meM ullekha kiyA hai| inameM meM bahutoM kA ullekha kuMdakuMda ke granthoM meM nahIM pAyA jAtA / 8. AdhyAtmika vivaraNoM kI Apatita visaMvAditA ---aneka bhautika vivaraNoM kI tattad yugIna evaM Adhunika visaMvAditA ke kAraNa ina granthoM ke aneka AdhyAtmika vivaraNoM kI prAmANikatA bhI parIkSaNIyatA ke ghere meM AtI jA rahI hai| isa prakAra ina sUcanAoM kI saMkhyA agaNita ho sakatI hai / inase yaha spaSTa hai ki ina vivaraNoM meM aneka prakAra kI visaMvAda kI sthiti AI hai / isa sthiti ke rahate AgamoM kI kAlika prAmANikatA sadaiva saMdigdha rhegii| isalie inheM "zrutakevalI bhaNitaM" kahanA yA mUlAdhAra mAnanA tarkasaMgata nahIM lgtaa| "ubhAvapi grAhyo, satyaM kimiti sarvajJa eva jAnAti" kI dasavIM sadI kI dhAraNA bhI isa yuga meM saMtoSaprada nahIM lagatI / inakI prAmANikatA ko sthira rakhane ke lie aneka vidvAnoM ne vicAra kiyA hai aura kucha sujhAva die haiN| vidvat jana ina para vicAra kara naI pIr3hI ko mArgadarzana deM, yahI isa zodha patra kA uddezya hai| yaha mAnA jAtA hai ki 1 jJAna ananta hai evaM satata pravAhazIla vardhamAna hai| yahAM pravAhazIlatA kI dhAraNA vyAvahArika hai, yaha sarvajJatA kI sAmAnya dhAraNA se mela nahIM khaatii| hAM, yadi sarvajJatA kI paribhASA kuMdakuMda kI AtmajJatA ke rUpa meM mAnI jAve to nizcita rUpa meM AtmajJAna aparivartanIya evaM sthira hai, anaMta hai| yaha dhAraNA parivartanazIla vizva para lAgU nahIM hotii| baDa 21,paMka 1

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2. pravAhazIlatA Rmika evaM vikAsonmukhI hotI hai| 3. Agama yA upAgama granthoM ko hameM jJAnavikAsa kI aitihAsika dRSTi se mAnyatA denI cAhie / inheM "zruta kevali bhaNitaM" kI paramparA ke badale tattat yugIna jJAta jJAna/anubhava ke abhilekhoM ke rUpa meM maaneN| isa AdhAra para hama vibhinna yugoM/ kAloM meM racita granthoM ke vivaraNa kA tulanAtmaka AdhAra para adhyayana kara apane bauddhika, AdhyAtmika yA anya prakAra ke vikAsa kA jJAna evaM mUlyAMkana kara sakate haiM / isase apane bhaviSya ke patha ko prazasta bhI kara sakate haiN| yahIM kuMdakuMda kI niyamasArI gAthA 184 hamArI mArgadarzaka bana sakatI hai / kuMdakuMda samayasAra meM svayaM kahate hai..-jo maiM kaha rahA hUM, vaha apane anubhava jJAna/vibhava se kaha rahA huuN| yadi isameM koI apUrNatA dikhe, to use merA chala mata samajhanA, apane anubhava se use pUrNa/satyApita kara lenaa| ye vAkya kuMdakuMda kI vaijJAnika dRSTi evaM pravRtti ke pratIka haiM / bIsavIM sadI aura usase Age kI pIr3hI kuMdakuMda ke isI siddhAMta ke anukaraNa kI pratIkSA meM hai| isase hI hamAre upAgama va anya grantha sadA kAla-sApekSa prAmANikatA kI koTi meM bane rheNge| Agama aura Agama pramANa prAcIna jaina zAstroM meM jJAna kI carcA paryApta hai, para pramANoM kI carcA sambhavataH saMketa yA saMgraha rUpa meM hai / jJAna kI samyakatA kI dhAraNA ke lie pramANa kI carcA svAbhAvika hai / yadyapi kuMdakuMda ne apane granthoM meM pramANa kI carcA to nahIM kI hai para unhoMne samyakjJAna hetu niyamasAra meM kahA hai :20 ___ saMsaya-vimoha-vindhrama-vivajjiyaM hodi saNNANaM / lekina umAsvAmI ne jAna ko hI pramANazabda se nirUpita kara jaina vidyAoM meM pramANavAda kA samAveza kiyA evaM mati evaM zrata (Agama) ko parokSa pramANa mAnA / bAda meM laukika samakakSatA hetu anuyogadvAra aura akalaMka ne inheM sAMvyavahArika pratyakSatA kI mAnyatA dI / phalataH indriya jJAna aura Agama jJAna bhI pratyakSa mAnA jAtA hai / isakI pratyakSatA se hI isakI prAmANikatA puSTa hotI hai| yaha pratyakSatA indriyadarzana ke atirikta anidriya darzana, yaMtra darzana evaM svAnubhUti se hotI hai| kuMdakuMda ke yuga meM vividha darzana Agama pramANa mAnate the, para jainoM meM isakA vizeSa pracalana nahIM thaa| nyAyAcArya ke anusAra, apauruSeyatAmUlaka veda kI pramANikatA ke sthAna para jainoM ne sarvajJa-puruSa mUlaka Agama kI prAmANikatA kI dhAraNA vikasita kI aura uparokta tIna AdhAroM ko usakI kasauTI bnaayaa| isa prakAra parIkSA-pradhAnI mUlyAMkana paddhati kA vikAsa jainoM kI ativiziSTatA hai / vastutaH jainoM kI dRSTi se Agama yA upAgama svata: pramANa nahIM hai, unakI prAmANikatA vaktA evaM zrotA ke guNoM para nirbhara karatI hai / isa dRSTi se kuMdakuMda ke graMthoM kI Agama pramANatA para vibhinna AcAroM se UhApoha apekSita hai / naMdIsUtra meM zruta kI parakha kA eka aura AdhAra bhI batAyA gayA hai-vaha hai--- dRSTikoNa / samyak dRSTi ke lie para-samaya bhI samyakzruta hai aura tulasI prajJA

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mithyAdRSTi ke lie sva-samaya bhI mithyAzruta hai / isa prakAra parakha dRSTi ke kAraNa bhI AgamoM meM pramANatA AtI hai / kuMdakuMda ke saMzaya, vimoha, vibhrama-rahitatA ke AcAra ke sAtha dRSTi parakhatA ne prAmANikatA ke AdhAroM ko balavattara banAyA hai / ye AdhAra pUrvApara-doSa rahitatA ke hI punaH saMskaraNa haiM / yaha parakhadRSTi kuMdakuMda dvArA jJAna ke kSetra meM mahAna yogadAna hai| upasaMhAra uparokta vivecana se nimna niSkarSa prApta hote haiM : 1. kuMdakuMda ke anusAra Agama kA paramArtha viSaya adhyAtma hai / apara viSaya isakA prAsaMgika rUpa hai| adhyAtmavardhana kI prAmANikatA vaktA aura zrotA ke guNoM para nirbhara karatI hai para usake apara-viSaya varNana kI prAmANikatA hetuvAdI parIkSA para nirbhara karatI hai| 2. kuMdakuMda mahAn adhyAtmavijJAnI aura vaijJAnika the| unhoMne pUrvApara-doSa-rahitatA ke mAdhyama se yuktizAstrAvirodhitA evaM saMbhava-bAdhaka-pramANAbhAvatA ke parIkSaNa guNoM ko apane zAstroM meM samAhita kara hameM svayaM bhI vaijJAnika paddhati ke anusaraNa kI preraNa dI hai| kuMdakuMda ke adhyayana ke samaya unakI isa preraka preraNA kA bhI pracAra karanA caahie| 3. aitihAsika dRSTikoNa tathA anya zAstrIya vivaraNoM kI saMgatatA ke abhAva meM kuMdakuMda ke prati AsthA-vicalana kicit svAbhAvika hai| adhyAtma ke prati AsthA ko balavatI banAne ke lie visaMgatiyoM kI parIkSA Avazyaka hai| . sandarbha 1. (a) AryarakSita sthavira, anuyogadvAra sUtra, Agama prakAzana samiti, 1987 peja 38-39 (ba) umAsvAti AcArya, sabhASya tatvArthAdhigama sUtra, rAyacandra Azrama, agAsa, 1932, peja 42 2. kuMdakuMdAcArya, samayasAra, ajitAzrama, lakhanaU, 1930, peja 2 3. kuMdakuMdAcArya, pravacanasAra, pATanI graMthamAlA, mAroTha, 1950, peja 283-294 4. dekho, saMdarbha 2 peja 8, saMdarbha, 3 peja 38 5. dekho, saMdarbha 3, peja 97 6. yuvAcArya mahAprajJa , dazavakAlika : eka samIkSAtmaka adhyayana, terApaMthI mahAsabhA, kalakattA, 1967, peja 4-5 7. ApTe, vhI0 esa0, sTUDenTasa saMskRta-iMgliza DikzanarI, motIlAla banArasIdAsa dillI 1986, peja 566 8. baTTakera AcArya, mUlAcAra-1, bhAratIya jJAnapITha, dillI, 1984. peja 123 9. nyAyA'cArya, mahendra kumAra, jaina darzana, varNI granthamAlA, kAzI, 1966, - peja 354-56 khaNDa 21, aMka 1

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10. dekho, saMdarbha 2 peja 129 11. kuMdakuMdAcArya, niyamasAra, ajitAzrama, lakhanaU, 1931 peja, 4 12. devendra muni zAstrI, AcArAMga-1 (prastA0) Agama pra0 samiti, vyAvara, 1980 peja 22 13. (a) amara muni upAdhyAya, paNNAsamikkhaye dhamma-2, vIrAyatana, rAjagira, 1987 (ba) satyabhakta, svAmI, satyAmRta dRSTikAMDa, satyAzrama, vardhA 1951 (sa) jaina ena0 ela0, yUniTsa Apha legya ina jaina kenansa, jaina jarnala, kalakattA, 1986, peja 94, 14. dekho, saMdarbha 3 peja 32 15. dekho, saMdarbha 11 peja 475 16. jaina, e0 ke0, tulasI prajJA, lADanUM, 12-4-1987 peja 40 jaina, e0 ela0, tulasI prajJA, lADanaM, 1982 peja 5 17. upAdhye, e0 ena0 paMcAstikAya, aMgrejI TIkA, bhAratIya jJAnapITha, dillI, 1975, peja 98 18. dIkSita, ke0 ke0, jaina AnTolojI, ela0 DI0 insTIcyUTa ahamadAbAda, 1971 19. dekho saMdarbha 2 peja 4 20. dekho, saMdarbha 11, peja 29 21. devavAcaka, naMdIsUtra Agama pra0 samiti vyAvara, 1982 peja 155 -jaina kendra, 8/662, bajaraMganagara rIvA-486001 tulasI prajJA

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jJAna svarUpa vimarza [samaNI maMgalaprajJA mAnava-saMskRti jJAna kI upAsaka rahI hai| draSTA puruSoM ne jJAna-saMprApti ke lie apane Apako sarvAtmanA samarpita kara diyaa| jJAna ke prati samarpaNa bhAva ne aneka ajJAta rahasyoM kA udghATana kiyaa| tattva ciMtana kA AdhAra jJAna-mImAMsA hI rahI / tattva-mImAMsA evaM jJAna-mImAMsA donoM eka-dUsare ke pUraka haiN| jJAna-siddhAMta ne sarvadA tattva-mImAMsA kA anugamana kiyA hai| vaha usakA aMga banakara rahA hai| vastutaH tattvamImAMsA kA adhyayana jJAna-siddhAMta ke abhAva meM apUrNa hai| tattva-mImAMsA se jJAnamImAMsA ko viyukta nahIM kiyA jA sktaa| jJAna-mImAMsA tattva-mImAMsA kA Avazyaka aMga hai / yathArtha jJAna ke dvArA hI hama sat ke svarUpa kA nirNaya kara sakate haiN| jJAna-mImAMsA kevala dArzanika jJAna kA hI nahIM varan samasta jJAna mAtra kA AdhAra hai / jJAna ke sambandha meM upasthita hone vAle vibhinna praznoM kI mImAMsA karanA jJAna-mImAMsA kA uddezya hai / jJAna-mImAMsA ke bahucarcita viSaya haiM-jJAtA kA jJeya se kyA sambandha hai ? jJAna kI sImAeM kyA hai ? jJAna ke srota kyA haiM ? hama kaise jAna sakate haiM ki hamArA jJAna vastu kA yathArtha jJAna hai ? kyA jJAtA kA jJAna saMbhava hai ? jJAna kyA hai ? ina vibhinna praznoM se jJAna-mImAMsA kA viSaya-kSetra spaSTa ho sakatA hai| jJAna-mImAMsA kI viSaya sAmagrI-jJAna kI prakriyA, usake srota, Alambana, lakSaNa, prAmANikatA, ayathArthatA Adi haiN| inakA vivecana hI jJAna-mImAMsA hai| __bhAratIya darzana mokSavAdI hai| usakI sArI pravRtti-nivRtti kA kendra bindu baMdhana-mukti kI avadhAraNA hai| jJAna-svarUpa-ciMtana meM bhI hameM isa avadhAraNA kA darzana hotA hai / mokSa tattva meM saMlagna dhI/buddhi jJAna hai aura zilpa zAstra meM pravaNa buddhi vijJAna hai| cetana aura acetana ke anyatva kA vijJAna hI jJAna kahalAtA hai / yogazAstra meM jJAna ko paribhASita karate hue kahA gayA-buddhi, mana, indriyAM evaM vyApI AtmA kA ekatva hI sarvotkRSTa jJAna hai| yogazAstra meM isa jJAna ko hI mokSa dharma kahA gayA hai / sAdhanA ke kSetra meM jJAna kI avadhAraNA kA svarUpa mokSa prApti kI ora le jAne ke rUpa meM hI rahA hai| jJAnavAdI cintakoM ne to yahAM taka kahA-"Rte jJAnAnna muktiH" / jJAna nahIM to mukti bhI nahIM ho sakatI / gItA kahatI hai-" nahi jJAnena sadRzaM pavitramiha vidyte| jJAna ke samAna isa saMsAra meM anya kucha bhI pavitra nahIM hai' / jJAnayoga ke vivecana ke sandarbha meM gItA meM jJAna para vistRta carcA upalabdha hotI hai| vahAM para jJAnayajJa ko hI parama tapa kahA gayA hai| gItA meM sAttvika, rAjasa evaM khaNDa 21, aMka 1

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tAmasa ke bhedoM se jJAna ko tIna bhAgoM meM vibhakta kiyA gayA hai| pRthak-pRthak sarvabhUtoM meM jisake dvArA avibhakta eka evaM avyaya sattA dekhI jAtI hai, vaha sAtvika jJAna hai / ' jo jJAna sarvabhUtoM meM pRthagbhUta nAnA bhAvoM ko pRthaka rUpa meM jAnatA hai, vaha jJAna rAjasa kahalAtA hai / jo deha, pratimA Adi eka kArya meM paripUrNa kI taraha Asakta hotA hai / yahI AtmA hai, yahI Izvara hai| aisA abhiniveza yukta jJAna ayathArtha, tuccha hai / usI ko tAmasa jJAna kahA jAtA hai| bhAratIya darzana ne AtmajJAna ko mukhya mAnA hai / AtmajJAna ke abhAva meM anya jJAna saMsAra-paribhramaNa ke hI hetu banate haiN| AtmajJAna kaise utpanna hotA hai, usakA varNana karate hue viSNu purANa meM kahA gayA-vairAgya se jJAna utpanna hotA hai| jJAna ke phala kA varNana karate hue kahA gayA-vairAgya se jJAna utpanna hotA hai| jJAna se yoga parivartita hotA hai| yogajJa patita ho jAne para bhI mukta ho jAtA hai isameM koI saMzaya nahIM hai / vAyupurANa meM jJAna kI vivecanA meM kahA gayA--jJAna prakRSTa, ajanya, anavachinna evaM sarvasAdhaka hai / jJAna uttama, satya, ananta evaM brahma hai|" jJAna netra ko grahaNa karake jIva niSkala, nirmala, zAMta ho jAtA hai / taba use yaha smRti ho jAtI hai ki maiM hI brahma huuN|12 brahma svarUpa meM pratiSThA jJAna ke dvArA hI ho sakatI hai / mokSa kA ekamAtra kAraNa jJAna hI hai| jJAna kA prAmukhya adhyAtma mImAMsA, tattva-mImAMsA Adi meM sarvatra dRSTigocara hotA hai / jaina-darzana meM bhI jJAna ko mokSa mArga ke rUpa meM svIkAra kiyA gayA / 3 AcAra-mImAMsA meM kahA hai ki --prathama jJAna evaM usake bAda ahiMsA Adi kA AcaraNa hotA hai|" AtmA aura jJAna meM abhinnatA bhI jaina darzana meM svIkAra kI gaI hai / jo AtmA hai, vaha vijJAtA hai / jo vijJAtA hai, vahI AtmA hai|5 uparyukta vivecanA pramukha rUpa se Atmadarzana ke saMdarbha meM huI hai| jJAna kI svarUpa mImAMsA tattva-darzana ke saMdarbha meM bhI huI hai aura dArzanika yuga meM to jJAna ke tattvadarzanIya svarUpa kA hI vistAra huA hai / vartamAna meM jJAna-mImAMsA ke kSetra meM isI jJAna para vicAra-vimarza kiyA jAtA hai| jJAna saMvedana, adhigama, cetana bhAva, vidyA-ye paraspara ekArthaka zabda haiN|" ina zabdoM ke dvArA jJAna ke svarUpa kA nirUpaNa huA hai| naMdI caNi meM jJAna kI vyutpattiparaka paribhASA upalabdha hotI hai| jisake dvArA jAnA jAtA hai, vaha jJAna hai| yaha paribhASA karaNa sAdhana ke AdhAra para hai| adhikaraNa sAdhana ke dvArA jJAna ko pAribhASita karate hue kahA gayA jisameM jAnatA hai vaha jJAna hai|" bhAva sAdhana meM jAnane mAtra ko jJAna kahA gayA hai / " karaNa sAdhana kI spaSTatA karate hue kahA gayA hai ki kSAyopazamika evaM kSAyika bhAva ke dvArA jIvAdi padArthoM ko jAnanA jJAna hai / " jJAna kI ye paribhASAeM vastujagat ke sAtha sambandha kI dyotaka haiN| pAzcAtya paramparA pAzcAtya darzana meM jJAna-mImAMsA darzana kI mukhya zAkhA ke rUpa meM vikasita huI hai| isameM jJAna para bahuvidha vicAra huA hai / sukarAta pUrva ke grIka darzana meM hama jJAnamImAMsA ke svarUpa kA avalokana karate haiM to jJAta hotA hai ki unakI jJAna sambandhI avadhAraNA Atmakendrita thii| proTAgorasa prathama sophisTa hue| unake darzana kA sAra hai 12 tulasI prajJA

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mAnava saba padArthoM kA mApadaNDa hai| (Man is the measure of all things) unhoMne manuSya ko hI sarvotkRSTa mAnA hai| isa vicAradhArA se unakI jJAna-mImAMsA bhI prabhAvita huI hai| iliyAI mata ke anusAra indriya tathA buddhi donoM hI jJAna-prApti ke sAdhana haiN| sat kA jJAna buddhi se tathA pariNAma kA jJAna indriyoM dvArA hotA hai| isake viparIta herAklAiTasa ke anusAra pariNAma kA jJAna buddhi dvArA prApta hotA hai| DimAkriTasa paramANuoM kA jJAna buddhi se tathA sthUla vastuoM kA jJAna indriyoM se mAnate haiM / proTAgorasa buddhi aura indriya ke bheda kA khaNDana karate haiN| usake anusAra manuSya saba padAthoM kA mApadaNDa hai / ataH vahI satya hai jo use satya pratIta hotA hai / satya to vyakti kI saMvedanA aura anubhUti taka hI sImita hai / ataH satya vyaktigata hai / vastugata nahIM hai / 20 jJAna ke kSetra meM sAphisTa logoM ne eka bar3e hI vivAdAspada siddhAMta kA pratipAdana kiyA hai / unake anusAra satya to saMvedanAjanya hai| saMvedanAeM vyaktigata hotI haiM ataH satya Atmakendrita hai| sukarAta ke darzana meM jJAna vicAra sabase mahattvapUrNa vicAra hai| jJAna ke kSetra meM sukarAta kA mata do jJAna kA siddhAMta (Doctrine of two knowledge) kahalAtA hai| unake anusAra jJAna ke do rUpa haiM - bAhya aura AMtarika / bAhya jJAna aspaSTa, saMdigdha, indriyajanya tathA loka AdhArita hai| yaha jJAna parivartanazIla hai| AMtarika jJAna tarkasaMgata evaM yathArtha jJAna hai / sukarAta jJAna ko pratyayAtmaka jAti rUpa mAnate haiN| usakI utpatti anubhava se hotI hai| sukarAta ke anusAra jJAna sArvajanika tathA sArvakAlika hai / yaha vyakti kA vyaktigata anubhava nahIM apitu sabhI vyaktiyoM kA satya jJAna hai| sukarAta sAphisTa logoM ke jJAna siddhAMta kA nirAkaraNa karate haiN| mahAtmA sukarAta sAmAnya jJAna ko hI yathArtha jJAna mAnate haiN| vaha pratyayAtmaka hai|" jJAna pratyaya yA jAti rUpa hone se jJAna sArvabhauma aura sAmAnya bana jAtA hai| uparyukta carcA se spaSTa hotA hai ki sAphisTa vastu vizeSa ko jJAna mAnate tathA isake viparIta sukarAta sAmAnya ko hI yathArtha mAnate haiM / jaina darzana ina donoM vicAradhArAoM kA samanvaya karatA hai| vastu kA svarUpa ubhayAtmaka hai aura jJAna ubhayAtmaka vastu ko grahaNa karatA hai| itanA avazya hai jaina paribhASA meM sAmAnyagrAhI ko darzana evaM vizeSagrAhI ko jJAna kahA jAtA hai| pleTo kA jJAna-siddhAMta bhI mahattvapUrNa hai| pleTo ke anya dArzanika vicAra unake jJAna-siddhAMta para hI AdhArita haiM / pleTo ke anusAra bauddhika jJAna hI yathArtha hai / pleTosukarAta ke jJAna sambandhI vicAra kI sampuSTi karate haiN| jJAna ko pratyayAtmaka svIkAra karake pleTo spaSTataH jJAna ke saMvedanAtmaka svarUpa (sAphisTa matAnusAra) kA nirAkaraNa karate haiN| prAtibhAsika, vyAvahArika, vizleSaNAtmaka evaM pratyayAtmaka jJAna ko hI vAstavika evaM sat mAnate haiN| pleTo sukarAta ke mata ko adhika puSTa, pariSkRta evaM vistRta karate haiM / sukarAta ke anusAra pratyaya kevala mAnasika hai jabaki pleTo pratyaya ko vAstavika mAnate haiN| pleTo ke anusAra pratyaya kevala mAnasika vicAra hI nahIM varan vAhyavastu hai / 22 santa oNgasTAina madhyayuga ke sabase mahattvapUrNa IsAI vicAraka mAne jAne jAte haiN| khaNDa 21, aMka 1

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unake anusAra yathArthajJAna Izvara viSayaka hotA hai| paramAtmA kA jJAna hI sarvottama jJAna hai / anya sabhI sAMsArika yA vyAvahArika jJAna hai / Izvara se alaga kisI jJAna kA svataH astitva nahIM hai| santa oNgasTAina ke anusAra jJAna tIna prakAra kA hai-aindriya jJAna (Sense Knowledge), bauddhika jJAna (Rational Knowledge) evaM antarprajJA (Wisdom) / aindriya jJAna saMvedanAtmaka hotA hai| yaha jJAna indriya tathA viSaya ke samparka se utpanna hotA hai| isako inhoMne nimna stara kA mAnA hai / bauddhika jJAna, indriya jJAna evaM antarjJAna ke madhya kI avasthA hai| yaha zuddha buddhi kA vyApAra hai| oNgasTAina ke anusAra indriyAM bhautika vastu kA jJAna karavAtI haiM evaM buddhi se abhautika vastu kA jJAna prApta hotA hai| udAharaNArtha sundara vastu kA jJAna aindriyika evaM saundarya kA jJAna bauddhika hai| bauddhika jJAna nitya, apariNAmI satyoM (eternal and immutable truths) kA jJAna hai / Antara jJAna yaha uccatama jJAna hai| oNgasTAina ise 'prajJA' kahate haiN| yaha buddhi kA sarvottama svarUpa hai| buddhi nirNaya karatI hai parantu nirNaya kI zakti prajJA se prApta hotI hai| prajJA dhyAnaparaka jJAna hai|" vaha AtmajJAna hai| jJAna svarUpa evaM jJAna kI prAmANikatA spinojA kI jJAna-mImAMsA ke mahattvapUrNa prazna hai / spinojA svataH prAmANyavAdI haiN| unakI prasiddha ukti hai ki jJAna svata: prakAza hai, use prakAzita karane ke lie kisI dUsare jJAna kI AvazyakatA nahIM hai / spinojA bhI jJAna ke tIna stara batAte haiM / indriyajanya jJAna, bauddhika jJAna evaM prajJAjanya jJAna / jainadarzana ke anusAra spinojA svIkRta prathama do jJAnoM kA samAveza mati, zrata jJAna meM tathA prajJAjanya jJAna kA samAhAra pAramArthika pratyakSa meM kiyA jA sakatA laoNka ke dArzanika vicAroM kA prArambha unake jJAna siddhAMta se hotA hai| laoNka jJAna-mImAMsA ko sabhI dArzanika vicAroM kI AdhArazilA mAnate haiN| saMkSepa meM hama kaha sakate haiM ki jJAna-mImAMsA se laoNka kA tAtparya jJAna kI utpatti tathA jJAna ke prAmANya se hai / ina donoM ke AdhAra para laoNka jJAna ke svarUpa kA nizcaya karate haiM / 24 laoNka ke anusAra samasta jJAna anubhava janya hai tathA usakI prAmANikatA bhI anubhava para Azrita hai| unake anusAra koI bhI pratyaya, dhAraNA janmajAta nahIM hai| laoNka jJAna pakSa meM buddhivAda kA khaNDana karake anubhavavAda kA samarthana karate haiN| varkale bhI anubhavavAdI haiM / laoNka ne anubhavavAda kA prArambha kiyA tathA varkale ne use pariSkRta kiyA / dekArta buddhivAdI haiM / inake anusAra buddhi hI yathArthajJAna kI jananI hai / yaha yathArthajJAna sArvabhauma, sunizcita aura anivArya hai| yahI jJAna kA svarUpa hai| isa prakAra ke jJAna kA Adarza gaNita zAstra hai / dekArta ke anusAra yathArtha jJAna prApti ke do sAdhana haiM.....--- sahaja jJAna evaM nigamana / sahaja jJAna to sadyaH anubhUti hai tathA nigamama anumAnajanya jJAna hai| dekArta kA mAnanA hai ki saba jJAnoM kA AdhAra to sahajajJAna hai, parantu niSkarSa nigamanAtmaka jJAna hai| dekArta AtmajJAna ko sahaja-bodha, svata:siddha mAnakara anya viSayoM kA jJAna AtmajJAna para AdhArita mAnate haiN| tulasI prajJA

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lAivanija kA jJAna siddhAMta unake tattva siddhAMta se sambandhita hai / unake anusAra cidaNu hI tattva hai tathA cidaNu gavAkSahIna hone ke kAraNa bAhya prabhAva se vihIna hai / ataH jJAna ke lie bAhya jagat kI AvazyakatA nahIM hai| jJAna buddhi- prasUta hai | jJAna janmajAta hai | anubhavajanya nahIM hai / anubhavavAdI laoNka ke anusAra koI bhI pratyaya janmajAta nahIM hai / sabhI anubhavajanya hai / buddhivAdI lAivanitja ke anusAra sabhI pratyaya janmajAta hai / " inake anusAra jJAna ke do bhAga haiM vijJAna tathA vicAra / vijJAna janmajAta hai tathA vicAra ke upAdAna hai| vicAra vijJAnoM kA vistAra hai / imAnyuela kATa ke siddhAMta ko "samIkSAbAda" kahA jAtA hai / kANTa jJAna vicAra ke kSetra meM buddhivAda aura anubhavavAda donoM matoM kI samIkSA karate haiM / kATa ke pahale buddhivAda aura anubhavavAda do virodhI siddhAMta the / kANTa ne ina donoM kA samanvaya kiyA / kANTa ne donoM pakSoM ke doSoM kA parihAra karake donoM ke guNoM kA samanvaya kiyA hai / ise hI "samIkSAvAda" kahate haiM / kANTa ke anusAra jina bAtoM ko buddhivAdI evaM anubhavavAdI svIkAra karate haiM, ve satya haiM aura jinakA ve niSedha karate haiM, ve asatya haiM / " arthAt kANTa kisI bhI ekAMgI pakSa ko svIkAra nahIM karate / akelA buddhivAda pUrNa jJAna-mImAMsA nahIM kara sakatA vaise hI akelA anubhavavAda bhI pUrNa jJAna vyAkhyA karane meM asamartha hai| usake anusAra indriyAnubhava ke binA buddhi rikta hai aura buddhi ke binA indriyAnubhava aMdhA hai / kANTa kA dRSTikoNa anekAMtavAdI parilakSita hotA hai| jainadarzana meM bhI samanvaya kA dRSTikoNa hI satya vyAkhyA kA AdhArabhUta tattva hai / indriya jJAna evaM atIndriya jJAna apanI-apanI sImA meM donoM yathArtha haiM evaM yathArthatA ke nirNAyaka haiM / pAzcAtya darzanoM kA jaina jJAna-mImAMsA ke Aloka meM avalokana karate haiM to yaha jJAta hotA hai ki jaina darzana jaise atIndriya jJAna kI yahAM para koI parikalpanA nahIM hai / pAzcAtya darzana sammata anubhavavAda evaM buddhivAda donoM kA samAveza jaina svIkRta saMvyAvahAra pratyakSa evaM parokSa jJAna ke antargata ho jAtA hai / hama yoM samajha sakate haiM pAzcAtya darzana meM bhAratIya atIndriya jJAnamImAMsA jaisI avadhAraNA nahIM hai / unakA jJAna-mImAMsIya cintana indriya jagat evaM buddhi kI parikramA karatA huA dRSTigocara hotA hai / bhAratIya paramparA bhAratIya paramparA meM jJAna-mImAMsA kA mahattvapUrNa sthAna hai / sabhI tattvacintakoM ne tattva kI avagati ke lie jJAna kI anivArya apekSA svIkAra kI hai| vaidika, avaidika-sabhI dharma-darzanoM meM jJAna-ciMtana aura vicAraNA upalabdha hai / bhAratIya cintaka satya kI khoja karake ruka nahIM jAte the balki use apane anubhava meM utArane kA bhI prayatna karate the / darzana kA uddezya mAtra bauddhika AsthA kI prApti nahIM thA / maiksamUlara ne kahA hai ki bhArata meM tattva-cintana jJAna kI upalabdhi ke lie nahIM hai balki usa parama uddezya kI siddhi ke lie kiyA jAtA thA jisake lie manuSya kA isa loka meM prayatna karanA sambhava hai / isa dRSTi se bhAratIya cintanadhArA meM jJAna kA svarUpa, 28 khaNDa 21, aMka 1 15

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usake bheda-prabheda Adi kA nirUpaNa apane kendrIya tattva ko dhyAna meM rakhakara hI huA jJAna ke viSaya meM upaniSad meM brahma vidyA ke prarUpaNa ke prasaMga meM jJAna-mImAMsIya tattva upalabdha hote haiN| anubhava kI vastuoM ke lie upaniSadoM meM 'nAma-rUpa' kA prayoga huA hai / manasa aura jJAnendriyoM kA vyApAra 'nAmarUpa' ke dAyare taka hI sImita hai / indriya jJAna anivAryataH paricchinna vastu kA hI hotA hai / brahmajJAna indriyajJAna se uccakoTi kA hai| brahma ajJeya nahIM hai| upaniSad kA parama uddezya brahma kA jJAna karAnA hI hai / muNDaka upaniSad meM sAre jJAna ko do vargoM meM vibhakta kiyA gayA hai-- parA vidyA evaM aparA vidyA / 29 parA vidyA sarvotkRSTa hai| isase parabrahma kA sAkSAtkAra hotA hai tathA aparA vidyA ke dvArA sAMsArika vastuoM kA jJAna hotA hai / vedAnta paramparA meM adhyAtma vidyA, Atma vidyA kA mUla hai / muNDakopaniSad meM ziSya guru se pUchatA hai-bhagavan ! aisA kaunasA tattva hai jisako jAna lene se sabakucha jJAta ho jAtA hai| parama tattva kI jijJAsA jJAna utpatti kA mukhya AdhAra hai / satya jJAna svarUpa brahma hI parama tattva hai|" brahma parAvidyAgamya hai| aparA vidyA sAMsArika mArgAnusArI hai / vaha bhavabhramaNa kA kAraNa hai| zreya aura preya cirantana kAla se manuSya ke lakSya banate rahe haiN| vidyAvAn dhIra puruSa jJAna cetanA ke dvArA preya ko tyAga kara zreya ko svIkAra karatA hai jabaki maMda tvarA se prerita hokara preya kA varaNa karatA hai / preya mArga tamasa kI ora le jAtA hai| zreya mArga prakAza kA puJja hai| zreya mArga arthAt vidyA, preya arthAt avidyaa| upaniSadoM ke anusAra avidyA vaha hai jisakA aMtima pariNAma andhakAra hai tathA vidyA vaha hai, jo prakAza meM le jAtI hai| isalie upaniSad kA RSi gAtA hai-tamaso mA jyotirgamaya |vidyaa bandhana se mukta karavAtI hai jabaki avidyA bandhana kA hetu hai| saMsAra ke sampUrNa jJAna meM pAraMgata hokara bhI vyakti brahmavid nahIM ho sakatA tathA eka brahma ko jAna lene se saba kucha jJAta ho jAtA hai / jaina Agama AcArAMga meM bhI kahA gayA hai jo eka ko jAnatA hai vaha sabako jAna letA hai|" upaniSad darzana ke anusAra sAMsArika jJAna meM vaiduSya-prApta vyakti bhI avidyAvAna hI hai / yadi vaha brahma jJAtA nahIM hai| upaniSad kahatA hai--jo loga avidyA meM par3e rahakara apane Apako bahuta bar3A paMDita aura jJAnI mAnate haiM, ve vAstava meM mUr3ha haiM aura una aMdhe manuSyoM ke samAna haiM jinako aMdhe manuSya hI le jA rahe haiM aura jo girate-par3ate bhaTakate rahate haiN|" naciketA-yama, maitreyI-yAjJavalkya, nArada-sanatkumAra Adi ke aupaniSadika AkhyAnoM se upaniSad jJAna-mImAMsA kA svarUpa spaSTa ho jAtA hai| upaniSad kI jJAna-mImAMsA kA pramukha lakSya hai- brahmajJAna / brahma kI prApti athavA brahmamaya bana jAne ke sAtha hI jJAna-mImAMsA kRtakRtya ho jAtI hai| upaniSad 'sA vidyA yA vimuktaye' ke mAdhyama se mokSadAyinI vidyA (jJAna) ko sarvazreSTha svIkAra karatA hai| sAMkhya darzana prakRti aura puruSa ina do tattvoM ko svIkAra karatA hai / puruSa nirguNa hai evaM prakRti triguNAtmikA / puruSa cetana hai kintu vaha jJAna zUnya hai| sAMkhya ke anusAra tulasI prazA

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buddhi yA jJAna jar3a hai| jJAna puruSa kA dharma nahIM kintu prakRti kA dharma hai / ataH anubhava kI upalabdhi na to puruSa meM hotI hai aura na hI buddhi meM hotI hai / jaba jJAnendriya vAhya jagat ke padArthoM ko buddhi ke sAmane upasthita karatI hai taba buddhi upasthita padArtha kA AkAra dhAraNa kara letI hai| buddhi ke padArthAkAra hone ke pazcAt caitanyAtmaka puruSa kA pratibimba jaba taka buddhi meM nahIM par3atA taba taka anubhava nahIM hotaa| buddhi meM puruSa kA pratibimba par3atA hai / buddhi meM pratibimbita puruSa kA padArthoM se samparka honA hI jJAna hai|5 buddhi meM pratibimbata hone para hI puruSa ko jJAtA kahA jAtA hai| pratyakSa anumAna evaM Agama ke bheda se sAMkhya tIna pramANa svIkAra karatA hai| sAMkhya 'vyaktAvyaktajJavijJAnAt' ke mAdhyama se viveka jJAna ko hI pUrNa jJAna mAnatA hai| viparyaya jJAna ko isa darzana meM sadasat khyAti kahate haiN| sAMkhya darzana jJAna kI pramANatA evaM apramANatA ko svataH svIkAra karatA hai .36 jaina darzana jJAna guNa ke sandarbha meM sAMkhyoM kI taraha jar3avAdI nahIM hai / vaha jJAna ko prakRti kA guNa dharma nahIM maantaa| jaina mata ke anusAra jJAna AtmA kA svabhAva hai / vaha AtmA kA guNa hai / AtmA svarUpataH jJAna guNa sampanna hai| jaina caitanya aura jJAna ko sAMkhyoM kI taraha bhinna-bhinna nahIM maante| ye donoM abhinna hai| jaise agni svabhAvataH hI uSNatA guNa yukta hotI hai vaise hI AtmA bhI svabhAvataH jJAna guNa yukta hI hotI haiN|" nyAya tathA vaizeSika darzana, paraspara sambaddha haiN| vaizeSika meM tattva-mImAMsA pradhAna hai tathA nyAyadarzana meM tarkazAstra aura jJAna-mImAMsA kA prAdhAnya hai / nyAyadarzana vastuvAdI hai / vaha jJAna ko jJAtA aura jJeya kA saMbaMdha mAnatA hai| jJAtA aura jJeya ke abhAva meM jJAna paidA nahIM ho sakatA / jJAtA jaba jJeya ke samparka meM AtA hai taba usameM "jJAna" nAmaka guNa utpanna hotA hai jJAna AtmA kA Agantuka dharma hai kyoMki cetanA usakA Agantuka lakSaNa hai / nyAya darzana ke anusAra dravya apanI utpatti ke prathama kSaNa meM guNa vihIna hotA hai| samavAya saMbaMdha ke dvArA utpatti ke bAda guNa kA guNI se sambandha karavAyA jAtA hai / caitanya guNa AtmA se anya hai| samavAya sambandha rUpa upAdhi se Agata hai| nyAyadarzana kI AtmA svarUpataH ajJAna svarUpa hai| jaba jJAtA jJeya padArtha ke saMparka meM AtA hai taba jJeya padArtha ke dvArA hI jJAtA meM jJAna paidA hotA hai / jJeya padArtha ke abhAva meM jJAna paidA hI nahIM ho sktaa| jJAna kA kArya jJeya padArtha ko prakAzita karanA hai| buddhi upalabdhi, anubhava ye zabda jJAna ke paryAya haiN| jaina darzana jJAna ko AtmA kA Agantuka dharma nahIM mAnatA hai| jJAna to AtmA kA svarUpa hai / AtmA caitanya lakSaNa vAlI hai / jJAna kA astitva jJeya padArtha para nirbhara nahIM hai / vaha svataH astitvavAna / jainadarzana ke anusAra guNa-guNI meM dharma-dharmI meM jJAnagata bhinnatA hai vastugata bhinnatA nahIM hai| dravya guNa se saMyukta hI hotA hai| utpatti ke prathama kSaNa aguNatA kA siddhAMta samyaka nahIM hai / nyAya ke anusAra yathArtha evaM ayathArtha ke bheda se jJAna do prakAra kA hai / vastu jaisI hai usakA vaisA hI jJAna honA yathArtha jJAna hai / tathA vastu svabhAva se viparIta jJAna honA ayathArtha anubhava hai|43 inake anusAra jJAna svaprakAzaka nahIM hai mAtra artha prakAzaka hai / jJAna bhI jJAnAntara vedya hai / 4 pramANa ke cAra khaNDa 21, aMka 1

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prakAra isa darzana meM svIkAra kie gae haiN| pratyakSa, anumAna, upamAna aura zAbda (aagm)|15 mImAMsA-darzana meM jJAna ko AtmA kA vikAra kahA gayA hai| jJAna ko eka kriyA kA vyApAra aura use atIndriya mAnA gayA hai| isa darzana ke anusAra jJAna AtmA jaise sUkSma dravya meM pAyA jAtA hai| pramukha mImAMsaka kumArila evaM prabhAkara kI jJAna saMbaMdhI avadhAraNA pRthak-pRthak dIkhatI hai / kumArila kA jJAna viSayaka mata jJAtatAvAda kahalAtA hai / yaha prabhAkara ke mata se bhinna hai / kumArila ke anusAra jJAna sva prakAzaka nahIM hai / jJAna kevala jJeya viSaya ko hI prakAzita karatA hai| artha prAkaTya ke dvArA usakA jJAna hotA hai| jaina mata se jo jJAna sva-prakAzaka nahIM hai vaha artha prakAzaka bhI nahIM ho sktaa| prabhAkara kA jJAna viSayaka mata tripuTI pratyakSavAda kahA jAtA hai| ve jJAna ko svaprakAzaka mAnate haiN| use apanI abhivyakti ke lie kisI anya jJAna kI AvazyakatA nahIM hai| jJAna ke lie jJAnAntara kI kalpanA se anavasthA doSa AtA hai / jJAna svaprakAzaka to hai kintu nitya nahIM / jJAna AtmA kA Agantuka guNa hai| viSaya saMparka se AtmA meM jJAna utpanna hotA hai| pratyeka jJAna meM jeya, jJAna aura jJAtA kI tripuTI kA pratyakSa hotA hai / isalie yaha tripuTI pratyakSavAda hai| ___ bauddha darzana meM sAkAra citta ko jJAna kahate haiN| bauddha darzana ke bhinna-bhinna prasthAna haiM / ata: unakI jJAna-mImAMsA meM bhI vaividhya hai| yogAcAra arthAt vijJAnAdvaitavAdI bauddha jJAna ko hI mAtra paramArtha sat mAnatA hai| usake anusAra bAhya padArtha kA koI astitva hI nahIM hai / vaibhASika bauddha jJAna-mImAMsA ke kSetra meM tadutpatti evaM tadAkAratA ke siddhAMta ko svIkAra karate haiN| unakA mAnanA hai ki tadutpatti evaM tadAkAratA ke abhAva meM pratiniyata karma-vyavasthA nahIM ho sktii| jJAna padArtha se utpanna hotA hai tathA padArthAkAra ko grahaNa karatA hai| ghaTa se utpanna jJAna ghaTAkAra meM pariNata hokara hI ghaTajJAna karatA hai / bauddha darzana meM apUrva artha ke jJApaka samyak jJAna ko hI pramANa kahA gayA hai / 50 jo jJAna avisaMvAdI hai vahI samyagjJAna kahalAtA hai / " artha kriyA kI vyavasthA se hI jJAna ke avisaMvAditva Adi kA bodha hotA hai| samyagjJAna pratyakSa evaM anumAna bheda se do prakAra kA hai| kalpanA rahita jJAna arthAta nivikalpa jJAna evaM abhrAMta jJAna pratyakSa pramANa hai|52 vyApti jJAna se sambandhita kisI dharma ke jJAna se dharmI ke viSaya meM jo parokSa jJAna hotA hai vaha anumAna hai / 53 bauddha darzana meM vahI jJAna pramANa hai aura vahI jJAna pramANa phala bhI hai| pratyeka jJAna artha se utpanna hotA hai tathA arthAkAra hotA hai / yathA jo jJAna pustaka se utpanna huA hai vaha pustakAkAra hai tathA pustaka ke bodharUpa haiN| ataH jJAna meM jo pustakAkAratA hai vaha pramANa hai aura jo pustaka kA bodha hai, vaha pramANaphala hai| isa prakAra eka hI jJAna meM pramANa aura phala kI vyavasthA kI jAtI hai| bauddha darzana kSaNikavAdI hai vahAM AtmA jaise kisI nitya dravya kI svIkRti nahIM hai| jJAna caitasika hai| citta paramparA calatI rahatI hai / pravRtti vijJAna evaM Alaya vijJAna kI avadhAraNA boddha darzana meM hai| tulasI prajJA

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cArU (rucikara) vaktavya ke AdhAra para isa darzana ko cArvAka darzana ke rUpa meM jAnA jAtA hai| isako nAstika darzana bhI kahA gayA hai| cArvAka darzana meM pratyakSa hI ekamAtra pramANa hai| indriya aura artha ke sannikarSa se utpanna jJAna pratyakSa hai| isa paJcavidha indriya pratyakSa dvArA anubhUta bastu pramANasiddha; anya saba vastueM kalpanA prasUta haiN| pratyakSa ke atirikta anya kisI anumAna Adi ko yaha svIkAra nahIM karatA hai| bhAratIya paraMparA meM jaina darzana jaina darzana ke anusAra AtmA anaMta jJAna, anaMta darzana, anaMta AnaMda evaM anaMta vIrya se sampanna hai / 55 kintu sAMsArika avasthA meM AtmA ke ye guNa tirohita rahate haiN| karma AtmA ke jJAna, darzana Adi ko AvRtta kie rahatA hai| ataH AtmA kA sAMsArika avasthA meM mUla svarUpa dRSTigocara nahIM hotA hai| jJAna, AtmA kA svarUpa hai| jJAna, jIva kA vizeSaNa nahIM kintu svarUpa hai ataH jIva meM yaha sAmarthya hai ki vaha saMsAra ke saMpUrNa jJeya ko aparokSataH aura yathArtha rUpa meM jAna sakatA hai| AtmA sarvajJa bana sakatI hai / karma ke AvaraNa ke kAraNa jIva ko AMzika jJAna hotA hai| jisa prakAra kucha loga darzana jJAna kI paricchinnatA kA kAraNa avidyA ko batAte haiM usI prakAra jaina darzana karma ko batAtA hai / karmarUpI megha AtmA ke sUrya prakAza ko AvRtta kara dete haiM jisase AMzika jJAna hotA hai / kintu karma jJAna rUpa jIva ke svabhAva ko naSTa nahIM kara sakate / jIva kA akSara ke anaMtaveM bhAga jitanA jJAna hamezA udghATita rahatA hai| yadi aisA na ho to jIva ajIva ho jAegA / jaina darzana jJAna ko naiyAyika-vaizeSika kI taraha AtmA kA Agantuka dharma nahIM mAnatA tathA sAMkhya kI taraha prakRtijanya bhI nahIM mAnatA / jJAna to AtmA kA sahajAta guNa hai| jJAna ke abhAva meM AtmA kI evaM AtmA ke abhAva meM jJAna kI kalpanA karanA bhI saMbhava nahIM hai| jJAna aura AtmA kA abheda sthApita karate hue kahA gayA-viziSTa kSayopazama yukta AtmA jAnatI hai, vahI jJAna hai| 'rAjavArtika' meM bhI AtmA ko hI jJAna evaM darzana kahA gayA hai / evaMbhUtanaya kI vaktavyatA se jJAna, darzana rUpa paryAya meM pariNata AtmA hI jJAna aura darzana hai / 58 uparyukta vivecana se spaSTa hai ki AtmA ko hI usakI paryAya vizeSa ke AdhAra para 'jJAna' kahA gayA hai| __ jJAna kI paribhASA jJeya tattva ke AdhAra para bhI prApta hotI hai| jisake dvArA jAnA jAtA hai athavA jAnane mAtra ko jJAna kahA jAtA hai| jJAna jJeya kA prakAzaka hotA hai| jo yathArtha tattva ko prakAzita karatA hai athavA sadbhAva padArthoM kA nizcAyaka hotA hai| use jJAna kahA jAtA hai| jaina darzana meM Atma-mImAMsA, jJAna-mImAMsA, karma-mImAMsA paraspara meM atyanta sambaddha hai| AtmA adhigama svabhAva vAlI hai / 66 nizcayanaya ke anusAra to AtmA kA svabhAva yA svarUpa kevala jJAna hI hai / 2 sAMsArika arthAt karmayukta avasthA meM vaha svabhAva pUrNarUpeNa prakaTa nahIM hotA hai / ata: jaina sAdhanA paddhati kA yahI uddezya hai ki vaha AtmA para Ae hue AvaraNoM ko dUra kare tAki vaha apane zuddha svarUpa meM upasthita ho sake / khaMDa 21, aMka 1

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mAtmA jJAna darzana svabhAva vAlI hai| jJAna kI taraha darzana bhI usakA svabhAva hai / jJAna evaM darzana donoM kI jJApakatA meM kyA vizeSatA hai| isakA avabodha jJAna evaM darzana ke bheda ko samajhane se hI prApta ho sakatA hai| jaina darzana ke anusAra vastu dravyaparyAyAtmaka hai| dravya sAmAnya evaM paryAya vizeSa kA dyotaka hai| jaba vastu kA svarUpa ubhayAtmaka hai to usake jJApaka kA svarUpa bhI ubhayAtmaka honA caahie| ata: 'sanmati tarka' meM kahA gayA - sAmAnyagrAhI darzana evaM vizeSagrAhI jJAna kahalAtA hai / sAmAnyagrAhI darzana kI pravRtti drabyAstika naya kI evaM vizeSagrAhI jJAna kI pravRtti paryAyAstika dRSTi kI preraka hai| ataeva darzana dravyAstika naya meM evaM jJAna paryAyAstika naya meM mAnA jAtA hai / darzana aura jJAna kAla meM grAhya vastu meM adhika antara nahIM par3atA hai| darzana kAla meM vastu kA sAmAnya dharma pradhAna evaM vizeSa gauNa ho jAtA hai tathA jJAna kAla meM vizeSa pradhAna evaM sAmAnya gauNa ho jAtA hai| AtmA para darzana evaM jJAna ko ghaTita karake AcArya sibasena ne isa tathya ko ujAgara kiyA hai / 65 sAkAra va anAkAra ke bheda se upayoga do prakAra kA hai| sAkAra upayoga jJAna evaM anAkAra upayoga darzana hai| grAhya vastu ko bheda ke sAtha grahaNa karane vAlA jJAna tathA abheda kA grAhya darzana kahalAtA hai|" jaina darzana ke anusAra jJAna sva-para prakAzaka hai| sva-para prakAzatA ke abhAva meM jJAna svayaM kI evaM vastu jagat kI vyavasthA nahIM kara sktaa| pramANa-mImAMsA ke antargata jJAna kI sva-para prakAzakatA kI carcA kI gaI hai| kintu upAdhyAya yazovijaya ne jJAna paribhASA meM isakA samAveza karake jJAna-mImAMsA ke kSetra meM eka nayA adhyAya jor3A hai / jJAna ko paribhASita karate hue unhoMne 'jJAna bindu prakaraNa' meM kahA hai-svapara prakAzaka jJAna AtmA kA asAdhAraNa guNa hai| jaina sammata isa jJAna svarUpa kI darzanAntarIya jJAna svarUpa se tulanA karate samaya Arya cintakoM kI mukhya rUpa se do vicAradhArAoM kI ora dhyAna AkRSTa hotA hai / prathama vicAradhArA sAMkhya evaM vedAnta tathA dUsarI vicAradhArA bauddha, nyAya Adi darzanoM meM upalabdha hotI hai / prathama dhArA ke anusAra jJAna guNa aura cittazakti ina donoM kA AdhAra eka nahIM hai| prathama dhArA ke anusAra cetanA aura jJAna donoM bhinna-bhinna AdhAra vAle haiN| dUsarI dhArA caitanya aura jJAna kA AdhAra bhinna-bhinna nahIM mAnatI / bauddha citta meM, jise vaha nAma bhI kahatA hai, caitanya aura jJAna kA astitva mAnatA hai| nyAya Adi darzana bhI kSaNika citta kI bajAya sthira AtmA meM caitanya aura jJAna kA astitva mAnate haiN| jaina darzana dUsarI vicAradhArA kA avalambI hai kyoMki vaha eka hI Atmatattva meM kAraNarUpa se cetanA aura kArya rUpa se jJAna ko svIkAra karatA hai| upAdhyAya yazovijayajI ne usI bhAva-jJAna ko AtmA kA guNa kahakara prakaTa kiyA hai / tattvArtha sUtra meM mokSa mArga kI vivecanA karate hue AcArya umAsvAti samyaka darzana, samyak jJAna evaM samyak cAritra ko mokSa mArga kahate haiN| svAmI ke bheda se jJAna bhI samyak evaM mithyA ina do bheda meM vibhakta ho jAtA hai| mokSa mArga kA hetu samyak jJAna banatA hai / mithyAjJAna saMsAra paribhramaNa kA hetu banatA hai / samyak rUpa se 2. tulasI prajJA

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jisake dvArA vastu kA grahaNa hotA hai, vahI zAna hai / " samyakdRSTi se jo jJAna kahalAtA hai vahI mithyAdRSTi se ajJAna kahalAtA hai / 2 mati, zruta evaM avadhi-ye jJAna samyak evaM mithyA donoM hI prakAra se ho sakate haiN| sAmAnyataH mati ke do bheda hote haiMmatijJAna aura mati-ajJAna / usako vizleSita karane se jJAta hotA hai ki vaha samyaka dRSTi ke matijJAna hai evaM mithyAdRSTi ke mati ajJAna hai / mati ajJAna bhI jJAnAvaraNIya karma kA kSayopazama rUpa hai kintu usa jJAna ke dhAraka vyakti kI dRSTi mithyA hai ataH darzana mohakarma ke udaya ke kAraNa kSAyopazAmaka jJAna bhI ajJAna kahalAtA hai| yaha ajJAna saMsAra bRddhi evaM paribhramaNa kA hetu banatA hai| jJAnAvaraNa ke udaya se audayika bhAvarUpa jo ajJAna hai usakI vaktavyatA prastuta prakaraNa meM nahIM hai / audayika ajJAna jJAna abhAva hai| jabaki mithyAjJAna kutsita jJAna hai| isa prakAra ajJAna meM Agata naJ kA eka sthAna para abhAva evaM eka sthAna para kutsita artha hogaa| jIva kI kramika Atma-vizuddhi ke AdhAra para jana-paramparA meM guNasthAna kI avadhAraNA hai / karma-vizuddhi kI apekSA se caudaha guNasthAna jIvasthAna mAne gae haiM / mithyAjJAna prathama evaM tRtIya, ina do guNasthAnoM meM hI hotA hai| kyoMki ina do guNasthAnoM meM hI mithyAtvI jIva sthita hai| prathama guNasthAna mithyAdRSTi evaM tRtIya mizra guNasthAna hai / jJAna kA abhAva rUpa ajJAna to prathama guNasthAna se lekara bArahaveM guNasthAna taka rahatA hai| kevalajJAna prApta hone para hI udayabhAva ajJAna naSTa hotA hai| udayabhAva rUpa ajJAna samyaktvI evaM mithyAdRSTi donoM ke hotA hai| prathama evaM tRtIya guNasthAna ko chor3akara avaziSTa sabhI guNasthAnoM meM samyak jJAna mAnA gayA hai| yadyapi samyakdRSTi ko bhI padArthoM kA viparIta jJAna ho sakatA hai| rajjU meM sarpa kA bhrama ho sakatA hai para vaha kutsita jJAna nahIM kahalAtA hai| __ ayathArtha jJAna ke do pakSa hote haiM-AdhyAtmika aura vyAvahArika / AdhyAtmika viparyaya ko mithyAtva evaM AdhyAtmika saMzaya ko mizra moha kahA jAtA hai| inakA udbhava AtmA kI moha dazA se hotA hai| isase zraddhA vikRta hotI hai / vyAvahArika saMzaya aura viparyaya kA nAma samAropa hai| yaha jJAnAvaraNa karma ke udaya se hotA hai| isase jJAna yathArtha nahIM hotA hai| pahalA pakSa dRSTi moha hai tathA dUsarA pakSa jJAna-moha inakA bheda samajhAte hue AcArya bhikSu ne likhA hai-tattva zraddhA meM viparyaya hone para mithyAtva hotA hai| anyatra viparyaya hotA hai, taba jJAna asatya hotA hai kintu mithyA nahIM bntaa|" dRSTi moha mithyAdRSTi ke hI hotA hai| jabaki jJAna-moha samyakSTi evaM mithyAdRSTi donoM ke hotA hai| ata: uparyukta vivecana se spaSTa hai ki jJAna ke samyak evaM mithyA hone meM pAtra kI apekSA, usake dhAraka vyakti ke AdhAra para hai| jayAcArya ne bhI isI ko spaSTa kiyA hai| adhyAtma sAdhanA meM sarvaprathama dRSTi kA parimArjana Avazyaka mAnA jAtA hai / dRSTi parizuddha hote hI jJAna svataH hI samyak bana jAtA hai / jJAna ko samyak banAne ke lie atirikta prayatna kI AvazyakatA nahIM hotI hai / jaina darzana meM dRSTi vizuddhi ko hI mahattvapUrNa sthAna prApta hai| jJAna evaM cAritra kI vizuddhatA usake Upara hI nirbhara rahatI hai ataH kahA jAtA hai-caritra bhraSTa kI to khaNDa 21, aMka 1

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mukti ho sakatI hai kintu darzana bhraSTa siddha nahIM ho sktaa| isa prakAra bhAratIya ciMtana paramparA aura pAzcAtya ciMtana paramparA meM jJAna ke svarUpa kA savistAra vimarza huA hai| jJAna nidarzana meM svarUpa kA antara svAbhAvika hai para kahIM bhI jJAna kI upekSA dRSTigocara nahIM hotI hai| tulanAtmaka dRSTi se samIkSA karane ke pazcAt isa niSkarSa para pahuMcane meM koI virodha nahIM honA cAhie ki jaina darzana meM jJAna kA jo sUkSma aura vizleSaNAtmaka ciMtana huA hai vaha anyatra dRSTigocara nahIM hotaa| saMdarbha : 1. mokSe dhInimanyatra vijJAnaM, ityamaraH / 2. cetanAcetanAnyatvavijJAnaM jJAnamucyate, jJAnastu jJAnamityAhuH bhagavAn jJAna .. sannidhiH / -liGgapurANa pUrvArdha, 10 / 29 3. ekatvaM buddhimanasorindriyANAJca sarvazaH / Atmano vyApinastAta jJAnametadanuttamam / / -yogazAstra 4. gItA, 4138 5. jJAnayajJaH prntpH| -~-gItA, 4133 6. sarvabhUteSu yenaika bhAvamavyayamIkSate / avibhaktaM vibhakteSu tajjJAnaM viddhisAtvikam / -gItA, 18:20 7. pRthaktvena tu yajjJAnaM nAnAbhAvAn pRthagvidhAn / vetti sarveSu bhUteSu tajjJAnaM viddhi rAjasam / / --gItA, 18 / 21 8. yattu kRtsnavadekasmin kAryesaktamahetukam / atattvArthavadalpaJca tattAmasamudAhRtam // -~-gItA, 18122 9. vairAgyAjjAyate jJAnam // vi. pu. mahA. bhA., 13 / 149 / 61 10. vairAgyAjjAyate jJAnaM jJAnAd yogaH prvrtteH| yogajJaH patito vApi mucyate nAtra saMzayaH // ---vi. pU. mahAbhA., 13 / 149 / 61 11. jJAnaM prakRSTamajanyamanavacchinnaM sarvasya sAdhakamiti jJAnamuttamaM satyaM jJAnamanantaM brahma iti shruteH| -vAyupurANa uttarArdha, 11 // 36 (tadbhASyam) tulasI prajJA

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12. jJAnanetraM samAdAya cared vahnimataH param / niSkalaM nirmalaM zAntaM tad brahmAhamitismRtam // 13. samyak darzanajJAnacAritrANi mokSamArgaH / 14. paDhamaM nANaM tao dayA / 15. je AyA se vimmAyA, je vimmAyA se AyA / 16. gANaMti vA saMvedanaM ti vA adhigamoti vA cetaNaM egaTThA / gANaM ti vA vijja ti vA egaTTA / 17. Najjai aNeNetijJAnaM, Najjati etamhi ttiNANaM / 18. jAtI- NANaM avabodhamete, bhAvasAdhaNo / 19. ahavA Najjai aNeNeti NANaM, khayovasa miya - khAieNa / vA bhAveNa jIvAdipadatthA NajjaMti iti NANaM karaNasAdhaNo / - naMdI cU., pR. 13 20. Man is the measure of all things - It means that the way thing appear to one man is truth for him, and the way thing appear to another is the truth for him. ---W.K.C. Guthric, the Greek philosophy, pp. 63-69 - brahmabindu upaniSad, 21 - tattvArtha sUtra, 11 -- dazavaM., 4 / 10 AcA., 5 / 104 ti vA bhAvoti vA ete saddA - dazavaM. ji. cU., pR. 10 - uttarA . cU., pR. 147 -naMdI cU., pR. 13 - naMdI cu., pR. 13 21. All knowledge is knowledge through concepts. W. T. stace. A Critical Hostory of Greek Philosophy, p. 143 22. Conceptul knowledge, then is the only genuine knowledge that was the teaching of Socrates which Plato adopted as the starting point for his inquiries. - -F. Thilly, A History of Philosophy, p. 77 23. Moreover, this lower use of reason is directed towards action, whereas wisdom is contemplative, not practical. -F. Capleston. A History of philosophy. Vol. II, p. 70 24. To inquire in to the original, certaintry and extent of human knowledge, together with the grounds and degrees of belief, opinion and assent. -- Locke, An Essay understanding Book, p. 63 25. According to Descartes some ideas are innate according to Leibnitz all. -R. Falckenberg History of modern philosophy. p. 283 26. The two methods which he described as best in discovering new khaMDa 21, aMka 1 23

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principles, are intuition by which meant an immediate intellectual awareness and deduction Which is a correct injerence from facts that are known with certainly. - F. Mayer, A history of philosophy, p. 109 27. They are justified in what they affim but wrong in what they --A history of philosophy deny. 28. Six systems of Indian philosophy, p. 370 29. muNDako 1|1|45 30. kasminnu bhagavo vijJAte sarvamidaM vijJAtaM bhavatIti / 31. satyaM jJAnamanantaM brahma / 32. zreyazca preyazca manuSyametastau samparItya vivinakti dhIraH / zreyahi dhIro'bhipreyasovRNIte preyo mando yogakSemAd vRNIte // 33. je egaM jANai se savvaM jANai - kaTho, 1 / 2 / 25 34. avidhAyAmantare vartamAnAH svayaM dhIrAH paMDitaM manyamAnAH / dandramyamANAH pariyantimUDhA aMdhenaiva nIyamAnA yathAndhAH // 35. arthAkAreNa pariNatAyA buddhivRttezcetane pratibimbanAt viSayaprakAzarUpaM jJAnam / - sA. pra. sU. (bhASyayoH) --sarvadarzanasaMgraha, pR. 106 tvam / 39. caitanya maupAdhikamAtmano'nyat / 40. na cA viSayA kAcidupalabdhiH / 41. arthaprakAza buddhiH / 42. caitanyalakSaNo jIvo" 43. tadvati tatprakArako'nubhavo yathArthaH / tadbhAvavati tatprakArakazcAyathArthaH / 36. pramANatvApramANatve svataH sAMkhyAH samAzritAH / 37. kArtikeyAnuprekSA, 178 38. utpannaM dravyaM kSaNamaguNaM niSkriyaM ca tiSThatIti samayAta guNAnAM guNino vyatirikta - syAdvAdamaJjarIkA, 7 -anyayogavyavacchedikA, 8 44. jJAnamapi jJAnAntaravedyaM prameyatvAt paTAdivat / 45. pratyakSamanumAnaM copamAnaM zAbdikaM tathA / 46. zAstradIpikA, pR. 56-57 47. svArthAvabodhakSama eva bodhaH prakAzanenArthakathAnyathAtu | 24 --muNDako., 1/3 - taiteriyo, 3 / 1 / 1 --kaThopa., 112/2 -AcA, 3 / 74 - SaDdarzanasamuccaya, 49 - tarkasaMgraha, pR. 58 - tarkasaMgraha, pR. 61 - Sa. da. saM., 17 - anyayoga vyacchedikA. 12 tulasI prajJA

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48. nAsti bAhyo'rthaH kazcitakintu jJAnamevedaM sarva nIlAdhAkareNa pratibhAti / -syAdvAdamaJjarI, pR. 158 49. tadutpati tadAkAratAbhyAM hi sopapadyate / ---- syAdvAdama., pR. 154 50. pramANaM samyagjJAnamapUrvagocaram / tarkabhASA, pR. 1 51. avisaMvAdakaM jJAnaM samyagjJAnam / -nyAyabindu, pR. 4 52. tatra kalpanApoDhamabhrAntaM pratyakSam / -~-nyAyabindu, pR. 8 53. yA ca sambandhino dharmAdbhatirdhamiNi jAyate / sAnumAnaM parokSANAmekAntenaiva sAdhanam / / -pramANavAtika, 3 / 62 54. tadeva ca pratyakSaM jJAnaM pramANaphalamarthapratIti rUpatvAt / -nyAyabindu, pR. 18 55. Sadarzana samuccaya, TIkA, pR. 74 56. savvajIvANaM pi ya NaM akkharassa aNaMtatamo bhAgo NiccugghADio citttthi| so vima jai AvarijjA, teNaM jIvA ajIvataNaM paavijjaa| -naMdIsUtra, 71 57. Atmaiva viziSTakSayopazamayuktaH jAnAtIti vA jJAnaM tadeva, svaviSaya saMvedana rUpatvAt tasya / 58. evaMbhUtanayavaktavyavazAt jJAna darzana paryAya pariNatAtmaiva jJAnaM darzanaM ca, tatsvabhAvyAt / --rAnavArtika, 111 // 5 // 1 59. jAnAtijJAyate'nena jJaptimAtra vA jJAnaM / -sarvArthasiddhi, 1 / 1 / 6 / 1 60. bhUtArthaprakAzanaM jJAnam athavA sadbhAva vinizcayopalambhakaM jJAnam / -dha., 111 61. vinirmalaH sAdhigamaH svabhAvaH / __-paramAtma dvAtriMzikA, 24 62. kevalanANamaNaMtaM jIvasarUvaM tatra nirAvaraNam / -jJAnabindu, pR. 3 63. jJAnadarzanAtmikA cetanA / -jaina si. dIpikA, 2 / 3 64. dravyaparyAyAtmakaM vastu / -pramANamI., 1130 65. jaM sAmaNNaggahaNaM daMsaNameyaM visesiyaM NANaM / doNha viNayANa eso paDikkaM atthapajjAo / / -sa.ta., 2 / 1 66. davvaTThio vi hoUNa daMsaNe pajjavaTThio hoi / uvasamiyAI bhAvaM paDucca NANe u vivarIya / / -samma. 2 / 2 67. sAgAre se nANe havai aNAgAre se daMsaNe / -prajJApanA, 30 / 314 68. sahaAkArai grAhyabhedaivattate yad grAhakaM tat sAkAraM jJAnamityucyate / avidyamAna AkAraH bhedogrAhyasya asyetyanAkAraM darzana mucyte| -samma. TI., pR. 458 69. tatra jJAnaM tAvadAtmanaH svaparAvabhAsakaH asAdhAraNo guNaH / -jJAnabindu prakaraNa, pR. 3 70. samyagdarzanajJAnacAritrANi mokssmaargH| -tattvArtha sUtra, 111 khaMDa 21, aMka 1 25

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71. samyagavaiparItyena vidyate'vagamyate vastu svarUpamanayeti sevit / 72. mati zruta - vibhaMgA mithyAtva sAhacaryAdajJAnam / 73. avisesiyA maI- mainANaM ca mai annANaM ca / visesiyA sammaddiTTissa maI mainANaM / micchAdiTThi maI maiannANaM / / 74. karmavizuddhe mArgaNApekSANi caturdaza jIvasthAnAni / 75. indriyavAdI rI caupaI, 7-9 76. bhAjana lAre jANa re jJAna ajJAna kahI jie / samadRSTi ra jJAna re, ajJAna ajJAnI taNo // 77. bhraSTenApi ca cAritrAda darzanamiha dRDhataraM grahItavyam / sidhyanti caraNarahitA, darzanarahitA na sidhyanti // 26 syAdvAdamaJjarI, 16 / 221 / 28 jaM. si. dI., 2/33 - naMdI, 36 - jaina si. dIpikA, 7 1 -bhagavatI jor3a, 8 / 2 / 55 -ta. bhASyAnu. TI. pR. 12 tulaso prajJA

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jaina tathA sAMkhya darzanoM meM saMjJAna D nirmala kumAra tivArI bhAratIya darzana meM jJAna, saMjJAna, buddhi, upalabdhi, pratyaya Adi vividha jJAnavAcI zabdoM ko jJAna mImAMsA ke kSetra meM ucita sthAna to nissaMdeha prApta hai| kintu ina zabdoM ko saMbhavataH eka rUpa meM prayukta nahIM kiyA gayA hai jisake kAraNa kabhI-kabhI zabdabhrama utpanna ho jAtA hai / nyAyasUtra ne kahA hai ki buddhi, upalabdhi tathA jJAna ina zabdoM meM koI antara nahIM hai / ye ekArthaka haiM / isa prakAra saMjJAna koI alaga tathA bilkula viziSTa artha pradAna karanevAlA nayA jJAnavAcI pada to nahIM hai, para isake mUlArtha meM "samyak jJAna'' kA bhAva avazya nihita hai| saMjJAna eka sarala pratyaya hai| isakI bhI paribhASA kara pAnA kaThina hai| prAyaH sabhI manuSya yaha dAvA jarUra kareMge ki unheM kisI-na-kisI prakAra kA saMjJAna hai| phira bhI, hameM yaha to mAnanA hI par3egA ki sampUrNa brahmANDa saMjJAna kA viSaya hai| sRSTi-prakriyA meM saMjJAna kI upAdeyatA sarvopari hai kyoMki sthUla tathA sUkSma viSayoM meM yaha bhinnatA kA bodha karAtA hai / prakArAntara se isI saMjJAna ke udaya se viveka utpanna hotA hai aura viveka se nityAnitya vastu kA antara-aihika tathA pAralaukika viSayoM kA bheda samajha meM AtA hai, unake prati dRSTi spaSTa hotI hai aura antataH niHzreyasa kI upalabdhi kA mArga sugama banatA hai| sAmAnyata: kisI bhI prakAra kI sUcanA jo adhyayana, zravaNa, darzana yA bhAvoM ke dvArA samyak rUpa meM milatI hai, use binA kisI bheda-bhAva tathA pakSapAta ke hama apane saMjJAna kA viSaya banAte hai / jaba hamArI cintana-zakti ko apekSita paur3hatA prApta hotI hai taba hama apane saMjJAna ke viSaya meM socane lagate haiM kyoMki saMjJAna ke vicAra-vimarza hetu vikasita mastiSka, tarkabuddhi tathA UrjA kI jarUrata hai| vyutpati ke anusAra samyak jJAyate anena iti saMjJAnam arthAta jisake dvArA laukika tathA alaukika padArthoM ko samyak rUpa meM jAnA jAya, vaha saMjJAna hai / vAcaspati mizra ne bhAmatI meM jJAna kA lakSaNa batalAte hue kahA hai ki jisase artha yA viSaya prakAzita ho vaha jJAna hai| Adhunika pAzcAtya manovijJAna bhI saMjJAna arthAt svasaMvedana ke pUrva jJAna kiMvA saMvedana kA aucitya svIkAra karatA hai / usakI mAnyatA hai ki sabhI prakAra kA svasaMvedana atIta anubhava para AdhArita hai, tathAkathita Adatajanya kArakoM para nirbhara hai|' manna ke zabdoM meM "jise hama kisI viSaya kA artha kahate haiM, vaha viSaya, sthiti yA ghaTanA aneka udAharaNoM meM atIta meM uttejita karane vAlI bAtoM para nirbhara karatI khaNDa 21, aka 1 27

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hai| Adhunika manovijJAna kA gesTAlTa sampradAya bhI svIkAra karatA hai ki jJAnAtmaka prakriyA meM aneka tattvoM kA hAtha hai jise ve (Ground, Figure) Adi kahate haiN| ataH manovaijJAnika dRSTi se jJAna ko (Ground) kahA jA sakatA hai jabaki saMjJAna ko (Figure) / jaina-darzana meM saMjJAna kA svarUpa jana sAhitya ke dArzanika granthoM meM umAsvAtI kA tatvAryAdhigamasUtra, siddhasena divAkara kA nyAyAvatAra, samantabhadra kI AptamImAMsA, hemacandrasUrI kI pramANamImAMsA, devAsUrI kA pramANatatvAlokAlaMkAra, mAnikya nandI kA parIkSAmukhapatra, prabhAcandra kA prameyakamalamArtaNDa, AcArya kundakunda ke samayasAra, paMcAstikAya evaM pravacanasAra, yazovijaya kA nyAyapradIpa Adi mahatvapUrNa dArzanika grantha haiM jisameM jJAna, saMjJAna, pramA, pramANa Adi viSayoM ko ucita sthAna milA hai| jaina-darzana saMjJAna ko guNa mAnatA hai, para use vaha na to bhautika tatvoM kA AgaMtuka guNa mAnatA hai aura na hI AtmA kA Agantuka guNa / phalataH jaina-darzana kA saMjJAna mUlaka vicAra cArvAka, nyAya-vaizeSika tathA mImAMsA ke matoM se bhinna ho jAtA hai| cetanA athavA jJAna jIva kA anivArya guNa hai| kintu jaina dRSTi meM guNa kA vahI artha nahIM hai jo nyAyavaizeSika darzana meM mAnA gayA hai / nyAyavaizeSika darzana meM dravya tathA guNa kI bhinna-bhinna sattAeM haiM jo samavAya padArtha se sambandhita haiM / jaina dArzanika prAyaH na to dravya aura guNa kA bheda svIkAra karate haiM aura na una donoM meM samavAya sambandha hI mAnate haiM / ve dravya ke do prakAra ke vizeSaNa svIkAra karate haiM jise ve guNa tathA paryAya kahate haiM / guNa tathA paryAya ke bheda tathA unake paraspara sambandha ko lekara jaina dArzanikoM meM Apasa meM matabheda haiM / siddhasena divAkara, haribhadra, hema candra, yazovijaya Adi isa sambandha meM abhedavAda ko mAnyatA dete haiM / ' unakA mata hai ki guNa tathA paryAya vAstava meM eka hI prakAra ke vizeSaNa haiM tathA inameM nAma mAtra kA bheda hai| kintu AcArya kundakunda, umAsvAti, pUjyapAda, vidyAnanda Adi guNa tathA paryAya meM bheda svIkAra karate haiM / AcArya kundakunda kA kathana hai ki hamAre jJAna ke viSaya dravya hote haiM jo guNoM se viziSTa tathA punaH paryAya se sambandhita haiM / guNa sahabhAvI hote haiM tathA paryAya kramabhAvI / guNa aparivartita rahate haiM jabaki paryAya parivartita hote rahate haiN| guNa dravya ke Antarika vizeSaNa hai jabaki paryAya usake bAhya vizeSaNa mAne jA sakate haiN| akalaMka tathA vAdideva kA mata bhedAbheda kA hai inake anusAra guNa dravya meM kAlAbhedAprekSayA sthita hote haiM jabaki paryAya kAlavibhedAprekSayA sthita hote haiN| kintu donoM hI dharmyapekSayA donoM se abhedatA bhI rakhate haiN| sAMkhya darzana meM saMjJAna kA svarUpa sAMkhya-darzana ke sAhitya meM AcArya kapila kA sAMkhya sUtra, IzvarakRSNa kI sAMkhyakArikA, vAcaspati mizra kI sAMkhyatatvakaumudI, vijJAna bhikSu kA sAMkhyapravacanabhASya, sAMkhyasAra Adi kRtiyoM kA mahatvapUrNa sthAna hai jinameM jJAna, saMjJAna, pramA, 28 tulasI prajJA

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pramANa Adi viSayoM kA spaSTa ullekha hai| ___ sAMkhya zabda ke do artha adhika prasiddha haiM -- saMkhyA aura jJAna / isakA dUsarA artha hI adhika saMgata pratIta hotA hai- prakRti aura puruSa, jar3a-cetana, AnAtmA--AtmA ke pArthakya kA samyak jJAna / yahI sAMkhya-darzana kA uddezya hai|' sAMkhya darzana meM samyaka jJAna arthAt saMjJAna ko puruSa kA guNa yA karma nahIM mAnA gayA hai use caitanya avazya kahA jAtA hai aura caitanya svayaM meM tatva hai, kisI kA guNa karma nhiiN| use kisI adhiSThAna kI AvazyakatA nahIM hai / sAMkhya darzana meM saMjJAna kA yaha prathama artha hai| isake atirikta, sAMkhya darzana meM saMjJAna zabda kA prayoga vyAvahArika saMjJAna ke rUpa meM bhI huA hai / yahAM jJAna ko buddhi kI vRtti kI rUpa meM svIkAra kiyA jAtA hai|" sAMkhya dArzanikoM kA mata hai ki pahale viSaya kA indriyoM se saMyoga hotA hai, indriya mana ko viSaya samarpita karatI hai, mana usa viSaya ko ahaMkAra taka pahuMcAtA hai aura ahaMkAra use buddhi ko samarpita karatA hai / buddhi satva guNa ke Adhikya ke kAraNa darpaNa kI bhAMti hai jo viSayAkAra ko grahaNa kara letI hai / buddhi ke viSayAkAra ko hI vRtti kahA jAtA hai / eka ora buddhi, viSayAkAra hotI hai tathA dUsarI ora puruSa dvArA prakAzita hotI hai| ataH buddhi kI vRtti ke rUpa meM vyAvahArika saMjJAna utpanna huA mAnA jAtA hai| pUnaH sAMkhya darzana saMjJAna ke svaprakAza siddhAMta ko svIkAra karatA hai jisakA artha hotA hai ki saMjJAna apane Apako svayaM hI samyak rUpa meM prakAzita karatA hai|" isa siddhAMta ke anusAra saMjJAna kI utpati tathA usakA prakAza sAtha-sAtha hotA hai| satva guNa saMjJAna ko utpanna karatA hai tathA tamas tathA rajas guNa usakI utpatti meM bAdhaka hote haiN| sAtha hI, satva guNa saMjJAna ke prAmANya ko bhI prakAzita karatA haiM tathA tamas evaM rajas usake prAmANya ko dhUmila karate haiN| isa bAta ko dhyAna meM rakhane se yaha saralatA se spaSTa ho jAtA hai ki saMjJAna kA prAmANya utpati tathA jJapti donoM hI dRSTi se svataH hai tathA usI prakAra saMjJAna kA aprAmANya bhI donoM hI dRSTiyoM se svataH hai| sAMkhya-darzana para yoga-darzana kA kAphI prabhAva hai / isase prabhAvita hokara usakI mAnyatA hai ki hamArA cita jitanA hI adhika nirmala tathA zAMta hotA hai, satva ke prabhAva se usakA saMjJAna utanA hI spaSTa tathA prAmANika hotA hai| usameM tamas tathA rajas kI mAtrA jitanI adhika hotI jAtI hai saMjJAna meM aspaSTatA tathA dhUmilata hone ke kAraNa vaha utanA hI aprAmANya ho jAtA hai| isa prakAra, pratyeka jJAna meM prAmANya tathA aprAmANya eka sAtha svataH vidyamAna hote haiM tathA vyAvahArika stara kA vRti rUpa koI bhI saMjJAna pUrNarUpeNa prAmANya athavA aprAmANya kI koTi meM nahIM aataa| isa prakAra jaina aura sAMkhya darzanoM meM saMjJAna kA svarUpa nimna prakAra prApta hotA hai-(i) jaina-darzana meM saMjJAna jIva arthAt AtmA meM svIkAra kiyA gayA hai jabaki sAMkhya-darzana meM saMjJAna prakRti ke mahat arthAt buddhi tatva meM svIkAra kiyA gayA hai| (ii) jaina-darzana saMzAna ko hI pramANa tathA pramA donoM mAnate haiM jabaki sAMkhya citavRtti ko pramANa aura saMjJAna ko pramA mAnate haiM / (iii) jaina-darzana ke anusAra saMjJAna AtmA kA dharma hai jo indriya aura mana kI sahAyatA ke binA sIdhe AtmA se honevAlA sAkSAt jJAna hai / kintu sAMkhya darzana meM aisI koI kalpanA nahIM hai| (iv) jaina darzana kA khaMDa 21, aMka 1

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pramANa-vibhAjana viziSTa prakAra kA hai jisameM pratyakSa, smRti, tarka, pratyabhijJA, anumAna aura zabda ye chaH pramANa svIkRta haiM / isake viparIta, sAMkhya kA pramANa-vibhAjana sAmAnya hai jisameM pratyakSa, anumAna tathA zabda ye tIna pramANoM kI hI carcA hotI hai| (v) jaina mata meM prAmANya tathA aprAmANya utpati meM parata: aura jJapti meM svataH aura parataH grAhya haiM / abhyAsadazA meM jJAna ko pramANita karane ke lie kisI anya pramANa kI apekSA nahIM hotI jabaki anabhyAsa dazA meM jJAna kI satyatA pramANita karane ke lie kisI anya pramANa kI apekSA hotI hai / isake viparIta, sAMkhya darzana saMjJAna ke prAmANya tathA aprAmANya ko svataH mAnatA hai| isa prakAra jaina tathA sAMkhya darzanoM meM sAmya nahIM dIkhatA kinta vAstava meM donoM meM bahuta adhika sAmya haiM / donoM hI darzana vAstavavAdI hai aura unameM vAstavikatA kI dRSTi se hI viSayoM tathA vastuoM kA samyajJAna arthAt saMjJAna prApta karane kA Agraha kiyA jAtA hai| anta meM kahA jA sakatA hai ki jaina tathA sAMkhya darzanoM ke saMjJAna-viSayaka vicAra kA bhAratIya darzana meM mahatvapUrNa sthAna hai kyoMki donoM hI darzana samyak jJAna ko mAnava ke naitika tathA AdhyAtmika vikAsa kA AdhAra mAnate haiN| jaina darzana ke anusAra jo vyakti viSaya ko samyak prakAra se jAnatA hai, jo vivekazIla hai, vaha saMjJI hai aura kevalI saMjJI vyakti arthAt vivekazIla vyakti hI mokSa kA adhikArI hai| paMcasaMgraha saMjJI ke svarUpa ko spaSTa karate hue kahA hai ki kisI kArya ko karane ke pUrva kartavyaakartavya kI mImAMsA karane vAle, tattva-atattva kA vicAra karane vAle aura saMyata bhASA vyavahAra karane vAle vyakti samanaska (mAnasika zakti se yukta arthAt saMjJAna se yukta) hai / ataH jaina darzana meM saMjJI" tathA saMjJAna se yukta vyakti ko UMcA darjA prApta sAMkhya darzana meM buddhi tatva jar3a hote hue bhI cetanavat hai aura isalie usameM hI saMjJAna utpanna hotA hai / vastuta: sAMkhya kI jJAna mImAMsA meM hameM saMjJAna ko prakRti meM navyokrAnta guNa (emergent quality) ke rUpa meM hI samajhanA caahie| navyotkrAnti ko mAnane vAle dArzanikoM kA kahanA hai ki bhautika vikAsa kI eka vizeSa avasthA prANatatva kI avasthA vizeSa meM cetanA kA udgama hotA hai / -dvArA zrI satyadeva tivArI grAma--cAvaka (pakkApara) po0 cAvaka jilA--bhojapura-802312 (bihAra) lasI prajJA

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sandarbha 1, buddhirUpalabdhirjJAnanityanAntaratam --nyAyasUtra 1.1.15 2. yo'yamarthaprakAzaH phalam --bhAmatI 3. "All perceiving is dependent upon past experience the so--- called habit factors" -Psychology : The fundamental of Human Adjustment p-325 8. "What we call the meaning of an object, situation or event is in most instances dependent upor how it has stimulated us in the past" -Ibid-p. 325 5. cetanA lakSaNo jIva : -SaDdarzanasamuccaya 47 para guNaratna kI TIkA dekhie / 6. bhAratIya dArzanika samasyAeM -na0 ki0 zarmA, pR. 9 7. pravacanasAra -adhyAya 2 8. saMkhyAnte-gaNayante ca tat sAMkhyam / saMkhyAte prakRti-puruSAnyayAkhyAtirUpo'babodho samyagjJAyate yenatat sAMkhyam 9. vyktaavyktjnyvijnyaat| --- sAMkhyakArikA 2 10. bhAratIya dArzanika samasyAeM -na0 ki0 zarmA pR071 11. upakhit pR.71 12. paMcasaMgraha --1.174 13. saMjJinaH samanaskA -tatvArtha sUtra, 2 / 24 khaNDa 21, aMka 1

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'bhagavatI' meM sRSTi tattva - paMcAstikAya bhagavatI sUtra meM vizva ke lie "loka" zabda kA prayoga kiyA gayA hai / loka zabda kA vyutpatti labhya artha hai "jo lokkae se loe "" arthAt jo dekhA jAtA hai, vaha loka hai / yaha loka kI atyanta sthUla paribhASA hai / isa paribhASA se kevala indrigamya dRzyajagat kA hI grahaNa hotA hai / loka kI vAstavika yA tAttvika paribhASA karate hue bhagavAn mahAvIra ne kahA - "loka paMcAstikAya rUpa hai| pAMca astikAya haiMdharmAstikAya, adharmAstikAya, AkAzAstikAya, jIvAstikAya va pudgalAstikAya | adhika spaSTatA ke lie mananIya hai ki akhaMDa AkAza kA vaha bhAga jisameM paMcAstikAya vidyamAna haiM, loka kahA jAtA hai| bhagavatI sUtra meM samupalabdha isa paribhASA ke AdhAra para vizeSa dhyAna dene yogya tathya yaha hai ki nissIma AkAza do bhAgoM meM vibhakta hai-lokAkAza va alokAkAza / jisa AkAzIya bhAga meM paMca nirapekSa maulika tattvoM kI sahAvasthiti hai - vaha lokAkAza kI saMjJA se abhihita hai / zeSa dravya zUnya ekamAtra asIma AkAza tattva kI hI sattA jahAM prasArita hai vaha aloka (rikta AkAza Anti Universe) kahalAtA hai / * [ samaNI caitanyaprajJA Agama-yuga ke anantara darzana yuga meM astikAya kI vicAradhArA ne dravya kA sthAna liyA / pariNAmataH bhinna-bhinna dArzanika prasthAnoM ne vizva ke mUla meM bhinnabhinna dravyoM kI kalpanA kI / nyAya-vaizeSika mata meM kramaza: 16 va 7 padArthoM' sAMkhya va yoga meM puruSa aura Izvara sahita 25 va 26 tatvoM, ' mImAMsA va vedAnta meM, cArvAka mata meM paMcabhUta', bauddha mata meM paMcaskandha, kI kalpanA sthira huii| jaina darzana meM SaDdravya kI kalpanA ne mAnyatA prApta kI / isa saMdarbha meM loka kI paribhASA meM Agamika vicAra dhArA kA vikasita rUpa sAmane AyA / AcAryoM ne " SaDdravyAtmako lokaH ' arthAt chaH dravyoM kI sahasamanviti kA nAma loka yA vizva rakhA / SaDdravya kI kalpanA meM kAla - dravya kI svIkRti vaizvika mUlatattva ke rUpa meM huI / kAla dravya kI sattA Agama-yuga se svIkRta va mAnya" hote hue bhI AgamakAlIna vizva - paribhASA ke sAtha ise na jor3ane kA eka mAtra kAraNa isakA "astikAya" na honA hI pratIta hotA hai / isa taraha paMcAstikAya kA vikasita rUpa hI SaD dravya hai / 1120 chaH dravyoM ke abhidhAvana isa prakAra hai 1. dharmAstikAya : gatisahAyaka dravya ( Medium of Motion ) khaNDa 21, aMka 1 33

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2. adharmAstikAya : sthiti sahAyaka dravya ( Medium of Rest ) 3. AkAzAstikAya Azraya dene vAlA dravya (Space) 4. kAla : samaya ( Time ) 5. jIvAstikAya : jJAtRsvabhAva vAlA dravya ( Soul of Conciousness) 6. pudgalAstikAya: grahaNadharma vAlA dravya ( Matter) astikAya kI svIkRti jaina darzana kI nUtana va maulika khoja hai / bhagavAn mahAbIra se pUrva aisI kisI vicAradhArA kA darzana nahIM hotA hai / sarvaprathama paMcAstikAya ke astitva kI svIkRti bhagavAn mahAvIra ke darzana meM hI dekhI jAtI hai / isake sAkSya haiM bhagavatI kA 7 vAM va 18 vAM adhyAya ( zataka ) / bhagavAn mahAvIra ne jaba paMcAstikAya kA pratipAdana kiyA va svarUpa batalAyA taba tatkAlIna dArzanika vicAradhArAoM se saMbaMdhita cintakoM meM isa navIna prasthAna ke viSaya meM zaMkA, inake astitva ke prati saMdeha aura tadviSayaka UhApoha huA / bhagavatI sUtra meM yatra tatra isake sAkSya dekhe jAte haiM / bhagavAn mahAvIra, unake ziSya indrabhUti gautama aura bhakta zramaNopAsaka madraka ke sAtha anya matAvalambiyoM kI sudIrdha carcAeM isa tathya ko pramANita karatI haiM ki paMcAstikAya ke prathama pravartaka bhagavAn mahAvIra haiM / prAcIna samaya se lekara Aja taka jabaki vijJAna kI pragati kAphI ho cukI hai / pudgala ko chor3akara zeSa dravyoM ke astitva ke viSaya meM saMdeha banA huA hai / yadyapi Adhunika vijJAna ne dharmAstikAya ko Ithara ke rUpa meM svIkAra kiyA hai tathApi usakA svarUpa utanA sthira va asaMdigdha nahIM raha pAyA jaisA dharmAstikAya kA hai / Atmatattva kI ora vijJAna kA jhukAva huA hai / phira bhI atIndriya jJAna - gocara viSayoM ko indriya aura upakaraNa ke mAdhyama se jAna pAnA asaMbhava hI pratIta hotA hai / yahI kAraNa hai ki ina adRzya, abhautika, anindrIya tattvoM kI spaSTa svIkRti va nizcita vyAkhyA anveSaNoM kA viSaya nahIM bana pAI hai / adhyAtmavido ne AtmapratyakSa ke AdhAra para avazya spaSTa svIkRti va sunizcita vyAkhyA prastuta kI hai / ina tattvoM ke astitva saMbaMdhI prazna bhagavAn mahAvIra ke sAmane bhI upasthita hue| eka bAra bhagavAn mahAvIra kA rAjagRha nagara ke guNazIlaka caitya meM zubhAgamana huA / usake kucha hI dUra para anya matAvalambI kAlodAyI zailodAyI, zaivAlAdAyI, udaya, narmodaya, anya pAlaka, zailapAlaka, zaMkhapAlaka aura suhastI gRhapati rahate the / ekadA ve carcA karate haiM ki "nirgrantha jJAtaputra ( mahAbIra ) paMcAstikAya kA pratipAdana karate haiM / pudgala ko chor3akara zeSa ko amUrta va abhautika tathA jIvAstikAya ke alAvA cAra dravyoM ko ajIva (cetanAzUnya) batalAte haiM / amUrta ajIva dravyoM kA astikAya kaise svIkAra kiyA jAya ?18 carcA ke daurAna indrabhUti gautama kA vahAM se gujaranA huA / anya tIrthikoM ne apanI zaMkA unake sAmane prastuta kI / gautama ne kahA - "hama zramaNa astibhAva 34 tulasI prajJA

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19 ( vidyamAna ) ko nAsti ( avidyamAna ) nahIM kahate aura na nAsti ko asti kahate kahane kA tAtparya hai ki dharmAstikAya kI sattA hai, isalie mahAvIra ne inakA pratipAdana kiyA hai / kAlodAyI tadanantara mahAvIra ke samIpa jAkara prazna karatA hai / mahAvIra ne kahA - " kAlodAyI ! maiM paMcAstikAya kA pratipAdana karatA huuN| unameM cAra ko amUrta va pudgala ko mUrta batalAtA hUM / ' 120 kAlodAyI ne eka jijJAsA aura prastuta kii| pUchA - " bhagavAn ! kyA dharmAstikAya, adharmAstikAya aura AkAzAstikAya ina arUpI ajIvakAyoM para koI baiThaneuThane, sone, khar3e rahane meM samartha hai ?21 7 mahAvIra ne pratyuttara meM kahA ki aisA kahanA ThIka nahIM hai| eka pudgalAstikAya mUrta ajIva dravya hai, jisa para koI bhI baiThane, sone Adi kI kriyAoM ko sampAdita kara sakatA hai / bhagavAn mahAvIra ke ananya upAsaka madruka dvArA die gae paMcAstikAya viSayaka tArkika samAdhAna isa prasaMga meM adhika mananIya hai / madruka kisI samaya bhagavatdarzanArtha jAte haiM / anyatIrthikoM se madhya meM milana hotA hai / paramatavAdiyoM ne zaMkA prastuta karate hue kahA ki jJAtaputra prarUpita paMcAstikAya ko sacetana-acetana yA mUrta-amUrta kaise mAnA jAe, jabaki ve adRzyamAn hone ke kAraNa astitvahIna haiN| madruka saMzaya kA nirAkaraNa karate hue kahatA hai ki- :-" dharmAstikAyAdi kArya karate haiM / kArya ke AdhAra para hI hama unheM jAnate va dekhate haiM / yadi ve kArya na karate to hama unheM nahIM jAnate-dekhate / ' 24 anya matavAdiyoM kA madruka ke prati yaha AkSepa thA ki jo cIja pratyakSagamya nahIM hai usakI sattA ko kaise svIkAra karate ho ? 25 isa saMdarbha meM madruka ne jina yuktiyoM kA sahArA liyA ve akATya haiM aura paMcAstikAya ke astitva ko siddha karane meM kAragara siddha hotI haiN| praznoM kI eka lambI zrRMkhalA prastuta karate hue madruka va anyamatavAdiyoM ke bIca jo rocaka vArtAlApa calatA hai vaha na kevala tatkAlIna matavAdiyoM ko hI samAdhAna detA hai apitu vartamAna vijJAna vAdI aura tArkika va bauddhika AdhAra para samAdhAna kI AzA rakhane vAle vyakti ko bhI socane ke lie bAdhya karatA hai / vArtAlApa isa prakAra hai madruka - AyuSmAn ! yaha ThIka hai ki havA bahatI hai ? anya hAM, yaha ThIka hai / madruka he AyuSmAn ! kyA tuma bahatI ( calatI huI havA kA rUpa dekhate ho ? anya --- yaha saMbhava nahIM / madruka - AyuSmAn ! nAsikA meM praviSTa hone vAlI gaMdha hai ? anya - hAM, hai / madruka -- AyuSmAn ! kyA tumane una ghrANasahagata gandha ke pudgaloM kA rUpa dekhA hai ? khaMDa 21, aMka 1 35

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anya-yaha asaMbhava hai| madruka-AyuSmAn ! kyA araNI kI lakar3I meM rahI huI agni kA rUpa dekhate ho? anya -- yaha zakya nahIM hai| madruka-AyuSmAn ! samudra ke usa ora mUrta padArtha hai ? anya hAM, hai| madruka-AyuSmAn ! kyA tuma unake rUpa ko dekhate ho? anya-dekhanA saMbhava nahIM hai / madruka --- kyA svarga (devaloka) meM mUrta (rUpI) padArtha hai ? anya-hAM, hai| madruka-AyuSman ! kyA tuma devalokagata padArthoM ke rUpoM ko dekhate ho ? anya-dekhanA saMbhava nahIM hai / 6 madruka ne ina praznoM ke anantara prApta uttaroM ke AdhAra para kahA ki jisa prakAra havA, gandhagata pudgala, araNi meM sthita jvAlA, samudra ke dUsare chora para rahI huI vastueM, devaloka ke padArtha Adi pratyakSagamya nahIM hone para anya matavAdI unake astitva ko svIkAra karate haiM / taba paMcAstikAya kA astitva adRzyamAn hone mAtra se amAnya kaise ho sakatA hai| yadi indriyagocara nahIM hone mAtra se astitva zUnyatA siddha hotI hai taba to saMsAra se bahuta padArthoM kA abhAva ho jaaegaa| ataH atIndriya aura prajJA ke viSaya bhUta dharmAstikAyAdi kA astitva unake kAryoM ke AdhAra para (anumAna pramANa se) mAnanA va jAnanA cAhie / ?" bhagavatI sUtra meM prApta ina pramANoM ke anusAra paMcAstikAya kA astitva do dRSTikoNoM se siddha hotA hai / nirapekSa sattA (Absolule Being) ke AdhAra para jisakA sAkSAtkAra sarvajJa mahAvIra ne kiyaa| dUsarA madraka ke vaijJAnika hetuvAda "vyavahAra" (Behaviour) ke AdhAra para / Adhunika vijJAna ne bhI paramANu ke astitva kI siddhi vividha vyavahAroM ke AdhAra para kI hai / paramANu jaise sUkSma aura avibhAjya aMza' ko netra athavA upakaraNoM ke mAdhyama se dekha pAnA asaMbhava hai| yaMtroM ko kitanA hI saMvedanazIla banA liyA jAya sUkSma jagat ko jAnanA vastutaH duHsAdhya kArya hai / alabarTa AiMsTIna ke zabdoM meM "yaha AzA karanA bhI ghAtaka sAbita hogA ki aura adhika sUkSma yaMtroM ke nirmANa se manuNya sUkSma jagat meM adhika gaharAI se praveza pA skegaa|" dharmAdi pAMca dravyoM ko "astikAya" kahane kA tAtparya hai ye sAvayavI haiN|" tarka kI bhUmikA para "yat-yat sAvayavaM tatvadanityam"-yaha nyAya pracalita hai / kintu bhagavatI meM Aye hue tattva varNana ko dekhane se patA calatA hai ki yaha tarka kRtaka sAvayavI padArthoM ke saMdarbha meM hI apanI arthavattA siddha karatA hai / akRtaka sAvayavI meM aisA niyama nahIM hai / dUsare zabdoM meM kaheM to yaha kahA jA sakatA hai ki ye sAre niyama tulasI prajJA

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sthUla-jagat para lAgU hote hai sUkSma-jagat meM inakI paiTha nahIM hai| yahI kAraNa saMbhAvya hai ki "dharmAstikAyAdi paMcatattva sAvayava (sapradezI) hote hue bhI zAzvata (nitya) haiN| sarvadA apane astitva ko banAye rakhate haiN|" ___isa prakAra vaijJAnika anusaMdhAnoM ke anuzIlana va vividha dArzanika prasthAnoM ke adhyayana se ina SaD-dravyoM se atirikta kisI tattva kI sattA pratIti kA viSaya nahIM banatI hai / vizva ke prapaMca ko sAMkhya kI prakRti-laya kI prakriyA ke sadRzya mUla tattvoM meM arthAt kAraNa tattvoM meM lIna kiyA jAya to nirapekSa, zAzvata va svayaMmbhU sattA ke rUpa meM ina chaH dravyoM kA astitva hI anubhUti kA viSaya raha jAtA hai| dRzyamAn vizva mAyA ke vistAra meM chaH meM se do tattvoM kA viziSTa yogadAna hai; ve haiM -pudgalAstikAya va jIvAstikAya / dUsare zabdoM meM jar3a va cetana inake vividha rUpoM meM saMyoga aura viyoga se dRzya-jagat kI sarjanA hotI hai / 2 zeSa dravya inakI gati, sthiti, Azraya va parivartana Adi" meM hetubhUt banate haiM / sAMkhyamata bhI jainamata kI taraha do tattvoM ke saMyoga se sRSTi-vikAsa kI prakriyA ko svIkAra karatA hai; ve haiM -prakRti va puruSa / saMdarbha-sUcI 1. (ka) bhagavatI sUtra; 5/9/225 (kha) yo lokyate vilokyate pramANena saH loko-loka zabda vAcyo bhavatIti / (bhagavatI vRtti)-vizva prahelikA; pR0 72 2. kisiyaM bhaMte ! loetti pavuccaha ! goyamA ! paMcatthikAyA, esa NaM evatie loetti pavuccai, taM jahA-dhammatthikAe, ahammatthikAe jAva pogagala tthikAe / bha0 sUtra0, 13/4/48 / 3. (ka) goyamA ! duvihaM AgAse vaNNatte taM jahA loyAgAse ya alogAgAse ya / bha0 sUtra ! 2/10/120 (kha) loko'lokazca / -zrI jaina siddhAMta dIpikA; 2/7 4. (ka) bhavedabhrAsti kAyastu lokAlokabhidA dvidhA / lokAkAzastikAyaH syAttatrAsaMkhyapradezakaH / / -lokaprakAza 2/25 (kha) zeSa dravyazUnyamAkAzamalokaH (Illminator of Jaina Tenets,)2/13 5. SaDdarzana samuccaya; 14, 60 6. sAMkhyakArikA, kA0 22 7. SaDdarzana samuccaya; 78 8. SaDdarzana samuccaya; 83 9. SaDdarzana samuccaya; zloka 5 10. (ka) zrI jaina siddhAMta dIpikA, 1/8-SaDdravyAtmako lokaH / (kha) dhammo adhammo AgAsaM, kAlo puggala-jantavo eka logotti pannatto, jiNehi varadaMsihi // -uttarAdhyayana sUtra; 28/7 paNa 21, aMka 1 .

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11. bha0 sUtra, 2/125-129 12. vahI, 2/125 - "guNao gumnngunne|" 13. vahI, 2/126 ---- guNao ThANaguNe / 14. vahI 2/127 guNao avagAhaNA guNe / 15. zrI jaina siddhAMta dIpikA, 1/22-kAlaH samayAdiH / 16. bhagavatI sUtra--2/128 guNao uvaoguNe / 17. vahI, guNao gahaNaguNe / 18. bha0 sUtra, 7/212,213 19. bahI, 7/217 --nokhalu vayaM devANuppiyA ; atthibhAva natthi tti badAmo, nati bhAvaM atthitti badAmo / 20. vahI, 7/218 21. vahI, 7/219 22. vahI, 7/219 23. vahI, 18/139 24. vahI, 18/140 ---jati kajja kajjati jANAmo-pAsAmo, ahe kajjaM na kajjati na jANAmo na paasaamo| 25. 18/141 26. vahI, 18/142 27. vahI, 18/142 28, Illuminator of Jaina Tenets; 1/16 avibhAjya; paramANuH 29. DaoN0 AinsaTIna aura bahmANDa, a. pa. pR. 33 30, bhagavatI sUtra, 2/134-135 "goyamA ! asaMkhejjA dhammatthikAyapadesA, te savve kasiNA, paDipuNNA, niravasesA, ekaggahaNagahiyA .... / " "evaM adhammAtthikAe vi......|" 31. (ka) bhagavatI sUtra, 2/125-129 -dhuve, Niyae, sAsae, akkhae, avvae, avaddhie, Nicce / (kha) tattvArtha sUtra 5/3 -nityAvasthitAnyarUpANi 32. jIvapudgalayovidhisaMyogaiH sa vividharUpaH / 33. 1/23 vartanA-pariNAma-kriyA-paratvAparatvAdibhirlakSyaH / 34. sAMkhyakArikA, kA0 21--SaDgvandhavadubhayorapi saMyogastatkRta sargaH / tulasI prajJA

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dasavaikAlika aura dhammapada meM bhikSu sAdhvI saMcitayazA svayaM bhU dharma meM nirata aura bhUmA ke sukha meM Asakta prANI bhikSu zabda vAcya hai / sarvasva tyAga janya AkiMcanya se trailokyAdhipatya vibhUSita samrATa kiMvA svarAT padvI para adhibhUSita hone vAlA bhikSu hotA hai / dekhane meM akiMcana hotA hai lekina karane meM trilokanAtha / bAhya rUpa se usake pAsa to kahane ko kucha nahIM hotA lekina sampUrNa vizva kI vibhUSitA zakti ko adhikRta karane kI kalA ko vaha sahaja hI hastagata kara letA hai| usakI caraNa yAtrA to somA se prArambha hotI hai lekina vaha usa asIma meM adhiSThata ho jAtA hai, jahAM para 'savve sarA Niyadanti tattha', 'na tatra cakSurgacchati' 'naiSA tarkeNa matirApaneyA', 'nAyamAtmA pravacanena labhyaH', 'yamevaiSavaNute tena labhyaH'rUpa zAbdika-mUktiyAM sampUrNatayA saMgaThita ho jAtI hai / bhikSu-varga vizva kA eka prabhAvazAlI saMgaThana hai / dharma ke utkarSa ke sAtha-sAtha dhArmikoM kA bhI utkarSa hotA hai / dhArmikoM kA netRtva bhikSu varga ke hAtha meM rahatA hai| isa bhikSu-varga kA udaya kima kAla meM huA ? yaha anusaMdheya prazna hai| veda saMhitAoM meM 'bhikSu' zabda nahIM miltaa| brahmacArin kA bhikSATana milatA hai vaha bhikSu-jIvana ke kartavyoM se sarvathA bhinna hai phira bhI brahmacArI ke guNa aura bhikSu ke Antarika guNa samakakSa pratIta hote haiM / purANoM meM muni, mahaSi, sanyAsI, RSi, paramarSi ityAdi zabda milate haiM / upaniSadoM, smRti graMthoM meM 'bhikSu' zabda milatA hai / jaina Agama aura bauddha tripiTakoM meM bhI 'bhikSu' zabda kA ullekha hai / bhikSu kauna hotA hai ? kyoM vaha samAja ke saMbaMdhoM ko vicchinna kara isa mArga ko apanAtA hai ? usake kyA karttavya haiM ? kyA niyama haiM ? -... ina sabakA ullekha uparyukta graMthoM meM milatA hai / yahAM hama 'dasavaikAlika' evaM 'dhammapada' ke pariprekSya meM 'bhikSu kauna hotA hai' ? isa para vicAra kreNge| 1. ahiMsaka bhikSu vaha hotA hai jo kisI bhI prANI ko mana, vacana, kAyA se pIr3ita nahIM karatA / prANiyoM ko pIr3ita nahIM karanA hI ahiMsA hai / 'ahiMsA' muni kA parama dharma hai| mahAbhArata (zAnti parva) meM kahA hai-'ahiMsA sakalo dharma:-ahiMsA hI saMpUrNa dharma hai / dasavai kAlika aura dhammapada meM bhI kahA hai---bhikSu ko ahiMsaka honA caahie| dhammapada meM ullikhita hai khaNDa 21, aMka 1 39

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ahiMsakA ye munayo niccaM kAyena saMvutA / te yanti accutaM ThAnaM yattha gantvA na socare // ' arthAt jo muni ahiMsaka haiM, zarIra se jo sadA saMyata rahate haiM, ve avyuta pada ko prApta hote haiM, jahAM zoka nahIM rhtaa| na tena Ariyo hoti yena pANAni hiMsati / ahiMsA sabbapANAnaM Ariyo ti paccati // ' prANiyoM kI hiMsA karane se koI Arya nahIM hotA / Arya to prANImAtra ke prati ahiMsaka bhAva bartane vAlA hI kahA jAtA hai / dasavaikAlika meM bhikSu kI nimna paribhASA dI hai-- puDhavIM na khaNe na khaNAvae, sIodagaM na pie na piyAvae / agaNisatthaM jahA sunisiyaM, taM na jale na jalAvae je sa bhikkhU / / ' jo pRthvI kA khanana na karatA hai aura na karAtA hai jo zItodaka na pItA hai aura na pilAtA hai, zastra ke samAna sutIkSNa agni ko na jalAtA hai aura na jalavAtA haivaha bhikSu hai isa prakAra bhikSu athavA muni ko kisI bhI prANI ke prati ahita-cintana nahIM karanA caahie| 2. maitrI vihArI maitrI manuSya-manuSya ke bIca meM pArasparika sahayoga va saMgaThana ko majabUta karatI hai / aura vyakti ko parama zAnti prApta karAtI hai / dhammapada meM kahA hai-- mettAvihArI yo bhikkhu pasanno buddhasAsane / . adhigacche padaM santaM saMkhArUpasamaM sukhaM // ___ arthAt jo bhikSu maitrI bhAvanA se vihAra karatA huA buddha ke upadeza meM prasanna rahatA hai. vaha sabhI saMskAroM kA zamana karane bAle aura sukha rUpa (nirvANa) zAnti-pada ko prApta hotA hai / maitrI meM ramaNa karane vAlA bhikSu sabako 'attasame mannejja va chappikAe" arthAt SaDkAya ke jIvoM ko apanI AtmA ke samAna samajhatA hai / dhammapada meM bhI yaha ullekha milatA hai rAve tasanti daNDassa savve bhAyanti mccuno| attAnaM upamaM katvA na haneyya na ghAtaye // ' arthAt daNDa se sabhI Darate haiM / mRtyu se sabhI bhaya khAte haiN| ataH apane samAna hI sabakA sukha-duHkha jAnakara na to svayaM hI kisI ko mAreM aura na anya kisI ko mArane ke lie prerita kreN| isa prakAra bhikSu maitrI bhAvanA se vicaraNa karatA rhe| 3. aparigrahI bhikSu aparigrahI hote haiM / ve apane pAsa kucha bhI nahIM rakhate / saMgraha nahIM karate / dasarvakAlika aura dhammapada meM bhikSu ko aparigrahI rahane ke lie kahA hai| taheva asaNaM pANagaM vA, vivihaM khAimasAimaM labhittA / hohI aTTho sue pare vA taM na nihe na nihAvae je sa bhikkhU // arthAt muni azana, pAna, khAdya aura svAdya ko prAptakara-yaha kala yA parasoM tulasI prajJA

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kAma AegA-isa vicAra se jo na sannidhi (saMcaya) karatA hai aura na karAtA hai - vaha bhikSu hai| uvahimmi amucchie agiddhe, annAyauchapula nippulAe / kayavikkaya sannihio virae, savva saMgAvagae ya je sa bhikkhU // jo muni vastrAdi upadhi meM mUcchita nahIM hai, jo agRddha hai, jo ajJAta kuloM se bhikSA kI eSaNA karane vAlA hai, jo saMyama ko asAra karane vAle doSoM se rahita hai, jo kraya-vikraya aura sannidhi se virata hai, jo saba prakAra ke saMgoM se rahita hai-vaha bhikSu hai| dhammapada meM akiMcana ko bhikSu kahA hai-'akiMcanaM anAdAnaM arthAt jo pUrva saMgraha rahita aura nava saMgraha kA akartA hai, vahI vAstava meM bhikSu hai / / 4. anAsakta Asakti duHkhoM kA mUla kAraNa hai / isalie bhikSu ko kisI bhI padArtha meM Asakta nahIM honA cAhie / zarIra ke prati bhI mamatva nahIM karanA cAhie / dhammapada meM kahA hai --- AsA yassa na vijjanti arimaM loke paramhi ca / nirAsayaM visaMyulaM tamahaM bruumi.......|" arthAt iha loka aura paraloka kI AzA kiye binA arthAt virakta aura anAsakta rahatA hai vahI bhikSu / dasavaikAlika ke sabhikkhU pATha meM ullekha hai cattAri vame sayA kasAe, dhuvayogI ya havejja buddhavayaNe / ahaNe nijjAyaruvaragae, gihijogaM parivajjae je ya bhikkhU / " jo vyakti cAra kaSAyoM kA parityAga kara nirgrantha pravacana meM sadaiva ramaNa karatA hai aura jo aghana, svarNa cAMdI se rahita hai / gRhI-yoga kA varjana karatA hai, vaha bhikSu saya 5. saMyatI saMyata hone kA matalaba hai-azubha pravRtti se zubha pravRtti meM rahanA / bhikSu vaha hotA hai jo indriya, mana, vacana, kAyA ko vaza meM rakhatA hai| dasavaikAlika aura dhammapada donoM meM bhikSu ko saMyamita rahane kA nirdeza diyA hai / dasavaikAlika meM kahA hai hattha saMjae pAya saMjae, vAya saMjae saMjaiMdie / ajjhapparae susamAhiyappA, suttatthaM ca viyANaI je sa bhikkhU // " dhammapada meM bhI nimna gAthA milatI hai hatthasaMyato pAdasaMyato, vAcAyasaMyato sNytuttmo| ajjhattarato samAhito eko saMtusito tamAhu bhikkhaM / / 12 7. apramAdI pramAda se tAtparya haiM-dharma ke prati anutsAha / apramAdI isake viparIta hotA khaNDa 21, aMka 1

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hai / vaha hara kSaNa hara pala dharma meM utsAha rakhatA hai / bhikSu ko hara samaya apane citta ko dharma meM sthira rakhane ke lie apramatta honA cAhie / isIlie to mahAvIra ne gautama ko vAra-bAra kahA - samayaM goyama mA pamAyae / dhammapada meM bhI bhikSu ko apramatta rahane ke lie kahA haiappamAdarato bhikkhu pamAde bhayadassivA | abhavvo parihAnAya nibbAnasseva santike // appamAdaratA hotha sacittamanurakkhatha / duggA uddharathattAnaM paGka sanno va kuJjarI / ' 14 bhikSu ko apramAda meM rata hokara apane citta kI rakSA karanI caahie| daladala meM phaMsA hAthI jisa taraha apane ko svayaM hI chur3AtA hai usI taraha saMkaTa meM se apane ko svayaM hI ubAra lenA cAhie jisase citta apane Apa hI susamAhita ho jAyegA / 8. samabhAvI caraNaM havai dhammo dhammo so havai appasamabhAvo / so garosarahio jIvassa aNaNapariNAmo // 5 caritra hI svadharma hai / Atma samabhAva sarva jIvoM ke prati Atmavat bhAva hI dharma hai / rAga-dveSa rahita jIva kA ananya pariNAma samabhAva hai / bhikSu vahI kahalAtA hai jo ananya pariNAma bhAva meM ramaNa karatA hai / ananya pariNAma bhAvoM vAlA bhikSu saba kucha sahana kara samatva meM ramaNa karatA hai| dasavaikAlika meM samatA se jIne vAle ko bhikSu kI saMjJA dI hai / jo sahai hu gAmakaMgae, akcajerA pahAravajjaNAo ya / bhayabheravasaddasaMhAse, samasuhadukkhasahe ya je sa bhikkhu // " arthAt jo vyakti kAMTe ke samAna cubhane vAle indriya-viSayoM, Akroza-vacanoM, prahAroM, tarjanAoM aura betAla Adi ke atyanta bhayAnaka zabdayukta aTTahAsoM ko sahana karatA hai, sukha aura duHkha ko samabhAva se sahana karatA hai-vaha bhikSu hai / isI prakAra dhammapada meM bhI bhikSu ko samatva meM rahane kA nirdeza diyA hai 42 susukhaM vata jIvAma verinesu averino / veranesu manusse viharAma averino // 17 8. sahiSNu isa saMsAra meM janma-maraNa kI paramparA nirantara cala rahI hai / isa janma maraNa kI paramparA meM manuSya ko sukha-duHkha, indriyoM ke sparza, sardI garmI ityAdi parIsaha Ate hai / una parIsahoM ko samabhAvapUrNa sahana karanevAlA bhikSu kahalAtA hai / dasavaikA - lika meM kahA hai- ' puDhavi same muNI havejjA"" - muni ko pRthvI ke samAna sahanazIla honA cAhie / dhammapada meM bhI sahana karane vAle vyakti ko hI zreSTha batalAyA gayA hai - danto seTTho manussesu yo'tivAkyaM titikkhati // " tulasI prazA 4

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6. svAdhyAya premI __ svAdhyAya kA artha hai-sadgraMthoM kA adhyayana karanA / bhikSu ko Atma-darzana ke lie svAdhyAya-premI honA Avazyaka hai / dasarvakAlika meM bhikSu ko sadaiva sajjhAyammi rao sayA' arthAt svAdhyAya meM rata rahane ko kahA hai / dhammapada meM kahA hai ___ asajjhAyamalAmantA...'svAdhyAya na karanA maMtroM kA mala hai| isalie bhikSu ko svAdhyAya meM tallIna honA cAhie / jo svAdhyAya karatA hai usake pApa karma kSINa hote haiM, AtmA nirmala hotI hai| 10. dhyAnI citta ko sthira, zAnta karane ke lie bhikSu ko dhyAnastha aura Atmastha honA cAhie, jo Atmastha hotA hai, vaha divyatA ko prApta karatA hai aura samyak dharma kA anupAlana karatA hai / dasavaikAlika aura dhammapada-donoM meM aneka sthaloM para bhikSu ko dhyAnastha hone kA nirdeza diyA gayA hai ....... 'dhammajjhANarae je sa bhikkhU / 12 2. jhAya bhikkhU......................... / 3. appamatto hi jhAyanto............ 24 11. tapasvI tave rae sAmaNie je sa bhikkhU --bhikSu vaha hai jo zramaNa saMbaMdhI tapa meM rata rahatA hai / tapa meM tallIna rahane vAlA AtmAnanda ko prApta hotA hai| dasavaikAlika meM bhI kahA hai-'tavasA dhuNai purANa pAvagaM25-arthAt tapasyA se purAne pApa karma kSINa hote hai| isalie bhikSu ko nirantara tapa karane cAhie / dhammapada meM bhI tapa kI mahimA batalAI hai| ....... 'khINAsavA jutImanto te loke parinibbutA / 26 arthAt saMsAra meM parinirvANa ko vahI vyakti prApta hotA hai jo jJAna aura tapa meM rata rahakara Azrava ko kSINa karatA hai| aura vahI bhikSu kahalAtA hai| uparyukta vivecana se spaSTa hai ki UrdhvagAmI cetanAeM samatva meM sthita hotI haiM aura jo kucha unakI zAbdika abhivyaktiyAM hotI haiM, ve bhI samatA kI dhvani se hI yukta hotI haiM / do vibhinna dhArAoM ke pratinidhi graMtha-dazavakAlika aura dhammapada bhikSu svarUpa meM pUrNatayA eka hI zabdAvalI kA prayoga karate haiM / aura donoM maiM bhikSu ke jo Antarika guNa nirdiSTa kie gaye haiM, unase yaha vidita hotA hai ki donoM paramparAoM kA eka hI lakSya thA -nirvANa prApta karanA / vaha nirvANAvasthA vezabhUSA meM nahIM balki anAsakta, dAnta, tapasyA, dhyAna va apramattatA se prApta hotI hai| - khaNDa 21, aMka 1

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sandarbha sUcI: 1. dhammapada 1118 2, vahI 1119 3. dasavaikAlika 102 4. dhammapada 168 5. dasavaikAlika 105 6. dhammapada 1020 7. dasarvakAlika 1018 8. vahI 10 / 16 9. dhammapada 10 10. vahI 18 / 21 11. dasavaikAlika 1016 12. vahI 10 / 15 13. dhammapada 16 / 4 14. vahI 9 / 5,13 15. mokSa pAhuDa 50 16. dasavaikAlika 10 / 11 17. dhammapada 17 18. dasavaikAlika 1.13 19. dhammapada 6 / 11 20. dasavaikAlika 8 / 41 21. dhammapada 1064 22. dasavaikAlika 10 / 19 23. dhammapada 16 / 13 24. vahI 9 / 12 25. dasavaikAlika 107 26. dhammapada 10 / 19 44 tulasI prajJA

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sAMkhyakArikA 'tasmAnna badhyate'-eka vivecana zrImatI vijayarAnI bhAratIya darzana paramparA meM sAMkhya darzana sambhavataH sabase adhika prAcIna hai| isake udbhAvaka maharSi kapila ko bhagavAn zrIkRSNa ne siddha muni kI saMjJA se abhihita kiyA hai|' isa darzana meM jIvana kI pramukha samasyAoM para gaharAI se vicAra kiyA gayA hai / bandha aura mokSa (kaivalya) eka aisI hI jvalanta samasyA hai jo prAcIna samaya se mAnava mastiSka ko AMdolita karatI rahI hai| hamAre prAcIna zAstroM meM 'dharma, artha, kAma aura mokSa' ye caturvidha puruSArtha svIkAra kie gae haiM, inameM se prathama tIna kA sambandha ihaloka yA saMsArI avasthA se hai aura caturtha puruSArtha "mokSa' ko nitya, niratizaya, evaM parama puruSArtha kahA gayA hai jisameM kisI prakAra kA duHkha athavA AvAgamana Adi kA sAMsArika bandhana nahIM raha jaataa| 'mokSa' kA zAbdika artha hai ---tyAga yA chuTakArA tathA pAribhASika artha hai ------'janma-maraNa ke cakra se mukta honA' / loka vyavahAra meM bhI hama aisA hI pAte haiM ki kisI prANI ke bandhana khola die jAne para kahA jAtA hai-"use chuTakArA mila gayA yA vaha mukta huaa|" sabhI kozakAroM ne bhI 'mokSa' zabda ke artha-chuTakArA, svataMtratA, vacAva, mukti, apavarga, sAMsArika bandhana se mukti Adi hI mAne haiN|' mukta yA svataMtra vastutaH vahI hotA hai jo pUrvataH kisI bandhana meM baMdhA ho| manuSya kA AtmA bhI sAMsArika duHkha aura AvAgamana rUpI rajju se baMdhA hotA hai aura vaha usa bandhana se mukti cAhatA hai| sAMkhya darzana ke anusAra bandhana aura mokSa (kaivalya) se kyA tAtparya hai ? aura ye kisake hote haiM-prakRti ke athavA puruSa ke ? sAMkhya darzana meM puruSa (AtmA) ko svabhAvataH asaGga, udAsIna, avikArI arthAt apariNAmI kahA gayA hai kyoMki yadi vaha svabhAvataH baddha hotA to usakI mukti kI icchA hI na hotI aura na hI usake lie mokSa sAdhanoM ke upadeza kI AvazyakatA hotii| IzvaragItA meM bhI kahA gayA hai ki yadi AtmA svabhAvataH malina, asvaccha aura vikArI hotA to saikar3oM janmoM meM bhI usakI mukti nahIM ho sakatI thii| nirbandha aura svabhAvataH nirmukta puruSa kA duHkha se yoga honA hI bandha kahA gayA hai / vastutaH trividha duHkha, guNatraya (satva, rajas, tamas) khaNDa 21, aMka 1

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ke pariNAma hai, jo prakRti ke svarUpAdhAyaka dharma hai, ataH yaha kahA jA sakatA hai ki jaba prakRti apane triguNoM ke mAdhyama se puruSa se sambandha jor3atI hai aura svabhAvataH cetana, svaccha aura avikArI puruSa aviveka vaza prakRti ke una sukha-sukhAdi dharmoM ko apanA samajha baiThatA haiM to yahI usakA bandha kahalAtA hai| IzvarakRSNa ke anusAra yadyapi cetana puruSa akartA hotA hai, tathApi kI prakRti ke sAtha saMyoga hone para arthAt sAmIpya hone para bimba-pratibimba bhAva ke kAraNa acetana buddhi (prakRti) cetanayukta tathA udAsIna (taTastha) puruSa kartA pratIta hone lagatA hai| tAtparya yaha hai ki vAstava meM puruSa cetanA yukta aura udAsIna bhAva vAlA hotA hai kintu aviveka yA ajJAna ke kAraNa prakRti ke sAmIpya se buddhigata dharmoM ko (kartRtva sukha-duHkha Adi ko) apane hI dharma mAna baiThatA hai| isake viparIta nirantara abhyAsa-vairAgya aura vizuddha jJAnAdi ke bala para trividha duHkhoM se Atyantika nivRtti hI usa puruSa kA kaivalya yA atyanta puruSArtha hai| sAMkhya darzana meM mokSa ko 'kaivalya' nAma se abhihita kiyA gayA hai| isakA kAraNa yaha hai ki puruSa ko 'prakRti puruSAnyatAkhyAti' ke bAda kaivalyabhAva kI anubhUti hotI hai, trividha duHkhoM kI aikAMtika aura Atyantika nivRtti ho jAtI hai aura prakRti se usakA sambandha chuTa jAtA hai taba vaha kevalIbhAva ko prApta ho jAtA hai / sAMkhya darzana se yadyapi yaha spaSTa samajha meM AtA hai ki bandha aura kaivalya vastutaH puruSa tattva kA hI hotA hai, tathApi kucha sAMkhya granthoM meM aise vicAra bhI dRSTigata hote haiM jinake kAraNa isa viSaya meM kucha zaGkAeM utpanna ho jAnA svAbhAvika hai / bandha kisakA hotA hai aura phira kaivalya (mokSa) kisakA hotA hai-isa viSaya meM prAcIna aura arvAcIna bhASyakAroM tathA AlocakoM meM do mata milate haiN| prathama mata ke anusAra bandha va kaivalya puruSa tattva kA hI hotA hai, dvitIya mata ke anusAra prakRti kA / isa prakAra ke dvividha vicAroM kA kAraNa sAMkhya granthoM ke apane hI mUla vacana haiM-(i) eka ora to puruSa ko asaGga aura udAsIna, akartA, aviSaya aura apariNAmI mAnA gayA hai", dUsarI ora kahA gayA hai ki udAsIna hone para bhI vaha jagat kA kartA jaisA ho jAtA hai|" (ii) puruSa dvArA prakRti ke bhoga aura prakRti dvArA puruSa ke kaivalya rUpI prayojanoM kI siddhi ke lie prakRti aura puruSa paGa gu aura andha ke samAna paraspara sahayoga karate hue sRSTi-krama ko Age bar3hAte haiN|"2 (iii) kArikA 64-65 se bhI jJAta hotA hai ki vaha svaccha vimala puruSa anta meM tattvAbhyAsa se kaivalya jJAna bhI prApta karatA hai / " prazna yaha uThatA hai ki yadi puruSa svaccha, vimala, udAsIna aura akartA rUpa hai to vaha saSTi kA kartA, bhoktA kaise ho sakatA hai tathA sAtha hI usakA kaivalya bhI kaise saMbhava hai ? (iv) isake atirikta sAMkhyakArikA meM yaha bhI kahA gayA hai ki puruSa na to baddha hotA hai, na hI mukta aura na hI saMsaraNa karatA hai / nAnAzrayoM se yukta prakRti kI vastutaH saMsaraNa karatI hai, baMdhana meM baMdhatI hai aura mukta hotI hai| vahI dharmAdi sAta rUpoM se apane ko bAMdhatI haiM aura eka rUpa (viveka jJAna) se apane ko vimukta karatI hai|15 46 tulasI prajJA

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sAMkhyasUtrakAra tathA pravacanabhASyakAra vijJAnabhikSu bhI isI dvitIya mata ke samarthaka pratIta hote haiN| unakA kathana hai-bandha aura mokSa prakRti ke hI haiM jaise koI pazu rajju se baddha hotA hai / usI prakAra du:kha ke sAdhanabhUta dharmAdharmAdi se lipta hone ke kAraNa prakRti baddha hotI hai / 6 tattvakaumudIkAra vAcaspati mizra bhI bandha, mokSa aura saMsaraNa ko prakRtigata mAnate hue gauNa rUpa se puruSa meM unheM kevala Aropita hI mAnate haiN| jaise jayaparAjaya bhRtyoM kI hone para bhI usakA Aropa svAmI meM kiyA jAtA hai usI prakAra prakRti se apanA bheda na samajhane ke kAraNa usameM sthita-bhoga aura mokSa se puruSa kA bhI sambandha jor3a diyA jAtA hai, aisA vAcaspati mizra kA mata hai| isa viSaya meM AcArya mAThara aura gaur3apAda kA vicAra hai ki puruSa svabhAvataH sarvagata, avikArI, niSkriya aura akartA hotA hai ataH usakA bandhana nahIM ho sktaa| jaba bandha nahIM to kaivalya kaisA ? phira kauna kisako bAMdhatA hai ? isa prazna ke uttara meM kahA gayA hai ki prakRti hI svayaM ko bAMdhatI hai, saMsaraNa karatI hai aura mukta karatI hai / vastutaH sarga ke Adi meM jo paJcatanmAtrAoM se nirmita trayodaza vidha karaNoM se yukta sUkSma zarIra hotA hai vahI prakRtAdi tIna prakAra ke bandhoM se bandhatA hai aura vahI viveka zAna ke utpanna hone para bandhana se mukta bhI hotA hai, isa prakAra sUkSma zarIra ke mAdhyama se prakRti hI bandhatI, saMsaraNa karatI aura mukta hotI hai| aisA mAThara kA mata hai|" Adhunika vidvAn paM0 udayavIra zAstrI kA kathana hai ki madhyakAla ke virodhI dArzanikoM ne AtmA (AtmA) kI sthiti ko apane paine dIkhane vAle toM se jhakajhora ddaalaa|" virodhiyoM kA tarka yaha hai ki AtmA yadi sAkSAt rUpa se sukha-duHkha kA bhoktA hai to use sukhAtmaka aura duHkhAtmaka hone se parivartanazIla mAnanA par3egA, isa prakAra vaha pariNAmI ho jAegA, jo zAstra kA abhISTa nahIM hai / " sambhavataH virodhiyoM kI isa zaMkA kA samAdhAna karane ke lie hI kArikA 62 meM kahA gayA hai ki bandha-mokSAdi puruSa ke nahIM hote, ve to prakRti ke hote haiM / isa viSaya meM pa0 udayavIra zAstrI kA vicAra hai ki "virodhiyoM ke ye tarka kevala zabda-jAla haiN| AtmA cinmAtra hai usakA svarUpa caitanya hai, anubhUti hai / cAhe vaha sukha kA anubhava karatA hai, cAhe duHkha kA, kisI bhI avasthA meM vaha apane anubhUti svarUpa kA parityAga nahIM krtaa|"22 kArikA 62 ke kAraNa utpanna bhrama kA nivAraNa karate hue ve kahate haiM ki "AtmA svataH na baddha hotA hai, na mukta aura na saMsaraNa kiyA karatA hai, pratyuta prakRti ke saMparka meM Ane se vaha baddha kahA jAtA hai tathA saMparka na rahane para mukta "sUkSma zarIra ke dvArA AveSTita huA vaha vividha yoniyoM meM saMcaraNa karatA hai kyoMki AtmA ke samasta bhoga va apavargalAbha prakRti evaM usake sAdhanoM ke binA sampanna nahIM ho sakate, isI vicAra se uparyukta tasmAnna badhyate (kA0 62) kA varNana kiyA gayA hai / isakA yaha abhiprAya kadApi nahIM ki bhoga va apavarga AtmA ko chor3akara kevala prakRti meM athavA vastusthiti se prakRti meM huA karate haiN|" sAMkhyabaNa 21, aMka 1

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kArikA kI anya kaI kArikAoM se tathA sAMkhya sUtroM se25 bhI yahI samajha meM AtA hai ki bandha va mokSa prakRti ke mAdhyama se puruSa kA hI hotA hai, prakRti kA nhiiN| DaoN0 AdyAprasAda mizra kA mata -sRSTi prayojana ke viSaya meM carcA karate hue ve kahate haiM ---"paramArthataH to puruSa kA koI prayojana nahIM ho sakatA kyoMki vaha svabhAvataH nirbandha va nitya-mukta hai, yaha kathana to ThIka hai, parantu sAMkhyakArikA puruSa kI pAramArthika avasthA ke lie prayojana kA kathana kahAM karatI hai / saSTi kA prayojanakathana karane kA tAtparya hI yaha hai ki puruSa kI jIvanagata arthAt baddhAvasthA ke lie hI prayojana kI bAta kahI gaI hai|"26 anyatra DaoN. mizra ne spaSTa kiyA hai.---"puruSa meM paramArthataH duHkha avazya nahIM hai kintu prakRti ke kArya 'buddhi' ke sAnnidhya se usameM sthita duHkha kA ajJAna yA bhrama ke kAraNa apane meM Aropa yA adhyAsa kara lene se purusa meM duHkha kI pratIti hotI hai, isa prakAra puruSa meM duHkha ke astitva tathA usase usake mokSa kI bAta asaMgata nahIM hai / "27 isake atirikta DaoN. AdyAprasAda mizra kA yaha bhI vicAra hai ki zAstrIya dRSTi se duHkha bhale hI prakRti kA dharma ho lekina vyAvahArika dRSTi se vaha usI kA hogA jise usakI anubhUti hogii| anubhUti kisI cetana kA hI dharma ho sakatA hai aura isIlie usase chuTakArA yA mokSa bhI cetana kA hI dharma hogaa| isa prakAra yaha spaSTa hotA hai ki DA0 mizra ke anusAra bandha va mokSa vyAvahArika dRSTi se puruSa kA hI mAnanA cAhie / DaoN0 esa. ena. dAsagupta ne yadyapi bandha va kaivalya ke viSaya meM apanA koI spaSTa mata nahIM diyA hai, tathApi eka sthAna para ve kahate haiM- "guNoM ke bandhana kI sImA se pAra pahuMca jAne para, puruSa apane pUrNa caitanya ke sAtha prakAzita hotA hai / 29 unake isa kathana se yaha samajha meM AtA hai ki unake mata meM bhI puruSa hI triguNa ke bandhana meM baMdhatA hai aura bAda meM vahI viveka khyAti ke dvArA mukta hotA hai / isake viparIta pAzcAtya vidvAna pro. e. bI. kItha isa mata ke pakSadhara haiM ki bandha va mokSa prakRti ke hI hote haiM / unakA vicAra hai ki apariNAmI hone se puruSa ke bandha va mokSa mAnanA ucita nahIM / ' paNDita baladeva upAdhyAya kA bhI aisA mata hai ki prakRti hI bandha, mokSa aura saMsAra kA anubhava karatI hai puruSa kA apavarga to "pratibimbarUpa mithyA duHkha kA viyoga mAtra hai / ''31 isa viSaya meM DaoN0 aNimAsena gupta ne kahA hai ..."AtmA sadaiva mukta hai lekina bhrAMti ke kAraNa bandha aura mokSa kA puruSa para Aropa kara diyA jAtA hai......." jaba viveka jJAna prApta ho jAtA hai, prakRti sRSTi krama ko banda kara detI hai, pratIyamAna ekatA naSTa ho jAtI hai aura AtmA (puruSa) mokSa ko pA letI hai aura yahI prakRti dvArA sRSTi-krama kA mukhya prayojana hai|"12 vastuta: DaoN0 aNimAsena kA vicAra yaha hai ki prakRti aura puruSa kaivalya kI sthiti meM astitva meM to bane rahate haiM lekina aviveka ke kAraNa puruSa jo prakRti ke dharmoM aura kAryoM ko apanA sA samajha baiThA thA, vaha abhedabhAva, aba dUra ho jAtA hai aura vaha punaH apanI vizuddha sthiti kA anubhava karane lagatA hai| 48 tulasI prajJA

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niSkarSa uparyukta vivecana ke AdhAra para saMkSepa meM nimnalikhita tathya sAmane Ate (i) bandha aura kaivalya kI samasyA mUlata: sAMkhyakArikA 62-'tasmAnna badhyate'-Adi ke kAraNa utpanna huI hai kyoMki yahIM para spaSTataH yaha kahA gayA hai ki bandha, saMsaraNa aura kaivalya puruSa kA nahIM hotA, apitu--'nAnAzrayA prakRti' kA hotA (ii) sAMkhyakArikA ke TIkAkAroM ne isa samasyA kA samAdhAna do bhinna rUpoM meM kiyA hai-AcArya mAThara, gaur3apAda tathA vijJAnabhikSa bandha, saMssaraNa aura kaivalya ko prakRtigata hI mAnate haiM tathA tattvakaumudIkAra vAcaspati mizra inheM puruSa meM Aropita huA svIkAra karate haiM / (iii) Adhunika samAlocakoM meM paM0 udayavIra zAstrI apane mata meM bahuta spaSTa haiM ki bandha aura kaivalya prakRti ke mAdhyama se puruSa kA hI hotA hai, prakRti kA nhiiN| DaoN0 AdyAprasAda mizra ke anusAra bhI vyAvahArika dRSTi se baMdha va mokSa ko puruSa kA hI mAnanA caahie| DaoN0 dAsagupta kA mata hai ki puruSa hI avivekavaza triguNa ke bandhana meM AtA hai tathA viveka khyAti dvArA vaha punaH apane mUla rUpa meM prakAzita hotA hai / DA0 aNimAsena gupta kA vicAra bhI lagabhaga yahI hai, lekina DaoN0 kItha va paMDita baladeva upAdhyAya bandhana evaM kaivalya ko prakRtigata hI mAnate haiM puruSagata nhiiN| isa prakAra bandha aura kaivalya ke viSaya meM vidvAnoM meM do bhinna vicAra upalabdha hote haiM lekina adhikAMza TIkAkAra aura samAlocaka isa mata ke hI pakSadhara pratIta hote haiM ki bandha aura kaivalya puruSa kA hI hotA hai aura yahI mata adhika samIcIna bhI hai| -rIDara, saMskRta vibhAga kurukSetra vizvavidyAlaya, kurukSetra-132129 sandarbha 1. dra0 zrImadbhagavadgItA 10/26 2. dra0 halAyudhakozaH pR0 445, ApTe saM0 hi0 ko0 pR0 819, moniyara viliyamsa, ___ saM0 I0 Di0 pR0 834-35 3. sAMkhyasUtra 1/15 4. na svabhAvato baddhasya mokSasAdhanopadezavidhi / sAMkhyasUtra 1/7 5. kUrma purANa 2/2/12-13 6. bandho'tra duHkhayoga eva / sAMkhyapravacana bhASya 1/7 7. sAMkhyakArikA-20 8. (ka) trividhaduHkhAtyantanivRttiratyantaH puruSArthaH sAMkhyasUtra 1/1 khaNDa 21, aMka 1

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(kha) kaivalyamAtyantika duHkhatrayaprazamalakSaNam ....................sAMkhya tattvakImudI pRSTha 121 9. prApte zarIrabhede caritArthatvAt prdhaanvinivRttii| aikAntikAtyantikamubhayaM kaivalyamApnoti // sA0 kA0 68 10. dra0 sAM0 kA0 19 tathA sAMkhyasUtra 1/15 11. dra0 sAM0 kA 20 12. dra0 sAMkhyakArikA 21 13. dra0 sAMkhyakArikA 64-65 14. tasmAnna badhyate'ddhA na mucyate nA'pi saMsarati kazcit / saMsarati badhyate mucyate ca nAnAzraddhA prakRtiH / sAM0 kA0 62 15. rUpaH saptabhireva tu badhnAtyAtmAnamAtmanA prakRtiH / ___saiva ca puruSArthaM prati vimocayatyekarUpeNa / / sAM0 kA0 63 16. dra0 sAMkhyasUtra 3/72 tathA usa para sAMkhya pravacanabhASya / 17. bandhamokSasaMsArAH puruSeSapacaryante / ............ .""kA0 62 para sAM0 ta0 ko0 pRSTha 211 18. vahI, pR0 211, pakti 3-8 19. (ka) sAM0 kA0 62 para mAThara vRtti---pR0 195 (kha) gor3apAdabhASya pR0 132 20. dra0 paM0 udayavIra zAstrI, sAMkhya siddhAMta, pR0 185 21. sAMkhya-siddhAMta, pRSTha 185 22. vahI pR0 185-86 23. vahI pR0 187 24. dra0 sAMkhyakArikA saM0 63, 64, 65, 67, 68 ityAdaya 25. dra0 sAMkhyasUtra 1.1, 1.19, 1. 106 ityAdaya 26. DaoN. AdyAprasAda mizra, sAMkhya darzana kI aitihAsika paramparA, pR. 231 27. vahI, pR0 227 28. vahI, pR0 227 29. "The Purusa having passed beyond the bondage of the gunas, shines forth in its pure intelligences -History of Indian Philosophy Pt. I, p. 273 30. e. bI0 kItha, sAMkhya darzana kA itihAsa, pR0 91-92 31. paNDita baladeva upAdhyAya, bhAratIya darzana, pR0 281 32. The spirit is everfree, but through misconception bondage and liberation are attributed to the self.........when discriminative koowledge is attained, Nature ceases to evolve, the seewing unity is desroyed and self attains release, which is the real object of Nature's evolution. - The Evolution of the Samkhya School of thought p. 49 tulasI prajJA

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zAMti-zikSA kA svarUpa aura vikAsa DaoN0 baccharAja dUgar3a eka samasyA para kiyA jAne vAlA adhyayana usa tattva kI ora iMgita karatA hai jo azAMti ke lie jimmedAra hai tathA jo vyakta aura avyakta hiMsA se lar3ane ke lie kadama nirdhArita karane meM sahayoga kare aura sAmAjika, rASTrIya aura aMtarrASTrIya vikAsa ko Age bar3hAye, aise kArya ko zAMti-zikSA kahA jA sakatA hai| pAzcAtya vicAraka gunAra mAiDala ke anusAra 'zAMti-zikSA samAja vijJAnoM ke . vibhinna kSetroM meM eka vyavasthita adhyayana hai jo saMgharSa, tanAva aura yuddhoM ke bAre meM hamArI samajha aura soca meM sudhAra lAtA hai|" isa artha meM zAMti ke lie zikSaNa saMbaMdhI vicAra hI sannihita haiM / __ vartamAna meM zAMti-zikSA kI abhirUci kevala zAMti aura yuddha kI samasyA tathA rAjanaitika saMgharSoM taka hI sImita hai| zAMti kI navIna paribhASA ke anusAra yuddha yA hiMsA rASTrIya aura aMtarrASTrIya saMgharSoM meM satata vidyamAna hai / kyoMki kuvikAsa (Mal development) garIbI, AMtarika hiMsA aura yuddha meM eka nikaTa sambandha dekhA jA sakatA hai / isalie yuddha virodhI sAdhanoM kA vikAsa va khoja Avazyaka hai| ina yuddha virodhI sAdhanoM kA uddezya kevala yuddha aura hiMsA ko samApta karanA nahIM hai apitu sabhI prakAra kI hiMsA aura samAja meM sabhI staroM meM vyApta sabhI prakAra ke zoSaNa ko samApta karanA hai / isalie zAMti zikSA kA AMdolana vastutaH sampUrNa va mUlabhUta parivartana kA hai / ahiMsA hiMsA kA virodha mAtra nahIM, balki sAmAjika parivartana kI saMpUrNa zakti hai / isa prakAra zAMti zikSA kA vicAra naye samAja ke nirmANa ke lie hai| zAMti zikSA meM zAMti ke isa navIna saMpratyaya ko sammilita karanA hogaa| jisase samAja parivartana ke sAtha antarrASTrIya parivartana va kalaha-zamana bhI sambhava ho ske| gAlluMga ne apane eka nibandha ---"e kriTikala Dephinezana oNpha pIsa" meM kahA hai-zAMti zikSA una sthitiyoM ko samajhane kA prayAsa hai jo hameM antarrASTrIya sAmUhika hiMsA ko rokane meM yogadAna karatI hai tathA rASTroM aura janatA ke bIca sAMmajasya-pUrNa tathA racanAtmaka sambandhoM ke vikAsa meM sahAyaka hotI hai / zAMti zikSA ke vicAra kA vikAsa pAzcAtya jagat meM zAMti zikSA kA vicAra sarvaprathama komeniyasa ne 1967 meM prakAzita apanI pustaka 'eMjela oNpha pIsa' meM rakhA thaa| bAda meM rUso zAMti zikSA khaNDa 21, aMka 1

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' ke vikAsa meM mIla ke patthara bane / unake zAMti zikSA sambandhI vicAra kA AdhAra thA--"manuSya svabhAva se zAMti priya hai, jaba use apane jIvana para koI khatarA najara AtA hai, tabhI vaha hiMsaka banatA hai|" rUso ke pazcAt pesTalaoNjI va phrobala ne zAMti zikSA ko eka naI dizA dii| phrobala kA mAnanA thA -- bacce kI prArambhika zikSA kA mahatvapUrNa tattva zAMti zikSA hai| vayaskoM ke lie jIne kA zAMtipUrNa tarIkA ho, jisase bhASA, vicAra aura kriyA ke bIca sAmaMjasya sthApita ho sake / 19vIM zatAbdI meM zAMtizikSA samAjavAda se prabhAvita huii| mArksa, lenina Adi samAjavAdiyoM ne kahA--zikSA sampUrNa vyaktitva ke vikAsa ke lie honI caahie| 20 vIM sadI meM zAMtizikSA ko amerikA meM vikAsazIla zikSA (Progressive Education) tathA soviyata saMgha meM svataMtra zikSA (Free Education) kI saMjJA dI gii| prathama vizva yuddha ke pahale zAMti, zikSA kA viSaya nahIM thii| 1890 meM kevala nIdaralaiNDa meM ise pAThyakrama meM sammilita kiyA gayA thA, jahAM molkenabovara ne ise adhyApakoM ko par3hAne ke lie kahA / bAda meM bUmana, maoNNTesarI, baikamena, Desabarga Adi kaI zikSA zAstrI zAMti zikSA se judd'e| ye sabhI zikSA zAstrI nIdaralaiNDa kI zAMti zikSA se prabhAvita the / isI samaya zAMti zikSA ke sAtha-sAtha zAMti ke lie zikSA kA vicAra bhI sAmane aayaa| zAMti zikSA kA artha hai -zAMti sthApita karane ke lie logoM ko zikSita-prazikSita karanA / zAMti ke lie zikSaNa kA uddezya haiyuddha va zastrIkaraNa kA samAja para kyA duSpariNAma hogA, isase sambandhita jAnakArI logoM ko batAnA tathA una duSpariNAmoM ko dUra karane ke upAyoM ko sujhaanaa| zAMti ke lie zikSaNa ke tIna mukhya pratinidhi hue haiM- phoyarasTIra, maoNNTasarI va oesTarica, jinhoMne zAMti zikSaNa kA vikAsa kiyA / ___ phoyarasTIra kA mAnanA thA - "manuSya apane prAkRtika svabhAva kA damana kara AdhyAtmika utthAna kA prayatna karatA hai| AdhyAtmika utthAna tabhI sambhava ho sakatA hai jaba vaha vizvAtmA se mila jAya, isake lie zAMti zikSA prabhAvI hai kyoMki zAMti kA artha hI hai-"vizvAtmA ke smkksstaa|" maoNNTasarI kA mAnanA thA- "bacce kA nirmANa to svayaM hotA hai / zikSA kA kartavya basa itanA hI hai ki vaha usa nirmANa meM jo bAdhAeM Aye, use dUra kara de|" arthAt eka aisA paryAvaraNa taiyAra kara denA, jisameM baccA svayaM ke siddhAMtoM ke AdhAra para apanA nirmANa va vikAsa kara sake / oesTarica kA mAnanA thA-"zAMti kevala saMskRti ke punarnirmANa se hI sambhava ho sakatI hai / pratyeka vyakti isa saMskRti kA eka ghaTaka hai| vyaktigata stara para vaha eka aMza dikhAI degA jabaki samUha meM bhAIcAre va mAnavIyatA kI bhAvanA vikasita hogI jo utpAdaka aura sampUrNa zikSA se hI AegI tathA aisI zikSA zAMtipUrNa hogii|" unhoMne yaha bhI kahA..-"zAMtizikSA, yaha eka punarukti hai / sahI zikSA, sabhI ke lie, sabhI logoM meM---yahI to zAMti kA Adarza hai|" zAMtizikSA ke vikAsa meM DyUvI kI mahattvapUrNa bhUmikA rhii| DyUvI ne kahA - "vaha vAtAvaraNa jisameM zikSA lI jAtI hai, zikSA kI guNavattA para mahattvapUrNa 52 tulasI prajJA

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prabhAva DAlatI hai| zAMti zikSA to hamAre jIvana jIne kA rAstA honA caahie"| samAjavAdI vicArakoM meM kevala TaoNlasTAya ne hI zAMti zikSA ke sambandha meM mahattvapUrNa prabhAva chodd'aa| unhoMne kahA-----"eka vyakti svayaM meM AsthA, naitikatA, bhAIcAre va zAMti ke lie hI zikSita honA caahie|" zAMti zikSA kA jo svarUpa vartamAna meM hai, usakA vikAsa dvitIya vizvayuddha ke bAda huA hai / 1945 ke pazcAt zAMti zikSA meM tIna mukhya bAteM jur3I 1. antarrASTrIya samajha vikasita karane ke lie zikSA 2. rAjanaitika zikSA evaM 3. vizvavyApI zikSA (Global Education) antarrASTrIya samajha ko zAMtizikSA meM sammilita karane kA vicAra yUnesko ke prayatnoM se sambhava huaa| rAjanaitika zikSA kA vicAra 1960 meM koriyA aura viyatanAma ke yuddhoM ke pariNAmasvarUpa sAmane aayaa| vaizvika zikSA kA vicAra pro0 gAlTaMga evaM phairI ke isa siddhAMta se vikasita huA --- "zAMti zakti ke samAna baMTavAre va saMsAdhanoM ke samAna baMTavAre ke binA kabhI bhI prApta nahIM kI jA sktii|" zAMti zikSA sambandhI vicAra ko bhAratIya vAGamaya ke AdhAra para isa rUpa meM rakhA jA sakatA hai-vizvazAMti tabhI sambhava hai, jaba pratyeka vyakti apane manamastiSka ko isa hetu taiyAra kare aura aisA tabhI sambhava ho sakatA hai jaba vyakti ke zarIra, mana, bhAva aura bhASA ke bIca sahI samanvaya ho arthAt sampUrNa mAnava kA nirmANa ho / antarrASTrIya samajha ke lie zikSA yadyapi isa vicAra kA udgama 1940 se pUrva aise saMgaThanoM meM ho cukA thA jo antarrASTrIya vinimaya ke kSetra meM kAryarata the / dvitIya vizvayuddha ke pazcAt zAMti ke prati AdarzoM ko vyavahAra meM lAne hetu naye saMgaThanoM (Friendship among Children and youth evaM American Friends School Affiliation Service) kA udaya huaa| purAne pratidvandvI phrAMsa aura phaiDarala jarmanI ke bIca zAMti kI zurUAta ke lie pesa krisTI (Pase chiristi) ne mahattvapUrNa bhUmikA nibhaaii| ina saMgaThanoM kA mukhya uddezya antarrASTrIya samajha ko vikasita karanA thA, jisase vizva aura adhika zAMtipUrNa ho ske| 1974 meM yUnesko ne antarrASTrIya samajha, sahayoga aura zAMti ke lie zikSA tathA mAnavAdhikAra evaM mUlabhUta svataMtratA se sambandhI zikSA ko anuzaMsita kiyA, jo zAMti zikSA ke prati eka bar3A mahattvapUrNa kadama thaa| rAjanaitika zikSA zAMti zikSA ke vikAsa kA dUsarA kadama zItayuddha, koriyA saMkaTa evaM vietanAma khaNDa 21, aMka 1 52

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saMkaTa ke pratikriyA svarUpa uThAyA gayA, jisakA pUrNa vikAsa 1970 meM huA tathA rAjanaitika zikSA kI svIkRti huii| yadyapi zikSA zAstriyoM dvArA zAMti zikSA ke vicAra ko gambhIratApUrvaka nahIM liyA gyaa| adhikAMza logoM kI mAnyatA thIzAMti rAjya kA mAmalA hai, isalie sarakAra se sambandhita hai| antarrASTrIya samajha ke prati ghaTatI AzA ke bAvajUda paramANu zastroM ke khatare evaM zAMti AMdolanoM ke anubhava-ina do tattvoM ne zAMti zikSA ke isa naye svarUpa ko ujAgara kiyaa| naye svarUpa ke vicAra meM yaha atyadhika mahattvapUrNa anubhava thA ki zAMti kI dizA meM saMracanAtmaka parivartana rAjanaitika parivartanoM kA pariNAma hai| zAMti zikSA ke isa saMpratyaya kA prabala pakSadhara giyAsekI (Giesecke) thA, jisane 1960 meM apanA siddhAMta vikasita kara samAja ke sabhI staroM ke mUlabhUta prajAtaMtrIya DhAMce para bala diyaa| giyAsekI ne apane siddhAMta ke vyAvahArika rUpa ko vyAkhyAyita karate hue zAMti zikSA ke nimna uddezyoM kI carcA kI 1. saMgharSoM ko vizleSita karanA sIkhanA / 2. sAmAjika saMdarbho meM saMgharSoM kA parIkSaNa krnaa| 3 aitihAsika cetanA ko ubhAranA / 4. rAjanaMtika sahabhAgitA ke anubhava kA cAturya prApta karanA / vaizvika zikSA 1970 ke pazcAt yaha vicAra sAmane AyA ki sattA ke samAna khaNDa evaM saMsAdhanoM ke samAna baMTavAre ke binA zAMti kabhI bhI prApta nahIM kI jA sktii| yaha vicAra jo nyAya va saMracanAtmaka hiMsA ke vizleSaNa para AdhArita thA- zAMti zikSA ke kSetra meM eka nayA vikAsa thA, ise hI vaizvika zikSA kA nAma diyA gyaa| gAlTaMga ke vicAra meM vaizvika zikSA rASTroM ke bIca racanAtmaka sahayoga para bala detI hai tathA atyAcAriyoM dvArA Aropita pratispardhA evaM virodhoM ko samApta karato hai| isI saMdarbha meM pheyarI (Freire) kA kahanA hai-manuSya vizva ko AlocanAtmaka daSTi tathA svayaM kI cetanA ke AdhAra para svayaM apane vizva kI racanA kara sakatA gAlluMga va pheyarI ke inhIM vicAroM para AdhArita antarrASTrIya zAMti-zodha esosiyazana ke zAMti zikSA kamIzana se aise logoM ne saMcAra kI eka kArya-yojanA taiyAra kI hai jo isa atyAcAra kI prakriyA ke aMga hai| nepalsa, baiMglora, nyUyArka, amasTaraDama, melaborna kI gandI bastiyoM meM raha rahe loga atyAcAra ke isa taMtra ke viruddha saMgharSa kara rahe haiM tathA apanI sthitiyoM ko sudhArane hetu saMgaThana evaM saMcAra kA prayatna kara rahe haiM / isake kAryoM meM nepalsa va baiMgalora ke saMgaThana sahAyatA va mArganirdezana kara rahe haiN| tulasI prajJA

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zAnti-zikSA-saiddhAMtika prastAva zAMti zikSA ke mukhyataH tIna saiddhAMtika prastAva haiM1. zAMti-zikSA kI vaidhatA 2. zAMti-zikSA evaM niHzastrIkaraNa 3. zAMti-zikSA kI duvidhAeM 1. zAMti-zikSA kI vaidhatA yaha zAMti zikSA kI aucityatA kA dRSTikoNa hai jo zAMti zikSA kI viSaya-vastu va vyavahAra ke antara para nirbhara hai| isameM nimnAMkita siddhAMta sammilita (a) isa prakAra kI zAMti zikSA hiMsA kA virodhakara sainika virodhI abhi vRtti kA nirmANa karatI hai tathA yuddha sambandhI khela, khilaunoM tathA hiMsaka pracAra kA niSedha karatI hai| (ba) yaha AkrAmakatA ko kama karane hetu isake kAraNoM kA patA lagAkara, ina para kaise kAbU pAyA jAe tAki samAja ko kama se kama kSati ho, isakI prakriyA sikhAtI hai| (sa) yaha saMgharSa ko zAMti zikSA kA aMga mAnatI hai tathA isakA lakSya logoM ko yaha batAnA hai--saMgharSa mAnava-samUhoM aura samAja kA eka mahattvapUrNa ghaTaka hai| saMgharSa kA bhaya vyakti ko niSedhAtmaka pariNAmoM kI tarapha le jAtaH hai| zAnti zikSA logoM ko yaha batalAe ki saMgharSa se kaise nipaTA jAe ? (da) pUrvAgrahoM tathA zatru ke prati virodhAtmaka ravaiye ko samApta kara vyaktiyoM va saMskRtiyoM ke prati svastha-samajha ko vikasita krnaa| (ya) pratyeka rASTra dvArA svayaM apane hI hitoM kI pUrti yuddha kA eka pramukha kAraNa hai| isa samasyA ke nirAkaraNa hetu vizva nAgarikatA ko protsAhana tathA vizva sarakAra ko rAjyoM dvArA apanI-apanI saMprabhutA sauMpa denA Avazyaka hai| (ra) isa dRSTikoNa ke antargata vyakti svayaM yuddha aura zAMti ke lie kArya kara sakate haiM / ve sattA va prabhAva ke una kSetroM ko ukhAr3a pheMke jo azAMti paidA karate haiM tathA ve apanI racanAtmaka sahabhAgitA, sahayoga, AtmavizvAsa evaM jJAna se samAja meM parivartana kreN| 2. zAMti zikSA aura niHzastrIkaraNa (a) AdarzavAdI saMkalpanA-isa vicAra kA vikAsa yUnesko ke usa ghoSaNA patra se huA, jisameM yaha kahA gayA hai- "yuddha mAnava-mastiSka meM janma baMDa 21, aMka 1

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lete haiN|" vartamAna azAMtipUrNa sthitiyoM, jinameM rASTra surakSA hetu bar3e paimAne para zastrIkaraNa karate haiM, kA samAdhAna vartamAna pIr3hI ke vicAroM meM zAMtipUrNa bhaviSya hetu kramazaH rUpAMtaraNa hai| yaha eka AdarzavAdI siddhAMta hai jisakA vizvAsa hai--sahiSNutA tathA paraspara svIkRti ke AdhAra para antarrASTrIya saMgharSoM se paidA hone vAlI mazAMti kI jagaha zAMtipUrNa bhaviSya kA nirmANa kiyA jA sakatA hai| (ba) vaijJAnika saMkalpanA- isa siddhAMta ke anusAra yuddha ke kAraNoM tathA zastrI karaNa ke samUce taMtra se sambandhI vaijJAnika zodha ke niSkarSoM ko skUla ke pAThyakrama meM sammilita karanA cAhie tathA yadi sambhava ho to pUrva aura pazcima donoM meM eka samAna pAThyakrama, pAThya-pustakeM tathA adhyApana sAmagrI ho| (sa) vaicArika saMkalpanA- isa siddhAMta ke anusAra zikSA samAja parivartana ke prArambha kA hI rAstA nahIM hai apitu yaha sAmAjika prakriyA tathA taMtra ke punaH prastuti kA eka yaMtra bhI hai| isa siddhAMta ke anusAra prabhAvazAlI niyaMtraNa meM pUrNa sAmAnya nizastrIkaraNa zAMti zikSA kA lakSya nahIM hai, apitu yaha zastra niyaMtraNa ke prabhAvazAlI DhaMga ke bAre meM zikSA hai jo zastroM kI UparI sImA ke lie svIkRti pradAna karatA hai / (da) rAjanItika saMkalpanA yaha siddhAMta zAsaka va zAsita ke sambandhoM para nirbhara hai jo yaha batAtA hai ki zAsitoM ko apanI sthitiyoM ke prati saceta ho jAnA cAhie tathA zodha kArya tathA zikSA kI samanviti ke AdhAra para zAMtipUrNa vizva kA nirmANa karanA caahie| arthAt isa artha meM zAMti zikSA yuddha ke kAraNoM va avikAsa se sambandhI jJAna kA srota hI nahIM apitu yaha una sthitiyoM jinameM zikSA kA nirNaya huA hai tathA zikSA kI viSayavastu ke bIca sambandhoM kI bhI AlocanAtmaka samajha hai| 3. zAMti-zikSA kI duvidhAeM yaha dRSTikoNa do mUlabhUta praznoM se sambandhita hai - 1. kyA hiMsA ke dvArA zAMtipUrNa samAja racanA sambhava hai yA yaha kevala ahiMsaka kAryoM evaM sAdhanoM se hI saMbhava hai ? 2. kyA zAMtipUrNa samAja saMracanAtmaka parivartana se sambhava hai yA mAnavIya vikAsa se ? uparyukta praznoM para vicAra kareM to yaha spaSTa hogA ki sainika zikSA yA yuddha evaM hiMsA se zAMti sthApanA sambhava nahIM hai| pUMjIvAdI va samAjavAdI DhAMcoM ke Dhaha jAne se yaha aura bhI adhika spaSTa ho cukA hai / zAMti kevala ahiMsaka prazikSaNa aura tulasI prazA

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ahiMsaka kAryoM se hI sambhava hai / kaI zAMti AMdolanoM, gAMdhI, mArTina lUthara kiMga Adi ne ahiMsA kI zakti kA pUrNa paricaya prastuta kiyA hai / saMracanAtmaka parivartana se samAja meM zAMti ke pakSadhara gAlTuMga rahe haiM / unakA mAnanA hai - " zAsaka ucca varga, zikSA ke lakSyoM kA nirdhAraNa vartamAna DhAMce kI surakSA ke lie karatA hai, jo hiMsA kI svIkRti hai / hameM isa saMskRti ko saMracanAtmaka parivartana se tor3anA hogA kyoMki saMracanAtmaka hiMsA asamAna sambandhoM kI pratIka hai / hameM isa DhAMce ke niSedha ke lie prayatna karanA cAhie tathA anyAya para AdhArita DhAMce ko nyAya para AdhArita DhAMce meM rUpAMtarita karanA cAhie / mAnavIya sudhAra dvArA zAMti sthApita karane ke dRSTikoNa meM vyakti ko mahattva diyA gayA hai| kAMTa ke anusAra * yuddha koI IzvarIya kArya yA daivika nirNaya nahIM hai / * zAMti kA anubhava vartamAna kI AvazyakatA hai| jise bhaviSya ke lie TAlA nahIM jA sakatA 1 * zAMti zikSA bhI sambhava hai yadi rAjanItijJa, zAMti kAryakattAoM tathA zikSA - zAstriyoM ko avakAza deM / zAMti AtmavizleSaNa kA aura vizeSakara naitika pariprekSya meM AtmavizleSaNa kA avasara detI hai / isakA prArambha samAnya cIjoM jese sahayoga ke lie tatpara rahanA, dainika anubhavoM se sIkhanA Adi ko vyaktitva kA abhinna aMga banA lenA cAhie / zAMti zikSA kI sImAeM isa tathya se inkAra nahIM kiyA jA sakatA ki pichale lagabhaga do dazakoM se zAMti zikSA ke kSetra meM mahattvapUrNa kArya hue haiM / pavitra uddezyoM tathA vizAla prayatnoM ke bAvajUda zAMti zikSA kA kAryakrama kaI kAraNoM se bAdhita ho rahA hai. vizeSakara tIsarI duniyAM ke pariprekSya meM / zAMti zikSA ke kAryakrama kevala kucha ucca varga taka taka sImita rahA hai tathA yaha mAnava samUhoM taka pahuMcane asaphala rahA hai / sampUrNa zAMti Andolana bauddhika va saMgaThanAtmaka donoM hI staroM para yUropa kendrita rahA hai / tIsarI duniyAM ke vyakti, saMsthAeM tathA saMgaThana paridhi meM hI rahe haiM / paramANu astra-zastroM kA khatarA tathA tIsarI duniyAM meM bhUkha, kupoSaNa, avikAsa, sAmAjika anyAya, AtaMkavAda Adi adhika mahatvapUrNa rahe haiM / tathA rASTrIya va antarrASTrIya stara para ina samasyAoM se jUjhane ke prayatna hI pramukha rahe haiM, zAMti zikSA kI tarapha logoM va rASTroM kA dhyAna hI kama gayA hai / vyaktigata stara para bhI zAMti zikSA kI kucha samasyAeM haiM / cUMki zAMti zikSA abhI taka ucca varga taka pahuMca pAI hai jabaki aise AdhunikatA vAle uccavargIya vyakti apane jIvana ko bhautikatA kI cakAcauMdha ke kAraNa khAlI evaM arthahIna pAte haiM / khaNDa 21, aMka 1 57

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uparyukta sImAoM ke bAvajUda zAMti zikSA ko nakArA nahIM jA sakatA hai| isakI AvazyakatA pUre vizya ko hai tathA abhI hai, bhaviSya ke lie nirNaya para isakI AvazyakatA ko nahIM chor3A jA sktaa| sandarbha pustaka sUcI 1. Wulfc (ed.) Hand book on Peace Education, IPRA, Frauk furt, 2. Haavelrrud M (ed.) Education for Peace : Reflection and Action, ___1976, Guildford 3. Devi Prasad-Peace Education & Education for Peace, GPF, Delhi 4. Road H.-Education for Peace, 1950 kogan paul, London 5. Encyclopedia of world Peace, Vol II, New York, Pergaman Press 1986 6. J. Lorson & M. Micheels (corp.)-Seeds of Peace, Santacrur CA __1987 7. Reardon B--Militariration, security & Peace Education 1982, United Ministaries in Education, Volley Forge 8. UNESCO-Reflections on the future development of Education 9. R. C. Pradhan- Gandhian experiment in peace action and Education (Peace proposals 1984) 10. R. C. Pradhan-Education for Peace & Human Right (Gandhi Marg, July-1984 --ahiMsA evaM zAMti zodha vibhAga jaina vizva bhAratI saMsthAna, lADanUM tulasI prajJA

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rAmarAjya ke saMdarbha meM 'uttararAmacarita' kA sAmAjika cintana dineza candra caubIsA 'uttararAmacarita' kI vizva-prasiddhi ne bhavabhUti ko paMktipAvana, kavi-ziromaNi kAlidAsa ke samakakSa baiThA diyA hai| isa nATaka meM rAma kA uttara carita vaNita hai| bhavabhUti ne maryAdA puruSottama ke nAma se khyAta itihAsa vastu aura tatsambandhI pracalita jIvana-vRtta ko nATya meM guMphita kara eka ora apanI praur3ha pratibhA kA paricaya diyA hai, vahIM sAmAjika cintana ko racanA dharmitA ke sAtha jor3akara aneka praznoM ko prakharatA se uThAyA hai| uttararAmacarita ke rAma navAbhiSikta rAjA haiN| isa navIna rAjA ke sAmane pramukha rUpa se do vastueM haiM :-- rAjya aura janatA rAjya kA kuzala saMcAlana evaM prajA kA anuraMjana hara navIna rAjA ke lie sabase bar3I cunautI hotI hai| rAma ke lie bhI rAjya nayA hai| ve rAjya kI sthiratA evaM rAja-pada kI akSuNNatA ke lie kRta nizcayI hote haiM aura janatA kI bhAvanA kA Adara karate haiN| prajA-pAlana ke karttavya meM avarodhaka banane para patnI taka ko dAMva para lagA dene kI bAta karate hai snehaM dayAM ca saukhyaM ca yadi vA jAnakImapi / ArAdhanAya lokasya muJcato nAsti meM vyathA // ' rAma ne rAjya meM prajA ke sukha-duHkha aura navIna rAjA ke prati unake dRSTikoNa ko jAnane ke lie dUtoM ko niyukta kiyaa| nATaka ke pahale aMka meM rAma ne durmukha nAmaka antaHpuracArI ko nagara meM guptacara ke rUpa meM bhejA hai|' durmukha sItA ke viSaya meM acintanIya lokApavAda ko rAma ke sammukha prakaTa karatA hai| ve isa bAta se paricita haiM ki sItA nirdoSa hai aura ve yaha bhI jAnate haiM ki strI-caritra para lAJchana lagAnA logoM kI pravRtti hai| phira bhI rAma prajA kI bhAvanA kA Adara karate hue AsannasattvA sItA ke tyAga kA mana hI mana nizcaya kara lete haiN| sItA ke caritra va niSkalaMkatA se pUrNata: paricita rAma, pativratA strI ke sammAna, usake svAbhimAna va sAmAjika pratiSThA kI rakSA nahIM kara sake haiN| ve saba kucha jAnate hue bhI aparAdhI kI taraha sItA ko daMDa dete haiM--- khaMDa 21, aMka 1

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tvayA jaganti puNyAni tvayyapuNyA janoktayaH / nAthavantastvayA lokAstvamanAthA vipatsyate / sItA viSayaka lokApavAda ko sunakara rAma kiMkartavyavimUr3ha ho gae haiN| unhoMne paurajanapadoM meM sItA ke viSaya meM aise kutsita vicAra kyoM Aye ? isake mUla meM kyA kAraNa hai ? isake pIche kaunasI zakti kAma kara rahI hai ? Adi kI khoja nahIM kii| vicAraNIya prazna yaha hai ki samAja meM samAna rUpa se lAga hone vAlA nyAya, kyA samAja kI sadasyA sItA ko prApta huA? rAjA kA nyAya to mithyA-apavAda phailAne vAle logoM ko daMDa dene meM thA, jisase bhaviSya meM phira kabhI pativratA strI ke pAtivratya para apavAda kI bhrAnta dhAraNA, kutsita manovRtti ko duharAyA nahIM jaataa| kintu rAma rAja-pada kI lipsA ke bhaMvara meM phaMsa gaye aura rAjatva kA mada una para hAvI ho gayA hai / dharmazAstra ke vidhi-vidhAnoM ko bhI ve vismRta kara gaye, jabaki zAstra to rAjA ko pativratA striyoM ke sammAna evaM rakSA kA Adeza detA hai| rAma ne loka-bhAvanA kA Adara karate hue svayaM apanI patnI ko tyAga kara samAja meM svaccha chavi banAyI hai paraMtu isake mUla meM jAkara vastusthiti kA manana kiyA jAe to spaSTa ho jAtA hai ki rAma kA Adarza korA rAjanItika Adarza hai| rAjya ke lobha va pada-lipsA meM paritaH zuddha evaM niSpApa patnI ko anucita daMDa dekara strI ke svAbhimAna va pavitratA kA galA ghoMTa diyA gyaa| rAma ke nirNaya para durmukha jaise sAmAnya anucara ko bhI Azcarya hotA hai :--- 'hAM, kahaM agni parisuddhAe garbhaTThida pavita saMtANAe devIe dujjaNaM vaaNAdo evaM vavasidaM devveNa ?" . 'hAM, agni (parIkSA) se paritaH zuddha, jisake garbha meM pavitra saMtAna hai (aisI) mahArAnI sItA ke viSaya meM durjana ke kathana se mahArAja ne yaha kaise nizcaya kiyA ?' uttararAmacaritra ke kathA ke vikAsa ke sAtha-sAtha usake sAmAjika evaM rAjanaitika ghaTanAkrama kA anuzIlana karane para aneka prazna uTha khar3e hote haiM 1. rAma ne sItA kA parityAga kara kisa kartavya kA nirvAha kiyA hai(a) rAjA kA, (ba) pati kA, (sa) garbhastha zizu ke pitA kA / 2. rAma ne kisakA parityAga kiyA hai. . (a) samrAjJI kA (ba) patnI kA (sa) prajA ke rUpa meM prativratA strI kA / ..... 3. rAma ne lokApavAda kA daMDa kise diyA hai-- .. (a) sItA ko (ba) sItA ke garbhastha zizu ko (sa) sItA aura garbhastha zizu donoM ko| durmukha ke mukha se lokApavAda ko sunakara rAma tilamilA jAte haiN| durmukha g2ama ko lokApavAda kI sUcanA detA hai taba sItA citra-darzana se thakI-mAMdI pati ke hAtha ko takiyA banAkara vizvAsapUrvaka so rahI hai| samAja-dharma kI rakSA meM bAdhaka vyakti 60 ... tulasI prajJA

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ka daMDa denA rAjA kA kartavya hai, paraMtu daMDa aparAdhI ko diyA jAtA hai aura vaha bhI ucita samaya va sthala ko dRSTi meM rakhakara / rAma jaba sItA ke nirvAsana kA nizcaya karate haiM taba sItA Asanna prasavA hai / rAma ne yahAM daMDa anucita samaya para evaM niraparAdhI ko diyA hai / yaha anucita daMDa sItA ke sAtha usake garbhastha zizu ko bhI milA hai| isase strI-tyAga ke viSaya meM puruSa kI niraMkuza sattA sUcita hotI hai / rAma ne niraparAdhI strI pAtra ko daMDa dekara usakI AvAja (svataMtratA) ko dabA diyA hai / lokamata ko vizvAsa meM rakhakara rAma ne sItA kA parityAga kiyA hai| sItA ko daMDa denA ThIka hai, yaha mAna bhI leM to garbhastha zizu ko daMDa kA bhAgIdAra banAnA kahAM ThIka hai ? sItA ke aparAdha kA daMDa usakI saMtAna ko to nahIM milanA caahie| isa prakAra sItA ke sAtha-sAtha garbhastha zizu ko daMDa dekara rAjA ne sAmAjika nyAya va dharmazAstra kI avahelanA kI hai| dharmazAstra to rAjA ko garbhavatI strI kI sahAyatA kA Adeza detA hai / ' rAjA ne jisa daMDa kA nirdhAraNa sItA ke lie kiyA hai, vaha binA soce-samajhe evaM atizIghra nirNaya ke AdhAra para kiyA hai / daNDita sItA AsannasattvA hai, ata: daMDa hI denA thA to prasava bhAra ke Tala jAne para diyA hotA to ucita thA / paraMtu lokAnuraMjana ke moha meM prajA kA pakSa lekara nArI kI antarvedanA evaM prasavakAlIna pIr3A ko vismRta kara, utAvalepana meM niraparAdhinI AsannaprasavA patnI ke sAtha anyAya kiyA hai / aura dUsarI tarapha daMDa aura aparAdha ke anupAta ko bhulA diyA hai / ise nimna prakAra dekhA jA sakatA hai- 1. sItA kA aparAdha - mAtra lokApavAda (logoM ke lAJchana lagAne kI janmajAta pravRtti) 2. isa aparAdha kA daMDa = parityAga 3. aparAdha 4. daMDa nagaNya = akSamya / isase spaSTa hotA hai navodita rAjA ko doSI nirdoSI, aparAdhI - niraparAdhI kI pahacAna nahIM hai aura aparAdha ke anupAta meM daMDa kA jJAna nahIM hai / rAjA cAhatA to aparAdhI ko aparAdhI aura doSI ko doSI siddha kara sakatA thaa| vaha asalI aparAdhI ko janamaMca para lAkara sItA para lagAye gaye mithyApavAda ko dho sakatA thA, kyoMki sItA ke satItva kA sAkSI vaha svayaM thA / paraMtu kore rAjanaitika svArtha ke lie rAma me sItA ko hI balI kA bakarA banA diyA / sItA nirdoSa hai yaha jAnate hue bhI vaha cupa rahA aura ekAnta meM Akara sItA viSayaka apane nirNaya para pazcAtApa kiyA / " sItA kI antaraMga sakhI vAsantI rAma ko sItA kA parityAga kyoM kiyA ? aisA pUchatI hai taba rAma kA uttara itanA hI hotA hai ki loga sItA kA mere rAjaprAsAda meM rahanA pasanda nahIM karate haiM / vAsantI pUchatI hai- 'aisA kyoM ?' rAma kahate haiM'isakA kyA kAraNa hai isa bAta ko ve loga hI jAnate haiM / ' isakA artha hai ki rAma 11 khaMDa 21, aMka 1 61

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ko yaha bhI patA nahIM hai ki usane sItA kA parityAga kyoM kiyA ? basa logoM ne kahA aura usane kara diyA / 12 bhavabhUti ne uttararAmacarita meM patnI - parityAga kI isa samasyA ko dRr3hatara zabdoM meM uThAyA hai / strI ke tyAga se aura bhI aneka naye prazna uTha khar3e hote haiM, unakA tAttvika varNana kara kavi ne isa samasyA para cintA jatAyI hai / jaise, sItA - nirvAsana ke duHkha se Ahata evaM asahya prasavavedanA kI pIr3A se vyAkula hokara gaMgA ke pravAha meM kUdakara jIvana - lIlA kA anta karane kI cAha, ' do kuloM ke sambandhoM meM tanAva, evaM vaimanasya kA janma / kauzalyA ko samadhI janaka se milane taka kA sAhasa nahIM hai / vaha atyanta lajjita hai / janaka ko kauzalyA ke darzana se asahya pIr3A hotI hai aura ve kahate haiM ki "kSate kSAramivAsahya jAtaM tasyaiva darzanam / putrI ke caritra para kalaMka aura pati rAma dvArA usake nirmama parityAga se sItA viSayaka zoka unake marmasthala ko Are kI bhAMti cIra DAlatA hai / 15 ve itane duHkhI haiM ki putrI ke asahya zoka se mukti ke lie AtmahatyA taka kA vicAra karate haiM / sambandhI jana suzIla evaM nirdoSa patnI kA pratyAkhyAna karane vAle puruSa kI nindA bhI karate haiM / TO isa taraha patnI - parityAga se kuTumba meM pati-patnI ke prema-sambandha meM TUTana, ubhayapakSIya svajanoM meM vaimanasya, kanyA ke pitR pakSa kI sAmAjika pratiSThA ko kSati Adi prazna jvalaMta samasyA kA rUpa le lete haiM / uttararAmacarita meM rAma ke sItA-tyAga ke nirNaya kI taraha hI zambUka - vadha kA nirNaya bhI utanA hI cintAjanaka hai / uttararAmacarita ke zambUka-vadha prasaMga meM anyAyapUrNa varNa-vyavasthA, jaTila jAtIya bandhana tathA varga-vizeSa ke prati tuccha dRSTikoNa; jAtIya dveSa ke darzana hote | yaha prasaMga zakti evaM aizvarya sampanna, pratiSThA prApta logoM kI aparAdhI manovRtti aura atyAcAra ke satya ko ujAgara karatA hai / uttararAmacarita meM brAhmaNa apane mare hue putra ko rAjadvAra para lAkara rakhatA hai aura chAtI pITa-pITakara rotA hai - 'brAhmaNoM para mahAn anartha hai / ' taba rAma ke prati tapa kara rahe zambUka kA vadhakara mRta brAhmaNaputra ko jIvita karane ke lie AkAzavANI guMjita hotI hai" aura daNDakAraNya meM praveza ke samaya rAma janasthAna meM paira Upara aura sira nIce karake kevala dhuMe kA pAna samAja meM pratyeka vyakti naitika punIta karma ko kara sakatA thA / koI bhI kare; tapa to Atma / karate hue tapa kara rahe zambUka kA vadha kara dete haiN| zakti evaM AcaraNa kI pavitratA ke lie tapa tyAga ke tapa kA kisI varNa - vizeSa se koI sambandha nahIM hai / tapa zuddhi kA karma hai, zakti hai, nirmala prakAza hai, jJAna hai, zuddhAcAra hai vedAdhyayana se vaMcita varga kA tapa karma zAstra sammata hai / " rAma jaise zAsaka ne tapa aura tapa ke prabhAva ke viSaya meM, kAraNa aura kArya ke viSaya meM socA taka nahIM / tapa kA kisI varNa se aura tApasa kI sAdhanA kA kisI kI mRtyu se koI sambandha nahIM hai / zambUka kA tapa karma suvidhAbhogI ucca varga ke samajha eka cunautI thI; nahIM to tapa brAhmaNa kare yA zUdra tapa karane se kabhI koI marA hai ? aura tapa karane vAle kA vadha karane se kyA koI mRta vyakti kabhI jIvita huA hai ? zambUka ke vadha meM nizcaya hI uccavarga 62 tulasI prajJA

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kA svArtha hai| ucca varga aise kisI saMkaTa ko mola nahIM lenA cAhatA thA jisase unakA sammAna, prabhutva va jIvikA china jAya / ata: zambUka kA vadha kara usa jar3a ko hI naSTa kara diyA gayA jo sira uThA rahI thI aura isakA doSa apane para na Aye isake lie aprAkRta AkAzavANI ko AdhAra banAyA gyaa| niSkarSataH 'uttararAmacarita' meM patnI ke parityAga ke sambandha meM purUSa kI niraMkuza sattA aura nimna varNa kI dayanIya dazA Adi prazna mukhya haiN| nATya kI kathAvastu loka se sambaddha hotI hai aura samAja ke prati jAgarUka nATakakAra vastu meM samakAlIna samAja kI sthitiyoM kiMvA samasyAoM ko atyanta bArIkI se guMphita karatA hai| bhavabhUti ne purAkhyAna ke phalaka para naI cunautiyoM ko ukera kara janamAnasa ko Andolita kiyA hai| -vyAkhyAtA, saMskRta-vibhAga, ArTas & kaoNmarsa kaoNleja, bhilor3A, jilA-sAbarakAMThA, gujarAta-383145 saMdarbha: 1. u0 rA0 ca0 1, 12, pR0 39 2. vahI, pra0 aM0, pR0 96 3. durmukha :-hA kahaM dANi antareNa IrisaM aciMtaNijjaM jaNAvavAdaM devassa kaha __ issa / vahI, pra0 aM0, pR0 96 / 4. vahI, 1.40, pR0 102 / 5. vahI, 1.43, pR0 105 / 6. dharmazAstra kA itihAsa, dvi0 bhAga, pR0 603 / 7. u0 rA0 ca0, pra0 aM0, pR0 109 / 8. rAmaH-tatkimaspRzya: pAtakI devIM dUSayAmi / (iti sItAyAH ziraH samunnayya bAhumAkRSya) -vahI, pra0 aM0, pR0 113 9. dharmazAstra kA itihAsa, dvi0 bhAga, pR0 602 / 10. u0 rA. ca0, 3.32, pR0 73 / 11. vAsantI-(samAzvasya) tatkimidamakAryamanutiSThitaM devena ? rAma :--loko na mRSyatIti vAsantI-kasya hetoH khaNDa 21, aka 1

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rAmaH sa eva jAnAti kimapi / vahI, tR0 aM0, pR0 63 / 12. vahI, tR0 aM0, pR0 183 / 13. kathaM nu khalu vatsAyA me vadhvA vanagatAyAstasyAH pitu rAjarSemukhaM darzayAma: : vahI, ca0 aM0 289 / 14. vahI, 4.6, pR0 15. vahI, 4.3, pR0 16. vahI, ca0 aM0, pR0 293 / 17. vahI, 3.26, pR0 233, 3.27, pR0 235 / 18. vahI, 2.8, pR0 149 / 299 / 292 / 19. zUdrakamalAkara ( pR0 38 ), manusmRti (10.127 ), mitAkSarA ( yAjJa0 3.62), dharmazAstra kA itihAsa, pra0 bhAga, pR0 162 - 164 se uddhRta / 64 tulasI prajJA

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dakSiNa aphrIkA meM raMgabheda virodhI Andolana [] anila dhara 10 maI 1994 ko dakSiNa aphrIkA kA raMgabheda nItigata zAsana prathama bAra gaira jAtIya AdhAra para hue cunAva meM vijaya prApta aphrIkana nezanala kAMgresa ke adhyakSa DaoN. nelasana maMDelA ke rASTrapati ke rUpa meM zapatha grahaNa ke sAtha pratIkAtmaka rUpa se samApta ho gyaa| isakA AdhAra 1912 meM par3a cukA thA jaba e. ena. sI. ke saMsthApaka piksale sema' ne prathama adhivezana meM nyAya, svataMtratA aura samAnatA ko apanA maulika adhikAra mAnate hue saba aphrIkI rASTravAdiyoM ko eka hone kA AhvAna kiyA thaa| isake sAtha hI dakSiNa aphrIkA kI svataMtratA ke Andolana kA itihAsa zurU huA / prastuta patra kA viSaya yahI itihAsa hai| isase pUrva raMgabheda kI samasyA ke lie upanivezavAda va dakSiNa aphrIkA meM raMgabheda virodha meM gAMdhI ke yogadAna ko ullikhita karanA ghaTanAkrama ko ThIka taraha se samajhane meM sahAyatA degaa| saMkSipta itihAsa caudahavIM aura paMdrahavI zatAbdI meM purtagAlI vyApAriyoM ke aphrIkA Ane se upanivezavAda kI nIMva par3I jo ki 1935 taka musolanI ke iTalI dvArA ithopiyA para AkramaNa taka calatA rahA / upanivezavAda ke saMsthApaka purtagAliyoM ne 1482 va 1505 meM aMgolA va mojambIka meM apane Apa ko sthApita kara apanI sthiti sudRr3ha kI / isake uparAMta aphrIkA meM yorapIya samudAya ke upaniveza kA jAla phailatA gyaa| isI krama meM phrAMsa ne 1637 meM, sinegala 1643 meM, riyUniyana 1715 meM, mArizasa 1830 meM, aljIrayA 1840 meM, ikyUToriyala aphrIkA 1881 meM, TayUnisa 1882 meM, AzvarI kosTa 1894 meM apane upaniveza sthApita kiye| briTena ne 1787 meM apane pUrva dAsoM ko purnasthApita karane ke lie aphrIkA kA siyarA lona cunA tathA bAda meM ise apane upaniveza kI saMjJA dii| 1843 meM nATAla, 1868 meM vAsuToleMDa (bosTavAnA) , 1873 meM ghAnA tathA 1877 meM TrAMsavAla meM upaniveza sthApita kiye jinakA vistAra 1889 meM sUDAna, 1890 meM dakSiNa roDeziyA (jibAvave), 1891 meM uttarI roDe ziyA (jAMbiyA) tathA nyAsa laiMDa, 1895 meM kInyA tathA 1900 meM nAijIriyA meM upaniveza sthApita karane se huA / ' aphrIkA ke upaniveza ke itihAsa meM jarmanI kI bhUmikA kAphI mahattvapUrNa hai| khaNDa 21, aMka 1

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isakI zurUAta 1883 meM huI jaba aiDAlpha luDIraTja eka jarmana vyApArI ke pratinidhi kA jahAja hemabarga se prasthAna kara aphrIkA ke dakSiNa-pazcima taTa para ThaharA / sthAnIya AdivAsI kabIloM ke saradAra vastuoM ke AkarSaNa meM vahAM taTa sameta bhUmi becane para rAjI ho gaye / 1885 taMjAniyA, jarmana upaniveza kI sthApanA ke pazcAt nAmIbiyA, kemarUna tathA TokolaiMDa para apane adhikAra kI ghoSaNA kI jisakA vistAra 1890 meM jaMjIbAra 1905 meM somAliyA, 1911 meM lIbiyA tathA 1912 morokko meM upaniveza sthApita karane se huA / " upanivezavAda ke krama meM hI 1885 meM beljiyama ke rAjA liyApAlDa ne kAMgo (jisakA vartamAna meM nAma jere hai), raMvADA tathA barUMr3I para apane vyaktigata svAmitva kI ghoSaNA kI / ' uparyukta vivecana se yaha spaSTa hai ki aphrIkA prAraMbha se upanivezavAda va sAmrAjyavAda kA zikAra hotA rahA / upanivezavAda kI zrRMkhalA kA anta 1935 meM musolinI dvArA ithopiyA para kabjA karane se huA / koI bhI deza sadA sarvadA eka sthiti meM banA nahIM rahatA kyoMki rASTra kI cetanA sadaiva samAna nahIM hotI / yaha svAbhAvika thA ki aphrIkA vAsiyoM meM zoSaNa ke viruddha svataMtratA kI cetanA jagI aura isa upanivezavAda ke viruddha saMgharSa kA daura AraMbha huA, jisameM mahAtmA gAMdhI kI pratIkAtmaka rUpa se hI sahI, eka aham bhUmikA rahI / gAMdhI dakSiNa aphrIkA meM gAMdhIjI ne 1893 se 1994 taka lagabhaga 20 sAla dakSiNa aphrIkA meM bitAye / bhAratIya svataMtratA saMgrAma va bhaviSya meM bhAratIya rASTrIya kAMgresa ko netRtva dene ko dRSTi meM rakhate hue vaha unakA abhyAsa kAla mAnA jA sakatA hai / 1860 meM gannA khetoM meM kArya karane ke lie bhAratIyoM ko nATAla lAyA gayA thA / 1891 taka dakSiNa aphrIkA meM lagabhaga eka lAkha bhAratIya the jo ki jyAdAtara nATAla aura TrAMsavAla meM base the / gAMdhI nATAla meM eka yuvA vakIla kI bhUmikA meM gaye the / vahAM bhAratIyoM ke sAtha bhedAtmaka vyavahAra ko dekhate hue unhoMne vahAM satyAgraha kA prayoga kiyA / 1895 meM nAla kI sarakAra ne una bhAratIya majadUroM para kara lagA diyA jo apane kArya kI avadhi samApta kara cuke the / isakA uddezya bhAratIyoM ko vApasa apane deza bhejanA thA / isake atirikta TrAMsavAla meM paricaya patra kI AvazyakatA jo ki aba taka kevala aphrIkiyoM para hI lAgU hotI thI bhAratIyoM sameta saba eziyAI vyaktiyoM ke lie anivArya kara diyA gayA / tad uparAMta isake krama meM kopa suprima korTa kA Adeza AyA jisameM kevala IsAI paddhati se hue vivAha ko mAnya kiyA gayA / isa prakAra aphrIkA sarakAra kI bhedamUlaka nIti se aphrIkAvAsI saMtrasta the / gAMdhI svayaM isa bheda-bhAva kA zikAra ho cuke the, jisakI kaTu anubhUti ne unheM isa bhedamUlaka vyavasthA ke unmUlana ke lie prerita kiyA aura isI krama meM unhoMne 1895 66 tulasI prajJA

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meM nATAla bhAratIya kAMgresa kI sthApanA kI / 1906 meM prathama sAmUhika niSkriya pratirodha kI zurUAta huii| eka vizAla janasamUha ne johaMsavarga thiyeTara meM satyAgraha kI zapatha lete hue kAnUna ke sAtha avajJA va ahiMsaka pratirodha karane kA nirNaya liyA, pratikriyA svarUpa bhArI paimAne para giraphtArayAM huI / satyAgraha ke krama meM 1908 meM avajJA ke rUpa meM paricaya patroM ko jalAyA gyaa| isake atirikta nATAla kUca Adi satyAgraha se gAMdhI ne pratIka ke rUpa meM dakSiNa aphrIkA meM raMgabheda kA virodha zurU kara itihAsa ko naI dizA dii| gAMdhI apane uddezya meM saphalatA prApta karane ke bAda tathA kaI prayoga ke uparAMta bhArata vApasa lauTa Aye aura dakSiNa aphrIkA ke svataMtratA Andolana ko aphrIkana nezanala kAMgresa ne Age bddh'aayaa| dakSiNa aphrIkA meM svataMtratA hetu vahAM ke prAyaH sabhI jAti ke logoM ne bhAga liyA, jisameM Azcaryajanaka rUpa se goroM kI saMkhyA kAphI rahI / svataMtratA ke saMgharSa ke kendra meM aphrIkana nezanala kAMgresa kA nAma AtA hai / 1912 meM piksale sema ke netRtva meM saMsthApita aphrIkana nezanala kAMgresa kA eka laMbA itihAsa hai| lagabhaga 50 varSoM taka ahiMsaka tarIkA apanAte hue zoSaNa va anyAya kA zAMtipUrNa pratikAra kiyA, parantu 1960 meM AMdolana kA dUsarA rUpa sAmane AyA / aba krAMtikArI pUrNa ahiMsA kA rAstA chor3akara niyaMtrita hiMsA ke kAryakrama ko bhI mAnya karane ko bAdhya ho gye| yaha aura bhI spaSTa ho gayA thA jaisA ki raMgabheda virodha ke mAnya netA alabarTa lujalU ne kahA thA ki "aphrIkana taba taka dAsa hI raheMge jaba taka ki isa krUra sarakAra se kevala prArthanA va bhikSA kI jaayegii|" hiMsA ko mAnyatA dene ke bAvajUda e. ena. sI. phrIDama cArTara meM AdarzAtmaka bhaviSya ke nirmANa kI kalpanA kI gaI thii| jisako 25 jUna 1955 ko aMgIkAra kiyA gayA thaa| isake mukhya aMza isa prakAra haiM : "hama dakSiNa aphrIkA ke nAgarika apane rASTra va vizva ke lie ghoSaNA karate haiM ki dakSiNa aphrIkA una sabakA hai jo yahAM rahate haiN|" 1. yahAM rAjyoM ko samAna adhikAra mileNge| 2. nyAyAlayoM meM tathA zikSaNa saMsthAoM meM binA kisI bheda ke sabako samAna ___ adhikAra milegaa| 3. hara vyakti ko apanI saMskRti va rivAja ko mAnane va apanI bhASA prayoga karane kA adhikAra hogaa| 4. hara rASTrIya samUha ko usakI jAti ke va rASTra ke sammAna ke lie nyAya kI surakSA milegii| . raMgabheda, jAtibheda, nIti kA pracAra prayoga Adi daNDanIya aparAdha mAne jAyeMge tathA isa prakAra ke hara kAnUna ko amAnya kiyA jaayegaa| 6. hara puruSa va strI ko mata kA prayoga va cunAva lar3ane kA adhikAra diyA jaaegaa| 7. hara vyakti ko sattA meM bhAgIdArI ke yogya mAnA jaayegaa| khaNDa 21, aMka 1 67

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8. alpamata dvArA saMcAlita saMsthAoM ko bhaMga karake lokataMtra ke AdhAra para saMcAlana hoMge / 9. vyakti rASTra kI sampatti ke samAna adhikArI hoMge / 10. khanija sampadA, bhUmi, baiMka va Avazyaka udyoga rASTra ko samarpita kiye jAyeMge / 11. hara vyakti ko kArya cunane va karane kI svataMtratA dI jAyegI / 12. bhUmi kA vitaraNa unameM kiyA jAyegA jo isa para kArya kareMge tathA rASTra kisAnoM ko bAMdha, UrjA, bIja upakaraNa Adi ke rUpa meM sahayoga degI / 13. jabarana majadUrI (begArI) samApti, pazuoM kI surakSA Adi kA dhyAna rakhA jAyegA / 14. kAnUna saba ke lie samAna hogA aura bagaira kisI abhiyoga va nyAyika prakriyA ke kisI ko sajA nahIM dI jAegI na hI najarabaMda kiyA jAegA / 15. kArAvAsa kI sajAyeM kevala gaMbhIra aparAdhoM para hoMgI va daNDa nIti pratirodhAtmaka na hokara sudhArAtmaka hogI / 16. pulisa va senA janatA ke sahayoga ke lie kArya karegI va usameM hara kisI ko bhAgIdAra banane kA adhikAra hogA / 17. janatA kI vaiyaktikatA ko surakSA, bhramaNa kI svataMtratA, zrama kA samAna mUlya, nyUnatama vetana tathA nyUnatama kArya avadhi kA nirdhAraNa, strI zramika samasyA Adi kA samAdhAna kiyA jAegA / 18. bAla zramika anubaMdhita zrama vyavasthA Adi ko bhaMga kiyA jAyegA / 19. zikSA kA uddezya yuvA varga ko apane deza se, vyaktiyoM se saMskRti se prema karanA tathA bandhutvabhAvanA, svataMtratA va zAMti kA sammAna karanA sikhAnA hogA / 20. zikSA niHzulka, anivArya va saba chAtroM ke lie samAna hogI, tathA praur3ha zikSA ke kAryakrama ko jana zikSaNa zikSA kA rUpa diyA jAyegA / " isake atirikta una sabhI bAtoM kA isameM samAveza kiyA gayA jo mAnavIya mUlyoM kI garimA ko bar3hAte hoN| phrIDama cArTara kA nirmANa karate hue 1776 kI saMyukta rASTra kI svataMtratA kI ghoSaNA, 1789 meM Declaration of the Rights of Man of the French Revolution va 1948 kA Universal Declaration of Human Right of the UN kI sahAyatA lI gaI / " isa avasara para nelasana maMDelA ne kahA - "yaha eka krAMtikArI ghoSaNApatra hai kyoMki jina sudhAroM kI yaha carcA karatA hai vaha dakSiNa aphrIkA ke vartamAna Arthika va rAjanaitika taMtra ko bhaMga kiye binA nahIM pAyA jA sakatA / "1 dakSiNa aphrIkA meM svataMtratA saMgrAma meM kaI mahatvapUrNa ghaTanAeM mIla kI patthara sAbita huIM, jinhoMne raMgabheda ke viruddha dakSiNa aphrIkA meM logoM ko eka maMca para ekatra to kiyA hI vizva janamata kA nirmANa karane meM bhI mahatvapUrNa bhUmikA nibhAI / TrIjana kA mukadamA aura zarpevile janasaMhAra kA mahatvapUrNa sthAna hai / 65 tulasI prajJA

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TrIjana mukadamA isa bAta kA pramANa hai ki raMgabheda ke virUddha raMga, jAti Adi ke bheda se Upara uThakara dakSiNa aphrIkA ke logoM ne kArya kiyA / disambara 1956 meM DaoN0 nelasana maMDelA sameta 156 vyaktiyoM ko phrIDama cArTara ko AdhAra banAkara giraphtAra kiyA gayA, va isa bAta kA abhiyoga dAyara kiyA ki ye loga sAmyavAdI vyavasthA ko sthApita karanA cAhate haiM, jo ki rASTradoha ke samAna mAnA gayA / isa avasara para udAravAdI IsAI va anya logoM ne milakara johaMsavarga ke vizapa kI adhyakSatA meM eka sahAyatA koSa kI sthApanA kii| kaI mahInoM kI sunavAI ke bAda 61 vyaktiyoM ko abhiyoga mukta kiyA gayA aura aprela 1959 taka kevala 30 vyaktiyoM ko doSayukta mAnakara mukadamA calAyA gayA jo ki lagabhaga sAr3he cAra sAla calA / mArca 1961 meM lambI avadhi kI sunavAI ke bAda unako bhI doSamukta kara diyA gayA / isa naitika vijaya se e. ena. sI. ke kAryakrama meM aura gati AI / parantu isake pariNAma svarUpa raMgabheda samarthaka sarakAra kA damanakArI cakra aura teja huA mArca 21, 1960 ko pena aphrikanisTa kAMgresa ke netA robarTa sobukve ne paricaya patra kI AvazyakatA ke virodha meM eka pradarzana kA netRtva kiyA / inako anya logoM ke sAtha oralAMDo meM giraphtAra kiyA gyaa| yahAM se 35 ki. mI. dUra zarpAvele meM hajAroM vyakti paricaya-patra ko jalAne ke ahiMsaka pratikAra ko pradarzita karane hetu pulisa sTezana para ekatra hue / pazcima dezoM ke patrakAroM ne apane saMvAdoM meM likhA thA AMdolanakArI pUrNarUpa se ahiMsaka tathA zAnta the / inake Upara goliyoM ke 700 rAUNDa calAye jisase 69 aphrIkI mAre gae va 180 ghAyala ho gaye / inameM striyAM va bacce bhI the / aisI hI ghaTanA vahAM se lagabhaga eka hajAra mIla dUra lAMghA meM bhI doharAI gaI / isakI pratikriyA svarUpa pUre deza meM daMgeM, pradarzana, baMda Adi hue / dakSiNa aphrIkA meM ApAta sthiti kI ghoSaNA kI gii| e. ena. sI. va pena aphrIkAnisTa kAMgresa oNpha ajanayA para pratibandha lagAyA gayA lagabhaga 20,000 vyaktiyoM ko hirAsata meM le liyA gayA / isa ghaTanA ke kAraNa pUre vizva meM raMgabheda ke viruddha vAtAvaraNa kA nirmANa huA / ahiMsaka pratirodha kI isa saphalatA ko dekhate hue Age bhI aise kAryakramoM ko calAne kA nirNaya liyA gayA / kA netA cunA gayA, mArca 1961 meM DaoN. nelasana maMDelA ko nezanala ekzana kauMsila jinakA kArya sarakAra virodhI kAryakrama ko saMcAlita karanA thA / maI 1961 meM aphrIkiyoM ke lie naye rAjya kI mAMga ke sAtha nelasana maMDelA har3atAla kA AhvAna kiyA, jisameM bhAratIyoM sameta prAyaH pUre deza ne bhAga liyA / isa har3atAla ko nRzaMsatApUrvaka dabAne kA prayAsa kiyA gayA / isako dekhate hue jUna 1967 meM aphrIkana nezanala kAMgresa kI nItiyoM meM mahattvapUrNa parivartana karane ke nirNaya lie gaye, jisameM e. ena. sI. ke ahiMsaka kAryakrama ko saMcAlita karane ke lie eka vizeSa samUha kI sthApanA kI gaI jisameM vATara sisalU, rUtha phasTa, "jo" slovo, Denisa golDabarga, herolDa bArUpa va ahamada katharAr3A jaise mahattvapUrNa netA zAmila the / khaNDa 21, aMka 1 69

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. inhIM dinoM albarTa luTalu ko nobala zAMti puraskAra se sammAnita kiyA gayA, jinhoMne ise aphrIkA rASTravAdiyoM va e. ena. sI. ke kAryakramoM ke nAma svIkAra kiyaa| vizva kI sahAnubhUti ina logoM ke sAtha hai jo raMgabheda kA virodha kara rahe the isa puraskAra ne pramANita kiyaa|" 1961 kI har3atAla ko saMcAlita karane ke para maMDelA hirAsata meM le liye gae va unheM pAMca sAla kI sajA dI gii| isa avasara para pradhAnamaMtrI ko apane bheje patra meM nelasana maMDelA ne kahA ki "hama isa bAta ko spaSTa kara denA cAhate haiM ki hama atyAcAra va anyAya kA pratikAra karanA kabhI banda nahIM kreNge| hama jAnate haiM ki ApakI sarakAra aphrIkAvAsiyoM para aura atyAcAra karegI, kintu koI zakti unheM svataMtratA prApta karane se roka nahIM paayegii| julAI 1963 meM pulisa ne e. ena. sI. ke kaI bhUmigata sadasyoM vAlTara sisalU, govana mabekI, ahamada Adi ko giraphtAra kiyA va sAmUhika stara para hirAsata kA abhiyAna calAyA gayA / isake atirikta pratibaMdha lagAne ke sAtha-sAtha krAMtikAriyoM ko naye niyamoM ke anusAra virodhI pracAra karane para 3 sAla kI sajA, 500 kA Arthika daNDa, 10 kor3e tathA virodha ke liye preraka hone para 5 sAla kI sajA va 500 DAlara kA Arthika daNDa diyA gyaa| jisake kAraNa vahAM se hajAroM-lAkhoM kI saMkhyA meM yuvA varga ke logoM ne palAyana kiyaa| isa daurAna ve e. ena. sI. kI gatividhiyoM se vibhinna prakAra se jur3e rahe / aprela 25, 1969 ko e. ena. sI. ke kAryakrama ko vyApakatA dete hue tanajAniyA gaNarAjya ke morAgoro prAnta meM isakI sadasyatA hara jAti ke lie kholane kI ghoSaNA kI gii|16 isa ghaTanAkrama se dakSiNa aphrIkA para antarrASTrIya dhyAna AkarSita huA / purtagAlI upaniveza ke viruddha aMgolA, mojAmbIka, guyAnI, visAU kA sazastra saMgharSa saphala huA aura ye rASTra svataMtra hue / aprela 1900 meM jiMbAvave tathA nAmIbiyA ke svataMtratA saMgrAma ke nirNAyaka daura meM pahuMcane ke kAraNa dakSiNa aphrIkA kA saMgrAma bhI tIvra hotA gayA / - isa avadhi meM ahiMsaka pradarzanoM, har3atAloM, banda Adi takanIka kA bhI prayoga kiyA gayA / 1973 meM nATAla pradeza meM 360 tathA 1974 meM 54 har3atAloM kA pradarzana kara apane virodha ko vyakta kiyA gayA / pharavarI 1973 meM Darabana meM 50,000 se adhika vyaktiyoM ne pradarzana kiyaa| har3atAla ke kAraNa lagabhaga 100 pramukha vyApArika pratiSThAna Adi kA kAma ruka gayA / Darabana ke vastramila ke 500 zramikoM para pradarzana ke samaya golI calAI gii| raMgabheda nIti meM koI parivartana na AyA aura pITara bothA ke 1978 meM pradhAnamaMtrI banane ke bAda isameM aura tIvratA A gii| julAI 28,1981 ke dainika patra "raiNDa DelI mela' ke anusAra rAjanItika hiMsA kI 127 ghaTanAeM mAtra 2 sAla kI avadhi meM haIM, jisameM 70 vyakti mAre gaye / isa ghaTanAoM meM hiMsA kA paryApta rUpa se sahArA liyA gyaa| damana ko prabhAvI banAne ke liye dakSiNa aphrIkA ke rakSA bajaTa meM 40% kI bar3hottarI kI gii| tulasI prajJA

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20 har3atAloM, hiMsA Adi ko dekhate hue julAI 1985 meM dakSiNa aphrIkA meM phira ApAtakAla sthiti kI ghoSaNA kI / " DaoN0 nelasana maMDelA jela meM lagabhaga 24 varSoM se baMdI hone ke kAraNa raMgabheda atyAcAra kA pratIka bana gaye, jisase unake prati antarrASTrIya samudAya kI sahAnubhUti bar3hatI gaI / lagabhaga 1961 se jela meM rahane ke kAraNa ve Andolana meM sakriyatA se bhAga na le sake / unakI anupasthiti meM unakI patnI vinI maMDelA pravaktA ke rUpa meM kArya karatI rahI / raMgabheda samarthaka sarakAra ne una para bhI pratibaMdha lagAyA va unheM najarabaMda kiyA / pITara bothA ke dRr3hapUrNa ravaiye ke sAtha-sAtha DaoN0 maMDelA ko mukta karAne ke prayatna bhI kiye ge| vizva ke kaI variSTha netAoM ne maMDelA ko mukta karAne lie dakSiNa aphrIkA para dabAva DAle / Darabana ke vakIla ArcI gumeDe ne "phrI maMDelA " " maMca kI sthApanA kI jisameM antarrASTrIya samudAya ke jur3ane se vyApakatA milii| pITara bothA 11 varSa taka dakSiNa aphrIkA ke rASTrapati rahe / isa daurAna raMgabheda nIti ke kAraNa isa AzA ke sAtha saMyukta rASTra saMgha meM unakI sarakAra va deza ke viruddha vyApaka pratibandha lagAne kI bAta huI thI ki dakSiNa aphrIkA kI sarakAra apane vyavahAra meM sudhAra karegI / parantu bothA ne vizva ko spaSTa kara diyA thA ki unakI nItiyoM meM parivartana nahIM AyegA / unhoMne vAmapaMthI sarakAroM kI bhartsanA kI aura anya dezoM para Aropa lagAyA ki dakSiNa aphrIkA ne jo sampannatA arjita kI hai use ve lUTanA cAhate haiM / kucha samaya se yaha AzA kI jA rahI thI ki ve laMbe samaya 'kArAvAsa meM baMdI DA. nelazana maMDelA ko, jo aba taka antarrASTrIya khyAti prApta kara cuke the, chor3akara pratIka ke rUpa meM samasyA ke samAdhAna kI zurUAta kareMge / kintu bothA ke raMgabheda nIti ke kaTTara samarthaka hone ke kAraNa aisA saMbhava nahIM huA / ataH unhoMne 15 agasta 1989 ko apane pada se tyAga-patra diyA / unake zAsanakAla meM 20 hajAra se adhika azvetoM ko bagaira mukadamA calAye jeloM meM rakhA gayA / 1984 meM unhoMne tIna sadanIya saMsada kI sthApanA kara bhAratIyoM va mizrita jAti ke logoM ko pratinidhitva diyA, parantu azvetoM ko koI sthAna nahIM diyA gayA, isake virodha meM hue daMgoM meM 2 hajAra se adhika azveta mAre gae DablU. DI. klArka ke naye rASTrapati ke sthAna lene ke sAtha hI nayI saMbhAvanAoM ne janma liyA / zapatha grahaNa karane ke pazcAt unhoMne kahA ki ve dakSiNa aphrIkA kA nayA nirmANa kareMge / isa dizA meM Age bar3hate hue unhoMne pharavarI 1990 meM e. ena. sI. se pratibaMdha uThAyA tathA usake pramukha netA nelasana maMDelA ko 27 varSa pazcAt kArAgAra se mukta kiyA / antarrASTrIya dabAva va Antarika paristhitiyoM ne rASTrapati ko dakSiNa aphrIkA meM lokatAMtrika vyavasthA sthApita karane tathA raMgabheda kI nIti ko tyAgane ke lie vivaza kiyaa| rASTrapati va e. ena. sI. ke madhya vArtA kA krama prAraMbha huA aura donoM pakSoM meM kucha viSayoM para Ama sahamati bhI huI / antarima rASTrIya sarakAra kI sthApanA tathA zveta prazAsana kI sabhA kA gaThana jo rASTra ke lie lokataMtrIya vyavasthA kI sthApanA ke lie saMvidhAna kA nirmANa kare, anupAtika pratinidhitva ke AdhAra para saMsada kA nirvAcana, rASTrapati kI zaktiyoM meM kamI, svataMtra nyAyapAlikA khaNDa 21, aMka 1 71

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tathA prAntIya evaM sthAnIya sarakAroM ke sattA ke vikendrIkaraNa para sahamati ho gaI, kintu vyAvahArika prayoga meM adhika pragati na ho paaii| agasta 1992 meM e. ena. sI. ne pradarzanoM, railiyoM, dharanoM tathA AndolanoM se aisI sthiti utpanna kara dI ki dakSiNa aphrIkA meM zAsana calAnA kaThina ho gayA thA / 26 sitambara 1992 ko punaH zikhara vArtA huI, jisameM saMyukta rASTra ke pratinidhi sAyarasa vAnsa ne madhyasthatA kI / DablU. DI. klArka ko kAMgresa kI mAMgoM ko svIkAra karane ko bAdhya honA par3A / ina svIkRta mAMgoM meM zeSa rAjanItika jalUsoM dvArA le jAne vAle tathAkathita sAMskRtika zastroM para roka samIpa jahAM se bAipAToMga (jahAM jUna 1992 meM e. ena. sI. ke kAryakartAoM kI julU hatyAroM dvArA hatyA kI gaI thI / ) hatyAkAMDa prArambha huA thA, julU karmacAriyoM kI gherAbaMdI ko rASTrapati ne svIkAra kara liyA tathA ghoSaNA kI ki taka saMkramaNakAlIna kAryapAlikA kI sthApanA kI jAyegI jo ki kA kArya karegI tathA apraila 1994 taka dakSiNa aphrIkA kA prathama samasta jAtiyoM dvArA likhita nirvAcana hogA jo ki 10 maI 1994 ko DaoN0 nelazana maMDelA ke zapatha lene ke sAtha saMpanna huI / e. ena. sI. apane saMgharSa meM saphala huI aura dakSiNa aphrIkA meM eka naye yuga kA prArambha ho gayA / 1993 ke madhya cunAva saMpanna karAne mUlyAMkana dakSiNa aphrIkA meM hue parivartana ko kevala rAjanaitika parivartana mAnanA bhUla hogI / isameM sAmAjika va manovaijJAnika AyAma jur3e haiN| vahAM naye yuga ke nirmANa IT AdhAra vizvAsa va utsAha rahA / "paiTriyATa" ne dakSiNa aphrIkA meM lokatAMtrika DhaMga se sattA parivartana ko rAjanaitika camatkAra kI saMjJA dI hai| akhabAra likhatA hai| ki zAntipUrNa cunAvoM ne tamAma taraha kI AkAMkSAoM ko nirmUla sAbita kiyA hai / vismaya hotA hai ki nava bhArata TAimsa kA kahanA hai ki "yaha dekhakara sacamuca zveta alpamata dvArA zAsita eka vikasita audyogika deza ne binA apane ko gaira naslIya lokatAMtrika rASTra meM tabdIla kara liyA hai / yaha antima dazaka eka naye rASTra ke udaya para garva se bharA huA dikhAI detA hai / kisI hAhAkAra ke bIsavIM zatAbdI kA nelasana maMDelA nizcaya hI isa deza kA nAyaka hai jinhoMne apane saMgharSamaya jIvana ke 25 se bhI adhika varSa jeloM meM bitAye hai / lokataMtra kI garimA kI sthApanA ke lie DI klArka kI prazaMsA karate hue dainika patra " paiTrIyATa" ne likhA hai ki "DI. klArka ne samaya ko pahacAna liyA thA / unheM mAlUma ho gayA thA ki gorAzAhI ke dina aba lada gaye haiM / ise jabaradastI khIMcane ke lie bahuta bar3I Arthika va sAmAjika kImata cukAnI par3egI / unhoMne badalAva kI pahala kii| deza ke lagabhaga sabhI dala ke netAoM ne samajha se kAma liyA aura dakSiNa aphrIkA ke itihAsa pahalI bAra sarvadalIya sarakAra ke gaThana kA mArga prazasta kiyA / "nava bhArata TAimsa ne apane sampAdakI meM isa viSaya para kahA ki "naye rASTra ke nirmANa meM vartamAna rASTrapati DablU. DI. tulasI prajJA 72 baMdiyoM kI mukti, tathA johAnsavarga ke

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klarka kI bhI vinamra bhUmikA hai jinhoMne mikhAyala garbAcyova kI taraha dakSiNa aphrIkA ko unakI krUratAoM aura kSudratAoM se mukta karane meM yogadAna diyA aura raMgabheda ke upAdAnoM grupa eriyAja ekTa Adi ko dhIre-dhIre haTAyA / Age unhoMne likhA hai ki nelasana maMDelA ke rASTrapati banane kI nizcantatA ke sAtha DI. klArka ke uparASTrapati banane kI saMbhAvanA para vicAra huaa| pUrI cunAvI prakriyA ke daurAna DI. klarka ne bar3e vinIta bhAva se kAma kiyA aura yaha jatalAyA ki maMDelA ke sAtha kAma karane meM unake pUrvAgraha Ar3e nahIM AyeMge tathA dUsarA uparASTrapati e. ena. sI. ke hI ummIdavAra ko banAne kI icchA prakaTa kii| unakI vinamratA ke pradarzana para unheM naye dakSiNa aphrIkA kA uparASTrapati ghoSita kiyA / ApasI samajha va sahayoga ke kArya kA mUlyAMkana karate hue nobela puraskAra samiti ne donoM ko saMyukta rUpa se varSa 1993 kA zAMti puraskAra pradAna kiyaa| ___ Andolana ke svarUpa kI samIkSA karake ise pUrNa ahiMsaka mAnanA asaMgata hI hogA / kyoMki niyaMtrita hiMsA kA prAvadhAna isameM mAnya kiyA gyaa| nelasana maMDelA ne 1962 meM nyAyAlaya meM kahA thA, "sarakArI hiMsA pratikriyA meM kevala hiMsA ko hI janma degii| hama sarakAra ko saceta karanA cAhate haiM ki nirantara atyAcAra va hiMsA se aphrIkA meM hiMsA kA hI sRjana hogA aura sarakAra aura mere vyaktiyoM meM samasyA samAdhAna ke lie hiMsA kA bhI prayoga kiyA jaayegaa|"25 ___ Andolana meM dakSiNa aphrIkA ke chAtra, karmacArI," striyAM, carca" va anya rASTroM ke yogadAna jaise bhArata va anya dezoM ke sahayoga ke mahattva ko kama karake nahIM AMkA jA sktaa| saMyukta rASTra" ne apanI sImAoM meM rahate hue raMgabheda ke virUddha vizva janamata ke nirmANa karane kA mahattvapUrNa kArya kiyA, dakSiNa aphrIkA para Arthika va anya pratibaMdha lagAne meM isane mahattvapUrNa bhUmikA adA kii| . yaha daura sarvasammati kI sArthakatA kA hai, samAnatA aura lokataMtra kA hai| nelasana maMDelA aura DI. klarka ne hI nahIM jUlU netA megoztU buthelejI ne bhI antataH cunAvoM ke tarkoM ko samajhA aura bahiSkAra ke durbhAgyapUrNa nAre ke bAda unakI inakAthA phrIDama pArTI ne cunAvoM meM hissA liyaa| matadAna ke lie jaisA durlabha utsAha aura Avega dakSiNa aphrIkA ke matadAtAoM meM phUTA, use dekhakara yahI kahA jA sakatA hai ki logoM meM apane bhaviSya ko racane kI cAha thI / matadAna ke lie lambI-lambI katAreM dekhI gaI aura matadAna eka dina ke lie bar3hAnA pdd'aa| isa pUre prasaMga meM lokataMtra kI garimA banI rhii| matadAna ke lie dakSiNa aphrIkA se bAhara bhI 80 matadAna kendra saMyukta rASTra ke kAryAlayoM meM banAye gaye, tAki dakSiNa aphrIkA ke nAgarika apane matAdhikAra se vaMcita na rhe| ___saccA lokataMtra vaha hotA hai jahAM alpamata ko bhI mahattva diyA jAtA hai / pratizata ke AdhAra para sattA meM sahabhAgitA lokataMtra ke Adarza ko darzAtA hai| durbhAgya se bhArata meM AMkar3oM va jor3a tor3a ke AdhAra para sattA para kAbija huA jAtA hai aura khaNDa 21, aMka 1

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alpamata ko mAna nahIM diyA jAtA / yadi tulanAtmaka dRSTi se samIkSA kI jAye to bhArata kI apekSA dakSiNa aphrIkA kI svataMtratA adhika garimAmaya hai| kyoMki bhArata kI taraha dakSiNa aphrIkA meM svataMtratA ke samaya jana saMhAra nahIM huA / netAoM ne viveka kA prayoga kiyA aura deza ko khaNDita hone se bcaayaa| dhArmika svataMtratA kI surakSA ke lie DaoN0 nelasana maMDelA ne dI saMDe TAimsa meM sAkSAtkAra dete hue kahA ki ve IsAI, muslima va yahUdI dharmaguruoM ko prazAsana meM bhAgIdAra banAne ke icchuka haiM, jo ki ApasI vizvAsa ko bar3hAne kA pratIkAtmaka itanI adhika upalabdhiyoM ke sAtha-sAtha naye rASTra ko samasyAoM kI bhI virAsata milI hai jisameM julU samasyA, kamyUnisToM kA AtaMka, ativAdI goro kA virodha, jAtIya ghRNA, khanija kA aMdhAdhuMdha dohana, sampatti kA hastAMtaraNa, goroM kI pUMjI dakSiNa aphrIkA se bAhara le jAnA Adi pramukha haiN| aphrIkana nezanala kAMgresa ne aneka bhAratIyoM aura zvetoM meM AtaMka vimocita kiyA hai / gore loga deza chor3akara jAne lage haiM aura pariNAma svarUpa zveta rASTravAda bhI ubharA hai / kAMgresa ne agale 10 varSoM meM 25 lAkha logoM ko rojagAra dene, agale pAMca varSoM meM 10 lAkha makAna banAne aura 25 lAkha grAmINa tathA zaharI makAnoM meM bijalI lagAne kA vAdA kiyA hai, jabaki Arthika pratibaMdha, yoropIya samudAya dvArA khanija bhaMDAroM jaise (yUroniyama, hIrA aura sonA) kA dohana, pUrva pUMjIvAdI vyavasthA Adi ke kAraNa nelasana maMDelA ke sAmane Arthika kaThinAiyAM bhI A sakatI haiN| kintu hara saMkramaNa kAla cUMki saMgharSapUrNa hotA hai aura anta meM saphalatA milatI hai ataH yahAM bhI aisI AzA kI jA sakatI hai / niSkarSaH zAntipUrNa sAmAjika saMracanA kI vyavasthA karate hue jona gAlaguMga ne kahA hai ki eka sAmAjika taMtra taba zAnti pUrNa kahA jA sakatA hai jaba ki isameM se pratyakSa yA saMracanAtmaka hiMsA kA pUrNa abhAva ho / pratyakSa hiMsA zArIrika kSaya pahuMcAtA hai aura saMracanAtmaka hiMsA vyakti ko apanI saMpUrNa vikAsa kI una sambhAvanAoM se vaMcita karatA hai, jise vaha anyathA prApta kara sakatA hai|" naye dakSiNa aphrIkA meM nelasana maMDelA ke sAmane cunautiyAM kama nahIM haiN| zveta, azveta aura mizrita varNa ke logoM ko eka sAtha lekara calanA koI AsAna kAma nahIM hai| nelasana maMDelA ko zvetoM aura mizrita jAtiyoM ke logoM tathA bhAratIyoM ke mana se Dara haTAnA hogA aura apane ahaMkArI aura duvinIta pArTI sadasyoM ko samajhAnA hogA / agara raMgabheda kI samApti ke bAda azvetoM kI tAnAzAhI dakSiNa aphrIkA meM sthApita hotI hai to lokataMtra kI bhrUNa hatyA ho jaayegii|35 azvetoM ke lie isa AjAdI kA artha hai mUlabhUta AvazyakatAoM kI pUrti / yaha kAma muzkila jarUra najara AtA hai, lekina dakSiNa aphrIkA kI janatA ne isa bAra nelasana maMDelA meM jo vizvAsa 74 tulasI prajJA

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vyakta kiyA hai aura jisa dhairya kA paricaya diyA hai, agara vaha kAyama rahA to lakSya hAsila kara pAnA koI muzkila kAma nahIM hai / " yaha vizvAsa aura bhI sadar3ha yoM hotA hai ki sattA isa samaya una hAthoM meM hai jo mAnavAdhikAra ke mUlyoM ko samajhate haiM aura unheM vyApakatA denA cAhate haiM / -ahiMsA zAMti vibhAga jaina vizva bhAratI saMsthAna lADanUM-341306 (rAja.) saMdarbha 1. The International Impact of the South African Struggle for Liberation, George Houser, Quoted in The Liberation Struggle in South Africa, ed. E. S. Reddy, 1992, sterling Publishers Pvt. Ltd., New Delhi. 2. UNESCO Year book on Peace and Conflict Studies, p-126, ___ 1988, UNESCO 7, de Fontenoy, 75700 paris, France. 3. Ibid 4. Southern Africa, Mikhail Vyshinsky. p-66, progress publishers, moscow, 1987 5. UNESCO year book on peace and conflict studies, pp-126-127 6. Ibid 7. The International Impaet of The South African Struggle for Liberation, George Houser, Quoted in The Liberation struggle in South Africa, pp-31-32 8. Southern Africa, Mikhail Vyshinsky, p-51 9. Ibid, pp-51-52 10. Ibid 11. Ibid. p-52 12. South African Struggle has United All Races, Mary Benson quoted in The liberatian struggle in South Africa, pp-12-13 13. Ibid 14. The Liberation struggle in South Africa, p-67 15. Ibid, P-9 16. Ibid, pp-16-17 17. Ibid, p-52 khaMDa 21, aMka 1 75

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18. Ibid, P-54 19. Ibid, p-55 20. UNESCO Year book 1988, P-146 21. The Liberation Struggle in South Africa. P-25 22. pratiyogitA darpaNa, aktUbara 1989, pR0-273 23. pratiyogitA darpaNa, navambara 1993, pR0-532-533 24. vahI 25. The Liberation Struggle in South Africa, P-109 26. Ibid. p-130 27. Ibid, p-202 28. Ibid, P-68 29. Ibid, P-266 30. Ibid, P-307 31. Ibid, p-320 32. navabhArata TAimsa, 2 maI 1994, jayapura 33. Johan Galtung, Violence, peace and Peace Research', Journal of peace Research, vol. 6, No 3, 1969, pp-167-91 34. Patriot, 5 May 1994 35. navabhArata TAimsa, 2 maI 1994 36. Patriot, 5 May 1994 76 tumasI pramA

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prakIrNakam 1. 'ratnapAlacarita' meM alaMkAra saundarya 2. 'jayodaya mahAkAvya' meM pratibimbita adyatana itihAsa 3. RtaM ca satyaM ca 4. prAkRta ke binA saMskRta 'paMgu' hai / 5. baMgadeza meM jainadharma kA prArambha

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'ratnapAlacarita' meM alaMkAra saundarya DaoN0 harizaMkara pANDeya nisarga-caMgattaNa aura sahaja-lAvaNya-pUrNa yuvati kA aMga-sauSThava bAhyAlaMkAra se saMpRkta hokara atyadhika vilasita hotA hai vaise hI kavi-hRdaya se saMbhUta kAvya-bAlA kA saundarya anuprAsopamAdi bahuvidha alaMkAroM kA sahayoga pAkara adhika utkRSTa ho jAtA hai| ye vANI ke zRMgAra evaM saundarya sambarddhaka mAne jAte haiN| isIlie bhAratIya AcAryoM ne 'saundaryamalaMkAraH' kahA hai|' alaMkAra : artha evaM svarUpa saMdhAraNa ___ alaMkAra do zabdoM ke mela se banA hai --alam aura kAra / jisakA artha hotA hai-zobhAkAraka padArtha / 'alaMkaroti iti alaMkAraH' arthAt zobhAvarddhaka tattva ko alaMkAra kahate haiM / AcArya vAmana ke anusAra alaMkRta karane vAle tattvoM se abhiprAya hai upamAdi kA--- alaMkRtiH alaMkAraH / karaNa vyutpatyA punaH / alaMkAra zabdo'yaMmupamAdiSu vartate // rAjazekhara ne alaMkAroM ke mahattva ko aMkita karate hue inheM veda kA sAtavAM aMga mAnA hai / unake anusAra ye artha ke upakAraka hote haiM :--- upakArakatvAt alaMkAraH saptamamaMgamiti yAyAvarIyaH, Rte ca tatsvarUpa parijJAnAt vedArthAnavagatiH / / AcArya daNDI ne kAvyazobhAkAraka dharma ko alaMkAra kahA hai :-kAvyazobhAkarAn dharmAnalaMkArAnpracakSate / Ananda varddhana kI dRSTi meM zabdArthabhUta kAvya sAhitya kA AbhUSaka dharma alaMkAra hai-aMgAzritAstvalaMkAraH maMtavyA kaTakAdivat / ' AcArya mammaTa ne batAyA hai ki alaMkAra zabdArtha kA zobhAvarddhana karate hue mukhyataH rasa kA upakAraka hotA hai upakurvanti taM santaM ye'GgadvAreNa jAtucita / hArAdivadalaMkArAste'nuprAsopamAdayaH / / kavirAja vizvanAtha ke anusAra alaMkAra zabdArtha kA asthira yA anitya dharma hai, jo kAvya-zobhA kA utkarSaka hotA hai :---- zabdArthayorasthirA ye dharmAH zobhAtizAyinaH / rasAdInupakurvato'laMkArAsteMgadAdivat // paMDitarAja jagannAtha kI dRSTi meM kAvya kI AtmA bhUta vyaMgya kA ramaNIyatva baMra 21, aMka 1

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saMbarddhaka tattva alaMkAra hai kAvyAtmano vyaMgyasya ramaNIyatA prayojakA alaMkArAH / uparyukta paribhASAoM ke vizleSaNa se alaMkAra viSayaka nimnalikhita tathyoM para prakAza par3atA hai * -- 1. yaha kAvya kA Antarika yA anivArya dharma nahIM hai, kevala bAhya zobhAdAyaka hai / 2. yaha asthira dharma hai / isakI anupasthiti meM bhI koI kAvyatva kI hAni nahIM hotI hai 80 * kvacittu sphuTAlaMkAra virahe'pi na kAvyatvahAni: / 3. kAvya kI zobhA yA saundarya alaMkAra para Azrita nahIM rahatA hai / 4. satkAvya meM alaMkAra kI svataMtra sattA nahIM hotI hai / alaMkAra aura guNa : prastuta saMdarbha meM yaha vicArya hai ki guNa aura alaMkAra donoM eka hI haiM yA paraspara bhinna-bhinna / isa viSaya meM bhAratIya AcAryoM ke do mata haiM : 1. bhAmaha vivaraNakAra udbhaTa kA vicAra hai ki guNa aura alaMkAra meM bheda mAnanA mithyA kalpanA hai / laukika guNa aura alaMkAroM meM to bheda mAnA jA sakatA hai, lekina kAvya meM oja Adi guNa aura anuprAsa upamAdi alaMkAra donoM hI samavAya sambandha se upasthita hote haiM, isalie kAvya meM unakA bhedanirUpaNa nahIM ho sakatA hai / udbhaTa ne isa tathya ko 'gaDDalikA - pravAha' ke dvArA yaha saMketa diyA hai ki jo isameM bheda mAnate haiM vaha kevala bher3a cAla ( gaDDalikA pravAha ) hai : ojaH prabhRtInAmanuprAsopamAdInAM cobhayeSAmapi samavAyavRttyA sthitiriti gaDalikA pravAheNaiveSAM bhedaH / " 2. AcArya vAmanAdi kA mata bhinna hai / ve kAvyazobhAvarddhaka tathA utpAdaka dharma ko guNa evaM kAvya-zobhA ko atizayita karane vAle yA bar3hAne vAle dharma ko alaMkAra kahate haiM / guNa kAvya kA nitya dharma hai aura alaMkAra anitya / alaMkAra ke binA kAvyatva meM koI hrasvatA nahIM hogI lekina guNa rahita kAvya AhlAdaka kiMvA zobhAsaMvarddhaka nahIM ho sakatA hai -- kAvyazobhAyAH karttArodharmAH guNAH tadatizaya hetavastvalaMkArAH / tasyA: kAvyazobhAyAH atizayastadatizayaH tasya hetavaH / pUrvenityAH / " kAvya aura alaMkAra prastuta saMdarbha meM kAvya meM alaMkAra - prayoga kI upayujyatA vicArya hai / kAvya meM inakA prayoga bhAvoM kI sahaja sampreSaNIyatA evaM abhivyakti cArutA ke lie kiyA jAtA hai / sundara evaM bhavya - vicAra alaMkAroM kA sahayoga pAkara 'sone meM sugaMdha' kI taraha utkRSTa evaM valgu sampreSaNIya ho jAte haiM / ye sArasvata mahAkavi kI vANI meM sahaja - sphUrta hote haiM, bauddhika AyAsa ke dvArA upasthApita kiye gaye alaMkAra naisargika tulasI prazA

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rUpa se sphUrta kI taraha sundara nahIM hote haiN| vivecya mahAkavi mahAprajJa kI vANI meM alaMkAra svayaM 'ahamahamikA' kI bhAvanA se TUTa par3e haiN| dhvanikAra Anandavarddhana kA vicAra dhyAtavya hai : ___ alaMkArAMtarANi hi nirUpyamANa durghaTAnyapi rasasamAhita cetasaH pratibhAnavataH kaveH ahaMpUrvikayA parApataMti / 2 vAmana ne supAtra zarIra para hI alaMkAroM ko zobhAvarddhaka mAnA hai, arthAt zreSTha vANI ko hI alaMkAra alaMkRta kara sakate haiN| sarasa kAvya meM prayukta alaMkAra hI saudaryAdhAna meM sahAyaka hote haiM, nIrasa kAvya meM anusyUta alaMkAra kevala ukti vaicitrya mAtra hokara raha jAte haiN| AcArya mammaTa ke zabdoM meM yatra tu nAsti rasaH tatra uktivaicitymaatrpryvsaayinH|" ___ alaMkAra tabhI zobhAsaMvarddhaka hote haiM jaba unakA prayoga aucityapUrNa ho| dhvanyAlokakAra ne alaMkAra prayoga ke aucitya kI ora nirdeza kiyA hai : dhvanyAtmabhUtezRMgAre samIkSya vinivezitaH / rUpakAdiralaMkAravarga etiyathArthatAm / / vivakSA tatparatvena nAMgitvena kadAcana / kAle ca grahaNatyAgau nAti nirvahaNaSitA / / niyUMDhApi cAMgatve yatnena pratyavelakSaNam / rUpakAdiralaMkAravargasyAMgatva sAdhanam / uparyukta vivecana se alaMkArocitya ke nimnalikhita vinduoM para prakAza par3atA 1. alaMkAra prayoga 'rasaparatvena' arthAt rasa ko hI pradhAna mAnakara honA caahie| 2. alaMkAroM kI pradhAnatA nahIM honI caahie| 3. AvazyakatAnusAra inakA grahaNa aura tyAga bhI apekSita hai| 4. prayatna pUrvaka kAvya meM inakA Adyanta nirvAha na ho, nirvAha ho bhI jAe to aMgItva kA sthAna na grahaNa kreN| mahattva kAvya meM alaMkAra-prayoga se kAvya kI cArutA saMvaddhita hotI hai, jaise nisargaramaNIya yuvatI kA zarIra AbhUSaNoM kA yoga pAkara damaka uThatA hai / alaMkAra ke vinA kAvya vaise hI suzobhita nahIM hotA jaise svAbhAvika-sundara hone para bhI vanitA kA mukha vibhUSaNa ke binA vibhUSita nahIM hotA hai / bhAmaha ke anusAra : na kAntamapi nirbhUSaM vibhAtivanitAmukhabh / 6 iMdurAja ne apane graMtha meM alaMkAra ko kAvya kA jIvAtmA svIkAra kiyA hai| jayadeva ne alaMkAra rahita kAvya ko uSNatArahita-agni se upamita kiyA hai| alaMkAra na kevala zobhAsaMvarddhaka yA rasotkarSaka tattva haiM, balki citrAtmakatA aura bimbAtmakatA meM inakA mahattvapUrNa sthAna hai| ye kavi kI mAnasika sthiti ko dyotita khaNDa 21, aMka 1

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karane meM samartha hote haiN| kisa paristhiti meM kavi kisa mAnasika bhAva kI abhivyakti karatA hai - isa tathya kA udghATana alaMkAroM se hI hotA hai / prastuta saMdarbha meM mahAkavi paMta ke vicAra avadheya haiM- alaMkAra kevala vANI kI sajAvaTa ke lie nahIM, ve bhAvAbhivyakti ke vizeSa-dvAra haiN| bhASA kI puSTi aura rAga kI paripUrNatA ke lie upAdAna haiM / ve vANI ke AcAra, vyavahAra aura rIti-nIti haiM, pRthak sthitiyoM pRthak svarUpa haiM, bhinna-bhinna avasthAoM ke bhinna-bhinna citra haiM / ve vANI ke hAsa azru, svapna, pulaka aura hAva bhAva haiM / " bhAvAveza kI sthiti meM alaMkAroM kA svataH prasphuTana ho jAtA hai, aura kalpanA yA bhAvAveza ke kAraNa bhASA kA alaMkRta honA sahaja-saMbhAvya hai / vAstava meM alaMkAra kAvya ke mAtra bAhya-dharma na hokara Antarika ukti ke sAtha mana meM Ae hue bhASA ke ratna haiM, jinameM kalpanA kA nitya vihAra hai / " uparyukta tathya mahAkavi - mahAprajJa kI racanAoM ke Aloka meM pUrNatayA sArthaka evaM saTIka pratIta hotA hai / AcArya zrI mahAprajJa ke sampUrNa vAGamaya meM alaMkAra svataH unakI vANI ke mitra banakara virAjamAna hai / unake sAhitya para dRSTipAta karane se dhvanyAloka kI ukti caritArtha siddha hotI hai ki sArasvata mahAkavi kI vANI meM alaMkAra 'ahamahamikA' kI bhAvanA se pUrNa hokara TUTa par3ate haiM / 'azruvINA' kA zraddhApravAha aura AsUM kI dhArA alaMkAroM ke sahayoga se vegavatI ho gaI hai / 'saMbodhi' meM kAvyaliGga evaM arthAntaranyAsa ke cArU prayoga ne use dArzanikatA kI nirasa bhUmi se uThAkara kAvya kI sarasa bhUmi meM pratiSThita kara diyA hai| vivecya 'ratnapAlacarita' kAvya meM alaMkAroM kA sundara lAsya vastu - varNanIyatA evaM rasa - carvaNIyatA ko utkarSa taka le jAtA hai / AcArya mahAprajJa kI mahanIya kRti 'ratnapAlacarita' meM lagabhaga bIsa alaMkAroM kA prayoga huA hai / sAhityAcAryo dvArA vinyasta alaMkAra svarUpa sambandhI dhAraNA ko svIkAra kara, usameM upasthita katipaya alaMkAroM kA saMkSipta vivecana yahAM prastuta kiyA jA rahA hai 1. arthAntaranyAsa - 'arthAntaranyAsa' meM do zabda haiM arthAntara aura nyAsa arthAt anya artha ( arthAntara ) kA nyAsa yA rakhanA arthAntara nyAsa alaMkAra hai / isameM sAmAnya kA vizeSa ke sAtha athavA vizeSa kA sAmAnya ke sAtha samarthana kiyA jAtA hai / kisI kathana ke samarthana ke lie anya arthaM kA nyAsa hotA hai / isake mUla meM sAdRzya hotA hai jo zAbda hotA hai, Artha yA vyaMgya nahIM hotA hai / isake puraskartA AcArya - bhAmaha mAne jAte haiM / inake anusAra pUrva artha sambaddha afed artha ke atirikta anya artha ke varNana meM arthAntaranyAsa alaMkAra hotA hai / 'hi' zabda ke prayoga se yaha adhika spaSTa ho jAtA hai / " AcArya mammaTa ke anusAra sAdharmya tulasI prajJA 82

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tathA vaidhayaM ke dvArA sAmAnya kA vizeSa ke sAtha evaM vizeSa kA sAmAnya ke sAtha samarthana meM yaha alaMkAra hotA hai : sAmAnyaM vA vizeSo vA tadanyena smrthyte| yatra so'rthAMtaranyAsaH sAdharmyaNetareNa vA // mahAprajJa kAvya-sAhitya meM sabase adhika prayoga isa alaMkAra kA huA hai| ratnapAlacarita meM aneka sthaloM para isakA sundara viniyojana huA hai / udAharaNa draSTavya haiMathAMzumAlI lasadaMzumAlA samAkulaH pUrvaziloccayasya / cUlAM lalambe tamasaH zamAya santo nisargAdupakAriNo yat // 9 sUrya apanI kamanIya kiraNoM se samAkula hokara andhakAra kA nAza karane ke lie pUrvAMcala para udita huA / yaha saca hai ki santa svabhAva se hI upakArI hote haiM / 'santa svabhAva se upakArI hote haiM' yaha sAmAnya hai, isake dvArA vizeSa sUrya ke tamasa-vinAzaka svarUpa kA samarthana kiyA gayA hai / 'yat' pada arthAntaranyAsa kA bodhaka cihna hai| 'santo nisargAdupakAriNo yat' kamanIya sUkti hai / evaM vikalpapravaNo'vanIzoDa nalpa pramodena purazcacAla / santaH purogA hi bhavanti nityaM, ___ nisargataH sarvavidhaukRtAjJAH // 22 isa prakAra cintana kara nipuNa-nRpati atyatta Anandita hotA huA Age calA / kyoMki jo sajjana nisargataH saba vidhiyoM meM AjJA pradhAna hote haiM, ve sadA agrasara hote haiM / yahAM para 'AjJA pradhAna sajjana sarvadA agrasara hote haiM'-isa sAmAnya vacana ke dvArA 'rAjA cintana kara Age bar3hA' --vizeSa kA samarthana kiyA gayA hai / 'hi' zabda ke prayoga se arthAntaranyAsa kA saphala vinyAsa huA hai / prakAmavAsena nayeta bhakti hrAsaM gRhItveti tataH suzikSAm / jAte vapurlagnajale kaduSNe, bahiryayo bhAnurivA'mbudAt saH // eka hI sthAna para adhika rahane se bhakti kA hrAsa hotA hai / zarIra para lage jala binduoM ke USNa hone para rAjA ne ukta zikSA lI aura vaha sarovara se bAhara A gayA jaise sUrya bAdaloM se bAhara AtA hai| yahAM para 'prakAma vAsena0' rUpa sAmAnya bacana kA 'jAte---saH' rUpa vizeSa vacana se samarthana kiyA gayA hai| rAjA sarovara se bAhara A gayA' isa tathya kI abhivyakti ke lie anya artha (eka hI sthAna para rahane se bhakti kA hrAsa hotA hai kI upasthApanA kI gaI hai / upamA ke viniyojana se isake saundarya meM 'sone meM sugandha' kI taraha saMvRddhi ho gayI hai| arthAntaranyAsa aura upamA kA bheda sahita ekatra sannidhAna se saMsRSTi alaMkAra kA saundarya bhI carvya hai| khaNDa 21, aMka 1

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suhRd gRhaM kiM parakIyamastu AH prasmRtaM svArthI jagat vyavasthA, rdhAGganAnyA hi vipattikAle // 24 jo maiMne socA vaha ThIka hai athavA nahIM ? mitra ke ghara ko parAyA kyoM mAnanA cAhie ? oha ! maiM isa svArthI jagat kI vyavasthA ke bAre meM bhUla kara rahA hUM, kyoMki vipattikAla meM apanI patnI bhI parAyI ho jAtI hai / vipattikAla meM patnI bhI parAyI ho jAtI hai, isa sAmAnya vacana ke dvArA 'maiM isa svArthI jagat kI vyavasthA ke bAre meM bhUlakara rahA hUM' vizeSa kA samarthana kiyA gayA hai / 'hi' arthAntaranyAsa kA vAcaka zabda hai / laukika vyavahAra jagat se 'ardhAGganAnyA0 sUkti kA grahaNa kiyA gayA hai / vidyAbalAdAtma balAtirekAd, vijitya taM rAjyamathodade'smai / navottamA lobha lavaM spRzanti, 25 yato na lobhAt paramasti pApam // rAjA ratnapAla ne atizAyI bidyAbala aura Atmabala se usa rAjya ko jItakara usa yuvati ke pitA ko de diyA / uttama vyakti lobha kA sparza nahIM karate, kyoMki saMsAra meM lobha se bar3A koI pApa nahIM hai| yahAM para sAmAnya kA samarthana sAmAnya se kiyA gayA hai / kiM yuktamAloci mayA'thavA naM., saddarzanaM yannayanaM punAti // * usakI cintA muni darzana se pranaSTa pApoM ke sAtha hI vilIna ho gaI / vaha prasanna hokara uThA aura muni caraNoM meM vandana kiyA / yaha satya hai ki sajjana vyaktiyoM ke darzana se AMkheM pavitra ho jAtI haiN| yahAM para ' saddarzana se AMkheM pavitra hotI haiM' rUpa sAmAnya se 'muni darzana se brAhmaNa pavitra ho gayA' vizeSa kA samarthana kiyA gayA hai / cakita vismita citta ilApati 84 viniryayau tasya zugAzu pApaiH, samaM munerdarzanataH pranaSTaiH / saharSamutthAya padI vavande, rAtrI kI bAteM sunakara cakita citta rAjA ratnapAla anizcita patha se Age cala par3A / virakta vyaktiyoM kA yahI zubha krama hotA hai| vAyu kabhI bhI nizcita gati se nahIM calatA hai / yahAM 'vAyu kabhI bhI nizcita gati se nahIM calatA' rUpa sAmAnya se 'rAjA anizcita patha kI ora cala par3A' vizeSa kA samarthana kiyA gayA hai / lokamUlaka sUkti se rAjA ko sAMsArika virakti aura ananta patha kI ora gamana kA udghATana kiyA gayA hai / stata iyAya yathA'vyavasAyinA // virata cetasaH eSaH zubhaH kramo 27 na pavano niyataM vrajati kvacit // tulasI prajJA

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2. upamA upamA sAdRzya mUlaka alaMkAra hai| isa alaMkAra meM do padArthoM ko samIpa rakhakara eka-dUsare ke sAtha sAdharmya sthApita kiyA jAtA hai| isakA prathama zAstrIya vivecana niruktakAra yAska ne kiyA hai / nyUna guNavAle kI adhika guNavAle ke sAtha tulanA kI jAtI hai / daMDI do padArthoM ke sAmya-pratipAdana ko upamA mAnate haiN| mammaTa ne upamA kI vaijJAnika paribhASA dI hai / inake anusAra upameyopamAna meM bheda hone para bhI unake sAdharmya ko upamA kahate haiM sAdharmyamupamAbhede / upamAnopameyayoreva natu kAryakAraNAdikayoH sAdharmya bhavatIti tayoreva samAnena dharmeNa saMbaMdha upamA / bheda grahaNamananvayavyacchedAya / 28 ____ upamA ke cAra tattva hote haiM-upameya, upamAna, sAdharmya vAcaka aura sAdhAraNa dhrm| __upameya-jisakI upamA dI jAe yA jisakA varNana kiyA jAe use upameya kahate haiM / viSaya, prastuta, varNya, prakRta, prAkaraNika tathA prAsaMgika Adi zanda upameya ke vAcaka (samAnArthaka) haiN|| upamAna-- jisake sAtha upameya kI samatA yA tulanA kI jAe, use upamAna kahate haiM / aprastuta aprakRta, avarNya, viSayI, aprAkaraNika, aprAsaMgika Adi isake aneka nAma haiM / yaha upameya se adhika guNa vAlA hotA hai :-upamIyate sAdRzyamAnIyate yenotkRSTaguNenAnyat tadupamAnam, yadupamIyate nyUnaguNaM tadupameyam / vAcaka (sAdharmya) aupamyasUcaka zabdoM ko vAcaka kahate haiN| inakI saMkhyA aneka hai / iva, vat, vA, yathA, samAna, tulya, nibha, saMnibha, sama, lauM, imi, jimi, jaisA, vaisA Adi zabda sAdhayaM vAcaka haiM / sAdhAraNa dharma-upameya aura upamAna meM jisa dharma yA vaiziSTaya ke kAraNa sAmya sthApita kiyA jAtA hai use sAdhAraNa dharma kahate haiM / mahattva-upamA ko sabhI alaMkAroM meM zreSTha samajhA jAtA hai| prAcInatA, vyApakatA, ramaNIyatA, lokajanInatA evaM saundarya-priyatA kI dRSTi se upamA kA atyadhika mahattva hai / kavi rAjazekhara ne ise alaMkAroM kA 'ziroratna' kahA hai, aura ruyyaka ne alaMkAroM kA bIjabhUta tattva mAnA hai / appaya dIkSita ne isake mahattva kA saMgAyana karate hue ise usa naTI ke samAna mAnA hai, jo nRtya kI bhUmikA meM apane vividha rUpoM ko dhAraNa kara sahRdayoM kA raMjana karatI hai : upamaikA zailUSI samprApta citrabhUmikA bhedAn / raMjayati kAvyaraMge nRtyaMtI tadvidAM cetaH // ve upamA ke jJAna ko brahmajJAna kI bhAMti mAnate haiM / 31 daNDI ne sabhI alaMkAroM ko upamA kA prapaMca kahA hai--upamA nAma sA tasyAH prapaMco'yaM pradarzyate / 32 prAcIna kAla se hI bhAratIya-saMskRti ke udgAyaka kaviyoM ne upamA kA mahattva aMkita kiyA hai| vAlmIki, byAsa aura kAlidAsa kI upamAeM prathita haiN| 'upamA khaNDa 21, aMka 1

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kAlidAsasya' kI sUkti sAhitya-saMsAra meM prasiddha hai| AcArya zrI mahAprajJa bhI upamA prayoga meM pravINa haiN| inakI upamAeM sahaja evaM svAbhAvika haiM / loka, zAstra, prakRti, jagat se sambaddha upamAoM kA sundara viniyojana haa| amUrta-mUrtta, mUrta-amUrta upameyopamAnoM kA saundarya-carvya hai / kucha udAharaNoM kA vivecana adho-vinyasta hai :itazca danti pravareNa zuNDA daNDaM samutpATayatopayAtam / tadebha zikSA pravaNena rAjJA sastambhitastattvavideva vAdI // 3 idhara hAthI apanI sUMDa ko Upara uThAkara rAjA kI ora jhpttaa| rAjA hastizikSA meM pravINa thaa| usane hAthI ko vaise hI stambhita kara diyA jisa prakAra tattvavid apane vAdI ko / yahAM para rAjA upameya, tattvavid upamAna, 'iva' sAdRzyavAcaka zabda hai| yaha pUrNopamA kA sundara udAharaNa hai| rAjA kI hasti-zikSA kI pravINatA ko udaghATita karane ke lie tattvavid ko zAstrIya upamAna ke rUpa meM upanyasta kiyA gayA hai| aneka sthaloM para dArzanika jagat se upamAna kA saMgrahaNa kiyA gayA hai :kiM hanyate'smat prabhureSa evA smAbhiH kRtaghna riti cintayAtaH / mukto gato dUrataraM yathAtmA, ___ lokAntamudgacchati karmamuktaH / / ('vadhikoM ne socA') kyA hama hI apane svAmI kA vadha kareM? kyA aisA kara hama kRtaghna nahIM hoMge ? isa cintA se duHkhI hote hue unhoMne rAjA ko chor3a diyaa| vaha mukta hote hI bahuta dUra calA gayA jaise karmoM se mukta AtmA lokAnta meM pahuMca jAtA hai / yaha mUrta upameya bandhana mukta rAjA ke lie amUrta upamAna AtmA kA prayoga kiyA hai| jaise karmamukta AtmA lokAnta arthAt surakSita sthAna para calA jAtA hai, phira use karmoM kA bhaya nahIM satAtA usI prakAra vadhikoM se chor3e jAne para rAjA surakSita sthAna para pahuMca gayA / isa tathya kA udghATana kiyA gayA hai / laukika jagat se saMgrahita upamAna yukta upamA kA lAvaNya sundara hai :vicAragarbhA dhiSaNAlasA'bhUd, medhAvino garbhavatI mRgIva / 5 usa medhAvI rAjA kI buddhi vicAroM meM DUbakara garbhavatI mRgI kI taraha maMda ho gyii| yahAM amUrta upameya ke lie mUrta upamAna kA prayoga huA hai| garbhavatI mRgI calane meM, caMkramaNa karane meM asamartha ho jAtI hai, usI prakAra buddhi, vicAroM yA citA meM DUbakara apane kArya meM akSama ho jAtI hai| akSamatA rUpa sAdhAraNa-dharma kA pratipAdana kiyA gayA hai| tulasI prazA

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yatrApi kutrApi yathA kathaMcit, kAlAtyayo hA kriyate haThena / yathA vidagdhena vaco vyayo hi, mitaM pacena draviNa vyayo vA / / 36 jaise vidvAn vyakti vacana kA aura kaMjUsa dhana kA vyaya karatA hai, vaise hI vaha rAjA jyoM-tyoM, jahAM-kahIM rahakara haThapUrvaka samaya bitAne lgaa| 'duHkha kA samaya zIghra vyatIta nahIM hotA' isa tathya ko udghATita karane ke lie vidvAn-vacana aura kRpaNadhana ko upamAna banAyA gayA hai| yahAM eka upameya ke lie do sArthaka evaM aucityapUrNa upamAnoM kA vinyAsa kiyA gayA hai / isa prakAra aneka sthaloM para upamA kA prayoga kAvya-zobhA saMvarddhana evaM tathyoM kI lalita abhivyakti ke lie kiyA gayA hai| anya upamA prasaMga 2-26, 27, 38, 40, 42, 45, 4-1, 5-14, 16, 18 Adi draSTavya haiN| vistAra bhaya ke kAraNa sabakA vivecana saMbhava nahIM hai| 3. rUpaka-- rUpaka kA artha hai 'rUpa kA Aropa' / isa alaMkAra meM eka vastu meM anya vastu kA Aropa kara donoM meM abheda sthApana kiyA jAtA hai:---rUpayati ekatAM nayatIti rUpakam, rUpavatkarotIti rUpayatIti rUpayuktaM karotItyarthaH / 10 daNDI ke anusAra jaba upamA ke antargata upameya-upamAna meM paraspara bheda tirodhAna ho jAe vaha rUpaka hai :---upamaiva tirobhUtabhedArUpakamucyate / AcArya mammaTa ne upamAna aura upameya ke abhedAropa ko rUpaka kahA hai : tadrUpakamabhedopamAnopameyayoH / 9 atisAmyAdanapaha nuta bhedayorabhedaH / " bhAvoM kI spaSTa abhivyakti, guNoM kI udAttatA, bhavyatA-evaM lAlitya-saundarya ke abhivyaMjana meM rUpaka alaMkAra kI mahanIyatA siddha hai / mahAkavi-mahAprajJa ne ratnapAlacarita meM udAtta evaM bhavya-nirUpaNa ke avasara para rUpaka kA sAdhu viniyojana kiyA hai| divya-sundarI dvArA kRta stuti meM rAjA kI mahanIyatA ko udghATita karane ke lie --'jaya-jaya dasyutamo'bhramaNe' meM 'dasyu-tama' pada meM rUpaka kA viniyojana kiyA gayA hai| dasyu meM hI andhakAra kA abhedAropa hone se rUpaka alaMkAra huA hai| __'jaya-jaya sukRtambhojasaro'42 yahAM para rAjA ke yaza ko udghATita karane ke lie sukRta-kamala kA sarovara kahA gayA hai / sukRta meM hI kamala kA Aropa kiyA gayA hai / 'ArUDhavAnuttaradiggajendra vinyasta zlokAMza meM 'diggajendraM' meM rUpaka alaMkAra hai| dizA meM hI gajendra kA Aropa hai| rAjA ke utkRSTa parAkrama ko jJApita karane ke lie isa rUpaka kA viniyojana huA hai| __ yasminnadhInIkRtamattaceto mataGgajA yogivarA vasanti // 4 (jahAM para cittarUpI matta mataMgaja (hAthI) ko vaza meM kara yogivara nivAsa karate khaMDa 21, aMka 1

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/ haiM) yahAM para citta meM madamasta gaja kA Aropa kiyA gayA hai| sahAGa kurAM tad hRdayorvarAM sa,5-rAjA vANI ne (praznoM ne) yuvati ke hRdaya rUpa urvarA (bhUmi) ko praznoM kI varSA kara aMkurita kara diyaa| yahAM hRdaya meM urvarA bhUmi kA tathA praznoM meM varSA kA Aropa kiyA gayA hai| tanmadhyagasyaikamaNe: prakAzo prakAzayat tvAM mama bhAgyacAndram / ratnagarbhA (dharatI) ke eka maNI ke prakAza ne mere bhAgya rUpI candrakAntamaNi ke rUpa meM tumheM prakAzita kiyA hai| yahAM para bhAgya meM candrakAntamaNi arthAt amUrta meM mUrta kA Aropa kiyA gayA hai| tasmin samaM saudhasudhAkareNa tadbhUpatejastapano'bhyudeti / tArAnibhairanya gRhaiva tena, __ mitho naNAM vairamato na zaGka // usa (zakrapura) nagara meM tAroM ke samAna dUsare gharoM se AvRta rAja prAsAda rUpI candramA ke sAtha-sAtha usa rAjA kA tejarUpI sUrya bhI udita hotA hai| ataH yaha nizcita hai ki vahAM ke logoM meM Apasa meM vaira-bhAva nahIM hai| yahAM para rAja-prasAda meM candramA tathA rAjA meM sUrya kA Aropa kiyA gayA hai| rAjA kI virATatA evaM bhavyatA kA udghATana hotA hai / rUpaka ke dvArA nAgarikoM ke pArasparika nirvairatA kA sundara pratipAdana kiyA gayA hai| dainika khedenAhUteva nayanasnehapriyamunmIlya / jAgaritA draviNaM hA tAM nidrAdasyurivA'dhicakAra / mAnoM dainika kheda se AmaMtrita, nayana rUpI dIpakoM ko unmIlita kara, jAgaraNa rUpI dhana kA apaharaNa karane ke lie nidrA rUpI dasyu ne usa rAjakumArI para adhikAra kara liyaa| yahAM rUpaka ke dvArA rAjakumArI kI nidrA kA sundara varNana kiyA gayA hai| nayana meM dIpaka, jAgaraNa meM dhana aura nidrA meM dasyu kA Aropa kiyA gayA hai / 4. utprekSA 'utprekSA' zabda ut evaM pra upasarga pUrvaka IkS dhAtu se banA hai-utkRSTa padArtha kI saMbhAvanA yA balapUrvaka dekhanA / isa alaMkAra meM upamAna yA aprastuta ko prakRSTa rUpa se dekhane kA varNana hotA hai / yaha sAdRzya mUlaka alaMkAra hai / daMDI ke anusAra jaba anya prakAra se sthita cetanA athavA acetana padArtha kI anya prakAra kI vastu ke rUpa meM saMbhAvanA karanA utprekSAlaMkAra hai / unhoMne utprekSA vAcaka zabdoM meM manye, zaMke, dhruvam, prAyaH aura iva Adi kA kathana kiyA hai : anyathaiva sthitA vRttizcetanasyetarasya vA / anyathotprekSyate yatra tAmutprekSA viduryathA // 78 tulasI prajJA

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manye zaGka dhruvaMprAyo nUnamityeva mAdayaH / utprekSA vyaMjyate zabdaH iva zabdo'pi tAdRzaH // __ AcArya mammaTa ne prakRta (upameya) kI aprakRta (upamAna) ke sAtha ekarUpatA yA tAdAtmya kI saMbhAvanA ko utprekSA kahA hai :--- saMbhAvana mathotprekSA prakRtasya samena yat / yaha alaMkAra upamA se bhinna isalie hai ki upamA meM upameya-upamAna meM sAdRzya kI sthApanA kI jAtI hai parantu utprekSA meM upameya meM upamAna kI saMbhAvanA kI jAtI hai| yaha saMdeha alaMkAra se bhinna hai, kyoMki saMdeha alaMkAra kA saMzaya dolAyamAna hotA hai, lekina utprekSA meM utkaTa koTika yA upamAna ke prati saMzaya hotA hai| ratnapAla carita meM aneka sthaloM para varNanIya ke utkRSTa pratipAdana ke lie isa alaMkAra kA prayoga kiyA gayA hai, kucha udAharaNoM kA vivecana adho-vinyasta hai :rAjJI tadIyA'rjAna candrakAntA yatsaukumAryega viDambitAni / padmAnya'gurvAriNi dhAvituM sva makIrtimAlinyamiti pratItiH // 12 usakI rAnI kA nAma candrakAntA thaa| usane apanI sakumAratA se sAre kamaloM ko viDambita kara diyA thaa| mAno usa biDambanA se pratAr3ita hokara ve padma apanI akIrti rUpI malinatA ko dhone ke lie pAnI meM cale gae hoN| yahAM para 'akIrtimAlinyamiti pratIti:' meM utprekSAlaMkAra hai| vyatireka ke yoga se isakA ramaNIyatva bar3ha gayA hai| manye dharitrItyanuruddhaya cakre, taM ratnapAlaM mahipAlamatra // 7 mAnatA hUM ki bhUmi ne yaha socakara usa ratnapAla ko rAjA ke rUpa meM sthApita kiyA thaa| 'manye' utprekSAvAcaka zabda hai| 5. vyatireka vyatireka kA artha hai-vizeSa prakAra kA atireka yA Adhikya--'vyatireko vizeSaNAtirekaH Adhikyam / kabi jaba upamAna kI apekSA upameya ko adhika sabala evaM praur3ha siddha karanA cAhatA hai, taba vyatireka alaMkAra kA prayoga karatA hai| bhAmaha ne upamAna kI apekSA upameya ke guNotkarSa varNana ko vyatireka kahA hai :-- upamAnavato'rthasya yadvizeSanidarzanam / vyatireke tamicchati vizeSApAdanAdyathA / / 5 mammaTa ne upameya ke guNAdhikya varNana ko vyatireka kahA hai :-- upamAnAdyanyasya vyatirekaH sa eva saH / anyasyopameyasya vyatireka Adhikyam // 59 uparyukta paribhASAoM ke vizleSaNa se nimnalikhita tathya prakaTa hote haiM :1. isameM upameya ke utkarSa kA pratipAdana tathA upamAna kA apakarSa siddha kiyA khaNDa 21, aka 1 89

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jAtA hai| 2. upameya kA utkarSa evaM upamAna ke apakarSa siddhi ke lie kalpanA yA hetu kA nirdesh| 3. sAdRzya zAbda na hokara Artha yA vyaMgya hotA hai evaM 4. vaidharmya kI kalpanA dvArA upameya-upamAna meM bheda kA kathana kiyA jAtA hai| ratnapAlacarita meM aneka sthaloM para isa alaMkAra kA prayoga huA hai :ahanizaM pAti bhayAnmanuSyAna'yaM dineSveva mamAMzurAziH / itIva tasyA'vanipAlamoleH sUryaH saparyecchurivonmukho'bhUt / / " 'merA kiraNa-jAla dina meM hI manuSyoM ko bhaya se bacAtA hai, lekina yaha rAjA dina aura rAta donoM meM manuSyoM kI bhaya se rakSA karatA hai', yaha socakara sUrya mAno pUjA karane ke lie icchuka hokara usake samIpa A gyaa| yahAM para rAjA kA Adhikya vaNita hai / sUrya dina meM hI saMsAra kI rakSA karatA hai lekina rAjA rAta-dina donoM samaya meM rakSA karatA hai isalie sUrya se mahAn hai|| sarovara kI utkRSTatA yA zreSThatA adhovinyasta zloka meM vyaJjita hai : pAnArthamanye vitaranti vitta-- ___ mahaM tadA jIvanamarpayAmi / tenaiva mahya mahijAniratra vizAlaM kAyaM sadanaM dadAti 8 vRkSa (bhUruha) se rAjA (bhUdhava) kI zreSThatA kA pratipAdana :analpakAlaM salilA'bhiSiktaH __. phalapradaH syAdiha bhUruho'pi / saraNyA sakRnme manasA smRtopi, phalapradastvaM kila bhUdhavo'pi // " (sakhI kahatI hai) lambe samaya taka sIMcane para vRkSa phala dete haiM, kintu tuma bhUdhava (rAjA) hokara bhI merI sakhI dvArA eka bAra yAda karane para phalaprada ho gae ho| yahAM para rAjA kI utkRSTatA byaMgya hai| vasantapura nagara svarga se bhI zreSTa thA, isakA pratipAdana adhovinyasta zloka meM sundara rUpa asti sma tasminnacale vasantA ____bhidhaM puraM sarva pura pradhAnam / dharApurandhyAstilakAyamAnaM kAntyA hatasvargapurAbhimAnam // zakrapura ke jalAzaya gaMgAjala se bhI svaccha evaM nirmala jala ko dhAraNa karate tulasI prajJA

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jalAzayAstatra nijAvadAta vArA'malatvaM harazekharAyAH / " 6. kAvyaliGga isameM kAvya aura liGga do zabda haiM, jinakA artha hai kAvya kA kAraNa arthAt aisA kAraNa jisakA varNana kAvya meM kiyA jaae| tAtparya yaha hai ki kavi jisa tathya ko siddha karanA cAhatA hai usakA kAraNa vAkyArtha yA padArtha meM de detA hai| yaha tarka nyAyamUlaka alaMkAra hai / mammaTa ke anusAra jaba vAkyArtha yA padArtha ke rUpa meM kAraNa kA kathana kiyA jAya to kAvyaliGgAlaMkAra hotA hai : ___ kAvyaliGga hetorvAkyapadArthatA / 62 ruyyaka ne vAkyArtha yA padArtha rUpa se hetu-kathana ko kAyaliMga kahA hai :'hetorvAkyapadArthatve kaavylinggm'|" yaha arthAntaranyAsa se bhinna isalie hai ki kAvyaliGga meM kArya-kAraNa bhAva kA prAdhAnya rahatA hai, aura arthAntaranyAsa meM sAmAnya-vizeSa bhAva kaa| arthAntaranyAsa meM eka vAkya prastuta hotA hai dUsarA aprastuta, paraMtu kAvyaliMga meM donoM hI vAkya prastuta hote haiN| ratnapAlacarita kA kavi kAyaliMga prayoga meM kuzala hai| aneka sthaloM para isakA sundara vinyAsa huA :yatra kvacit yAmyakRtAribhAva titrApi modaM labhate na ghUkaH / tad dUSaNaM tasya mamAcaveti sa boddhamasmin viduSAM vicAram // eka kavi ne kahA-sUrya ne yaha socA ki maiM maMtrI bhAva se sarvatra jAtA hUM, para ullU mere se prasanna nahIM hotA, 'yaha usakA doSa hai yA merA' isa viSaya meM vidvAnoM ke vicAra jAnane ke lie AkAza meM ghUmatA hai / 'sUrya AkAza meM ghUma rahA hai' isa kArya ke lie ullu aprasanna hai 'isameM doSa kisakA hai' yaha jAnane kI icchA kAraNa hai / ataeva kAvyaliGgAlaMkAra hai / akSamyamADAgaH paribhAvya tasya, samUlamunmUlayituM padAni // " andhakAra ke akSamya aparAdha ko jAnakara usakA (andhakAra kA) samUla vinAza karane ke lie sUrya ghUma rahA hai / __'sUrya ghUma rahA hai' isa kArya kA kAraNa andhakAra kA samUla vinAza karanA hai| yahAM kArya-kAraNa bhAva hai| pAnArthamanpe vitaranti vitta mahaM tadA jIvanamarpayAmi / tenaiva mahya mahijAniratra vizAlaMkAyaM sadanaM dadAti // khaNDa 21, aMka

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anya vyakti rakSA ke lie dhana kA vitaraNa karate haiM, aura maiM pIne ke lie jala detA hUM, isIlie rAjA mujhe yahAM vizAla sthAna de rahA hai| yahAM 'ahaM tadA jIvanamarpayAmi' kAraNa tathA 'vizAlaM kAyaM sadanaM dadAti, kArya hai| uparyukta zloka meM zleSa, vyatireka mIra kAvyaliGga alaMkAra tathA tInoM ke tilataNDulanyAya se upasthiti hone ke kAraNa saMsRSTi kA saundarya ramaNIya banA hai| uparyukta udAharaNoM ke atirikta 2.15, 2.46, 3.1, 5.8, 5.24 bhI draSTavya hai| 7. arthApatti isakA artha hai -artha kI Apatti-A par3anA yA gira pdd'naa| isa alaMkAra meM eka kArya kI siddhi yA varNana ke sAtha anya azakya kArya kI siddhi yA varNana kiyA jAtA hai / yaha vAkyanyAyamUlaka alaMkAra hai| isameM daNDApUpikAnyAya evaM "kaumutika nyAya' ke AdhAra para anya kArya kI siddhi kA ullekha hotA hai| ruyyaka ne kahA hai-- 'daNDApUpikA nyAya' se anya artha kI pratIti arthApatti alaMkAra hai-daMDApUpikayArthItarApatanamApattiH / appaya dIkSita ke anusAra kai mutyanyAya se artha-siddhi arthApati kaimutyenArthasaMsiddhiH kAvyArthApattiriSyate / tAMtrikAbhimatArthApatti vyAvartanAya kAvyeti vizeSaNam / / 60 ratnapAlacarita kA mahAkavi isa alaMkAra ke prayoga meM kuzala hai| aneka sthaloM para mahanIya evaM udAtta bhAvoM ke abhivyaMjana ke lie isa alaMkAra kA prayoga kiyA gayA :tathAdhirUDhA navarAGgamAjJA, nArokSyate kiM mama rAjamaulim // manuSyoM ke zira para ArUr3ha hone vAlI merI AjJA kyA rAjAoM ke zira para ArUr3ha nahIM hogI arthAt avazya hogii| yahAM kaumutika nyAya se 'merI AjJA sabako basa meM karane meM samartha hai' isa tathya kA pratipAdana kiyA gayA hai| luNTAkavatyA parakIyavastu vAte vidhatte'nadhikAraceSTAm / asahyameveti mayA prakRtyA sindhuna ki plAvayati sma kAkam // jo vyakti parAyI vastu ko lUTane kI vRtti se usa para adhikAra karatA hai, yaha anadhikAra ceSTA hai / svabhAvataH yaha mere lie asahya hai| kyA samudra kaue ko nahIM bahA detA? yahAM kaumutika nyAya se rAjA ke prabala sAmarthya kA nirUpaNa kiyA gayA hai| kyA samudra kaue ko nahIM bahA detA ?' arthAt avazya bahA detA hai-isase yaha spaSTa ho rahA hai ki rAjA luNTAkoM kA damana karane meM samartha hai| sunasI prajJA

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na durjanaH kAryamajaryamIyu stadIkSaNAd bodhamimaM purasthAH / etad bhaven muktasarADhidhamaitryaM keSAM priyaM no salilaM salIlam // " una jalAzayoM ke pAnI ko dekhakara nAgarika ne yaha bodha-pATha par3hA ki durjanoM ke sAtha meM maitrI nahIM karanI cAhie / yaha jalarAzi kSArasiMdhu kA saMsarga chor3ane ke pazcAt kinheM priya nahIM huii| yahAM para kaumutika nyAya se durjana-saMgati parityAga kI bAta kahI gaI hai| 8. dRSTAnta 'daSTAnta' kA artha hai udAharaNa / isameM kisI tathya kI pratiSThApanA ke lie usake sadRza anya bAta (udAharaNa) kahI jAtI hai| isameM do vAkya hote haiM-eka upameya vAkya tathA dUsarA upamAna vAkya aura donoM meM sAdhAraNa dharma bhinna hote haiN| mammaTa ke anusAra upameya vAkya upamAna vAkya evaM unake sAdhAraNa dharma meM yadi bimbapratibimba bhAva ho to dRSTAnta alaMkAra hotA hai / yaha sAdharmya evaM vaidharmya donoM prakAra se hotA hai : dRSTAntaH punareteSAM sarveSAM pratibiMbanam // candrAloka evaM kuvalayAnanda evaM sAhitya darpaNa meM kAvya prakAza kA hI anusaraNa kiyA gayA hai| ratnapAlacarita meM aneka sthaloM para dRSTAnta kA sundara vinyAsa kiyA gayA hai / kucha udAharaNa draSTavya hai : parasadananiviSTaH ko laghutvaM na yAti / bhavati vikalakAntiH kaumudIzo dine'sau // arthAt dUsare ke ghara meM praveza karake kauna vyakti laghutA ko prApta nahIM hotA hai / cAMda dina meM sUrya ke ghara meM praveza kara kAnti vihIna ho jAtA hai| yahAM para paragRha praveza karane vAle vyakti evaM caMdramA, paragRha aura dina meM pratibimba bhAva hai 'parAzraya niSiddha hai' isa tathya kA pratipAdana udvinyasta dRSTAnta ke dvArA kiyA gayA hai| ___virakta-vyakti anizcita (ananta) patha para gamana karate haiM' isa tathya ko pratipAdita karane ke lie prakRti jagat se dRSTAnta kA saMgrahaNa kiyA gayA hai-- cakita vismita citta ilApati stata iyAya pathA'vyavasAyinA / virata cetasa0 eSa zubhaH kramo na pavano niyataM vrajati kvacit // rAjA rAtrI kI bAteM sunakara cakita ho gyaa| vaha eka anizcita patha se Age cala par3A / virakta vyaktiyoM kA yahI zubhakrama hotA hai| vAyu kahIM bhI nizcita krama se nahIM cltaa| yahAM para rAjA aura vAyu meM bimba-pratibimba bhAva hai| Upara vivecita alaMkAroM ke atirikta udAtta, parikara, vinokti, paryAya, zleSa, vizeSokti vyAjokti' kAraNamAlA Adi alaMkAroM kA bhI prayoga huA hai| baMra 21, aMka 1

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sandarbha sUcI : 1. vizva koSa 2. kAvyAlaMkAra sUtra vRtti 1.1.2 3. kAvyamImAMsA 4. kAvyAdarza 2.1 5. dhvanyAloka 2.6 6. kAvya prakAza 8.67 7. sAhitya darpaNa 10.1 8. rasagaMgAdhara... 9. kAvya prakAza-sUtra 1 kI vRtti / 10. kAvya prakAza 8.66, 11. kAvyAlaMkAra sUtra vRtti 3.1.2 12. dhvanyAloka-2.16 kI vRtti 13. kAvyAlaMkAra sUtravRtti 3.1.2 14. kAvya prakAza 8 15. dhvanyAloka 2.17-19 16. kAvyAlaMkAra 1.13 17. pallava kI bhUmikA pR0 32 18. rItikAlIna alaMkAra-sAhitya kA zAstrIya vivecana, pR0 472 19. kAvyAlaMkAra 2.71-73 20. kAvya prakAza 10.109 21. ratnapAlacarita 1.1 22. tatraiva 1.29 23. , 2.3 24. ratnapAlacarita 2.23 25. tatraiva 2.30 26. ratnapAla carita 2.46 27. tatraiva 3.10 28. kAvya prakAza 10.87 29. kAvyAlaMkAra sUtra vRtti pR0 186 30. citramImAMsA pR0 6 31. tatraiva pR0 6 32. kAvyAdarza 2.14 33. ratnapAlacaritaH 1.19 34. tatraiva 2.18 tulasI prajJA

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35. ratnapAlacarita 2.20 36. tatrava 2.25 37. kAvyaprakAza para AzAdhara kRta bAla vodhinI TIkA pR0 593 38. kAvyAdarza 2.36 39. kAvyaprakAzaH 10.93 40. tatraiva 10.93 para vRtti 41. ratnapAla carita 1.22 42. tatraiva 1.23 43. tatraiva 1.28 44. ratnapAla carita 1.30 45. tatrava 2.5 46. , 2.8 47. ,, 3.14 48. ,, 4.24 49. kAvyAdarza 2.2.21 50. tatraiva 2.8.33 51. ,, 10.92 52. ratnapAlacarita, 3.20 53. tatrava 3.28 54. -pradIpa pR0 502 55. kAvyAlaMkAra 2.75 56. kAvyaprakAza 10.105 57. ratnapAlacarita 1.3 58. tatrava 2.2 59. , 2.4 60. ,, 2.39 61. , 3.16 62. kAvya prakAza 10.114 63. alaMkAra sarvasva pR0 181 64. ratnapAlacarita 1.7 65. tatraiva 1.9 66. , 2.3 67. alaMkAra sarvasva pR0 196 baMra 21, aMka 1

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68. kuvalayAnaMda, 120 69. ratnapAlacarita 1.28 70. tatraiva 2.29 71. , 3.18 72. kAvya prakAza 10.102 73. candrAloka 5.56, kuvalayAnanda 52, sAhitya darpaNa 10.51 74. ratnapAlacarita 2.22 75. tatraiva 3.10 - vyAkhyAtA, prAkRta bhASA evaM sAhitya vibhAga jaina vizva bhAratI saMsthAna, lADanUM tulasI prajJA

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'jayodaya mahAkAvya' meM pratibimbita adyatana itihAsa paramezvara solaMko ___ bhAratIya svAtantrya Andolana kI utkarSa velA meM likhe jayodaya mahAkAvya kI saMpUrti para mahAkavi ne apanA paricaya dete hue sAta kAmanAeM kI haiM jayatAt sunibandho'yaM puSyan sannigalaM ciram / rASTra pravartanAmijyAM tanvannidhimud dhuram // gaNa sevI tRpo jAta rASTra sneho vRSeSaNAm / vahannirNayadhIzAlI grAmyadoSAtigaH kSamaH // sthiratvaM manujAzvetaH zrImanto'vantu sUktimat / cama skuryAjjaganneturbhavaneSu vRSo nijaH // nityamabhyeyaM saMsarga mahatAM zubhakarmasu / tatA dhI: syAcca cittazrI yAcchIzruta tatparA // manAgapi na saMcAraH kRcchaSu mama dhImataH / prasAdAdahatAM zambadhoriNI syAditi svayam / / ki satpurUSoM ke manoratha puSTa karatA huA yaha sunibandha cirakAla taka jIvanta banA rahe; deza nirbAdha rUpa se atyadhika pratiSThA pAve; zAsakagaNa deza se sneha karane vAle, dhArmika, buddhimAna, grAmya doSa rahita sAmarthyavAna hoM; zrImanta loga sUkti sahita sthiratA kI rakSA kareM; loka netA apane ujjvala caritra se saMsAra meM suzobhita hoM; maiM satsaMga se nirantara Atmonnati karatA rahUM aura arahanta bhagavAn ke prasAda se zambadhoriNI kalyANa-paramparA satata banI rhe| ina sAta kAmanAoM ke sAtha ina zlokoM (28.100-104) meM kavi-paricaya kI nimna paMkti banatI hai- "jayapurarAjyAntargatarANAvalIgrAmasthita zrImat caturbhuja nigamasuta zrIbhUrAmarakRtaprabandho'yam |"-ki jayapura rAjya ke rANolI grAma vAsI caturbhuja bhUrAmara ne yaha kiyA hai| vikramI saMvat 1983 (loka dharAGkAtmaka saMgaNite vikramokta saMvatsare) meM likhita yaha mahAkAvya sarvaprathama saMvat 2007 meM mUla rUpa prakAzita huA / tadanantara svopajJa TIkA (san 1965 meM) likhI jAne ke bAda kramaza: pUrvAza sana 1978 aura uttarAMza san 1989 meM chapa kara abhI pichale paryuSaNa parva (dinAMka 9.9.1994) para do bhAgoM meM eka sAtha mudrita huA hai| isa prakAra vikrama saMvatsara kI bIsavIM sadI ke anta meM likhA aura IsavI khaNDa 21, aMka 1 97

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/ saMvatsara kI bIsavIM sadI ke anta meM chapA yaha mahAkAvya saMskRta jagat meM bahuta kama carcita huA hai| jayodaya kAvya ke carcita na hone kA eka kAraNa usakA jaina paurANika kathAnaka bhI hai jisase saMbaMdhita sAhitya- AcArya jinasena aura guNabhadra ke Adi purANa, mahAkavi puSpadanta ke mahApurANa, kavi hastimalla ke vikrAnta kaurava nATaka, vAdicanda bhaTTAraka ke sulocanA carita tathA brahmacArI kAmarAja aura brahmacArI prabhurAja ke jayakumAra caritoM ke alAvA puNyAsrava kathAkoza meM pUrva se hI nibaddha hai| phira bhI jaba yaha mahAkAvya mUlarUpa meM chapA to kAzI aura jayapura Adi meM jayodaya ke mahAkavi ko asAdhAraNa koTi kA kavi mAnA gayA aura pAlI-mAravAr3a meM janmeM mahAkavi mAgha kI taraha rANolI-sIkara (dazavIM sadI kA grAma rANa pallikA) meM janmeM mahAkavi bhUrAmala ko pracArita-prasArita karane kI apekSA bniiN| isaliye sarvaprathama kAvya ke hArda ko samajhane ke lie svayaM kavi se svopajJa TIkA likhane kA Agraha kiyA gayA aura TIkA likhe jAne se pUrva hI kumAyUM vizva vidyAlaya meM mahAkavi bhUrAmala kI kAvya kRtiyoM para eka pIeca0 DI0 thIsisa svIkRta ho gayA jo IsTarna buka liMkarsa, dillI se prakAzita huA hai / usake bAda gorakhapura vizvavidyAlaya se jayodaya mahAkAvya para bhI pIeca0 DI0 aivArDa ho gii| vastutaH jayodaya mahAkAvya meM abhivyajaMka bhASA, ukti vaicitrya, vidagdha zailI, alaMkAra, pratIka, bimba, lokokti, sUkti aura varNa-vinyAsa jisameM prAyaH sabhI bhedavibheda jaise rUr3hi vaicitrya, paryAya vakratA, vizeSaNa vakratA, saMvRtti vaktA, vRtti vaicitya, liMga vaicitya, kriyA vaicitya, kAraka vakratA, saMkhyA vakratA, purUSa vakatA, upasarga vakratA, nipAta vakratA, upacAra vakratA Adi ke prayoga dekhe jA sakate haiN| kavi ne mAnaba ke sAtha tiyaMca, jar3a ke sAtha cetana, cetana ke sAtha jar3a, amUrta ke sAtha mUrta ko jor3a diyA hai / isI prakAra alaMkAra vinyAsa meM eka cakrabandha meM citrAlaMkAra ko piroyA hai jisake chaha AroM meM prathama tathA chaThe akSara ko jor3ane se pUre sarga kA varNya viSaya bana jAtA hai / kAvya meM 28 sarga aura 3100 zloka haiN| pratyeka zloka meM anuprAsa kI chaTA dekhane ko milatI hai| anyAnuprAsa to mAnoM kavi ke liye kAvya krIDA hai / kahIM kahIM to eka sAtha anekoM madhura dhvaniyAM gUMjane lagatI haiM-anubhavanti bhavanti bhavAntakAH, nAthavaMzina ivendu vaMzinaH, ye kuto'pi prpkssshNsinH| anyAnuprAsa kA eka namUnA dekhiye muhurnu baddhAJjalireSa dAsaH sadA sakhi ! prArthayate sadAzaH / kutaH punaH pUrNapayodharA vA na vartate satkarakasvabhAvA / / yaha dAsa hAtha jor3akara prArthanA kara rahA hai kintu pUrNapayodharA karaka svabhAva ke kAraNa sunatI hI nahIM hai / athavA yaha dAsa aMjulI bAMdhe pAnI pilAne kI prArthanA kara rahA hai kintu karaka svabhAva ke kAraNa payodharA pAnI nahIM pilA rahI ! mahAkavi, svayaM ke zabdoM meM nAnA navya nivedana, sudhAbandhUjjvala, atinavya, atilalita, navyApaddhati kA yaha maJjatama kAvya hai| bhUmikA lekhaka vAgIza zAstrI ke zabdoM meM 98 tulasI prajJA

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" mahAkavi ne isa kAvya meM varNita aneka ghaTanAoM ko apane jIvanAnubhavoM se saMvArA hai / jayakumAra ke pUrvArddha evaM uttarArddha jIvana se kavi kA sutarAM sAmya dikhatA hai / bAlabrahmacArI kavi bhUrAmalajI jIvana kI sandhyA velA meM vItarAga hokara muni bana gaye aura jJAna sAgara anvartha nAma se vikhyAta hue / unhoMne isa kAvya ke upAntya praznagarbhottara padya dvArA apanA hRdya prakAzita kara diyA hai jisameM zraddhA, vrata aura vidyA ratnatraya se yukta mana kI AkAMkSA kI gaI hai zravaNIyAstu kA zuddhA brahmavidbhiH kimarjitam / vidvadbhiH kA sadAvandyA maNDitaM taiH kimastu naH // " isaliye kavi ne ise dharma puruSArtha mAnakara likhA hai kyoMki artha aura kAma laukika sukha ke lie hai jinheM mahAkavi ne tyAga diyA thA aura janmAntarIya sukha, mokSa meM hai jabaki kaue kI kanInikA kI taraha dharma hI isa loka-paraloka donoM meM sAtha detA hai AtrikasthitimatI ramAratI muktirUttara sukhAtmikA dhRttiH / kAkacakSuriva yAti tadvayaM paurUSaM bhavati taccacatuSTayam // isake vyatirikta pUrvatana aura pazcatana saMskRtiyoM ke saMgharSa meM bhAratIya svAtantrya ko mahAkavi arUNodaya ke misa bakhAna kara rahA hai dhigvArUNImanubhavanbinipAtameti yossmatsakAza udayaM vidhurApa ceti / bhAsa ghRNAparakayendra dizAzudanta vAsaH parAvRtamamuSya samastu santaH // ki satpuruSo ! pUrva dizA meM yaha jo lAlimA phaila rahI hai vaha isaliye hai ki pUrva ( bhArata ) soca rahA hai ki candramA (pazcima) jo hamAre sannidhAna se hI udaya ( samRddha ) huA hai vaha vAruNI madirA pIkara adha: patana ko prApta ho rahA hai / arthAt pAzcAtya loka jA rahe haiM to unheM dhikkAratI pUrva dizA lAlimA ko prApta ho rahI hai / kavi kI dUsarI aitihAsika kalpanA dekhiezrIbhAratoktavibhavodhRtarASTra eSa vIraM janAya khalu kauravamIkSate saH / kRSNo'liratra kalikAlasadutsavAya vidmo'tha padmamapi saurabha vismayAya // ki sUrya kI AbhA samasta rASTra meM phaila gaI hai / vRkSoM para baiThe pakSI dharatI para Ane ko kalarava kara rahe haiM athavA mahAbhArata meM varNita dhRtarASTra kevala apane putra kauravoM ko dekha rahA hai arthAt yogya vyaktiyoM kI upekSA ho rahI hai kintu zrIkRSNa pANDavoM ko vijayI banAkara utsava kara rahA hai athavA kAlA bhramara kalikAoM para khaNDa 21, aMka 1 99

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zobhAyamAna ho rahA hai| nimna zloka meM spaSTa hI kavi ne gaurAMga-parivAroM kA niSkAsana batA diyA haisatkItiraJcati kilAbhyudayaM subhAsA sthAnaM vinAri-mRduvallabharAT tathA saH / yAti prasannamukhatAM khalu padmarAjo niryAti sAmpratamitaH sitarUk samAjaH // ki samprati subhASabosa kI ujjvala kIrti abhyudaya ko prApta ho rahI hai| ajAtazatru rAjendra prasAda rASTrapati bana rahe haiM aura deza svatantra hone se padmarAja prasanna hai kyoMki sitarUca gaurAMga samAja yahAM se jA rahA hai| aparapakSa meM prabhAta velA hai, sUrya dIpti abhyudaya ho rahI hai, kamala khila rahe haiM aura candramA aura nakSatra samUha tirohita ho rahe haiN| ___agale tIna zlokoM meM mahAtmA gAMdhI, neharU parivAra, subhASacandra bosa, vallabha bhAI paTela, rAjagopAlAcArI, sarojanI nAyaDU, jinnA Adi kI zleSAbhivyakti hai aura gaNatantra kI saphalatA ke liye saMsada aura vidhAna sabhA suvicArita DhaMga se kAma kare-aisI kAmanA hai-- maJjusvarAjya pariNAma samarthikA te saMbhAvitakramahitA lasatu prabhAte / sUtrapracAlanatayocita daNDanItiH __ samyagmahodadhiSaNA sughaTapraNItiH / / yadvA sugAM dhiyamitA vinatistu rAja ___ gopAla utsava dharastaba dhenurAgAt / hRSTA sarojani atho viSameSu jinnA nuSThAnameti paramAtmaviveka bhAgAt // gAndhIruSaH prahara etyamRtakramAya satsUta neharUcayo bRhadutsavAya / rAjendra rASTra parirakSaNakRttavAya matrAbhyudetu sahajena hi smprdaayH|| arthAt rASTrapati DaoN. rAjendra prasAda abhyudaya ko prApta ho rahe haiN| neharUparivAra gAMdhIjI ke roSa se vinamra hokara sugAMdhiya ho rahA hai| gauoM ke prati premabhAvanA se rAja gopAlAcArI aura sarojanI nAyaDU prasanna haiM eka jinnA viSama pArasparika virodha se hindustAna-pAkistAna vibhAjana kA anuSThAna kara rahe haiM kintu he mahoda ! pratApa denevAle rAjan ! ApakI buddhi manohara gaNatantra kA samarthana karane vAlI ho / saMsad aura vidhAna sabhAeM acchI taraha vicArita kArya praNAlI se (samyak bhAvitena samitiSu cintitena krameNa kAryeNa ahitA mahitA) kAma kareM--yahI tulasI prajJA

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kAmanA hai / ina zlokoM ko zleSa ke kAraNa rAjapakSa prabhAtapakSa aura rASTrapakSa tInoM taraha se vyAkhyAyita kiyA jA sakatA hai / bhUmikA lekhaka vAgIza zAstrI ne to uparyukta cAra padyoM ko zAkuntala ke zloka catuSTaya kI taraha cira smaraNIya batAyA hai / vAstava meM yaha mahAkAvya prAcInatA ke sAtha navInatA kA asAdhAraNa samanvaya prastuta karatA hai / mahAkavi ne paramparAgata paurANika kathAnaka meM parivartana kie haiM / kathAnaka meM cakravartI rAjA ke adhIna do rAjAoM kA saMbaMdha honA mukhya viSaya hai, use badalanA saMbhava nahIM thA phira bhI kavi me anekoM pariSkAra kie haiM aura sulocanA svayaMvara kA apara nAma 'jayodaya' sArthaka banAne ko mUla kathAnaka se vilaga rASTrodaya ko vijJapta karane ke lie 104 zlokoM meM prabhAta varNana kiyA hai / sampUrNa jayodaya kAvya kavikalpanAoM kA anupama bhaNDAra hai kintu yaha aTThArahavAM sarga to sampUrNa rUpa meM samalaMkRta hai / khaNDa 21, aMka 1 -sampAdaka tulasI prajJA, lADanUM 101

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RtaM ca satyaM ca [D] DaoN0 sohanalAla pATanI dRzya evaM adRzya saMsAra meM eka sthAyI vyavasthA hai| bhale hI saMsaraNazIla saMsAra nirantara gatizIla hai parantu isake saMsaraNa meM eka nizcayAtmaka vyavasthA hai| vyavasthAtmaka gatizIlatA ke kAraNa saMsAra meM nitya navInatA dikhAI detI hai aura yaha navInatA hI usameM ramaNIya bhAva kI sRSTi karatI hai / saMsAra kI isa gatizIla ramaNIya vyavasthA ko vaidika RSi ne Rta kI saMjJA dii| RSi ne isa bAta ko spaSTa karane ke lie kahA : __ "mayUrAn kaH citrayet kapotAn kaH kuupyet"| moroM ko kauna citrita karatA hai evaM kabUtaroM ko kalagAna karane ke lie kauna prerita karatA hai| praznakartA RSi ne hI isakA tArkika uttara diyA ki "RtaM ca satyaM ca" arthAt sRSTi kI dRzyamAna vividhatA kI vyavasthA ke mUla meM Rta kI vidyamAnatA hai evaM yaha Rta samasta vyavasthAoM ke mUla meM satyarUpa meM pratiSThita hai| isa vyavasthA ke kAraNa hI sRSTi meM gatyAtmakatA dikhAI detI hai evaM satya ke kAraNa hI gatyAtmakatA meM bhI usakA dhrauvyarUpa vidyamAna rahatA hai| saSTi meM vyavasthA kI jo satata prakriyA cala rahI hai usake mala meM koI zakti avazya hai aisA vijJAna bhI mAnatA hai| nAstika use kevala vyavasthA kaha kara hI cupa ho jAtA hai kintu IzvaravAdI ise IzvarIya vidhAna kI saMjJA detA hai| isI IzvarIya bidhAna athavA vyavasthA ko veda Rta kahatA hai jo bAda meM satya svarUpa meM paryavasita ho gyaa| (1) Rta ke R varNa ko vyAkaraNa kI dRSTi se dekheM to yaha bhvAdigaNa kI parasmaipadI dhAtu hai Rcchati-prerayati isake sAtha kta pratyaya lagA hai jo svayaM ghaTita kriyA ko sthira karatA hai jaise dRSTaH paThitaH gataH // to Rta kA artha huA jAne kI preraNA dene kI kriyA ko sthAyitva denA / (2) Rta zabda kI R dhAtu juhotyAdigaNa kI parasmaipadI dhAtu bhI hai jisakA rUpa banatA hai iyarti --- Rta jisake artha haiM jAnA, hilanA DulanA, calAya mAna karanA, uttejita krnaa| (3) R dhAtu kA eka tIsarA rUpa bhI hai RNoti jo svAdigaNa kI parasmaipadI dhAtu hai jisake artha haiM sthira karanA, jamAnA, sthApita karanA, nirdeza denA, pheranA / R dhAtu ke tInoM rUpoM se banA Rta mUla rUpa se vyavasthA ko sthAyitva denA hI khaNDa 21, aMka 1

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hai aura yahI vyavasthA kA sthAyitva kahalAyA Rta jo gata-Agata kA satyAtmaka ____ isa prakAra Rta kA zAstra sammata artha huA sRSTi kA dhAraka tattva, IzvarIya niyama brahma evaM preraka-uttejaka tattva / isake ina arthoM meM bhArata ke sabhI darzanoM ko apanA zAstra sammata artha mila jAtA hai| sAMkhya aura yoga ise saSTi kA dhAraka tatva kaheMge / nyAya ise IzvarIya niyama kahegA to vedAnta kA yaha brahma hai jo satyam hai / jaina vaizeSika evaM mImAMsA ise preraka yA karma phaladAtA kheNge| isa Rta se bane zabdoM para yadi hama vicAra kareM to hameM isakA satyArtha samajha meM A jaayegaa| R kA artha hai devatAoM kI mAtA aditi evaM kta (ta) kA artha hai ykt| yAska maSi ne apane nirukta meM devatA zabda kI artha garimA isa prakAra prakaTa kI hai :-"devo dAnAda dIpanAd vA" jo de evaM prakAzita kare vaha deva / devatAoM kI mAtA kA artha huA prakAzaka tattva kA mUla Adya svarUpa / yahI prakAzaka tatva carAcara sRSTi ke mUla meM vidyamAna hai jisake kAraNa isa sRSTi-prakRti kA svarUpa hara mausama meM navanIta rUpa meM prakaTita-prakAzita dekhate haiN| isa Rta ke kAraNa saMsAra gatyAtmaka hai evaM saMsaraNazIla hai| isa prakAzaka tattva se unmeSita hone vAlA paramAtmA yA parama tattva Rtambhara hai| 'RtambharA' yaha carAcara sRSTi hai jo parama tattva ke prakAzaka-gatyAtmaka-satyAtmaka svarUpa ko dhAraNa karatI hai / 'Rtu' kA artha hai nizcita vyavasthA aura 'Rtva' kA artha hai prakAzaka, puSTavIrya paramAtmA / 'Rddhi' zabda paramAtmA kI zakti kI ora saMketa karatA hai / 'Rta dhAmA' zabda kA artha hai jagata kI vyavasthA karane vAle viSNu jo vizva meM vyApta hai| ziva 'Rtadhvaja' kahe jAte haiM evaM brahmA ko 'RtavAdI' yA 'Rtavrata' kahA jAtA hai| vaha 'Rtvika' bhI hai / isa prakAra yaha Rta tridevAtmaka triguNAtmaka hai| isa R svara ke uccAraNa bhI hasva, dIrgha evaM pluta tIna prakAra ke haiN| svara rUpa meM yaha svayaM prakAzita hai..."svayaM rAjante iti svraa:"| hRsva rUpa saMsAra kI sUkSmAvasthA dIrgha sthUlAvasthA evaM pluta saMsAra kI rUpAtItAvasthA kA saMketa karatA hai / aba satya kI bAta kreN| sat pada satya kA AdhAra hai| mUlata: sat astitva kA sUcaka hai / isase 'satya' svarUpa ko siddha karane ke lie isameM 'yata' pratyaya jor3anA par3atA hai / yaha 'yat' satya kI bhavyatA (astitva-vyApakatva) evaM kAryatA kA dyotaka hai| vaidika darzana meM prAyaH satya kA prayoga kArya satya ke artha meM hotA hai aura 'Rta' ke zAzvata satya se usako pRthak batAyA gayA hai / 'sat' kA prayoga zreya ke artha meM bhI hotA hai / isa prakAra 'sat' maMgalamaya bhAvavyavasthA hai - "sadbhAve sAdhubhAve sadityetatprabhuH" arthAt sadbhAva (dhrauvyAtmaka astitva evaM vyApakatva) evaM sAdhubhAva (maMgalAyatana-kalyANa svarUpa) ke kAraNa yaha 'sat' prabhu hai / 'sat' kA artha zubha meM bhI mAnA jAtA hai jaise sadgati / acche artha meM jaise sajjana, sadAcAra / yat ke yoga se satya bhUta (yuktatA) evaM vartamAna (astitva) kA parama kArya hone ke kAraNa bhAvI bhI hai arthAt isa satya kI trikAla-vyApakatA hai isIlie paramAtmA ko 'parama satya' kahA jAtA hai| aNu meM paramANu kI sattA se lekara IzvarIya sattA taka meM sat kI vidyamAnatA hai tulasI prajJA

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isalie yaha 'aNu' bhI hai evaM 'vibhu' bhii| yaha 'sat' dhrauvyAtmaka hone ke kAraNa parama satya hai evaM kalyANAtmaka hone ke kAraNa zivasvarUpa hai, aham hai| hemacandrAcArya ne 'OM arham' maMtra ke rUpa meM sRSTi ke mUla tattva 'Rta-satya' kI vyApakatA evaM zAzvatatA kI abhyarthanA kI hai| Rgveda ke 4-21-3 RcA meM kahA gayA hai ki 'Rta' sabakA mUla kAraNa hai / chAndogya upaniSad meM bhI kahA gayA hai ki sRSTi ke Arambha meM 'sat' kI hI ekamAtra sattA thii| __ marut vAyu kA devatA hai evaM usakI utpatti Rt se huI hai| yaha marut prANa, apAna, dhyAna, udAna evaM samAna rUpa se hamAre zarIra meM nivAsa kara use astitva evaM gati pradAna karatA hai / prANa rUpa meM yaha saba jIvoM meM vyApta hai| Rgveda ke prathama maNDala ke 23 veM sUtra meM Rta se sAre carAcara ko AvRta kahA gayA hai / Rta vRddhi kA kAraNa hai evaM prakAza kA pAlaka tathA janaka hai : "Rtena yAvRttAvRdhAvatasya jyotiSaspatI" Age kahA gayA hai "tA mitrAvaruNA huve" una vRddhiyoM evaM prakAza ke kartA dhartA mitra (sUrya) evaM varuNa kA AhvAna karatA huuN| isa prakAra Rta agni evaM jala tatva hai jisase yaha sArA saMsAra vyApta hai| isa prakAra hama dekhate haiM ki Rta vyavasthA vAcaka zabda hai to satya usa vyavasthA kI satya sattA kA nirUpaNa hai / ye donoM zabda alaga alaga hai evaM kisI bhI prakAra se paryAyavAcI nahIM haiM / sRSTi ke mUla meM jo avinAzI sattA hai vaha Rta ke kAraNa hai Rgveda ke anusAra Rta hI sRSTi kI utpatti kA kAraNa hai| vaidika sAhitya meM Rta kI viziSTa sattA dikhAI detI hai / vedakAla ke pazcAt 'Rta' kA prayoga bhautika sattA ke lie hone lagA aura bAda meM to Rta meM AcAra sambandhI niyamoM kA bhI samAveza ho gyaa| bAda meM devatAoM se prArthanA kI jAtI thI ki ve prANI mAtra ko 'Rta' ke mArga para calane kI preraNA deM / pArasiyoM ke dhArmika graMtha avestA meM prayukta aMza zabda vaidika Rta ke samAna hI haiN| unakA yaha aMza prAcIna zabda 'arta' kA hI rUpa hai jo 1400 I0 pU0 meM prApta "telaala-amanA" ke zilAlekha meM pAyA gayA hai| vizva meM jo suvyavasthA evaM saundarya ke darzana hote haiM ve mAtra 'Rta' ke kAraNa haiM / Rta gatyAtmaka hai jisase saMsAra kI azAMti, lar3AiyAM kramAnusAra apane Apa samApta ho jAtI haiN| viSamatA, krUratA, nairAzya sat nahIM hai ve Rta kI gatyAtmakatA ke kAraNa kucha kI vastu bana jaayeNge| Rta mAnavI sRSTi meM AzAvAditA kA sandeza detA hai evaM manuSyoM ko ApattiyoM ko jhelane kI kSamatA pradAna karatA hai aura yahI sukhaduHkha jIvana kA zAzvata satya hai / vaidika maMtra 'RtaM ca satyaM ca' saMsAra kI suvyavasthA ke lie satya sandeza hai| yaha maMtra nahIM mAnavI jijIviSA kA jIvanta dastAveja hai| -80 zAMtinagara, sirohI khaNDa 21, aMka 1 105

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"prAkRta ke binA saMskRta 'paMgu ' hai / " / zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha ke jainadarzana vibhAga ke tattvAvadhAna meM dinAMka 23 evaM 24 mArca ko Ayojita dvidivasIya prathama AcArya kundakunda smRti vyAkhyAnamAlA ke avasara para bolate hue AcArya zrI vidyAnandajI ne apane maMgala AzIvarcana meM kahA ki "AcArya kundakunda kI smRti meM sthApita yaha zaurasenI prAkRta viSayaka vyAkhyAnamAlA isa deza kI mUlabhASA zaurasenI prAkRta kA svarUpa aura mahattva rekhAMkita karegI / prAkRta aura saMskRta- donoM isa deza kI prAcIna bhASAyeM haiN| RSiyoM, muniyoM, sAhityakAroM evaM vaiyAkaraNoM ne donoM ko bharapUra sammAna diyA hai| bhale hI Aja saMskRta kA bolabAlA ho, kintu yaha bAta spaSTa rUpa se samajha lenI hogI ki prAkRta ke binA saMskRta 'paMga' hai kyoMki vedoM meM prAkRta- saMskRta donoM kA prayoga hai, yadi prAkRta ke zabdoM ko vedoM se nikAla diyA jAye, jAyeMge / isI taraha bhAsa evaM kAlidAsa Adi ke nATakoM se prAkRta ke diye jAyeM, to unameM kucha nahIM bacegA, unakA svarUpa hI naSTa ho jAyegA / hamAre deza ke prAcIna RSiyoM, muniyoM evaM manISiyoM kI donoM bhASAoM ke prati samAna dRSTi rahI, kintu Aja dRSTi kA saMtulana paramparA ke anurUpa nahIM hai / prAkRta ke svarUpa evaM mahattva ko hameM naye sire se samajhanA va samajhAnA hogA / unhoMne saMskRta vidyApITha ke manISiyoM se nivedana kiyA ki "vedoM-upaniSadoM ko tathA bhAsa va kAlidAsa Adi ke sAhitya ko sahI DhaMga se pUrNatayA samajhane va samajhAne ke lie prAkRta kA adhyayana honA caahie| maiM cAhatA hUM ki Apa isa vidyApITha meM prAkRta ke Thosa vidvAna taiyAra kareM / " to ve apUrNa raha aMza alaga kara [4] mahAvIra zAstrI AcArya zrI kundakunda kI smRti meM sthApita isa vyAkhyAnamAlA ke prathama dina vyAkhyAnamAlA kA udghATana karate hue vidyApITha ke kulAdhipati AcArya vI0 veMkaTAcala ne kahA ki "saMskRta vidyApITha meM prAkRta viSayaka vyAkhyAnamAlA kA Ayojana eka sukhada anubhUti hai / mAtra vidyApITha meM hI nahIM, apitu deza ke hara vizvavidyAlaya, mahAvidyAlaya evaM zikSaNa saMsthAnoM meM prAkRta ke paripUrNa vyavasthA honI cAhie / " vidyApITha ke kulapati pro0 vidyApITha kI vibhinna pravRttiyoM kA ullekha karate hue batAyA ki "zaurasenI prAkRta ko lekara sthApita yaha AcArya kundakunda smRti vyAkhyAnamAlA eka svarNima adhyAya hai, jise AcArya zrI vidyApITha ke itihAsa meM jor3A hai / unhoMne vedoM, upaniSadoM evaM khaNDa 21, aMka 1 107 adhyayana kI svataMtra evaM vAcaspati upAdhyAya ne

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anya granthoM se udAharaNa dekara batAyA ki saMskRta aura prAkRta kA abhedAnvaya sambandha hai / unhoMne AzA prakaTa kI ki sambhAgI adhyApakagaNa, adhyetAvRnda evaM vidvAn isa vyAkhyAnamAlA ke mAdhyama se zaurasenI prAkRta kA mahattva samajha skeNge| pro0 upAdhyAya ne vidyApITha meM svataMtra evaM paripUrNa prAkRta vibhAga kI AvazyakatA anubhava karate hue isakI kriyAnviti hetu sakSama prayAsa karane kA AzvAsana bhI diyaa| kSyAkhyAnamAlA ke prathama satra ke adhyakSa prakhyAta bhASAzAstrI evaM samAlocaka tathA javAharalAla neharu vizvavidyAlaya ke bhASAvibhAga ke pUrva adhyakSa pro0 nAmavarasiMha ne bhASAvaijJAnika pRSThabhUmi meM prAkRta ke viziSTa mahattva ko rekhAMkita karate hue batAyA ki zaurasenI prAkRta bhASA se hI isa deza kI anya kSetrIya prAkRtoM, apabhrazoM evaM Adhunika boliyoM kA vikAsa huA hai| unhoMne sAvadhAna kiyA ki bhASAyeM kisI dharma yA jAti kI nahIM hotI hai, ve hara kisI kI sampatti hotI haiM, ataH 'brAhmaNoM ko saMskRta' yA 'jaina zaurasenI' jaise prayoga behada saMkIrNa ciMtana hai, tathA bhASika mAnadaNDoM ke kataI viruddha haiN| do dina kI isa vyAkhyAnamAlA ke pramukha vaktA DaoN. lakSmInArAyaNa tivArI nidezaka, bhogIlAla leharacanda bhAratIya vidyA saMsthAna, naI dillI ne apane do vaiduSyapUrNa sAragarbhita vyAkhyAna pradAna kiye / 'jainadharma dvArA lokabhASA kI pratiSThA' viSayaka apane prathama vyAkhyAna meM DaoN. tivArI ne deza ke bhASAyI, sAMskRtika, aitihAsika evaM bhASAvaijJAnika paramparA kA vizada paricaya dete hue 'lokabhASA' kA svarUpa evaM mahattva rekhAMkita kiyA tathA batAyA ki jainAcAryoM ne lokabhASA ko apane sAhitya meM apanAkara use sAhityika pratiSThA pradAna kI hai| isake poSaNa meM unhoMne anekoM pramANa prastuta kiye| 'vividha prAkRteM evaM zaurasenI prAkRta' viSayaka apane dvitIya vyAkhyAna meM DaoN. tivArI ne spaSTa kiyA ki sabhI prAkRtoM meM zaurasenI prAkRta, jo ki bAda meM digambara jainoM ke AgamoM kI bhASA banI aura jisakA nATakakAroM ne sarvAdhika prayoga kiyA, jo nArAyaNa zrI kRSNa se bhI pUrva isa deza meM pracalita thI / nArAyaNa zrIkRSNa kA janma hI usa zUrasena pradeza meM huA thA, jahAM kI bhASA zaurasenI prAkRta thii| ____ vyAkhyAnamAlA ke dvitIya dina do viziSTa vyaktitva pdhaare| mukhya atithi ke rUpa meM bolate hue bhAratIya bhASAoM ke viziSTa vidvAn DaoN. maNDanamizra ne vyAkhyAnamAlA kI sthApanA ke lie AcAryazrI kA AbhAra vyakta karate hue kahA ki prAkRta, apamraza evaM pAli ke binA saMskRta kI pUrNatA nahIM hogii| ataH hameM prAkRta Adi sabhI prAcIna bhASAoM ko na kevala pUrNa sammAna denA hogA, apitu unake adhyayanaadhyApana kA samucita evaM vyApaka prabandha bhI karanA hogaa| samAroha ke viziSTa atithi zrI sunIla zAstrI, pUrva maMtrI uttarapradeza sarakAra ne apane pitAzrI pUrvapradhAnamaMtrI sva0 zrI lAlabahAdura zAstrI ke bhASAnurAga kA smaraNa karate hue saMskRta vidyApITha kI prAkRta, apabhraMza Adi se samanvita pUrNa vizvavidyAlaya ke rUpa meM spApita hone kI kAmanA kii| unhoMne mukhyavaktA DaoN0 lakSmI nArAyaNa tivArI ko rajatapAtra meM rakhakara mAnasarovara kA jala bheMTa kiyA evaM zAla, 108 tulasI prajJA

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zrIphala, mAnadeya arpita kara unakA sammAna kiyaa| isa dina ke vyAkhyAna satra kI adhyakSatA dillI vizvavidyAlaya ke bhASA vijJAna vibhAga ke adhyakSa pro. premasiMha ne kii| apane adhyakSIya bhASaNa meM unhoMne zaurasenI prAkRta ke sAhitya kA dezI-videzI bhASAoM meM anuvAda kara usake vyApaka pracAra-prasAra kI preraNA dii| ____ jJAtavya hai ki naI dillI sthita zrI lAlabahAdura zAstrI rASTrIya saMskRta vidyApITha meM jainadarzana vibhAga ke tattvAvadhAna meM yaha vyAkhyAnamAlA AcArya zrI vidyAnaMdajI kI preraNA se zrI kundakunda bhAratI nyAsa ne zurU kI hai| etadartha vidyApITha meM eka lAkha rUpayoM kA eka dhra vaphaNDa banAyA gayA hai, jisake byAja se prativarSa zaurasenI prAkRta ke kisI eka viziSTa vidvAn ke do vyAkhyAna Ayojita karAye jaayeNge| AcArya zrI vidyAnaMdajI ke sAnnidhya meM sampanna isa prathama vyAkhyAnamAlA meM anekoM viziSTa vidvAnoM, vicArakoM, vidyApITha ke samasta adhyApakoM va chAtroM kI sakriya upasthita rahI / sarvAdhika mahattvapUrNa bAta yaha rahI ki donoM dina tIna-tIna ghaMToM taka saMpUrNa sabhAjana binA kisI AkulatA ke anavaratarUpa se jJAnalAbha lete rhe| vyAkhyAna mAlA ke saMyojaka va saMcAlaka jainadarzana vibhAgAdhya DaoN0 sudIpa jaina ne AcArya zrI, abhyAgata vidvAnoM, atithiyoM evaM saMbhAgiyoM kA AbhAra vyakta karate hue kahA ki isa prathama prayAsa meM sabhI loga zaurasenI prAkRta ke nAma va mahimA se paricita hue haiM tathA isake viSaya meM unakI jijJAsA bar3hI hai / -zrI kunda kunda bhAratI 18-bI spezala insTITyUzanala eriyA nayI dillI-110067 khaNDa 21, aMka 1

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baMgadeza meM jainadharma kA prAraMbha (zrI prabodhacandra vAgacI ke lekha kA anuvAda) isa viSaya para prAyaH sabhI loga sahamata haiM ki jaina sampradAya kA prAcIna nAma hai "nirgrantha" / pAli bhASA meM nirgrantha zabda kA ullekha "nirgrantha", "nigaNTha" Adi rUpoM meM kiyA gayA hai| isI kAraNa prAcIna pAli-sAhitya meM jainadharma meM pratiSThApayitA mahAvIra ko "niganthanAthaputta" yA "niganThanATaputta" kA nAma diyA gayA hai| "nAtha" zabda kI vyutpatti saMskRta ke "jJAtrika" zabda se huI hai| jisa kSatriyakula meM mahAvIra paidA hue the, usakA nAma thA jnyaatrik| mahAvIra ko niganthanAthaputta yA nirgranthajJAtrikaputra AkhyA dene kA kAraNa yaha thA ki ve jJAtrika kula meM paidA hue the tathA nimrantha sampradAyabhukta the / mahAvIra ke pahale hI nirgrantha sampradAya kI pratiSThApanA huI thii| __ azoka kI zilAlipi meM nirgrantha sampradAya kA ullekha hai-..."nigaMthesu pi me kaTe ime (dhaMmamahAmAtA) viyApaTA hohaMti / " azoka ke dharmamahAmAtra loga bhI nirgrantha sampradAya ke sukha tathA suvidhAoM kI ora bhI dhyAna dete the| oDisA prAMta ke udayagiri ke ilAke meM kaliMgarAja khArabela kA jo zilAlekha prApta huA hai, vaha kadAcita IsA pUrva dUsarI zatI kA hai| isa lipi ke prAraMbha meM arhat tathA siddhoM ko praNAma batAyA gayA hai / isa maMgalAcaraNa se yaha anumAna lagAyA jAtA hai ki khArabela the jaina yA nirgrantha / yaha anumAna aura bhI nissaMdigdha isaliye hai ki lipi ke bIcavAle bhAga meM triratna, agrajina Adi zabdoM kA ullekha hai| isake atirikta IsApUrva pahalI zatI se lekara IsA kI pahalI zatI taka mathurA ke AsapAsa jaina sampradAya kI bahuta sI zilAlipiyAM milI haiN| isa lekhamAlA meM jaina sampradAya kI tatkAlIna bahuta sI zAkhAoM aura kuloM kA ullekha milatA hai aura usa ullekha se spaSTa jJAta hotA hai ki bahuta dinoM se hI jaina sampradAya supratiSThita thA aura isI prakAra usakA prasAra huA thaa| khArabela ke zilAlekha ko chor3akara prAcyadeza meM jainadharma ke pracAra se saMbaMdhita dUsarA koI prAcIna ullekha Aja taka prApta nahIM huA hai| para aisA anumAna asaMgata nahIM hogA ki or3isA prAMta meM jainadharma vaMgadeza se hI gayA thaa| pahAr3apura meM hAla meM AviSkRta zilAlipi pAMcavIM IsavI kI hai| isa zilAlipi se patA calatA hai ki pahAr3apura kA sabase pahalA pratiSThAna thA nirgrantha sampradAya kaa| vaMgadeza meM jainoM kI dUsarI koI prAcIna zilAlipi na milane para bhI prAcIna jaina sAhitya meM bahuta se khaNDa 21, aMka 1 111

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pramANa haiM jinase jJAta hotA hai ki bahuta prAcIna kAla meM hI jaina dharma usa prAMta meM pratiSThita ho cukA thA / AcArAMga sUtra jaina sAhitya kA eka prAcIna tathA pradhAna graMtha hai / prAdhyApaka kobI ne bhalIbhAMti siddha kara diyA hai ki isa graMtha ke bahuta se aMza IsApUrva tIsarI zatI ke pUrva race gaye the / isa graMtha se hameM mAlUma hotA hai ki kevala jJAna lAbha karane ke pahale mahAvIra ne kucha dinoM taka bahuta se sthAnoM kA paryaTana kiyA thA / isa kAla meM Apane prAcya deza ke subbabhUmi, lAr3ha aura bajjabhUmi Adi sthAnoM meM bhramaNa kiyA thA / una prAMtoM ke loga bahuta hI anunnata the / una logoM ne mahAvIra para Dhele pheMke the, kutte ukasA diye the aura bhAMti-bhAMti se atyAcAra kiyA thaa| isameM koI saMdeha nahIM ki lAr3ha hI prAcIna rAr3ha prAMta hai / bahutoM ke matAnusAra subbabhUmi hai sumha prAMta yaha mAlUma nahIM kiyA jA sakatA ki bajjabhUmi kahAM thI / isase samajhA jA sakatA hai ki mahAvIra ke kAla meM baMgadeza kA pazcima bhAga thA asabhya; so usa samaya usa pradeza meM dharma ke prasAra kI koI saMbhAvanA nahIM thI / vastutaH jaina sAhitya meM jina prAcIna gaNa, zAkhA tathA kula kA ullekha milatA hai - unameM se kisI ke bhI sAtha isa prAMta ke kisI sthAnIya nAma kA sambaMdha nahIM nikalatA hai / kalpasUtra hai jaina sAhitya ke caturtha chedasUtra " AcAradazAMga" kA aSTama dazAMga / jainoM ke matAnusAra kalpasUtra ke racayitA haiM bhadrabAhu / bhadrabAhu, caMdragupta maurya ke samakAlIna the, kyoMki caMdragupta unake ziSya bane the, aura unakA anusaraNa karate hue dAkSiNAtya meM jAkara kaThora tapasyA karake Apane zarIra kA tyAga kiyA thA / kalpasUtra ke tIna bhAga haiM / pahalA bhAga hai "jina caritra - 1. isa aMza ko mahAvIra kA sampUrNa jIvanacarita yA mahAvIra caritra kahA jA sakatA hai / dUsarA bhAga hai therAvalI / isa aMza meM jaina sampradAya ke prAcIna sthaviroM kI jIvanI tathA unake dvArA pratiSThApita bahuta sAre gaNoM va zAkhAoM kA ullekha kiyA gayA hai / ina saba gaNoM, zAkhAoM aura gaNadharoM ke nAma se mAlUma hotA hai ki kalpasUtra kA yaha aMza IsA kI pahalI zatI ke pUrva racita nahIM ho sakatA / kalpasUtra ke tIsare aMza meM "samAcArI" yA jaina bhikSuoM ke AcAroM kI niyamAvalI kA ullekha kiyA gayA hai / isa kalpasUtra ke dUsare aMza meM batAyA gayA hai ki bhadrabAhu ke cAra ziSya the / ina cAra ziSyoM meM se sarvaprathama the godAsa / godAsa ne eka viziSTa dhArA kA pravartana kiyA thA / isa dhArA kA nAma thA " godAsagaNa" / godAsagaNa se cAra zAkhAoM kA udbhava huA / ina cAra zAkhAoM ke nAma haiM tAmraliptikA "koTivarSIyA, punDravardhanIyA aura dAsIkharvaTikA | agara dAsIkharvaTa kisI sthAna kA nAma bhI ho, to yaha jJAta nahIM hotA hai ki yaha sthAna kahAM thA / joki puNDravardhana aura koTivarSa uttara vaMga ke do pradhAna sthAna the --- so prAcIna zilAlipI se hI mAlUma hotA hai / puNDravardhana kA nAma IsA pUrva dvitIya yA prathama zatI se hI milatA hai-- pahale bauddha vinayapiTaka meM aura dUsare, mahAsthAnagar3ha meM prApta azokIya brAhmI lipi kI anurUpa lipi meM likhita eka 112 tulasI prajJA

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zilAlekha meM / anumAna hai ki yaha lipi IsA pUrva dUsarI zatI kI hai| isa lipi meM puNDravardhana, puNDanagara ke nAma se ullikhita huA hai| bharahUta stUpa ke ghere ke Upara jina bhikSaoM kA ullekha hai, unameM punaDhanIya (puNDravardhanIya) bhikSukA nAma bhI milatA hai| koTivarSa kA ullekha apekSAkRta paravartI kAla kI zilAlipi tathA tAmrapaTTa meM hai| vANapura nAmaka nagara koTi varSa meM avasthita thaa| prAyaH sabhI ke matAnusAra vANapura hai dinAjapura jile meM avasthita vartamAna vaanngddh'| isameM koI saMdeha nahIM hai ki koTivarSa, puNDavardhana ke aMtargata eka sthAna thaa| tAmralipta to suparicita hai hii| ataH kalpasUtra kI isa therAvalI se mAlUma hotA hai ki bhadrabAhu ke ziSyoM ne jina cAra dhArAoM tathA sampradAyoM kI pratiSThApanA kI thI, unameM do the uttaravaMga meM aura dUsarA thA nimnavaMga meM, tAmralipta ke AsapAsa / bhadrabAhu IsA pUrva cauthI zatI meM vidyamAna the| ataH aisA anumAna karanA asaMgata nahIM hai ki IsA pUrva tIsarI zatI meM hI vaMgadeza meM jainadharma supratiSThApita ho cukA thaa| ___ isa anumAna ke pakSa meM eka aura pramANa kA ullekha kiyA jA sakatA hai| vaha pramANa milatA hai divyAvadAna se / divyAvadAna, bauddha vinaya graMtha kA eka aMza hai| isa bAta kA pramANa hai ki yaha grantha IsA kI pahalI tathA dUsarI zatI meM pUrA-pUrA likhA mayA thaa| isa grantha ke eka avadAna meM mauryavaMza ke rAjA azoka ke bhAI bItazoka kI kahAnI hai / bauddhadharma kI dIkSA lene ke uparAMta bItazoka kisI samaya pratyaMtajanapada meM raha rahe the| "tasmina ca samaye puNDravardhana nagare nigranthopAsakena buddhapratimA nirgranthasya pAdayonipatitA citraapitaa| upAsakenAzekasya rAjJo niveditam / zrutvA ca rAjJAbhihitam zIghramAnIyatAm tasyordham yojanam yakSAH zrRNvanti adho yojanam nAgA yAvat tam tatkSaNena yakSarupanIyatAm / dRSTavA ca rAjJA ruSitenAbhihitam / punDravardhane sarve AjIvikAH (=nirgranthAH) pradhAtayitavyAH yAvadekadivase aSTAdazasahasrANi AjIvikAnAma (=nirgranthAnAm) pradhAtitAni / " (isa kahAnI ke paurvAparya se samajhA jA sakatA hai ki antima do vAkyoM meM bhUla se nirgrantha ke sthAna meM AjIvika kahA gayA hai| isa kahAnI ke cInI anuvAda se bhI yaha bhUla spaSTa rUpa se pakar3I jA sakatI hai|) puNDravardhana nagara meM nirgrantha upAsaka ne eka aisA citra khIMcA thA jisameM yaha dikhAyA gayA hai ki buddha nirgrantha kI pada-vandanA kara rahe haiN| yaha samAcAra azoka ko batAyA gayA / bahuta hI kupita hokara azoka ne nirgranthoM kI hatyA karane ke liye yakSa ko niyojita kiyaa| puNDravardhana nagara ke sabhI nirgranthoM kI hatyA kI gaI (aura isake sAtha hI bhUla se bItazopha kI bhI hatyA kI gaI, kyoMki usa samaya binA kucha jAne Apa nirgranthoM ke ghara avasthAna kara rahe the) yaha hai azoka ke prAraMbhika jIvana kI ghaTanA / usa samaya ve niSThura prakRtivAle the; isI kAraNa usa samaya unakA nAma thA caMDAzoka / jaba unake zilAlekhoM kA pracAra huA, usa samaya zAyada ve dharma ke kAraNa kisI kA bhI pIr3ana nahIM karate the, aura usI samaya likhA thA-nigaMthesu pi me ktte......"| khaNDa 21, aMka 1 113.

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isa kahAnI se bhI sApha mAlUma hotA hai ki azoka ke kAla meM arthAt IsA pUrva tIsarI zatI meM puNDravardhana nagara meM nirgrantha-sampradAya supratiSThita thA / jo ki IsA kI sAtavIM zatI ke madhyabhAga taka uttarI baMga meM isa sampradAya kA prabhAva bahuta prabala thA, isakA pramANa hiuyena sAMga ke vivaraNa se hI milatA hai / unake kAla meM bhI puNDravardhana nagara meM dUsare dharmAvalambiyoM kI apekSA nirgranthoM kI saMkhyA bahuta adhika thI / 114 - sAhitya pariSad patrikA ( 46 / 1) baMgalA san 1346 se anudita tulasI prajJA

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TULSI PRAJNA Vol. XXI: No. One April-June, 1995 S. No. 93 English Section

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GANDHI'S APPROACH TO COMMUNALISM Devarat N. Pathak Religion has been with us for a long time and so is Politics. Today, as never before, we are the witness to a controversy regarding their relationship. Should religion influence politics? If so, in what way? or, alternatively, should they be completely separated? Much depends upon how we define religion and how we relate it to politics. Gandhi deliberately placed religion and politics together. He could not conceive of them to be separate or opposed to each other. His example and experiment deserve to be closely studied and understood. Gandhi's primary aim and ultimate desire was to attain spiritual bliss. His life was a voyage of self-discovery and a continuing quest for self-realization. All else was subservient to this overall goal. Life for him was a progressive unfolding of spirituality. "The mainspring of Gandhi's life lay not in politics but in religion".1 Recapitulating his life upto the year 1929 when his Autobiography was first published, he said, "What I want to achieve, what I have been pining and striving to achieve these thirty years-is self-realization, to see God face to face, to attain Moksha. I live and move and have my being in the pursuit of this goal. All that I do by way of speaking and writing, and all of ventures in the political field are directed to this end." Though deeply religious, Gandhi was no recluse running away into a self-declared seclusion. For him the human life in society was one, single, indivisible whole. Any attempt at compartmentalizing different spheres of life had little meaning for him. He wanted to live a full life, a life of partnership and participation. If spiritualism and religious fervour imparted strength and potency to him, they were to be fruitfully employed in the service of society. Till the advent of Gandhi, the sadhus and mendicants who had sought spiritual salvation kept themselves away from society and its activities. Wearing saffron attire they lived isolated life away from society. Gandhi's mission was to live an active life of involvement, risk and suffering. His life was no bed of roses. Indeed, he lived danger

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TULSI-PRAJNA ously, Inspired by Gita's Karmayoga he staked his life to the ideals of justice, freedom and dignity of the individual. Following "the still small voice within" he grappled with the problems of life. Success may not have always crowned his effort. But his devotion and dedication were unmistakable. He did not know any religion apart from human activity, the spiritual law did not work in a field of its own but expressed itself through the ordinary activities of life. To be truly religious one did not have to retire to the Himalayas nor shrink into the security of the home or a sect." Gandhi's long and eventful life was one continuous denial of dualistic approach to life. The distinction between the outer life and the inner self, theory and practice, words and deeds, Ethics and Politics, Ends and Means had no place in Gandhi's thought. Gandhi wanted to end the "broken totality" manifesting itself in splits within man himself, between man and society and between man and nature."4 Gandhi believed in Advaita (the Indian doctrine of monism) i.e. "the unity of God and man and for that matter of all that lives." This is identical with the Upanishadic view of the oneness of everything, sensate and insensate. know his crea "We may not know God." says Gandhi, "but we tion, Service of his creation is the service of God."5 Gandhi's activities emanated from his spiritual quest. His active involvement in politics, his suffering and sacrifice were all part of his overall concern for self-realization and self-perfection. His approach was holistic in that he saw life in its entirety. What mattered was the whole, man and all men. II On his arrival from South Africa Gandhi's uppermost objective was to work for the liberation of India. For this he wanted to weld the Indian people of various castes, creeds, classes and regions into one nation and weave a cultural pattern of unity in diversity. His mind was set on forging a unity between Hindus and Muslims. "There are two things to which I am devoting my life.""permanent unity between Hindus and Muslims and Satyagraha...... It would be on the question of Hindu-Muslim unity that my Ahimsa would be put to the severest test......I am trying to become the best cement between the two communities. My longing is to cement the two with my blood." Thus, for him the Hindu-Muslim problem was not merely political but an essentially spiritual and moral issue. He realized that in a vast country like India a complete uniformity was neither possible

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Vol. XXI, No. 1 nor enforceable. India was an harmonious blend of different cultures, a mosaic and a beautiful picture of unity in diversity. "My experience of India tells me that Hindus and Muslims know how to live in peace among themselves. I refuse to believe that they have said goodbye to their sense so as to make it impossible to live in peace with each other.'India is a big nation composed of different cultures which are tending to blend with one another, each complementing the rest. If I must await the completed in my day. I should love to die in the faith that it must come in the fullness of time. I should be happy to think I have done nothing to hamper the process. Subject to this condition. I would do anything to bring about harmony." Imposition of any one culture would be against the spirit of Ahimsa, against the plurality and multipolarity of Indian traditions and its heritage.3 Facing the formidable challenge of the British Imperial power, Gandhi could visualise that Hindu-Muslim unity was a precondition for waging the struggle for independence. Gandhi placed his spirituality at stake, played with the serpent of politics and thereby not only transformed the basic moorings of individualistic orientation of Hinduism and grappled valiantly for the regeneration and freedom of India. Gandhi's religion was not one of dogmas, rituals, superstitions and bigotry. His religion was synonymous with ethics. Gandhi rightly maintained that his religion transcends Hinduism, Islam, Christianity etc. It does not supersede them, It harmonises them _"I believe in the Bible as I believe in the Gita--I regard all the great faiths of the world as equally true with my own. It hurts me to see any one of these caricatured as they are today by their own followers." With Gandhi religion meant "belief in the ordered moral government of the universe." Dealing with the "coil of the snake" (politics), he insisted on the inseparability of religion and politics, "I have teen experimenting' he said. "with myself and friends by introducing religion into poli. tics and now believe they cannot be divorced. Let me explain what I mean by religion. It is not Hinduism.. ... It is the struggle for truth-for self-expression. I call it the truth-force-the permanent element in human nature constantly struggling to find itself, to know its Maker", Commenting upon Gandhi's views on religion and politics, Arnold Toynbee observes, "Gandhi's objective was to raise the spiritual level of life in a spirtual slum--the slough of politics....... This gives the measure both of Gandhi's own spiritual stature and of the magnitude of his service to mankind at a turning point in human history." Thus inseparability of religion and politics means, subordi.

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6 TULSI-PRAJNA nating politics to religion and organizing the former on principles deduced from the latter. Gandhi wanted to ennoble and humanize politics and raise its level of operation. This was an "organismic vision", vision of life as one and indivisible. Gandhi visualized himself as an instrument of God and communal harmony and peace constituted the highest mission of his life. With humility and honesty he cultivated a tremendous fund of courage and fearlessness and pursued his goal with singleminded dedication. With this aim in mind he piled up argument after argument in support of his basic thesis, namely, that "heart unity" between the two communities was possible if approached with convincing reasons and logic, his own humanism being always at the service of this cause. He seemed to agree with the saying "Let noble thoughts come to us from all directions !" The eclectic and synthesizing vision embodied in this saying underlined the composite and pluralistic nature of Indian culture. "My God is myraid formed", said Gandhi-Sometimes I see him in communal unity. Him again in removal of untouchability and that is how I establish communion with Him according as the spirit moves me-Belief in one God is the corner of all religions, But I do hot foresee a time when there would be only one religion on earth in practice, In theory, since there is one God, there can be only one religion. But in practice no two persons I have known had the same identical conception of God. Therefore there will perhaps always be different religions answering to different temperaments and climate conditions." achieve integration others and, lastly could not but treat Believing in God as Truth he proceeded to at three levels-(a) within his own self- (b) with (s) with God himself. With such a noble aim he all religions on an equal footing. As he observed, "In God's house there are many mansions and they are equally holy." Various religions were "like the leaves in a tree. No two were alike, yet there was no antagonism between them or between the branches on which they grow." Since all religions preach love, they represent different roads leading to the same goal. To be fair to them was to treat them all on an equal footing, He rightly maintained "To revile another's religion, to make reckless statements, utter untruths, to break the heads of innocent men, to desecrate temples or mosques is a denial of God." He also pleaded for the study of other religions so as to generate a spirit of tolerance based upon correct knowledge of other faiths. The root cause of fanaticism was ignorance and misinformation

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* Vol. XXI, No. 1 about other religions. Indeed he was not satisfied with mere tolerance; what he wanted was a positive outlook of treating all religions on an equal footing with full respect and honour. Gandhi's stand was clear. His ceaseless search for truth enabled him to reach the conclusion that all religions contain universal and absolute truth beyond the dust of creeds and faiths. Religion properly understood could guide people to the right attitude and lead them to the right action. All religions preached love, brotherhood and service and could easily be the true basis for harmony. As he put it, "there is no religion higher than truth and righteousness-and though religions are many, religion is one." 7 Symbolising the unity and equality of all religions in his person and his various activities, Gandhi stood for Sarvadharma Samabhav. He began and ended his day with prayers combining almost all the religions. It was through his prayer meetings that he reiterated his message of goodwill, tolerance and harmony of all religions and their peaceful and fruitful co-existence. Conclusion The above discussion has shown that for Gandhi the spiritual quest was the primary objective of life but this quest had to be pursued in the world of here and now through service of the distressed. He participated in politics because he found it to be an avenue to serve people. Clarifying his precise position he observed, "The politician in me has never dominated a single decision of mine and if I seem to take part in politics, it is only because politics encircles us today like the coil of the snake from which one cannot get out, no matter how much one tries. I wish therefore to wrestle with the snake." Gandhi's aim was to make politics as an instrument of lokasangraha i.e. controlled by morality and ethics or religion. Thus politics was to be tamed, controlled and regulated by the moral standards and ethical norms of religion. Gandhi had a vision of a society based upon Truth and Non-violence and his wrestling with politics was a part of this overall objective. Starting from individual transformation through spiritual awakening he aspired to change the entire society in the image of his dream, communal harmony being a rock-bottom necessity. Through removal of mistrust and fear between the two warring communities Gandhi wanted to build bridges of love, understanding and mutual appreciation. No single man could have either attemped or achieved as much as Gandhi did in one lifetime. His lustrous and courageous example enables us to realize the proper and correct relationship between religion and politics. n

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References: 1. B. R. Nanda, Mahatma Gandhi-A Biography, Unwin Books, 1965, p. 265 2. Autobiography, p. 4-5. 3. Ramashray Roy, Self and Society-A study in Gandhian Thought sage publication, 1985, p. 24. 4. Ibid, p. 73 5. Collected works of Gandhi, LXIII, p. 253 6. S. Abid Husain 7. B. R. Nanda 8. 9. N. Radhakrishnan 10. Ramashray Roy 11. Johan Galtung TULSI-PRAJNA Gandhiji and Communal unity, Orient Longmens, 1969. Mahatma Gandhi-A Biography, Unwin Books, London, 1965. (Abridged Edition) "Prophets in our Timc-II, Gandhi's Religious Quest." The Times of India, October 1, 1993. "The Relevance of the Gandhian Approach to Communal Harmony" Speech at the "Dept. of Philosophy", University of Madras, 19 January, 1993. (Unpublished) Self and Society-A study in Gandhian Thought, Sage, 1985. The way is the Goal-Gandhi Today (1992) Navjivan, -Peace] Research Centre Gujrat Vidyapeeth, Ahmedabad-380014

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su COMMUNALISM AND WOMEN Anil Dutta Mishra It is the purpose of this paper to analyse the issue involved in communalism and the way fundamentalism is increasing in India after independence. Communalism is no more only a political phenomenon, Directly or indirectly it has entered in every aspect of Indian social life and posing a great threat to democracy, sovereignty and integration of the nation. The following hypotheses are posited here for the purposes of critical discussion : a) Communal organisations by raising women issucs curtail the women's fundamental rights; b) By reinforcing religious traditions and fundamentalism they curb women's rights; c) The communal tensions, riots and violence suppress women's survival and freedom; d) By raising the bogey of religion and communalism it divided the women and weaker gender as a category. Communalism is perhaps the most intractable problem of the Indian society, fast taking on an explosive form that threatens to blow up the very foundations of our national life. Communalism becomes a means to achieve the political goal. In fact, communalism has been a feature of Indian political culture throughout this century. Communalism directly or indirectly casts shadow on development of the society in general and women in particular. Communalism always curtails the women's rights and keeps them away from the mainstream. But the introduction of women's issues in communalism is a recent phenomenon, Communalism becomes a means of exploitation Recent history has shown that every time there is a return to the so-called 'fundamentalism' of religion-any religion-there is, at the same time, a fundamentalist assault on women's freedom and identity. Through fundamentalism women are twice victimised- first on account of their gender and then on account of religion It is here that debate on communalism, fundamentalism and religious revivalism links up with the question of women's issues,

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10 TULSI-PRAJNA Concept of Communalism Communalism is the manifestation of that philosophy which stands for the promotion of interests of a particular community based on religion, caste or language. It is not just riots and social conflicts; it is something that has its roots in communal ideologies. Prof. Bipan Chandra? believes that communal ideology consists of three basic elements. First, it is the belief that people who follow the same religion have common secular interests, that is common political, economic, social and cultural interests. This is the first bedrock of communal ideology. The second element of communal ideology rests on the secular interests, of the followers of one religion which are dissimilar and divergent from the interests of the followers of another religion. The third stage of communalism is reached when the interests of the followers of different religions are antagonistic and hostile. Leftist explanation of communalism is that communal forces are encouraged by the capitalists for their economic interests. Religion is also used as a tranquiliser. But when they want to create disturbance, then also they take the help of religion. In this way, the Leftists have blamed the capitalist class for resorting to religious sentiments of people to secure their interest in all possible manner. On the other hand, Rightist reaction to communalism is based on the theory of religious intolerance In fact, communal question is not a simple one. It is highly complex phenomenon like any other social phenomenon. Worsening economic condition, increasing unemployment, frustration, a sense of social deprivation and a constant fear of loss of identity and status created an atmosphere of conflict, and paved way for communalism to flourish. T. K. Oomana has suggested six dimensions of communalism : assimilationist, welfarist, retaliatory, separatist, and secessionist. Communalism can be practised in many ways like political communalism, religious communalism and economic communalism. Communalism in any form and colour assumes notoriety. It thrives whenever there is a difference between communities over religion, race, caste or language or all of them. Communalism which is sustained due to difference over religion is most powerful, Women's Issues and Communalism Women's issues are basically one. Any social evil perpetrated at the cost of women, any law or custom that reinforces and institutio. omen's inferior status in society. or any event or series of events that affects large number of women can be regarded as a

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Vol. XXI, No. 1 11 women's issue. Women's issues are also those that galvanise large numbers of women into action. Any such issues, which catch the attention of women groups, and subsequently of the media are women's issues. The last few years have seen a concerted effort by the more militant religious organisations to revive obscurantist practices in the name of upholding traditions', and maintaining identity. Funda. mentalist assault on women's freedom and identity are increasing year by year. Threats have been perceived to the sanctity of religious customs; myths have been recreated and transformed identities' are daily being arbitrarily constructed and propagated as the trust repre. sentations of community. The phenomenon of restrictions passed by Punjab militants on women is fundamentalism but the latter becomes communal because it demarcates Hindu and Sikh women which can be used for political purposes. Fundamentalism of any kind always curtails women's rights. For Instance, Shah Bano's case resulted in nationwide campaign by the Muslim fundamentalist which resulted in changing the Muslim personal law in favour of fundamentalist. In Deorala (Rajasthan) a young widow was forced to burn herself alive to uphold the religious practices. Thousands of her pictures were displayed. A big Sati Mela (fair) was organised at that place in the name of protecting the customs. Some political leaders patronised this fair. In fact this is not only a crime against women but entire humanity. In Punjab, the Bhindrawale Tiger Force of Khalistan, the Khalistan Commando Force, The Sikh Students Federation and Dashmesh Regiment of Khalistan had ordered women to give up western clothing, wear the salwar-kameez and veil their heads with the dupatta. The militants warned that a close watch would be kept on colleges and action taken if women did not comply within a fort. night. But at the same time there was no order banning western clothes for men. Another blow to women's status was the abortive attempt some years ago to draft a Sikh personal law which denied women property rights. For women, the coming together of religious fundamentalists and a partisan state, as seen in both the Shah Bano and Roop Kanwar incidents, means the reconstitution of several patriarchies that they deal with every day of their lives. Within the home, the authority of the male is strengthened and under religious practice, women are systematically denied fundamental rights; their mobility and access to opportunity are circumscribed. In fact, fundamentalism is a curse for women's development. Even in the communal violence women

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12 TULSI-PRAJNA suffer as members of the attacked community, but they also suffer as women. The simplistic explanation of this phenomenon may be that women are half of the population and constitute the largest section of practising believers. They are crucial to the economics of religious practices. Vested interests keep them ignorant and under subjection, thereby ensuring a dependable clientie. At another level fundamentalism ties up with the women's question because it is essentially a political motivated power game. Under the garb of protecting women and tradition, it exploits them in order to achieve its political and economic objectives. In fact the real villain behind all the problem is the unbridled materialism that has taken charge of us. It is, therefore, of little relevance what religious colour one wears because fundamentalism is another banner for an entry into the power game. The electoral politics-nomination of the candidates, compaigning, cammunal representation etc.-accentuated the process of communalism almost everywhere in India. It is here that the debate on communalism and religious revivalism links up with the question of women's issues. References : 1. Bipan Chandra - India's Struggle for Independence, New Delhi ; Penguin, 1989, pp. 398-99. 2. Rama Ahuja, Social Problems in India, Jaipur : Rawat Publications, 1992, p. 105. - Assistant Professor Dept. of Non-violence and Peace Research, JVBI, Ladaun.

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A Comprehensive Study : JAIN CONCEPTION OF REALITY Dr. Bhagchandra Jain 'Bhaskar' Conflicting views about the nature of reality confused the minds of people to such a degree that it became essential to reconsider this philosophical question in a conciliatory spirit. This important step was taken by the Jainas through the theory of Anekantavada, which postulates a theory of manifold methods of analysis (Nayavada) and synthesis (Syadvada). According to Jain philosophy, an entity consists of infinite characteristics which cannot be perceived all at once. Therefore one who perceives a thing partially, must be regarded as knowing one aspect of truth as his position permits him to grasp. Even though he is not aware of the entire truth, the aspect he has come to know cannot be altogether disregarded or ignored. The question arises as to how the whole truth of reality could be known. According to Jaina standpoint, all the theories contain a certain degree of genuineness and hence should be accepted from a certain point of view; but the nature of reality in its entirety can be perceived only by means of the theory of manifoldness (anekantavada) The Jaina philosophers synthesize all the opponents' views under this theory. The nature of reality, according to this theory, is permanent in change. It possesses three common characters, viz. utpada (origination), vyaya (destruction) and dhrauvya (permanence through birth and decay). It also possesses the attributes (gunas) called anvayi, which co-exist with substance (dravya) and modification (parayayas) called vyatirekt, which succeed each other.1 Productivity and destructivity constitute the dynamic aspect of an entity and permanence is its enduring factor. This view is a blanded form of the completely static view held by the Vedantins and the completely dynamic view held by the Buddhists. All this has nicely been described by Dr Padmarajah in his book entitled Jaina Theories of Reality and Knowledge. He also pointed out three different views with regard to the relation of guna and paryaya with a substance ((dravya), viz the bhedavada, abhedavada

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14 TULSI-PRAJNA and the bhedabhedavada.2 The bhedavada represents the view that the attributes and the modifications are a combination with the substance which gives birth to the triple characters (dravya, guna and paryaya) of an entity. Both guna and paryaya are two distinctive elements in this view. The former is called sahabhavi or intrinsic. while the latter kramabhavi or extrinsic. This ideology was promulgated by Kundakunda and supported by Umasvami, Samantabhadra and Pujyapada. According to abhedavada, the gunas and the paryayas are synonymous signifying the conception of change inherent in which are both. external modifications of all realities without creating any contradictory position. Siddhasena Divakara is the chief supporter of this view and he is supported by Siddhasenagani, Haribhadra and Hemachandra. The third view (bhedabheda) held by Akalarkadeva has been accepted by all his commentators and followers such as chandra, Vadirajasuri and Ananta virya. This view appears in a more developed and hormonized form and clarifies further the relation between guna and paryaya in the opinion of Dr. Padmarajiah. On commenting on the Sutra "Guna paryayavaddravya" of the Tattva. rthasutra, Akalanka suggests that gunas are themselves a distinct category from, as well as identical with paryayas. It means gunas always exist with realities and their modifications which follow one after another. Prabhachandra' gives a more critical and comprehensive explanation. All these three views are not fundamentally different from one another, since they unanimously accept the common factors, utpada, vyaya and dhrauvya simultaneity (sahabhavitva) and modifications with successivity (kramabhavitva). The Buddhist philosophers are familiar with the first and the last view, but they do not make any distinction between them. Samantabhadra explains the triple characters which abide with a substance at one and the same time. They are not mutually independent. Utpada can never exist without vyaya and dhrauvya. The other two characters are mutually dependent. Samantabhadra uses an example to clarify this view. If a jar made of gold is turned into a crown it will please a man who has an attachment to the crown, but it will displease the man who dislikes the crown, while the third man who is neutral about the crown but is interested in the gold, will have no objection to it at all. Here origination, destruction and permanence abide in one reality,

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Vol XXI, No. 1 15 Another example is presented to make this controversial point clearer. He says : he who takes a vow to live on milk, does not take curd, he who takes a vow to live on curd, does not take milk; and he who takes a vow to live on food other than that supplied by a cow, takes neither milk nor curd. Thus Samantabhadra concludes that utpada, vyaya, and dhrauvya may exist in a relative sense : Na samanyatmanodeti na vyeti vyaktamanvayat. Vyetudeti visesatte sa haikatrodayadi sat. Ghatamaulisvarnarthi nasot padasthitisviyam. Sokapramodamad hyasthyam jano yati sahetukam. Payovrato na dadhyatti na payotti dadhivratah. Agorasavrato nobhe tasmattattvam trayatmakam. The etymology of the word "dravya" itself indicates that a thing is permanent-in-change taking a new form simultaneously with the disappearance of the previous form. This view was also accepted by Durvekamisra according to Ktdanta section.10 Santaraksital and Arcata 12 have also recorded this conception in their respective works. Trayatmakavada and Arthakriyavada The arthakriyakaritva (causal efficiency) is the result of the doctrines of Bhedvada, Abhedavada, and Bhedabhedavada. The Satkaryavada of Sankhyas, Asatkaryavada of Naiyayikas and Buddhists and Sadasatkaryavada of Jainas are well-known to us in this respect. Here we are concerned with the views of the Buddhists and Jainas. The Buddhists assert that the particular is the only real element of an entity characterised as svalaksana (thing-in-itself) It is supposed to be momentary and a congregation of atoms. A thing accordingly is born and immediately afterwards it is destroyed. The substance is pirhetuka (devoid of causes) in the sense that it originates without the assistance of causes other than its own cause of origination. Each moment produces another moment destroying itself and thus it presents a sort or continunity of existence. Thus it manages to maintain a cause and effect (karyakaranabhava) relationship. According to Buddhism, momentariness (ksanabhangurata) and causal efficiency (karyakaranabhava) are inseparable. It treated momentariness, efficiency, causality and reality as synonyms, and hence argued that an entity is momentary because it was efficient and it was efficient because it was momentary, On the basis of this idea, the Buddhists criticise causal efficiency in a permanent thing. They say that entities come into being either simultaneously (yugapadena) or successively (kramena). But in a permanent thing, both thoso

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16 TULSI-PRAJNA ways cannot be effective, since they are not able to originate it immediately due to the non-proximity of a cause. In the first alternation, the substance should originate all the possible effects in the very first moment of its existence. As regards the type of causal efficiency that takes place simultaneously, a permanent thing cannot have any effects, because it can be neither perceived nor inferred. As Santaraksita says after having brought about all the effects simultane. ously, the nature of a thing comprising its capacity for effective action disappears, and therefore the momentary character of thing is an essential factor for causal effeciency. Furthermore, they point out that auxiliaries (saha kari) must follow the things with which they are connected. These auxiliaries, as a matter of fact, cannot abide with permanent things, because the peculiar condition produced in a thing by auxiliaries would neither be similar nor dissimilar. If they make any difference, the efficiency of the permanent thing in producing the cause is compromised and becomes dependent upon other things in order to be efficient. If, on the contrary, they are not able to make any difference, the arguments for inoperative and ineffective (akincitkara) elements in a thing have no meaning. The Buddhists, therefore, conclude that causal efficiency is the essence of the simple and unique moments each of which is totally different from the others. 18 On the other hand, the Jainas believe that a substance is dynamic (parinami) in character. It means the thing is eternal f standpoint (niscayanayena) and momentary from a practical viewpoint (vyavaharanayena). Causal efficiency, according to them, is possible neither in a thing which is of the static nature (kutasthanitya) nor in a thing which does not suit to the doctrine of momentariness (ksanikavada), but it is possible only in a thing which is permanentin-change. For clarification of this view. they say that efficiency ta kes place either successively or simultaneously. Both these alternations cannot be effective in the momentary existence, since the spetial as well as temporal extension which requires the notions of "before" and "after" for efficiency are absent from the momentary thing of the hists. Santana (continuous series) is also not effective in this respect, since it is too momentary in the opinion of the Buddhists. Purvam nasvaracchaktatkaryam kinnavlnasvarat. Karyotpattirviruddhyeta na vai karanasattaya. Yadyada karyamut pitsu tattadotpadanatmakam. Karanam karyabhedena na bhinnam ksanikam yatha..14 Thie view of the Jaigas is recorded by Durvokamigre in the

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17 Vol. XXI, No. 1 Hetubindutikaloka. A writer of the Vadanyaya called Syadvadakesari who is supposed to be the same as Akalankadeva, is said to have defeated the opponents and established the Jaina Nyava. Vadiraja pays homage to him by saying tarkikalokamastakamani' in the Nyayaviniscayavivarana, and Prabhachandra "Syadvadak sarisatasatativramurtih" in the Nyayak umudachandra. According to Syadvadkesari. Durvekamisra says, every entity is anaikantika (having infinite characters), which is the basis of arthakriya (casual efficiency). Kulabhusana, a commentator on the Vada nyaya explains this view that "anyathanupapatti" is the main character of reality, and arthakriya is possible only in that character. Tathacavadit vadanyaye Syadvadakesari-"akhilasya vastuno nekantikaatvam sattvat. anyatbarthakriya kutahiti. etacca vyacaksanena Kulabhusanena tikaksta evam vyakhyatamupapaditanca...... Anyathanupapannatvam yasyasau heturisyate. Drasta ntau dvava pistam vayaca tau hi na karanam.15 He then, on the basis of above view, tries to point out defects in the theory of absolute momentariness and absolute eternalism statiog that causal efficiency is not possible in either of these theories of reality. Clarifying his own position, Kulabhusana asks whether momentary character bas causal efficiency during its own existence or in another. If the first alternative is accepted, the entire universe would exist only for a moment. The effect produced by a certain cause during its own existence would be a cause of others, despite being caused itself, and this series will never end. The argument Cause makes an effect during its own existence and an effect comes into being during the existence of others" is not favoured, since an effect is supposed to be originated during the existence of its own cause and not of another." Otherwise, an effect cannot take place and there will be defect of "Samana ptaravirodha", according to which the effects would emerge in the distant future. Tanna tavada ksaniko bhavah karyam kartum saknoti tasya kramayauga padyabbyamarthakriyavirodhat napi ksan ko bhavah karyam kartum prabhavati. tathahi kim ksaniko bhavah svasattakale karyakaranasvabhave'thanyada. Yadi prathamavikalpastada tadaiva kuryat. svasaitaknane ca karyakstau sarvam jagadekaksanavarti prapnoti. tathahi karanam svasattaksina eva yat karyamaksta tadapyanyasya karanamiti tadapi tadaiva svakaryam kuryat...... 16 The next moment is also not powerful to generate the thing, since it is not a creator. Otherwise, what would be the difference betweev sat and asat, and ksanika and ..ksanika. We could conclude,

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TULSI-PRAJNA therefore, that arthakriya is possible only in permanent-in-change character. 18 tatkalam parihrtya Afterwards, Durvekamisra tries to criticise the view of Syadvadakesari not by advancing arguments but merely hurling insults. As a matter of fact, whenever the Buddhist philosophers came across people whose views were different to theirs, especially when they could not refute their theories, they resorted to the practice of ridiculing them by means of ironical speech. It is in this manner that the arguments of the Jainas against the theory of ksanikavada came to be dismissed by Pandit Durvekamisra with cursory remarks that a wiseman should disregard the above objects raised by the "Ahrikas" or Digambaras (yadi namabrikoktirupe ksaniya preksavatam). 18 He then tries to show that only the momentary character has a capacity of casual efficiency. Tarhi karyamapi tadaivotpadyeta'nyada karyot pattirvirudhyata......17 Santaraksita also refers to a view which seems to belong to the Jaina tradition, but it is attributed to Bhadanta Yogasena, who is claimed by certain scholars to be a Buddhist philosopher. For instance, Bhattacharya says in his introduction to the Tattvasangraha that "nothing definite is known about Yogasena; he is not mentioned in the Nanjio's catalogue of the Chinese Tripitaka nor in any of the Tibetan catalogues." He then tries to prove that Yogasena was a Buddhist philosopher on account of his appellation "Bhadanta" saying: "But the word 'Bhadanta' is always used in the Tattvasangraha to denote a Buddhist, or more preferably a Hinayana Buddhist. Our authors have not made a confusion in this respect anywhere in this book, and on this ground we can take Yogasena to be a Buddhist."19 "" But Santaraksit has not indicated anywhere that the word "Bhadanta" should be limited only to the Buddhist Acaryas. It has been widely used in Jaina literatue as a term of respect to elder Bhikkhus. 20 It is, therefore, not impossible that Yogasena has been a follower of Jainism or has been influenced by its conceptions, as his views against Ksanikavada represent the Jaina standpoint. Further Santaraksita did not mention anywhere explicitly the criticism made by Jainas against Ksanikavada. Moreover, it is unlikely that in such a comprehensive work he should forget to mention the refutation of the Buddhist theory of momentariness by the Jainas, when the Jains were their greatest opponents. Some schools of thought opposing the doctrine of momentary *

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Vol. XXI, No. 1 (ksanikavada) were rising even within the Buddhist system. For instance, Santaraksita refers to the views of Vatsaput:iyas who classi. fied things under two headings momentary and non-momentary 21 The conception of soul, according to them has been also refuted by Santaraksita 22 Stcherbatsky mentia as the Vatsa putriyas who ad ritt: d the existence of a certain unity between the elesrents of a living personality. In all probability they have been influenced by the Jaina views as their arguments are very similar to the Jaina arguments raised against the view of Ksaoikavada and Anatmavada. There are, however, two important points of difference between the Buddhist and the Jaina in the meaning they attach to dravyavada in their common denunciation of the view which connects this notion of arthakriyakaritva with dravyavada. First, the Buddhist is against dravyavada of any kind, while the Jaina is against ekantadravyavada. Secondly, the Buddhists attack actually turns out, whatever his profession may be, to be on the hypothesis of the static (kutasthanitya) dravya whereas the Jainas's attack is also on the same hypothe.. sis but only as a contrast to his own theory of the dynamic (parinami) dravya. 23 We have already discussed the Jaina's view against ekantadravyavada. Dual character of an entity Some systems of thought accept only the Universal (samany :) character of reality. Advaitavadins and the Sankhyas are the typical representatives of the view. Some other schools led by the Buddhists recognise only particular (vicesa) character of reality. The third school of thought belongs to Nyaya-Vaisesikas, who treat Universal and Particular (Samanya and Visesa) as absolutely distinctive entities. santaraks'ta first establishes the Jainistic view on the nature of reality. He says that according to Jainism, an entity has infinite characteristics which are divided into two categories, viz. Universal and ParticularJust as different colours can exist in a lustrous gem without conflicting with each other, so the universal and particular elements could abide in a reality. We find two kinds of existence of own nature (svarusastitva). The former tries to separate the silnilar (sajatiya) and dissimilar (vijatiya) substances and indicates their independence. This is called Vertical Universal (nrd hvatasamanya) which represents unity, Anugata pratyaya) in plurality of different conditions (vyavsita pratvava of tbe same individual. In other words, the permanent character of an entity is called Ordhvatasamanya,24

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20 Sadrasyastitva, the so-called Tiryakasamanya (horizontal) represents unity in the plurality of different individuals of the same class 25 The word "cow" is used to denote a particular cow and it also refers to others of the same class, because of similarity. Likewise, Visesa is also of two kinds, paryaya and vyatireka. The former distinguishes the two modes of same entity, while the latter makes a distinction between the two separate entities. TULSI-PRAJNA Thus each and every reality is universalized-cum-particularized (samanya-visesatmaka) along with substance with modes (dravyaparyayatmaka). Here "dravya" represents the particular character of a thing. The adjective "samanya-visesatmaka" indicates the apprehension of Tiryakasamanyatmaka and Vyatire kasamatmaka, while "Dravyaparyayatmaka" points out the urdhvatasamanya and Paryayavisesatmaka character of a reality. Both these types of samanya have dealt with by Sntaraksita, Karnakagomin and Arcata. They take the traditional example of a jar (ghata) made of gold which can be changed into several modes, while preserving gold as a permanent substance. 27 Another example has been given by Buddhist philosophers on behalf of Jainas. They say that the identical-in-difference (bhedabheda) between the substance and the modes is accepted by the Ahrikas as the nature of reality.18 When a substance is spoken of as one, it is with reference to space, time and nature; when it is spoken of as different, it is with reference to number, character, name and function. For instance, when we speak of a jar and its colour and its other attributes, there is difference of number, and name; there is also a difference of nature, inasmuch as an inclusiveness or comprehensiveness is the nature of the substance of the jar, while exclusiveness and distributiveness is the nature of successive factors in the form of colour and so forth. There is also a difference of function; Thus the inasmuch as the propose served by the two are different. substance is not totally undifferentiated, as it does become differentiated in the form of the successive factors. Desakalasvabhavanamabhedadekatocyate. Sankhyalaksanasanjnarthabhedat bhedastu varnyate. Rupadayo ghatasceti sankhyasanjna vibhedita. Karyanuvritivyavrtti laksanartha vibhedita. Dravyaparyayayorevam naikantenavisesavat. Dravyam paryayarupena visesam yati cet svayam.29 Kamalasila explains the Jaina view as to why it stresses on the Universal-cum-particular character. He says, as the Jainas assert:

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Vol. XXI, No. 1 21 "If the above doctrine is to be denied, all things would have to be recognized as one. If a certain thing spoil off, for instance, as a jar was not different from other things, such as cloth, then there would be no difference between the jar and sky-flower (akasa-kusuma). (i.e. sky-flower is a thing that does not exist at all-hence an absurdity) Likewise a thing that is always differeatiated from all other things. can have no other state save that of the sky-flower. Consequently. the general character in shape or universal entity, has to be admitted." Kincidvivaksitam vastughatadi, sa yadi gharadirbhavah patadina bhavantarenatulyah syat-tato yadi vyavsttah syat, tada khapuspanna tasya visesah syat, sarvatha vastvantaradvyavsttatvat, na ca vastvantaradvyavrttasyanyagatih sambhavati, khapuspatam muktva. tasma. ttasya vastunah khapuspatulyattvamabhyupagacchata bhavantaratulyatvam vastutvam nama samanymabhyupa gantavyamiti siddham samanyatmakam ....... 30 Kamalasila further explains the Jaina conception of the particular character of an entity. He says that if the same entity-jar was devoid of dissimilarity, then the jar could not be regarded as anything different from the cloth etc, in the form of "this is jar", "that is cloth", but in fact it does differ from other things. Therefore, the particular character is always present in reality. 31. As the Buddhists do not admit the universal character of an entity, the Jainas endeavour to convince them that the universal character is merged in the particular character of an entity. They set forth the argument that if any entity is not similar to other things. it ceases to be entity. For, that wbich is excluded from an entity. could have no position, but non-existence, as in the case of a sky. flower. Sarvathapi hyatulyatve hybhipretasya vastunah. Vastvantarena niyatam vastutvamavablyate, Vastuno hi nivsitasya kvanya sambhavini gatih. .. Laksyate Dastitam muktva tarapa'ha sarojavat.32 In support of the aforesaid view, another argument is presented, on behalf of the Jains; that is, if an cntity were not similar to or different from every other entity, how then is it possible that the common idea of being an entity" found to appear only in connection with the jar and such things, and not in connection with the crow's teeth. It is so because the said restriction is due to have a certain capacity in their natures. Though, according to Jainism, all things in the form of entities are not different from one another, their capacity may be regarded as the required "communality". This is also

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22 TULSI-PRAINA called the Niyatavstti". Without accepting this limitation anything could be transformed into thing else. Later the Jainas dealt with the difference among things They say that if a jar were entirely devoid of dissimilarity to those other things, then there being no difference between them, the jar could not be anything different from those things. This would involve a self-contradiction. When one is ready to accept some sort of difference among things, he has also to accept dissimilarity, as a particular character.84 Thus according to the Jainas view, like the gleaming sapphire, every entity, while being one has several aspects. Of these, some are apprehended by inclusive notions. Those that are apprehended by inclusive notions, are inclusive, and hence spoken of as "common", while others, which are apprehended by exclusive notions, are exciusive and hence said to be particular". The inclusive notion appears in non-distinctive form of "This is an Entity', while the exclusive notion appears in the distinctive form "this is jar, not cloth". Vastvekatmakameveda manekakaramisyate Te canuvsttivyavsttibhuddhigrahyataya sthitah, Adya ete' nuvrttatvatsamanyamiti kirtitah. Visesastvabhidhiyante vyavittatvattatato'pare.36 Refutation of Jaina conception of reality in Buddhist literature The Buddhist philosophers criticised the. Jaina conception of reality on the grounds of self-contradiction, commingling, doubt, etc. The main arguments of the foremost Buddhist logicians were as follows: Nagarjuna (about 150-250 A.D.), the profounder of Sugyavadi. made the charge that the theory of triple character is itself a selfcontradiction formula, as it cannot be associated with reality, since such a thesis is faulty on account of anavastha-dosa (regressus ad infinitum). 26 Dharmakirti remarks that the Anekantavada is mere non-sensical talk (pralapamatra). He then mentions the Jainas' view : "all is one and all is not one", and poits out why the Jainas do not recognize the jar or pot itself as a general character, since Dravyatva is in all of them according to Jainism. (Sarvam sarvatmakam na sarvam sarvatmakam) 37 . Dharmakirti is of the view that the Jaina theory of dual character, viz. universal and particular, is so formulated that the character of particularity is relegated to the background and made less significant.

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23 Vol. XXI, No. 1 He explains this with reference to the famous example of camel and curd. If the particularity which distinguishes camel from curd or vice-verse is not an important factor, he says, one may as well eat a camel when he wants, to eat curd. He tries by this argument to demolish the Jaina theory as he understood that curd is not only curd by itself (svarupena) but also camel in a relative sense (pararupena). According to Dharmakirti, these cannot be a universal character bet. ween camel and curd and even if such a character exists, their mutual difference or particularity is all that matters for both identification and use. . Sarvasycbhayarupatve tadvisesanirakstah. Codito dadhi khadeti kumustram nabhidhavati. Athastyatisayah kascit yepa bhedena vartate om 38 Sa eva dadhyonyati ubhayam param.38 . . Prjnakaragupta (660-720 A.D.), the well-known commentator and a pupil of Dharmakirti also refutes the Jainas theory of reality on the line of arguirents submitted by Nagarjuna. He says : origination, destruction, and permanence cannot exist together. If it is destroyed how can it be a reality; if it is permanent, how can there be destruction, and if it is permanent, it should always be in mind. He then argues that the reality.cannot be realised as both eternal and noneternal. It should be accepted as either eternal or non-eternal.39 Samantabhadra's view mentioned in the "dravyaparvayayoraikyam" and "sanjnasarkhyavisesasca" has not been refuted by Dharmakirti, Whatever may be its reason, it is criticised by his commentator Arcata who followed the arguments of Nagarjuna. 40 At another place he tries to refute the Bhedabhedavada (identity-indifference) conception which means the substance and its modes cannot be separated from a realistic stand point, but they are different in name, number, nature, place, etc. from a practical viewpoint. It appears as if he does not see much difference between ubhayavada of Yaisesikas and bhedabhedavada of Jainas, That is the reason why he conceives the substance as being completely different from its modes. He refutes the view first in prose under the heading "Ahiikadisammatasya dravya'paryayayoh bhedabheda paksasya nirasah". and then the same arguments are repeated in fourty-five stanzas. Arcata refers to the Jainas view that they analyse reality through sui-generis (jatyantara) which exposes the combination of inentity and differences, although it makes a distinction between the particular and general character of reality. For instance, Narasimha is a combination of man and lion, which is not self-contradictory because

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24 TULSI-PRAJNA of the theory of sui-gcneris. Opposing this theory, Arcata points out that Narasimha is a compendium of atoms which cannot be transformed into Narasimha. Due to a combination of the forms which is called Sabalarupa, a place of existence of diverse natures. How then could a unity in nature be proved ? Arcata finally remarks that is the philosophy of block-heads (darsanakrto'yam viprayaso mulhamatinam). This criticism is based on the understanding that the nature of Teality is completely in two different forms. This is the view of Vaise sikas' not Jainas. This criticism made by Aranyakas is answered by the later Jaina philosophers such as Vadirajasuri, Anantavirya, Prabbacandra. Santaraksita examined the Syadvada doctrine of Jainas in a separate chapter of his Tattvasangraha. He points out there that if thoughtness between substance and modes is real (aguna), then the substance also should be distructive like the form of the successive factors or those successive factors themselves should be comprehensive (anugatatmaka) in their character, like the substance. Therefore it should be admitted that either there is absolute destruction of all characters or it consists of the elements of permanence, exclusiveness and inclusiveness, which cannot exist in any single thing. Hence he turns to the universal and the particular character of an entity. He says: there would be a commingling (sankarya) and a confusion (sandeha) in the dual nature of reality, the result of which would not be helpful to decide which is general and which is particular. If the general and the particular are regarded as non-different from one and the same thing, how could there be any difference in the nature of these two character ? And being non-difference why should it not be regarded as one ? Karnakagomio in the Primanavartikasvavsttitika and Jitari in the Anekantavadanirasa refuted the Jaina conception of reality on the same arguments put forth by their predecessors. Evaluation As a matter of fact, the Buddhist philosaphers misunderstood the theory of Syadvada, since they treated the dual characteristic of the nature of reality as absolutely different from each other. The theory is originally belonged to the Vaiscsikas. The foremost argument against this doctrine is the violation of the Law of Contradiction, which means that "be" and "not be" cannot exist together. But the Jainas do not accept this formula in

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Vol. XXI, No. 1 25 toto. They say that the validity of the Laws of Thoughts should be considered by the testimony of Experience (samvedana) and not by pre-conception ( Experience certifies that the dual character of entities exists in respect of its own individuality and does not exist a part from and ourside the nature (sarvamasti svarupena pararupena nasti ca), In relativistic standpoint, both, being and non-being can exist together. Everything is real only in relation to and distinction from every other thing. The Law of Contradiction is denied absolutely in this respect. The point is only that the absolute distinction is not a correct view of things, according to Jainism. As regards the triple character (origination, destruction, and permanence) of reality, the Jainas support it through "anyathanupapannatvahetu" as explained before. The permanent element possesses the character of idontity-in-difference (bhedabhebavada). Identity is used in the sense that the substance and its modes cannot be sparated from a realistic stand point, and difference in the sense that they are different in name, number, etc. from a practical viewpoint << In other words, the modes are not absolutely different from substance, as in that case, the modes would not belong to the substance. With past reflections the substance is transformed into present modes and proves itself as a cause for future modes that are necessary for the understanding of the permanent character of an entity. To preserve the unity of terms in relation to different characters, the Jainas assert an element which is called Jatyantara (sui-generis or unque).43 This is illustrated by the instance of Narasimha which is criticised by the Buddhist philosophers. Prabhachandra says in response to the Buddhist criticism that it is neither nara nor simha, but because of their similarities they are called Narasimha. While having mutual seperation they exist non-differently in relation to substance and like waves in water they emerge and sink in cach other. Thus there is no self-contradiction in a dual character of an entity in relative sense, as the Jainas assert. Na narasimharupatvan na simho naraupatah. Sabdavijpanakaryanam bhedat jatyantaram hi tat. Na naro para eveti na simhah simha eva hi. Samanadhikaranyena narasimhah prakirtitah " Dharmakirti urged with regard to the Universal-cum-particular character of reality that this theory compelled one to recognize the curd and camel as one entity. In connection with the fallacious mid dle term (hetvabbasa), Akalanka points out that the Buddhist philosophers discover defects to censure the Jainas on the basis of

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26 TULSI-PRAJNA invalid arguments (mithyajati).45 For instance, Dharmakirti ignores the formula "sarvobhavastadatatatsvabhavah" and tries to establish, equality between curd and camel. Hence he questions why one who intends to eat curd, does not go to eat a camel in place of curd, since according to Jainism, both have the universal character. Akalanka tries to disaram critics like Dharmakirti by pointing out the definition of samanya and visesa. Vadiraja, a commentator of Akalajka explains that the similar transformation of a thing into its modes (sadrasaparinamo hi samanyam) is called samanya. 46 According to this definition the modes of curd and camel are not similar, they are really completely different. as well as simil is it then possible that there elements are mixed ? Another argument used for the refutation of the Buddhist standpoint is that the identity is only among the modes of curd, as hard, hardest, etc., but they have never any sort of relation with the modes of camel. Hence, they can never be mixed with each other. Vadiraja refers here to a traditional fiction the Dharmaksrti proved himself as a Vidusaka (jester) because a good knowledge of the opponents theory."7 Akalarka again criticises the view of Dharmakirti saying that if the argument that "the atoms of curd and camel may have been mixed sometimes before and the atoms of curd have still the capacity to be transfered into the modes of camel" is to be raised, it would not be advisable. For the past and the future modes of an entity are different, and all transactions and transformations run according to present modes. The curd is for the purpose of eating, while the camel is for riding. The words for them are also completely different from cach other. The word "curd" can be applied only to curd, not camel. It is the same case with the word "camel" too. Thi! Akalaika further points out that if in relation to past modes, the unity between curd and camel is derived, then Sugata was Msga (deer) in his previous birth and the same Mlga become Sugata. Why then should Sugata only be worshipped and Mtga be considered edible 247 Sugato'pi Mtgo jato Mtgo'pi Sugatah smstah.. Tatbapi Sugato vandyo Mlgah khado yathesyate. Tatha vastubaladeva bhedabhedavyavasthiteh. Codito dadhi khadeti kimustramabhidhavati. 2: Thus he tries to prove that as the transformation of Sugata and Mpga are quite different, and their being worshipped and eaten are related to their modes, all substances have the capacity to be trans.

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Vol. XXI, No. 1 formed only to their possible modes, not to others. Therefore the identity between the modes of curd and came cannot leed to the truth. Their transformations do not have the tadatmyasambandha and niyatasambandha." [1 In fact, Akalanka and other Jaina philosophers tried to meet the arguments of the Buddhist philosphers in forceful words. The innumerable examples of scathing attacks against Buddhists can be seen in Akalanka's and others Jaina Acaryas' works. The caustic remarks, such as "adyahetavah", "ahnikalaksanam", "Pasulaksanam" etc. made by Dharmakirti himself on opponents' views are criticised by Akalanka in the Pramana-sangraha.50 27 Thus the Jaina philosophers do not accept any self-contradiction in the nature of reality in Jainism. Likewise, the other defects such as confusion, commingling etc. which are based on the self-contradiction, are also proved as "mithyadosaro pana". And, according to them, the criticism made by the Buddhists or others is not effective in this context. As matter of fact, in their opinion, the nature of reality in Jainism has no defects provided it is clearly understood. Nature of relation of an entity The nature of an entity is also a controversial point among the philosophers. For instance, the Naiyayikas, the extreme realists, think that relation is a real entity. According to them, it connects the two entities into relational unity through conjuntive relation . (samavaya sambandha). Samavaya is said to be eternal, one, and allpervasive, 51 The Vedantins and the Buddhists, the idealists, are against the view of Naiyayikas. The Buddhists assert the subjective view of relations. A relation, according to Dharmakirti, is a conceptual fiction (sambandhah kalpanakrtah), like universal, and hence it is unreal.52 He also rejects the two possible ways of entertaining a relation in universal. They are dependence (paratantra sambandha) and interpenetration (rupaslesa sambandha). 53 On the other hand, the Jainas, on the basis of non-absolute standpoint, try to remove the extreme externalism of the Naiyayikas and the extreme illusionism of idealism of Buddhism and Advaitism. They maintain that a relation is a deliverance of the direct and objective experience. Relation is not merely as inferable but also as an indubitaly perceptual fact. Without recognising relation, no object can be concrete and useful and atoms would be existing unconnected.54

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TULSI-PRAJNA As regards the rejection of two possible ways of relation, the Jainas says, that they should not be rejected. For, paratantyasambandha is not mere dependence, as the Buddhists ascribe, but it unifies the entity. Rupaslesa is also untenable for this purpose.55 28 The two points are here to be noted the first is that, according to Jainism, the entity never lose their individuality. They make internal changes having consistent internal relation with the external changes happening to them. In adopting this attitude the Jainas avoid the two extremes of the Naiyayikas, 'externalism and the Vedanin internalism'. Another point is that the Jainas consider relation to be a combination of the reality in it as something unique or sui-generis (jatyantara). It is a character or trait in which the natures of reality have not totally disappeared but are converted in to a new form. For instance, nara-simha is a combination of the units of nara and simha. They are neither absolutely independent, nor absolutely dependent, but are indentity-in-difference. Hence the Jainas are of view that relation is the structure of reality which is identity-indefference.56 Conclusion From these comments we may conclude that : (i) Arthakriya is the essence of Syadvada conception. According to Jainism, the arathakriya is possible in only the dynamic (parinami) substance. (ii) The nature of reality is universal-cum-particular; and the nature of relation of an entity is deliverence of the direct and objective experience. (iii) There is neither self-contradiction nor any other defect which the Buddhist philosophers tried to point out in Jaina conception of reality. References : 1. Utpadavyayadhrauvyayuktam sat, Tsu. 5.30; Saddravyalaksanam, Tsu. 5.29; Ganaparyayavaddrayyam, Tsu. 5.38. See for explanations the Tattvarthavartika of Akalanka. 2. P.P. 258. also see the Darsana aura Cintana, Khanda, 9, P. 163. Atho Khalu davvamao davvani gunappagani bhanidani. -Pravacanasara, 119. 3. Pravacanasara, Jayasena's commentary, p. 121. 4. Sanmati Tarka Prakarana, 2.9-14. 5. Gunabhavadayuktiriti cet; na; arhatpravacanahrdayadisu gunaopadesat; guna eva paryaya iti va nirdesah; visesananupapattirar

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Vol. XXI, No. 1 29 thabhedaditi cet; na; matantaranivrttyarthatvat. Tattvartha Vartika, 5.37. 2-4. 6. Nayaya Kumauda Cand. p. 363. 7. Atmamjmamsa, 59-61. quoted in Pramana Vartika Svavsti Tika by Karnagomin, p. 333; Durvekamisra quotes one more karika in the Hetubindutikaloka, p. 371. Na nasena vina soko not padena vina dhsti". Sthiya vina na madhyasthyam tasmat vastu tryatmakam. 8. Laghiyastrya, 30 Pramanamsmamsa, p. 24. 9. Dravyasabdena dravati paryayena gacehati ti vutpatya dharmi parinaminityo vivaksitah. Paryayasabdena ca parisamanta detyeti dravyamiti vyutpatyadharmab, Hetubindutikaloka, p, 337. 10. Tattvasangraha, Atmapariksa. I utilized its English translation in the article. 11. Hetubindutika, p. 98. 12. Yo yatraiva sa tatraiva yo yadaiva tadaiva sah, Na desakalayor vyaptir bhavanamiha Vidyate. Quoted in the prameyaratnamala, p. 4. See Jaina theory of knowledge and reality. Also see the VIII chapter of the Tattva sangraha. 13. See Tattvasangraha, 340-346. Also see, HBT. p. 813. 14, Siddhi Viniscaya, 3.11-12. Also sec Vyayakumudacandra, p. 379. 15. Hetubindutikaloka, p. 373-74. 16. Ibid. p. 374. 17. Ibid. p. 374. 18. Ibid p. 374. 19. Tattvasangraha, introduction, p. 1. 20. Uttaradhyayana, 20, 15; 23. 28; 26. 90 28. 16: Bhagawati. 73. 209; Dasvai. 4. etc. 21. Tattvasangrha, 352. 22. Ibid. 336-349. 23. Nanvanekatmakam vastu yatha mecaka.atnavat, Prakrtyaiva sadadinam ko virodhastatha sati. -Tattvasangraha, 1709. 24. Tasu tasu hyavasthasu sa evayam nara. iti anuvrttipratyayahetor naratva jaterurdhvatasamanya sabdabhilapyastasu cavasthasu. Hetubindutikaloka p. 343. cf. Paraparavivartavyapi dravyam urdhvta madiva sthasadisu, Pramana Mimassa. 4. 5. Ekasmin dravye kramabhavinah parinamah paryayahatmani harsavisadivat, ibid., 4. 8. 25. Tiryakasamanyavyavstti pratyayaheto-Hetubindutrkaloka, p. 343. cf.

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TULSI-PRAJNA Sadrsaparinamastiryaka khandamundadisu gotvavat. ---Pramana Mimarsa, 4. 4. 26. Arthantaragato visadrasaparinamo vyatireko go-mahisadivat, p. 4. 9. 27. Pramana Vartika, Svavytti Tika, p. 333; Hettubindutikaloka, p. 369, etc. 28. Hetubindutika, p. 98. 29. Tattva Sangraha, 313-315; also see, Hetubindulika, pp. 98. 30. Tattvasangraha Panjika, p. 487. 31. Sa eva ghatadirbhava yadi patadinabhavena yaditulyatvam tena vih nah syat. tadayam ghato'yam ca pata iti patadirbhyo ghatadirbhinno na siddhyet, svarupavat. bhidyate tasmadvisesatmaka tvamapi siddham-TSP. 487. 32. Tattva Sangraha, 1712-13. 33, Anyatha hi na sa buddhirbalibhugdasanadisu. Vartate niyata tvesa bhavesveti kim kstam. Sarupyanniyamo'yam cet samanyam ca tadeva nah.. Svabhavanugatasaktiranenaivopavarnita. Atyantabhinnata tasmadghatate naiva kasyacit. Sarvam hi vasturupena bhidyate na parasparam. - Tattva Sangraha, 1714-16. 34. Ibid. 35. Ibid. 1720-1721. 36. Madhyamika Karika, 45-46. 37. Pramana Vartika, 1-183. 38. Ibid. 1. 184-185. 39. Athotpadavyayadhrauvyayuktam yattatsadisyate. Esameva na satvam syat etadbhavanhiyogatah. Yada vyayastadasatvam katham tasya pratiyate. Purvam pratite satvam syat tada tasya vyayah katham...... Pramanavartikalankara. p. 142. 40. Hetubindutika, p. 233. 41. The Jaina Philosophy of Non-Absolutism, p. 4. . 42. Nyayaviniscaya, 117-18. 43. Anekantajaya, Pataka, vol. 1. p. 72. 44. Nyaya Kumuda Canda, p. 369; Anekanta Pravesa Tika, p. 15. 45. Nyayaviniscagavivarana, vol. 2. p. 233. 46. Nyayaviniscayavivarana, vol. 2, p. 233. 47. Purva paksamavijnyanaya dusko'pi vidusakah, Nyayaviniscaya vivarna, vol. 2, p. 233. 48. Nyayaviniscaya, 2. 204-5. Likcwise at onother place. Akalanka, commenting on the Buddhist Acaryas, especially

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Vol. XXI, No. 1 Dharmakirti says: Dadhyadau na pravartete Buddhah tadbhuktye janah. Adrasyam saugatim tatra tanum samsankamanakah. 49. Nyayayiniscayavivarana, pt. ii. p. 172. 50. Pramana Sangraha, p. 115-115. 51. Tarkabhasa, pt. 1. p. 5. 52. Pramanavartika. p. 3. 237. 53. Nyayakumudacanda, p. 305. 54. Jaina Theory of Reality and Knowledge. 55. Nyayakumudacanda, p. 307. 56. Jaina theory of reality and knowledge, p. 233. -Head of Dept. of Pali & Prakrit, Nagpur University, Nagpur.

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THE VITAL FORCE Dr. Parmeshwar Solanki (i) Thoughtfulness The thought is a dynamic force. Our mind sends forth vibrations of thought just like the vibrations of light and heat. We are always sending off these vibrations, They travel through ether and travel at such an high speed that the longest distance is almost immaterial to them. Though in the case of an ordinary person these thought vibrations are feeble and scattered. They are lost in the surrounding atmosphere and produce no effect anywhere. But when systematically trained and utilized, manifests great dynamic energy. The training of thought chiefly consists in concentrating our thought waves and sending them out with a force of will. It is rather spiritual phenomenon. It is weak or strong according to the strength of the soul. We lose our spiritual energies when directed towards sensualism or self indulgence in regard to food, drink and sexual enjoyment. On the other hand our soul gains power if we check our desires by exercising strict self-control and direct our energies towards higher goals. A still mind is not an empty mind. If one does not know what to do and starts thinking, the sensory deprivation caused by closing the eyes and ears can only be uncomfortable at the best and can, at worst, even cause uncontrolled fantasies. So, to get appreciable results one should begin after acquiring some concentration.1 Concentration and thought control would be found inconvenient in the beginning, The first step towards concentration requires your mind to be fixed on a given subject so that it does not wander away. For this purpose the following practice is found useful. In the night when you have retired to your bed, place yourself in a comfortable position and begin a mental review of your doings during the preceding day. Begin from the morning, from your getting up from the bed. Picture clearly in your mind everything you did or happened to you, or you witnessed in the proper order. Let all the scenes of the day pass before your mind's eye vividly. At first you will be able to recall only the broader events, but gradually you will be able to recollect every thing in the minute details,

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34 TULSI-PRAJNA There is a risk of your falling asleep in the middle of your practice. So if you cannot avoid it, you may keep sitting in a chair, instead of lying in the bed. When you review only the boarder events you can finish in a short time, but it would take longer time when you go into details. For concentration purpose, both are of equal value, since you are simply to keep your attention fixed on the passing chain of the events. But going in to details is a good exer. cise for memory also. So the length of the practice depends on the time at your disposal. Secondly, you are required to fix your mind on a single point instead of a subject. This is a difficult task for random thought arise and fantasies come to notice. These thoughts arise in the mind itself and not come from outside. We are taught how to move and behave in the external world, but we are never taught how to be still and examine what is within ourselves, when it is a universal require. ment of tbe human body.2 It is like a person who uscs a large can to put his garbage in day and night. After doing many years of this, a visiter tells him that he has some precious diamonds at the bottom of the can. The person : begins to search for these diamonds, but as he puts his hand in, he finds garbage and no diamonds. Again he looks for the diamonds and fails. So becoming despondent, he withdraws. But he never discontinues to pour more grabage in that can * Similarly what ever you have stored in the mind will be seen when * you start thinking. Due to the imbalance of Phlegm in the body or to the predominance of Tamas (a) in the mind one experiences all kinds of Pains and Pangs, sorrows and greets and fears and other obstructions, which can only be overcome through patience and regular practice.* Now begins the stage of visualisation. As soon as one withdraws from the thought of the environment as well as the sounds and sights, he becomes aware of his/her body and if the body has not been cleansed and clothing is incorrect he begins to feel an itch Then he wonders like a blindman who was left in a room, after a chemical spray on his body, to find the door by touching the walls. He goes * around and around in the room but itching causes him to scratch and he misses the door. So cleanliness, posture, fixed time and order in all matters is a great help in keeping the mind free of confusion for the whole of the body is in the mind, but the whole of the mind is not in the body.

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Vol. XXI, No. 1 35 (i) Habit of visualisation Visualisation is the faculty of our mind that enables us to see through our mind's eye. Every one has got this faculty in an underdeveloped form. Ordinarily the forms of things come to our mind only for a moment and then they vanish. But by training in concentration, we can fix our mind for a long time on a single image and can see it vividly with our eyes closed as if we are seeing the actual object itself." For the practice, take a picture of some holy personage or any beautiful object that appeals to you and fix it before you. Look at it fixedly for a moment and then close your eyes and reproduce the picture before your mind's eye. At first it will come in flashes, that is, it will appear for a while and then vanish. Gradually it will get fixed by practice. You simply try to fix your mind on the image with in. Besides this regular practice you should cultivate the habit of visualisation. See a thing clearly and then taking your eyes off, visualise it with your eyes closed or open. Do this with the words of the book you read and pictures you handle and with the faces of your friends and dear ones. On a few days of practice you will find that images of certain objects you can reproduce very vividly. The practice is becoming easier to you and you are learning to observe things more minutely as well as developing a faculty that is pregnent with vast possibilities." When we achieved this stage we can produce many objective spiritual phenomenan and can have many similar subjective experiences. For example, you can influence other people from a distance, without their knowledge. You can make other people see the object you are visualising. This is called Projecting, that is, you can project your mental visions before others who will take them for real objects. But these are no real material objects. They are merely thought-images which exist only in the minds of the spectators, is clear from the fact that such objects can not be photographed. The art of projecting will give you a power, that will enable you to bend other people's mind to your purpose, you can develop it and the progress in it would encourage you to persevere on with the practice. .

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36 TULSI-PRAINA (lli) Clairvoyancy and Telepathy Clairvoyance and Telepathy or the sixth sense develop through deep meditation and close hearty relationship. Clairvoyance is the faculty of seeing things hidden from the eyes or kept at a distant place and telepathy is to read other people's thoughts. It is a difficult art to master completely. But its elementary stage where we can feel the impalses of those around us and can percieve their thoughts in fragments is comparatively easy and every one can acquire so much skill by practice. One can order to a certain person to do a certain thing by his concentrated thought force, However he may find some difficulty when the person concerned is deeply obsorbed in some thing of his interest or doing some kind of practice or repeating some type of exercise. It is rather reciprocal phenomenon, Ordinarily your mental suggestions backed by your concentrated will-power will be impressed on his/her sub-concious mind and he or she would be compelled to obey your command. Another notable phenomenon of clairvoyance is seeing an astral body of the dear one. It so happens when a person is undergoing some serious trouble or calamity such as death occurs, his relatives living at distant place see his astral body and they may even talk or enioy with her/his phantom. Similarly one may be worried without knowing the reason when his/her dear one is undergoing some suffering at a distant place and afterwardn he/she knows the reason.' to be continued

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Vol. XXI, No. 1 References: 1. "When we popularly use the word concentration, we sometimes imply a sense of effort to think or analyze, a process that may even sound a little stressful. However, the word concentration, as we mean it here, certainly does not implys effort, tension or mental strain-it simply means 'focused attention." 37 -Swami Rama in Meditation and its practice, Honesdale, Pennsylvania, 1992, pp. 46-47. 2. Very little of the mind is cultivated by our formal education system. The part of the mind that dreams and sleeps, the vast realm of the unconscions, which is the reservoir of all our experiences, remains unknown and undisciplined, it is not subject to any control. -Ibidem, pp 9 3. The data obtained from experimental studies on yogic meditation show a decrease in oxygin, consumption, a decrease in carbon dioxide elimination, a decrease in basal metabolic rate, diminished heart rate and respiration, production of alpha rhythm in E.E.G. and increased galvanic skin resistance. All these observations suggest that yogic meditation leads to a hypometabolic mental relaxation produced in the person as a result of meditation. -Dr. Jaggi, O.P.-Mental tension and its cure, Delhi, 1986, pp. 142. 4. The lower form of will is desire. The higher form of will is love. It is the love that subdues passions and other sensuous appetites and wins the freedom from the shackness of matter. -Swami Sundrarachaitanyananda, Sound from the Silence, Rajahmundry, Pp, 5/15. 1985, A person 5. To see is one thing, to picture or visualize is another. can see things only when his eyes are open, and when his surroundings are illuminated; but he can have pictures in his mind's eye, when his eyes are shut and when the world is dark. Similarly he can hear music only in situation in which other people could also hear it; but a tune can run in his head, when his nighbour can hear no music at all. -The Concept of Mind by Gilbert Ryle, Penguin Books, 1990 pp. 232-33.

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38 TULSI-PRAJNA 6. Also see focUTT by Swami Ram (fertuit#T)-Reproduced in Swami Ram : Life & Philosophy by Kelakar, R.S., Allahbad, 1993, pp. 229-257. 7. The British Society for Psychical Rescarch has collected thousands of such cases and they have been thosoughly investigated. ---Editor Tulsi Prajna JVBI, Ladnun--341306

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