Tulsi Prajna 1995 07

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524584/1

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- tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal -traimAsikI pUrNAGka-94 jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU-341306 Jain Vishva-bharati Institute, Ladnun-341306 in Education International

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tulaso prajJA TULSI PRAJNA pUrNAGka-94 anusaMdhAna-traimAsikI Research Quarterly JAIN VISHVA-BHARATI INSTITUTE RESEARCH JOURNAL - Vol. XXI July-September, 95 No.2 Jain Vishva-bharati Institute, (Deemed University), Ladnun-341 306 (Raj.) INDIA

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Vol. XXI vol. XXI lay September 1935 July-September, 1995 No. 2 No. 2 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, Ladaun-341 306. Published by Parmeshwar Solanki for Jain Vishva-bharati Institute, Deemed University, Ladaun-341 306 and printed by him at Jain Vishva-bharati Press, Ladnun--341 306. Published on 27.11.95 Editor Dr. Parmeabwar Solanki

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anukramaNikA/Contents 115 127 135 159 187 1. brAhmaNoM kI dArzanika mAnyatAeM rAjIva kumAra, AnaMda kumAra 2. mAnatuMga : bhaktAmara stotra prakAzacandra jaina 3. harikezIya AkhyAna sAdhvI saMcitayazA 4. upaniSad aura AcArAMga harizaMkara pANDeya 5. sArasvata vyAkaraNa meM samAsa ___ lajjA paMta 6. paJcasaMdhi kI jor3a muni zrIcaMda 'kamala' 7. dAmpatya jIvana aura uttaradAyitva Ara0 ke0 ojhA 8. saMgharSa nirAkaraNa baccharAja dUgar3a 9. prakIrNakam 1. jaina darzana nAstika nahIM hai| 2. zrI vinayavijayopAdhyAya viraciva kaNikA 3. 'saMbodhi' meM alaMkAra 4. kathAnaka-rUr3hiyoM ke Aloka meM saMskRta-prAkRta 5. marumaNDala kI dhArA nagarI-bhInamAla 10. pustaka-samIkSA English Section 11. Dr. S. Radhakrishnan Rajendra Prased 12. Jain Conception of Universe ___ Ch. Lalitha 13. Some Merits of Katantra Vrashabh P. Jain 14. Fffects of Science Teaching on Social Values Suresh C. Jain 15. Magadhi Passages in Prakrit Grammar Jagat Ram Bhattacharya 16. Status of Women and Girl-Child Adil Datta Mishra 205 209 215 223 229 231 55

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buddhayuga meM brAhmaNoM kI dArzanika mAnyatAeM DA0 rAjIva kumAra evaM zrI AnandakumAra buddha yuga meM vaidika dharma tathA darzana apanA pravAha banAe hue the| brAhmaNoM dvArA vaidika maMtroM kA svAdhyAya, pravacana aura bhASaNa kiyA jAtA thaa| isakI puSTi bhagavAna buddha tathA prokta, ambaddha, vAziSTa aura bAvAri ke ziSyoM Adi ke sAtha hue vArtAlApa se hotI hai--- 'jo tere pUrva ke RSi maMtroM ke kartA, maMtroM ke pravaktA, jinake purAne mantrapATha ko isa samaya brAhmaNa gIta ke anusAra gAna karate haiM, prokta ke anusAra pravacana karate haiM, bhASita ke anusAra anubhASaNa karate haiM, svAdhyAyita ke anusAra svAdhyAya karate haiM, vAcita ke anusAra vAcana karate haiM, jaise ki---aTThaka, vAmaka, vAmadeva, vizvAmitra, yamadagni, aMgirA, bhAradvAja, vaziSTa, kazyapa, bhRgu' / isa samaya Rgveda ke devatAoM kI upastutiyAM tathA AhvAna bhI kiye jAte the--- 'hama indra ko AhvAna karate haiM, IzAna ko AhvAna karate haiM, prajApati ko AhvAna karate haiM, brahmA ko AhvAna karate haiM, mahaddhi ko AhvAna karate haiM, yama ko AhvAna karate haiM / kintu bahusaMkhyaka brAhmaNa yajJa meM vizvAsa rakhate the| ve aneka prakAra ke yajJoM kA anuSThAna karate the--azvamedha , puruSamedha, sammApAsa, vAjapeya yajJa, ityAdi / piTaka sAhitya meM buddha ke samakAlIna aneka brAhmaNoM ke yajJoM kA varNana kiyA gayA hai / mahAyajJoM meM gAya, vRSabha, bachar3e, bachiyAM, bakare, bher3a, sUara, ghor3e, hAthI Adi pazuoM kI bali dI jAtI thii| yajJoM kA anuSThAna kAphI dhUmadhAma se kiyA jAtA thaa| bAhara se vidvAn brAhmaNa yajJa meM zAmila hone ke lie AmaMtrita kiye jAte ___ jIvana kI vyAvahArika upayogitA se zUnya atyanta krAMtimayI aneka dArzanika dhAraNAeM isa yuga meM pracalita thIM, jinakA varNana 62 mithyA dhAraNAoM ke rUpa meM tripiTaka meM kahIM saMkSepa se aura kahIM vistAra se AyA hai| 'brahmajAlasutta' ina saba dhAraNAoM kA sarvottama vizleSaNa prastuta karatA hai| buddha ke samaya meM brAhmaNoM meM pracalita 62 mithyA dhAraNAoM meM se aThAraha pUrvAntakalpita arthAt loka aura AtmA Adi ke saMbaMdhI tathA 44 aparAntakalpita arthAt loka aura AtmA ke anta saMbaMdhI thiiN| khaNDa 21, aMka 2

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(ka) pUrvAntakalpita dhAraNAeM pAMca matoM meM vibhAjita kI gaI haiM(1) zAzvatavAda (2) nityatA-anityatAvAda (3) sAnta-anantavAda (4) amarASikSepavAda, tathA (5) akAraNavAda yA adhItyasamutpAda / inameM se zAzvatavAda, nityatA-anityatAvAda, sAntaanantavAda aura amarAvikSepabAda ina cAroM matoM meM se pratyeka kA prAmANatva cAra dhAraNAoM se aura antima akAraNavAda kA prAmANya do dhAraNAoM se kiyA jAtA thaa| inhIM 18 (aThAraha) dhAraNAoM se pUrvAntakalpita mata bhinna-bhinna rUpa se nirdiSTa hote the| zAzvatavAda kA mUla siddhAMta thA 'AtmA aura loka nitya, apariNAmI, kUTastha aura acala haiM / prANI calate-phirate, utpanna hote aura marate haiM, kintu astitva nitya hai / 'yaha mata cAra dhAraNAoM para avasthita thA 1. citta ke samAdhi lAbha karane para janmajanmAntara kI smRti hotI hai| 2. eka saMvartavivarta se lekara dasa saMvarta-vivarta taka samAdhi meM apane janma-janmA ntara kI smRti hotI hai / / 3. dasa saMvarta-vivarta se lekara bIsa saMvarta-vivarta yA cAlIsa saMvarta-vivarta Adi taka apane janma-maraNa kI smRti hotI hai / 4. tarka ke AdhAra para / nityatA-anityatAvAdI brAhmaNa ve the jo AtmA aura loka ko aMzata: nitya aura aMzataH anitya mAnate the| aisA cAra vastuoM ke kAraNa thA1. citta ke samAdhi prApta karane para manuSya apane pahale janma ko smaraNa karatA hai, usase pahale ko nhiiN| vaha aisA kahatA hai-jo brahmA, mahA-brahmA hai jisake dvArA hama nirmita kie gae haiM. vaha nitya, dhruva, zAzvata aura apariNAma dharmI hai aura brahmA ke dvArA nirmita kie gae hama anitya, adhruva, azAzvata, pariNAmI aura maraNazIla haiN| 2. samAdhi meM pUrva janmoM kI smRti ke phalasvarUpa AtmA krIDApradUSika devoM ko cyuta hotA huA dekhatI hai aura jo aisA nahIM hai unako acyuta dekhatI hai-isa prakAra kI anubhUti hotI haiM arthAt AtmA aura loka aMzataH nitya aura aMzata: anitya 3. isI prakAra manaH pradUSita devoM ko cyuta hotA huA dekha aura unase viparIta ko acyuta dekha uparyukta prakAra kI anubhUti hotI hai / 4. tarka ke dvArA isa prakAra kA nizcaya ki ye cakSu, zrotra, nAsikA, jihvA tathA zarIra anitya aura adhruva hai aura yaha jo mana, citta athavA vijJAna hai, vaha nitya aura dhruva hai| sAnta-anantavAda meM vizvAsa karane vAle mAnate the ki loka sAnta hai aura paricchinna bhI, sAnta aura ananta, paricchinna aura aparicchinna tathA na sAnta na ananta, 116 tulasI prahA

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na paricchinna aura na aparicchinna hI / aisA ve cAra dhAraNAoM ke AdhAra para kahate 1. samAhita citta meM isa prakAra ke bhAna hone se ki loka sAnta hai, paricchinna hai / 2. aisA bhAna hone se ki loka ananta hai, aparicchinna hai / 3. aisA bhI mAna hone se ki loka Upara se nIce kI ora sAnta tathA dizAoM kI ora ananta hai / 4. tarka se vinizcaya dvArA ki loka na sAnta hai na ananta / amarAvikSepavAdI ve the jo kisI prazna kA uttara pUche jAne para koI nizcita uttara hI nahIM dete the / amarAvikSepavAdI nAma isalie par3A kyoMki amarAvikSepa nAma kI choTI-choTI machaliyAM hotI haiM jo bahuta phisalane vAlI aura caMcala hone ke kAraNa hAtha meM nahIM AtI aura inhIM machaliyoM ke samAna amarAvikSepavAdI ke siddhAMtoM meM bhI koI sthiratA nahIM thI / 'yaha bhI maiMne nahIM kahA- vaha bhI maiMne nahIM kahA - anyathA bhI nahIM, aisA nahIM hai - yaha bhI nahIM, yaha bhI nahIM kahA- aisI unakI vibhramakAriNI buddhi rahatI thI / isake lie unake pAsa cAra AdhAra bhI the * 1. samyak jJAna nahIM hone se asatya bhASaNa ke bhaya se vaha na yaha kaha sakatA hai ki 'yaha acchA hai' aura na yaha ki 'yaha burA hai / ' 2. asatya bhASaNa karake anarthaM sampAdana karane ke bhaya se vaha praznoM ke pUche jAne para kucha nizcita bAta nahIM kahatA / 3. samyaka jJAna nahIM hone se adhika kuzala zAstrArtha karane vAloM se Darakara kucha nizcita uttara nahIM detA / 4. vaha svayaM jAnatA hI nahIM ki paraloka, aupapAtika deva aura sukRta tathA duSkRta karmoM ke vipAka hai athavA nahIM, ataH vaha koI nizcita uttara hI nahIM detA / akAraNavAvI yA adhItyasamutpannavAdI ve the jo mAnate the ki loka aura AtmA na zAzvata hai aura na azAzvata, na svayaMkRta hai aura na parakRta, balki binA hI kisI kAraNa ke utpanna hai, adhItyasamutpanna hai, aura aisA do dhAraNAoM se 1. asaMjJitva nAma ke deva jaba saMjJA ke utpanna hone se isa loka meM zreSTha puruSoM ke rUpa meM janma lete haiM to samAhita citta hone para ve saMjJA ke utpanna hone ko smaraNa karate haiM, usake pahale nahIM / ve aisA kahate haiM---AtmA aura loka akAraNa utpanna hue haiM / so jaise hama pahale nahIM the, hama nahIM hokara bhI utpanna ho gae / 2. tarka ke AdhAra para / (kha) aparAntakalpita dhAraNAeM mukhyatayA pAMca bhAgoM yA matoM meM bAMTI gaI haiM1. marane ke bAda AtmA kA saMzitva pratipAdana karane vAlA vAda / 2. asaMjJitva pratipAdana karane vAlA vAda | 3. naiva saMjJitva naiva asaMjJitva vAda | 4. ucchedavAda | 5. duSTadharma nirvANavAda / khaNDa 21, aMka 2 117

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inameM se prathama mata 16 dhAraNAoM se, dvitIya mata 8 dhAraNAoM se, tRtIva mapta bhI ATha dhAraNAoM se, caturtha mata sAta dhAraNAoM se aura pAMcavAM mata pAMca dhArAoM se pratipAdita kiyA jAtA thaa| "marane ke bAda AtmA rUpavAn, rogarahita, aura saMjJA-pratIti ke sAtha rahatA hai / arUpavAn aura rUpavAn AtmA hotA hai, na rUpavAn na arUpavAn AtmA hai, AtmA sAnta hotA hai, AtmA ananta hotA haiM, AtmA na sAnta aura na ananta hotA hai, AtmA ekAntavAdI saMjJI hotA hai, AtmA nAnAtmasaMjJI hotA hai, AtmA parimita saMjJA vAlA hotA hai, AtmA aparimita saMjJA vAlA hotA hai, AtmA bilakula zuddha hotA hai, AtmA bilakula duHkhI hotA hai / AtmA sukhI aura duHkhI hotA hai, AtmA sukha aura duHkha se rahita hotA hai, AtmA aroga aura saMjJI hotA hai|" inhIM 16 kAraNoM se marane ke bAda AtmA saMjJI rahatA hai, isa mata kI puSTi hotI hai| "marane ke bAda AtmA asaMjJI rahatA hai" isa mata kI ATha dhAraNAeM thIM-'marane ke bAda AtmA asaMjJI, rUpavAn aura aroga rahatA hai, arUpavAn, rUpavAn aura arUpavAn, na rUpavAn na arUpavAn, sAnta, ananta, sAnta aura ananta, na sAnta aura na ananta / ' uparyukta donoM matoM kI ATha-ATha dhAraNAoM meM se pratyeka ko kramazaH vikalpa ke sAtha-sAtha rakhakara "marane ke bAda AtmA naiva saMjJI "naiva asaMjJI rahatA hai" aisA mAnane vAle bhI apane mata kI puSTi ke lie ATha dhAraNAoM kI udbhAvanA kara lete the / ucchedavAdiyoM kI sAta dhAraNAeM thIM jinake kAraNa ve AtmA ke uccheda kA upadeza dete the1. yathArtha meM yaha AtmA cAra mahAbhUtoM se banA hai aura mAtA-pitA ke saMyoga se utpanna hotA hai, isalie zarIra ke naSTa hote hI yaha AtmA bhI bilakula samucchinna ho jAtA hai| 2. anya vaha AtmA hai jo divya, rUpI, kAmAvacara loka meM rahane vAlA tathA bhojana khAkara rahane vAlA hai / vaha sat AtmA zarIra ke naSTa hone para ucchinna aura vinaSTa ho jAtA hai| 3. anya vaha AtmA divya, rUpI, manomaya, aMga-pratyaMga se yukta aura hInendriya hai| ' vaha AtmA zarIra ke naSTa hone para naSTa ho jAtA hai| 4. anya vaha AtmA hai jo sabhI taraha ke rUpa aura saMjJA se bhinna, pratihiMsA kI saMjJAoM ke asta ho jAne se nAnAtma saMjJAoM ko mana meM na karane se ananta AkAza kI taraha ananta AkAza zarIra vAlA hai| vaha sat AtmA bhI zarIra ke sAtha hI ucchinna ho jAtA hai / 5. anya hai vaha AtmA jo vijJAna zarIra vAlA hai aura zarIra ke sAtha hI vaha bhI - ucchinna hotA hai| 6. anya hai vaha AtmA jo akiMcana zarIra vAlA hai aura vaha sat AtmA bhI zarIra __ ke sAtha hI ucchinna hotA hai / 7. anya hai vaha AtmA jo zAnta aura praNIta naiva saMjJAna saMjJA hai aura vaha bhI tulasI prajJA

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zarIra ke sAtha hI uccheda ko prApta hotA hai / dRSTa- dharma - nirvANavAdI mAnate the ki prANI kA isI saMsAra meM dekhate-dekhate nirmANa ho jAtA hai aura aisA pAMca kAraNoM se hotA hai bhoga bhogatA hai, 1. cUMki yaha AtmA pAMca kAma-guNoM meM phaMsakara sAMsArika isalie isI saMsAra meM vaha nirvANa prApta kara letA hai / 2. yaha AtmA kAmoM se pRthak rahakara prathama dhyAna ko prApta kara viharatA hai, isalie isI janma meM vaha nirvANa pA letA hai / 3. vitarka aura vicAroM ke zAnta ho jAne se dvitIya dhyAna ko prApta kara yahAM nirvANa prApta kara letA hai / 4. upekSAyukta, smRtivAn aura sukhavihArI hote tIsare dhyAna ko prApta ho yahIM nirvANa ko prApta kara letA hai / 5. yaha AtmA sukha aura duHkha ke naSTa hone se, saumanasya aura daurmanasya ke asta ho jAne se cauthedhyAna ko prApta kara yahIM nirvANa prApta kara letA hai / buddhayugIna brAhmaNa inhIM bAsaTha dArzanika dhAraNAoM meM phaMse duHkha aura vedanAoM ke anta ko nahIM samajha pA rahe the| aisA jJAta hotA hai / pAda-TippaNI 1. dIghanikAya - ambaTTa sutta, tevijja sutta, ityAdi 2 . vahI vijja sutta 3. saMyukta nikAya (mUla) I pR. 76; aMguttara nikAya II pR. 42 sutta nipAta-brAhmaNa dhammika sutta 4. dIghanikAya (mUla) I pR. 109; aMguttara nikAya I pR. 41; saMyukta nikAya I pR. 70; suttanipAta 2.7,3.4,5.1 5. dIghanikAya pR. 48 6. vahI pR. 1-14 khaNDa 21, aMka 2 - e-17, magadha vizvavidyAlaya bodhagayA (gayA) 824234 119

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mAnatuga : bhaktAmbhara stotra [ka] DaoN. prakAzacandra jaina mAnatuMga kA koI prAmANika jIvanavRtta nahIM miltaa| mile bhI kaise, sAhitya ke itihAsa meM eka-do nahIM, bIsa-paccIsa mAnataMga pAe jAte haiN| eka vidvAna ne kahA ki bhaktAmbhara stotra ke karttA to mAnatuMga sUri haiN|' para IsA kI pahalI sadI se 13 vIM sadI taka hI dasa mAnatuMga sUri mila ge| aba kaise patA cale ki inameM se bhaktAmbhara stotra ke racayitA kauna se haiM / ' upalabdha granthoM meM jahAM unake jIvanavRtta kA ullekha hai, vahAM bhI koI unheM zvetAmbara mahAkavi batAte hue bAda meM digambara dIkSA lekara guru ke Adeza se bhaktAmbhara racane kI bAta kahatA hai| to koI unheM kAzI ke seTha dhanadeva kA putra batAte hue, pahale digambarI aura bAda meM zvetAmbarI dIkSA lekara bhaktAmbhara kI racanA kI bAta kahatA hai| jabaki eka ullekha unheM brAhmaNa kavi batAtA hai, jo bAda meM vibhinna parivartanoM ke pazcAt digambara sAdhu ho gae the tathA unhIM ne bhaktAmbhara stotra kI racanA kii| jo bhI ho, pratibhA, kavitva aura bhakti kI koI jAti nahIM hotii| mAnatuMga ke samaya aura racanAoM ko lekara bhI kucha kama matabheda nahIM hai| logoM ne IsA kI tIsarI sadI se lekara gyArahavIM sadI taka alaga-alaga unakA samaya mAnA hai / para tathyoM kI kasauTI para kasane se patA calatA hai ki unakA samaya IsA kI 7 vIM sadI kA madhya bhAga honA caahie| prakhyAta itihAsavidoM aura samIkSakoM ke kathana se bhI isI bAta kI puSTi hotI hai| unakI racanAoM ke sambandha meM bhI kucha loga bhaktAmbhara stotra ko hI unakI eka mAtra kRti mAnate haiN| to kucha bhayahara stotra namiUNa stotra parameSThI stavana ko bhI unakI racanA batAte haiN| ina bAtoM kA yuktisaMgata samAdhAna to, isa viSaya para pUrNa zodha hone para hI diyA jA sakatA hai| yahAM to bhayahara-stotra para thor3A sA prakAza DAlate hue mukhyataH bhaktAmbhara stotra ke sambandha meM hI carcA kI jA rahI hai| bhayahara stotra ___ yaha prAkRta bhASA meM ikkIsa yA tevIsa padyoM kI bhagavAna pArzvanAtha kI stuti se sambaddha racanA hai| jise AcArya caturvijaya ne sampAdita karake ahamadAbAda se prakAzita jaina stotra sandoha dvitIya bhAga meM saMkalita kiyA hai| isameM ATha bhayoM kA varNana hai, jinakA bhaktAmmara stotra meM varNita ATha bhayoM se kAphI sAmya hai| vaNa 21, baMka 2 121

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bhaktAmbhara stotra " bhaktAmbhara" zabda se prArambha yaha stotra 'bhaktAmbhara stotra' ke nAma se prasiddha AdinAtha ( RSabha ) stotra kahalAtA hai| vaise isameM kahIM bhI kisI tIrthaMkara vizeSa ke saMbaMdha meM koI spaSTa saMketa nahIM milatA / " phira bhI isameM prayukta yugAdI prathama jinendra tathA Adya zabdoM" ke kAraNa ise AdinAtha stotra kahate haiM / para yadi prathamaM jinendra kA artha jinendroM (arahantoM) meM pramukha tIrthaMkaradeva mAna leM, va 'yugAdI' kA artha tIrthaMkara ke janma se prArambha honA mAna leM to yaha sAmAnyataH sabhI tIrthaMkaroM yA jinendroM kI stuti hai / isake zlokoM kI saMkhyA ko lekara bhI mataikya nahIM hai / digambara sampradAya meM inakI saMkhyA 48 mAnI gayI hai / " jabaki zvetAmbara sampradAya meM 32 se 35 taka cAra pratihAyoM ke varNana sambandhI cAra zlokoM ko chor3akara unakI saMkhyA 44 hI mAnI gaI hai| hAlAMki zvetAmbara saMpradAya meM bhI pratihArya mAnya haiN| kalyANa maMdira stotra jo zvetAmbara saMpradAya dvArA bhI mAnya hai usameM bhI zloka saMkhyA to 44 hai para usameM bhI AThoM pratihAryoM kA varNana milatA hai| yahI nahIM phAlguna zuklA 6 vI ni. saM. 2486 ke jaina mitra meM ina 48 se bhI bhinna, 4 zloka aura chape the, para ve mAnatuMgAcArya kRta nahIM hai / " kaTAriyA bandhu ko inase bhI alaga eka guTake meM 4 zloka aura mile haiM para ve bhI mAnatuMgAcArya kRta pratIta nahIM hote vistRta khoja kI AvazyakatA hai / isa saba para bhaktAmbhara stotra digambara aura zvetAmbara sampradAya meM samAna rUpa se mAnya" eka atyanta lokapriya stotra hai / jisa taraha kAlidAsa ke meghadUta ne khaNDakAvya kI eka naI paraMparA ko janma diyA, usI taraha mAnatuMga ke bhaktAmbhara stotra ne bhI jaina stotra sAhitya meM eka naI paraMparA ko janma diyA / usakA anusaraNa karate hue kaI stotroM kI racanA kI gii| yahI nahIM isake pratyeka padya ke pratyeka caraNa para, kitane hI samasyA-pUrtyAtmaka stotra kAvya likhe gae, jinameM se kitane hI Aja upalabdha hai / " itanA hI nahIM isake saMskRta, hindI, aMgrejI aura bhAratIya loka ( prAMtIya ) bhASAoM meM zatAdhika gadya-padyAtmaka anuvAda ho cuke haiM aura abhI ho rahe haiN| laukika vAMchA kI rucivAloM kI dRSTi se bhaTTArakIya yuga meM isake AdhAra para, maMtra-taMtra saMbaMdhI kaI prakAra ke camatkArika sAhitya kA bhI yugIna AvazyakatAnusAra nirmANa kiyA gayA, vaha Aja utanA upayogI na bhI ho, para taba isakI lokapriyatA kA eka kAraNa avazya rahA hogA / mAnatuMga ne isameM bhakti, darzana aura kAvya kI triveNI ko isa khUbI ke sAtha bahAyA hai ki vaha sabakA mana moha letI hai / bhakti bhAva evaM zAMta rasa kA eka anupama stotra hote hue bhI jainadharma / jainadarzana ke siddhAMtoM kA bhI isameM sundara nidarzana hai | 'samyak' vizeSaNa, jo jaina adhyAtma kA kendra bindu hai isa stotra meM dobAra 'samyak praNamya jinapAda yugam' / tathA 'tvameva samyagupalamya jayatinta mRtyuM '-- AyA hai / 24 pahale zloka meM kavi kahatA hai ki hamArA praNAma tabhI sArthaka hogA, jaba hama yaha jAneM kI hama praNAma kise kyoM aura kaise kara rahe haiM / isI taraha agalA zloka mRtyu para vijayapatAkA phaharAne kA maMtra bodha karAne vAlA hai| isa stotra meM bhakta 122 tulasI prazA

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apane ArAdhya kI stuti karate-karate, apanI stuti karane lagatA hai| yahI jaina adhyAtma kA rahasya hai| isameM bhakta jaba apane stutya ke guNoM para vicAra karatA hai, taba use apane sAtha samAnatA kA ahasAsa hotA hai| vaha apane bhItara virAje paramAtmA ke darzana karane lagatA hai / yahI to samyak-darzana hai / isa dizA meM bhaktAmara stotra kA 23 vAM, 24 vAM aura 25 vAM zloka dRSTavya haiM, jahAM arhanta-siddha paramAtmA aura apane paramAtmA (Atmadeva) kA sAmya darzAyA gayA hai, caubIsaveM zloka meM to unhoMne kama se kama zabdoM meM tIrthaMkara ke ananta guNoM kI ora saMketa karake, jaina vADamaya kI mAnyatAoM ko spaSTa karate hue gAgara meM sAgara ho bhara diyA hai| vijJa pAThaka jyoM-jyoM isameM gahare paiThatA hai, vicAroM ke ratnoM kA akhUTa bhaNDAra hI usake hAtha lagatA hai| mAnatuMga bhaktirasa kI bhAgIrathI ko lAne vAle bhAgIratha to haiM hI, para bhAva-pakSa ke sAtha-sAtha kalA-pakSa meM bhI ve kabhI pIche nahIM rhe| bhaktAmara stotra ke nirmANa ke mUla meM kavi kI jo bhAvanA rahI hai, use unhoMne kitane madhura dRSTAMtoM ke dvArA vyakta kiyA hai, vaha dRSTavya hai| kavi kahatA hai ki jisa prakAra mUrkha koyala Amra maMjarI ke kAraNa apane mIThe boloM ko nahIM roka pAtI, vaise hI tIrthakarake prati ananya niSThA aura bhaktibhAvanA se prerita unakA mana bhI abhivyakti ke lie vivaza ho jAtA hai - "yatkokilaH kilaH kila madhau madhuraM viroti, taccAna cArU kalikA-nikaraka-hetuH / // 26 isa majabUrI ke lie kavi kA tarka to dekhie, vaha kahatA hai jaise hiraNI apanI zakti kA vicAra na karake siMha kA sAmanA karane ko udyata ho jAtI hai "prItyAtma-vIryama vicArya mRgI mRgendra, nAbhyeti kiM nija-zizo: paripAlanArthama / "27 kavi ke bhakti bhAva kI abhivyakti kI dIvAnagI sArI sImAoM ko lAMgha cukI thI, use aba isa bAta kA koI bhaya nahIM thA ki loga usa para haMseMge ___ "alpazrutaM zrutavatAM parihAsa-dhAma .........."" vaha to bar3I bulandagI ke sAtha kahatA hai ki maiM buddhihIna hokara bhI usa bAlaka kI taraha hUM. jo candramA pAne ko macalatA ho, tumhArI stuti hetu udyata hUM "budvayA vinApi bibudhAcita-pAda-pITha stotuM samudyata-mativigata-trapoham / ".......... 29 Age kavi kahatA hai ki he guNoM ke sAgara, Apake guNoM kA varNana to devatAoM ke guru vRhaspati bhI nahIM kara sakate-- "vaktuM guNAn guNa-samudra zazAMka-kAntAna ........... / "3" isa prakAra kavi ne bhaktAmara stotra meM bhakti ke mAdhyama se zAMtarasa aura prasAda guNa kA sundara nidarzana to kiyA hI hai, sAtha hI bhakti ke agAdha sAgara kI laharoM ke sAtha-sAtha usameM se nisRta hote hue jJAna-vijJAna ke stotra bhI sahaja hI dekhe jA sakate haiN| khaNDa 21, aMka 2

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bhaktAmara stotra meM bhAva gAmbhIrya ke sAtha-sAtha, bhASA sauSThava, bhI AkarSaka hai / kavi kI alaMkAra yojanA bhI bahuta sundara hai| usake isa kAvya meM jagaha-jagaha anuprAsa, upamA, utprekSA, rUpaka, vyatireka, viSama, zleSa, atizayokti aura dRSTAnta Adi alaMkAroM kA sundara prayoga kiyA hai / kucha udAharaNa dRSTavya haiM "nAstaM kadAcidupayAsI na rAhu-gamya:........."""" ve kahate haiM ki he bhagavAna ApakI mahimA to sUrya se bhI bar3hakara hai, kyoMki na to vaha kabhI asta hotI hai, na use rAhu grasatA haiM aura na hI vaha kabhI medhAcchanna hotI hai / Apa to sadaiva tInoM lokoM ko prakAzita karate haiM, jabaki rAhu grasta yA meghAchanna sUrya akele madhyaloka ko bhI prakAzita karane meM akSama hai| isI prakAra nimnAMkita zloka meM vakrokti kI chaTA dekhie / kavi kahatA hai ki Apako dekhane ke vAda, koI dUsarA deva mana ko nahIM bhAtA, isase to hariharAdi deva kahIM acche haiM, jinheM dekhakara mana Apake viSaya meM saMtuSTa ho jAtA hai "manye varaM hariharAdaya eva dRSTA, ___ dRSTeSu yeSu hRdayaM tvayi toSameti / ........ alaMkAra hI nahIM kavi kI pratIka yojanA aura rUpakoM kA prayoga bhI kama AkarSaka nahIM hai / dekhie nimnAMkita zloka meM ve mRtyu ko eka jIvanta rUpaka ke rUpa meM prastuta karate hue kahate haiM--- "tvannAma maMtra manizaM manujA smaranta: sadyaH svayaM vigata-bandha-bhayA bhavanti / / "33 unhoMne mana/mAna ko madomatta hAthI" krodha ko siMha" ke pratIka ke rUpa meM sundara citraNa kiyA hai / dAvAnala ke prasaMga meM vana kA rUpaka bar3A hI saTIka hai / isameM vana saMsAra kA pratIka hai-kalpAnta-kAla pavanoddhata-vahni kalpaM / dAvanalaM jvAlita mujjavalamutsphuliMgam / "........ ___ isI prakAra 41 veM zloka meM kavi kA lobha kA rUpaka bhI vahuta sundara hai| isake Age 42 va 43 veM zlokoM meM kavi ne manuSya ke bhItara chir3e mahAbhArata kA, saMgrAma ke pratIkoM ke mAdhyama se bar3A sundara citraNa kiyA hai| kavi ne isa stotra meM basanta tilakA jaise sarasa va sarala chanda kA bhI bar3A sundara prayoga kiyA hai| isa prakAra bhAva-pakSa aura kalA-pakSa ke sAtha-sAtha kavi ne tatkAlIna sAmantoM kI svairAcArI" daNDa vyavasthA aura rAjanIti" Adi kA sundara citraNa kiyA hai| bhAva-vicAra, rasa-chanda, alaMkAra, bhASA tathA samakAlIna pariveza Adi sabhI kI dRSTi se AcArya mAnatuMga kA bhaktAmbhara stotra eka kAlajayI stotra hai| sandarbha 1. DaoN. premasumana jaina, bhaktAmbhara yAtrA kathA, tIrthakara, 11/9, pR. 185 2. digambara jaina graMthakartA aura unake grantha, jainahitaiSI, pR. 53 3. paM. ratanacanda bhArilla,bhaktAmbhara pravacana, prastAvanA, pR. 11 124 tulasI pramA

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4. DaoN. nemIcandra zAstrI, tIrthakara mahAvIra aura unakI AcArya paramparA, bhAga-2, pR. 268 5. prabhAvaka carita ke antargata, mAnatuMga sUri caritam ke pR. 112-117 6. DaoN. jyotiprasAda jaina, bhaktAmbhara rahasya, prastAvanA, pR. 36 7. DaoN. premasumana jaina, bhaktAmbhara yAtrA kathA, tIrthaMkara 11/9, pR. 185 8.-9. DaoN. nemIcandra zAstrI, tIrthakara mahAvIra unakI AcArya paramparA, bhAga-2, pR. 273-4 10. DaoN. e. vI. kItha, e hisTrI oNpha saMskRta liTrecara, pR. 215, (rilIja poiMTrarI) paM. gaurIzaMkara hIrAcanda ojhA, sirohI kA itihAsa, jainastotra saMdoha, dvitIya-bhAga, bhayahara stotra, pR. 14-29, paM. pannAlAla sAhityAcArya, mahApurANa, prastAvanA pR. 22 11. DaoN. nemIcandra zAstrI, tIrthakara mahAvIra aura unakI AcArya paramparA, bhAga-2, pR. 275 12. DaoN. vidyAdhara joharApurakara, bhayahara/namiUNa stotra, tIrthakara 11/9, pR. 121 13. DaoN. kulabhUSaNa lokhaNDe, jainastotra sAhitya kA AlocanAtmaka adhyayana, pR. 183 14. DaoN. kulabhUSaNa lokhaNDe, jaina stotra sAhitya kA AlocanAtmaka adhyayana, pR. 183 15. DaoN. vidyAdhara joharApurakara, bhayahara/namiUNa stotra, tIrthakara 11/9, pR. 121 16. anekAnta, varSa 1966 I. pR. 245, bhaktAmbhara pravacana prastAvanA meM uddharita, pR. 10 17. bhaktAmbhara stotra, zloka 1,2,24 18. DaoN. nemicandra zAstrI, tIrthakara mahAvIra aura unakI AcArya paramparA, bhAga-2, pR. 275 19. milApacanda ratanalAla kaTAriyA, jainanibandha ratnAvalI, pR. 340 20. vahI, pR. 341 21. agaracanda nAhaTA, bhaktAmbhara stotra padyAnuvAda sarvekSaNa 11/9, pR. 127 22. DaoN. kulabhUSaNa lokhaNDe, jaina stotra sAhitya kA AlocanAtmaka adhyayana, pR. 183 23. DaoN. nemicandra zAstrI, tIrthakara mahAvIra aura unakI AcArya paramparA, bhAga-2, pR. 268 24. bhaktAmbhara stotra, zloka 1,23 25. kanhaiyAlAla sarAvagI, bhaktAmbhara stotra-bahiraMga aura aMtaraMga jhAMkI, tIrthakara 11/9, pR. 139 26. bhaktAmbhara stotra, zloka-6 khaNDa 21, aMka 2 125

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27. vahI zloka-5 28. vahI, zloka-6 29. vahI, zloka-3 30. vahI, zloka-4 31. vahI, zloka-17 32. vahI, zloka-21 33. vahI, zloka-46 34. vahI, zloka-39 35. vahI, zloka-38 36. vahI zloka-40 37. bhaktAmara stotra, zloka-38-39 38. bhaktAmmara stotra, zloka-46 39. bhaktAmbhara stotra, zloka-47-48 91/1, galI naM. 3 tilakanagara, indaura-452001 126 tulasI prajJA

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'harikezIya AkhyAna' kA samIkSAtmaka adhyayana sAdhvI saMcitayazA purAtana kAla se mAnava kA jIvana adhyAtma aura vijJAna se jur3A huA hai| ye donoM paddhatiyAM satya ko sAkSAtkAra karAne vAlI haiN| donoM paddhatiyoM meM mukhya aMtara yaha hai ki eka antardRSTi ko jagAtI hai to dUsarI bAra dRSTi ko| jaina Agama AdhyAtmika jIvana ko jyotirmaya banAtA hai| Agama satyaM zivaM sundaraM kI anubhUti kI abhivyakti hai / yaha tIrthaGkaroM kI vANI hai| jisake mAdhyama se vyakti zAzvata sukha ko prApta kara sakatA hai / DaoN0 harmana jekobI, DaoN0 zubiMga Adi pAzcAtya vidvAnoM ne jaina AgamoM kA adhyayana karake yaha ghoSita kiyA ki jaina Agama vizva ko ahiMsA, aparigraha, anekAMtavAda ke dvArA sarvadharma samanvaya kA punIta pATha par3hAne vAle haiN| jaina AgamoM kA vibhAjana do rUpoM meM milatA hai-pUrva aura aMga / isakA eka vargIkaraNa aMga praviSTa aura aMga bAhma ke rUpa meM milatA hai / AryarakSita ne anuyoga ke AdhAra para jaina AgamoM ko cAra anuyogoM meM vibhakta kiyA-(1) caraNakaraNAnuyoga (2) dharmakathAnuyoga (3) gaNitAnuyoga aura (4) drvyaanuyog| anuyoga zabda 'anu' aura 'yoga' ke saMyoga se banA hai / anu upasarga anukUla artha vAcaka hai| sUtra ke sAtha anukUla yA susaMgata saMyoga anuyoga hai / vRhatkalpa meM kahA aNuNA jogo aNujogo aNu pacchANubhAvao ya theve ya / jamhA pacchA'bhihiyaM suttaM thovaM ca teNANu / ' anu kA matalaba hai--pazcAt bhAva yA stoka / isa dRSTi se artha ke pazcAta jAyamAna yA stoka sUtra ke sAtha jo yoga hai, vaha anuyoga hai / Avazyaka niyukti kI vRtti meM AcArya malayagiri ne likhA hai--sUtrasyArthena sahAnukUlaM yojanamanuyoga:"artha ke sAtha sUtra kI jo anukUla yojanA kI jAtI hai, usakA nAma anuyoga hai| AcArya haribhadra aura abhayadeva sUri ne bhI anuyoga kI isa rUpa meM vyAkhyA kI hai| SaTkhaMDAgama meM anuyoga, niyoga, bhASA, vibhASA aura vartikA-ina zabdoM ko samAnArthaka mAnA gayA hai / anuyoga kA eka artha vyAkhyA ke rUpa meM milatA hai| jisake AdhAra para hI anuyoga ko cAra vibhAgoM meM vibhAjita kiyA gayA hai| unameM uttarAdhyayana dharmakathAnuyoga ke antargata hai / dharmakathAnuyoga meM ahiMsA Adi svarUpoM kA kathana AkhyAnoM se kiyA jAtA hai| uttarAdhyayana meM arhat dharma-darzana ko samudghATita karane ke lie aneka AkhyAnoM kA upasthApana kiyA gayA hai / prastuta saMdarbha meM harikezavala baMra 21, aMka 2 127

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AkhyAna kA vivecana avadheya hai jisameM AkhyAna kA artha, prayojana, vivecya AkhyAna kI kathAvastu, pAtra-citraNa, kathopakathana bhASA-zailI, samAja saMskRti evaM dArzanika tathyoM para prakAza DAlane kA vinamra prayAsa kiyA gayA hai-- 1. AkhyAna kA artha aura prayojana AkhyAna zabda AG upasarga khyA prakathana (adAdigaNIya dhAtu) se karaNAdhikaraNayozca sUtra se karaNa artha meM lyuT prayatna karane para niSpanna huA hai| vibhinna kozakAroM ne prakathana, nivedana, kathA, prasaMga, pratibacana, pratyuttara, purANa, itihAsa, caritra, kathAMza aura pUrva vRtokti Adi ko AkhyAna zanda ke samAnArthaka mAnA hai / 'halAyudha' ke anusAra AkhyAna zabda kA artha kathana hotA hai| AcArya hemacandra aura vizvanAtha ne kathA ke antargata hI AkhyAna ko rakhA hai| AkhyAnoM ke mAdhyama se dharma, jJAna, bhakti, karma, pApa-puNya, zApa-varadAna, yuddha, dAna, yajJa Adi karmoM kA vivecana milatA hai| jinake mAdhyama se jJAna, bhakti, tattva evaM darzana ke anasulajhe praznoM kA samAdhAna bhI sahajatayA ho jAtA hai / 2. AkhyAna kA vastu-vizleSaNa harikezabala muni se saMbodhita hone ke kAraNa isa adhyayana kA nAma 'harikezIya' hai| harike zabala muni pUrvajanma meM somadeva nAma ke brAhmaNa the| unheM jAti kA mada thaa| muni banane ke pazcAt bhI jAti kA ahaMkAra dUra nahIM huaa| jAti-mada kI avasthA meM kAla-krama karane ke kAraNa cANDAla kula meM utpanta hue| vahAM inakA nAma harikezabala thaa| mumi banane ke pazcAt harikezabala muni ke nAma se prasiddha hue| bacapana kI bAta hai| eka bAra ve apane sAthiyoM ke sAtha khela rahe the| khela-khela meM sAthiyoM ke sAtha jhagar3ane lge| taba logoM ne unheM khela se haTA diyaa| dUsare bAlaka pUrvavat khelate rahe / bAlaka harikeza bahIM khar3A-khar3A dekhane lgaa| itane meM eka bhayaMkara sarpa niklaa| logoM ne use dekhA / patthara se mArakara haTA diyaa| thor3I dera bAda eka alasiyA niklaa| logoM ne use kucha nahIM kahA / ina donoM ghaTanA-prasaMgoM ko dekhakara harikeza ke mana meM AyA-yadi maiM sarpa kI taraha kADhUMgA to saba mujhe kATeMge hI aura apane mArga se haTAyeMge hii| mujhe apane Apako badalanA caahie| AkhyAna meM cAra pAtra haiN| harikezabala muni, yakSa, somadeva brAhmaNa aura bhdraa| isake atirikta anya pAtra rAjA, rAjapurohita mAdi haiN| inakA caritra-citraNa isa prakAra haiM3. pAtra citraNa(ka) harikezabala muni harikezabala muni isa AkhyAna ke mukhya pAtra haiM / jinheM hama zramaNa paramparA ke zreSTha muni kaheM to koI atizayokti nahIM hogii| kyoMki muni meM hone vAle cAritrika guNa unameM vidyamAna haiM / tabhI to kahA hai sovAgakulasaMbhUo gunnttrdhromunnii| hariesabalo nAma Asi bhikkhU jiidio| tulasI prajJA

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iriesa bhAsAe uccArasamisu ya / Ayanikad saMjao susamAhio / " cANDAla kula meM utpanna hone vAlA yaha muni jJAna Adi uttama guNoM kA dhAraka thA / aura IryA, eSaNA, bhASA, uccAra, AdAna-nikSepa - --- ina samitiyoM meM sAvadhAna aura samAdhistha thA / harikezabala muni tapasvI bhI the / tapasyA ke dvArA unhoMne apanA zarIra kRza kara liyA / mana pavitra vicAroM se yukta thA / jisase prabhAvita hokara eka yakSa muni kI sevA meM rahane lagA / muni kA jitanA AMtarika saundarya sundara thaa| utanA bAhya nahIM / vyakti ke prathama AkarSaNa kA mukhya bindu banatA hai usakA bAhya vyaktitva / harikezabala muni kA bAhya vyaktitva AkarSaka nahIM thA / unakA rUpa vIbhatsa, kAlA, vikarAla aura bar3I nAka vAlA / gale meM cithaDA DAlA huA / aura pizAca kI taraha dikhAI de rahA thA / jise dekhakara eka bAra to vyakti bhayabhIta ho jAtA / parantu AMtarika saundarya aura AbhAmaNDala se vyakti prabhAvita hue binA nahIM rahatA, jisake kAraNa hI yakSAyatana meM baiThA huA yakSa bhI unakI sevA meM rahatA aura vaha itanA svAmI bhakta ho gayA thA ki vaha eka kSaNa bhI muni kI pIr3A nahIM dekha sakatA / isa prakAra harikezabala muni kA caritra eka uttama zramaNa kA caritra thA / (kha) yakSa isa AkhyAna kA dUsarA pAtra hai -yakSa / yakSa tindukavRkSa kA vAsI thA / harikezabala muni ke prati usakI aTUTa zraddhA thI / vaha muni ke tapa se prabhAvita hokara muni kI sevA karane lagA / yakSa ke jIvana meM karuNA kA srota thA / jaba muni ko yajJazAlA meM bhikSA ke lie manAhI kara dete haiM taba yakSa yaha dekha nahIM pAtA / vaha turanta muni ke zarIra meM praveza kara isa rUpa meM yAcanA karane lagatA haisamaNo ahaM saMjao baMbhayArI, virao ghaNapayaNapariggahAo / parappavittassa u bhikkha kAle, annassa aTThA ihamAgao mi || isa prakAra yaha saMvAda kAphI dera taka calatA rahatA hai| isake atirikta bhadrA rAjakumArI ke dvArA thUke jAne para bhI usakA badalA usake zarIra meM vaha praveza karake letA hai / yakSa devatA muni ke prati pUrNa samarpita thA / isake atirikta yakSa kA eka rUpa hameM bhakta ke rUpa meM dikhAI detA hai / jisa prakAra hanumAna rAma ke paramabhakta the / vaise hI yakSa muni kA parama bhakta thA / (ga) bhadrA - bhadrA bArANasI rAjA kI putrI thii| yaha pUjA-pATha meM vizvAsa karatI thI / isalie pUjA-pATha ke lie makSa mandira meM jAtI / bAhya vyaktitva sundara thA / prArambha meM use sAdhuoM ke prati ghRNA thI / parantu jaba RSi ko kanyAdAna ke rUpa meM use de diyA khaNDa 21, aMka 2 129

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gyaa| phira bhI RSi ke dvArA baha nahIM cAhI gaI taba usake mana meM unake prati zraddhA utpanna ho gayI / eka bAra yajJazAlA meM muni ko dekhA to usane pArivArika janoM ko usake bAre meM batAyA aura zAMta rahane ke lie kahA / tathA yaha bhI kahA--" mahAjaso esa mahANubhAgo, ghoravvao ghoraparakkamo ya / "" -ye mahAn yazasvI haiM. mahAn acintya zakti se sampanna haiM / ghoravratI haiN| ghora parAkramI haiM / isalie inakI avahelanA mata karo | isa prakAra bhadrA madhura vANI se sampanna aura vyavahAra kuzala bhI thI / (gha) somadeva-brAhmaNa somadeva brAhmaNa bhadrA kA pati thaa| yaha rAjapurohita thA / RSi ke dvArA tyakta kiye jAne para rAjA ne bhadrA kA vivAha somadeva ke sAtha kara diyA / somadeva brAhmaNa thA isalie usameM brAhmaNatva kA abhimAna thA / ahaMkAra ke kAraNa hI usane muni kA tiraskAra kiyA / patnI ke prati samarpita hone kAraNa hI usakI kI bAta mAna vyakti apane doSoM se hI duHkha pAtA hai / aba mujhe badalanA hai / ciMtana Age bar3hA aura caraNa saMnyAsa kI ora cala par3e / muni banane ke pazcAt kaThora tapazcaryA prArambha kii| tapa ke sAtha-sAtha dhyAna, apa, svAdhyAya prArambha kiyA / jisase prabhAvita hokara eka yakSa unakI sevA meM rahane lagA / eka bAra muni yakSAyatana meM kAyotsarga kara rahe the| usI samaya vArANasI ke rAjA kI putrI bhadrA mandira meM AI / yakSa kI pUjA kii| jAte samaya usakI dRSTi muni para pdd'ii| unake maile kucele kapar3oM ko dekhakara usake mana meM ghRNA utpanna ho gaI / aura usane muni para thUka diyA / yakSa ne yaha dekhA / vaha sahana nahIM kara pAyA aura bhadrA ke zarIra meM praveza kara gayA / kumArI pAgala ho gaI / vaha anargala bAteM karane lagI / dAsiyAM use mahala meM le gyiiN| upacAra kiyA gayA / saba vyarthaM / rAjA citita ho gayA / yakSa ne avasara dekhA / aura rAjA se kahA- isa lar3akI ne eka tapasvI muni kI AzAtanA kI hai| jisake kAraNa yaha huA hai / yadi isa lar3akI kA vivAha muni ke sAtha kara diyA jAye to yaha svastha ho sakatI hai / rAjA ne svIkAra kara liyA / aura rAjakumArI ko sAtha lekara muni ke pAsa phuNcaa| usa samaya muni dhyAna meM the taba usane kahA- munirAja ! merI putrI ke sAtha pANigrahaNa kiijie| aisA kahakara vaha calA gyaa| rAtri meM yakSa ne usake sAtha krIr3A kii| dUsare dina muni ko sArI bAta kahI / taba rAjakumArI punaH apane ghara AI aura apane pitA ko yakSa ke dvArA Thage jAne kI sArI bAta khii| rAjA punaH vahAM aayaa| usane kahA - munirAja ! maiMne Apako apanI putrI kanyAdAna ke rUpa meM de dI hai| Apa ise svIkAra kIjie / muni ne kahA- rAjan ! maiM tapasvI huuN| maiM kanyA ko kaise grahaNa kara sakatA hUM ? vaha asamaMjasa meM par3a gyaa| usane apanI samasyA rAjapurohita ke sAmane rkhii| rAjapurohita me kahA - dI gaI kanyA kA vivAha kisI brAhmaNa ke sAtha kara denA ucita hai / 130 tulasI prajJA

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rAjA ne apane rAjapurohita ke sAtha hI apanI kanyA kA vivAha kara diyaa| usa rAjapurohita kA nAma somadeva thaa| somadeva aura bhadrA zAMtipUrvaka apanA jIvana vyatIta karane lge| isa saMkSipta kathAnaka se hameM usa samaya kI sAmAjika-dhArmika aura rAjanaitika paristhitiyoM kA bodha hotA hai| 4. kathopakathana __ kAvya kI sundaratA ko saMvaddhita karane meM kathopakathana kA mahattvapUrNa sthAna hotA hai| saMvAdAtmaka zailI meM likhA huA kAvya pAThaka ke lie AkarSaNa kA viSaya banatA hai aura kathopakathana ke mAdhyama se vyakti ke manobhAvoM kA bodha hotA hai / kathA bhI adhika rocaka ho jAtI hai| isa AkhyAna meM bhI somadeva brAhmaNa, muni, yakSa aura bhadrA kA vArtAlApa saMvAdAtmaka hai| AkhyAna isI zailI meM haiN| yahAM eka do udAharaNa dRSTavya haiM ke te joI ? ke va te joiThANe ? kA te suyA ? kiM va te kArisaMgaM ? ehA ya te kayarA ? saMti ? bhikkhU, kayareNa homeNa huNAsi joI ? // arthAt somadeva brAhmaNa muni se usa yajJa ke bAre meM pUchatA hai jisa yajJa ko karane se jIvana meM jyoti prakAzita hotI hai / zAzvata Ananda kI prApti hotI hai| ina praznoM kA uttara muni bhI usI rUpa meM dete hai| tavo joi jIvo joiThANaM jogA suyA sarIraM karisaMga / kammaeha saMjama jogasaMtI homaM huNAmI isiNaM pasatthaM // ' tapa jyoti hai aura jIva jyoti sthAna hai / yoga ghI DAlane kI karachiyAM hai| zarIra agni jalAne ke kaNDe haiM / karma IMdhana hai / saMyama kI pravRtti zAMti-pATha hai| ___ isa prakAra ke aneka prasaMga isa AkhyAna meM kathopakathana ke rUpa meM haiN| jisase sahaja hI kAvya kA saundayaM vRddhiMgata ho gayA hai| 5. bhASA zailI uttarAdhyayana prAkRta bhASA kA graMtha hai| isameM arddhamAgadhI prAkRta bhASA kA adhikatara prayoga huA hai| kahIM-kahIM dezI zabdoM kA prayoga bhI huA hai| isa AkhyAna meM khalAhi, phokka, chAtra, nibbheriya Adi dezI zabdoM kA jahAM prayoga huA hai / " vahAM eka ora 'strI' artha meM 'dhaNa' zabda kA bhI prayoga milatA hai|" bhASA sarala, sahaja, subodha hai / vIrasa, zAMta, karuNa Adi rasoM kA prayoga pracura mAtrA meM milatA hai| 6. samAja aura saMskRti pratyeka kAvya apane deza-kAla kI sthiti kA paricaya karavAte haiN| hariesijja' baMra 21, aMka 2 131

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AkhyAna se usa samaya kI saMskRti kA bodha hotA hai| samAja meM yajJa kA pracalana thaa| jAtivAda kA bola-bAlA thaa| brAhmaNa jAti ko mukhya sthAna diyA jAtA thA aura unako hI yajJa karane kA adhikAra thaa| yajJa kA bhojana kevala brAhmaNoM ko diyA jAtA thaa| zUdroM ko sthiti dayanIya thii| unheM nimna koTi kI zreNI meM ginA jAtA / cUrNikAra ne eka zloka meM batalAyA hai ki usa samaya zUdroM kI kyA sthiti thI ?-- na zUdrAya bali dadyAt, nocchiSTaM na havi : kRtam / na cAsyopadizeda dharma na cAsya vratamAdizet / / zUdra vyakti ko na bali kA bhojana diyA jAtA aura na hI ucchiSTa bhojana aura na hI AhutikRta bhojana diyA jaataa| isa prakAra unheM dIna dRSTi se dekhA jaataa|" zramaNoM ko bhI Adara kI dRSTi se nahIM dekhA jaataa| jaba muni yajJazAlA meM bhikSA ke lie jAte haiM taba unheM nimna zabdoM kA prayoga karake nikAla diyA jAtAbrAhmaNa hI zreSTha kSetra hai / tuma zUdra jAti ke ho, isalie dAna-pAtra ke adhikArI nahIM ho| isa prakAra jAtivAda kA sAmrAjya thaa| khAna-pAna kI dRSTi se usa samaya pUr3e, khAje aura cAvala se bane hue bhojana ko viziSTa mAnA jaataa| 7. dArzanika pakSa dArzanika dRSTi se isa AkhyAna kA avalokana kare to isameM karma, punarjanma, tapa, saMyama, vrata, yoga evaM Atma-bodha Adi viSayaka sUtrarUpa siddhAMta upalabdha hote (ka) ahaM vinAza darzana jagat kA pramukha tattva hai-aatmaa| AtmA taka pahuMcane kA mukhya sAdhana hai-ahaM vinAza / ahaMkAra vilaya se vyakti ke mana meM jijJAsA jagatI hai-ko'haM-maiM kauna hUM? mujhe isakA sAkSAtkAra karanA caahie| harikeza muni pahale jAti ke mada se paripUrNa the| jAti mada unheM isa saMsAra meM bhramaNa karavA rahA thaa| mada kevala jAti kA hI nahIM, kula, rUpa, aizvarya Adi kA bhI hotA hai| jisase vyakti bhavabhavAntara meM bhramaNa karatA hai / aisA hI muni harikeza ke sAtha thaa| prabala zubha karmoM kA udaya humA, ahaMkAra kA vinAza huA aura bAlaka harikeza muni harikeza bana gaye aura unake caraNa ajJAta kI khoja ke lie cala par3e / (kha) zraddhA____svatva ke prati jhukAva hI Atmika zraddhA hai / yaha zraddhA hI mokSa kA hetu hai| yaha zraddhA hI vyakti ko saMsAra ke prati udAsIna karatI hai| zraddhA hI vyakti ko AtmAbhimukhI banAtI hai / yathArtha tatva ke prati zraddhA honA samyaktva hai / samyaktva kI prApti mithyAtva ko kSaya karane kI prakriyA hai / jaina sAdhanA paddhati kA pahalA sUtra haimithyAtva visarjana yA darzana vizuddhi / darzana vizuddhi se vyakti ko Atmika Ananda kI anubhUti hotI hai| isa AkhyAna meM bhI do ghaTanAoM ko dekhakara harikeza muni ke tumasI prajJA 132

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vicAra zuddha hue, zraddhA kA saMcaraNa huA aura unhoMne kaThoratama muni jIvana ko svIkAra kara liyaa| (ga) tapa, vrata, saMyama harikeza ne kaThoratama jIvana ko svIkAra kara tapasyA karanI prArambha kara dii| tapa sAdhya prApti kA sAdhana hai / zramaNa saMskRti tapomaya rahI hai| vaidika saMskRti meM bhI tapa kA ullekha milatA hai / muNDakopaniSad meM kahA hai-'tapassA cIyate brahma'tapa se hI brahma ko khojA jAtA hai| isI kA eka rUpa taitirIyopaniSad meM bhI milatA hai-tapasA brahma vijijJAsva-tapa se hI brahma ko jaano| gItA meM tapa ke tIna rUpa batAye haiM-zArIrika, vAcika, mAnasika / isake atirikta gItAkAra ne ahiMsA satyAdi ko tapa ke antargata mAnA hai| bauddha darzana meM bhI tapa kI mahimA ke gIta gAye gye| jaina darzana meM tapa kA mahattvapUrNa sthAna hai / AcAryamalayagirI ne kahA"tApayati aSTa prakAraM karma iti tapaH"--jo ATha prakAra ke karmoM ko tapAtA hai, vaha tapa hai / tapa nirjarA kA sarvottama sAdhana hai| isalie harikeza muni ne tapa kI mahimA ke gIta gAye haiM aura apane jIvana meM usako mahattvapUrNa sthAna diyA hai, unhoMne svayaM brAhmaNoM ko pratibodha dete hue kahA hai tavo joi jIvo joiThANaM, jogA suyA sarIraM kArisaMgaM.......5 tapa jyoti hai| jIva jyotisthAna hai / yoga ghI DAlane kI karachiyAM haiM / zarIra agni jalAne ke kaNDe haiN| karma iMdhana hai| saMyama kI pravRtti zAMti pATha hai| tapa kI taraha saMyama bhI dharma kA eka lakSaNa hai| dasarvakAlika meM kahA hai"dhammo maMgala mukki ahiMsA saMjamo tvo|""jindaas mahattara ke anusAra saMyama kA artha hai-uparama / rAga-dveSa se rahita ho ekIbhAva-samabhAva meM sthita honA saMyama hai| samabhAva se aSTa karmoM kA kSaya hotA hai| Azrava kA nirodha hotA hai| harikeza muni ne saMyama kI ArAdhanA kI aura kasauTI para pUrNatayA saphala hue / harikeza muni bhikSA ke lie yajJazAlA meM gaye / brAhmaNoM ke dvArA apamAnita kie jAne para bhI unake mana meM koI pratikriyA nahIM huI / jaba brAhmaNa unase jIvana dAna kI yAcanA karate haiM taba unake mukha se sahaja hI nikalatA hai puvi ca iNhi ca aNAgayaM ca, maNappadoso na me atthi koi / jakkhA hu veyAvaDiyaM kareMti, tamhA hu ee nihayA kumArA // " arthAt mere mana meM koI pradveSa na pahale thA, na abhI hai / aura na Age bhI hogaa| kintu yakSa merA vaiyAvRtya kara rahA hai / isalie ye kumAra pratADita hue haiN| (gha) Atma-bodha samatva meM ramaNa karanA hI Atma-darzana hai / darzana jagat meM do tattva bahucarcita rahe haiM-(1) AtmavAda (2) anAtmavAda / anAtmavAda ke anusAra punarjanma, karma Adi kucha nahIM hai| parantu AtmavAda ke anusAra punarjanma hai, isa jagat kA koI kartA hai / AtmA apane puruSArtha ke dvArA hI paramAtmA bana sakatI hai| harikeza muni ne khaNDa 21, aMka 2

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prabala puruSArtha se AtmA kA darzana kiyaa| isa prakAra harikezabala AkhyAna meM jaina darzana ke tattvoM kA sUtrAtmaka nidarzana upalabdha hotA hai| sandarma: 1. vRhatkalpa 1, gAthA 190 2. Avazyaka niyukti 3. pANinI, aSTAdhyAyI 3.3.117 4. halAyudhakoza pR. saM. 147 5. uttarajjhayaNANi 12 / 1 6. bahI 1219 7. vahI 12 / 23 8. vahI 1243 9. vahI 12144 10. vahI pR0 287-293 12. vahI 13. muNDakopaniSada 1.1.8 14. bhagavadgItA adhyAya 17 15. uttarajjhayaNANi 12144 16. dasarvakAlika 11 17. uttarajjhayaNANi 12 / 32 dvArA gautama jJAna zAlA, lADanU tulasI prajJA

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eka tulanAtmaka anuzIlana : upaniSad aura AcArAMga DaoN0 harizaMkara pANDeya RSi pratibhA se saMbhUta AkSarika jJAna-sAgara kA sArthaka athavA anvarthaka abhidhAna hai-upaniSad tathA satyadarzana samartha ananta-catuSTaya sampanna tIrthakara kI Apta-medhA kA zAbdika-saMvidhAna hai-Agama / kAluSya-saMsAra ko svaNimavibhUti meM pariNata kara usa pAra saMgamana-sAmarthya kI labdhi kA nAma hai-upaniSad tathA du:khadainya pIr3ita avasthA se Upara uThakara parama satya kA saMdhAna athavA Rta-niketana kiMvA paramapada kI upalabdhi kA apara saMjJAna hai Agama / donoM AtmavidyA athavA AvirbhUtaarthasaMvedanAtmaka parama-vidyA ke paryAya haiM inakA bhAkta (gauNa) prayoga grantha rUpa meM hotA hai / guru-paramparA se Agata hone ke kAraNa donoM zruti zabda se vAcya haiM kyoMki ziSya-praziSya paramparA meM inheM smRti ke AdhAra para yAda rakhane kI prathA thii| _ 'IzAvAsyamidaM sarvaM yatkiJca jagatyAM jagat" se prArambha hokara 'yenAsaM na amRlA syAM kimahaM tena kuryA', ahaM brahmAsmi', ahaM saH, so'hamiti meM parama pratiSThA kI sAdhanabhUta vidyA kA nAma hai-'upaniSad', to satya kA sAttvika anveSaNa evaM so'haM meM pratiSThA prApaka saMsAdhana kA saMdhAnAtmaka abhidhAna hai Agama / donoM zruti-vidyA, AtmavidyA, AptavANI, RSivacana Adi ke nAma se prasiddha haiN| prastuta sandarbha meM upaniSad aura AcArAMga kA tulanAtmaka anuzIlana abhidheya 1. upaniSad aura AcArAMga (prathama aMga Agama) do vibhinna paramparAoM ke pratinidhi grantha haiN| vaidika jJAnakAMDa kA nAma upaniSad hai tathA AcArAMga jaina paramparA kA AdhArabhUta grantha Agama ke antargata aMgapraviSTa meM prathama sthAna para parigaNita hai| AcArAMgasUtra do zrutaskandhoM meM vibhAjita hai-prathama meM nava-adhyayana hai tathA dvitIya zrutaskandha AcAracUlA ke nAma se prasiddha hai| 2. donoM kA prArambha duHkhamukti kI abhilASA athavA AtmajijJAsA se hotA hai / A. kA RSi sarvaprathama isI carcA meM tallIna dikhAI par3atA hai ki maiM kauna hUM, merA svarUpa kyA hai-'ke ahaM AsI? ke vA io cuo peccA bhavissAmi ?" arthAt maiM kauna thA ? maiM yahAM se cyuta hokara agale janma meM kyA hoUMgA ? / lagabhaga sabhI pramukha upaniSadoM kA prArambha bhI isI biMdu se hotA hai| kaThopaniSad ke naciketA kA pramukha varadAna yahI hai-varastu me varaNIyaH sa eva / ' paMDa 21 aMka 2 135 -

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isI prakAra anya upaniSadoM meM bhI aisI paMktiyAM upalabdha haiM keneSitaM patati preSitaM manaH / - kenopaniSad, 1 kasminnu bhagavo vijJAte sarvamidaM vijJAtaM bhavatIti / - muNDakopaniSad, 1.1.3 kiM kAraNaM brahma kutaH sma jAtA jIvAma kena kva ca sampratiSThA / - zvetAzvara, 1.1 3. donoM kA pramukha viSaya AtmamImAMsA hai| gauNarUpa se aneka viSayoM kI carcA upalabdha hai / aupaniSadika RSi saMsAra ko zreSTha banAkara AtmaprApti meM tallIna dikhAI par3atA hai / anAsakta rUpa se karma karane vAlA vyakti hI satyadharma meM pratiSThita ho sakatA hai / IzAvAsyopaniSad kA mahI svArasya hai kurvanneveha karmANi jijIviSecchataM samAH / evaM tvayi nAnyatheto'sti na karma lipyate nare // arthAt zAstrIya vidhi se anAsakta bhAva se karma kI abhilASA karanI caahie| aisA (anAsakta bhAva se) lipta nahIM hotA tathA isase atirikta mukti kA koI mArga nahIM hai / hiraNmayena pAtreNa satyasyApihitaM mukham / tattvaM pUSannapAvRNu satyadharmAya dRSTaye / / arthAt he paramezvara ! satyasvarUpa ApakA mukha jyotirmaya pAtra se DhakA huA hai isalie mujhe (bhakta ke lie) darzana karAne ke lie usa AvaraNa ko haTA dIjie / uparyukta prasaMga se siddha hotA hai ki aupaniSadika RSi ko anAsakti yoga ke sAtha saMsAra kA nirvAha aura anta meM satyasvarUpa paramapada kI upalabdhi kAmya hai / naciketA dvArA yAcita tIna varadAnoM kI kramabaddhatA meM yahI manovaijJAnika dRSTikoNa hai / naciketA ke tIna varadAna haiM 1. pitR paritoSa 2. svarga sukha kI abhIpsA aura 3. AtmavidyA / " karate hue sau varSa taka jIvana karane se manuSya karmabandha meM rUpa meM bhautika sukha kI kAmanA, parantu AcArAMga kA RSi saMsAra yA lokasaMgraha se sarvathA nirviNNa hokara kevala paraloka yA mukticiMtana meM anurakta dikhAI par3atA hai lekina yaha tathya pUrNa rUpa se pratipAdita hai ki jo isa jIvana ko tapa Adi ke dvArA saMvAregA vahI mukti kA adhikArI ho sakatA hai / 4. donoM kI viSaya pratipAdana zailI meM samAnatAeM aura kiMcit viSamatAeM haiM / upaniSad meM jijJAsA - samAdhAna, praznottara, pratIkAtmaka, sUtrAtmaka, niruktyAtmaka, AkhyAyikA, upamAna, saMzleSaNAtmaka (samanvayAtmaka ), AtmasaMlApa, arundhatInyAya, vizleSaNAtmaka, anvaya-vyatireka evaM adhidevata zailiyoM kiMvA pratipAdana vidhiyoM kA upayoga kiyA gayA hai / AcArAMga meM sUtrAtmaka, niruktyAtmaka, AtmasaMlApa Adi paddhatiyoM kA upayoga kiyA gayA hai / 136 tusalI prajJA

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5. ciMtana zailI ke vikAsa meM, donoM meM antara hai| aupaniSadika RSi dehAtmavAda (bhUtAtmavAda chAndogya, 8.8) se ciMtana saraNi kA prArambha kara prANAtmavAda (indriyAtmavAda), manomaya AtmA, prajJAtmA, vijJAnAtmA, AnandAtmA aura cidAtmA taka jAtA hai, arthAt pAMca kozoM se vyatirikta parama tattva meM paryavasita hotA hai| AcArAMga ke ciMtana kA prArambha AtmavAda se hotA hai aura zuddhAtmA meM nilayita ho jAtA hai| 6. donoM granthoM meM AtmaprApti ke sAdhana kA vistAra se varNana milatA hai / AtmaprApti ke sAdhanoM meM pramukhatayA mahAvratoM kA pAlana, ratnatraya meM pratiSThita honA, hiMsA meM AtaMkadarzana, ahiMsA, satya, aparigraha, brahmacarya, saMyama, lobha-virati, kAma-tyAga, dharmasevana, tapazcaraNa, apramattatA kA AcaraNa, samatvayoga, dAna, dayA, AkiMcanya, kaSAyavijaya Adi kI vistRta carcA donoM granthoM meM upalabdha hotI hai| kucha saMsAdhanoM kA saMkSipta upanyAsa adhovinyasta hai| 6.1. ahiMsA-ahiMsA zabda hiMsA kA pUrNa niSedha kA vAcaka evaM dayA, karuNA, muditA, maitrI Adi anukUla yA sadRza bhAvoM kA saMgrAhaka hai|" jaina darzana kA prANatattva ahiMsA hI hai / AcArAMga meM isakA vistAra se varNana milatA hai| RSi hiMsA kA pUrNa niSedha karatA hai| hiMsAvAdiyoM ke vacana ke sambaddha bhagavAn mahAvIra kA kathana hai'aNAriya vayaNameyaM" arthAt hiMsA kI vyAkhyA karane vAle vacana anArya (tyAjya) haiN| saMsAra meM koI bhI jIva badhya nahIM hai isa tathya kA pratipAdana AcArAMgakAra karate hue kahate haiM tumaMsi nAma sacceva jaM haMtavvaM ti mannasi, tumaMsi nAma sacceva jaM ajjAveyavvaM ti mannasi, tumaMsi nAma sacceva jaM paritAveyanvaM ti mannasi, tumaMsi nAma sacceva jaM parighetavvaM ti manasi, tumaMsi nAma sacceva jaM uddaveyavvaM ti manasi / muni saba prakAra se karmoM ko jAnakara vaha kisI kI hiMsA nahIM karatA hai| vaha indriyoM kA saMyama karatA hai, unakA ucchRkhala vyavahAra nahIM karatA hai iti kammaM pariNNAya, savvaso se Na hiMsati / saMjamati No pagambhati / " yaha ahiMsA dharma tathya hai| yaha vaisA hI hai, yaha arhat pravacana meM samyak nirUpita hai tacca ceyaM tahA ceyaM, assi ceyaM pavuccai / 5 caturtha adhyayana ke prArambha meM hI RSi udghoSa karatA hai-savve pANA savve bhUtA samve jIvA samve sattA Na haMtavvA Na ajjAveyavvA Na parighetavvA Na paritAveyavvA, Na uddveyvvaa|" arthAt kisI bhI prANI bhUta, jIva aura sattva kA hanana nahIM karanA caahie| AcArAMga ke sadRza hI IzAyAsyopaniSad meM vivaraNa milatA hai / IzA0 kI dRSTi meM vahI vyakti moharahita evaM zokaviyukta ho sakatA hai jo sarvabhUta mAtra ko apane sadRza jAnatA ho| sarvabhUteSu cAtmAnaM tato na vijugupsate / tatra ko mohaH kaH zokaH ekatvamanupazyataH // " prANAgnihotropaniSad meM ahiMsA ko AtmasaMyama kA pramukha sAdhana mAnA gayA hai bra 21, aMka 2 137

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aura ahiMsA ko zreSTa yajJakartA kI patnI ke rUpa meM svIkAra kiyA gayA hai jisake binA yajJa niSphala ho jAtA hai-smRtidayAzAnti'hiMsApatnI saMyAjAH / " upaniSadoM meM aneka sthaloM para isakI mahanIyatA udgIta hai... yattapodAnamArjavamahiMsA0 (chAndo0 3.17.4), ahiMsA iSTayaH (prANAgni0 4), AruNikopaniSad meM brahmacarya ke sAtha ahiMsA vrata kI rakSA para vizeSa bala diyA gayA hai brahmacaryamahiMsA cAparigrahaM ca satyaM ca yatnena / he rakSato he rakSato he rakSata iti // sabhI prANiyoM meM sarvadA tathA sarvathA droha kI bhAvanA na rakhanA hI ahiMsA hai| satyAdi sabake mUla meM ahiMsA hI hai- vyAsa bhASya (yogasUtra 2.29 para) draSTavya hai tatrA hiMsA sarvathA sarvadA sarvabhUtAnAmanabhidroha uttare ca ymniymaastnmuulaa| datAtreya yogazAstra meM bhI sabhI niyamoM kI apekSA ahiMsA utkRSTa mAnI gayI hai ahiMsA niyameSvekA mukhyA bhavati nApare / isI prakAra praznavyAkaraNakAra ne ahiMsA ko paramamaMgalakAriNI kahA hai____ ahiMsA "tasa-thAvara svvbhuuykhemkrii| mahAbhAratakAra ne ahiMsA ko paramadharma tathA sampUrNadharma kahA hai ahiMsA paramo dharmaH / (mahAbhArata anu0 parva 116.28-29) ahiMsA sakalo dharmaH / (tatraiva 116.30) ahiMsA kI mahattA ko sabane svIkAra kiyA hai / AcArAMgakAra ise zuddha, nitya aura zAzvata dharma mAnate haiM __esa dhamme Niie sAsae / dazavakAlika cUNi meM bhI aisA hI kahA gayA haiahiMsAggahaNe paMcamahavvayANi gahiyANi bhavaMti / arthAt ahiMsA ke grahaNa se sabhI mahAvratoM kA grahaNa ho jAtA hai / isa prakAra ahiMsA kI zreSThatA sabane svIkAra kI hai| 6.2. satya--AcArAMgakAra satya kI mahattA ko svIkAra karate hue kahate haiM'saccasi dhiti kuvvaha24 arthAt satya meM dhRti kro| AcArAMgabhASya meM satya zabda ke 14 artha kie gae haiM-sat, sadbhAva, tattva, tathya, sArvabhauma niyama, bhUtodbhAvana, saMyama, kAya, bhAva aura bhASA kI RjutA, yathArtha vacana, agahita vacana, vyavahArAzrita vacana aura pratijJA / 25 satya kA anuzIlana hI parama kartavya hai tathA satyAnuzIlana se vyakti mRtyu ko tara jAtA hai purisA ! saccameva samabhijANAhi / saccassa ANAe uvaTThie se mehAvI mAraM tarati / arthAt he puruSa! tU satya kA hI anuzIlana kr| jo satya kI AjJA (zaraNa) meM upasthita hotA hai, vaha medhAvI mRtyu ko tara jAtA hai| satya ke nirvAha meM sAdhana ke rUpa meM 'madhyasthabhAva' grahaNa karane ke lie nirdeza diyA gayA hai-uvehamANo aNuvehamANaM bUyA uvehAhi samiyAe / arthAt madhyastha bhAva rakhane vAlA madhyastha bhAva na rakhane vAle se kahe-tuma satya ke lie madhyastha bhAva kA avalambana karo / upaniSad-sAhitya meM isI taraha satya kI mahimA TaMkita hai| satya vijayI hotA hai yaha bhArata kA sUtravAkya hai-satyameva jayate / AtmaprApti ke sAdhanoM meM satya kA tulasI pracA

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prabhUta nirdeza hai zraddhA satyaM brahmacarya vidhizca--muNDa0 2.1.7 satyena labhyastapasA hyaSa AtmA-mu0 3.1.5 satyenenaM tapasA yo'nupazyati-zvetA0 1.15 / isIlie aupaniSadika zikSA kA prArambha isa mantra se hotA hai-satyaMvada dharmacara / arthAt satya bolo, dharmAcaraNa kro| upaniSadoM meM satya ko hI brahma evaM AtmA kahA gayA hai-tatsatyaM sa AtmA (chA0 6.8.7), satyaM brahma satyaM brahmati satyaM hya va brahma (bRha0 5.4.1 / bRhadAraNyakopaniSad meM satya ko hI dharma kahA gayA hai-yo vai sa dharmaH satyaM vai tat / tasmAt satyaM vadantamA hurdharma vadatIti / arthAt satya hI dharma hai| isalie jo satya bolatA hai vaha dharmakathana karatA hai| isa prakAra satya kI mahattA donoM paramparAoM (granthoM) meM svIkRta hai / svarUpa kI pUrNa samAnatA hai / 6.3. brahmacarya -- AcArAMgasUtra aura upaniSad donoM brahmacarya ke pratipAdaka grantha haiN| brahmacarya kA artha hai -AtmavidyA yA AtmavidyA-mizrita aacrnn| AcAryazrI mahAprajJa ne AcAgaMgabhASya ke (prathama adhyayana ke) bhASya meM likhA hai-brahmacaryam-AtmavidyA tadAzritamAcaraNaM vA / 31 anyatra AcArAMgabhASya meM hI brahmacarya ke tIna artha kie gae haiM-AcAra: maithunavirati: gurukulavAsazca / 2 arthAt 1. AcAra 2. maithunavirati aura gurukulavAsa / AcArAMgakAra ne AtmasAdhanA ke lie brahmacarya ko zreSTha sAdhana mAnA hai / yahI puruSa parAkramI, vIra evaM anukaraNIya hotA hai jo brahmacarya ke dvArA karmazarIra ko kRza kara detA hai arthAt karmavinAza yA bandhanamukti kA zreSTha sAdhana hai brahmacarya-je ghuNAi samussayaM, vasittA baMbhaceraMsi / 3 brahmacarya sAdhanA ke lie aneka upAya nirdiSTa haiMnirbala bhojana, avamaudarya (kama khAnA), UrdhvasthAna kara kAyotsarga, grAmAnugrAma vihAra, AhAra parityAga, striyoM ke prati daur3Ane vAle mana kA parityAga Adi / " RSi spaSTa nirdeza karatA hai ki prANatyAga zreya hai lekina brahmacarya kA khaNDana nahIM honA cAhietavassiNo hu taM seyaM jamege vihamAie'5 arthAt tapasvI ke lie yaha zreya hai ki vaha brahmacarya kI rakSA ke lie phAMsI lekara prANavisarjana kara de| vahIM para brahmacArI ke lie kucha Avazyaka karaNIya kA bhI nirdeza diyA gayA hai-- brahmacArI ke lie kAmakathA, vAsanApUrNa dRSTi se kisI ko dekhanA, paraspara kAmuka bhAvoM kA prasAraNa, mamatva, zarIra sajAvaTa, vikatthana (mauna rahita), manacAMcalya aura pApavRtti Adi sarvathA parityAjya haiN| upaniSadoM meM Atmadarzana ke lie anivArya sAdhanoM meM brahmacarya kA mahattvapUrNa sthAna hai / kahIM-kahIM tapa, zraddhA, ahiMsA Adi ke sAtha isakA nirdeza hai to kahI svataMtra rUpa meM / muNDakopaniSad meM tapa, satya, zraddhA ke sAtha brahmacarya ko brahma se utpanna batAyA gayA hai-zraddhAsatyaM brahmacarya vidhizca / praznopaniSad meM pippalAda RSi bhAradvAja Adi RSiyoM ko brahmacarya kI ArAdhanA kA Adeza dete haiM tapasA brahmacaryeNa zraddhayA saMvatsaraM saMvatsyatha / vahIM para brahmacarya dvArA AtmasAdhanA kI puSTi kI gaI haikhaMDa 21, aMka 2 139

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brahmacaryeNa vidyayA... |" chAndogya meM nirdiSTa hai ki brahmacarya se brahmaloga kI prApti hotI hai-brahmalokaM brahmacaryeNAnuvindanti / " aneka sthaloM para aisA ullekha milatA samyagjJAnena brahmacaryeNa nityam-muNDaka0 3.1.5 teSAmevaiSa brahmaloko yeSAM tapo brahmacaryam-prazna 1.15 tada brahmacaryeNa hyava-chAndogya0 8.5.1 / brahmacArI ke kartavyoM kA bhI nirdeza milatA hai| chAndogyopaniSad meM use AcAryakulavAsI kahA gayA hai brahmacArI aacaarykulvaasii|' vaha bhikSAjIvI hotA hai-brahmacArI bibhiksse|" vaha tapasyArata, zama-dama kA dhAraka evaM yamI hotA haitapto brahmacArI, chA* 4.10.4, damAyantu brahmacAriNaH taitti0 1.4.2, zamAyantu brahmacAriNaH (1.4.2) / upaniSadoM meM do taraha ke brahmacAriyoM kA ullekha milatA hai-1. bAlabrahmacArI 2. gRhastha dharma kA nirvAha evaM sAMsArika kArya putrAdi ko samarpita kara brahmacarya dhAraNa karane vAlA / AruNikopaniSad meM dvitIya zreNI ke brahmacArI ko 'kuTIcara' kahA gayA hai-kuTIcaro brahmacArI kuTambaM visRjet, pAtraM visRjet|" vahIM para usake lie vistRta AcAra-saMhitA kA bhI nirUpaNa hai| 6.4. aparigraha-padArtha meM mamatA kA parityAga aparigraha hai| AcArAMgakAra kA dRSTikoNa hai ki jo vyakti padArtha meM rAga, Asakti Adi se rahita hai vaha aparigrahI hai-AvaMtI keAvaMtI loyaMsi apariggahAvaMtI, eesu ceva apariggahAvaMtI / arthAt isa jagat meM jitane aparigrahI hai, ve vastuoM meM mUrchA na rakhane ke kAraNa aparigrahI haiN| vahIM para adhyAtma tattvadarzI ke lie parigraha varjana kA nirdeza hai-pariggahAmo appANaM avasakkejjA" arthAt parigraha se apane Apako dUra rkheN| bahu pi larbu Na Nihe"- arthAt bahuta mAtrA meM lAbha ho jAne para bhI usakA saMgraha na kre| bhikSu ke lie divya aura mAnuSI, sabhI prakAra ke viSayoM meM amUcchita-parigrahAtIta rahane ke lie kahA gayA hai -savvohiM amucchie|" upaniSadoM meM aneka sthaloM para aparigraha kA nirUpaNa sAdhana ke rUpa meM milatA hai / tejovindupaniSad meM dhyAna ke adhikArI ke lie 'aparigraha' anivArya mAnA gayA hainirdvandvo nirahaMkAro nirAzoraparigrahaH / jAbAlopaniSad meM nirdiSTa hai ki jo parigraha se rahita hai. pavitra hai vaha mahApAtakoM se mukta ho jAtA hai-muNDo'parigrahaH zuciH / " yogasUtra ke anusAra viSayoM ke arjana, rakSaNa, kSayAdi meM hiMsAdi doSoM kA darzana kara unakA parityAga karanA aparigraha hai--viSayANAmarjana rakSaNakSayasaMgahiMsAdoSa darzanAda asvIkaraNamaparigrahaH / " kaThopaniSad ke naciketA-yamarAja saMvAda meM spaSTa rUpa se aparigraha zabda kA to prayoga nahIM milatA lekina usake svarUpa para prakAza par3atA hai / yamarAja kahate haiM--dhanadaulata, yuvatiyAM, mahendrarAjya saba le lo lekina AtmavidyA rUpa varadAna mata maaNgo| naciketA spaSTa zabdoM meM parigrahaNa kA niSedha karatA hai-na vItena tarpaNIyo manuSyaH / / 140 tulasI prajJA

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naciketA kahatA hai ki he yamadeva ! ye dhana-daulata saba Apa hI ke pAsa raheM kyoMki ye indriyoM ke teja ko hara lete haiM zvobhAvA martyasya yadantakatatsarvendriyANAM jarayanti tejaH / api sarva jIvitamalpameva tavaiva vAhAstava nRtyagIte // 6.5. tapa-tapa kA mahattva sabhI AcAryoM ne svIkAra kiyA hai yogabhASya meM kSudhApipAsA, zIta-uSNa Adi dvandvoM ko sahane ko tapa kahA gayA hai-tapodvaMdvasahanam / " gItA meM zarIra, vANI aura manas bheda se tapa ke tIna bheda kie gae haiN| upadeza sAhastrI meM mana aura indriyoM kI ekAgratA ko tapa kahA gayA hai-manazcendriyANAM ca hya kAyaM paramaM tapaH / " jaina darzana meM tapasyA ko saMvara aura nirjarA kA pramukha sAdhana mAnA gayA hai-tapasA nirjarA ca / " vahIM para usake bAhya aura Abhyantara do bheda batAkara pratyeka ke cha:-chaH upabhedoM kA nirUpaNa kiyA gayA hai| AcArAMga sUtra meM avamaudarya kAya-kleza, dhyAna Adi kA aneka bAra ullekha milatA hai| navama adhyayana meM bhagavAna mahAvIra kI tapazcaryA kA vistRta evaM vyAvahArika rUpa prApta hotA hai / upaniSadoM meM tapa kI vistRta carcA hai| Atma-prApti ke pramukha sAdhanoM meM tapa kA pramukha sthAna hai / taittirIyo0 kA spaSTa Adeza hai ki tapa se brahma ko jAno-'tapasA brahmavijijJAsasva' kyoMki tapa hI brahma hai.---'tapo brahma iti / 58 muNDakopaniSad meM aneka bAra tapa kI mahattA kA saMgAyana kiyA gayA hai| eka sthala para tapa brahma kI saMkalpazakti ke rUpa meM nirdiSTa hai-'tapasAcIyate brahma tapa kI mahimA kA ullekha kena0 33, chAnda0 2.23.2, 3.17.4, bRhadA0 1.2.6, 15.1, 3.8.10, 4.4.22, taittirIya0 1.9.1, 2.6.1, kaTha0 2.15, 4.6, zvetAzvara. 1-15,16, maitreyI0 1.2, 4.3-4, 6.6 Adi aneka sthaloM para milatA hai| 6.6. dhyAna kI mahattA ko sabane svIkAra kiyA hai / citta kI ekAgratA ko dhyAna kahA jAtA hai| zaMkara ne 'maiM brahma hUM' isa prakAra kI cittavRtti se jo paramAnandadAyinI nirAlamba sthiti hotI hai usako dhyAna kahA hai brahma vAsmIti sadvRttyA nirAlambatayA sthitiH / dhyAnazabdena vikhyAtA paramAnandadAyinI // tailadhArA ke samAna dhyeya vastu meM citta kI ekAgratA dhyAna hai-cetajJa vartana caiva tailadhArAsamam / / 1 umAsvAti kA dRSTikoNa bhI yahI hai -uttamasaMhananasyaikAgracintA nirodho dhyAnam,62 arthAt uttama saMhanana vAle kA eka viSaya meM citta kI ekAgratA dhyAna hai| cArAMga meM dhyAna kA vistRta vivecana milatA hai| akarmA kI sAdhanA 237, 5.120, ananyadarzana 2.173, animeSa prekSA yA trATaka 2.125, apAyavicaya 9.161, AtmasaMprekSA 4.32, pratipakSa bhAvanA 2.37, prekSA karanA 2.160, vipazyanA 2.125 evaM zarIra saMprekSA 5.21 Adi kA vivaraNa upalabdha hai| upaniSadoM meM bhI aneka sthaloM para dhyAna ke svarUpa, prakriyA, adhikArI aura lAbha Adi kI vistRta vivRtti upalabdha hotI hai| maNDala brAhmaNopaniSad meM yogasUtra khaMDa 21, aMka 2 141

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13 'tatra pratyayaitAnatA dhyAnam ke samAna hI paribhASA upalabdha hotI hai - sarvazarIreSu caitanyaikatAnatA dhyAnam " arthAt sAre zarIra meM rahane vAle caitanya meM ekatAnatAekAgratA dhyAna hai | muNDakopaniSad meM kahA gayA hai ki jJAnaprasAda ke dvArA vizuddha sattva hokara dhyAna karate hue AtmA ko dekhe - 65 jJAnaprasAdena vizuddhasatvastatastu taM pazyet niSkalaM dhyAyamAnaH / " praznopaniSad meM UMkAra para dhyAna karane kA nirdeza milatA hai / " 6. 7. maiM pUrvajanma meM kauna thA, agale janma meM kahAM utpanna hoUMgA ? merI AtmA punarjanma lene vAlI hai -- ityAdi kA jJAna yAnI nijaviSayaka jJAna ke tIna sAdhanoM kA ullekha AcArAMga sUtra (1.3) meM prApta hotA hai 6. 7.1. sahasammuiyAe -svasmRti se kucha baccoM ko janma se hI ( bacapana se hI ) pUrvajanma kI sahaja smRti prApta hotI hai| Adhunika parAmanovijJAna bhI isa tathya ko svIkAra karatA hai / suzrutasaMhitA meM yaha nirdiSTa hai ki pUrvajanma meM jo vyakti zAstroM ke abhyAsa se apanA antaHkaraNa bhAvita kara lete haiM, unheM pUrvajanma kI smRti ho jAtI hai bhAvitaH pUrvadeheSu satataM zAstrabuddhayaH / bhavanti sattvabhUyiSThAH pUrvajAtismarAH narAH // 7 6.7.2. paravAgaraNeNaM - paravyAkaraNa arthAt AptapuruSa ke sAtha vyAkaraNa praznottarapUrvaka manana kara koI usa jJAna ko prApta karatA hai / bhASyakAra ne udAharaNa svarUpa meghakumAra kI kathA ko upasthApita kiyA hai / " upaniSadoM meM aneka aise prasaMga milate haiM jisameM yaha nirdiSTa hai ki AtmavidyA kA jijJAsu praznottara - zailI ke dvArA AtmajJAna ko prApta karatA hai / kaThopaniSad meM naciketA yamarAja, muNDakopaniSad meM mahAzAlaaGgiras, praznopaniSad meM bhAradvAjAdi RSi - pippalAda, bRhadAraNyaka0 meM yAjJavalakya - maitreyI Adi saMvAda 'paravAgaraNeNaM' ke hI udAharaNa haiM / 6. 7.3. aNNesa vA aMtie soccA - ( dUsaroM ke atizaya jJAnI ke dvArA svata: hI nirUpita tathya ko prApta kara letA hai / pAsa sunakara ) binA pUche kisI sunakara koI pUrvajanma kA saMjJAna 7. AtmavidyA kA adhikArI - prazna uThatA hai ki AtmavidyA kA adhikArI kauna ho sakatA hai / kyA yogyatA honI cAhie ? ina praznoM kA samAdhAna AcArAMga aura upaniSad ubhayavidha sthaloM meM prApta hotA hai / AcArAMga meM aneka sUkSma tathya prakIrNa haiM jisako ekatrita karane para AtmavidyA ke adhikArI para pUrNa prakAza par3a sakatA hai / AtmadarzI 3.36, AtmanigrahI 3.64, satyAnveSI 3.66, draSTA 3.87, zarIra ke prati anAsakta 4.28, anidAnI 4.28, vItarAga upadeza meM zraddhAvAn 5.122, kAmabhogoM meM udAsIna 3.47, samatA dharma meM nirata 3.55, kAmanAmukta 3.65, titikSa 2.114, 115, zraddhAvAn 3.80, viSayavirakta 4.6, apramatta 5.23, medhAvI 2.27, jJAnI 3.56, sAdhaka 3.78, dhIra puruSa 2.11, saMyamI 2.35, alobhI 2.36, samyagdarzI 2.53, tattvadarzI 2.118, aparigrahI 2.57, dharmakathI 2.174, kuzala 2.182 Adi 142 tulasI prajJA

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guNasampanna vyakti hI AtmajJAna kA adhikArI ho sakatA hai| upaniSadoM meM inhIM tathyoM kI udghoSaNA kI gaI hai / aneka caritra evaM AkhyAnoM ke mAdhyama se bhI isa tathya para prabhUta prakAza DAlA gayA hai| muNDakopaniSad meM mahAzAla zaunaka evaM kaThopaniSada meM kathita naciketA ke caritra se isa viSaya para kAphI spaSTIkaraNa ho jAtA hai / muNDaka. ke anusAra AtmavidyA ke adhikArI ke lie nirahaMkAratA, guru ke prati zraddhA, titikSA, cittaprazAMti, ekAgratA, anAsaktatA Adi guNoM kA honA anivArya hai| RSi vAkya pramANa haiM- tasmai sa vidvAnupasannAya samyak, prazAntacittAya zamAnvitAya / yenAkSaraM puruSaM veda satyaM, provAca tAM tattvato brahmavidyAm / arthAt jJAnI mahAtmA ke zaraNa meM Ae hue, pUrNa zAMtacitta vAle zamadamAdi sAdhanayukta ziSya ke lie brahmavidyA kA upadeza karanA cAhie jisase ki vaha avinAzI tattva ko jAna le| vaha vizuddha sattva-vizuddha antaHkaraNa vAlA (mu0 3.1.8), AptakAma (3.1.6) kSINadoSa-doSoM se rahita (3.1.5) hotA hai| vedAntasAra ke praNetA zrI sadAnanda ne brahmavidyA ke 'adhikArI-svarUpa' para vistRta prakAza DAlA hai --adhikArI tu vidhivadadhItavedavedAGga venApatito'dhigatA khilavedArtho'smin janmani janmAntare vA kAmyaniSiddhavarjanapurassaraM nityanaimittikaprAyazcittopAsanAnuSThAnena nirgatanikhilakalmaSatayA nitAntanirmalasvAnta sAdhanacatuSTayasampannaH pramAtA / arthAt jo puruSa vedoM aura vedoM ke aGgabhUta zAstroM kA vidhivat adhyayana kara sampUrNa vedArtha kA ApAtajJAna prApta kara letA tathA isa janma meM athavA pUrvajanma meM kAmya, niSiddha karmoM kA tyAga karate hue nitya, naimittika karma prAyazcitta aura upAsanA ke anuSThAna se samasta kalmaSa ko nivRtta kara apane antaHkaraNa ko nitAnta nirmala banA letA hai vaha sAdhana catuSTaya se sampanna (1. nityAnitya vastu viveka 2. bhautika-svargika sukha-bhoga se virakti 3. zama dama, uparati titikSA, zraddhA aura samAdhAna-samAdhi 4. mumukSatva) pramAtA puruSa hI brahmavidyA kA adhikArI hotA hai / Age zruti kA zloka uddhRta karate haiM prazAntacittAya jitendriyAya ca prahINadoSAya yathoktakAriNe / guNAnvitAyAnugatAya sarvadA pradeyametatsatataM mumukSave // " arthAt jisakA mana zAMta hai, jo jitendriya hai, jisakI indriyAM viSayoM se nivRtta ho cukI haiM, jo sanyAsa le cukA hai, jisake manodoSa dUra ho cuke haiM, jo guru aura zAstrAnusAra kriyArata rahatA hai, jo nirabhimAna tathA AcAryAMnugata ho vahI isa vidyA kA adhikArI ho sakatA hai-usI ko AtmavidyA denI caahie| aneka zrutivAkya isa viSaya meM upalabdha hote haiM zAnto dAnta uparatastitikSuH samAhito bhUtvA''tmanyebAtmAnaM pazyati / 72 khaNDa 21, aka 2 143

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upaniSad kA eka prasaMga hai jisameM svayaM vidyA ke dvArA hI apane adhikArI kA vyAkhyAna kiyA gayA hai vidyA ha vai brAhmaNamAjagAma gopAya mA zevadhiSTe'hamasmi / asUyakAyAnujave'yatAya na mAM brUyAH vIryavatI tathA syAm // - muktikopaniSad 1.51 arthAt vidyA brAhmaNa (RSi) ke pAsa AI aura usase kahane lagI- brAhmaNa ! merI rakSA karanA / maiM tumhArI bahuta bar3I nidhi huuN| mujhe aise vyakti ko mata denA, jo IrSyAlu ho, jo Rju (sarala) na ho aura saMyamayukta na ho / yadi tuma aisA karoge to maiM zaktizAlinI banUMgI, mujhameM oja prasphuTita hogA / zrImadbhagavadgItA meM vidyA ke adhikArI para vistAra se varNana milatA hai / vizeSakara terahaveM adhyAya meM adhikArI ke adveSTA, sarvabhUtamaMtrI, karuNA, nirmamatA, nirahaMkAratA, titikSA, kSamI, saMtuSTa, yogI, yatAtmA, dRr3hanizcayI Adi guNa batAe gae haiN| isa prakAra AtmavidyA ke adhikArI ke svarUpa saMdhAraNa meM sabhI bhAratIya AtmavAdI prasthAnoM meM mataikya dRggocara hotA hai / 8. AtmajJa kI sthiti - jo AtmA ko jAna letA hai / usakA svarUpa kyA hai, vaha kaisA ho jAtA hai ? Adi praznoM ke uttara meM donoM paramparAoM kI mAnyatAeM samAna haiM / AtmajJa puruSa apane hI samAna sampUrNa jagat ko dekhatA hai / sampUrNa jagat meM apane ko tathA apane meM sampUrNa vizva ko prApta kara letA hai-yo'sAvasau puruSaH so'hamasmi / " AcArAMga kA RSi kahatA hai ki AtmajJa puruSa upazAnta ho jAtA hai, mana-vacana-kAya kI samyak pravRtti meM sthira ho jAtA hai / bhagavAn mahAvIra ke prasaMga meM kahA gayA haiabhiNivvuDe amAille / " jo mAtra eka AtmA ko jAna letA hai vaha sarvajJa ho jAtA je ajjhatthaM jANai se bahiyA jANai / je bahiyA jANai se ajjhatthaM jANai // 75 jo adhyAtma ko jAnatA hai vaha bAhya ko jAnatA hai, jo bAhya ko jAnatA hai vaha adhyAtma ko jAnatA hai / zItoSNIya adhyayana meM AcArya kahate haiM-je egaM jANai se savvaM jANa / " arthAt jo eka ko jAnatA hai vaha sabako jAna letA hai / IzAvAsyopaniSad evaM gItA kA vacana hai ki bAhara bhItara AtmadarzI vyakti zoka-moha se rahita ho jAtA hai yasmin sarvANi bhUtAni AtmaivAbhUd vijAnataH / tatra kaH mohaH kaH zokaH ekatvamanupazyataH // * 177 chAndogya0 kA vacana hai-tarati zokamAtmavit / " AtmavettA sarvajJa ho jAtA hai - sa Atmavitsa sarvavit / " maitreyI0 meM udiSTa hai ki Atmavid ko hI dAna denA cAhie / " gItA meM bhagavAn kRSNa kahate haiM-AtmadarzI samadarzana ho jAtA hai-- 44 tulasI prajJA

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sarvabhUtasthamAtmAnaM sarvabhUtAni cAtmani / IkSate yogamuktAtmA sarvatra samadarzanaH / / Atmaupamyena sarvatra samaM pazyati yo'rjuna / sukhaM vA yadi vA duHkhaM sa yogI paramo mataH // " 6. kSetrajJa -kSetrajJa meM svarUpa- saMdhAraNa meM donoM kI mAnyatAeM samAna haiM / AcArAMga ke zItoSNIya adhyayana meM kSetrajJa zabda kA prayoga milatA hai-appamatto kAmehi, uvarato pAvakamme hi vIre Ayagutte je kheyaNNe / je pajjavAjAya - satthassa kheyaNNe, se asatthassa kheyaNe / je asatthassa kheyapaNe se pajjavajAya - satthassa kheyaNNe / arthAt jo kSetrajJa hotA hai vaha kAmanAoM ke prati apramatta, asaMyata pravRttiyoM se uparata, vIra aura Atmagupta - apane Apa meM surakSita hotA hai / jo viSayoM ke vibhinna paryAyoM meM hone vAle zastra ( asaMyama) ko jAnatA hai, vaha azastra ( saMyama ) ko jAnatA hai / jo azastra ko jAnatA hai vaha zastra ko jAnatA hai / tApartya yaha hai ki kSetrajJa apramatta, saMyata, vIra, Atmagupta hotA hai / bhASyakAra zrI mahAprajJajI ne isakI vyAkhyA kI hai-- kSetra zabda ke pAMca artha haiM - zarIra, kAma, indriya-viSaya, hiMsA aura mana vacana kAyA kI pravRtti / jo puruSa ina sabako jAnatA hai vaha kSetrajJa hai / " gItA-gAyaka govinda kI dRSTi meM kSetra zarIra hai aura jo zarIra ko jAnatA hai vaha kSetrajJa hai idaM zarIraM kaunteya kSetramityabhidhIyate / etad yo vetti taM prAhuH kSetrajJaH iti tadvidaH // " zvetAzvara0, maitreyI0, svarUpopaniSad Adi meM kSetrajJa zabda kA prayoga milatA hai | zvetAzvaropaniSad meM jIvAtmA ke artha meM kSetrajJa zabda viniyukta hai pradhAnakSetrajJapatirguNezaH / " AcArya zaMkara ne isake bhASya meM kSetrajJa kA artha vijJAnAtmA kiyA hai - kSetrajJo vijJAnAtmA / " anyatra kSetrajJa zabda kA prayoga isa prakAra hai - cetAmAtraH pratipuruSaH kSetrajJaH (maitreyI0 2. 5) paraM brahmadhAma kSetrajJamupaiti brAhmaNopaniSad | karttA jIvaH kSetrajJa :- svarUpopaniSad 1 / tatra tatra prakAzate caitanyaM sa kSetrajJa ityucyate-- svarUpo0 2 / gItA 13.2,26,34 // 10. AtmA - AtmasvarUpa pratipAdana meM donoM paramparAoM meM samAnatAeM aura viSamatAeM haiN| AcArAMga kI dRSTi meM jIva aura AtmA eka hai| karmabandha meM phaMsA huA jIva duHkhI evaM pIr3ita hotA hai, lekina karmabandha ke kaTate hI vaha sarvatantra svatantra ho jAtA hai / sarvajJa hotA hai| donoM ne Atma- pratipAdana meM ubhayadRSTikoNa - vyAvahArika naya ( vyAvahArika dRSTi ) aura nizcaya naya (pAramArthika dRSTi ) kA upayoga kiyA hai / vyAvahArika dRSTi se vaha AtmA kiMvA jIva zarIravAn, dehI, raktamAMsa majjAyukta zarIra vAlA aura maraNadharmA hai / zvetAzvaropaniSad meM kahA gayA hai guNAnvayo yaH phalakarmakartA kRtasya tasyaiva sa copabhoktA / sa vizvarUpastriguNa strivatrmA prANAdhipaH saMcarati svakarmabhiH || 21, aMka 2 145

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arthAt jIva guNoM se sambaddha, phala kA kartA evaM bhoktA, vibhinna rUpoM vAlA, triguNamaya, tIna mArgoM se gamana karane vAlA, prANoM kA adhiSThAtA aura apane karmoM ke anusAra vibhinna yoniyoM meM gamana karane vAlA hai| AcArAMga kA bhI yahI dRSTikoNa karmagranthi ke bhedana hote hI vaha (jIvAtmA) zuddhAtmA athavA paramAtmA bana jAtA hai / usake zuddha svarUpa ke nirUpaNa meM kiMcit bhedAbheda hai / 10.1. samAnatAeM 10.1.1. donoM ne AtmanirUpaNa prasaMga meM vyatireka paddhati kA sahArA liyA hai / 2. vaha AtmA zabdAdi se agrAhya hai-'savvesarA Niyati, takkA jattha Na vijjaI, maI tattha na gAhiyA' arthAt saba svara lauTa Ate haiM (zabda ke dvArA AtmA kA pratipAdana nahIM kiyA jA sakatA hai) vahAM koI tarka nahIM hai (AtmA tarkagamya nahIM hai), tathA vaha mati ke dvArA grAhya nahIM hai / upaniSadoM meM aneka sthala para yahI dhvani sunAI par3atI hai --- yato vAco nivartante aprApya manasA saha-taittirIya0, 22 naiva vAcA na manasA prAptuM zakyo na cakSuSA-kaTho0, 2.3.12 naiSA tarkeNa matirApaneyA-kaTho0 1.2.9 / na tatra cakSurgacchati na vAg gacchati no mana:-kena0, 1.3 na cakSuSA gRhyate nApi vAcA-muNDaka0, 3.3.1 nAyamAtmA pravacanena labhya : na medhayA na bahunA zrutena -- muNDaka0, 3.2.3 kaThopa0, 1.2.23 3. vaha zabda, sparza, rUpa, rasa, gaMdhAdi se rahita haiAcArAMga sUtra-Na kiNhe, Na NIle, Na lohie, Na hAlidde, Na sukkille A0, 5.128 Na surabhigaMdhe Na durabhigaMdhe --- A0, 3.129 arUvI sattA-A0, 5.138 a payassa payaM Natthi, 5.139 muNDakopaniSad meM isI svarUpa kA pratipAdana kiyA gayA hai yattadrezyamagrAhyamacakSuzrotramapANipAdam -- mu0, 1.1.6 4. vaha strI-puruSa liMgabheda se rahita hai Na itthI Na purise Na aNNahA--AcA0, 5.155 naiSa strI na pumAneSa na caivAyaM napuMsaka:--- zvetAzvara0, 5.10 5. vaha prajJAna athavA jJAnasvarUpa hai pariNe saNNe (A0 5.136) arthAt vaha parijJa hai, saMjJa hai, sarvata: caitanya hai / bRhadAraNyaka meM kahA gayA hai-prajJAna dhana eva (5.3.15) atrAyaM puruSaH svayaM jyotiH (bRh0)| brahmasUtra 2.3.18 -jJo'ta eva arthAt vaha jJAtA hai / janma-mRtyu se rahita hone ke kAraNa vaha jJAtA hai| 146 tulasI prajJA

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6. vaha ajanmA hai tathA usakA kabhI vinAza nahIM hotA AcArAMga sUtra meM kahA gayA hai-Na ruhe (5.133) arthAt vaha janmadharmA nahIM hai tathA se Na chijjai Na bhijjai Na Dajjhai Na hammai (3.58) arthAt vaha na kisI se chedA jAtA hai, na bhedA jAtA hai, na jalAyA jAtA hai aura na mArA jAtA hai| kaThopaniSad meM yamarAja kahate haiM-na jAyate mriyate (1.2.18) / 10.2. viSamatAeM 10.2.1. aupaniSadika AtmA nitya, vibhU, eka tathA sabhI jIvoM meM vyApta hai-eSa sarveSu bhUteSa guDho AtmA (kaTho0 1.3.12) IzAvAsyamidaM sarva-IzA / parantu jaina- darzana kI dRSTi meM vaha nityAnitya, pratizarIrabhinna, ananta tathA zarIramAtravyApI hai| 2. aupaniSadika AtmA apariNAmI hai / utpatti vinAza se rahita zAzvata sattA kA nAma hai AtmA / parantu jainadRSTi meM vaha dhruvAdhruva hai / 3. aupaniSadika AtmA hI kevala jagat kAraNa hai| usI se sampUrNa saMsAra utpanna hotA hai tathA usI meM vilIna ho jAtA hai| muNDakopaniSad meM tIna dRSTAntoM ke dvArA isa tathya kA pratipAdana kiyA gayA haiyathorNanAbhiH sRjate gRhnate ca, yathA pRthivyAmoSadhayaH sambhavanti / yathA sataH puruSAtkezalomAni, tathAkSarAtsambhavatIha vizvam // arthAt jisa prakAra makar3I jAle ko vanAtI hai aura nigala jAtI hai, jisa prakAra pRthivI se nAnA prakAra kI auSadhiyAM utpanna hotI haiM tathA jIvita. manuSya se keza-roeM nikalate haiM usI prakAra avinAzI parabrahma se saba-kucha utpanna hotA hai (sArA vizva utpanna hotA hai)| zvetAzvara0 meM kAlAdi kI kAraNatA ko asvIkAra kara mAtra paramAtmA ko hI sampUrNa saMsAra (kAlAdi kA bhI) kAraNa mAnA hai lekina jainadarzana meM kAla, svabhAvAdi ko sammilita kAraNa mAnA gayA hai / karmavAda, punarjanma Adi viSayaka dhAraNAoM meM bhI samAnatA hai| alaga svataMtra zodha-prabandhoM meM ina saba para prakAza DAlA jA sakatA hai / saMdarbha: 1. IzAvAsyopaniSad, 1 2. bRhadAraNyakopaniSad 2.4.3 3. tatraiva, 1.4.10 4. nRsiMhottaratApanIyopaniSad, 9 5. AcArAMgasUtra 1.1.1.4 khaMDa 21, aMka 2 147

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6. AcArAMgasUtra, 1.1.1.2 / / 7. kaThopaniSad, 1.1.27 / / 8. IzAvAsyopaniSad, 2 9. tatrava, 15 10. kaThopaniSad, 1:1.10, 1:1.13, 1:1.20? 11. tulasI prajJA-XIX-4, Jan.-March, 1994 meM prakAzita 'prazna vyAkaraNa meM __ ahiMsA' 12. AdhArAMgasUtra, 4.21 13. tatraiva, 5.101 14. AcArAMgasUtra, 5.51] 15. tatraiva, 4.4 16. tatraiva, 4.1 17. IzAvasyopaniSad, 6,7 18. prANAgnihotropaniSad, 4 19. AruNikopaniSad, 3 20. dattAtreya yogazAstra, zloka saMkhyA 65 21. prazna vyAkaraNa-prathama saMvara dvAra kA upoddhAta 22. AcArAMga, 4.2 23. dazavakAlika cUrNi 24. AcA0, 3.40 25. AcArAMga bhASya, pR0 177 26. AcArAMga, 3.65-66 27. AcArAMga sUtra, 297 28. muNDakopaniSad, 3.1.6 29. taittirIyopaniSad, 1.11.1 30. bRhadAraNyakopaniSad, 1.4.14 31. AcArAMga bhASya, pR0 15 32. tatraiva, 4.44 para bhASya pR0 227 33. AcArAMga sUtra, 4.44 34. tatraiva, 5.78-84 35. tatraiva, 8.58 36. tatrava, 5.87 37. muNDakopaniSad, 2.1.7 38. praznopaniSad, 1.2 39. tatraiva, 1.10 40. chAndogyopaniSad, 8.4.3 tulasI prajJA.

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41. tatraiva, 2.23.2 42. tatraiva, 4.3.5 43. AruNikopaniSad, 1 44. AcArAMga sUtra, 5.39 45. tatrava, 2.117 46. tatrava, 2.116 47. tatraiva, 8.25 48. tejobindUpaniSad, 3 49. jAbAlopaniSad, 5 50. yogasUtra, 2.30 51. kaThopaniSad, 1.1.27 52. tatraiva, 1.1.26 53. yogabhASya, 2.32 54. gItA, 17.14-16 55. bhAratIya darzana paribhASA koza, pR0 102 56. tattvArtha sUtra, 9.3 57. tatrava, 9.19-20 58. taittirIyopaniSad, 3.3 59. muNDakopaniSada, 1.8 60. aparokSAnubhUti, 123 61. brahmasUtra, 1.1.1 para zrI bhASya (rAmAnujAcAryakRta) 62. tattvArtha sUtra, 9.27 63. yogasUtra, 3.2 64. maNDalabrAhmaNopaniSada, pR0 347 65. muNDakopaniSad, 1.8 66. praznopaniSad, 5,5 67. suzrutasaMhitA, zArIra sthAna, 2.57 68. AcArAMgabhASya, pR0 20 69. muNDakopaniSad, 1.2.13 70. vedAntasAra, pR0 24 (vyAkhyAkAra zrI badarInAtha zukla, motIlAla0 1979) 71. tatraiva, pR0 69 72. tatrava, pR0 69 (hindI vyAkhyA meM uddhRta) 73. IzAvAsyopaniSad, 16 74. AcArAMga sUtra, 9.16 75. satrava, 1.147 76. tatraka, 3.74 .khaMDa 21, aMka 2

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77. IzAvAsya0,7 78. chAnda0, 7.1.3 79. vRha0, 3.7.1. 80. maitreyI0, 6.33 81. gItA, 6.29,32 82. AcArAMga sUtra, 3.16-17 83. AcArAMga bhASya (3.16 para) pR. 168 54. gItA, 13.1 85. zvetAzvara0, 6.16 86. tatraiva (6.16 para) zAMkara bhASya 87. tatraiva, 5.7 88. muNDako0, 1.1.7 89. zvetAzvara0 1.1.3 -prAkRta bhASA evaM sAhitya vibhAga, jaina vizvabhAratI saMsthAna, lADanUM tulasI prasA

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'sArasvatavyAkaraNa' meM samAsa sArasvatatryAkaraNa meM prApta samAsoM kA ullekha karane se pUrvaM samAsa kI paribhASA ityAdi ke viSaya meM jJAna honA Avazyaka hai / sArasvata grantha praNetA anubhUtisvarUpAcArya arthavad vibhaktiviziSTa padoM ko samAsa kahate haiM "ArthavaddhibhaktiviziSTAnAM padAnAM samAso nirUpyate ( 1 ) " / pANini vyAkaraNa meM samAsa kI paribhASA dI gaI hai- [ DaoN0 lajjA paMta " samasanaM samAsa: ( 2 ) " / " pada kA tAtparya arthayukta tathA syAdi vibhaktyanta se hai / anya logoM ne bhI samAsa kI bhinna-bhinna paribhASAeM dI haiM / yathA "uktamapi prasAdakRktA -" aikapadya mityupalakSaNa me kasvaryame kavibhaktikatvaM ca / " "dharmakIrtinApyuktam --- ekapadyamaikasvaryamekavibhaktikatvaM ca samAsa prayojanam (3) / " samAsa kahAM para hotA hai ? isa hetu sArasvatakAra ne sUtra diyA hai- "samAsacAnvaye nAmnAm' arthAt nAma zabda tathA anvaya ke yoga se samAsa hotA hai| yahAM "ca" se tAtparya taddhita se bhI hai / ataH bhAryA puruSa ityAdi meM anvaya viparIta hone ke kAraNa samAsa nahIM hotA / jaisA ki ukta sUtra kI vRtti meM bhI kahA gayA hai "nAmnAmanvayayogyatve satyeva samAso bhavati / cakArAttaddhito'pi / tato bhAryA puruSasyetyAdau samAso na bhavati ( pR0 234 sA0 vyA0 ) sArasvatakAra ne samAsa ke chaH bheda batAye haiM avyayIbhAva samAsa / tatpuruSa samAsa / dvandva samAsa / bahubrIhi samAsa / karmadhAraya samAsa / dvigu samAsa / ise isa prakAra vyAkhyAta kiyA hai "avyayasya avyayena vA bhavanaM so'vyayI bhAvaH / sa evAgrimaH puruSaH pradhAnaM yasyAso tatpuruSaH dvandvAyate ubhayapadArtho yenAso dvandvaH / bahubrIhi pradhAnaM yasmi - nasI bahubrIhiH / karma bhedakaM dhArayatIti karmadhArayaH / dvAbhyAM gacchatIti dvigu: ( pR0 226, TippaNI aMza) / " samAsa ke bheda batAne ke uparAnta samAsa kA prayojana athavA uddezya kyA hai ? yaha jAnanA zreyaskara hai / vAstava meM aneka padoM kA vibhakti-lopa karake ekapada karanA hI samAsa kA pramukha prayojana hai-- "aikapadyamekasvayaM me kavibhaktikatvaM " ca samAsa prayojanam (sA0 vyA0 pR0 237) / " udAharaNArtha - devazca - devazca - devazca / yahAM tIna pada haiM / yadi inheM saMkSepa meM kahAM jAya to "devAH " se hI ukta kA bodha ho jAtA hai / ataH kahane kA Azaya yaha khaNDa 21, aMka 2 151

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hai-"samAse uccAraNa prayatnalAghavaM syAt" arthAt uccAraNa meM prayatnalAghava hI samAsa kA uddezya hai / isa sambandha meM sArasvatakI candrakIrti TIkA meM bhI kahA gayA hai : "vibhaktilRpyate yatratadarthastu pratIyate / aikapadya padAnAM va sa samAso'bhidhIyate / (4) samAsa ke viSaya meM ukta vivecana ke uparAnta avyayIbhAva samAsa (jo samAsa kA prathama bheda hai) ke viSaya meM nirUpaNa karate haiN| avyayIbhAva samAsa avyayIbhAva samAsa meM prAyaH pUrvapada ke artha kI pradhAnatA hotI hai-"tatra pUrva- . padapradhAno'vyayI bhAvaH (pR0 236) / " avyayIbhAva samAsa saMjJaka sUtra diyA gayA hai'pUrve'vyaye'vyayI bhAvaH (5) / " arthAt avyaya ke pUrvapada meM rahane para jo anvaya hai vaha avyayIbhAva saMjJaka samAsa hotA hai / yathA-"adhistri ghkaarym"| "adhistri" yaha samasta pada hai| yahAM "pUrve'vyaye'vyayI bhAvaH" sUtra se samAsa huA hai| "adhistri" kA laukika vigraha hai-"striyAm iti"| yahAM samAsa kA avayava "stri" zabda vigraha meM AyA hai| "adhistri" kA alaukika vigraha hai-adhi+strI+Di. isa alaukika vigraha meM samAsa huA hai "adhi" avyaya saptamI vibhakti ke artha adhi-karaNa kA vAcaka hai / yaha subanta hai / ataH "pUrve'vyaye'vyayIbhAvaH sUtra se ukta kI avyayIbhAva samAsa saMjJA huI / tadanaMtara sUtra diyA gayA hai "samAse pratyayo:-samAse vartamAnAyA vibhakteH pratyaye pare ca vibhaktelaMgbhavati (pR. 239) / " bhataH isa sUtra dvArA vibhakti lopa hone para adhistri huaa| "sa napuMsakam (dha) sUtra ke anusAra avyayIbhAva samAsa napuMsaka liMga hotA hai / napuMsakaliMga hone para agrima sUtra diyA gayA hai avyayI bhAvAt" arthAt avyayIbhAva se pare vibhakti kA lopa hotA hai| ataH si vibhakti kA lopa hone para "bhadhistri" rUpa huA hai| yathA zabda yadi bhasAdRzya artha meM prayukta ho to vahAM avyayIbhAva samAsa "yathAssAdRzye" sUtra se hotA hai / yathA---zaktimanatikramya karoti iti ythaashktiH| zaktim yaha dvitIyA vibhakti ekavacana kA rUpa hai / yathA zabda pUrva meM hone ke kAraNa" pUrve'vyaye'vyayIbhAvaH sUtra se isakI bhavyayIbhAva samAsa saMjJA huii| "avyayIbhAvAt" sUtra se vibhakti lopa hokara "yathAzakti" rUpa siddha huaa| yahAM 'yathAzakti' kA tAtparya zaktyanusAreNa karoti-se hai| sAdRzya artha meM samAsa nahIM hotaa| yathA-"yathAviSNustathA zivaH, atra na smaasH| tatpuruSa samAsa tatpuruSa samAsa meM prAyaH uttarapada ke artha kI pradhAnatA hotI hai| yahAM tatpuruSasaMjJaka samAsa karane hetu kahA gayA gayA hai-dvitIyAnta bhAdi pada ke pUrva pada meM sthita rahate jo anbaya hai vaha tatpuruSa saMzaka samAsa hotA hai| isa hetu sUtra diyA gayA hai"amAdItatpuruSaH-dvitIyAdyante pUrvapade sati yo'nvayaH sa tatpuruSasaMjJaka samAso bhavati / 152 tulasI prajJA

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inakA udAharaNa hai-"grAma prAptaH / vigraha-prAmaM prAptaH / ukta sUtra meM "amAdo" sUtra kA prayoga kiyA gayA hai| yahAM amAdo se tAtparya dvitIyA, tRtIyA, caturthI, paMcamI, SaSThI tathA saptamI vibhaktiyoM se hai| grAma prAptaH yaha dvitIyAnta pUrvapada hai / yahAM amAdo tatpuruSaH sUtra se vibhakti lopa hone para nAma saMjJA hone ke kAraNa prathamA ekavacana meM prApta 'si" ke sakAra ko visargAdeza hokara "grAma prAptaH rUpa siddha hubhaa| ___ isI prakAra dAtreNa chinna-dAchinna (tRtIya ekavacana) yUpAyadArU-yUpadAra (caturthI ekavacana) / vRkebhyo bhayaM-bukabhayam (paMcamI ttpuruss)| rAjJaH puruSorAjapuruSaH (SaSThI ttpuruss)| akSeSu zauNDa: akSazauNDa : (saptamI tatpuruSa) ityAdi udAharaNa tatpuruSa samAsa ke antargata dekhane ko milate haiN| ___ "kvacidamAdyantasya paratvama (pR0 245)" arthAt tatpuruSa samAsa meM vartamAna dvitIyAvibhaktyanta prathamAnta pUrvapada ke pare bhI hotA hai, kintu aisA kahIM-kahIM dekhane ko milatA hai sarvatra nahIM / yathA-agnI Ahita iti AhitAgniH / pUrva bhUta iti bhUtapUrvaH / natra pUrvapada meM rahate jo anvaya hai vaha tatpuruSasamAsa saMjJaka hotA hai-"naninabi pUrvapade sati yo'nvayaH sa tatpuruSasaMjJakaH samAso bhavati (pR. 246)" / yathA-na brAhmaNaH / yahAM na pUrvapada meM hone ke kAraNa tatpuruSasamAsa huA hai| samAsa hone para nan (na) ko akArAdeza hotA hai" nAkAdi ko chor3akara (7) / ataH na ko akArAdeza hokara "abrAhmaNaH rUpa banA / " nAkAdivarjamaM se tAtparya nAkaH / nAgaH / nmuciH| nakSatraM / nakhaM / napusaMkaM / nakulaH / ityAdi se hai| yahAM na ko AkAra nahIM hotaa| tatpuruSa samAsa ke antargata eka kArya yaha bhI batAyA gayA hai- samAsa ke rahate na ko an Adeza hotA hai svara pare rahate / isa hetu sUtra diyA gayA hai--"an svare" yathA-anazvaH / vigraha na azvaH / yahAM 'nami' sUtra se samAsa hone para "samAsa pratyayoH sUtra se vibhakti lopa huaa| "azva" zabda pare rahate / "an svare" sUtra se na ko anAdeze hokara "anazvaH" rUpa siddha huaa| isI prakAra anya kaI udAharaNa hameM tatpuruSasamAsa se saMbaMdhita milate haiN| dvandvasamAsa sArasvatakAra ke anusAra samuccaya, anvAcaya, itaretarayoga tathA samAhAra ina cAra arthoM meM dvandvasamAsa hotA hai / isa hetu sUtra diyA gayA hai-"cArthe dvandvaH (10 247) / " prakriyA komudI meM dvandva samAsa kI paribhASA dI gaI hai--"ubhayArtha-pradhAno dvandvaH" iti sa ca de'dhA-itaretarayogArthaH, samArArArthazca (ch)|" pANini ne isa hetu sUtra diyA hai -"cA'rthe dvandvaH (2 / 2 / 29)" yadyapi sArasvatakAra kA diyA huA sUtra pApini se milatA hai tathApi donoM kI vRtti bhinna hai| "laghusiddhAntakaumudI' meM ukta sUtra kI vRtti dI gaI hai aneka subantaM cA'rthe vartamAnaM yA samasyate, sa dvandvaH / samuccayA'nvApayetaretarayoga-samAhArA cA'rthA (9) // " dvandva samAsa kI paribhASA dene ke uparAnta dvandva samAsa meM padoM kI samAnatA hone khaNDa 21, aMka 2 153

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para kauna zabda pahale prayoga kiyA jAnA cAhie ? yaha zaMkA utpanna hotI hai / isa zaMkA ke samAdhAna hetu sUtra diyA gayA hai- " dvandva'lpasvarapradhAne kArokArAntAnAM pUrvaM nipAto vaktavyaH ( pR0 248 ) " arthAt dvandvasamAsa meM alpa svaroM vAle pada, ikArAnta tathA ukArAnta pada pUrva nipAta ke rUpa meM prayoga kiye jAte haiN| yahAM ukArAnta kA udAharaNa granthakAra ne diyA hai - "paTuguptI" vigraha-paTuzca guptazca / yahAM samAna svara hone para bhI ukArAnta hone ke kAraNa 'paTu' zabda kA pahale prayoga kiyA gayA hai / ataH "cArthe dvandva : " sUtra se dvandva samAsa hone para "samAsa pratyayayoH " sUtra se vibhaktilopa tathA " uktArthAnAmaprayogaH sUtra dvArA cakAra lopa huA / itaretarayoga hone para "itaretarayoge dvivacanam " ke AdhAra para prathamA ke dvivacana meM 'o" vibhakti prApta huI / tatpazcAta "o o o" sUtra se aukAra hokara "paTuguptI" siddha huA / " dvandvasamAsa ke antargata eka vizeSa sUtra diyA hai " devatA dvandve pUrva padasya vA dIrgho vaktavyaH" arthAt devatA vAcaka zabdoM meM dvandvasamAsa hone para pUrvapada ke antya - svara ko dIrgha hotA hai / yathA - " agnISomI" vigraha-agnizca somazca / " cArthedvandva " sUtra se dvandvasamAsa hone para " samAse pratyayo: " sUtra se vibhaktilopa hokara " uktArthAnAmaprayogaH " ke AdhAra para cakAra lopa huA / ataH agni soma yaha sthiti hone para "devatAdvandve pUrvapadasya sUtra se agni zabda ko dIrgha IkAra huA / devatA hone ke kAraNa / tadanantara sUtra diyA gayA hai - "agnyAdeH somAdInAM SatvaM vaktavyama | " yaha sUtra agni Adi se pare somAdi ke sakAra ko SakArAdeza karatA hai / ataH ukta sUtra dvArA sakAra ko SakArAdeza hone ke kAraNa yahAM " kvilAtSaH saH " sUtra kA prayoga nahIM hotA / ataH prathamA ke dvivacana meM "o" vibhakti prApta hone para okAra hokara "agnISomI" rUpa siddha huA / O samAhAra dvandva meM ekavad bhAva athavA ekavacana karane hetu sUtra diyA gayA hai" ekavada bhAvo vA samAhAre vaktavyaH / " yaha sUtra vikalpa se ekavacana karatA hai / pakSAntara meM bahuvacana hI rahegA / yathA -- zazAzca kuzAzca palAzAzca - mA zazakuzapalAzama pakSe - zazakuzapalAzAH / isakI siddhi pUrva prakriyAnusAra hI hogI / mAtra ekavacana athavA bahuvacana karane hetu "ekavad bhAvo vA samAhAre vaktavyaH " sUtra kA prayoga kiyA jAegA / dvigusamAsa dvigusamAsa ke lakSaNa ko batAne hetu granthakAra ne sUtra diyA hai- "saMkhyA pUrvo dvigu: - saMkhyApUrvaH samAso dvigunirgathate ( pR0 252 ) " arthAt saMkhyAvAcI zabda yadi pUrva meM ho to vahAM dvigu samAsa hotA hai| vahAM bhI dvigusamAsa karane hetu ukta sUtra (10) hI diyA gayA hai / " kAzikA" meM isakI vRtti dI gaI hai-- "taddhitArthottarapadasamAhAre ca" ityatra yaH saMkhyApUrvaH samAsaH sa dvigusaMjJo bhavati / ( 2 / 1 / 52 ) / " dvigu ko tatpuruSa nAma yadyapi pANini ne diyA hai / tathApi yahAM eka saMjJA niyama meM bAdhA sI pratIta hotI hai / pANini ne dvigu kI tatpuruSa saMjJA ho jAne para tatpuruSa 154 tulasI prajJA

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saMzA ko mAnakara hI rUpa saMracanA ko batAyA hai / 'dvigu' tatpuruSa kA bheda mAtra hai| sArasvatakAra ne dvigusamAsa kA pRthak astitva nirdhAraNa kiyA hai| jisase dvigu samAsa ko samajhane meM kisI prakAra kI kliSTatA sAmane na aaye| .. sArasvatakAra ne dvigu samAsa kA udAharaNa prastuta kiyA hai-dazagrAmI=dazAnAM grAmAnAM samAhAraH / yahAM saMkhyAvAcaka pada pUrva meM hone ke kAraNa "saMkhyApUvoM dviguH" sUtra meM dvigu samAsa huaa| yahAM "dazAnAM" rUpa SaSThI ekavacana kA hai| ataH samAsa saMjJA hone para "samAsa pratyayayoH" sUtra se vibhakti lopa hone para daza+grAma yaha sthiti huI / iha dazA meM agrima sUtra kI avatAraNA kI gaI hai-"samAhAre'ta Ipa dviguH" arthAt dvigu samAsa meM akArAnta pare Ip pratyaya hotA hai| ataH ukta sUtra dvArA I (pita) Agama hone para "dazagrAmI" rUpa siddha huaa| cUMki IyAgama pAtrAdi meM nahIM hotaa| ataH zeSa sthAnoM meM Ipa kA prayoga nahIM hogaa| yathA ___ "paJcAgnayaH samAhRtA iti paJcAgni / " paJcAnAM gavAM samAhAraH iti paJcagu paJcagavama vA" ityAdi / "ekatve dvigudvandvo (11)" sUtra ke anusAra ekatvabhAva meM vartamAna dvigu tathA dvandva samAsa napuMsakaliMga meM hote haiM / yathA-paJcagavam ityAdi / bahubrIhi samAsa bahubrIhi samAsa karane hetu sArasvata kAra ne sUtra diyA hai |-"bhubriihirnyaartheanypdaarth pradhAno yaH samAsaH sa bahubrIhi saMjJako bhavati / " arthAt jisa samAsa meM anya pada pradhAna hotA hai vaha bahubrIhisaMjJaka hotA hai| isakA udAharaNa diyA gayA hai"bahudhanaM yasya saH bahudhanaH / " yahAM anya pada pradhAna hone ke kAraNa bahuvrIhi samAsa huaa| ____ isI prakAra anya udAharaNa prastuta karate haiM -lambI kaNoM yasya saH-lambakarNaH (2) / yahAM yaha zaMkA uTha sakatI hai-lambakarNa: meM anya padArtha kI pradhAnatA hone ke kAraNa bahubrIhi samAsa huA hai| kintu pada sAmya hone ke kAraNa kyA "karNalambaH kA prayoga kiyA jA sakatA hai ? isa zaMkA ke samAdhAna hetu sUtra diyA gayA hai"bahubrIhI vizeSaNasaptamyantatoH pUrva nipAto vaktavyaH (pR0 255) / " arthAt bahuvrIhi samAsa meM jo vizeSaNabhUta saptamyanta pada hotA hai vahI pada pUrva nipAta ke rUpa meM pahale prayoga kiyA jAtA hai / ataH isa sUtra ke AdhAra para ukta zaMkA kA samAdhAna hokara "lambakarNaH hI prayoga hogaa| ___ "rUpavadbhAryAH kA vigraha hai-rUpavatI bhAryA yasya sH| yahAM "bahuvrIhi ranyArthe" sUtra se bahubrIhi samAsa hone para vibhakti lopa huaa| "liGgayarthe prathamA" : sUtra ke dvArA prathamA ekavacana meM prApta "si" vibhakti kA "ApaH" sUtra se lopa hokara rUpavatI bhAryA yaha zeSa rhaa| tadanantara "anyArthe"-strIliMgasyAnyArthe vartamAnasya hasvo bhavati" sUtra se "bhAryA" zabda ko hasva hokara rUpavatI bhArya yaha sthiti huii| isI ke antargata agrima sUtra kI avatAraNA kI gaI hai-- "puMvaddhA-samAse sati samAnAdhi karaNe parvasya strIliMgasya vaddhA bhavati / puMvadabhAvAdIyo niSpatti (pR0 257) / ukta khaNDa 21, aMka 2

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sUtra ke AdhAra para strIliMga ke rUpa puMvada hoMge / ataH Ipa kI nivRtti hone para "rUpavatbhArya" huA "capA abe jabAH" sUtra se takAra ko dakAra hokara sakAra ko sirgAdeza hone para "rUpavadbhAryaH" rUpa sikha huaa| karmadhAraya samAsa padadvaya arthAt jahAM pUrvapada evaM uttarapada donoM ekArthaniSTha arthAt eka hI vastu ke vAcaka hoM vahAM karmadhAraya samAsa hotA hai| yadyapi anya vaiyAkaraNoM ne ise tatpuruSa samAsa ke antargata mAnA hai kintu sArasvatakAra ise svatantra mAnate haiN| tathA isa hetu sUtra prastuta karate haiM-"karmadhArayastulyArthe-padadvaye tulyArthe ekArthaniSThatvesati karmadhArayasaMjJakaH samAso bhavati / " isa samAsa kA udAharaNa diyA hai --nIlotpalam-nIlaM ca tadutpalaM / yahAM "nIla" zabda vizeSaNabhUta hai tathA utpala zabda vizeSyabhUta / nIla zabda vizeSaNa hone ke kAraNa pUrva meM prayoga kiyA jaaegaa| "guNavyayorAdhArAdheyasaMbandhitvAt ekArthaniSThatvam (candrakIrti TIkA, pR0 262)" ke AdhAra para karmadhAraya samAsa huaa| "samAsa pratyayayoH" sUtra se vibhakti lopa hokara (uktArthAnAmaprayogaH) niyama ke AdhAra para nIla utpala yaha sthiti huii| "liMgArthe prathamA" sUtra se prathamA ekavacana meM "si" vibhakti prApta huii| "u o" sUtra se ukAra ko okAra tathA "ato's" sUtra se "si" ko amAdeza hokara "nIlotpalam" rUpa siddha huaa| kahIM samAsa hone para taddhita, kRdanta pratyaya hone para bhI vibhakti kA lopa hotA hai tathA isa hetu sUtra diyA gayA hai--"aluk kvacit samAse taddhite kRdante'pi vibhakteralugbhavati / "yathA-kRcchAnnuktaH / " yahAM tatpuruSa samAsa huaa| ukta sUtra dvArA pUrvapada kI vibhakti kA lopa hokara "samAsa pratyayoH" sUtra se uttarapada kI vibhakti kA lopa hone para "liMgArthe prayamA" sUtra se prathamA ekavacana meM prApti si (sa) ko visarga hokara kRcchAnmukta:/kucchAtmuktaH rUpa siddha huaa| niskarSa samAsa prakaraNa ke antargata sArasvatakAra ne samAsa lakSaNa, samAsabheda ityAdi kA bar3e vistAra se varNana kiyA hai / yadyapi anya vyAkaraNa granthoM meM bhI samAsa-prakaraNa ko liyA gayA hai tathApi sArasvata jaisI saralatA, bodhagamyatA kahIM dekhane ko nahIM miltii| sArasvatakAra ne jina chaH samAsa bhedoM kA varNana kiyA,hai unakA nAma tathA lakSaNa punaH yahAM "samAsa dIpikA" meM varNita zlokoM dvArA kiyA jA rahA hai pUrva'vyaye'vyayIbhAvotramAdo tatpuruSaH smRtaH / cakArabahalo dvandraH saMkhyApUrvo diguH smRtH|| yasya yena bahuvrIhiH sa cAso karmadhArayaH / iti kiMcitsamAnAM SaNNAM lakSaNamIritam / / (13) iti / tulasI prajJA

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sandarbha : 1. sArasvatavyAkaraNam pR0 234 2. laghusiddhAnta kaumudI sampAdaka evaM vyAkhyAkAra-zrI dharAnandazAstrI, pR. 16 3. "prakriyAkomudI vimarzaH" lekhaka-DA0 AdhAprasAda mizra, pR0 35 4. sArasvatavyAkaraNam-candrakIrti TIkA (TIkAkAra-candrakIrti sUri) pR0 218 5. "avyaye pUrvapade sati yo'nvayaH so'vyayI bhAva saMjJaka: samAso bhavati / " pR. 238 6. "so'vyayI bhAvaH samAso napuMsakaliMgo bhavati / napuMsakatvAddhasvatvam / " pR. 239 7. samAse sati nabo'kArAdezo bhavati / nAkAdivarjam (sA* vyA0, pUrvArda, pR. 246) 8. prakriyA komudI vimarzaH / lekhaka AdyAprasAda mizra pR. 38 9. assttaadhyaayii-2|2|29 10. "saMkhyApUrvo dviguH"-2|1352 11. ekatve vartamAno dvigudvandvI napuMsakaliMgo bhavataH-sA. vyA0 pUrvArda, 252 12. tasya pradhAnasyaikadezo vizeSaNatayA yatra jJAyate sa tadaguNasaMvijJAno bahujIhiH sA0 vyA0 pR0 254 13. sArasvatavyAkaraNam kI candrakIrti TIkA se uddhRta pR0 27 -dvArA/zrI maheza bhaTTa zItalA maMdira, hanumAnagar3ha nainItAla-263002 saDa 21 // baMka 2

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sArasvata vyAkaraNa 'paMcasaMdhi kI joDa' eka adhyayana muni zrIcaMda 'kamala' 'sArasvata' saMskRta bhASA kI vyAkaraNa hai / isake racayitA zrI anubhUtisvarUpAcArya haiM / isa vyAkaraNa meM 700 sUtra haiN| sarasvatI devI se sArasvata vyAkaraNa kA sUtra pATha prApta kara anubhUtisvarUpAcArya ne usakI sarala prakriyA bnaaii| pANinIya Adi vyAkaraNa ati prauDha aura ati vistIrNa hone ke kAraNa alpamati vAle vidyArthiyoM ke lie dubodhya haiM / sArasvata vyAkaraNa sarala hone ke kAraNa paThana-pAThana meM lokapriya hai| isa vyAkaraNa para aneka AcAryoM ne TIkAeM likhI haiN| kevala jaina AcAryoM kI hI 26 TIkAoM kA ullekha milatA hai --- nAma racanAkAra kAla 1. subodhikA AcArya candrakIrti 16vIM zatI kA aMta 2. kriyAcaMdrikA guNaratna vi0 saM0 1641 3. caMdrikA medhavijaya ajJAta 4. dIpikA megharatna vi0 saMvat 1536 5. dhAtutaraGgiNI AcArya harSakIrtisUri 6. nyAya ratnAvalI dayAratna muni saMvat 1626 7. paMcasaMdhi TIkA somazIla ajJAta 8. pacasaMdhi bAlAvabodha upAdhyAya rAjasI . 18vIM zatI 9. prakriyA vRtti vizAlakIrti 17vIM zatI 10. bhASA TIkA AnaMda nidhAna 18vIM zatI 11. yazonandinI yazonandI 12. rUparatnamAlA nayasuMdara saMvat 1776 (14000 zloka parimANa) 13. vidvaccintAmaNI vinayasAgara sUri 1837 (padyAtmaka) 14. zabda prakriyAsAdhanI AcArya vijayarAjendrasUri 20vIM zatI 15. zabdArthacandrikA haMsavijayagaNI saMvat 1708 16. sArasvata TIkA satya prabodha ajJAta 17. sArasvata TIkA sahajakIti 18. sArasvata TIkA devacandra 19. sArasvata TIkA dhanasAgara khaMDa 21, baMka 2

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20. sArasvata (kriyA) rUpamAlA 21. sArasvata maNDanam 22. sArasvata vRtti 23. sArasvata vRtti 24. sArasvata vRtti 25. siddhAnta ratnam 26. paMcasaMdhi kI joDa padmasuMdaragaNI maNDana upAdhyAya bhAnucandra sahaja kIrti harSa kIrti sUri jinaratna jayAcArya paMca saMdhi kahI te makSaM, viruddha Ayo hva koya / te micchAmi vukkaDaM, siddha sAkhe avaloya // 45 // | paMDita jAMNa siddhantanA, suddha kara lIjo deSa / karI utAvala maiM ihAM, sahita mAhe saMpeSa // 46 // bhIkkhU bhArImAlajI, tIje paTa RSarAya / tAsa prasAda karI racI, bhASA jayajaza pAya // 47 // 1907 kA ina TIkAoM meM paMcasaMdhi kI joDa nAmaka TIkA para yahAM saMkSipta adhyayana abhidheya hai / zrImajjayAcArya kI yaha aprakAzita kRti - paMcasaMdhi kI joDa sArasvata vyAkaraNa meM paMcasandhi ke sUtroM para AdhArita hai / racanA ke nAmakaraNa se hI viSaya spaSTa hai / isakA racanAkAla IsvI san 1907 hai / joDa artha hai - rAjasthAnI bhASA meM padyAtmaka vyAkhyA / sampUrNa racanA dohoM meM hai / isameM saMjJA prakaraNa ke 32 dohe, svara saMdhi ke 45 dohe, prakRti bhAva ke 12 dohe, vyaMjana saMdhi ke 64 dohe aura visarga saMdhi ke 44 dohe haiN| zeSa 4 dohoM meM Atma nivedana, guru kRpA aura racanAkAla kA ullekha hai / kula milAkara 201 dohe haiM / isake racanAkAra jaina zvetAmbara terApaMtha ke caturthaM AcArya zrI jItamalajI haiM / jo jayAcArya ke nAma se prasiddha haiM / ve satyazodhaka the / unameM Agraha nahIM thA / sarala hRdaya se ve Atma nivedana meM kahate haiM / yaha joDa maiMne utAvalapaNa meM kI hai / kahIM azuddha yA vyAkaraNa ke siddhAMta ke viruddha likhA gayA ho to isa viSaya ke paMDita zuddha kara leM / graMtha kI racanA vikrama saMvat 1907 phAlguna kRSNA 2 somavAra ko jomanera ( jobanera ) meM huii| aMtima ke dohoM meM isakA ullekha isa prakAra hai I saMvata ugaNIse sahI, sAtai phAguNa mAsa / vida paSa bIja susomavAra, jomanera sukha vAsa // 48 // saMvat 1740 15vIM zatI 17vIM zatAbdI 1681 ajJAta ajJAta jayAcArya apane ko racanA meM jaya jaza nAma se ullekha karate haiM / kha ke sthAna para kA prayoga huA hai, jisakA uccAraNa 'kha' kiyA jAtA thA / racanA kA itihAsa - isa racanA ke pIche eka ghaTanA hai| jayAcArya jaina AgamoM kA gaharAI se adhyayana karanA cAhate the / AgamoM kI TIkA saMskRta bhASA meM hai / saMskRta na jAnane ke kAraNa AgamoM ke gUDha rahasyoM ko pakar3ane meM ve kaThinAI kI anubhUti kara rahe the / unake 160 tulasI prajJA

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mana meM saMskRta par3hane kI prabala icchA thI / avaitanika rUpa meM koI aisA paMDita nahIM mila rahA thA jo saMskRta par3hA sake; kintu jayAcArya kI isa prabala bhAvanA ko saphala hone kA eka mArga mila gayA / eka zrAvaka kA lar3akA pratidina rAtri ke samaya jayAcArya kA darzana karane AtA thaa| eka dina vaha darzana karake pAsa meM baiTha gayA / jayAcArya ne sahaja bhAva se pUchAtuma kyA par3hate ho ? usane kahA maiM saMskRta - vyAkaraNa par3hatA huuN| aisA sunate hI jayAcArya kA mana prasannatA se bhara gyaa| Apane kahA dina meM skUla meM jo tuma vyAkaraNa par3hate ho, rAtri ke samaya vaha mujhe batAyA kro| usane vaisA hI kiyA / dina meM jo par3hatA usako rAtri meM batAne lgaa| bAlaka jitanA grahaNa kara sakatA thA, yAda rakha sakatA thA aura abhivyakta kara sakatA thA, utanA batAtA thA / kaI bAra jayAcArya kI zaMkAoM kA samAdhAna na kara vaha svayaM ulajha jAtA thA / grahaNazIla aura tIkSNa buddhi ke kAraNa jayAcArya viSaya ko pakar3a lete the / una sune hue sUtra, vRtti, kArikA aura udAharaNoM ko smRti meM rakha lete aura dUsare dina rAjasthAnI bhASA meM una para padyoM kI racanA kara lete the / isa krama se paMca saMdhi kI sAdhanikA para 201 padyoM kI racanA ho gii| usa samaya jayAcArya kI avasthA 21 varSa kI thI / graMtha kI upayogitA zrI anubhUtisvarUpAcArya ne sarasvatI kA varadAna pAkara sarala prakriyA banAI / zrImad jayAcArya ne usa saralatA meM eka kar3I aura jor3a dI / alpabuddhi vAloM ko bhASA ( rAjasthAnI bhASA) meM hI paMca saMdhi kA jJAna karAne ke lie yaha padyAnuvAda sahayogI bana gayA / graMtha kI bhASA sarala hai aura joDa meM saMskRta vyAkaraNa ke sUtroM, vRtti, kArikA tathA udAharaNoM kA saMpUrNa samAveza huA hai / kucheka sUtroM kA dohoM ke sAtha adhyayana kareM / jaise "avarjA nAminaH " yaha sUtra hai| sUtra kA artha hai a ko choDakara svaroM kI nAmi saMjJA hotI hai / isake lie dohA hai a A varja dvAdazA svara, nAmi saMjJa nihAla / pratyAhAra kahUM hivai, vyaMjana svara suvizAla // -saMjJAprakaraNa dohA 6 a aura A ko chor3akara zeSa svaroM kI nAmi saMjJA hotI hai / pratyAhAra meM sAre vyaMjanoM ko isa prakAra vyavasthita kiyA gayA hai ki Adi aura aMta ke vyaMjana ko milAkara eka saMjJA dI jAtI hai / bIca ke sAre vyaMjana pratyAhAra ke anusAra grahaNa kie jAte haiM / isake bAda eka sUtra hai- "AdyantAbhyAM " aura isake lie dohe haiM Adi aMta ne varNa kari, grahaNa karatA soya / madhyama varNa grahi jiyaM, AdyaMta saMjJA hoya // 7 // akAra bakAra kari grahita, madhyama varNa aba nAma / ima ila pratyAhAra hU~, kahiye samajha tamAma // 8 // 21, aMka 2 - -saMjJAprakaraNa dohA 7, 8 161

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sUtra-kAryAyet / kisI kAma ke lie koI varNa grahaNa kiyA jAtA hai usakI it saMjJA hotI hai / kAma hone ke bAda it kA lopa kara diyA jAtA hai| isa para dohA dekhie kiNa hI kArya nai artha je, kIja varNa ucAra / te varNa it saMjJA kahyo, tasu kari lopa vicAra // 10 // vyAkaraNa zAstra meM kisI kA lopa kiyA jAtA hai aura kisI ko luka kiyA jAtA hai / lopa aura luka meM kyA aMtara hai ? isa rahasya ko dohoM meM paDhie varNa avarzana lopa kahma, varNa nAza jahAM hoya / piNa saMdhi nau nahi nAza tyAM, lopa kahIje soya // 11 // lopaz varNa virodha jyAM, eka varNa nau nAza / anya varNa utpatti nahi, saMdhi na hove tAsa // 12 // pratyaya nauM aNadekhavau, luk kahiye tasuM nAma / luk kIdhe tasaM nimitta lakSa, kiMcit nahi tihAM ThAma // 13 // Agama, Adeza aura saMyoga saMjJA ko samajhane ke lie nimna dohA hai| mitra tulya Agama kahyo, zatru tulya Adeza / hasa svara rahita aneka hasa, saMjoga tAsa kaheza // --saMjJAprakaraNa dohA 14 jayAcArya ne apane dohoM meM sArasvata vyAkaraNa ke pratyeka sUtra ke jitane pada haiM unako sUtra ke sAtha aMkoM meM ullikhita kiyA hai| dohoM meM aMkoM ke sAtha kahIM kahIM vargoM meM bhI usakA ullekha kiyA hai / sUtra-"na Si" na bi 2 dvipada Sa para chate, tavarga no Tu nAhi / bhavAn SaSThaH rahe mUlago, na ko Na nahi thAya // -~-(vyaMjana saMdhi, dohA 25) naSi sUtra hai / isameM na aura Si do pada haiN| dohe meM Si ke Age 2 kA aMka hai aura usase Age akSaroM meM dvipada zabda hai / sUtra-naHsaka chte| isake lie dohA hai naH sak chate 3 tripada kahyA, nAMta pada avadhAra / chata pratyAhAra para chatAM, sak no Agama vicAra // -(vyaMjana saMdhi dohA 28) isa sUtra meM naH, sak aura chate ye tIna pada haiN| dohe meM 3 kA aMka hai aura 'tripada' yaha zabda bhI hai| saMdhi do padoM meM hotI hai| samAsa ko chor3akara donoM pada vibhaktyanta hote haiM / prathama pada ke aMtima varNa aura dUsare pada ke Adi ke varNa ko milAkara saMdhi kI jAtI hai, zeSa varNoM kI itanI upayogitA nahIM hai| isalie prathamapada avazya vibhaktyanta 162 tulasI prajJA

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honA cAhie dUsarA pada vibhaktyanta ho yA na ho saMdhi meM koI antara nahIM aataa| rAjasthAnI bhASA meM visarga kA prayoga nahIM hotA isalie jayAcArya ne dUsare pada ko visarga rahita svIkAra kiyA hai| kAraH kara kAraskara, pAraH para no pekha / pAraspara, bhAH kara taNo bhAskara ravi saMpekha / / -visarga saMdhi dohA 1. vAk zUra e rUpa no, vAk chUra vA hoya / eka ThoDa rahe mUlago, vAkzUra avaloya // -vyaMjana saMdhi dohA 6 sUtra kA ullekha, vRtti kA artha, udAharaNa aura sAdhanikA ko do padyoM meM hI saralatA se abhivyakti dI gaI hai| ze cak vA 3 tripada e sutra, nAMta pada avadhAra / cak Agama za para chate, vikalpa kari vicAra // bhavAn zUra za para acha, stozcu bhavAnazUra / bhavAJcchara cak Agama stozcu capaccha pUra / / - vyaMjanasaMdhi 32-33 ze cak vA yaha sUtra hai| isakI vRtti kA artha hai na aMta aura pada saMjJAvAle zabda se pare za ho to cak kA Agama vikalpa se hotA hai / udAharaNa hai-bhavAn shuur|| "stozcu bhizca' sUtra se n ko na ho gayA, rUpa bana gayA bhavAna zUra / jahAM cak kA Agama huA vahAM rUpa banA bhavAJcachUra / capAccha sUtra se zUra ke za ko cha ho gyaa| sto: zcubhizcaH tripada sutra sakAra tavarga taNo ya / sakAra cavarga nA yoga thI zakAra cavarga hoya / / kas carati cu yoga thI, kazcarati za hoya / kas zUra za yoga thI, kazzUra za avaloya / / tat citraM cu yoga thI, taccitraM ca hoya / tat zAstraM tacchAstraM hva capAccha stozcu doya / / tat zravaNaM tacchavaNaM hra, capAcchaH stozcuH / kas chAdayati no huve, kazcchAdayati Uha // -- vyaMjana saMdhi dohA 13 se 16 ___ zakAra aura cavarga ke yoga se sakAra aura tavarga ko zakAra aura cavarga ho jAtA hai / cAra dohoM meM 6 udAharaNa dekara isa sUtra ko spaSTa kiyA gayA hai| bhASAoM ke apane apane niyama hote haiN| unheM dUsarI bhASA se mApA nahIM jA sktaa| rAjasthAnI bhASA meM halaMta varNa kA prayoga nahIM hotaa| isalie svara rahita eka varNa ke Adeza ko uccAraNa kI dRSTi se akAra sahita svIkAra kiyA gayA hai| khaMDa 21, aMka 2

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kaMTha Tavarga para thakA kaNThaH savarNa NakAra / kaMthA tavarga para thakAM kandhA savarNa nakAra / / -vyaMjana saMdhi dohA 56 anusvAra se pare jisa varga kA varNa hotA hai usI varga kA nama (pAMcavA varNa) ho jAtA hai / kaMTha zabda meM ka se Age anusvAra hai usase Age 'Tha' Tavarga kA hai, isalie anusvAra ko Ta varga kA pAMcavA varNa N ho gayA hai| pada meM Na ko a svara sahita NakAra rUpa meM vyakta kiyA gayA hai| isI prakAra kaMthA zabda meM anusvAra ko na huA hai| use nakAra rUpa meM kahA gayA hai| sArasvata vyAkaraNa ke sUtra tathA usase hone vAle do varNa ke Adeza ko udAharaNa sahita yathAvasthita rUpa meM uddhata kiyA hai| o av dvipada sUtra e, okAra no ava hoya / svara para thakAM sujANa jo, bho ati bhavati soya / / -svara saMdhi dohA 11 o ava yaha sUtra hai / isake do pada haiM / yaha sUtra o se Age svara hone para o ko ava karatA hai / sAtha meM udAharaNa bhI hai| bho+ati yahAM bha ke o se Age ati zabda kA a hai / donoM ko saMdhi karane se o kA av ho gyaa| ava kA abh meM mila kara bha bana gayA / v Age kA svara ati ke a meM mila gyaa| isa prakAra bhavati rUpa bana gyaa| sArasvata vyAkaraNa meM sUtra kI vRtti ke bhAvoM ko spaSTa karane ke lie bIca-bIca meM zloka die gae haiM paMca saMdhi kI joDa meM unako bhI sthAna diyA gayA hai| "savaNe dIrghaH saha" __ svara se Age savarNa svara ho to donoM milakara dIrgha ho jAte haiN| isa sUtra ke bhAva ko spaSTa karane ke lie eka zloka hai adI? dIrghatAM yAti, nAsti dIrghasya dIrghatA / pUrva dIrgha svaraM dRSTvA, para lopo vidhIyate / / -zloka 15 isa zloka ke bhAvoM ke lie dohA hai adIrgha dIrgha paNo bhaje, dIrgha dIrgha nahi hoya / pUrva dIrgha svara dekha ne, para svara lopa sujoya // -svara saMdhi dohA 27 pUrva pada meM adIrgha (hrasva) svara ho aura Age savarNa svara ho to pUrva kA adIrgha svara savarNa svara ke sAtha milakara dIrgha ho jAtA hai| pUrva kA svara dIrgha ho aura Age kA savarNa svara bhI dIrgha ho to pUrva ke dIrgha svara ko dekhakara Age vAlA dIrgha svara kA lopa ho jAtA hai| dIghaM ko dIrgha karanA vyartha hai isake samarthana meM tIna udAharaNa haiM-(1) samudra meM varSA vyartha hai (2) bhojana ke Upara bhojana karanA vyartha hai (3) dhanI ko dAna denA vyartha tulasI prajJA

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hai| vaise hI dIrgha ko dIrgha karanA vyartha hai / ___ sArasvata vyAkaraNa meM anya mata kA ullekha hai| vizeSa kara saMdhi-prakaraNa meM jainendra vyAkaraNa kI mAnyatA dI hai| go zabda padAMta meM ho aura Age akSa zabda ho to saMjJA viSaya meM o ko ava ho jAtA hai| jahAM saMjJA vAcaka na ho vahAM o kA ava nahIM hotA / jayAcArya ne isa bhAva ko dohoM meM guMphita kiyA hai jineMdra vyAkraNa maiM kahyo, go padAMta jada hoya / / akSa pare saMjJA viSa, o ava tahAM sujoya // 16 // nAma binA go akSa noM, gokSa siddha ima thAya // 17 // -svara saMdhi dohA 16, 17 / sArasvata vyAkaraNa meM jahAM nyAya kA prayoga huA hai vahAM jayAcArya ne bhI joDa meM usakI upekSA nahIM kI hai| jalatumbika nyAye karI, repha urdhva gamanAya / agra repha adha jAta hai, pUrva repha urddha thAya // 5 // zabdoM kI siddhi meM sUtroM kA upayoga hotA hai / jahAM eka sAtha do sUtra lagate hoM vahAM kisako pradhAnatA (prAthamikatA) dI jAe isake lie nyAya kA sahArA liyA jAtA hai / jayAcArya ke dohoM meM isa prakAra hai sAmAnya sUtra thakI huvai, vizeSa baliSTa peSa / bahu vyApaka sAmAnya huvai, vyApaka alpa vizeSa // 28 // athavA para sUtre karI, pUrva sUtra hra bAdha / bahula paNa e sthUla mati, sarvatra niyamana sAdha / / -svara saMdhi dohA 28,29 sAmAnya sUtra se vizeSa sUtra balavAna hotA hai| sAmAnya sUtra vaha hotA hai jo vyApaka hotA hai, vizeSa sUtra vaha hotA hai jo kama zabdoM se sImita kSetra meM kArya karatA hai / sAmAnyatayA pUrva sUtra se Age kA sUtra balavAna hotA hai| Age ke sUtra ko yadi pUrva sUtra bAdhatA hai to vaha balavAna hotA hai| ina nyAya ke niyamoM ko jayAcArya ne do padoM me saralatA aura spaSTatA se samajhAyA hai| kahIM kahIM sUtra kA ullekha na kara kevala saMketa dekara usake bhAva ko udAharaNa sahita spaSTa kiyA hai| sUtra hai-tad vRhatoH karapatyozacosadetatayoH suTa lopazca / isa nipAta sUtra ko saMkSepa meM "vAcaspatyAdi nAma kA" saMketa dekara usake nipAta zabdoM ko ujAgara kiyA hai / vAcaspatyAdi nAma je, nipAta thI siddha hoya / vAcaH pati vAcaspati, ityAdika bahu joya // 8 // tat vRhat Age kara pati, cora eka ika deva suT Agama ta lopa ha, taskara bRhaspati heva // 9 // kAraH kara kAraskaraH, pAraH para nau peSa pArasparaH bhAH kara taNI, bhAskara ravi saMpeSa // 10 // khaNDa 21, aka 2

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rAjaH tvaMdaM rAjastvaMda, hariH caMdra harizcaMdra ityAdika siddha zabda ha, nipAta thakI saMbaMdha // 11 // -visarga saMdhi dohA 9 se 11 sArasvata vyAkaraNa meM paMca saMdhi ke antargata jo udAharaNa Ae haiM, jayAcArya ne unakA to prayoga kiyA hI hai sAtha meM anekoM nae udAharaNa die haiN| "yamA yape'sya vA" "padAnte vA" ina do sUtroM ke 29 udAharaNa die haiN| adhikAMza nae udAharaNa l sh ` 1 tvaM karoSi ka para chatai, tvaGa karoSi hoya / 2 taM tanoti ta para chata tantanoti na joya // 44 // 3 saM yaMtA ya para chata, sayyaMtA ya sAra / 4 taM rAghavaM ra para chata, tArAghavaM ra dhAra // 45 // 5 raM ramyate ra para chata, rAramyate ra hoya / ri lope dIrgha sUtra kari ra lopa dIrgha sujoya // 46 / / 6 yaM nakAra na para chataM yajJakAra na hoya / 7 yaM NakAra Na para chata yaNNakAra Na joya // 47 // 8 taM nanIti na para thakAM, tannanIti na hoya / 9yaM DakAra Da para thakAM yaDDakAra Da joya // 48 // saM mAnayati makAra para, sammAnayati makAra saM jhapati cavarga para, saJjhapati su nakAra // 49 / / taM Dhokate Ta varga para, taNDokate NakAra saM dhamati ta varga para, sandhamati su nakAra // 50 // saMgharSati ka varga para, saGagharSati DakAra saM bhamati pa varga para, sambhavati su makAra // 51 // jaM jayyate ca varga para, jaJjayyate J hoya saM dIyate Ta varga para, saNDIyate Na hoya // 52 // daM dazyate tu para thakAM, dandazyate nakAra jaM gamyate ku para thakAM, jaGgamyate GakAra // 53 // baM bamIti pu para thakAM, bambamIti ma hoya / saM khanati ku para thakAM, saGkhanati Ga joya // 54 // paM phalati pu para thakAM, pamphalati ma savarNa saM chAdayati cu paraH, saJchAdayati na karNa // 55 // kaMThaH Ta varga para thakAM, kaNThaH savarNa NakAra kaMthA tavarga para thakAM, kanthA savarNa nakAra // 56 // saMcarati ca para thakAM, saJcarati na savarNa ghaMTA Ta varga nauM savarNa, ghaNTA NakAra dharNa // 57 / / tulasI prazA

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tvaM karoti ku para thakA, tvaGa karoti hoya / / saM parati pu para thakAM, samparati ma joya // 5 // eka ThoDa rahai mUlagI, anusvAra avaloya / / eka ThoDa yapa savarNa ha, yapa para thI yama joya // 59 / / ---vyaMjana saMdhi dohA 44 se 59 jayAcArya ne paMca saMdhi ke kucheka sUtroM kI dohoM meM vyAkhyA nahIM dii| isakA kAraNa saMbhavataH yaha thA ki ve saMdhi ke atirikta prakaraNa se saMbaMdhita the| jaise-hai hayoH svare saMdhi n| hai aura he ke yoga meM saMdhi nahIM hotii| vahAM udAharaNa hasAnta pulliga meM haiMhe anaD vAn / yaha sUtra hasAMta puMliMga se saMbaMdhita hai / upasargAdavarNAntAda RkarAdo ghAtau ca RkarAdo nAma ghAto vA ye sUtra dhAtu se saMbaMdhita hai isalie inakI vyAkhyA nahIM kii| saMskRta vyAkaraNa meM laghu prakriyA meM eka prakaraNa ke sUtra dUsare prakaraNa meM grahaNa kiye jAte haiN| uttarArddha ke sUtra pUrvArddha meM AvazyakatAnusAra upayoga kie jAte haiN| jayAcArya ne paMca saMdhi se saMbadhita sUtroM ko hI apanI joDa meM sthAna diyA hai / isa dRSTikoNa se kaI sUtra avyAkhyAyita hI raha gae haiN| paMca saMdhi kI joDa meM do sUtroM ke aMtima zabda meM kucha parivartana hai / jaise1. vo lopsh vA padAMte / 2. oSTo tvovauM samAse / prathama sUtra ke aMta meM padAMte zabda hai aura dUsare sUtra ke aMta meM samAse zabda hai| jayAcArya ne apane dohoM meM padAMta Gi aura samAsa Di kiyA hai| vibhakti ko zabda se alaga kiyA hai / isa prakAra maiMne kucheka sUtroM ke katipaya vinduoM para prakAza DAlA hai / jijJAsu pAThaka svayaM 'paMcasaMdhi jor3a' ko dhyAna se par3hege to aura bhI anekoM rahasya ujAgara ho sakate haiN| yahAM isa jor3a kI avikala pratilipi prastuta kI jA rahI haisArasvata vyAkaraNa ke sUtra sahita paMcasaMdhi joDa ke dohe paMca saMdhi jor3a sUtra --a i u R lu samAnAH / a i u R la e pAMcavarNa samAnasaMjJA soya / savarNa kahiyai kehana, nyAya tasuM avaloya // 1 // sUtra-hrasva dIrghapluta bhedA: savarNAH / hrasva dIrgha pluta bheda vara sajAtIyA ika sthAna / anyo anya savarNa kahA, R la varNa vali jAna // 2 // eka mAtra te hrasva hai, dvimAtre dIrgha deSa / trimAtra pluta kahIjIye, mAtra kAla saMpeSa // 3 // khaNDa 21, aMka 2 167

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ga ba sUtra - e e o au saMdhyakSarANi / e ai o o e cihuM, saMdhi aSara suSadAya / hiva cavarda svara huM kahUM, nisuNI nirmala nyAya || 4 || sUtra - ubhaye svarAH / a i u R lR e pAMca nA, hrasva dIrgha daza hoya / ciu saMdhyakSara dasa catura, pluta sahita e joya // 5 // sUtra - avarjA nAminaH / bya A varja dvAdaza svara, nAmina saMjJA nihAla / pratyAhAra kahUM hivaM, vyaMjana svara suvisAla || 6 || 168 sUtra - hayavarala aNanaGama jhaDhadha ghama jaDadagava khaphaThatha caTatakapa zavasa AyaMtAbhyAM Adi aMta ne varNa kari, grahaNa karatAM soya / madhyama varNa grahijiye, AdyaMta saMjJA hoya ||7|| a i u R lR e ai o o ha ya va ra la na Na naGa ma jha Dha dha dha bha ja Da da akAra bakAra kari grahita madhyama varNe aba nAma ima ila pratyAhAra hva kahiye samajha tamAMma // 8 // bha Dha dha dha bhae jhabha saMjJa, ja Da da ga ba jaba jAna / caTaka pacapa saMjJa e samarja catura pichAMna // 9 // sUtra - kAryAyet kiNa hi kArya naiM artha je, kIje varNa ucAra / te varNa it saMjJA kahyo, tasuM kari lopa vicAra ||10|| varNa adarzana lopa kA varNa nAza jahAM hoya / piNa saMdhi nau nahi nAza tyAM, lopa kahIje soya // 11 // lopaz varNa virodha jyAM, eka varNa nIM nAza / anya varNa utpatti nahi, saMdhi na hone tAsa // 12 // pratyaya nauM aNadekhavI, luk kahiye tasuM nAma / luk kIdhe tasuM nimitta lakSa, kiMcit nahi tiha ThAma ||13|| mitra tulya Agama kahyo, zatru tulya Adeza | saMjoga tAsa kaheza // 14 // kahIje tAsa / paMca varNa grahivA nimitta, ukAra mAhiM vimAsa // 15 // isa svara rahita aneka hasa, kucu Tu tu paMca e, varga sUtra - are donnAmino guNaH RRvarNa kerau ar huve, ivarNa ko e hoya / varNa ko okAra huvai, tasuM guNa kahiye soya // 16 // tulasI prajJA

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sUtra-Ara a vRddhi -- akAra ko A vRddhi saMjJa, RkAra ko huve Ara / IvarNa ko aikAra ha, uvarNa ko au sAra // 17 / / sUtra-antya svarAdiSTi: aMtya je svara tasuM Adi varNa, Ti saMjJA suMhi yAta / sUtra-aMtyAta pUrvopadhA aMtya varNa tai purva varNa, upadhA saMjJa suhAta // 18 // hrasva laghu aru dIrgha guru, visarga saha anusvAra / saMjoga para je hrasva piNa, guru kahiye suvicAra // 19 // mukha nAzika kari je vacana, anunAzika avadhAra / dvi biMdu visarga kahyau, zira biMdu anusvAra // 20 // aMtya vibhakti jehana, teha. pada kahivAya / / sva samAna je kAla hra, savarNa grAhaka tAhi // 21 // varNa grahaNe savarNa grahaNa, nisuNau teha nauM nyAya / ivarNa ima graha karI, i I bihu grahavAya tathA laghu dIrgha pluta Aya // 22 // kAra grahaNi kevala grahai, tehanauM nyAya vicAra / akAra ima grahavai karI, levI hrasva akAra // 23 // tapara karaNa tAvanmAtra, teha nauM nyAya saMbhAla / ata para ima kahi karI, hrasva akAra nI hAla // 24 // aSTa sthAna hai varNa kA, ura 1 kaMTha 2 zira 3 vali daMta 4 / jihvAmUlI 5 nAzikA 6 hoTha 7 tAlu 8 virataMta // 25 // tIna tIza vyaMjana asvara, svara cavadai suvisAla 47 / anusvAra 48 visarga 49 vali, jihvAmUlI nhAla 50 // 26 // gaja kuMbhAkRti 51 varNaphuna pluta trimAtra 52 vicAra / evaM dvi paMcAzavarNa mAtRka vaca avadhAra // 27 / / a kavarga ha visarjana e kahyA kaMTha susthAna / icavarga ya 7 za 8 tAlavI tAluka thI aTha jAna // 28 // R Tavarga ra Sa mUddhani, mUrddhA te zira sthAna / la tavarga la sa daMtIya ha, daMta sthAna pahichAna / / 29 / / u pavarga upadhmAnIya inake sthAna suoSTa / e ai kaMTha tAlu thakI, o au phuni daMtoSTa // 30 // va daMtoSTa thakI valI, jihvAmUlI sAra / jihvamUla thI Upaje, nAzika dhara anusvAra // 31 // baMra 21, baMka 2

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vara saMjJA bAvana varaNa varaNa sthAna suvicAra / saMjJA saMdhi prathamAsa vara, ASI adhika udAra // 32 // iti saMjJA prakriyA hivai svara saMdhi kahIjIye, iyaM svare udAra / ivarNa ko ya hota hai, svara para chatAM saMbhAra // 1 // vadhi jAnaya iti sthite d dh yu Anaya / hase hrasahasata paraiH raha vajita hasa koya / hasa para chateja vA vikalpa avasAne dhi hoya // 2 // dadhdha Anaya jhabhe jabA e sUtra hai, jhasa kerau jaba hoya / jhabha para chate huvai savarNa, varga mAhilo joya // 3 // udAharaNa iNa sUtre karI pUrva dhakAra noM dakAra huve / svarahInaM pareNa saMyojyaM daddhayAnaya iti siddhaM / dadhyAnaya e vikalpe kri| rahAdhapodviH tripadaM, svara pUrva ha soya / tAteM raha tAteM supara yapadvi vikalpa hoya // 4 // udAharaNa-gaurI atra gauryatra gauryatra / nahi asti naha yyasti nahayasti / jalatuMbika nyAye karI, repha urdhva gamanAya / agra repha adha jAta hai, pUrva reva urddha Aya // 5 // jahAM sUtra ne akSara kari kArya siddhi nahi hoya / tahAM anya sUtra pade karI kArya siddhi kara soya // 6 // uvarNa ko va hota hai, uvaM dvipadaM sUtra / svara para chata sujAMNa jo madhu atra madhvatra // 7 // R ra so R varNa ko svara para chata ra thAya / pitR arthaH zabda nau pittrartha: huya jAya // 8 // la laM so lu varNa ko svara para chata la hoya / lu anubaMdha taNau huvai, lanubaMdha avaloya // 9 // e ay dvipada sUtra e, ekAra nauM ay hoya / svara para chata sujAMNa jo, ne anaM nayanaM joya // 10 // o av dvipada sUtra e, okAra nauM av hoya / svara para thakAM sujAMNa jo, bho ati bhavati soya // 11 // gavAdika na je zabda kU, avarNa Agama AMNa / akSAdika pada para chatAM, go akSa gavAkSa jAMNa // 12 // go iMdra gaveMdra go ajinaM, gavAjinaM siddha thAya / go agra gavAgra pra UDha nauM, prauDha siddha ho jAya // 13 // pra UDhI ko prauDhI huvai, sva IraM svairaM jeha / akSa UhiNi akSauhiNI zabda gavAdika eha // 14 // tulasI prajJA 17.

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svara tulya kihAM yakAra ha, jima mAraga pramANa / go yUti kerI gavyUti, anyatra goyUti jAMNa // 15 / / jinendra vyAkraNa maiM kahyau, go padAMta jada hoya / akSa pare saMjJA viSa, o ava tahAM sujoya / / 16 / / nAMma vinA go akSa nauM, gokSa siddha ima thAya / gAyAM nau je aSTa tasuM, gokSANi kahivAya // 17 // go padAMta svara para chatAM, o ava vikalpa ropa / Izvara akSa pare na ava, saMjJA viNa at lopa // 18 // udAharaNa ---go agraM gavAgraM, gograM / go IzaH gaveza: gavIzaH / anakSa iti kim gokSaM / gota iti ki citrgvrdhH| go padAMta te iMdra para, o ava mizcai deSa / go iMdra zabda taNau huvai, gaveMdra siddha supeSa // 19 // go padAMta a para chata, vA asaMdhi nauM bhAva / go agra gavAna gogra ama, jinendra thI e nyAva // 20 // e Aya dvipada jANiya, aikAra nauM va Ay / svara para chata pichAMNiyo, na aka nAyaka thAya // 21 // au Ava dvipada jANiya, aukAra nauM va Av / svara para chatai sudeSIya, to iha tAviha bhAva // 22 // yvI lopsh vA padAMna Di 4 padAMta rahyA sujoya / ayAdika na kAyava taNI, lopaz vikalpa hoya // 23 // atra udAharaNa te Aga tA taAgatA tayAgatA / paTo iha, paTa iha paTaviha / tasmai AsanaM tasmA AsanaM tasmAyAsanaM / asI iMduH asA iMdu: asAviduH / lopazi puna nai saMdhi ima, veda viSai saMdhi hoya / he sakhe iti pada taNI, sakheti sakhayiti joya // 24 // edotota: tripadaM, padAMta e okAra / tina tai paraH akAra nauM, lopa hoya suvicAra // 25 // udAharaNa-te atra tetra, paTo atra paTotra / savarNe dIrghaH saha 3 samAna svara ta joya / savarNa svara para huve chata, bihu mila dIrgha suhoya // 26 // atra udAharaNa zraddhA atra zraddhAtra / dadhi iha dadhIha / zrI IzaH shriishH| bhAnu udayaM bhAnUdayaM / pitR RtaNaM pitANaM / adIrgha dIrgha paNI bhaja, dIrgha dIrgha nahi hoya / pUrva dIrgha svara deSa nai, para svara lopa sujoya // 27 // sAmAnya sUtra thakI huvai vizeSa baliSTa Sa / bahuvyApaka sAmAnya huvai, vyApaka alpa vizeSa // 28 // basa 21, aMka 2 171

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athavA para sUtre karI, pUrva sUtra hra bAdha / bahula paNa e sthUla mati, sarvatra niyama na sAdha / / 29 / / halAdika na kITi taNo, kIjai lopa vicAra / / ISAdika pada para chatAM, udAharaNa avadhAra // 30 // atra udAharaNa-hala ISA hliissaa| lAMgala ISA laaNgliissaa| manaSa ISA manISA / adya oM adyoN| zaka aMdhuH zakaMdhuH / karka aMdhuH karkadhuH / sIman aMtaH sImaMtaH / kula aTA kulaTA / patat aMjalI pataMjalI / sAra aMgaH sAraMgaH / halISa lAMgala ISa phuni / manISa adyo jAMNa / zakaMdhu kakkaMdhu valI, sImaMta kulaTA pichAMNa // 31 // pataMjali sAraMga e, kahyA halAdika deSa / inakI Ti ko lopakara, a as an at peSa // 32 // ai e dvipada avarNa te, ivarNa para jo hoya / / bihu bhelA thai e huvai, tava idaM tavedaM joya // 33 // u o avarNa uvarNa para bihu mila hoya okAra / gaMga udakaM gaMgodakaM, yamunodaka ima dhAra // 34 // R ara avarNa RvarNa para, biMha mila ara avadhAra / tava Rddhi zabda taNo huvai tavaddhi siddha udAra // 35 / / kvacita Ar te avarNa teM, RvaNaM para saMpeSa / bihuM mila kahAM ika Ara, huya udAharaNa ima deSa // 36 / / atra udAharaNa-RNa RNaM RNANaM / pra RNa prANaM / vasana RNaM vasanANaM / kaMbala RNaM kaMbalANaM / vatsatara RNaM vatsatarANaM / daza RNaM dazANaM / avarNa te RvarNa pare, bihu mila Ar suvAti / tRtIyA samAsa maiM huvai, zItena Rta zItAttaM // 37 // la al avarNa la varNa para, bihuM mila ne al hoya / tava lakAra yaha pada taNI, tavalkAra siddha joya // 38 // ra la bihu savarNa Dala savarNa, sa za savarNa suvihAMNa / bava sAvarNa iNa para kahai, alaMkAra nA jANa // 39 / / Rla varNa bihu sAvarNa, pada hota lakAra / hotRkAra ima siddha ha', ihAM bhayarUpa vicAra // 40 // ra la sAvarNa vikalpa karI, pari aMka noM payaMka / palyaMka siddha suvicAra nai, hRdaya dhAra taja vaMka // 41 // e ai ai avarNa te ekAra para avadhAra / vali aikAra supara chatai, bihu mila hUM aikAra // 42 // atra udAharaNa tava eSA tavaiSA / tava aizvayaM tavaizvayaM / o o au a okAra ko, vA avarNa aukAra / bihu mila ne aukAra hva, udAharaNa avadhAra // 43 // 172 tulasI prajJA

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atra udAharaNa tava odanaM tavaudanaM / tava aunnatyaM tavaunnatyaM / oSdo tvo va samAsa Gi 4 avarNa ke avadhAra / oSTa otu para bihu milI, samAsa va okAra // 44 // atra udAharaNa biMba oSTa: bibauSTa biboSTa: / sthUla otuH sthUlItuH sthUlotuH / samAse iti kiM tava oSTaH tavaSTaH // khaNDa 21, aMka 2 samAsa viNa avarNa ke, oSTa otu para peSa / nizcaya thI aukAra, tavauSTa rUpa deSa // // iti svara saMdhi // amI eDakA saMdhi nahi, amo nAma hai roganI, tAM saMdhi prakRti bhAva hiva saMdhi kahuM, nAmI Adi pichAMga | adas taNo amI zabda, tahAM saMdhi majAMNa sayANa // 1 // amI Adi tyA saMdhi nahi, amI uSTA nahi saMdhi | iyaM svare na baMdha // 2 // rogavAMna amI hoya / amI aso, amyasau iyaM joya // 3 // dvitve I U e saMdhi, I UdAnta ekAra | dvivacane e saMdhi nahi maNivAdika varja sAra // 4 // agnI atra iyaM nahIM, paTU atra uvaM na / mAle Anaya ay nahI, trihuM sthAnaM dvivacana // 5 // maNi iva maNIva saMdhi ihAM, daMpatIva jaMpatIva / rodasIva maNivAdi e, savarNe dIrgha saMdhIva ||6|| guruNA gurubhiH saMdhi saha, laghunA laghubhiH joya / guruNA laghubhi: laghunA guru, savarNatA cihuM hoya ||7|| o nipAta dvipada e sutta, A okAra nipAta / eka svara : vali saMdhi nahi, udAharaNa avadAta // 8 // A evaM ihAM saMdhi nahi, no atra nahi ava saMdhi | u uttiSTha a apehi ihAM, savarNe dIrgha na iSTa // 9 // ISat artha kriyA yoga maiM, maryAdA abhividha | AkAra cyAra prakAra cha~, odaMta aSTa prasiddha // 10 // dUra thakI bolAvaNaM, gAne rudane rudana vicAra | Ti kuM pluta kahIjIye, pluta na saMdhi prakAra // 11 // devadatta ehi ihAM, pluta prakRti nahi saMdhi | iti saMdhi prakRti bhAva kahi jAMNa rahisa prabaMdha // 12 // // iti prakRti bhAva // kahuM vyaMjana kArya capA abe jabA pada tIna / padAMta capa no jaba huvai, aba para chatai sucIna // 1 // SaT atra kerI SaDatra hna e, ac aMta ajaMta sat / vAk yathA nauM vAgyathA tat etat tadetat // 2 // 173

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ame jamA vA tripada sutta, padAMta capa nauM jAna / jama para chataM nama hudai, vikalpa kari pahichAMna // 3 // SaT mama SaDmama SaNmamaH, vAk mAtra nauM joya / bAGa mAtra aru vAgmAtra, vikalpa kari ima hoya // 4 // tripada capAcchaH saH kahyau, capa te uttara zakAra / chakAra hra vikalpa karI, aba para chatai sudhAra // 5 // vAk zUra e rUpa nauM vAk chara vA hoya / eka ThauDa rahai mUlagI, vAk zUra avaloya // 6 // ho samApada doya yaha, capa tai uttara hakAra / jhabha hovai vikalpa karI, aba para chata vicAra // 7 // je varga capa tasaM varga nauM, cauthau akSara hoy|| udAharaNa kahuM eha nauM, samajhI lIjo soya // 8 // ac halo e rUpa nauM, ajha lo sutta doya / capA abe jaba ho jhamA, ajhalo capA ba joya // 9 // SaT halAni rau huvai, SaDDhalAni sutta doya / SaDhalAni ihAM sUtra ika, capA bhave jaba hoya // 10 // tat havi taddhavi huvai tadhavi capA deSa / vAk hari, vAgdhari yaha be, vAghariH ika peSa // 11 // kakup hAsa kerI huvai kakubbhAsa ve sutra / capA ave aru ho jhabhA, kakub hAsa ika utra // 12 // stozcumizca tripada satta, sakAra tavarga taNo ya / zakAra cavarga nA yoga thI zakAra cavarga hoya // 13 // kas carati cu yoga thI, kazcarati za hoya / kas zUra za yoga thI, kazzUra za avaloya // 14 // tat citraM cu yoga thI, taccitraM ca hoya / tat zAstraM tacchAstraM hra, capAccha: stozcu doya // 15 // tat zravaNaM tacchravaNaM hra capAcchaH stozcuH / kas chAdayati nauM huvai, kazca chAdayati Uha // 16 // na zAt dvipada sUtra e, zakAra te uttareha / tavarga nauM cavarga na hra, prazna vizna muleha // 17 // STumiSTaH dvipada ihAM, sakAra tavarga taNo ya / SakAra Tavarga nA yoga thI, SakAra Tavarga hoya // 18 // kas SaSTa Sa yoga thI, kaSSaSTa Sa hoya / kas TIkate Tu yoga thI, kaSTIkate Sa joya // 19 / / tat TIkate Tu yoga thI, taTTIkate Ta deSa / STubhiSTu e sUtra thI, zabda siddha saMpeSa // 20 // 174 tulasI prajJA

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to hilalaH tripada ihAM, tavarga taNI vicAra / lakAra para tehanai huvai tau hove sahI lakAra // 21 // tat lunAti la para chatAM, tallunAti la thAya / bhavAn likhati na taNau bhavAllikhati pAya // 22 // ya ra la va aMtasthA kahyA yavala repha varNeha / doya bheda tasaM dASIyA, teha nauM nyAya suNeha // 23 // sAnunAzika niranunAzika 2 nakAra nauM avadhAra / sAnunAzika lakAra ha, arddha caMdra AkAra // 24 // na Si 2 dvipada Sa para chata, tavarga no Tu nAhi / bhavAn SaSTa rahai malagau na kau Na nahi thAya // 25 // To rantyAta 2 dvipada e sutta, padAMta Tavarga pAya / tA te para stoSTu na ha SaT nara na Na nahi thAya // 26 // SaDara capA abe jabA SaNnara ame mA v| SaT sIdaMti pada mUlagau TorantyAt pasAva // 27 // naH sak chate 3 tripada kahyA, nAMta pada avadhAra / chata pratyAhAra para ha chatAM, sak nauM Agama vicAra // 28 // kakAra kit kAryArtha he uccAraNArtha akAra / ka it tAtai aMta sak, T it Adi vicAra // 29 // rAjan citraM rAjazcitra stozcubhi za dhAra / nazcA padAte sUtra thI, nakAra nauM anusvAra // 30 // bhavAn tanoti nAMta pada, bhavAMstanoti sAra / sak Agama naH sak chate, nazcApada anusvAra // 31 // ze cak vA 3 tripada e sutta, nAMta pada avadhAra / cak Agama za para chatai, vikalpa karI vicAra // 32 // bhavAn zUra za para acha stozcu bhavAJ zUra / bhavAJcchUra cak Agama 1 stozcu 2 capaccha 3 pUra // 33 // kuNano hrasvAd driHsvare 4 hrasva te uttara subhAMta / Ga Nana kAra dvir ha sahI, svara para chata padAMta // 34 // pratyaGa idaM pratyaGi GadaM sugaN iha sugaNiha / rAjan iha nauM rAjanniha, GaNno hrasvAdvi iha // 3 // chaH 1 ika pada e sUtra nau hrasva te uttara chkaar|| dvi ovai tava chatra nauM, tavacchatraM avadhAra // 36 // khase capA jhasAnAM tripada, jhasa nauM capa hra sAra / khasa para chatai sujAMNajo chakAra nauM sucakAra / / 37 // kihAM yaka dIrgha thakI cha dvira / hrIcchaH mleccha : pess| khase capA sUtre karI, chakAra nau ca deSa // 38 // khaNDa 21, aMka 2 175

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176 monusvAra 2 dvipada e sutta, makAra nauM anusvAra / isa para charta padAMta phuni, udAharaNa avadhAra ||39|| tam hasati manoM huvaM taM hasati anusvAra / paTum vRthA nau paTuM vRthA, ima padAnta maiM dhAra // 40 // nazcA padAnte ise 4 catur nakAra valI makAra | vartamAna apadAMta tasuM anusvAra va sAra / / 41 / / yazA n si apadAMta na, yazAMsi siddha udAra / payAn si nau payAMsi pum bhyAM pubhyAM dhAra // 42 // yamAya sya vA 4 pada catura, anusvAra nauM deSa / vA yama hvai yapa para chatai, yapa nauM savarNa peSa // 43 // tvaG karoSi Ga hoya / tantanoti na joya // 44 // chatai, sayyaMtA ya sAra / chataiM tArAghavaM ra dhAra ||45 || chatai, rA rAmyate ra hoya / kari, ra lopa dIrgha sujoya // 46 // para charta, yaJjakAra ja hoya / yaNNakAra Na joya // 47 // tannanIti na hoya / yaDDakAra Da joya // 48 // tvaM karoSi ka para chataM 7 taM tanoti ta para chatai, saM yaMtA ya para taM rAghavaM ra para raM ramyate ra para ri lope dIrgha sUtra kAra yaM NakAra Na para chatai taM nanIti na para thakAM yaM DakAra Da para thakAM saM mAnayati makAra para, sammAnayati makAra / saMpati cavarga para, saJjhapati suJakAra ||49 // taM Dhokate Ta varga para taNDaukate NakAra | saM dhamati tavarga para sandhamati sunakAra // 50 // saMgharSati ka varga para, saGagharSati GakAra / saM bhamati pavarga para sambhavati sumakAra / / 51 / / jaJjayyate Ja hoya / saNDIyate Na joya / / 52 / / dandazayate nakAra / jaGgamyate GakAra // 53 // baM bamIti pu para thakAM bambamIti ma hoya / sa khanati kupara thakAM saGkhanati Ga joya // 54 // jaM jayyate cavarga para saMDIyate Tavarga para, daM dazyate tu para thakAM jaM gamyate kupara thakAM paM phalati pu para thakAM pamphalati ma savarNa / saMchAdayati cuparaH, saJchAdayati Ja karNaM / / 55 / / kaMThaH Tavarga para thakAM kaNThaH savarNa NakAra / kaMthA tavarga para thaka, kanthA savarNa nakAra // 56 // tulasI prajJA

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saM carati ca para thakAM, saJcarati na savarNa / ghaMTA Ta varga nauM savarNa, ghaNTA NakAra dharNa // 57 // tvaM karoti ku para thakAM, tvaGa karoti Ga hoya / maM parati pu para thakAM, samparati ma joya // 8 // eka ThauDa rahai mulagI, anusvAra avaloya / eka ThoDa yapa savarNa ha, yapa para thI yama joya // 59 // yavala pare yava lAva A, anusvAra nau peSa / yavala pare yavalAja hva, vikalpa karI saMpeSa // 60 / / saMvatsara va para thakAM, savatsara va hoya / eka ThoDa rahai mUlago, saMvatsara avaloya // 61 // yaM lokaM ya para thakAM, yallokaM sulakAra / / saM yaMtA ya para thakAM, sayyaMtA su yakAra // 62 // svare ma dvipada e sutta, anusvAra nauM jANa / svara para thakAM makAra hai', saM asti samasti mAMNa // 63 // iti vyaMjana saMdhi mhai kahI, saMkSepe suvicaar| hivai visarga saMdhi pAMcamI, AkhU adhika udAra // 64 / / // iti vyaMjana saMdhi // visarjanIyasya saH 2 dvipada, visarga taNau sa hoti / kha pa para thakAM huvai sahI, kaH tanoti kastanoti // 1 // za Sa se vA 2 dvipada e sutra, visarga taNo vizeSa / za Sa sa para thakAM za Sa sa hva, vikalpa karI supeSa // 2 // ka: zete ika ThoDa rahai, kazzete za hoya / ka: SaMDa: kaSpaMDa Sa, kaH sAdhu kassAdhu joya // 3 // kupvoH kathyo vA tripada, visarga kapavarga saMbaMdha / khasa para thakAM Ska thyo ha, vikalpa karI prabaMdha // 4 // kapa ucAraNa artha hai, kakAra gaja kuMbhAma / pakAra Dumaru AkRti, upadhmAnIya nAma // 5 // kaH karoti ThauDa ika, kakaroti hoya / kaH pacati nau vA ha, ka pacati avaloya / / 6 // ka: paThati nau kapaThati, ityAdika avasAna / jihvAmUlI ka varga baMdhi, pavarga upadhmAna // 7 // vAcaspatyAdi nAma je, nipAta thI siddha hoya / vAcaH pati vAcaspati, ityAdika bahu joya / / 8 / / tat vRhat Agai kara pati, cora eka ika deva / suT Agama ta lopa hra, taskara vRhaspati heva // 9 // khaMDa 21, aMka 2 177

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kAraH kara kAraskaraH pAraH para nauM peSa / pArasparaH, bhA: kara taNau bhAskara ravi saMpeSa // 10 // rAjaH tvaMdaM rAjastvaMda, hariH caMdra harizcaMdra / ityAdika siddha zabda hva, nipAta thakI saMbaMdha // 11 // ahro ro rAtriSu 3 tripada, ahno visarga hita / padAMta viSa rakAra hra, rAjyAdi vajita // 12 // ahaH pati ko aharpati ahaH gaNa ahargaNa jAMNa / / rAtyAdi tahAM varajIyA, tasu Agali pahichAMNa // 13 // ahaH rAtri nauM ahorAtri, ahaH rathaMtara tatra / ahorathaMtara u thayau, ahobhyAM repha na atra / / 14 / / atyotyuH 3 tripada ihAM, akAra te visarga / ukAra hra ati para thakAM, kaH artha kortha samaga // 15 / / habe 1 eka pada sUtra hai, akAra te para peSa / visarga taNI ukAra hva, haba para thakAM saMpeSa // 16 // kaH gata: ko hra kogataH, devaH yAti tattha / devo yAti siddha e, manaH ratha manoratha // 17 // Adabe lopaza 3 tripadaM, avarNa hUMti jANa / visarga ko lopaz huve, aba para thakAM pichAMNa // 18 // devA ! atra taNo huve, devA atra na saMdhi / vAtAH vAtA nauM huvai, vAtAvAtA baMdha / / 19 / / svare yatvaM vA 3 tripada sutta, avarNa hUMti nhAla / visarga nauM vA yatva ha, svara para thakAM saMbhAla // 20 // devAH atra taNo havai, devA yatra udAra / eka ThoDa ya nAM huvai, vikalpa kahyau vicAra // 21 // bhosa: 1 ika pada sUtra e, bhos bhagos aghos / yAta para visarga taNI, lopaza aba para ghosa // 22 // bho: ehi av nA hudai, bho ehi siddha thAya / bhago: namaste bhago nama, agho yAhi aghoyAhi // 23 // nAmino ra: 2 dvipada ihAM, nAmi svara thI soya / para visarga nauM repha ha, aba para thakAM sujoya // 24 // agni atra taNo hudai, agniratra ra hoya / paTuH yajati nauM huvai paTuryajati soya // 25 // repha prakRti kasya khape vA repha prakRti visarga / teha nauM vikalpa repha hva, kha pa para thakAM udaga // 26 // gIH pati kerau havai, gIrpati ra dhAra / / athavA hove gI TTa pati upadhmAnI sAra // 27 // 178 tulasI prajJA

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ra: 1 eka pada sUtra nau, repha saMbaMdhita neha / visarga tAko repha ha, aba para thakAM suNeha // 28 // prAtaH atra nauM prAtaratra aMta: gata nauM rUpa / aMtargata dhAta: gaccha dhAtargaccha anUpa // 29 // ri lopo dIrghazca 3 tripa, repha taNau ha lopa / / repha para thakAM jAMNajo pUrva dIrgha su ropa // 30 // punaH ramate nauM huve, punAramate jAMNa / zuktiH rUpyAtma taNo zuktI rUpa pichAMNa // 31 // uSaso ro budhe 3 tripadaM, uSaso visarga deSa / tAko padAMta maiM tasaM ra have, budha para thakai supeSa // 32 // uSaH budha tehanauM huve, uSabuMdhara joya / udAharaNa arU sUtra meM, samajhe catura sujANa // 33 // saMSAddha se 2 dvipada ihAM, sa zabda te arU eSa / para visarga nau lopa hai, hasa para thakaM saMpeSa // 34 // saH carati sa carati hai, eSaH hasati jAMNa / eSa hasati ima lopa hra, visarga taNI pichAMNa // 35 // saiSa saMdhyartha padapUraNe, saiSa dAsarathi rAma / saiSa yudhiSThara saiSa karNa, saiSa bhIma bala dhAma // 36 // kvacinnAmino'be lopaz kihAM ka nAmi thI jAMNa / para visarga tahu~ lopaz, aba para thakAM pichAMNa // 37 // bhUmiH Adade teha noM, bhUmyAdade su hoya / chAMdastvAt bhUmi thakI, amo lopa e joya // 38 // bhUmi Adade tehanoM, bhUmyAdade vicAra / ityAdika bahu nyAya thI, kIjai artha udAra // 39 // kihAM ka prApta nI pravRtti, kvacit aprApta pravRtti / kvacit vibhASA kvacit anya, cauvidha bahula nippatta / / 40 // varNAgama 1 varNa viparyAya 2 varNavikAra 3 varNanAza 4 / dhAtu atizaya yoga artha 5, paMca vidha nirukta tAsa // 41 // varNAgama su gaveMdrAdi 1 SoDaza vikAra tAsa 2 / siMhe varNa viparyAya 3 pRSodara varNanAza 4 // 42 // varNa vikAra nAze karI, dhAto atizaya yoga / mayUra bhramarAdi ne virSa, ASa paMDita loga // 43 // visarga saMdhi paMcamI, ASI adhika udAra / artha anopama Adarai zabda vRtti suSakAra // 44 // paMca saMdhi kahI te majhe, viruddha Ayo hva koya / te micchAmi dukkaDaM, siddha sASe avaloya // 45 // 179 baDa 21, aMka 2

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paMDita jAMNa siddhata nA, suddha kara lIjo deSa / karI utAvala maiM ihAM, sahija mAMhi saMpeSa // 46 // bhIkhU bhArImAlajI, tIje paTa RSarAya / tAsa prasAda karI racI, bhASA jayajaza pAya // 47 // saMvat ugaNIsa sahI, sAta phAguNa mAsa / vida paSa bIja su somavAra jomanera suSa vAsa // 48 // // iti visarga saMdhi // iti zrI paMca saMdhi nI bhASA rUpa joDa sampUrNam / saMvat 1907 phAguNa bida 2 . vAra soma jomanera madhya liSattaM RSa jItamala / tulasI prajJA

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dAmpatya jIvana aura uttaradAyitva ba DaoN0 Ara0 ke0 ojhA Aja ke yuga meM jahAM jIvana viSama paristhitiyoM se ghirA huA hai, vahAM vaivAhika jIvana ko sukhapUrvaka kATa lenA, eka gambhIra samasyA bana gaI hai| Arthika-saMkaTa ne aura dhanArjana kI lipsA ne cintana kI dhArA aura mAnasikatA ko badala diyA hai| Arthika mUlya ne riste khatama kara diye haiM, parivAra aura samAja ke prati jo jimmedAriyAM hotI haiM unake prati koI lagAva nahIM rahA hai / bar3e parivAra, nirarthaka zikSA, Arthika saMkaTa, berojagArI, bhraSTAcAra, phaizana, philma aura dUsare ke barAbara A jAne kI hor3a ne vyakti kI mAnasikatA ko nizcita rUpa meM prabhAvita kiyA hai| isa badalatI mAnasikatA ne pati kI patnI ke prati aura patnI kI prati ke prati jo bhAvanA honI cAhie thI unako prabhAvita kiyA hai| jimmedArI ko nibhAnA, sahanazIlatA tathA samAyojana jaisI bhAvanAeM kamajora par3a gaI haiN| gRhastha jIvana kA parama-sukha pati-patnI ke sambandhoM meM nihita hotA hai| dhana, vaibhava, pratiSThA, rahana-sahana ke acche se acche sAdhana, santAna, mitra Adi jIvana ko sukhI banAne meM taba taka sahayogI nahIM ho sakate jaba taka pati-patnI meM samAyojana kI bhAvanA kI kamI hogI / samAyojana eka aisI prakriyA hai jisake dvArA vyakti apanI paristhitiyoM se tAla-mela baiThAte hue vyavahAra karatA hai / Aja usa purAnI vRtti kI koI AvazyakatA nahIM raha gaI hai ki 'hama jhukeMge nahIM TUTa jaayeNge'| jaise-jaise samaya badalatA hai vaise-vaise saba kucha badalatA hai| isalie jo sukha-pUrvaka rahanA cAhatA hai use bhI samaya ke sAtha badalanA hotA hai / pacAsa varSa pUrva ke mUlyoM se niyantrita hokara dAmpatya jIvana ko saMtulita nahIM banAye rakhA jA sakatA hai| Aja ApakI patnI ke prati Apake mAtA-pitA kA vaha ravaiyyA jo unake sAtha unake sAsa-sasura ne apanAyA thA, ghora saMkaTa paidA kara detA hai / patnI ke liye anAvazyaka pardA, purAnI ghisI-piTI lakIra para calane kI jida, patnI meM cir3acir3Apana paidA kara detA hai| isa prakAra dAmpatya jIvana aura usake uttaradAyitva ke viSaya meM carcA karate vakta kucha aise kArakoM kA vizleSaNa karanA Avazyaka ho jAtA hai jo vivAha se pUrva maura vivAha ke pazcAt dhyAna dene yogya hote haiN| yadi ina pakSoM kI upekSA kara dI jAtI hai to dAmpatya jIvana kaSTapUrNa hI gujaratA hai jo bAda meM calakara saMtAna ke vyavahAra ko bhI prabhAvita karatA hai| paNDa 21, aMka 2 181

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bhAratIya saMskRti meM abhI taka vaivAhika sambandhoM ko sthApita karane ke liye mAtA-pitA yA apane sage sambandhI hI AdhAra bane hue haiN| mAtA-pitA apane putra-putrI se hone vAle pati-patnI ke viSaya meM pUchate avazya haiM aura unakI 'hAM' para hI Age kI bAtacIta bar3hAte haiM / kintu aura anya sabhI bAtoM ke nirNaya prAya: mAtA-pitA hI lete haiM / isa viSaya meM sabase pahale isa bAta kA dhyAna rakhA jAye ki lar3ake-lar3akI kA maica milatA hai yA nhiiN| jaise kada, zArIrika saundarya, svAsthya, raMga-rUpa aura zArIrika AkarSaNa / ina pakSoM kI kisI vizeSa sImA taka hI upekSA kI jA sakatI hai aura vaha bhI lar3ake-lar3akI kI icchA ko jAnakara aura unakI sahamati se / kintu kisI lAlaca vaza lar3ake-lar3akI meM adhika bhinnatA hone para vivAha kara diyA jAtA hai to kucha samaya ke bAda hI donoM meM eka-dUsare ke prati samAyojana-hetu jo bhAvanAeM honI cAhiye vaha dhIre-dhIre kama ho jAtI haiM aura phira sthiti viSama banatI calI jAtI hai| isaliye zArIrika dRSTi se maica kA milanA ati Avazyaka hai| dUsarI mahatvapUrNa bAta hai parivAra yA khAnadAna / prAyaH purAnI pIr3hI ke logoM ko Apane yaha kahate sunA hogA ki amukha khAnadAna bar3A prasiddha, zreSTha aura bhale logoM kA hai, Aja garIba ho gaye haiM to kyA / hama to acche khAnadAna kI lar3akI cAhate haiM aura sabakI hameM cintA nahIM hai / purAne logoM ke isa vicAra meM bar3A sAra hai| khAnadAna acche hone kA tAtparya hai, usa parivAra ke baccoM kA caritra, mAnasikatA, cintana, samAyojana kI kSamatA, apane parAye kA bheda, sahAnubhUti, prema, ziSTAcAra, maryAdA tathA mAna-sammAna kI bhAvanA / ye saba caritra ke guNa haiM jo vyaktitva ke vikAsa meM eka ahama bhUmikA nibhAte haiN| saMtulita vyaktitva ke lar3ake-lar3akiyoM ke vaivAhika sambandhoM meM sahanazIlatA, dhairya aura samajhane kI kSamatA hotI hai| vaMzAnukrama eka mahattvapUrNa AdhAra hai jise nakArA nahIM jA sakatA hai / eka pIr3hI se dUsarI pIr3hI meM guNoM kA hastAnAntaraNa hotA hai| ye hastAntaraNa aura parivArajanoM ke vyavahAra se sIkhanA hI paripakvatA para tathA lar3ake-lar3akI kI ahamiyata para pUrA prabhAva DAlatA hai| isaliye jaba acche khAnadAna ke lar3ake-lar3akI vivAhasUtra meM baMdha jAte haiM to eka dUsare ke sAtha bar3I AsAnI se nirvAha karate rahate haiN| tIsarI bAta hai Ayu kA tAla-mela / eka Ayu vizeSa meM hI lar3ake-lar3akI kA vivAha honA cAhiye tathA unakI Ayu meM jo antara hai vaha eka sImA taka paTanAbar3hanA cAhiye / udAharaNa ke liye, vivAha ke samaya yadi lar3ake kI Ayu 25 varSa se tIsa varSa ke bIca meM hai aura lar3akI kI Ayu 20 varSa se 25 varSa ke bIca meM hai to yaha samAgama zArIrika-kSamatA, aura mAnasika-cAha yA kAma-preraNA kI dRSTi se sarvottama hai| kintu lar3ake kI Ayu 30 varSa ko pAra kara gaI hai aura lar3akI bhI 30 ke lagabhaga pahuMca rahI hai to phira icchAeM apane sAmAnya-bindu se haTakara svataH nahIM balki cAhane para kriyAzIla hotI haiM / isI prakAra yadi lar3ake-lar3akI meM Ayu kA antara bahuta adhika hai yA bahuta kama hai to eka bur3hApe meM praveza karatA hai aura dUsare ko javAnI kA saphara taya karane ko bahuta samaya zeSa raha jAtA hai, isI prakAra jaba Ayu antara bahuta kama hotA 182 tumasI prajJA

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hai yA Ayu barAbara hotI hai to strI zarIra se jaldI kSINa ho jAtI hai aura puruSa dera se / pariNAma yaha hotA hai ki socane-vicArane meM pharka par3a jAtA hai| manovaijJAnika daSTikoNa se Ayu-antara eka gaMbhIra samasyA hai / isa para yadi dhyAna nahIM diyA jAtA hai to dAmpatya-jIvana meM do meM se kisI eka meM tanAva, dabAva aura kuNThAeM utpanna ho jAtI haiM / dhIre-dhIre eka-dUsare ke mana duHkhI rahate hai| cAhe kaha kucha na sakeM kintu mahasUsa avazya karate haiN| jo vAstavikatA hai vaha kahIM na kahI kharoMcatI rahatI hai / yaha bahuta Avazyaka hai ki dAmpatya jIvana meM donoM hI sAtha-sAtha jur3e hoM, donoM kI vicAradhArAeM, socane-samajhane kA sTeNDarDa lagabhaga kucha Age-pIche eka stara para ho| Ayu mana aura zarIra donoM ko prabhAvita karatI hai, mana aura zarIra kI kSamatA se preraNAeM niyantrita hotI hai aura jaba ye preraNAeM pati-patnI meM bhinna hotI haiM to mAnasika utpAta kA zrIgaNeza ho jAtA hai aura dAmpatya jIvana kA sukha bahuta kahIM dUra calA jAtA hai| __ maiM aise bahata-se puruSoM ko jAnatA hUM jo dhanavAna haiM aura apane vyavasAya meM saphala evaM jAne-mAne loga gine jAte haiM, kintu dAmpatya jIvana meM dukhI hai| vaha isa ko kisI se kahate nahIM haiM kevala usase pIr3ita rahate hai aura isa pIr3A se bacane ke liye ve yA to kucha vyasanoM meM laga jAte haiM yA phira athaka parizrama karate rahate haiM aura dhanArjana hetu apane tathA patnI ke svAsthya kI bhI paravAha nahIM karate haiN| isake pIche aisA kauna-sA kAraNa hai ki puruSa dAmpatya jIvana ke sukha ko kevala gRhasthI kA pAlanapoSaNa mAna baiThatA hai aura isake lie dhanArjana hI usakA uddezya raha jAtA hai / kyA isa sthiti ko Arthika pAgalapana nahIM kaheMge / garIvI kI pIr3A yA dhana kI lipsA, Arthika saMkaTa yA dUsare ke samAna Arthika stara para saMpanna banane kI lAlasA dAmpatyajIvana ke mahattva se bahuta dUra haTA detI hai / isI prakAra vivAha karane se pUrva mAtApitA ko yaha bAta acchI prakAra samajha lenI cAhiye ki hama jisa parivAra meM riztA karane jA rahe haiM vaha Arthika-stara para lagabhaga hamAre samAna hI ho| jahAM eka pArTI dhanavAna aura dUsarI garIba hotI hai yA eka pArTI atyadhika dhanavAna aura dUsare madhyama varga ke hai to isa prakAra ke saMbaMdha meM dAmpatya jIvana klezapUrNa bana jAtA hai / maiM eka aise pUMjIpati ko jAnatA hUM jisane apane saMbadhiyoM ko nIcA dikhAne ke liye tathA samAja meM aura adhika pratiSThita banane ke liye apanI mAmUlI AkarSaNa vAlI ema0 e0 pAsa putrI kA vivAha eka AI0 e0 esa0 aphasara se kiyaa| lAkhoM kI zAdI karane ke bAda bhI lagabhaga do varSa meM saba kucha TUTa gyaa| yaha kyA hai ? kevala anamela riztA / cUMki lar3akI ke pitA ne samAja meM pratiSThita banane ke liye aura AI0 e0 esa0 aphasara ne lAlaca meM sambandha jor3e, isaliye bAta bigar3a gii| yaha bAta nizcita hai ki dAmpatya jIvana kA sukha Arthika samAna-stara meM nihita hotA hai| isa saMdarbha meM zikSA kA bhI apanA eka mahattva hai / dAmpatya jIvana meM samAyojana aura sukha ke liye yaha Avazyaka hai ki lar3ake-lar3akI kI zikSA kA stara lagabhaga samAna ho / vizeSakara una sthitiyoM meM yaha bAta aura adhika mahattvapUrNa ho jAtI hai khaNDa 21, aMka 2 183

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jabaki lar3akA naukarIpezA hotA hai| kyoMki naukarI karane vAle logoM kI Aya sImita hotI hai aura kharce asImita / isaliye parivAra Arthika-saMkaTa se ghirA rahatA hai / yadi patnI bhI par3hI-likhI hai aura isa yogya zikSA prApta kara lI hai ki vaha bhI Arthika-saMkaTa ko dUra karane ke liye koI kArya karane meM samartha hai to yaha sarvottama hai / kabhI hotA yaha hai ki lar3akA meDIko hai yA iMjIniyara hai yA AI0 e0 esa0, pI0 sI0 esa0 Adi ucca zikSA prApta kiyA huA hai aura lar3akI kevala hAI skUla iNTara pAsa hai to vaha apane pati kI bhAvanA ko samajhane meM asamartha rahatI hai / usake socane kA dRSTikoNa apane pati se lagabhaga bhinna hI rahatA hai / isaliye vivAha se pUrva hone vAle pati-patnI ke zikSA kA stara dAmpatya jIvana ke sukha kA eka Avazyaka aMga hai / yaha tathya vyavasAya meM lage hue logoM para lAgU nahIM hotA hai / unake liye to ThIka isake viparIta bAta kahIM jyAdA saphala hote dekhI gaI hai / jaise, choTe se lekara bar3e stara kI dukAnadArI karane vAle vyakti ko subaha 8 baje ghara se calA jAnA hai aura rAta ko lagabhaga 8 baje ke bAda hI ghara meM AnA hai| use 12 ghaMTe se jyAdA ghara se bAhara gujArane haiN| aisI sthiti meM buddhijIvI yA adhika par3hI-likhI lar3akI apane jIvana meM eka prakAra kI riktatA mahasUsa karatI hai / akelApana use khalatA hai| isaliye isa prakAra ke lar3akoM ke liye gharelU lar3akI arthAt samAna vyavasAyI parivAra kI lar3akI hI upayukta hotI hai / isa prakAra vaha apane ko gharelU kAma-kAja meM, baccoM ke pAlana-poSaNa meM, ghUmane-phirane meM aura sammalita parivAra ke uttaradAyitva vahana karane meM apane ko parama sukhI mahasUsa karatI hai| dAmpatya jIvana ke duHkha aura sukha kA vizleSaNa kiyA jAe to yaha tathya sAmane AtA hai ki dAmpatya jIvana kI sArI baicenI bar3e parivAra ke kAraNa hotI hai| isameM do rAya nahIM hai ki sImita parivAra svarga-samAna hotA hai| sabase uttama dAmpatya jIvana to pati-patnI aura do yA tIna baccoM se milakara banatA hai| jahAM lar3ake ke mAtApitA arthAt patnI ke sAsa-sasura hote haiM vahAM dAmpatya jIvana meM samaya-samaya para kucha baicenI kA sAmanA karanA par3atA hai, kiMtu yadi lar3akA yaha samajhakara vyavahAra kare ki maiM mAtA-pitA kA putra hUM to dUsarI ora maiM pati bhI huuN| isa prakAra mere uttaradAyitva donoM ke prati mahattvapUrNa haiN| kevala patnI kA pati bana jAnA aura mAtA-pitA ko najaraandAja karanA yA mAtA-pitA ke bahakAve meM Akara patnI ko bAta-bAta para tiraskAra karanA yA burA-bhalA kahanA, dAmpatya-jIvana ko lAta mAra denA hai| isI prakAra lar3akI ko apane mAtA-pitA kA ghara chor3akara naye ghara meM AnA, agni-parIkSA ke samAna hotA hai| apane ghara kI paristhitiyoM meM, rahana-sahana, khAna-pAna, veza-bhUSA aura vyavahAra ke taura-tarIkoM meM jIvana kA mahattvapUrNa samaya gujArane vAlI lar3akI ko yaha samajha lenA cAhiye ki aba use apane pati ke gharelU mAhola ke sAtha milajulakara calanA hai| sAsa-sasura ko apane mAtA-pitA se adhika mahattvapUrNa mAnanA hai / mAtA-pitA kA agAdha prema pAne vAlI biTiyA ko bar3I jimmedArI ke sAtha samAyojana sthApita karane meM koI kasara nahIM uThA rakhanI cAhiye / dAmpatya-jIvana meM prArambha ke 184 tulasI prajJA

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varSa bar3e jimmedArI ke hote hai / yaha dhairya aura sahanazIlatA ke sAtha bardAzta karane kA samaya hotA hai / prAraMbhika varSoM meM utAra-car3hAva kA tUphAna AnA svAbhAvika hotA hai / kyoMki lar3akI ko naye logoM ke sAtha rahanA hai aura lar3ake ko thor3A-sA mAtApitA se haTakara patnI kI ora jhakanA hai / laDake kA pyAra baMTa jAtA hai| isa svAbhAvika kriyA ko mAtA-pitA yaha samajha baiThate haiM ki unakA beTA aba china rahA hai aura patnI ke nirdezana meM cala rahA hai / ina paristhitiyoM meM mAtA-pitA kI bhI bar3I jimmedArI hai / ve jaba apanI jimmedArI ko nibhAne ke bajAya bhaTaka jAte haiM to ghara kA to sarvanAza ho hI jAtA hai, isake sAtha-sAtha ve apane beTe ke liye bhI bhayAvaha evaM saMkaTapUrNa samasyAoM ke bIja bo dete hai| isase bar3e parivAra meM rahanA to dAmpatya-jIvana ke sukha se lagabhaga vaMcita ho jAnA hai / kyoMki jitane sadasya utanI samasyAeM / jIvana kI jaTila se jaTila samasyAeM sulajhAI jA sakatI hai| kintu pArivArika samasyAoM ko sulajhAne meM sArA jIvana svahA ho sakatA hai, phira samasyAeM jyoM kI tyoM muMha phAr3e nigalane ko taiyAra rahatI haiN| dAmpatya jIvana kI carcA meM hameM svAsthya jaise mahattvapUrNa pakSa kA bhI vizleSaNa karanA hogA / eka purAnI kahAvata hai ki svastha zarIra meM svastha mana kA vAsa hotA hai / isa vijJAna ke yuga meM jahAM samasyAoM ko sulajhAne ke aneka sAdhana upalabdha haiM kintu samasyAoM ko sulajhAne vAlA vyakti jaTila ho gayA hai, vahAM aba yaha kahanA par3atA hai ki svastha mana se svastha zarIra kA vikAsa hotA hai| vivAha ke pazcAta pati ko apane aura patnI ke svAsthya kI aura patnI ko apane tathA pati ke svAsthya kI pUrI dekhabhAla rakhanI cAhiye / vivAha se pUrva isa bAta kI pUrI jAnakArI prApta kara lenI cAhiye ki jahAM hama apane saMbaMdha sthApita karane jA rahe haiM, usa parivAra meM vaMzAnukramika roga ke lakSaNa to nahIM haiM yA lar3akA-lar3akI meM se koI kisI gambhIra roga se pIr3ita to nahIM hai yA mAnasika-stara para sAmAnyatA kI kasoTiyoM para kharA utaratA hai yA nahIM Adi / antatogatvA, yaha bhalI-bhAMti jAna lenA cAhiye ki zArIrika aura mAnasika stara para rogamukta honA ati Avazyaka hai| kyoMki vivAha se pUrva ke zArIrika aura mAnasika lakSaNa dAmpatya jIvana ko bAMdhe rakhane meM bAdhA DAlate haiN| kula milAkara hama yaha kaha sakate haiM ki dAmpatya jIvana ke parama-sukha ke liye pati-patnI meM eka sAmAnya-samajhadArI honA ati Avazyaka hai| eka dUsare ke prati vizvAsa honA cAhiye / dhairya aura sahAnubhUtipUrvaka eka dUsare kI bAta to sunanI hI cAhiye aura usa para amala bhI karanA cAhiye / choTI-moTI bAtoM para adhika vAdavivAda meM nahIM phaMsanA cAhiye / eka-dUsare ke mAtA-pitA ko lekara lambI-caur3I AlocanA yA vyartha kI bAtacIta meM ulajhane se apane ko dabAva kI sthiti meM DAla denA hai| kinhIM vizeSa muddoM para jaba bhI virodhI vicAra ho to turanta nibaTA lenA cAhiye / adhika samaya taka tanAva kI sthiti meM rahanA koI acchI bAta nahIM hai| choTI-choTI bAtoM ko bar3A rUpa kabhI nahIM denA caahiye| saMtAna ko lekara eka-dUsare ghara 21, aMka 2 185

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ko doSI ThaharAnA ThIka nahIM hai / parivAra janoM, mitroM yA par3osI ke kisI vyavahAra ko lekara Apasa meM vAda-vivAda karanA apane ko ulajhana meM phaMsA denA hai| kisI bhI dazA meM eka dUsare ko lajjita karane vAlI bhAvanA mana ke Tukar3e-Tukar3e kara detI hai| Arthika saMkaTa meM ghabarAnA nahIM hai, balki sAmAnya dazA se adhika prasanna rahanA hai| yadi pati-patnI donoM hI naukarI karate haiM yA eka dUsare ke vyavasAya meM bhAgIdAra haiM to rupaye paise ko lekara yaha nahIM socanA hai ki maiM itanA adhika kamAtA hUM isaliye mujhe vizeSa adhikAra prApta hai| phijUlakharcI ke mudde para jhagar3A karane ke bajAya gaMbhIratA se yaha samajhA denA aura samajha lenA cAhiye ki hama apanI Arthika paridhi se bAhara nikala rahe haiN| anta meM, hama yaha kaha sakate haiM ki dAmpatya jIvana uttaradAyitvoM se bharA huA jIvana-saMgrAma hai| pati-patnI donoM ko milakara apanI saMtAna ke prati jo jimmedAriyAM haiM vaha to nibhAnI hI hai / isake sAtha-sAtha parivArajanoM ke prati, vizeSakara mAtApitA evaM bhAI-bahanoM ke prati jo anaginata kartavya haiM unako bhI nibhAnA hai| kartavya-pAlana aura tyAga kI bhAvanA se hI manuSya ko parama sukha prApta ho sakatA hai| __-prophesara evaM adhyakSa jIvana-vijJAna, prekSAdhyAna evaM yoga jaina vizvabhAratI saMsthAna, lADanUM tulasI prajJA

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vizva zAMti zodha saMgharSa - nirAkaraNa saMgharSa satata rahane vAlI prakriyA hai / jaba vyakti-vyakti ke bIca sahayoga nahIM hotA athavA jaba ve eka dUsare ke prati taTastha nahIM rahate, to saMgharSa kI sthiti utpanna hotI hai / saMgharSa asvAbhAvika bhI nahIM hai / jaba sImita lakSyoM ko aneka vyakti prApta karanA cAheM to saMgharSa hotA hai / [4] DaoN0 baccharAja dUgar3a Conflict zabda leTina bhASA ke Con + fligo se milakara banA hai / Con kA artha hai together tathA fiigo kA artha hai - to strike ataeva saMgharSa kA artha hai - lar3anA, prabhutva ke lie saMgharSa karanA, virodha karanA, kisI para kAbU pAnA Adi / oNksaphorDa DikzanarI ke anusAra- do vargoM yA samUhoM ke bIca sazastra pratirodha, lar3AI yA yuddha saMgharSa hai / viparIta siddhAMtoM, kathanoM, tarkoM Adi se virodha bhI saMgharSa hai tathA vicAroM, matoM aura pasanda ke bIca asAmaMjasyapUrNa vyavahAra bhI saMgharSa hai / gilIna evaM gilIna ke anusAra -- saMgharSa vaha sAmAjika prakriyA hai, jisameM vyakti athavA samUha apane uddezyoM ko prApta karane ke lie virodhI ke prati pratyakSa hiMsA yA hiMsA kI dhamakI kA prayoga karate haiM / arthAt kisI sAdhya prApti hetu kiye jAne vAle saMgharSa kI prakRti meM hI virodhI ke prati ghRNA aura hiMsA kI bhAvanA vidyamAna hotI hai / pro0 grIna ke anusAra - " saMgharSa jAnabUjhakara kiyA gayA vaha prayatna hai, jo kisI kI icchA kA virodha karane, usake Ar3e Ane athavA use dabAne ke lie kiyA jAtA hai / " arthAt grIna mahodaya ne hiMsA va AkramaNa ke sAtha utpIr3ana ko bhI saMgharSa kA eka pramukha tattva svIkAra kiyA hai| kiMgsale Devisa ne pratispardhA ko bhI saMgharSa mAnA hai / unake anusAra pratispardhA va saMgharSa meM kevala mAtrA kA hI antara hai / mUlataH dekhA jAe to saMgharSa parivartana kA eka sAdhana hai / parivartana kI AvazyakatA aura icchA ko jhuThalAyA nahIM jA sakatA aura hameM yaha bhI svIkAra karanA hI hogA ki upayukta sAdhanoM se hI parivartana hogA / hameM saMgharSa ko sadaiva hiMsaka rUpa meM hI na dekhakara use parivartana ke saMdarbha meM dekhanA caahie| yaha dhAraNA yA vicAra mithyA hai ki saMgharSa naitika rUpa se galata va sAmAjika rUpa se anacAhA hai| saMgharSa sadaiva tyAjya yA vidhvaMsAtmaka hI nahIM hotA, yaha samUhoM ke bIca tanAva ko samApta karatA hai, jijJAsAoM va ruciyoM ko prerita karatA hai tathA yaha eka aisA mAdhyama bhI ho sakatA hai jisake dvArA samasyAeM ubhArakara unake samAdhAnoM taka pahuMcA jA sakatA hai khaNDa 21, aka 2 187

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arthAt yaha vyaktigata aura sAmAjika parivartana kA AdhAra bhI ho sakatA hai| kojara ne sAmAjika saMgharSoM kI mahattA ko prakAzita karate hue likhA hai-saMgharSa, asaMtuSTi ke srotoM ko khatma kara tathA parivartana kI AvazyakatA kI pUrva cetAvanI tathA navIna siddhAMtoM kA paricaya dekara samudAya para eka sthira evaM prabhAvazAlI chApa chor3atA saMgharSa kI do sthitiyAM haiM-(1) nyAyocita lakSya ke lie pratispardhA meM zAmila honA evaM (2) aisA lakSya jo nyAyocita nahIM hai, usakI prApti ke lie pratispardhA meM zAmila honA / ina donoM meM prathama yathArthavAdI saMgharSa eka vizeSa pariNAma kI prApti / ke lie hotA hai / samAjazAstriyoM kA mAnanA hai-saMgharSavihIna samAja kI kalpanA nahIM kI jA sktii| meksa vebara ke anusAra--"sAmAjika jIvana se hama saMgharSa ko alaga nahIM kara sakate / hama jise zAMti kahate haiM vaha aura kucha nahIM hai apitu saMgharSa ke prakAra va uddezyoM tathA virodhI meM parivartana hai|" robina viliyamsa ke anusArakoI bhI paristhiti meM hiMsA yA saMgharSa pUrNa rUpa se upasthita yA anupasthita nahIM ho sktaa| yahAM bhagavAna mahAvIra kI dRSTi jJAtavya hai-unake anusAra samAja kevala hiMsA yA kevala ahiMsA ke AdhAra para nahIM cala sktaa| pro0 mahendra kumAra ke anusAra-hiMsA kI pUrNa anupasthiti asambhava hai kyoMki antarrASTrIya samAja se saMgharSa kA pUrNa vilopana sambhava nahIM hai aura na hI yaha vAMchanIya hai kyoMki ahiMsaka-samAja nirmANa meM hiMsA kI mahattvapUrNa bhUmikA ho sakatI hai| ataeva saMgharSa ko niyantrita yA icchita dizA meM gatizIla kiyA jA sakatA hai, use pUrNa rUpa se haTAyA nahIM jA sktaa| mahAtmA gAMdhI ne bhI saMgharSa kI anivAryatA ko svIkAra kiyA hai| je0 DI0 TATA ne jaba gAMdhIjI se yaha pUchA- bApU ! Apa tamAma umra saMgharSa karate rahe haiM (briTiza logoM se), unake cale jAne ke bAda ApakI saMgharSa kI Adata kA kyA hogA ? kyA Apa ise chor3a deMge ? gAMdhIjI kA uttara thA- nahIM, maiM ise mere jIvana se kabhI bhI alaga nahIM kara sktaa| lekina gAMdhIjI ne kArlamAvarsa kI taraha saMgharSa ko sAmAjika kAnUna ke rUpa meM nahIM maanaa| unhoMne saMgharSa kI ahiMsaka paddhati vikasita karane para bala diyaa| __isa prakAra saMgharSa vidhvaMsAtmaka bhI ho sakatA hai aura utpAdaka bhii| saMgharSa ko usa samaya vidhvaMsAtmaka kahA jAtA hai jaba sahabhAgI vyakti usake pariNAmoM se asaMtuSTa hoM tathA ve yaha anubhava karate hoM ki saMgharSa ke pariNAmasvarUpa unhoMne usameM khoyA hai kintu sahabhAgI vyakti usake pariNAmoM se saMtuSTa hoM tathA ve yaha anubhava karate hoM ki pariNAmasvarUpa unhoMne kucha prApta kiyA hai to vaha utpAdaka hogA / vidhvaMsAtmaka dRSTikoNa aura vyavahAra ko saMgharSa mAnanA bhrAmaka hai / saMgharSa eka aisA lakSya hai jo dUsare lakSya kI prAptimeM bAdhaka hai| sAmAnya rUpa se isake do rUpa haiM-(1) samAja ke vibhinna samUhoM kI vastuniSTha ruciyoM meM bheda evaM (2) sAmAjika gatividhiyoM ke AtmaniSTha lakSyoM meM virodha / dRSTikoNa va vyavahAra jaba saMgharSa se jur3a jAte haiM taba unheM 188 tulasI prajJA

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niSedhAtmaka dRSTikoNa kahA jAtA hai / isa prakAra ke niSedha acAnaka ghRNA yA pratyakSa hiMsA ke rUpa meM prakaTa hote haiM, jAtIya aura prajAtIya saMgharSoM meM sAmAjika dUrI pUrvAgrahoM ke kAraNa hotI hai jabaki saMracanAtmaka hiMsA meM yaha bhedabhAva ke rUpa meM prakaTa hotI hai / isa prakAra saMgharSa kA jo svarUpa ubharatA hai, usako hama nimna prakAra darzA sakate haiM abhivRtti I ghRNA, virodhI hiMsA saMgharSa = virodha -- { pakSoM kI ruciyoM meM lakSya meM sAmAjika dUrI pratyakSa hiMsA vyavahAra saMgharSapUrNa saMbaMdha "pApa se ghRNA karo, pApI se nahIM / " ukti ke anusAra anyAya se ghRNA yA virodha Avazyaka hai kyoMki yaha anyAya ke saMsthAkaraNa ko rokatA hai lekina anyAyI se ghRNA saMbaMdhoM ke sudhAra ko rokatA hai / isI saMdarbha meM yaha kahA jA sakatA hai - saMgharSa para AdhArita sambandha kisI prakAra ke sambandha na hone se acche haiM / mere aura Apake bIca saMgharSa yaha darzAtA hai ki koI eka cIja hama donoM meM sAmAnya hai / hamArI samasyA eka hai, isalie hama isa samasyA se lar3eM na ki eka dUsare se / saMgharSa ke sAvadhAnIpUrNa prayoga se samAja meM sAMjasyapUrNa sambandha sthApita kiye jA sakate haiM / isa niSkarSa para pahuMcane ke do AdhAra haiM- (1) mAnavIya ekatA aura (2) karttA banAma vyavasthA / saMracanAtmaka hiMsA pratyeka manuSya eka dUsare se aneka bandhanoM va sAmAjika saMbaMdhoM se jur3e haiM / yadi unake bIca sAmaMjasyapUrNa sambandha haiM to ve use pradarzita kara unheM aura Age bar3hA sakate haiM aura yadi unake bIca sAmaMjasya nahIM hai to hama unheM yaha samajhA sakate haiM ki yaha mAnavIya ekatA ke lie Avazyaka hai / kyoMki unake bIca kisI prakAra ke sambandha nahIM hai, to yaha mAnavIya ekatA kA bahiSkAra hai / 1 P kisI vyakti ke anyAyI banane meM paristhitiyoM va vyavasthA kA bhI yogadAna hotA hai / saMbaMdhoM ko svIkAra na karanA anyAyI kI asvIkRti hai jabaki asAmaMjasyapUrNa sambandhoM kA svIkaraNa vyavasthA va vyakti ke sudhAra kI dizA meM prasthAna hai / saMgharSa kA AdhAra saMgharSa kA mUla kAraNa vyakti kI ananta icchAeM yA lobha kI pravRtti hai / jaina khaNDa 21, aMka 2 189

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kA zoSaNa hogA / ajita padArthoM yA hiMsA ko janma degA / sukarAta ne saMtuSTa nahIM hoMge, ve apanI icchAoM cAheMge" 'pariNAma hogA - yuddha / darzanAnusAra icchA vistAra samasta burAiyoM kI jar3a hai / icchAoM kI pUrti hetu dUsaroM saMrakSaNa hetu zAstrIkaraNa hogA jo antataH yuddha bhI kahA thA - loga sarala jIvana paddhati se kA vistAra cAheMge dUsare bhI aisA hI mUlataH saMgharSa taba hotA hai jaba icchA pUrti hetu virodhI kriyAeM ghaTita hotI haiM / jaba do vyakti vaha kArya karanA cAheM jo paraspara asaMgata haiM to tanAva svAbhAvika hai kyoMki isase vyakti, samudAya aura rASTroM kI icchA pUrti meM bAdhA utpanna hotI haiM / samagra icchAoM kI pUrti ke prayatna to dUsaroM kI atRpti kI kImata para hI kiye jA sakate haiM / sAmAnya rUpa se saMgharSa ke tIna AdhAra varNita kiye jA sakate haiM - ( 1 ) eka yA adhika pakSa, (2) pakSoM ke bIca sambandha aura ( 3 ) vaha vyavasthA yA taMtra jisameM ye pakSa kArya karate haiM / antarvaiyaktika sambandhoM meM saMgharSoM ke mukhya kAraNa vargoM ke bIca tanAva, prajAtIya sthitiyAM tathA sAMskRtika prArUpoM kI bhinnatA hai jabaki antarrASTrIya saMgharSoM meM vyaktiyoM kA rASTrIya caritra va rAjanaitika DhAMcA mukhya kAraNa banate haiM / vibhinna pakSoM ke bIca sambandha yadi asamAnatAoM para AdhArita hoM, jaiserAjanaitika zakti meM asamAnatA, sampatti kA asamAna vitaraNa, virodhI dharma aura vaicArika paramparAeM, mUlyoM kI bhinnatA Adi, to ye bhI saMgharSa ke mukhya kAraNa banate haiM / jisa vyavasthA meM vibhinna pakSa kArya karate haiM, usameM khulI rAjanaitika evaM svataMtra nyAyAyika vyavasthA apekSita hai| aisI vyavasthA matabhedoM ko dUra karane ke sAdhana upalabdha karavA sakatI hai tathA asamAnatA evaM mUlya sambandhI bhedoM ko aura adhika gaharA hone se bacA jA sakatA hai tathA isa taraha saMgharSa ke saMsthAkaraNa ko rokA jA sakatA hai / vyavasthA ke vibhinna pakSoM meM ekatA, unakI paraspara nirbharatA ke stara, saMgati evaM samAnatA para nirbhara karatI hai / jitanI adhika ekatA hogI, asaMtuSTi utanI hI kama hogI tathA saMgharSa bhI kama hoMge / paraspara nirbharatA ke abhAva meM ekatA kA bhI abhAva hogA tathA asaMtuSTi evaM saMgharSa adhika hoMge / vyavasthA ke AMtarika kAraka jaise - vaicArika bhinnatAeM, Arthika kAraNa, naukarazAhI Adi bhI saMgharSa ke lie AdhAra banate haiM / saMgharSa ke prakAra pro0 simmela ( Simmel ) ne saMgharSa ko cAra prakAroM meM vibhAjita kiyA hai (1) yuddha, (2) puztainI kalaha, (3) mukadame bAjI aura ( 4 ) mata vaibhinya kA saMgharSa / pro0 gilIna evaM gilIna ne saMgharSa ke pAMca prakAroM kI vyAkhyA kI hai 190 'tulasI prazA

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1. vyaktigata saMgharSa vyaktigata saMgharSa kahA jA sakatA hai zatrutA Adi hotI hai tathA svayaM ke athavA naSTa taka kara dene kI tatparatA hotI hai / paraspara virodhI lakSyoM ko lekara do vyaktiyoM ke bIca hone vAle saMgharSa ko / saMgharSazIla logoM meM vyaktigata ghRNA, dveSa, krodha, hitoM ke lie dUsare ko zArIrika hAni pahuMcAne vyaktigata saMgharSa AMtarika aura bAhya donoM prakAra ke hote haiN| AMtarika kArakoM vyakti kI kuNThA, svArthavRtti tathA ruciyoM kI prAthamikatA ke nirdhAraNa kA prazna pramukha kAraNa hote haiM / bAhya kArakoM meM vyaktiyoM kI ruciyoM meM TakarAhaTa hI pramukha rUpa se kAraNa banatA hai / 2. prajAtIya saMgharSa kabhI-kabhI kucha prajAtiyAM dUsaroM para zAsana karanA apanA adhikAra mAnatI hai| jisake pariNAmasvarUpa anya prajAtiyoM se unakA saMgharSa ho jAtA hai / amerikA meM nIgro aura zveta prajAti, zveta aura jApAnI prAjIya tathA aphrikA meM zveta aura kAlI prajAti ke bIca hiMsAtmaka ghaTanAeM hotI rahI haiM / prajAtIya zreSThatA yA hInatA isa prakAra ke saMgharSa kA pramukha kAraNa banatI haiN| pragati ke bAvajUda prajAtIya bhedabhAva - rAjanaitika, Arthika, sAmAjika, sAMskRtika Adi kSetroM meM kAnUna ke rUpa meM tathA vyavahAra meM jAtIya bhedabhAva ke rUpa meM vidyamAna hai / prajAtIya bhedabhAva-bhedabhAva karane vAle tathA usase prabhAvita donoM hI pakSa ke lie hAnikAraka hai / prajAtIya bhedabhAva ke aneka rUpa haiM / kahIM para yaha sarakArI nItiyoM se saMpuSTa hai to kahIM pracchanna rUpa meM, jisase vibhinna vargoM ke bIca viSamatA pAI jAtI hai / rAjanaitika dRSTi se vizva ke kisI bhI deza meM prajAtIya bhedabhAva ko mAnyatA nahIM hai parantu kucha rASTroM meM vahAM kI nItiyoM evaM paristhitiyoM ke kAraNa sabhI logoM ko mata dene, sarakArI sevA meM praveza pAne evaM sArvajanika padoM ke lie cunAva lar3ane kA adhikAra nahIM hai / Arthika kSetra meM prajAtIya bhedabhAva ke pariNAmasvarUpa kucha vizeSa prajAti ke loga kama vetana para majadUra ke rUpa meM sadaiva upalabdha rahate haiM / prajAtIya bhedabhAva sArvajanika sthAna, svAsthya tathA cikitsA sambandhI suvidhAoM, sAmAjika surakSA evaM pArasparika sambandhoM meM bhI dekhA jA sakatA hai / sAMskRtika kSetra meM jAtIya bheda-bhAva jIvana stara kI vibhinnatA se janma letA hai / bhedabhAva kI yaha bhAvanA una samAjoM meM adhika pAI jAtI hai jahAM sAMskRtika, sAmAjika tathA Arthika jIvana meM bahuta adhika virodhAbhAsa hotA hai / nasla, raMga tathA vaMza kI dRSTi se jina rASTroM meM alagAva kI bhAvanA hai evaM jahAM saMskRti, rIti-rivAja evaM paramparAoM ke kAraNa bhinnatAeM hai, vahAM kI sthitiyAM vAstava meM hI socanIya hai / jAtIya pRthakkaraNa kI nItiyAM vizva ke lie eka bar3A kalaMka hai / 3. varga-saMgharSa varga saMgharSa kA itihAsa mAnava jAti kA itihAsa hai / prAcInakAla meM mAlika khaMDa 21, aMka 2 191

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va dAsa, madhyayuga meM sAmanta va sevaka tathA kAmadAra, Adhunika yuga meM majadUra va pUMjIpati Adi varga rahe haiM, kyoMki vibhinna samUhoM kI sAmAjika aura Arthika sthiti meM paraspara bhinnatAeM pAI jAtI haiM, phalataH unake jIvana pratimAna eka-dUsare se mela nahIM khAte aura ye samUha kAlAntara meM vibhinna vargoM kA rUpa le lete haiM / pratyeka varga sAmAjika evaM Arthika upayogitA kI dRSTi se svayaM ko sarvAdhika mahattvapUrNa mAnatA hai / isa prakAra kI sthiti unake bIca vivAdoM va saMgharSa ko janma detI hai / zramika va pUMjIpati, jamIMdAra va kRSaka, ucca va nimna Adi varga isake udAharaNa haiM / varga saMgharSa vizva ke sabhI samAjoM meM pAyA jAtA hai / kArlamArksa ne kahA thA - " samAja sadaiva do Arthika vargoM meM baMTA rahegA- zoSaka va zoSita / ye varga sadaiva eka dUsare ke sAtha saMgharSarata raheMge jaba taka ki varga-vihIna samAja kI sthApanA na ho jAya / " 4. jAtIya saMgharSa jAtIya saMkIrNatA Aja sAmAjika saMgharSoM kA eka pramukha kAraNa banI hai / hama kucha jAtIya pUrvAgrahoM kA pAlana karate haiM kyoMki inase hameM surakSA, pratiSThA tathA mAnyatA jaisI katipaya gahana AvazyakatAoM kI saMtuSTi dIkhatI hai / yadyapi kAnUnI rUpa se vibhinna jAtiyoM ke bIca UMca-nIca kI bhAvanA ko svIkAra nahIM kiyA gayA hai phira bhI UMca-nIca kI bhAvanA ke kAraNa vibhinna jAtiyoM meM vaira bhAva rahatA hai tathA jAtIya saMgharSa calate rahate haiM / bhArata meM jAtIya tanAva adhika dekhane ko milatA hai / jaise maNipura meM nAgA va kukI jAti kA vivAda, bihAra meM lAlA va brAhmaNa jAti kA vivAda aadi-aadi| ina jAtIya vivAdoM ke kAraNa Aja bhAratIya rAjanIti kA mukhya AdhAra hI jAtivAda bana gayA hai, jisase sAmAnya janatA sadaiva ApasI saMgharSo meM ulajhI hai / 5. rAjanaitika saMgharSa rAjanaitika saMgharSoM ke do rUpa haiM- rASTrIya saMgharSa evaM antararrASTrIya saMgharSa | jAtivAda, sAmpradAyika tanAva, rAjanaitika tanAva, ugravAda, pRthakkaraNa, vibhAjana Adi rASTrIya saMgharSo ke pramukha kAraNa banate haiM / antarrASTrIya saMgharSa kI abhivyakti ke bhI aneka rUpa haiM, jaise ghRNA tathA AkrAmakatA kI abhivRtti, jisake phalasvarUpa samAcAra patroM, reDiyo va dUradarzana para bhar3akIle samAcAra prasArita kara magovaijJAnika yuddha kiyA jAtA hai / svajAtivAda kI pRSThabhUmi bhI antarrASTrIya tanAva kA eka pramukha kAraNa hai / aDonoM ne yaha darzAyA hai - jina vyaktiyoM meM yaha socane kI atiraMjita pravRtti hai ki unakA apanA samUha athavA jAti anya jAtiyoM se atyanta zreSTha hai, unakA sAmAnya dRSTikoNa rUr3hivAdI hotA hai tathA ve zakti kI prazaMsA va parAjitoM se ghRNA karate haiM jisase ve dUsaroM ko apane samAna sthAna dene ko taiyAra nahIM hote / phalata: videziyoM va alpasaMkhyakoM ko hIna dRSTi se dekhA jAtA hai tathA unameM asurakSA kI bhAvanA utpanna hotI hai| isase sainika saMgaThanoM ko bala milatA hai / rASTravAdI abhivRttiyoM ke sAtha-sAtha anya dezoM ke prati prabala nakArAtmaka bhAvanA ho aura antarrASTrIya bhAvanA kA abhAva ho to usa sthiti meM aMtarrASTrIya saMgharSa utpanna ho hI 192 tulasI prajJA *

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jAtA hai aura vaha sthiti zAMti tathA ekatA kI bajAya yuddha kI preraNA hotI hai / uparyukta kAraNoM ke atirikta vaicArika bhinnatAeM vistAravAdI nItiyAM, vyApArika evaM sImA-vivAda, astra-zastra Adi bhI antarrASTrIya vivAdoM ke pramukha kAraNa banate haiM / kuNThA, anyAya, AkrAmakatA va paramANu astra-zastroM kA nirantara bhaya saMgharSa ke lie jimmedAra kahe jA sakate haiN| phAyaDa ne vyakti ke andara eka aisI acetana zakti kI parikalpanA kI hai jisake kAraNa vaha yuddha kA svAgata karatA hai / usakA mata hai ki nirAzA ke kAraNa manuSya eka aise avaruddha AkramaNa ke lie prerita hotA hai jo apanI abhivyakti ke lie eka aisA mArga DhUMDhane kA prayatna karatA hai jo sAmAjika dRSTi se svIkRta ho aura vaha usake ahaM ko bhI svIkArya ho| sAmAnya rUpa se nirAzA ko utpanna karane vAlI tIna mukhya sthitiyAM haiM 1. pratikUla vAtAvaraNa dvArA prastuta bAhya bAdhAeM, jo vyakti ko apane lakSya kI prApti se rokatI hai| 2. manuSya ke parAhaM dvArA prastuta AMtarika bAdhAeM jo usakI asvIkArya pravRttiyoM kI unmukta abhivyakti ko rokatI hai, tathA / 3. do pArasparika viziSTa pravRttiyoM kA eka sAtha utpreraNa, jahAM para eka vyakti kI saMtuSTi se dUsare vyakti ke tAtkAlika saMtoSa meM bAdhA par3atI hai / uparyukta tInoM hI sthitiyAM vyakti kI kuNThA ke lie jimmedAra haiM jo antataH saMgharSa ko janma detI haiN| sAmAjika, Arthika tathA rAjanaitika kSetra meM kiyA jAne vAlA anyAya bhI saMgharSa kI prakriyA ko janma detA hai| anyAya kI nirantaratA pratizodha va vivAdoM ko janma detI hai jisase vyakti, samAja va rASTra saMgharSarata ho jAtA hai| kuNThAgrasta vyakti pratikriyA svarUpa AkrAmaka ho jAtA hai tathA AkrAmakatA hI usakA vyavahAra va Adata bana jAtI hai| sAmAjika va rAjanaitika saMgharSoM meM AkrAmakatA eka pramukha kAraNa banatI hai / isI prakAra ANavika astroM ne apane prAraMbhika kAla se hI antarrASTrIya rAjanIti meM uthala-puthala zurU kara dI thii| pariNAma svarUpa usa samaya kI mahAzaktiyoM ke bIca paraspara avizvAsa kI vRddhi aura zItayuddha ko protsAhana milA / Agavika zakti se sampanna hone kI lAlasA ne hI zastrIkaraNa kI daur3a ko janma diyA tathA sainika guToM ke nirmANa kA bhI eka kAraNa bnaa| eziyA aura aphrIkA ke deza bhI ANavika kUTanIti se baca na sake tathA vizva ke dezoM kI sainika vyUha racanA hI badala gii| ANavika astroM kI kUTanIti ne vizva kI arthavyavasthA para bhI prabhAva ddaalaa| vikAsazIla rASTroM kI rASTrIya Aya kA eka bar3A hissA zastrIkaraNa meM kharca hone lgaa| vizva kA sainika kharca jo prArambha meM 25 viliyana DaoNlara thA, Aja yaha 500 viliyana DAlara taka pahuMca gayA hai tathA san 2000 taka isake 940 viliyana DAlara khaNDa 21, aMka 2

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taka pahuMcane kI ummIda hai / ataeva paramANu kUTanIti Aja pUre vizva para hAvI hai tathA vizva ko nirantara saMgharSarata rakhe hue haiN| saMgharSa kA vikAsa mAikro va mekro donoM hI stara para hotA hai / sUkSma stara para saMgharSa kA vikAsa taba hotA hai jaba eka vyakti svayaM ke vyavahAra ke pariprekSya meM samUha ke vyavahAra ko dekhatA hai| prAraMbhika manovaijJAnika adhyayanoM meM vyaktiyoM ke vyavahAra ko samUha-saMgharSoM kA pramukha kAraNa mAnA gyaa| samakAlIna saMgharSoM meM bhI vyaktiyoM ke vyavahAra kI ahaM bhUmikA spaSTa hai| samAjazAstrI, mAnavazAstrI tathA rAjanItijJoM evaM saMgaThana tathA saMcAra siddhAMtoM ne saMgharSa kI meko dRSTi ko grahaNa kiyaa| inhoMne saMgharSa ko eka aisI sthiti mAnA hai jisameM eka vizeSa samUha dUsare kA sakriya pratidvandvI banatA hai| arthAt vyaktigata stara para vyaktigata vyavahAra tathA samUha ke stara para samUhoM kA paraspara virodha saMgharSa ke vikAsa kA pramukha kAraNa hai| abhivRtti parivartana aura saMgharSa nirAkaraNa hAla hI ke varSoM meM isa bAta kI aura vyApaka ruci rahI hai ki apane deza kI janatA kI abhivattiyoM tathA dUsare dezoM kI janatA ke prati apanI abhivRttiyoM meM kriyAzIla hokara parivartana laayeN| vibhinna sarakAreM bhI logoM kI abhivattiyoM ko badalane ke lie prayatnazIla haiN| 1930 meM amerikA meM rUjanelTa ne Arthika samasyAoM se nipaTane ke lie karmacAriyoM tathA kisAnoM ke prati vahAM ke logoM kI abhivRttiyoM meM bhArI parivartana kiye / bhArata meM gAMdhIjI ne una lAkhoM logoM kI abhivRttiyoM ko badalane kA vizAla kArya hAtha meM liyA jo aMgrejI zAsana ke prati yA to udAsIna the yA usase bhayabhIta / unhoMne svarAja tathA prajAtaMtra ke prati anukala abhivatti va videzI ke viruddha abhivRtti nirmANa ke prayatna kiye tathA sAtha hI aMgrejoM kI abhivRti badalane kA bhI prayatna kiyA tAki ve upanivezavAdI nIti kA anta karane ke anukUla ho sakeM tathA antarrASTrIya saMgharSa ko TAlA jA sake / jAtIya saMgharSoM ko samApta karane kI dRSTi se unhoMne hinduoM va musalamAnoM kI abhivRtti parivartana ke prayAsa kiye tAki ve eka dUsare ke prati tathA harijanoM ke prati anukUla ho sakeM / yaha hamArI abhivRttiyoM kA vyApaka parivartana hI hai jisake bala para hamane eka rASTra kA nirmANa kiyA tathA svarAja prApti ke bAda kI kaThinAiyoM ko jhela liyaa| antarrASTrIya vivAdoM va asamAnatAoM para AdhArita saMghaSoM ke nidAna hetu hAla hI meM yaha abhivRtti vikasita huI hai ki alpa-vikasita rASTroM kA sahayoga karanA hamArA kartavya hai / udyogapatiyoM va pUMjIpatiyoM kI abhivRtti ko badalane ke prayAsa bhI hue haiM tAki ve vyaktigata hita kI jagaha rASTrIya va antarrASTrIya hita ke lie kArya kara sakeM / rAjanaitika abhivattiyoM meM bhI parivartana ke phalasvarUpa Aja pratyeka rASTra kI svataMtratA tathA svAyattatA ko mahattva milA hai tathA hara rASTra ke sarakAra banAne ke adhikAra ko svIkRti milI hai| saMgharSa nirAkaraNa ke pakSa meM abhivatti parivartana hetu mukhya rUpa se nimnalikhita tulasI prajJA

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vidhiyoM kA prayoga kiyA jAtA hai 1. vyaktiyoM ko bAhya prabhAva meM rakhakara unameM hone vAle parivartanoM kA adhyayana-isa vidhi meM vyaktiyoM ke kisI samUha kA abhivRtti parIkSaNa liyA jAtA hai, tatpazcAt samUha ko eka vizeSa prakAra kA anubhava karAne ke pazcAt punaH abhivRtti parIkSaNa kiyA jAtA hai| donoM parIkSaNoM ke pariNAmoM meM antara abhivRtti parivartana ko darzAtA hai| 2. anyonyakriyA vidhi- isa vidhi ke anusAra vyakti ko jisa taraha kI abhivRtti kA nirmANa cAhate haiM, usake anukUla sAmAjika pariveza meM rakhA jAtA hai tAki use anyonyakriyA karane kA avasara mila ske| 3. samUha paricarcA paricarcA paddhati meM vyakti kI sakriya sahabhAgitA ke kAraNa vaha vyaktigata rUpa se usake prati anurakta ho jAtA hai tathA vyaktigata nizcaya kI apekSA samUha nirNaya anivArya rUpa se pAlanIya hote haiN| abhivRtti meM mahattvapUrNa parivartana lAne ke lie yaha Avazyaka hai ki vaiyaktika ahaMmanyatA ko sannihita kiyA jaae| aisA vaiyaktika AveSTana sAmAjika stara para paraspara kriyA-prakriyA ke AdAna-pradAna dvArA bar3hatA hai| pariNAmasvarUpa abhivRtti parivartana bhI samUha ke pratimAnoM ke anukUla hI hotA hai| 4. bhAvanAtmaka apIla-isa vidhi meM samUha ke pratimAnoM ko dhyAna meM rakhakara unake nirmANa meM vyakti ke yogadAna ko batAkara usake bhAvoM ko ubhArA jAtA hai| uparyukta vidhiyoM dvArA hama kisI viSaya yA samasyA ke prati vyakti ke dRSTikoNa meM parivartana kara sakate haiM arthAt jo vyakti pahale jisa samasyA yA viSaya ke pratikUla the, unake sambandha meM aba ve anukUla abhivRtti vAle hone lagate haiM / saMgharSa nirAkaraNa kI nidhiyAM zAMtipUrNa samAdhAna yA kalaha-zamana kI dRSTi se hiMsA yA kAna para AdhArita tarIkoM ko svIkAra nahIM kiyA jA sakatA, kyoMki ve sthAyI samAdhAna pradAna nahIM karate / hiMsA yA kAnUna kA samAdhAna svaicchika nahIM, dabAva dvArA svIkRta hotA hai| vArtA, sAmUhika saudebAjI evaM saMdhiyAM Adi bhI kalaha zAmana ke lie prayukta hotI hai para ye bhI upayogitAvAdI hone ke kAraNa naitika ki nahIM rakhate / gAMdhIjI kI dRSTi meM hRdaya parivartana yA naitika zakti dvArA kiyA pyA samAdhAna hI , hogaa| mUlataH kisI bhI vidhi kI upayuktatA kA Akalana isa adhAra para kiyA jA sakatA hai ki nirAkaraNa ke pazcAt donoM pakSoM ke bIca sambandha se raheMge ? pro0 gAlTaMga ne kalaha zamana hetu gAMdhIvAdI vidhiyoM ke cAra AdhAra prastuta kiye haiM1. saMgharSa yA saMgharSarata pakSa se alaga ho jAnA saMgharSa nirAkaraNa hetu hamArA prathama prayAsa yaha ho ki hama usase alaga ho jAeM / asahayoga, avajJA, satyAgraha Adi sambandha viccheda ke udAha za haiM / sAmAjika, baMra 21, aMka 2 195

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rAjanaitika yA vyApArika sambandha tor3anA satahI kArya hai, mUlataH gAMdhI mAnavIya ekatA meM vizvAsa karate haiM tathA unakA vizvAsa hRdaya parivartana meM hai| 2. ekatA sAmAjika, Arthika va rAjanaitika stara para jo rukAvaTeM haiM, ve manuSya-manuSya ke bIca bheda rekhAeM banAtI haiM / cUMki AdhyAtmika stara para hama eka haiM, isalie ahiMsA kI zakti se ye bheda rekhAeM dUra kI jA sakatI haiN| 3. samajhautA satyAgraha ke AdhAra para yadi hama jIta bhI jAeM evaM hamArI bAteM mAna lI jAeM, phira bhI hameM samajhaute ke lie tatpara rahanA caahie| isase saMgharSa nirAkaraNa ke pazcAt bhI hamAre sambandha madhura rheNge| gAMdhI ke anusAra aisA samajhautA mUlyoM va mUlabhUta tattvoM kI kImata para nahIM honA cAhie / 4. virodhoM kA nirAkaraNa jisa saMgharSa ke nirAkaraNa kI bAta hotI hai, nizcita hI usa saMgharSa kI jar3eM gaharI nahIM hotI / saMgharSa kI vAstavika jar3eM to samAja-saMracanA meM chipI hotI hai, inheM khatma karane ke lie Arthika, sAmAjika tathA rAjanaitika DhAMce ko hI badalanA par3atA hai| yaha badalAva dhIre-dhore AtA hai tathA ise ahiMsA sAdhanoM se lAyA jA sakatA hai| gAMdhIvAdI vidhiyAM1. pradarzana anyAya evaM sarakAra ke galata kAryoM ke viruddha zikSita logoM ko saMgaThita karane kA eka acchA sAdhana hai pradarzana, jisakA satyAgraha meM apanA eka viziSTa sthAna hai| gAMdhI ne isakA prayoga 1908 meM dakSiNI aphrIkA meM rajisTrezana sarTiphikeTa ekTa ko jalAne ke lie, jaliyAMvAlA bAga ke virodha meM, dANDI yAtrA ke rUpa meM, 1932 meM dvitIya ahiMsaka asahayoga mAMdolana meM tathA 1942 meM kviTa iNDiyA mUvameMTa ke samaya kiyA thaa| 2. pikeTiMga pikeTiMga kA uddezya sarakAra para sAmAjika, Arthika aura rAjanaitika dabAva DAlanA hai tathA logoM ke bIca rAjanaitika cetanA aura svadezI cetanA jAgRta karanA hai / gAMdhI ne isakA prayoga 1907 meM dakSiNI aphrIkA meM tathA 1920-22 va 1930-34 ke ahiMsA asahayoga AMdolana meM kiyaa| 3. bahiSkAra gAMdhI ne aphrIkA meM oNphisa tathA rajisTrezana pramANa-patroM kA bahiSkAra kiyA tathA bhArata meM 1905 va 1930 meM videzI sAmAna, videzI suvidhAoM va videzI saMsthAoM kA bahiSkAra kiyaa| . 196 'tulasI prajJA

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4. har3atAla zrama samasyAoM ke nirAkaraNa hetu gAMdhI ne har3atAla ko satyAgraha kI eka paddhati ke rUpa meM vikasita kiyA / gAMdhI nyAyapUrNa zikAyatoM ko dUra karane ke lie zAMtipUrNa ahiMsA har3atAloM ke virodhI nahIM the, para aisI koI har3atAla ke pakSadhara nahIM the, jo tor3a-phor3a para AdhArita tathA aucitya kI dRSTi se samarthanIya na ho| 5. asahayoga ____gAMdhI ke anusAra--"asahagoga tattvataH zodhana prakriyA hai| yaha lakSyoM se kahIM adhika kAraNoM kA upacAra karatA hai / yaha hamAre sAmAjika saMbaMdhoM ko vizuddha AdhAra para adhiSThita karane kA AMdolana hai tAki unakI mImAMsA hamAre Atma sammAna evaM gaurava ke anukUla kI jA ske| yaha apane antima vizleSaNa meM kucha suvidhA de sakane vAlI burAI se sambandha viccheda karane ke kAraNa utpanna kaSToM kA svecchayA varaNa hai|" gAMdhI ne nyAya prApti hetu isa vidhi kA 1920-22 va 1930-34 meM sarvAdhika sahArA liyaa| 6. savinaya avajJA __ "jaba kAnUna banAne vAle kI galatI sudhArane kI ceSTAeM arjI Adi dene ke bAda bhI viphala ho jAtI haiM taba yadi Apa usa galatI ke sAmane sira jhukAne ke lie taiyAra nahIM haiM to Apake sAmane do hI mArga haiM-yA to Apa bhautika zakti se use apanI bAta mAnane para vivaza kara deM yA usa kAnUna ko tor3ane kA daNDa jhelakara vyaktigata rUpa se kaSTa varaNa kreN|" isa avajJA ko savinaya isalie kahA jAtA hai kyoMki yaha sAparAdha bhAvanA se nahIM hotI hai| 1920-22, 1930-34 va 1942-47 meM gAMdhI ne isa vidhi kA prayoga svarAna prApti ke lie kiyA thaa| 7. Atmazuddhi Atmazuddhi meM naitika zakti hai jo virodhI ke hRdaya para sIdhA prathama prabhAva DAlatI hai tathA use apanI galatiyoM kA ahasAsa karAtI hai| Atmazudi asahayoga pravidhi ko jar3a hai| gAMdhI ne kahA thA-"maiM isa AdhArabhUta niSkarSa para pahuMcA hUM ki yadi tuma koI sacamuca mahattvapUrNa kArya karanA cAhate ho to tumheM na kevala viveka ko santuSTa karanA hogA balki hRdaya ko bhI prerita karanA hogaa| buddhi kA Avedana mastiSka ke prati adhika hotA hai kintu hRdaya taka praveza tapazcaryA ke dvArA hI sambhava / hai| isase manuSya kI AMtarika sahAnubhUti udbhUta hotI hai, isalie yaha adhika sthAyI hai| Atmazuddhi kA artha hai-nyAya evaM satya kI cetanA evaM asat se svayaM ko alaga karane kI zakti kA saMgraha / yadi ise upalabdha kiyA jA sake to sAmAjika, Arthika evaM rAjanaitika sambandha svataH hI parivartita ho jaayeNge| ___uparyukta vidhiyoM ke alAvA bhI kalaha zamana hetu kucha aura gAMdhIvAdI tarIke haiM, jaise-hijarAta, karoM kA bhugatAna na karanA, samAnAntara sarakAra Adi / kaTanItika vidhiyAM_ saMgharSa nirAkaraNa kI kucha anya kUTanItika vidhiyAM bhI haiM / jaise khaNDa 21, aMka 2 197

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1. vArtA ___ antarrASTrIya kSetra meM aura antarrASTrIya kAnUna ke artha meM vArtA eka vaidhAnika, vyavasthita tathA prazAsanAtmaka prakriyA hai, jisakI sahAyatA se rAjya sarakAreM apanI saMdigdha zaktiyoM kA prayoga karate hue eka dUsare ke sAtha apane sambandhoM kA saMcAlana karatI hai aura matabhedoM para vicAra-vimarza, unakA vyavasthApana tathA samAdhAna karatI hai| 2. vAda-vivAda isa vidhi meM donoM pakSoM ko eka aisA maMca pradAna kiyA jAtA hai jahAM ve svataMtra rUpa se likhita yA maukhika apane dAve yA zikAyateM prastuta kara sakate haiM tathA dvipakSIya kUTanIti ke mAdhyama se aisI sthiti meM pahuMcA jA sakatA hai jahAM vivAda ke samAdhAnArtha koI samajhautA ho sake / 3. vivAcana vivAcana kA uddezya do virodhI pakSoM meM avizvAsa va anya rukAvaTeM dUra kara paraspara ekatA sthApita karanA hai / vivAcana nyAya nirNaya hai, isameM samajhaute kA sthAna nahIM hotaa| pro0 openahIma ke anusAra-vivAcana kA artha hai matabhedoM kA samAdhAna kAnUnI nirNaya dvArA kiyA jaae| yaha nirNaya donoM pakSoM dvArA nirvAcita eka yA aneka paMcoM ke nyAyAdhikaraNa dvArA hotA hai jo antarrASTrIya nyAyAlaya se bhinna prakRti kA hai| 4. sAmUhika saudebAjo yaha do pakSoM ke bIca vicAra-vimarza aura bAtacIta kA eka DhaMga hai jisameM ApasI samajhaute dvArA kisI samasyA kA dvipakSIya hala khojA jAtA hai / uparyukta kUTanItika vidhiyoM ke atirikta antarrASTrIya stara para kalaha-zamana hetu maMtraNA (anunaya) Adi vidhiyoM kA bhI prayoga kiyA jAtA hai / kucha anya sujhAva isa prakAra ho sakate haiMkSetra nirAkaraNa hetu sujhAva 1. vaiyaktika vyApaka dRSTikoNa upavAsa va prAyazcitta sAkSAt bAtacIta ko prAthamikatA 2. prajAtIya * vaijJAnika jAnakArI ke AdhAra para jAtIya bheda___ bhAva dUra kareM * zikSA-nIti meM gatizIla parivartana * saMyuktarASTra saMgha va ena0 jI0 o0 ke prayAsa 3. sAmAjika * uccakoTi ke lakSyoM ke lie sahakArI DhaMga para kArya * una Arthika, sAmAjika tathA rAjanaitika pari 198 tulasI prajJA

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sthitiyoM kA unmUlana jinake kAraNa vyApaka cintA va vidveSa phailate haiN| 0 bacce kA samAjIkaraNa-pUrvAgrahoM meM na paaleN| 4. rAjanaitika * saha-astitva ko pramukhatA 0 sambandhoM kA punarvyavasthApana * saMdhiyAM evaM sahayoga pro0 gAldena ne saMgharSa nirAkaraNa hetu nimna prastAva die haiMlakSya va saMgharSa 1. saMgharSa meM kArya karo * kArya abhI karo * kArya yahIM karo * apane samUha ke lie kArya karo * binA pahacAna ke kArya karo * paramparA se haTakara kArya kro| 2. saMgharSa ko acchI taraha paribhASita kareM-- 0 apane svayaM ke lakSyoM ko spaSTa kareM 0 pratipakSI ke lakSyoM ko samajhane kA prayatna kareM * sAmAnya aura virodhI lakSyoM para jora deM 0 saMgharSa se sambandhita vastuniSTha tathyoM ko spaSTa kreN| 3. saMgharSa ke lie vichoyAtmaka dRSTi rakheM 0 saMgharSa ke vichoyAtmaka pakSa para bala deM * saMgharSa ko pratipakSa se milane ke avasara ke rUpa meM dekheM 0 saMgharSa ko samAja rUpAntaraNa ke avasara ke rUpa meM dekheM * saMgharSa ko svayaM ke rUpAntaraNa ke avasara ke rUpa meM dekheN| saMgharSa 1. saMgharSa meM ahiMsaka rUpa se kArya kareM * apane kAryoM se coTa va nukasAna na pahuMcAyeM * apane zabdoM se coTa va nukasAna na pahuMcAyeM * apane vicAroM se coTa va nukasAna na pahuMcAyeM 0 pratipakSI kI sampatti kA nukasAna na kareM 0 kAyaratA kI apekSA hiMsA ko prAthamikatA deM 0 bure vyakti ke lie bhI acchA kreN| 2. lakSyoM ke anurUpa kArya kareM 0 sRjanAtmaka tattvoM kA samAveza kareM * ghule rUpa se kArya kareM, gupta rUpa se nahIM 0 saMgharSa ke sahI bindu para dhyAna kendrita kareM / |29,aNk 2

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0 0 3. durAI kA sahayoga na kareM0 doSayukta saMracanA se asahayoga 0 bure kAryoM se asahayoga 0 burAI kA sahayoga karane vAloM se asahayoga 4. Atma validAna kA bhAva rakheM 0 daNDa se na baceM * yadi Avazyaka huA to marane ke lie bhI taiyAra raheM / 5. eka hI dizA meM na soceM 0 pratidvandvitA aura pratidvandvI meM bheda kareM 0 vyakti aura usake stara meM bheda kareM 0 samparka banAe rakheM * virodhI ke stara kA sammAna kreN| saMgharSa nirAkaraNa 1. saMgharSa kA samAdhAna kareM 0 saMgharSa ko sadaiva ke lie na rkheN| * pratidvaMdvI ke sAtha vArtA ke avasara DhUMDhe / 0 vidhaM yAtmaka sAmAjika-rUpAntaraNa ke avasara khojeM * mAnavIya rUpAntaraNa ke avasara khojeM 2. mUlabhUta tattvoM para jora deM 0 mUlabhUta tattvoM se vyApAra na kareM 0 sahAyatA tattvoM ke prati samajhaute kI icchA rakheM / 3. svayaM ke prati bhI zaMkA kareM * Apa bhI galata ho sakate haiM * apanI galatiyoM ko hRdaya se svIkAra kreN| 4. pratidvaMdvI ke prati apane vicAroM ko udAra rakheM 0 pratidvaMdvI kI kamajoriyoM kA phAyadA na uThAyeM 0 pratidvaMdvI ko svayaM se jyAdA kaThora na mAneM 0 pratidvandvI kA vizvAsa kreN| 5. rUpAntaraNa kareM na ki bala prayoga * svayaM tathA pratidvandvI ko svIkRta samAdhAna hI khojeM 0 pratidvaMdvI ko na dabAyeM 0 pratidvaMdvI ko kAraNa meM vizvAsa karane vAle ke rUpa meM badala / 0 200 musalo prajJA

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Reference Books 1. B. Kuppuswami Social Psychology-an Introduction 2. J Galtung : The way is the Goal 3. Anima Bose Peace & Conflict : Resolution in the community. 4. Mahendra Kr. : Violence and Non-violence in inter national relations. 5. Thomas Weber : Conflict Resolution and Gandhian Ethics. 6. Charles C. Walker : A World Peace Guard. 7. S. Bhattacharya : Dynamics of human Emotions and World Peace. 8. Gillin & Gillin : Cultural Sociology 9. H. T. Mazumdar : The Grammar of Sociology 10. Gangrade & Mishra : Conflict Resolution through Non violence Part-I & II 11. UNESCO Year book on Peace & Conflict studies, 1986. 12. UNESCO-Sucide or Survival. 13. Encyclopedia of Humanities & Social Sciences, Vol. 9 14. International Encyclopedia of Social Sciences, Vol. 3,4. 15. World Encyclopedia of Peace, Vol. I, 2. -ahiMsA evaM zAMti zodha jaivibhA saMsthAna, lADanUM 201

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prakIrNakam 1. jaina darzana nAstika nahIM hai| 2. zrI vinayavijayopAdhyAya 'viracita naya kaNikA 3. 'saMbodhi' meM alaMkAra 4. kathAnaka rUr3hiyoM ke Aloka meM saMskRta-prAkRta ke gadya-padya 5. marumaNDala kI dhArA nagarI : bhInamAla

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jaina darzana nAstika nahIM hai DaoN0 subhASacandra sacadevA bhAratavarSa meM do prAcIna paramparAoM kA ullekha milatA hai-- brAhmaNa aura zramaNa | vaidika darzana brAhmaNa paramparA kA evaM jaina darzana zramaNa paramparA kA aGga hai / vaidika aura jaina- donoM hI darzana na kevala bhAratavarSa ke apitu vizva ke prAcInatama darzanoM meM parigaNita hote haiN| pahale kucha vidvAnoM kI yaha dhAraNA thI ki jaina dharma bauddha dharma kI eka zAkhA athavA sampradAya hai, parantu jaina dharma kI maulika tattvamImAMsA evaM darzana para kie gae zodha se aba yaha tathya spaSTa ho gayA hai ki jaina dharma eka svatantra darzana evaM tAttvika cintana se samanvita hone ke kAraNa bauddha dharma se sarvathA bhinna darzana hai / jarmana ke suprasiddha vidvAn pro0 jAkobI ukta tathya kI puSTi karate hue kahate haiN| ki 'jisa dharma ko jaina dharma kahA gayA hai vaha bauddha dharma kI eka zAkhA yA sampradAya nahIM hai, jaisAki kabhI mAnA gayA thA, apitu usase sarvathA pRthak hai / ' bhAratIya darzana paramparA kA mukhyataH dvividha vargIkaraNa kiyA jAtA hai - (ka) Astika darzana' (kha) nAstika darzana / ' bhAratIya darzana meM Astika aura nAstika pAribhASika svIkAra kie gae haiM / sAmAnyataH 'Astika' ke do artha haiM - (1) vyutpattilabhya artha ( 2 ) paramparAgamya arthaM / vyutpatti ke anusAra AstikatA ke do mApadaNDa haiM- (i) paraloka evaM punarjanma meM AsthA, (ii) Izvara athavA paramAtmA ke astitva meM vizvAsa | 'Astika' ke paramparAgamya artha ke Astika hai tathA vedoM kI nindA karane vAlA 'nAstika' hai - 'nAstiko vedanindakaH / " anusAra 'vedoM meM vizvAsa karane vAlA athavA vedoM meM anAsthA rakhane vAlA jahAM taka 'Astika' ke vyutpattilabhya artha kA prazna hai, isa dRSTi se jaina darzana kI AstikatA ke viSaya meM kisI bhI prAmANika vidvAn ko kisI prakAra kA bhI sandeha nahIM hai; kyoMki jainadarzana kA paraloka evaM punarjanma tathA Izvara evaM AtmA ke astitva meM pUrNa vizvAsa hai / suprasiddha jainAcArya zrI kundakundAcArya kRta 'rayaNasAra' meM khyAti (yazaH kAmanA) va pUjA - pratiSThA kI lAlasA ko paraloka kI vinAzikA kahA gayA hai / ' spaSTata: jainadarzana kI paraloka meM pUrNa AsthA hai / 'AcArAGga' meM moha ko prANiyoM ke punarjanma ( bAra-bAra janma evaM maraNa) kA kAraNa batalAyA gayA hai|" jainadarzana meM karmamukta AtmA' ko hI paramAtmA (Izvara) khaMDa 21, aMka 2 205

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kI saMjJA dete hue AtmA evaM paramAtmA--donoM ke astitva meM AsthA prakaTa kI gaI hai / jainetara vidvAnoM ne bhI muktakaNTha se isa tathya ko svIkAra kiyA hai ki 'jaina darzana kI Izvara evaM AtmA ke astitva meM pUrNa AsthA hai, bhale hI jainadarzana kI Izvara athavA paramAtmAviSayaka apanI maulika mAnyatAeM hoN| ____ 'Astika' ke vyutpattilabhya artha kI dRSTi se paraloka, punarjanma evaM AtmA Adi ke astitva meM niSThA rakhane ke kAraNa jaina darzana pUrNataH Astika hai| isa tathya kI saMpuSTi karate hue DA0 vAcaspati gairolA kahate haiM 'jaina aura bauddha darzanoM ke anusAra nAstika vaha hai jo paraloka kA virodhI hai, dharmAdharma aura kartavya se vimukha hai| paraloka, dharmAcaraNa aura kartavyoM ke sambandha meM jo mAnyatAeM Astika darzanoM meM dRSTa hai, jaina aura bauddha donoM darzana meM unhIM kA pratipAdana huA hai / " parantu 'Astika' zabda ke paramparAgamya artha ko adhika mahattva dene vAle kucha vidvAnoM kI yaha mAnyatA hai ki jainadarzana nAstika hai / yadi isa dRSTi se veda meM AsthA ko hI AstikatA kA mApadaNDa mAnA jAe to beda ke samagra ucca AdarzoM (ahiMsA, brahmacarya, satya, santoSa, aparigraha Adi) evaM ina prazasta jIvana mUlyoM ke bhI mUlAdhAra ahiMsA meM pragAr3ha AsthA rakhane vAlA jainadarzana kathamapi 'nAstika' siddha nahIM hotaa| vaidika aura jainadarzana ne samAnarUpa se ahiMsA para bala diyA hai| kucha logoM ne vedoM para lAJchana lagAne kI ceSTAeM kI haiM evaM una para mithyA doSAropaNa kA duHsAhasa kiyA hai / unakI dhAraNA hai ki vedoM se mAMsa-bhakSaNa kI pravRtti ko protsAhana milatA hai| vastu sthiti yaha hai ki vedoM meM mAMsa-bhakSaNa kA kahIM bhI samarthana nahIM huA hai| saca to yaha hai ki veda meM mAMsAhAra karane vAle manuSyoM ko mAnava na mAnakara 'dAnava' (yAtudhAna) kI saMjJA dI gii| isake atirikta veda ke anya aneka sthaloM meM pazuhiMsA evaM jIvahiMsA kA niSedha karate hue kahA gayA hai ki 'pazuoM kI rakSA karo, gAya ko na maaro| bakarI ko na maaro| bher3a ko na maaro| do paira vAle (manuSyAdi) prANiyoM ko na maaro| eka khuravAle ghor3e-gadhe Adi pazuoM ko na mAro / " vaidika darzana ke samAna jaina-darzana bhI ahiMsA kA prabala samarthaka hai| yaha kahanA atizayokti nahIM hogA ki ahiMsA kA jitanA sUkSma vivecana jainadarzana meM huA hai utanA sambhavataH kisI anya darzana meM nahIM huaa| jainadarzana sabhI jIvoM ke prati maMtrIbhAva evaM samatA kA anumodana karatA hai| 'AcArAGga' ke eka sthala meM kahA gayA hai ki 'sukha-duHkha kA adhyavasAya svatantra hotA hai'---ise jAnakara manuSya kisI kI bhI hiMsA na kre| jo kaSTa prApta hoM, unheM samabhAva se sahana kare / " yaha ahiMsA evaM sahiSNutA hI jIva ko paramasatya kA sAdhaka banAne meM sakSama hai / 8 / sabhI sadguNoM ke mUlasthAnIya ahiMsA jaise udAtta jIvana mUlyoM kA samarthaka hone ke kAraNa jainadarzana prakArAntara se vaidika mAnyatAoM meM AsthA rakhane vAlA hI hai| ataH vyutpattilabhya evaM paramparAgamya artha kI dRSTi se jainadarzana pUrNataH Astika siddha 206 tulasI prazA

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hotA hai / isa prakAra sthAlI pulAka jainadarzana ke aura bhI aneka AyAma haiM ke sAtha-sAtha Aja kI zodha-paramparA ko samRddha karane meM samartha haiM / sandarbha : 1. ( i ) Jaina Sutras', Prof. Jacobi, Sacred Books of the East', Vol. II, P 33. (ii) "He (Prof. Jacobi) albo established that Jainism was not scholars had an offshoot of Buddhism as earliar nyAya se hI jainadarzana kI AstikatA siddha hai / jo jaina darzana kI AstikatA kI siddhi karane thought." ('German News', June 1892, Page 20) 2. mukhya Astika darzana chaH mAne gae haiM (i) kapila RSi dvArA pravartita 'sAMkhyadarzana' (ii) maharSi kaNAda pravartita 'vaizeSika darzana' (iii) gautama dvArA pravartita 'nyAyadarzana' (iv) maharSi pataJjali dvArA praNIta 'yogadarzana' (v) maharSi jaiminI dvArA praNIta 'pUrvamImAMsA' (vi) maharSi bAdarAyaNa ( vedavyAsa) dvArA pravartita 'uttaramImAMsA' ( vedAnta) | 3. mAdhavAcAryaM racita 'sarvadarzanasaMgraha' para vyAkhyA likhate hue mahAmahopAdhyAya zrIvAsudevazAstrI abhyaMkara ne vedokta loka meM AsthA na rakhane vAle darzanoM ko 'nAstika' kI saMjJA dI hai| "nAsti vedodito lokaH iti yeSAM matiH sthirA / " ( draSTavya - - ' sarva darzana saMgraha' para zrI vAsudeva zAstrI abhyaMkara bhASya, bhANDArakara oriyanTala risarca insTITyUTa, pUnA, pR0 2 ) / prAyaH isI AdhAra para cArvAka, jaina evaM bauddha darzana ko nAstika kahA jAtA hai / 4. 'aSTAdhyAyI' ke racayitA pANini ke anusAra 'asti nAsti diSTaMmati:' arthAt paraloka hai, aisI jisakI mati hai, vaha 'Astika' hai / (dekheM - aSTAdhyAyI, 46 ) 5. 'manusmRti' adhyAya 2, zloka saM0 11 / 1 6. "khAI pUyA lAhaM sakkAi kimiccha se joI / icchasi jai paraloyaM tehi kiM tujjha paraloyaM // " 7. 'moheNa gabbhaM maraNAti eti / ' khaMDa 21, aMka 2 ( AcArAGga sUtra, 5/7 ) 8. " NANI siva parameTThI savvaNhU viNhUM caumuho buddho / appa viparamappo kammavimukko ya hoi phuDa // " ( ' rayaNasAra', gAthA 128 ) racita saMskRta1978, ( I0), ('bhAvapAhuDa', 152) 207

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9. jaina evaM anya darzanoM meM Izvara aura paramAtmA kA prAyaH eka hI artha meM prayoga huA hai| isa viSaya meM jainadarzana kI mAnyatA kA pratipAdana karate hue DA0 gairolA likhate haiM "jainiyoM kA paramAtmA (parama+AtmA) yA jinezvara hI Izvara hai / tIrthaGkara bhI unake lie paramAtmA ke hI rUpa haiN|" (dekheM-'bhAratIya darzana', DA0 vAcaspati gairolA, pR0 117) 10. "janAnAM mImAMsakAnAM ca naye yadyapyAtmasvarUpaM nityamiti tasyopattivinAzA bhAvAnna prAgabhAvaH pradhvaMsazca saMbhavati / " (madhusUdana sarasvatI racita 'siddhAntabindu' para mahAmahopAdhyAya vAsudeva zAstrI . abhyaMkara kRta TIkA kA TippaNI bhAga, pR0 18) jainadarzana ke anusAra Izvara saMsAra kA bhAgyavidhAtA nahIM hai| vaha sarvajJa, ajara evaM amara hai| vizva ke utpatti, vinAza Adi kAryoM se usakA koI vAstA nahIM hai| (vizeSa jAnakArI hetu dekheM-DA0 vAcaspati gairolA racita 'bhAratIya darzana', pR0 117-118) 12. 'bhAratIya darzana', DA0 vAcaspati gairolA, pR0 84 / 13. jainadarzana, nyAya evaM mImAMsAdi darzanoM ke samAna veda ko apauruSeya nahIM maantaa| sambhavata: isIlie katipaya vidvAn jainadarzana ko nAstika mAnate 14. 'vedoM meM aura upaniSadoM meM mAMsa-bhakSaNa aura azlIlatA nahIM hai' le0 pANDeya paM0 zrI rAmanArAyaNadattajI zAstrI, upaniSad-aGka', gItA praisa, gorakhapura, pR0 121 / 15. "yaH pauruSeyeNa RviSAsamakte yo aztyena pazunA yAtudhAnaH / yo anyAyA bharati kSIramagne teSAM zIrSANi harasApi vRzca // " (Rgveda 8 / 4 / 8 / 16) 16. "mA hiMsIH puruSAnpazRMzca (atharvaveda, 6 / 2 / 28 / 5), mAgAmanAgAmaditi vadhiSTa (Rgveda, 6187 / 4), ajAM mA hiMsIH, avi sA hiMsIH, imaM mA hiMsIdvipAdaM pazum (yajurveda 13 / 47), mA hiMsIrekazarpha pazum (yaju0 13 / 43) 17. "se avihiMsamANe aNavayamANe, puTTo phAse vippaNollae / " ('AcArAGga', 5 / 26) 18. "esa samiyA pariyAe viyaahite|" (vahI, 5 / 27) -13, myunisipala kAlonI, sonIpata (hariyANA) 208 tulasI prajJA

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zrI vinayavijayopAdhyAya viracita "nayakaNikA" ba DaoN0 jItendra vI0 zAha prastuta kRti ke racayitA upAdhyAya vinayavijayajI haiN| unake jIvana, zikSAdIkSA Adi kI jAnakArI adyAvadhi upalabdha nahIM hai| unake dvArA viracita 'lokaprakAza' sarga 36 ke anusAra unakI mAtAjI kA nAma 'rAjazrI' (rAjabAI) evaM pitAjI kA nAma 'tejapAla' pratIta hotA hai, ataH kaha sakate haiM ki ve vaNika-putra the| ve tapAgacchIya vijayasiMha sUri ke ziSya vijayaprabhasUri ke ziSya kIrtivijaya upAdhyAya ke ziSya the| unakA svargagamana saMvat 1738 meM huA thA, ataH unakA astitva kAla 18vIM sadI anta se mAnane meM koI Apatti nahIM hai| upAdhyAya vinayavijayajI samartha jaina vidvAna the| ve prasiddha dArzanika mahAmahopAdhyAya yazovijaya ke samakAlIna the| ve saMskRta evaM gujarAtI bhASA ke mahAn paMDita to the hI, darzanazAstra ke bhI viziSTa jJAtA the| unhoMne kaThinatama viSayoM ko lokabhogya bhASA meM prastuta karane meM saphalatA pAyI thii| unake dvArA viracita graMthoM kI sUcI vistRta hai| saMskRta granthoM meM-(1) kalpasUtra (subodhiniTIkA), (2) lokaprakAza, (3) hemalaghu prakriyA, (4) nayakaNikA, (5) zAMtasudhArasa Adi ullekhanIya haiN| gujarAtI racanAeM - (1) zrI dharmanAtha stavana, (2) pAMca kAraNa stavana, (3) puNyaprakAza stavana, (4) zrIpAlarAsa (pUrvArddha), (5) bhagavatI sUtra sajjhAya, (6) SaD Avazyaka stavana, (7) jinapUjA caityavaMdana, (8) Adi jina vinatI, (9) AMvIla sajjhAya, (10) vinayavilAsa, (11) adhyAtmagItA, (12) jina cauvIsI (3) vieramAna vizI Adi haiM / ye sabhI grantha prakAzita evaM janatA meM pracalita haiN| 'nayakaNikA' saMskRta bhASA meM nibaddha laghu kRti hai, jisameM 'naya' kI carcA kI gaI hai| grantha ke prArambha meM paramAtmA mahAvIra ko namaskAra karake nayoM ke vivecana dvArA unakI stuti kI pratijJA kI hai| tatpazcAt sAta nayoM kA kramazaH varNana kiyA gayA hai| jainadarzana ke anusAra vastu ananta dharmAtmaka hone se vastu vizeSa kA kathana karate samaya vaktA kisI eka vastu-dharma kA kathana nahIM kara sktaa| aisI sthiti meM anya dharmoM ko gauNa mAnane meM Ate haiM jo 'naya' hai / yadi anya sabhI dharmoM kA apalApa karake mAtra eka hI dharma ko pramukha mAnane meM 'nayAbhAsa' hotA hai| naya ke sAta bheda isa prakAra haiM-(1) naigama, (2) saMgraha, (3) vyavahAra, (4) RjusUtra, (5) zabda, (6) samabhirUr3ha, (7) evaMbhUta / pratyeka naya kI dRSTi se vastu kA svarUpa bhinna hotA hai, baMra 21, aMka 2 209

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yaha isa laghu kRti meM sucArU DhaMga se cacita hai| prastuta kRti gujarAta meM sthita 'dIva' aMDaragAra sthala para racI gaI hai| kRti kA mUla pATha nimna prakAra hai : nayakaNikA vardhamAna stumaH sarvanayanadyarNavAgam / saMkSepatastadunnayItanayabhedAnuvAdanaH // 1 // sarva nayo-rUpa nadiyoM ke lie samudra sadaza zrI vardhamAna svAmI ke dvArA kathita nayoM ke bhedoM ko saMkSepa meM anudita karake stuti karatA huuN| naigamaH saMgrahazcaiva vyvhaarrjusuutrko| zabdaH samabhirUDhavaMbhUto ceti nayAH smRtAH // 2 // naigama, saMgraha, vyavahAra, RjusUtra, zabda, samabhirUr3ha aura evaMbhUta ye (sAta) naya kahe jAte haiN| arthAH sarve'pi sAmAnyavizeSA ubhyaatmkaaH| sAmAnyaM tatraM jAtyAdi vizeSAzca vibhedakAH // 3 // sarva padArtha, sAmAnya aura vizeSa, ubhayAtmaka hai| padArthoM meM aikya buddhi karAne vAlI jAti sAmAnya hai tathA do padArthoM meM bheda utpanna karane vAlI-bhedaka ko vizeSa kahA jAtA hai| aikya buddhirthahazate bhvetsaamaanydhrmtH| vizeSAcca nijaM nijaM lakSayanti ghaTaM janAH // 4 // zata ghaToM meM aikyabuddhi (arthAt yaha ghaTa hai, yaha ghaTa hai, aisI samAna buddhi) padArtha meM sthita sAmAnya dharma ke kAraNa hotI hai| padArtha meM sthita vizeSa dharma ke kAraNa manuSya apane-apane ghaTa ko pRthaka-pRthak mAnatA hai / (arthAt padArtha meM sthita vizeSa dharma ke kAraNa vibhinna ghaTa meM vibhinna buddhi utpanna hotI hai / ) naigamo manyate vastu tadetadubhayAtmakam / nirvizeSaM na sAmAnyaM vizeSo'pi na taddhinA // 5 // naigama nayAnusAra padArtha sAmAnya evaM vizeSa, ubhayAtmaka hai| (kyoMki) vizeSa rahita sAmAnya kA astitva nahIM hai aura sAmAnya rahita vizeSa nahIM hotA / saMgraho manyate vastu sAmAnyAtmakameva hi| sAmAnyavyatirikto'sti na vizeSaH khapuSpavat // 6 // (dvitIya) saMgraha nayanAnusAra vastu-padArtha sAmAnya mAtra hI hai| jaise AkAzakusuma kA astitva nahIM hai arthAt asat hai. vaise hI sAmAnya se bhinna vizeSa kA astitva nahIM hai| vinA vanaspati ko'pi nimbAmrAdirna dRzyate / hastAntarbhAvinyo hi nAGa gulAdyAstataH pRthak // 7 // (saMgraha naya apane mata kA spaSTIkaraNa karane ke hetu sodAharaNa batAtA hai ki) nIma-Amra Adi vRkSa vanaspatirUpa sAmAnya ke abhAva meM nahIM dikhAI dete / arthAt vanaspati rUpa sAmAnya ke astitva meM hI nIma Adi vRkSa kA astitva saMbhavita hai| tulasI prazA

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(anya dRSTAnta meM) mAtra aMguliyoM kA pRthak astitva nahIM hotA, aMguliyAM hAtha meM hI samAviSTa haiN| vizeSAtmakamevArthI vyavahArazca manyate / vizeSabhinna sAmAnyamasakhara viSANavata / / 8 / / padArtha mAtra vizeSAtmaka hI hai aisA vyavahAra naya mAnatA hai| vizeSa se pRthak sAmAnya kA koI astitva nahIM hai, jaise kharaviSANa-gadahe ko siMga---asat TippaNa ___ vyavahAra naya ke matAnusAra padArtha mAtra vizeSAtmaka hotA hai| yaha naya pUrvokta saMgraha naya se bhinna dRSTi rakhatA hai| saMgraha naya sAmAnya ko prAdhAnya detA hai jabaki vyavahAra naya vizeSa ko prAdhAnya detA hai / vanaspati gRhANeti prokte gRhNAti ko'pi kim / vinA vizeSAnnAmrAdIstannirarthakameva tat / / 9 / / (vyavahAra naya apanI mAnyatA kI prApti meM udAharaNa dete hue batAtA hai ki kisI manuSya ko) "vanaspati grahaNa kara" aisA kahA jAya taba saMbodhita koI bhI manuSya kyA grahaNa karegA ? (arthAta kucha bhI grahaNa nahIM kara sakatA) ataH vizeSa rahita mAtra sAmAnya nirarthaka hai| Amra Adi vizeSa kI sahAyatA binA sAmAnya kA koI prayojana nahIM rhtaa| vraNapiNDIpAdalepAdike lokaprayojane / upayogo vizeSa: syAtsAmAnya na hi kahicit // 10 // vizeSa spaSTatA karate hue vizeSavAdI batAtA hai ki loka vyavahAra meM bhI jaba ghAva par3A ho, piNDa, pAdalepa karanA ho, taba bhI vizeSa se hI upayoga hotA hai / sAmAnya kA upayoga nahIM hotaa| TippaNa vizeSavAdI apane mata kI puSTi meM lokavyavahAra kA daSTAMta dete hue kahatA hai ki jaba ghAva par3A ho yA koI anya roga huA ho taba auSadha kA grahaNa nahIM hotA, apitu spaSTa rUpa se auSadha vizeSa kA kathana karanA par3atA hai| tabhI upayukta auSadha prApta hotA hai| vyavahAra meM bhI mahattva vizeSa kA hI hotA hai, sAmAnya kA nahIM, isalie vizeSa dharmAtmaka hai| RjusUtranayo vastu nAtItaM nApyanAgatam / manyate kevalaM kintu vartamAna tathA nijam // 11 // RjusUtra naya ke matAnusAra atItakAlIna vastu sat nahIM hai (kyoMki atIta bIta cukA hotA hai) isI prakAra bhaviSyakAlIna vastu bhI sat nahIM hai (kyoMki bhAvi ke prati hama anabhijJa haiM) ataH mAtra vartamAnakAlIna vastu hI sat hai / atItenAnAgatena paraskIyena vstunaa| na kAryasiddhirityeta dasadgagana padmavat // 12 / / khaMDa 21, aMka 2 211

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__ jaise AkAzakusuma se kisI bhI prakAra kI kAryasiddhi nahIM hone se vaha asat hai vaise hI parakIya aisI atItakAlIna aura bhaviSyakAlIna vastu se bhI kisI prakAra kI kAryasiddhi nahIM hotI ataH vaha asat hai / TippaNa RjusUtra naya ke matAnusAra mAtra vartamAnakAlIna svarUpAtmaka vastu hI sat hai / jo kAla vyatIta ho cukA hai yA jo kAla abhI nahIM AyA hai aise kAla meM sthita vastu kA koI mUlya nahIM hotA ataH vaha asat hai / nAmAdicaturveSu bhAvameva ca manyate / / na nAmasthApanAdravyANyevamagretanA api / / 13 / / __ RjusUtra naya, nAma, sthApanA, dravya aura bhAva ina cAra nikSepoM meM se mAtra bhAva nikSepa ko hI mAnatA hai, kyoMki nAma, sthApanA aura dravya nikSepa bhUtakAla evaM bhaviSyakAla batAte haiM ataH RjusUtra naya ke anusAra nirarthaka haiN| arthazandanayo'nekaH paryAyarekameva ca / manyate kumbhakalazaghaTAdya kArthavAcakAH // 14 // zabda naya ke anusAra aneka paryAyoM se nirdezita padArtha eka hI hai| inameM koI bhinnatA nahIM hotii| yathA kumbha, kalaza, ghaTa Adi zabda eka hI padArtha ke vAcaka haiM, kintu inameM koI bhinnatA yA bheda nahIM haiM / TippaNa zabdanaya vastu ke vAcaka zabda ke sambandha meM nirdeza detA hai| yaha RjusUtra naya se adhika sUkSma hai| vastu ke vAcaka zabda ke dvArA artha-padArtha kA kathana hotA hai, kintu eka hI artha ko pradarzita karane vAle bhinna-bhinna paryAyavAcI zabdoM meM abhinnatA hai, aisA zabda naya mAnatA hai|| brUte samabhirUDho'rtha bhinnpryaaybhedt.| bhinnArthAH kumbha kalazaghaTA ghaTapaTAdivat // 15 // samabhirUDha naya anusAra vibhinna paryAyavAcI zabdoM ke dvArA vibhinna arthoMpadArthoM kA kathana hotA hai / (paryAya ke bheda se artha meM bheda utpanna hotA hai|) yathA ghaTa aura paTa ye donoM pRthak-pRthak padArthoM ke vAdhaka haiM tathA pRthak-pRthak zabda cAhe ve paryAyavAcI hoM to bhI bhinna padArtha ke vAcaka haiN| ataH ghaTa aura kalaza, ye donoM zabda eka hI padArtha ke vAcaka nahIM haiN| yadi eka hI padArtha ke vAcaka hote to pRthak zabdoM kA kyA prayojana ? koI hetu nahIM hai| isalie kalaza pRthak padArtha ko batAtA hai aura ghaTa bhI pRthak padArtha kA hI bodhaka hai| isa prakAra samabhirUDha naya ke anusAra bhinna paryAya ke dvArA bhinna padArtha kA kathana hotA hai| yadi paryAyabhede'pi na bhedo vastuno bhavet / bhinnaparyAyayorna syAtsa kumbhapaTayorapi // 16 / / yadi paryAya bheda meM padArtha bheda nahIM mAnA jAya to bhinna paryAyavAcI zabdoM kA kathana kyoM kiyA jAya ? yathA kumbha aura paTa the donoM padArtha pRthak haiM ataH inake 212 tulasI prajJA www.jainelibrary org

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vAcaka zabda bhI bhinna haiN| isI prakAra zabda bheda se padArtha bheda bhI mAnanA caahie| anyathA bhinna paryAya-prayojana kA kyA artha ? eka paryAyAbhidheyamapi vastu ca manyate / kArya svakIyaM kurvANamabhevaMbhUtanayo dhra vam // 17 // evaMbhUta naya ke anusAra eka paryAya kA kathana karane vAlA zabdArtha hI apanA kArya karane vAlI vastu sat hai / arthAt zabdArtha anusarita kArya sat hai| __ yadi kAryamakurvANo'pISyate tattayA sa cet / tadA paTe'pi na ghaTavyapadeza kimiSyate // 18 // yadi padArtha kArya nahIM karatA ho tathApi usake liye tattad kArya darzaka zabda prayoga hotA ho to "ghaTa' zabda 'paTa' padArtha ke hetu kyoM nahIM prayukta kiyA jAya ? kyoMki 'ghaTa' zabda dvArA nirdezita kArya jaise anAvazyaka 'ghaTa' meM nahIM hai vaise hI 'ghaTa' zabda dvArA nirdezita kArya 'paTa' padArtha meM bhI nahIM hotaa| donoM sthala para zabdArtha kI akAryatA samAna hone se 'ghaTa' zabda dvArA 'paTa' zabda kA bhI bodha honA cAhie / kintu vyavahAra meM ghaTa zabda ke dvArA paTa zabda kA bodha nahIM hotaa| ataH evaMbhUta naya ke anusAra eka paryAya ko nirdezita zanda anusAra kriyA sampanna ho to hI vastu sat hai, anyathA asat hai / yathottaraM vizuddhAH syurnavA saptApyamI tathA / ekaikaH syAcchataM bhedAstataH saptazatApyamI // 19 // upayukta sAta naya kramazaH vizuddha hote jAte haiM / pratyeka naya ke sau-sau prabheda haiN| ataH sAta naya ke sAta sau bheda hote haiN| athavaMbhUtasamabhiruDhayoH zabda eva cet / antarbhAvastadA paJca naya-paJcazatIbhidaH // 20 // evaMbhUta naya aura samabhirUDha naya kA zabda naya meM aMtarbhAva karane meM mAtA hai taba naya kI saMkhyA sAta kI apekSA pAMca hotI hai aura pratyeka ke sau-sau prabheda se nayoM ke avAMtara bheda se sAta sau kI apekSA pAMca so prabheda hoNge| dravyAstika paryAyAstikayorantarbhavantyamI / AdAvAdicatuSTayamanye cAntyAstrayastataH // 21 // saMkSepa meM, sAta nayoM kA dravyAstikanaya aura paryAyAstikanaya nAmaka pramukha do bhabhedoM meM sammilita hone se mUla do naya hai| prArambhika cAra naya (nagamanaya, saMgrahanaya, vyavahAranaya aura RjusUtranaya) kA sammilana dravyAstika naya meM hotA hai| , anya tIna naya (zabdanaya, samabhirUr3hanaya aura evaMbhUtanaya) paryAyAstika naya meM samAviSTa haiN| sarve nayA api virodhabhRto mithaste / saMbhUya sAdhusamayaM bhagavAna bhajante / bhUyA iva pratibhaTA bhuvi sArvabhauma pAdAmbujaM pradhanayuktiparAjitA drAk // 22 // upayukta sAta naya vaise to paraspara virodhI dikhAI dete haiM, kintu he bhagavAn ! baNDa 21, aMka 2 213

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sabhI naya sammilita hokara zreSTha siddhAMta kI bhakti karate haiN| jaise yuddhakalA : parAjita paraspara virodhI zatru rAjA bhI cakravartI ke padmakamala kI pUjA sammilita hokara karate haiM, vaise paraspara virodhI naya ApakI sevA karate samaya sammilita hokara bhakti karate haiN| itthaM nayArthakavacaH kusumaijinendurvIrocitaH savinayaM vijayAbhidhena / zrI dvIpavandaravare vijayAdideva sUriziturvijayasiMhagurozca tuSTaya // 23 // isa prakAra naya rUpI artha ko jatAne vAle vacanoM rUpI puSpoM se vinaya nAmaka sAdhu dvArA jinoM meM caMdra samAna mahAvIra svAmI kI arcanA kI gaI hai| yaha racanA' vijayadevasUri ke ziSya vijayasiMhasUri guru kI tuSTi hetu zrIdvIpa nAmaka zreSTha bandaragAha meM racita hai| -zAradAbena cimmanabhAI ejyUkezanala risarca senTara zAhIbAga, ahamadAbAda-4 214 tulasI prajJA

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'saMbodhi' meM alaMkAra samaNI sthitaprajJA 'saMbodhi' meM alaMkAra rasabhAva Adi ke sahAyaka rUpa meM upasthita hae haiN| vivecya vastu ke utkarSAdhAyaka hai tathA kavitA-kAminI ke sauMdarya kI abhivRddhi karane vAle haiM / saMbodhi meM prayukta viziSTa alaMkAroM kA vivecana hI yahAM abhidheya hai / 1. lATAnuprAsa jisameM samAna zabdArtha hone para kevala tAtparya mAtra kA bheda hotA hai| use lATAnuprAsa kahate haiN| jaise-- sarvathA sarvadA sarvA, hiMsA vA hi sNytH| prANaghAto na vA kAryaH, pramAdAcaraNaM tathA // saMyamI puruSoM ko saba kAla meM saba prakAra se, saba hiMsA kA varjana karanA cAhie, na prANaghAta karanA cAhie aura na pramAda kA AcaraNa / isameM sarvathA, sarvadA, aura sarva meM tAtparya bheda hone para bhI artha kI samAnatA hone se lATAnuprAsa alaMkAra hai| 2. yamaka alaMkAra artha hone para, bhinna-bhinna artha vAle varNa samudAya kI pUrvakrama se hI AvRtti yamaka alaMkAra kahalAtA hai| yathA--- aiM OM svarbhUrbhuvastrayyA-strAtA tIrthaMkaro mahAn / vardhamAno vardhamAno, jJAna-darzana-sampadA // trilokI ke trAtA mahAn tIrthaMkara vardhamAna jJAna aura darzana kI sampadA se vardhamAna ho rahe the| vardhamAna (mahAvIra) vardhamAna (vRddhi) bhinna-bhinna artha vAle sArthaka varNa samudAya hone se yamaka alaMkAra hai / 3. upamA alaMkAra upamAna tathA upameya kA bheda hone para bhI donoM ke guNa, kriyA Adi dharma kI samAnatA kA varNana upamA alaMkAra hai|' saMbodhi meM upamA alaMkAra kA prayoga draSTavya hai AvArakaghanatvasya, tAratamyAnusArataH / prakAzI cAprakAzI ca, saviteva bhavatyaso // " khaNDa 21, aMka 2 215

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isa padya meM upameya mAtmA ke lie savitA (sUrya) ko upamAna batAyA gayA hai| savitA dina meM AvaraNahIna hone ke kAraNa prakAza detA hai tathA rAtri meM aMdhakAra meM AvaraNa se prakAza nahIM detA usI prakAra AtmA bhI hotA hai / 4. ullekha alaMkAra ullekha kA artha hai likhanA yA varNana krnaa| eka padArtha kA aneka prakAra se varNana karane ke kAraNa ise ullekha kahA jAtA hai| prANinAmuhyamAnAnAM, jarAmaraNavegataH / dharmo dvIpaM pratiSThA ca, gatiH zaraNamuttamam / / jarA aura maraNa ke pravAha meM bahane vAle jIvoM ke lie dharma dvIpa hai, pratiSThA hai, gati hai aura uttama zaraNa hai| isa prakAra isameM dharma kA anekadhA ullekha (varNana) hone se ullekha alaMkAra hai| 5. rUpaka alaMkAra rUpaka alaMkAra upamA ke samAna sAdRzyamUlaka alaMkAroM meM eka hai| isa alaMkAra meM sAdRzya ke AdhAra para upameya para upamAna kA abheda Aropa hotA hai|" isa abheda Aropa ke kAraNa kAvya meM upamA alaMkAra kI apekSA rUpaka meM kucha adhika cArutva kI anubhUti hotI hai / isIlie sambodhikam ne isa alaMkAra kA bahutAyata se sahaja prayoga kiyA hai| udAharaNa svarUpa . kaSAyA agnayaH proktAH, zruta-zIla-tapojalam / etaddhArA hatA yasya, sa jano naiva nazyati // " yahAM abheda ke dvArA kaSAyoM ko 'agni' zruta, zIla aura tapa ko 'jala' tathA 'jaladhArA' aura 'kaSAyAgni' meM apeda kI kalpanA kI gayI hai| isalie rUpaka alaMkAra hai| 6. udAtta alaMkAra __udAtta alaMkAra vaha hai jahAM kisI vastu kI asaMbhAvita samRddhi kA varNana hotA hai aura mahApuruSoM ke carita kA varNana kiyA jAtA hai / saMyame jIvanaM zreyaH, saMyame mRtyuruttamaH / / jIvana maraNaM muktya, naiva syAtAmasaMyame // " saMyamamaya jIvana aura saMyamamaya mRtyu zreya hai| yahAM saMyamarUpI samRddhi kA varNana hone se udAtta alaMkAra hai / 7. arthAntaranyAsa alaMkAra sAmAnya kA vizeSa ke sAtha athavA vizeSa kA sAmAnya ke sAtha samarthana karanA arthAtaranyAsa alaMkAra hai|" isakA prayoga 'sambodhi' meM kaI sthaloM para huA brahmacaryasyarakSAya, prANAnAmatipAtanam / prazastaM maraNaM prAhu, rAgadveSApravartanAt // 5 296 tulasI prajJA

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prastuta padya meM brahmacarya kI rakSA ke lie prANoM kA nAza karanA prazasta maraNa kahalAtA hai, kyoMki vahAM rAga-dveSa kI pravRtti nahIM hotI hai| yahAM sAmAnya se vizeSa kA samarthana hone se arthAntaranyAsa alaMkAra hai / 8. vyatireka alaMkAra vyatireka vaha alaMkAra hai jahAM upamAna kI apekSA upameya kA vyatireka vaNita kiyA jAtA hai|" sambodhi meM isakA bharapUra varNana kiyA gayA hai ekamAsikaparyAyo, munirAtmaguNe rataH / vyantarANAM ca devAnAM, tejolezyA vyativrajet // 7 bhagavAn ne batAyA ki AtmA meM lIna rahane vAlA muni eka mAsa kA dIkSita hone para bhI vyantara devoM ke sukhoM ko lAMgha jAtA hai--una se adhika sukhI bana jAtA hai| yahAM muni kA sukha upameya rUpa meM utkarSa ko prApta hai evaM vyaMtaradeva ke sukhoM ko upamAna rUpa meM varNita karA use hrasva dikhAyA gayA hai isalie vyatireka alaMkAra hai| 9. kAyaliMga alaMkAra jahAM kisI bAta ko siddha karane ke lie usake kAraNa kA nirdeza kiyA jAtA hai, vahAM kAvyaliMga alaMkAra hotA hai / yaha alaMkAra tarka evaM nyAya mUlaka hotA hai / saMbodhi meM isake aneka udAharaNa Ae haiN| vimAtrAbhizca zikSAbhirye narA gRhasuvratAH / AyAnti mAnuSI yoni, karma-satyA hi prANinaH // " ____ jo loga vividha prakAra kI zikSAoM se gRhastha jIvana meM rahate hue bhI suvatI haiM, ve manuSya yoni ko prApta hote haiM, kyoMki prANI ke karma-satya hote haiM jaise karma karate haiM vaise hI phala ko prApta hote haiN| yahAM manuSya yoni prApti kA kAraNa suvratI honA batAyA gayA hai| isalie yahAM kAyaliMga alaMkAra hai| 10. dRSTAMta alaMkAra jahAM upayoga, upamAna aura sAdhAraNa dharma kA bimba-pratibimba bhAva ho, vahAM dRSTAnta alaMkAra hotA hai / isa alaMkAra dvArA kahI huI bAta kA nizcaya karAyA jAtA hai| isameM dharma kA pArthakya hote hue bhI bhAva kA sAmya pAyA jAtA hai / arthAt 'upameya aura upamAna kA sAdhAraNa dharma eka na hone para bhI donoM kI samatA dikhAI detI hai| gehAd gehAntaraM yAnti, manuSyA: gehavartinaH / dehAd dehAntaraM yAnti, prANino dehavartinaH // 21 ghara meM rahane vAle manuSya jaise eka ghara ko chor3akara dUsare ghara meM jAte haiM usI prakAra zarIra meM rahane vAle prANI eka zarIra ko chor3akara dUsare zarIra meM jAte haiN| yahAM ghara meM rahane vAle manuSya aura zarIra meM rahane vAle prANI kI paraloka gamana meM samAnatA dikhAI gaI hai| ataH upameya aura upamAna kA bimba-pratibimba bhAva hai| / khaNDa 21, aMka 2 217

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11. parikara alakAra . jahAM sAbhiprAya vizeSyoM kA niyojana kiyA jAya; vahAM parikara alaMkAra hotA hai / " sambodhi meM kaI sthAnoM para sAbhiprAya vizeSaNoM kI yojanA kara camatkRta kiyA gayA hai kRtAkampamanobhAvo, bhAvanAnAM vizodhakaH / samyaktvazuddhamUlo'sti, dhati kando'parigraha // 25 aparigraha se mana kI capalatA dUra ho jAtI hai, bhAvanAoM kA zodhana hotA hai / usakA zuddha mUla hai samyaktva aura dhairya usakA kanda hai| uparyukta udAharaNa meM samyaktva vizeSya hai| isa vizeSya kA prayoga saMbodhikAra ne vizeSa abhiprAya se kiyA hai / ataH yahAM parikara alaMkAra hai| 12. svabhAvokti zizu, yuvaka athavA pazu-pakSiyoM kI svAbhAvika ceSTAoM ke camatkArapUrNa varNana ke saMdarbha meM svAbhAvokti alaMkAra hotA hai / 24 saMbodhi meM kahIM-kahIM isakA camatkArapUrNa varNana milatA hai| AtmA jJAnamayo'nantaM, jJAnaM nAma taducyate / anantAn guNaparyAyAn, tatprakAzitamarhati // 5 AtmA jJAnamaya hai / usakA jJAna ananta hai| vaha ananta guNa aura paryAyoM ko jAnane meM samartha hai| yahAM AtmA kI svAbhAvika sthiti kA citraNa hone ke kAraNa svabhAvokti alaMkAra hai| 13. paryAya alaMkAra jaba eka vastu kI kramazaH aneka sthAnoM meM athavA aneka vastuoM kI kramaza: eka sthAna meM svataH avasthiti ho yA anya dvArA kI jAya to vahAM paryAya alaMkAra hotA hai|" saMbodhikAra ne isakA bahuta mArmika citraNa kiyA hai zuddhaM zivaM sukathitaM, sudRSTaM supratiSThitam / sArabhUtaJcaloke'smin, satyamasti sanAtanam / / 27 isa loka meM satya hI sArabhUta hai, vaha zuddha hai, tIthaMkaroM ke dvArA samyak prakAra se kahA huA hai, samyak prakAra se dekhA huA hai, samyak prakAra se pratiSThita hai aura zAzvata hai| yaha eka hI vastu satya kI aneka rUpoM meM avasthiti kA nidarzana kiyA gayA hai, isalie yahAM paryAya alaMkAra hai / 14. bhAvika alaMkAra isa alaMkAra meM bhUta evaM bhaviSya kA vartamAna kI bhAMti varNana kara unakI sattA kI rakSA kI jAtI hai, isalie ise bhAvika kahate haiM / 28 saMbodhi meM isakA sajIva citraNa kiyA gayA hai atItaM vartamAnaM ca, bhaviSyaccirakAlikam / sarvathA manyate trAyI, darzanAvaraNAntakaH // 29 218 tulasI prajJA

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vaha darzanAvaraNIya kA anta karane vAlA yati cirakAlIna atIta, vartamAna aura bhaviSya ko sarvathA jAna letA hai aura vaha sabhI jIvoM kA rakSaka hotA hai / yati bhUta aura bhaviSya ko vartamAna kI taraha sAkSAt jAna letA hai aura jIvoM kA ( sattA kA ) rakSaka hone se yahAM bhAvika alaMkAra hai / 15. kAraNa mAlA alaMkAra mammaTa ke anusAra jaba uttara-uttara artha ke prati pUrva-pUrva arthakAraNa yA hetu-rUpa meM varNita hoto kAraNamAlA alaMkAra kahalAtA hai / " 'saMbodhi' meM isake saTIka udAharaNa milate haiM / isameM uttara hetu satya sevI zraddhAvAn lakSaNa hai Astikya Astikya kA kAraNa hai zama, zama kA kAraNa hai saMvega, saMvega kA hetu hai nirveda aura nirveda rUpI hetu se utpanna hotI hai anukampA / ataH yahAM kAraNamAlA alaMkAra ghaTita hotA hai / 16. samuccaya alaMkAra AstikyaM jAyate pUrvamAstikyAjjAyate zamaH / zamAd bhavati saMvego, nirvedo jAyate tataH // nirvedAdanukampAsyAdetAni militAni ca / zraddhAvato lakSaNAni jAyante satyasevinaH // " kisI kArya kI siddhi ke lie eka sAdhaka ke hote hue bhI sAdhakAMtara kA kathana karanA samuccaya alaMkAra hai jaise vaha vyakti arjita duHkhoM ko prakampita kara DAlatA hai jo mAnava-janma ko prApta hokara dharma kA zravaNa karatA hai, isa eka sAdhaka ke hote hue bhI zraddhA rakhanA, saMyama meM zakti kA prayoga karanA sAdhakAMtaroM kA vivecana hone se yahAM samuccaya alaMkAra hai / 17. samAdhi alaMkAra labdhvA manuSyatAM dharma, zRNuyAcchraddadhItayaH / vIryaM sa ca samAsAdya, ghunIyAd duHkhamarjitam // " Akasmika kAraNAntara ke yoga se kArya kA sugamatA pUrvaka siddha ho jAne ke isakA saMbodhi meM bahulatA se 14 varNana ko samAdhi yA samAhita alaMkAra kahate haiM / " prayoga kiyA gayA hai / udAharaNa svarUpa - 18. mAyAJca nikRtiM kRtvA, kRtvA cAsatyabhASaNam / kUTaM tolaM ca mAnaJca jIvastiryaggati vrajet // " yahAM kapaTa, pravaMcanA, asatyabhASaNa aura kUTa- tola-mApa Adi kAraNAMtaroM kA vivecana tiryaJca gati meM utpanna hone kA saukaryaM kAraNa hone se samAdhi alaMkAra hai / saMdeha alaMkAra sAdRzya ke kAraNa upameya meM upamAna ke saMzaya ko saMdeha alaMkAra kahate haiM / isa khaNDa 21, aMka 2 219

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alaMkAra meM saMzaya yA saMdeha kA camatkArapUrNa varNana honA Avazyaka hai| saMbodhi meM isakA pracura prayoga milatA hai| vidyate nAma jIvo'yaM, na vA jIvopi vidyate / evaM saMzayamApannaH sAdhyaM prati na dhAvati / " yahAM loka hai yA nahIM ? yaha sandeha vaNita hone ke kAraNa sandeha alaMkAra hai| isa prakAra saMbodhi kAvya meM vividha alaMkAroM kA prayoga huA hai jo kAbyajIvAmubhUta rasa ke utkarSAdhAyaka, abhivyakti-prapaMca-sAdhaka, citrotpAdaka tathA vayaM kA sahaja rUpa meM pramAtA ke sAmane upasthApaka ke rUpa meM kAvya-dharAtala para upasthita . hote haiM aura kahIM bhI kaSTa-kalpanA ke dvArA yA pANDitya-pradarzana ke nimitta alaMkAroM kA viniyojana bhI parilakSita nahIM hotaa| sandarbha : 1. zabdastu lATAnuprAso bhedetAtparyamAtrataH / kAM. pra., 981 / 2. saMbodhi, 7.18 pR. 141 / 3. arthe satyarthabhinnAnAM varNAnAM sA punaH zrutiH yamakam / kA. pra., 9183 4. sambodhi, 111, pR. 7 / 5. sAdharmyamupamA bhede, ka. pra., 1087 / 6. saMbodhi, 97, pR. 174 / 7. bhA.sA. zA.ko..pu.319 / 8. saMbodhi, 9 / 19, pR. 179 / 9. kA. prakAza, 109 / 10. saMbodhi, 13 // 36, pR. 303 / 11. udAttaM vastunaH sampat mahatAM copalakSaNam / kA. pra., 10, 176-177, pR. 498-499 / 12. bhA. sA. zA. ko. pR. 9 / 13. saMbodhi, 10 // 21, pR. 195 / 14. kA. pra., 10 / 105 / 15. saMbodhi, 9 / 24, pR. 181 / 16. kAvyaliMgaM hetorvAkyapadArthatA, kA. pra., 10 / 114 / 17. saMbodhi, 721, pR. 126 / 18. dRSTAntaH punareteSAM sarveSAM pratibimbanam, kA. pra., 10 / 102 / 19. saMbodhi, 15 / 23, pR. 343 / 20. vizeSaNaryatsAkRtaruktiH parikarastu saH, kA. pra., 10 / 117 / 21. saMbodhi, 10 // 40, pR. 151 / 22. svabhAvoktistu DimbhAdeH svakriyArUpavarNanam kAvya. pra. 10 / 111 / 22. tulasI prazA

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23. saMbodhi, 916, pR. 173 / 24. bhA. sA. koza, pR. 745 / 25. saMbodhi, 737, pR. 150 / 26. bhA. sA. zA. ko., pR. 873 / 27. saMbodhi, 11 / 24, pR. 224 / 28. kA. pra., 10 / 186 / 29. saMbodhi, 12 / 57-58, pR. 273 / 30. bhA. sA. zA. ko., pR. 1379 / 31. saMbodhi, 8 / 11, pR. 210 / 32. bhA. sA. zA. ko. pR. 33. saMbodhi, 10 / 30, pR. 34. bhA. sA. zA. ko., pR. 1367 / 199 / 1342 / khaNDa 21, aMka 2 221

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kathAnaka-rUr3hiyoM ke Aloka meM saMskRta-prAkRta ke gadya-kathA-kAvya * priyaMkA prigazinI ziple ne kathAnaka rUr3hi (kathAbhiprAya) kI paribhASA dete hue likhA hai ki kathAnaka rUr3hi kathA kA sabase choTA, kintu spaSTa pahacAna meM Ane vAlA vaha tattva hotA hai jo apane Apa meM eka kahAnI taiyAra kara detA hai| tulanAtmaka adhyayana ke lie kathAnaka rUr3hiyoM kA bahuta adhika mahattva haiM, kyoMki kathAbhiprAyoM ke adhyayana se hI yaha patA cala sakatA hai kisa varga-vizeSa kI kahAnI ke kauna se upakaraNa dUsare varga kI kahAniyoM meM bhI samAna rUpa se prayukta hue haiN| vargoM ke adhyayana se yaha patA cala jAtA hai ki kisa prakAra kathA sambandhI ye abhiprAya kathAnaka rUr3hi bana jAte haiN| kathAnaka rUr3hiyoM kI dRSTi se saMskRta evaM prAkRta kA kathA-sAhitya atyanta mahattva kA hai| isa sAhitya meM kathAnaka rUr3hiyoM kA mukhya upayoga kathAnaka meM camatkAra utpanna karane yA use Age bar3hAne ke lie hotA thA / Adhunika upanyAsoM va kahAniyoM kI taraha usa yuga meM yathArtha jIvana kI ghaTanAoM aura gatividhiyoM kA anukaraNAtmaka citraNa nahIM kiyA jAtA thA, balki kathAkAra kathA meM apane lakSya taka pahuMcane ke lie saMbhava-asaMbhava sabhI prakAra kI ghaTanAoM aura kriyAoM ko yA to pUrva pracalita kathAnaka rUr3hiyoM dvArA yA nijI kalpanA-zakti kI sahAyatA se niyojita karatA thaa| isa taraha nirmita kathA cAhe khyAta vRtta para AdhArita ho yA kalpanA ke AdhAra para nirmita vRtta para, kathAbhiprAyoM ke prayogoM ke kAraNa Azcarya aura kutUhala utpanna karane vAlI hotI thii| kutUhala vRtti ko barAbara jAgRta rakhanA kathAnaka kA eka pramukha tattva hai| kathAbhiprAyoM ke prayoga dvArA yaha tattva sahaja hI niyojita ho jAtA thaa| kavi ko saceSTa rUpa se usakI kalpanA nahIM karanI par3atI thii| koI kathA prArambha hokara jaba kisI aise biMdu para pahuMcatI thI, jahAM use Age bar3hane kA avakAza nahIM hotA thA, to vahIM kathAkAra koI aisI Azcaryajanaka ghaTanA upasthita kara detA thA ki kathA phira tIvra gati se Age bar3hane lagatI thii| isa ghaTanA yA kriyA se, jo prAyaH kisI na kisI kathAbhiprAya ke rUpa meM hotI hai, pAThaka kI kutUhala vRtti phira jAgRta ho uThatI hai aura vaha kathA ke sAtha tIvra gati se bar3hane lagatI hai| isa taraha saMskRta ke gadya-kathA kAvyoM meM Azcarya aura kutUhala utpanna karane kI adbhuta kSamatA kathAbhiprAyoM ke adhika prayoga ke kAraNa hI hai / jaise bANa racita khaNDa 21, aMka 2 223

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'kAdambarI' se zAstrajJa zuka dvArA kathAvAcana, candrApIDa sUne mandira meM mahAzvetA kA darzana, mahAzvetA ke zApa se kapijala kA zuka banAnA Adi kathAbhiprAyoM kA prayoga karake kathA meM atyadhika Azcarya tattva bhara diyA gayA hai / isI prakAra daNDI ne 'dazakumAra carita' meM samudra yAtrA ke samaya jalapota kA TUTanA, bana meM mArga bhUlanA, rAkSasa dvArA nAyikA haraNa Adi kathAnaka rUr3hiyoM kA prayoga pAThakoM kI kutUhala-vRtti ko nirantara jAgRta rakhane ke lie kiyA gayA hai / prAkRta ke gadya-kathAkAvyoM, jinameM AcArya haribhadraracita "samarAditya kathA' kA pramukha sthAna hai, meM bhI kathAnaka rUr3hiyAM atyadhika saMkhyA meM saMyojita haiN| ina kathAnaka rUr3iyoM meM---svapna dvArA bhAvI ghaTanAoM kI sUcanA, bhaviSya bANiyAM, AkAzavANI amAnavIya zaktiyoM se sambandhita kathAbhiprAya, vidyAdharoM dvArA phala prApti ke lie nAyaka ko sahayoga, devopAsanA dvArA saMtAna prApti, guTikA aura aMjana prayoga dvArA adRzya honA, ghor3e kA mArga bhUla kara kisI vicitra sthAna meM pahuMcanA, jalayAna kA bhaMga honA aura kASTha phalaka kI prApti dvArA prANa rakSA Adi prasiddha haiN| ina kathAbhiprAyoM ke mAdhyama se kalAkAra ne kathA meM ghaTanAoM ko naI mor3a, kathA meM camatkAra, kathArasa kI sRSTi, kathAnaka kI gatizIlatA, bhAva aura vicAroM kI anviti ko saMyojita kiyA hai| kathAnaka saMghaTana meM bhI kathAbhiprAyoM kA mahattvapUrNa yoga dikhAI par3atA hai| bhAratIya dRSTi se mAnya kathAnaka kI pAMca kAryAvasthAoM-prArambha, prayatna, prAptyAzA, niyatApti aura phalAgama tathA pAzcAtya dRSTi se mAnya kAryAvasthAoM-prArambha, vikAsa, caramabiMdu, niyati aura duHkhapUrNa anta yA nAza ke AdhAra para vicAra karane para patA calatA hai ki kathAnakarUr3hi bhAratIya DhaMga se sukhAnta kathAnakoM ke lie adhika upayogI haiM, kyoMki kathAnaka kI pratyeka kAryAvasthA meM unake prayoga dvArA sahAyatA kI gayI hai| bhAratIya kathAoM meM to kathA prArambha karane ke lie kucha nizcita abhiprAya hI bana gae haiN| prAkRta-saMskRta kI premakathAeM svapna-darzana, citra darzana, rUpa-guNa-kathA zravaNa Adi kucha nizcita kathAbhiprAyoM se hI AraMbha hotI haiN| subandhu kI vAsavadattA meM svapna darzana se hI kathA zurU hotI hai| prAyaH sabhI premakathAoM meM nAyaka, nAyikA kI prApti ke lie ghara chor3akara nikala par3atA hai aura samudroM .- prAyaH sapta samudroM athavA banoM kI yAtrA karatA hai / isa taraha ke kArya prayatna nAmaka kAryAvasthA ke antargata Ate haiM vana aura samudra pAra karate hI ve nAyikA ke nagara meM pahuMcakara kisI udyAna yA mandira meM rukane tathA kisI na kisI prema saMghaTana sukha, sArikA, mAlina Adi kI sahAyatA se nAyikA se milate haiN| isa taraha ina kAryoM meM praaptyaash| nAma kI kAryAvasthA dikhAI par3atI haiN| niyatApti nAmaka kAryAvasthA vahAM dikhAI par3atI hai, jaba nAyikA ko lekara nAyaka apane deza ke lie lauTatA hai aura rAste meM hI jalapota TUTa jAtA hai aura nAyaka-nAyikA vimukta hokara kASThaphalaka ke sahAre alaga-alaga dizAoM 224 tulasI prajJA

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meM pahuMca jAte haiM, para kisI devI yA ati prAkRta zakti kI sahAyatA se punaH donoM kA milana hotA hai / anta meM nAyaka, nAyikA ke sAtha uparyukta nAnA prakAra ke avarodhoM aura kaSToM ko pAra karatA huA apane nagara meM pahuMcatA aura sukhapUrvaka rAja bhogatA hai / yahI ina kathAoM kA phalAgama hai / isa prakAra inameM prAraMbha se lekara phalAgama taka sabhI kAryAvasthAoM meM kathA eka kathAnakarUr3hi se dUsarI aura dUsarI se tIsarI para pahuMcatI huI Age bar3hatI hai / kathAnaka rUr3hiyoM ke prayoga se kathAyeM adhika lokapriya hotI haiM, kyoMki adhikAMza lokAzrita kathAbhiprAya lokacitta meM saMcita sAmAnya bhaNDAra se liye rahate haiM / yahI kAraNa hai ki saMskRta kI kathAyeM atyanta lokapriya huIM / kAdambarI meM bANa ne jina kathAbhiprAyoM kA prayoga kiyA ve kathAbhiprAya kisI na kisI rUpa meM dazakumAracarita evaM vAsavadattA, kathAsaritsAgara Adi saMskRta kathAoM meM prayukta haiN| aisA lagatA hai ki kathAbhiprAya usa samaya ziSTa sAhitya aura loka sAhitya donoM meM vartamAna the / samarUpa tathA paramparA aura unameM prayukta samAna kathAbhiprAyoM ko saMskRta-kathAoM meM grahaNa kiyA gayA hai / itanI ekarUpatA hote hue bhI ina sabhI kAvyoM ko lokapriyatA isalie prApta huI ki pAThakoM kI icchA pUrti kI pravRtti isase saMtuSTa hotI thI / kathA - prabandhoM meM, cAhe ve prAcInakAla ke hoM yA Adhunika kAla ke, icchApUrti kA bahuta adhika yoga rahatA hai / saMskRta ke kathAkAra isI pravRtti ko saMtuSTa karane ke lie saMbhAvanA mUlaka romAMcaka aura sAhasika kAryoM tathA asaMbhava pratIta hone vAle ghaTanA vyApAroM kA varNana karatA thA aura ina kathAoM ko pAThaka yA zrotA bhI usI pravRtti kI zAMti ke lie unase rasa letA thA / isa prakAra kI kalpita aura saMbhAvanAmUlaka kathAvastu kI yojanA kathAnaka rUr3hiyoM ke prayoga se AsAnI se ho jAtI thI / saMskRta kathAoM, vizeSa kara premakathAoM meM kathAbhiprAyoM kI adhikatA aura una kAvyoM kI lokapriyatA kA yahI rahasya hai / saca bAta to yaha hai ki lokAzrita dhArA ke sabhI prabandha kAvyoM, cAhe ve paurANika, aitihAsika yA romAMcaka kisI bhI zailI ke kyoM na hoM, kathAvastu - yojanA meM samanvaya kI paddhati dikhAI par3atI hai / kathA - AkhyAyikA meM avAntara kathA, kathAntara, kathA ke bhItara kathA tathA alaukika, Azcaryajanaka aura atiraMjita ghaTanAoM kI yojanA ke kAraNa anviti kI kamI hotI hai aura kathA varNana kI gati bar3I kSipra hotI hai, yadi isa daSTi se saMskRta, prAkRta ke gadya - kathA - kAvyoM ko dekhA jAe to usameM kathA - AkhyAyikA tathA zAstrIya prabandha-kAvya donoM kI vastu yojanA-saMbaMdhI paddhatiyoM kA samanvaya dikhAyI par3atA hai| zAstrIya prabandhoM ke vastu varNana kI paddhati unameM hai avazya para kisI bhI kAvya meM saMskRta ke zizupAla vadha yA naiSadhIyacarita kI taraha prakRti-citraNa, jala-krIr3A, maMtraNA Adi ke varNana vAle alaga-alaga svataMtra sargoM kA vidhAna nahIM hai aura na kathA - AkhyAyikAoM kI taraha unameM avAntara kathAoM kI sRSTi aura kathAntara yojanA hI adhika hai / isakA kAraNa mukhyataH kathAbhiprAyoM ke khaNDa 21, aMka 2 225

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prayoga dvArA kevala AdhikArika kathA kahane kI unakI pravRtti hai| kathAkAvyoM meM pAtroM dvArA kiye gaye kArya, paristhiti ke prati unakI mAnasika pratikriyA tathA bhAvAbhivyaMjanA se unake vyaktitva aura carita kA patA calatA hai| kathAbhiprAya bhI ghaTanAoM, kAryoM aura paristhitiyoM se hI saMbaMdha rakhate haiM, ata: unakA upayoga kathAkAroM dvArA vastu-yojanA ke lie hI nahIM, caritra-citraNa ke lie bhI kiyA gayA hai / isakA pariNAma yaha huA ki kucha vizeSa kathAbhiprAyoM ke prayoga se kucha vizeSa prakAra ke caritra bana gaye, jinheM hama vargIya-caritra yA TAipa kaha sakate haiN| udAharaNa ke lie kucha vizeSa premamUlaka abhiprAyoM ke prayoga se hI premI--- nAyakoM ke caritra kA eka viziSTa varga bana jAtA hai, jise "Adarza-varga" kahA jA sakatA hai / isI taraha romAMcaka aura sAhasika kAryoM vAle abhiprAyoM ke prayoga se sAhasika vIra caritroM ko yuddha vIroM aura dAnavIroM se bhinna "romAMcaka vIra nAyaka" varga kA kahA jA sakatA hai| nAyakoM ke atirikta kathAoM ke anya pAtroM ke bhI varga nizcita ho gaye haiN| isase hama isa niSkarSa para pahuMcate haiM ki jina kathAtmaka kAvyoM meM kathAnaka rUr3hiyoM kA adhika prayoga hotA hai, unake pAtra viziSTa vargoM ke pratinidhi hote haiN| ye pAtra Adarza aura yathArtha donoM prakAra ke hote haiN| saMskRta meM kathAsaritsAgara meM bhI vibhinna abhiprAyoM ke prayoga ke kAraNa bhinna-bhinna pAtra vargoM ke Adarza aura yathArtha donoM prakAra ke caritra milate haiN| yahI bAta dazakumAracarita meM bhI dikhAI par3atI hai| para kAdambarI aura subandhu kI 'bAsavadattA' meM prAyaH sabhI pAtra Adarza-premI varga ke haiM / apabhraMza ke carita kAvyoM meM adhikatara romAMcaka-vIra-varga tathA dhArmika-vIra-varga ke Adarza caritroM kI adhikatA dikhAI par3atI hai, yathArtha caritroM kI nhiiN| niSkarSa yaha ki abhiprAyoM ke AdhAra para nirmita kathAvastu vAle kAvyoM meM caritra-vaividhya nahIM A pAyA hai| pratyeka kathA yA kathAtmaka kAvya kA koI na koI uddezya avazya hotA hai, kahIM vaha pracchanna hotA hai, kahIM prakaTa dhArmika aura naitika uddezya se dharma-kakSAoM, nItikathAoM aura paurANika zailI ke kAvyoM kI racanA hotI hai, para adhikatara prAcIna kathA sAhitya kA uddezya cAmatkArika kathA-prasaMgoM kI yojanA tathA vibhinna prakAra ke saMbhAvanAmUlaka aura atiraMjita kAryo, ghaTanAoM Adi ke varNana dvArA lokacitta ko anuraMjita aura AhlAdita karanA hotA hai| ina donoM prakAra ke uddezyoM kI pUrti ke lie prAcIna kathA sAhitya meM kathAnakarUr3hiyoM kA bahuta adhika prayoga kiyA gayA hai| kevala manoraMjana ke lie jina kathAbhiprAyoM kA prayoga hotA hai, ve prAyaH romAMcaka aura sAhasika kAryoM se saMbaMdhita hote haiM, kyoMki unameM kutUhala ko jAgRta rakhakara pAThakoM aura zrotAoM ke citta ko anuraMjita karane kI kSamatA hotI hai| isalie saMskRta kI kathA-AkhyAyikAoM meM zuddha manoraMjana ke lie inakA upayoga huA hai| prAkRta aura apabhraMza ke carita kAvyoM meM bhI kathAbhiprAyoM kA prayoga isI uddezya kI pUrti ke lie huA hai| 226 tulasI prajJA

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kathAnakarUr3hiyo ke adhyayana meM Adima samAja ke vizvAsoM, prathAoM, AcAroM Adi kA jJAna prApta kara sakate haiM, udAharaNa ke lie saMskRta sAhitya meM prayukta jIvana nimitta vastu ke abhiprAya dvArA AtmA kI anyatra sthiti tathA ToTama saMbaMdhI Adima vizvAoM kA patA calatA hai| yadyapi Adima yuga meM jIvanta satya ke rUpa meM mAnya una dhAraNAoM ko sabhya guNoM ke mAnava mana meM bAhyata bhulA diyA thA, kiMtu usakI antazcetanA meM ve vartamAna thiiN| isa taraha nRtya zAstra aura manovizleSaNa donoM hI ne kathAbhiprAyoM ke mAdhyama se mAnava saMskRti ke aneka rahasyoM ko samajhane kA dvAra khola diyA hai| isI prakAra kathAbhiprAyoM kA samAjazAstrIya dRSTi se adhyayana bahuta upayogI siddha ho sakatA hai / bibhinna yugoM ke sAmAjika saMbaMdha , lokavizvAsa, prathAyeM aura saMskRti pravRttiyAM ---ina abhiprAyoM meM nihita rahatI hai| jo abhiprAya jisa yuga meM nirmita hotA hai, usameM usa yuga kI ye sabhI bAteM abhivyakta rahatI haiM aura paraMparA yA rUr3hi ke rUpa meM paravartI yugoM meM bhI mAnya rahatI hai / isa prakAra ve abhiprAya vibhinna yugoM ke sAMskRtika mUlyoM ko samajhane meM mahattvapUrNa yoga de sakate haiN| uparyukta vivecana ke AdhAra para prAkRta saMskRta-gadya-kathA-kAvyoM meM prayukta kathAnakarUr3hiyoM ke adhyayana kA sAMskRtika mUlya bhI bahuta adhika hai| ye kathAbhiprAya Adima yuga se lekara 8 vIM zatAbdI taka ke sAMskRtika vikAsa ke saMketa cihna lokAzrita abhiprAyoM ke sAtha-sAtha vikalpita abhiprAyoM kA prayoga bhI atyanta prAcInakAla se hotA A rahA hai / yadyapi ye abhiprAya rAmAyaNa-mahAbhArata ke pUrva ke nahIM haiM, kyoMki sAhitya-racanA prArambha hone ke bAda hI ina abhiprAyoM kI kalpanA kI gayI hogii| udAharaNa ke lie prAkRta-gadya-kathA-kAvyoM meM prayukta rUpa-guNa-svapnadarzana aura citra-darzana-janma-prema ke kathAbhiprAyoM kA mUla rUpa mahAbhArata ke nalopAkhyAna tathA purANoM meM uSAniruddha kI kathA meM dekhA jA sakatA hai / ataH unakA prayoga mahAbhArata se hI prArambha huA hogaa| tIsarI zatAbdI meM racita guNADhya kI bRhatkathA meM, jisakA somadeva aura kSemendra ke kathAsAritsAgara aura bRhatkathAmaMjarI meM anuvAda * prastuta kiyA gayA hai, ina sabhI kavi-kalpita kathAnakarUr3hiyoM kA prayoga huA hai / ina kathAbhiprAyoM meM tatkAlIna samAja kA yathArtha citra aura kaviyoM kA saMbhAvanAmUlaka dRSTikoNa donoM dikhalAyI par3ate haiN| samAja ke sAhityika, kalAtmaka, dhArmika, naitika, rAjanaitika, sAmAjika Adi sabhI kSetroM meM kiye jAne vAle mAnavIya prayatnoM ke mUla meM nihita sUkSma preraka cetanA dRSTikoNa ko hI saMskRti kahA jAtA hai / isa dRSTi se dekhane para ukta kathAbhiprAyoM se tatkAlIna bhAratIya samAja kA spaSTa AbhAsa milatA hai / ina kathAbhiprAyoM se jahAM eka ora sAmAjika rUDhibaddhatA, gatAnugatikatA aura andhavizvAsoM kA patA calatA baMra 21, aMka 2 227

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hai, vahIM dUsarI ora dhArmika, AdhyAtmika aura sAMskRtika kSetra meM hone vAle mahattvapUrNa prayatnoM kI bhI sUcanA milatI hai| dvArA-DaoN0 rAmajI rAma sahajAnaMda brahmarSi kaoNleja ArA (bihAra)-802301 tulasI prajJA

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marumaNDala kI dhArAnagarI: bhInamAla rAba gaNapatasiMha . . dhana-kuberoM kA nagara bhInamAla kabhI sAhitya jagata meM marumaMDala kI "dhArAnagarI" ke nAma se pahacAnA jAtA thaa| vikhyAta jyotiSI brahmagupta ne vi0 saM0 685 meM yahAM "brahmasphuTa siddhAMta" kI racanA kI thii| saMskRta ke prasiddha mahAkavi mAgha kA janma-sthAna hone ke sAtha-sAtha, DaoN0 ojhAjI ke anusAra yaha nagara vidyA kA eka pITha bho thaa| IsA kI dasavIM sadI kI aMtima cauthAI meM jaba vahAM paramAroM kA adhikAra humA, to mAlavA kA "dhArA-nagara" bhI vidvAnoM ke zaraNa-sthala kA gaurava ajita kara cukA thaa| rAjA bhoja (paramAra) ke rAjatva-kAla meM vaha nagara zIrSastha huA aura vidvajanoM kI khAna kA paryAyavAcI ho gayA / kAlAntara meM eka lambI kAla avadhi taka bhInamAla ko bhI guNIjana "dhArA" ke alaMkAra se sambodhita karate rhe| 'zizupAla vadha'-kAvya kA racanA sthala vi0 saM0 682 basantagar3ha (sirohI)-zilAlekha sUcita karatA hai ki usa samaya yaha pradeza varmalAta rAjA ke adhikAra meM thA aura AbU tathA usake Asa-pAsa kA ilAkA usa rAjA ke sAmanta rAjjila ke AdhIna thaa| mahAkavi mAgha ne apanI kRti zizupAla badha va anya kucha phuTakara racanAoM meM apanA vaMza varNana kiyA hai, jisake AdhAra para vidita hotA hai ki usake pitA kA nAma dattaka tathA pitAmaha kA nAma suprabhadeva thA, jo varmalAta rAjA ke sarvAdhikArI (mukhyamaMtrI) rhe| DA. ojhAjI kI mAnyatA hai ki yaha varmalAta bhInamAla kA rAjA honA caahie|' jaina mahAkavi dhanapAla saM0 1081 meM jaba kirADU ke durlabharAja paramAra ne bhInamAla ke zobhita cauhAna para car3hAI kI, to vyathita hokara jaina mahAkavi ne bhInamAla kA parityAga kara diyA * aura ve sAMcora (satyapura) mA gye| usake bAda bhI dhArA nagarI kA varcasva banA rhaa| vi0 saM0 1176 ke sevAr3I tAmrapatra meM zobhita yA sohI ko "dhArApati" sambodhita kiyA gayA hai (zloka 5) / yaha dhArA bhI bhInamAla hI hai| DA0 Ara0 bI0 siMha ne sujhAva diyA hai ki jaba paramAra nareza muMjarAja kalyANI ke cAlukyoM ke viruddha dakSiNa ke abhiyAna meM saMlagna thA, taba cauhAnoM ne thor3e samaya ke lie hI sahI, mAlavA kI rAjadhAnI dhArA para sattA sthApita kii| yaha ullekha bhI bhInamAla se saMbaMdha rakhatA hai / "dhArA" bArahavIM zatI khaNDa 21, aMka 2 229

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IsavI ke uttarArddha taka mAravAr3a kA sarvAdhika vikhyAta nagara thaa| pro. kIlahAna ne saMketa kiyA hai ki yaha nagara usa samaya mAlavapradeza kI rAjadhAnI thaa|' vi0 saM0 1054 kA tAmrapatra vi0 saM0 1054 kA eka adhurA tAmrapatra milA hai jisameM bhInamAla ke zAsaka kA nAma siMharAja hai / DA. bI. sI. chAvar3A use cauhAna rAjA mAnate haiM para DA0 dazaratha zarmA usase sahamata nahIM haiN| rAmavallabha somAnI ne bhI sindhurAja aura siMharAja ko eka mAnane kI bAta kahI hai kintu yaha saba UhApoha hai / saM0 1053 ke bAda siMdhurAja paramAra kI kalpanA ThIka nahIM hai / vizeSataH jaba ki cauhAnoM meM zobhita se pahale siMharAja rAjA huA hai| ___ nanANA dAnapatra meM nADola adhipati lakSmaNa ke bAda zobhita kA nAma hai aura phira eka paMkti ke akSara miTa gae haiN| puna: naDDUle balirAja bhUpati -- zabda par3he jAte haiN| isase aisA pratIta hotA hai ki naSTa paMkti meM zobhita ke bhInamAla se saMbaddha hone kA ullekha rahA hai isaliye usake uttarAdhikArI ko naDDula kA zAsaka likhA gyaa| saMbhavataH bhInamAla unake hAthoM se nikala gyaa|' vastuta: bhInamAla ke liye paramAroM aura cauhAnoM meM pIr3hI dara pIr3hI saMgharSa huaa| vi0 saM0 1055 ko bAda vahAM saM0 1059,1116,1123 aura 1198 meM sattA parivartana hue / acalezvara prazasti saM0 1377 meM zobhita kA bhInamAla rAjya kramazaH mahendrarAja, siMdhurAja, pratApa, AsarAja aura manhedrarAja ko virAsata meM milA-aisA likhA hai| gAva-citalavAnA (sAMcora) 1. ojhA, DA0 go0 hI; jodhapura rAjya kA itihAsa, bhA 1, vaidika yaMtrAlaya ajamera (1938 I0) pR0 52 2. paTanI, DA0 sohanalAla; arbuda maNDala kA sAMskRtika vaibhava; hindustAna priNTarsa ___ jodhapura (1984 I0) pR0 128 3. jodhapura rAjya kA itihAsa, bhA 1 pR0 74 4. siMha, DA0 Ara0 bI0, hisTrI oNpha dI cAhAnsa; nandaniyora manma. cauka vArANasI (1964 I0) pR0 239 5. gAMgulI, DA0 DI0 sI0; paramAra rAjavaMza kA itihAsa (anu. lakSmIkAnta mAlavIya) prakAzana kendra, amInAbAda, lakhanaU pR0 37 6. zodha patrikA varSa 22 aMka 1 pR0 65-69 7. sirohI ke naDuA kI pustaka ke saMdarbha se 'cauhAna kula kalpadrama' meM likhA hai zobhita ne bhInamAla ke rAjA mAna paramAra ko mAra kara vi0 saM0 1049 meM bhI bhInamAla meM apanA amala jamAyA aura 32 varSa rAja kiyaa|-klpdrum pR0 54 23. tulasI prazA

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pustaka samIkSA 8. Restoration of The Original language of Ardhamagadhi Texts by K.R.Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1994 Price: Rs. 80.00. 'prAkRta jaina vidyA vikAsa phaNDa' kucha utsAhI jaina bandhuoM ne banAyA hai jisase pichale Der3ha dazaka meM dasa prakAzana hue haiN| unheM binA hAni-lAbha ke 642.00 ru0 meM vikraya kiyA jA rahA hai / 'madhyakAlIna gujarAtI zabdakoSa' aura 'bhASika dRSTi se AcArAMga ke prathama adhyayana ke namUne'--presa meM mudraNAdhIna * isa vikAsa phaNDa ke avaitanika maMtrI pro0 ke. Ara. candra pichale kAphI samaya se arddhamAgadhI AgamoM kI bhASA para zodha-khoja kara rahe haiM / do varSa pUrva unakI kRti 'prAcIna arddhamAgadhI kI khoja meM prakAzita huI to tulasI prajJA ke pustakasamIkSA stabha meM unake prayAsa ko stutya aura anukaraNIya batAkara arddhamAgadhI AgamoM ke tulanAtmaka saMskaraNa prakAzita kie jAne kI ora vidvAnoM kA dhyAna AkRSTa kiyA gayA thaa| * prastuta prakAzana ----'addhamAgadhI AgamoM kI mUla bhASA kA punarlekhana' usI ora pracodita dIkha par3atA hai kyoMki isameM 'prAcIna arddhamAgadhI kI khoja meMprakAzana meM dI gaI sUcanAoM se adhika kucha kahA gayA nahIM lgtaa| yahAM taka ki tulasI prajJA (khaNDa 18 aMka 1) ke sampAdakIya meM uThAye prazna ko bhI anuttarita chor3a diyA gayA hai| * pustaka ke do bhAga haiN| prathama bhAga meM yathA, tathA, praveditam, ekadA, eka, eke, ekeSAm, aupapAdika, aupapAtika, lokam, loke aura kSetrajJa athavA yathA tathA; praveditam ; ekadA, eka, eke, ekeSAm ; aupapAdika, aupapAtika; lokam , loke aura kSetrajJa-kucha chaha zabdoM ke upalabdha rUpoM para vicAra kiyA gayA hai / dUsare bhAga meM aise 14 zabdoM para vicAra karanA prastAvita hai| durbhAgya se lekhaka ko vi. saM. 1327 se purAne hasta-lekha dekhane kA suyoga nahIM milaa| unhoMne prastAvita 14 zabdoM meM jaisalamera ke hastalekha saM0 1289 kA havAlA bhI kevala pAMca bAra di * isa saMbaMdha meM AcArya mahAprajJa ne Agama saMpAvana kI samasyAeM-zIrSaka se eka laghu pustikA prakAzita kI hai jisakI samIkSA meM DaoN. ke. bhAra. candra ne svayaM use parama upayogI mAnA hai (tulasI prajJA 20.2 pR0 161-2) / usameM khaNDa 21, aMka 2 231

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mAgITIkAkAra ke sammukha upasthita chaha kaThinAiyAM ginAI gaI hai(1) satsaMpradAya (artha bodha kI samyak guruparaMparA) prApta nahIM hai / (2) sat Uha (arya kI AlocanAtmaka kRti) prApta nahIM hai / (3) aneka vAcanAeM haiN| (4) pustakeM azuddha haiN| (5) kRtiyAM sUtrAtmaka hone se bahuta gaMbhIra haiM / (6) arya viSayaka matabheda bhI hai| --aura pATha saMzodhana evaM artha mImAMsA kI paddhati batAI gaI hai| cUNi aura vRtti se usameM saMkSepIkaraNa aura saMzodhana kI samasyA kA hala nikAlA gayA hai / pAThAntara kI paramparA meM mUlapATha aura vyAkhyA pATha ke sammizraNa ko cIhnA gayA hai| uccAraNa suvidhA, pravAhapAtIpATha, varNaka aura jAvapada, ityAdi kI samasyAoM kA samAdhAna karate hue AgamoM kI bhASA para saTIka TippaNI huI hai aura samagra dRSTi se likhA hai- "bhASA zAstrIya dRSTi se AgamoM kA adhyayana bahuta apekSita hai / atIta kA anusaMdhAna karanA saMpAdana kA eka pakSa hai| usakA dUsarA pakSa hai, vartamAna yuga kI upalabdhiyoM ke Aloka meM Agamika tathyoM kA nirIkSaNa aura parIkSaNa / / " isa prastuta prakAzana meM kevala prAthamika saketa mAtra die haiM aura usake sampAdaka dvArA nirdhArita naye (younger) aura purAne (older) pada pATha bhI prAcIna aura navIna donoM prakAra kI hasta lekhoM meM milate haiM--(Further we can see that some times there are younger forms in the palm leaf Mss. which are dated earlier and sometimes there are older forms in the paper Mss. which are dated later---PP. 65-66)--- jisase unakI AdhAra bhitti hI lacaka jAtI hai| phira bhI DaoN0 ke. Ara. caMdra ne isa dizA meM prAthamika kArya kiyA hai, nayA dvAra kholA hai jisake lie hama unake parizrama aura adhyavasAya kI prazaMsA karate haiM / 2. sva. bimalaprasAda jaina smRti ke prakAzana-cetanA ke gaharAva meM; zabda... zabda vidyA kA sAgara bhora muktaka zataka / lekhaka --saMta AcAryazrI vidyA sAgarajI / prakAzaka-vijayakumAra jaina / mUlya-ciMtana-manana / AcAryazrI vidyAsAgarajI kI parama ziSyA AyikA zrI dar3hamati mAtAjI ke rohataka (hariyANA) Agamana ke suavasara para zrI vijayakumAra jaina ne apane sva. pitA zrI bimalakumAra jaina kI puNya smRti meM AcAryazrI vidyAsAgarajI ke kAvya-cetanA ke gaharAva meM; narmadA kA narama kaMkara; totA kyoM rotA; DUbo mata lagAo DubakI aura muktakazataka kA prakAzana kiyA hai| ye prakAzana, isase pUrva jabalapura (madhya pradeza) tathA amarAvatI, ajamera se prakAzita ho cuke haiN| "muktaka zataka' prathama bAra chapa rahA hai| __AcArya vidyAsAgara kA janma nAma vidyAdhara thA kintu apane guru AcArya zrI jJAnasAgara kI asIma kRpA se unakA kavi, yogI, sAdhaka, ciMtaka, dArzanika Adi 232 tulasI prajJA

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vividha rUpoM meM prasphuTita ho gyaa| muktakazataka unakI prAraMbhika racanA hai| usameM unake uttarottara vikasita hote manobhAva darzanIya haiM prabho ! sukRta udita huA/phalataH maiM manuja huA yaha hai samakita prabhAta/na rahI aba moha rAta x para-pariNati ko lakhakara jar3amati bilakha-harakha kara x yoga-mArga bahuta sarala/bhoga mArga nizcaya garala x pApa saja puNya karoge to kyA nahIM maroge bhale hi svarga milegA/bhava-duHkha nahIM miTegA icchA nahiM ki kucha likhU/jar3Artha muni ho bikU usa ora mIna tor3A/vivAda se mana jor3A kintu usake bAda paripakvatA ke darzana hone lagate haiM aisA koI jIvana nahIM hai ki jisameM eka bhI guNa na milatA ho nagara, upanagara meM pura, gopura meM, prAsAda ho yA kuTiyA jisake pAsa kama se kama eka to praveza dvAra hotA avazya-(cetanA ke gaharAva meM se) marmadA kA narama kaMkara, DUbo mata, lagAo DubakI aura totA kyoM rotAkAvyoM meM karuNA, paropakAra aura dAna kI mahimA hai| zabdoM ke sAtha kavi mana cAhA khilavAr3a karatA hai kintu usakA uddezya kabhI tirohita nahIM hotA aura zabda bimba banate jAte haiM / ve kahate haiM--'jahAM na jAya ravi, vahAM jAya svaanubhvii| AcArya vidyAsAgara ke sAhitya ke lie zabda-zabda vidyA kA sAgara zIrSaka saTIka bana par3A hai / udAharaNa svarUpa parama namana meM rama--ina nau akSaroM ko rama, mana, rama se lakSya kareM aura ina tIna zabdoM kI vyAkhyA kareM to yaha eka purANa kA upAkhyAna bana jAvegA are ! mana tU ramanA cAhatA hai/zramaNa meM rama/carama camana meM rama/sadAsadA ke lie/parama namana meM rama / -paramezvara solaMkI

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TULSI PRAJNA Vol. XXI: No. Two July-September, 1995 S. No. 94 English Section

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DR. S. RADHAKRISHNAN (a biographic note) Rajendra Prasad Robert Browning has said "The meanest of mankind has two sides of his life, one to face the world with and the other to show the woman he loves. We have two sides, one in ordinary life and the other when we write about ourselves for the public." Through his writings, which constitute his main life-work, he has tried to communicate the vital ideas which have shaped his life. In this light, Dr. S. Radhakrishnan, as an eminent philosopher has also described in his autobiography. He says-"Philosophy was chosen one of his optional and special subject, although it was the result of my character, when I was in early stage was admitted in the Christian College. Madras. where I decided my future interest, when I took at the series of accidents that have shaped my life, I am persuaded that there is more in this life than meets the eye. Life is not a mere chain of physical causes apd effects. Chance seems to form the surface of reality, but deep down other forces are at work. If the universe is a living one; if it is spiritually alive, nothing in it is merely accidental. The moving finger writes, and having writ mores on." Dr. S. Krishnan when, however, adopted philosophy as a means of his life-work, he entered a domain which sustained him both intellectually and spiritually all these years, Philosophy promotes the creative task, although in one sense it is a lonely pilgrimage of the spirit, in another sense it is a function of life. Dr. Krishnan says, "his approach to the problems of philosophy from the angle of religion or distinct from that of science or of history was determined by his early training. In the background of rich Indian culture it is always counted in the process of the study of philosophy. In spite of several regidities of Traditional Indianculture some of the most favourite as moral value. Through his connection with Great Britain, India is once again brought into relationship with the Western world. The interpretation of the two great current of human effort at such a crises in the history of the human race is not without meaning for the future. With its profound sense of spiritual reality brooding over the world of our

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42 TULSI-PRAJNA ordinary experience, with its lofty insights and immortal aspirations." Such philosopher started his professional life as a teacher of philosophy in the Madras Presidency College in April 1909, where he worked for the next seven years. During this period he studied the classics of Hinduism, the Upanisads, the Bhagavadgita and the commentaries on the Brahma-Sutra by Shankara, Ramanuja. Madhava, Nimbarka and others, the Dialogues of Buddha as well as the scholastic work of Hinduism, Buddhism and Jainism. Au ong the Western thinkers, the writings of Plato, Plotinus and Kant and those of Bradlley and Bergson influenced him a great deal. His relation with great Indian contemporaries-- Tagore and Gandhi, were most friendly for nearly thirty years, and be realised the tremendous significance they had for him. As such Dr. S. Radhakrishnan admired the great masters of thought, ancient and modern, Eastern and Western but he was not a follower of any accepting his teaching in its entirety, although he did not suggest that he refused to learn from others or that he was not influnced by them. While he was greatly stimulated by the minds of all those whom he had studied, his thought did not comply with any fixed traditional pattern. Philosophy is produced by broad encounter with reality than by the historical study of such encounter. In such writings Dr. Krishnan's thought is bigbly effective, inner-most and dynamic wbich is a glorious way of Indian Culture. -Dilawarpur Near Kali Tazia Road Munger-811201

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THE JAIN CONCEPTION OF UNIVERSE' WITH SPECIFIC REFERENCE TO THE SOTRAKRTANGA O Dr. Ch. Lalitha The Sutrakstanga and its sigojficace in the Jain Canonical Literature : The Jain Agama or Siddhanta Texts which were compiled sometime between 5th and 6th century A.D. have been systematised into six kinds They are namely (i) Angas (ii) Upangas (iii) Cheda sutras (iv) Culikasutras (v) Mulasutras and (vi) Prakrinikas. Of the above there are eleven extant Angas among which the Sutrakstanga stands as the second one. As regards the text of Sutrakstanga, it is assigned into two sections which are known as Srutaskandhas, of these the first section consists of sixteen Adhyananas and the second part comprisce of seven. The major protion of the first Srutaskanda is written in verse from and most contents of the second book is composed in prose. The Sutrakrtanga is considered by eminent Scholars? as an momentous philosophical treatise. The religious life of a Jain Monk and the refutation of Non-Jain views are the central theme of the text. This sutra exhorts novices of the Jain Monastic Order to keep themselves away from manifold heretical doctrines. In the Sutrakstanga the themes of the inhabited universe (loka), empty space (aloka), lokaloka, soul (Jiva), non-soul (ajiva), one's own doctrines (Svasamaya) and the tenets of others (Parasamaya) are discussed. 11 Jain conception of the universe The Philosophical issues, like the basic source of the upiverse, the principal class of things and the psychic and non-psychic elements of the universe are the philosophia perennis of Jainism. According to Mahavira as stated in the Bhagavati-sutra the universe is composed of the five extensive substances. They are the mediums of motion, the medium of rest, space soul and matter. Jainism looks at life and the universe from the point of view of rational analysis and then transcends the stages of reason to enter into the stage of intuition and direct experience. The entire cosmos comprising our world may be termed as the

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44 TULSI-PRAJNA inhabited universe (loka). It is the stellar universe. Beyond this is the infinite, unlimited, it is the empty space (aloka). In the boundless unlimited beyond viz., aloka, substances like dharma, adharma, kala and jiva have no relevance. The limitation of the universe is also due to the fact that these doctrines of motion and rest (dharma and adharma) are operative. According to the Uttaradhyayana sutra and the Bhagavati Sutra the diverse regions of the universe are described as upper world (urdhvaloka), middle universe (madhya loka) and the nether world (tiryak loka). The middle world is called as Karmabhumi' in which human beings live and are involved in activity in the Uttaradhyayana sutra the loka is portrayed as that which sustains jiva and ajiva. The universe is confined and limited while the aloka is boundless. The bounded space (lokakasa) has numberless pradesas while the boundless aloka bas unlimited pradesas. According to Mahavsra the foundation of the universe could be present in eight forms, 1. Abasa is the foundation of the air. 2. The sea is based in the air. 3. The carth is in the sea. 4. The movable and immovable beings are on the earth. 5. Ajiva is based on jiva. 6. The Jiva tangled in the wheel of life is relied on karma, and the encrustation of karma. 7. Ajiva is apprehended with the aid of jiva 8. Jiva is covered by karmic particles and apprehends the nature of karma. The chief elements of the universe are earth, water, air and space. The universe is founded on the basis of these elements. The basic substances of the universe are matter (ajiva) and life (jiva). They are interdependent and interrelated. Because of the influx of karmic matter the jivas get involved in the wheel of life. In this regard Jainism is dualistic. According to the Jains the world is not non-eternal nor totally destroyed. According to the Sutrakstanga Commentary it is stated from the Jain standpoint the world is not non-eternal nor totally annihilated. From the view point of substance (dravyastikaya) it is the permanent, eternal and indestructible. From the view point of modes (paryayastikaya) it has production, existence and destruction. The doctrine of universe is explained by the six substances medium of motion (dharmastikaya), medium of rest (adharmastikaya), space (akasastikaya), matter (pudgalastikaya), soul (jivastikaya) and time

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Vol XXI, No. 2 (kalastikaya). According to Jains in this world there is a place both for worldly beings and Siddhas. Those liberated siddhas who are absolutely devoid of eight karmas dwell in aloka." III Thus the above study of the concept of universe in the Sutrakrtanga reveals the fact that the Jains face the perplexity of the crea. tion of the universe According to them the universe is neither created nor destroyed. It is beginningless and endless. It is only the condition of initiation, continuation and disintegration which are responsible for the formulation of the universe and separation at regular intervals. Hence the Jains presented a doctrine of the cycle of evolution (utsarpin) and involution (avasarpinr). There is no necessity of the creator for the creation of universe, nor is it essential to have a destroyer for the disintegration of the universe. The cycle of formation and disintegration of the universe is because of the uniformity of the creeds of nature. The cycle of human birth and rebirth is because of the accumulation of karmic matter owning to the action of the soul. When karma is destroyed, the souls experience the eternal happiness in the region of the free and the liberated (siddhassla). References 1. Asim Kumar Chatterjee, A Comprehensive History of Jainism, Firma KLM Pvt. Ltd., Calcutta, 1978, p. 233. Munisri Hemachandra, Sri Amarmuni and Munisri Nemichandra, Sutrakstanga Sutra (Prathama Srutaskandha), Atma Jnana Pitha, Punjab, 1976, p.26. (Here after Abbreviated as Sukl (Prs). M, Winternitz, A. History of Indian Literature, vol-II, Mushiram Manoharlal, New Delhi IInd ed. 1972, p. 438. 2. Bhagavati Sutra, XII, 4, 481 3. Hermann Jacobi, Jaina Sutras Part-II, Motilal Banarasidass, 1973 reprint, p. 245. 4. Saky (Prs), pp. 228-229. Department of Philosophy Andhra University Visakhapatnam-530 003

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SOME MERITS OF KATANTRA Dr. Vrashabh P. Jain Katantra is a less known but the shortest grammar of Sanskrit among all the grammars written in Sutra-style. Sarva Varma is considered to be the author of this treatise. Although the time of Sarva Varma and its composition is not definite, there is ample evidence that puts it even prior to Paninian system. The aim of the present Paper is not to decide the date but to deal with its peculiarities. Even then, it will not be irrelevant to throw some light on this point. With regard to the phonetics depicted in katantra, it is seen that this grammar differs from other grammars of Sanskrit. In Katantra, the lengthened form of a sound is accepted, while Paninian system states it only in the normal grade. Thus, it is clear that the use of had been restricted in the time of Panini because in the Paninian system we find the forms only in the uses derived from the root 79. In comparing Katantra and Panini we come to the conclusion that in the time of Katantra there was no restriction on the use of and so it was used in general like other vowels, but later in the time of Panini it developed restricted use. Only on account of this, Panini bas stated it in the normal grade, and it has now completely lost its vowel nature. Another evidence on the phonetic level, we take the sounds #EUR which have been mentioned in that order in Katantra call all these nasalised, while Paninian system mentions them as pure nasals. There is no doubt that a nasalised is a kind of vowel or a quality of vowels as the other grammarians also accept. When we see the contemporary use of sound and compare it to the Paninian, it becomes clear that in the time of Panini it was a vowel, but now it has developed in the form of a consonant. Thust is an example which is indicative of sound shift from vowal to consonant. Vowel Time Consonant On comparing of the sounds # 9 # of Katantra and Panini this fact becomes quite evident that these sounds were vowels in the time of Katantra and they changed into consonants by the time of Panini.

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TULSI-PRAJNA Patanjali himself refers in his Mahabhasya in the sutrakopadhAt (4.2.65) the word 'kAlApaka' as the counter example and in myAp prAtipadikAt (4.1.1) kAlApaka as an example. Again he puts an example in the sutra tena proktam 4.3.101 that grAme prAme kAthakam kAlApakam ca procyate means that Kathaka and are called in every village. But in the opinion of some of the scholars, there must be some vedic book named this is not referring to this grammar Katantra The kAyaka is the vedic book. Up to this very time we could not get any evidence even of referring the name as the vedic book, how can we call that there must be, while denying the grammar Katantra, which is still with us? 48 Katantra represents non-pratyaharika grammatical tradition. It belongs to the tradition of Sanskrit Maheswara which have somehow accepted the Pratyahara-system, but Katantra is the only grammar which has nowhere allowed the Pratyahara-system of Maheswara tradition. Durgasimha explains its name as ku tantram iti kAtantram, ku means the short one, thus the grammar which is the shortest, is Katantra. Some of the scholars call it as kutsitam tantram kAtantram and some as kArtikeya taMtram kAtantram. Thus there are many explanations given by the scholars on the ground of the first syllable of Katantra. This Katantra is also called by the names kaumAra and kAlApaka. There are various meanings of, one meaning is collection, that is the collection of different grammars. Another meaning of kalApa is mayUrapiccha, is the broom of the feathers of (peacocks). The Jaina saints always have frost with them. This way, means the grammar written by some saint keeping f. that is a Jain. Bhavasena has also referred clearly in his kAtantra rUpamatA prapriya that the author of kAtantrarupamAlA af is Jainacarya Sarvavarma. Now coming to discuss the merits of Katantra, first of all, I take up the phonetic system. In the begining I have discussed the speciality of the sounds.PPP Here, I would like to add that although the Katantrakara calls all the fifth letters of every class as anumAsika, these anunAsika are not cou nted as vowels, put as consonants. Explaining the term anumAsika, Bhavasena says in his commentary that the sounds which are pronounced from the back part of nose i. e, nasal cavity, are f. But according to Panini, agafa sounds are pronounced from the nasal cavity with the oral cavity (mouth) open. Katantrakara has stated only as jihvAmUlIya and as upamAnIya. But Papiniyan system considered here two more sonds and as forget and

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Vol, XXI, No. 2 q and as 3987 . Katantrakara mentions only two froms of vowels, i, e. fa and ate it has nowhere allowed the con from and the other accent system also. Katantra narrates i, ai, o, o as sandhyakSara i. e. diphthong. Dr. Janaki Pd. Dwivedi (1975) has stated that there are fifty two letters in Katantra, he has also included 27 as a separate entity. Although in the sutra fat au a t the Katantrakara has not counted all the sounds, the later commentators have counted them all Kasmiriyana commentators have accounted only forty ne letters; they have omitted fusta, 39 Taru and Here my bumble submission is that there is no question of not accepting the jihvAmUlIya and upadhmAnIya as separate sounds while sUtra phAra himself made the sutras in his first sfa framta: 19 and a fa 3 20. Although Paniniyan tradition accepts 395vita, forargate, fara fita and #grart as seperate sounds but Panini himself has not counted them in his pratyAhAra-sutra i.e. varNasamAmnAya. The symbols of jihvAmUlIya, upammAnIya, and visarjanIya sounds in kAtaMtra are different from those of Paniniyan. Dr. Dwivedi (year 75 p. 58) refers to two wear, but it can also not be accepted because in the sutra Fragrant 118911 the sutrakara shows the rate of only one type and not*. In staring as separate catity. Dr. Dwivedi has written that although afat does not accept it but some of the commentators Kasmirian commentaries and the commentary of Bhavascna have also not accepted (ksa) as a seperate entity. We also do not find any basis for accepting it as a separate entity. If we accept it as seperate one, we shall also have to accept a 7 also as seperate one, we shall also to accept a 7 also as seperate entities while it is not so. Thus as the commentary of Bhavasena shows in Katantra there are only fifty one sounds neither fifty two nor forty nine. Katantra's morphophonomic system also differs from that of other Sanskrit grammar, specially from Paninian system, As in Paninian system, one sound or letter is placed in place of the two contegous sounds in atarfa Sandhis, but in Katantra the former becomes lengthened and the later is dropped FAR: Hau atat hafa alga. Panini sura+asura=surAsura 3+3 =21 Katantra sura+asura-surAsura *-+31+0 = It is true not only for stor afu but also for all other Sandhis. According to another ga of Katantra when preceded by & becomes q and the latter s is dropped at argi satu".

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30 TULSI-PRAJNA deva+indra tat +5=g +5 devendra +0 Although this process of Katantra of dropping the later sound is seen everywhere, yet in some cases just the opposite situation is dropped. as parts Taalfefna-28, ### FFU -78. hala-+isa lADagala+ISA 3+$ 0+= 0+$= halisa lADagalIso manas+ISA #+f 0+6 maNISA This makes the Panipi and Katantra process appear similar but in fact they are not. For the formation of OTET word, Panini first of all makes ft diaT of sounds and then the whole unit of as sounds which is fc is dropped, but the Katantrakara does not put himself in such a long process He simply first drops at and then . Katantrakara has not given the names for the morphonemic changes as Panini has e. g. ata, ja, afa etc. Katantra has only shown the changes. In the opinion of some of the scholars Katantrakara has made more sutras for which Panini has made a single one. But here they forget that in Paninian system the meaning of the rule has become difficult, because for 17 In: the student may learn first what is ya, tben he will be able to know the meaning of the sutra. But in Katantra we find no such difficulty. It directly shows the changes. As in faaf #fet he says in the sutra--(fani) changes into palata while after the visarga there is ca or cha visarjanIyasya ce cha, vA zama. But in order to do the same, Panini first changes face into dental a and thereafter it is palatalized visarjanIyasya saH and sto zca nAsyu. On comparing the all system we reach to the conclusion that Katantrakara omits the use of sutra fanglaufu #. Thus Katantrakaras methodology is easier and simpler. The other merit of methodology employed by Katantrakara is that it has not allowed the safer system in the Paninian manner. Although the Katantric sutras are arranged in a sequence yet that sequence is according to the reference. What is notable here is that the sutras of Katantra are not so dependent on other sutras that they might have to seek help of other sutras to express their own meaning.

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Vol. XXI, No. 2 51 They are independent. But this does not mean that they don't see even the language structure. Here I want to state that whatever rule of grammar is to be introduced it is introduced by a single sutra. There is no need of seeking the help of previous or other sutras to express the meaning of that particular sutra. By introducing (graf) system Paninian tantra has become very toilsome for a new learner. The main aim of grammar is to teach the learner the rules of the language structure as easily and simply as possible. Although the usage of technical terms in Katantra is rare yet whereever they have been used they are quite general in usage, and are short, c.g. fat, su , WTA, FETT, Era, aret, H, fot. Katantrakara while defining the term padam says gerecatetereant 94 (15) that both the elements tbat which is to be added i. e, inflectional suffix, and that with which the former is to be added i.e. either stem or root, even joining the same entity can not be padam unless they denote any meaning. Panipi says that anything which is with supa (subanta) or with tika, tiunta. is pada. Thus it is clear that Papini takes pada as a morphological unit and so has defined it but it is not accepted by Katantra. In the opinion of Katantra the pada is of syntactic and semantic importance, because the meaning can not be expressed without syntactic and semantic structure. So he says that until it is not expressing any meaning despite the inflectional suffixes being be added to it, it is not padam. So in the definition of Katantra, the main emphasis is on meaning while Panini is concerned only with the formation, Katantrakara has also given very simple definitions of case categories. Defining kartA he says-One who does or acts is kartA (paH karoti af 380) That which is done, is ** (na feat att ** 381). That by which is done, iso (fuat al *CUTAE 3. 2) that for whom one wants to give, that for whom sometbing appears good or that for whom something is borne, is #ESTA, Fhifach, Trad, arcaa a aa gara 388. that from which something is seperated, that from which fear enemated, that from which something is got is a , gatafa, HTEET, atara 400) that which or who is the base, is ofert a are carrier 414). In the commentary, this base alatt is explained of three typesaupazleSika, vaiSayika and abhiNyApaka. Panini is silent about the difinition of compounds. He defines but not HTA. But Katantrakara does not leave undefined even HATE. Katantrakara says- where the # padas become qera, there it is samAsa. yuktAryaka means that nama padas may be able to denote the

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52 TULSI-PRAJNA meaning [Tutarat: 420. In comparision to other grammars Katantra's definitions of the HATA appear long but they are simple. Where both the padas have been used in the some inflectional category, there the compounding is (Para ga gouferetu furat: furcu:, 431). The definition of (fay) is the same as in Paninian. Both these compoundings are called tat puruSa tat puruSavubhau 435. If in compounding there may be (two or more padas and after adjoining or being compounded they denote the meaning of another qe, there the #ry is agafe. Where two or more padas are combined, the compounding is IT. It is of two types-aia and HATER-FT: Hysenit atan vApi yo maveta 441. When the former pada is vAcya and indeclinable, the compounding is segururu-guru wa ueu atoa tarefaat, 447. The afer part of Katantra is very short. It is only in ninety one sutras while in Paninian it is in one thousand one hundred and eleven sutras and even after that there are six hundred and ninety eight vAtika also. The second part of Katantra is called fasrat TT. The numbering of the sutras of this part is also seperate from the former. Although the Katantrakara has not accepted the fas: class of inflections, he has shown the ten classes of the inflections, of verb. The names of all these ten classes are different from aSTAdhyAyI they are vartamAna, saptamI, paJcamI, hAstanI, adyatanI, parokSa, svastanI, Azoha, bhaviSyanti and kriyAtipatti. Katantrarara has made a sepente class of fog fagfer. Except the difference in the names other nine classes are the same as in Creat. Katantra has shown the seperate infectional suffixes for every class. Showing only eighteen infectional suffixes in all, Katantra has not changed them to make for every class by the rules as Panini has done. By introducing this, the process and methodology of Katantra has become clear and easy. All the places of gast are removed from these suffixes. For the class of farfaafa Katantra has given these suffixes (Fara, FUTAIA, FUTA, FUA; FATA FUR, FTH, FATA, rata, fara, syetAma, syanta, syayam , syethama, syadhvam, sye, syahi and syAmahi, Panini is also silent about the definition of root i.e. arg. In the sutra gareu: Stra: he has given only accounting statement, not the defining, the Katantrakara says-ferrarat arg: 16. in the opinion of Katantra the verb sense is arg, a:, T:, f014 araufa, igraofa, # angant, nafa HIGT. Due to the space and time limitations it is not possible to account for all the merits of Katantra here. I could only show some merits

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Vol. XXI, No. 2 33 in brief and not exhaustively. In the commentary we also find Karikas. We are not sure that these karikas are of the author himself or of the commentators. In these karikas we also find important linguistic material easily and simply defined Thus to know more about our ancient linguistic tradition, it is very essential to invastigate Katantra in depth. It has its own dhAtupATha, uNAdi system and to much material for commentaries. It is hoped that the attempt of research in this side will certainly make clear the chain of our ancient grammatical tradition and will also bring out some monumental results. -The World Jain Mission Aliganj (Etah) U.P., INDIA and -K.M. Institute, Agra University, Agra, INDIA

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Science & Value-Education EFFECTS OF SCIENCE TEACHING ON SOCIAL VALUES Dr. Suresh C. Jain The existing content-oriented curriculum provides a greater emphasis on the intellectual growth of the students which leads only to the intellectual development of the pupils. Human being a highly doveloped animal, would like to live in a well developed society. The origin of well developed society is not depend on technological knowledge only but the need of values, particularly, social values play a dominant role. The scientific and technological developments are the products of human activities and can not be separated from human values. The goal of all activities concerned with scientific research and human behaviour is the search of truth. It may be scientific truth and can be demonstrated or moral truth which can be felt only. We (human) feel a great satisfaction by creating luxuriour life through several scientific investigations but the pleasure of this satisfaction remains incomplete due to the lack of human values. What are these values ? From where did these come. How can these be propagated ? One finds it very difficult to define. Roughly the values can be defind as the acts of life meant to assist society in its smooth running, create happiness and prosperity among people. Values are guidelines, influencing our behaviour and choice. These may be improving the quality of life with personal commitment as well as social ethic, hence these may be of personal and social types. The values relating intrinsic needs to extrinsic satisfactions. These may not be uniform for all human society and vary with the culture, religion and even geography of the community. The author would like to describe the effect of science, teaching on some of the social values existed in the Indian culture particularly in the Hindu culture of the north India in this write up. The school education runs for 12 years divided into primary for first five years. upper primary or middle for next three years, high school for next two years and higher secondary for the last two years. The teaching of science forms an integral part of school education

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56 TULSI PRAJNA and is compulsory to all the students upto high school classes; its teaching starts in the form of enviropmental studies including natural physical sciences upto middle classes, whereas as separate subjects like Physics Chemistry, Biology etc. in high school classes. In higher secondary classes the teaching of science subjects are not compulsory and students may join academic or vocational courses and one of the fields from academic courses like sciences, social science, commerce and agriculture. Science and Social Life The conditions of life have changed to a great extent due to modern technological developments and demanding a corresponding changes in the teaching of science at all levels. The existing crisis due to mutual destruction, jealousy, fear, hatred and lust of power exhibited sometimes in the form of wars and conflicts, supports the idea that our education, fails in perpetuating values of life. So we have to change our education to make it more useful which will also streng then and perpetuate the values of life. Here, I would like to refer the words of Mahatma Gandhi. By education I mead an all round drawing out of the best in a child and man body, mind and spirt, the literacy is nor the beginning neither the end of education but it is only one of the means whereby man and woman can be educated'. Vinoba an other Indian social reformer says' A child ought to be educated that he is competent to come forward and serve the world around him". Richard Living-Stone, a British educationist observed that a real modern problem is to humanize human, to show him the spiritual ideals without which neither happiness nor success are genuine or permanent. The education should develop various physical, mental, emotional, social and spiritual aspects of the personality of the pupils which can be done by giving more stress on the development of healthy habits, traits, right attitudes, values, skills and interests among the pupils in our teaching. Social, Cultural and Ethical Aspects of Science Science is an organised knowledge of the the laws of things, evolved due to ipventive attitude of human thinking. The study of scientific concept includes observation, experimentation, hypothesis, conclusion, etc. and aimed to search truth. It is a creation of human spirit just as much as religion, art or literature. Thus science is an essential part of humanities. The process of acquiring and transferring tbis knowledge from one person to another, may be teacher to students is influenced by various sociol,cultural and etnical

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Vol. XXI, No. 2 57 aspects of the society in which we live. As we know that a man belongs to two worlds-world of things and world of experience; world of fact and wrold of faith; world of matter and world of mind and the world of sense and the wrold of spirit. Thus the primary business of education is, the unification of these two worlds in each individual. The basic or biological need which man shares with animals such as food, sex, territory, self preservation and play has to be integrated and fused with various social, cultural, and fused with various social, cultural and ethical needs for happy survival. The process of scientific study can not be separated from these aspects The effectiveness of processes involved in transferring scientific knowledge can not be achieved fully without proper understanding and even integrating various social, cultural and etenical aspect of society. Thus indepth relationship of these aspects with science can be coined as social, cultural and ethical aspects of science. The society is a group of individual people, living together in an organised system. The relationships between individuals are controlled by already established social conventions such as behaviour towards other members of the society, nature and natural resources. The need of developing emotional health together with mental and physical health and subtle consciousness among the pupils is very important for a good social health. There is a need to manage our own emotional system by excercises of concentration of thoughts of perception (prekshadhyana), relaxation and self-awareness (kayotsarga), auto-suggestion (bhavna), breath regulation (pranayama) and yogic postures (yogasanas) Thus the role of these established social norms in teaching science has to be fully considered. Various cultural aspects of the society have to be emphasised in science and its teaching, as these are the fragrance of a society and helps in understanding social set up of the society. It includes ways of making livings, language, religious beliefs, dress, political organisation and several other aspects of life. Culture can be observed through art, family life, music, dance, ways of spending leisure, placement of house hold things in house, etc. Culture is progressive and changes with political, economical social, geographical, religious, climatical aspects of life. The relationship of ethics of society with science can not be ignored. It is a permanent character of physical and social phenomenon and include customs, temperament, character and way of thinking of the society/individual. The concept of goodness, justice, happiness, conscience, source of power, moral, feelings, etc. come

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58 under ethics. Ethic is an ancient and interesting branch of philosophy and a scientific discipline studying morality. Emergence and development of ethical thinking proceed parallel in identification of abstract moral norms and is normative in character. It provides recommendations on the choice of particular pattern of behaviour. These may be philosophical, scientific, professional, cultural and even social ethics. The intergated development of personality through attitudinal change and behavioural modification is the main aim of science teaching. The values are developed through the practice of sense of duty, self-dependence, truthfulness, reconciliation, freedom from fanaticism, human equality, coexistence, patriotism, mental equilibrium, patience, honesty, compassion, modesty, self-discipline, friendliness, will-power, etc. For developing and strengthening various social, cultural and ethical aspects of science, the teaching has to be based on ancient wisdom and modern scientific theories. The process of teaching science should emphasise individual attention, guidance and frequent cross examination of students about right methods. There is an urgent need to assess the efficacy of exercises included in the curriculum from time to time so as to develop internal abilities, positive attitude and higher standard of human behaviour. Social Values in India TULSI-PRAJN7A Non-violence, respect for life, worship of various natural resources like sun, moon, sea, rain, forests etc. are some of the acts followed in Indian society as a part of religion and culture, Respect to elders, help to needy, food for hungry, water for thirsty, help in building religious centres and organisations and various others ways of cooperations among the the societies are some of the social norms followed in the country. We are lucky in the sense that our society is conservative and having joint family system, so the teaching of various human values starts from family itself. Thus, the role of value-oriented science teaching becomes very important in analysing strengthening and perpetuating various values scientifically. Some of the acts like daily prayer at the opening of the school, respect for teachers, cooperative exercises, etc. are being followed in each and every school of the country. Values Through Sciences The belief that teaching of social values forms a part of social sciences, music, moral education, etc, only, whereas Physics, Chemistry, Biology, etc. are considered as dry subjects with dehumanizing and unresponsive effects, is still persiste in the society. Now it became a duty of science educatinists to revise the existing science curriculum

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Vol. XXI, No. 2 so as to make it more relevant to the present society. We all know that science effects culture and creates conditions which demand the reinterpretation of old values and or formation of new ones. It includes moral revolution at all levels, may be, even, at the cost of modification in old values. The sayings 'science provides knowledge', y provides ways to use this knowledge and values guide what we ought to do with both, is correct. So it is not separate values from science teaching. The science teaching has to be humanized by including necessary informations for students, besides scientific knowledge. Realizing this, the science educationists from all parts of the world are busy in improving the contents and methodology of science, also called 'humanizing science' The work undertaken by National Science Foundation of USA. Nuffield Foundation of UK, NCERT of India, UNESCO, etc., are quite worthy and satisfactory. These agencies are developing science curricula in context with human values and social conditions existing in the society. There are many science-based human problems like health, disease trol, food production, energy resources, pollution, population control, mana gement of natural resources, etc. and can be solved with the help of social values to a great extent. The learning through value-oriented science makes it possible for students to become selfadaptive by developing moral convictions. This type of teaching also helps in examining scientifically real life problems in context of science, technology and society. The laboratory exercises related with real life problems should also form a part of practical work. Thus a demand for interdisciplinary curriculum has been made all corners of education, particularly, at school levels. An example can be cited from the social values like worship of natural resources such as forests, water, sun, moon, crops etc. help in conserving nature and natural resources of the earth. The destruction of plants, especially food producing ones, are considered antireligious-activities and it is a big sin to destroy plants, forests and other natural resources in Indian society. Teacher and Values Teaching The teacher plays an important role in transforming the values of life through personal examples and mode of life. Teachers have been requested to follow and perpetuate Gandhian values like dignity of manual labour, sense of social awareness and responsibility, fearless, truthful, universal love, purity, service, peacefulness through their teaching. Teacher's life should be a spiritual lesson to the students and should help in perpetuating qualities like humility, patience, charity, predence, gentleness, kindness, forgi

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TULSI-PRAJNA veness, etc. Moral qualities like devotion to duty, sincereity, honesty, courtesy, decency of personal habits and even modesty of dress and practical qualities like sympathetic attitude, good knowledge of subject, sincere interest in the students. should be practical examples to the students from life and manners of the teachers. References 1. Bronowaki, J. 1956 : Science and Human Values. Julian Messner New york. 2. Dubos, Reve. 1974; Biology, Society and the Individual, The American Review. 3. Foster, George. 1965; Traditional Cultures and the Impact of Technological Change, Harper and Row, New York. 4. Glass Bentley. 1969; Science and Ethical Values. Scientific Book Agency, Calcutta. 5. Hinde, R. A. 1974; Biological Bases of Human Social Behaviour, McGraw Hill, New York. 6. Jain, S. C. 1976 : Value-Oriented Education in Indian Schools through Biology Teaching, Biology and Human Affairs, Vol. 41 (2): 100-105. 7. Jain, S. C. 1977: Biology Teachers in Indian Schools and their Training, Journal of Biological Education Vol. 11 (2); 91-94. 8. Jain, S. C. 1978 : Teaching of Science as an Aid in Employment Proc. Seminar Role of Science and Technology in the Utiliza tion of Unemployed Manpower, New Delhi 9. Jain, S. C. 1978 : School Biology Curriculm and Local Resou rces in India, Proc. 7ih Biennial Conference of Asian Associa tion of Biology Education, Kuala Lumpur, Malaysia 10. Jain, S. C. 1978; Nutrition Education in Indian Schools, Proc. AI International Congress of Nutrition, Rio-de-Janeiro-Brazil 11. Report of Education Commission (1964-66), Ministry of Educa tion and Social Welfare, Govt. of India, New Delhi. 12. The Role of Schools Character Formation, 1970; Nation Council of Educational Research and Training, New Delhi. 13. The Third All India Educational Survey, 1975, NCERT, New Delhi, -Head, Department of Botany, Regional Institute of Education, Ajmer-4

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? Study in Hemachandra's Quotations MAGADHI PASSAGES IN PRAKRIT GRAMMAR Dr. Jagat Ram Bhattacharya Hemacandra in his Prakrit grammar, while describing the characteristic features of Magadhi has quoted some lines from some Prakrit texts including Sanskrit dramas. These passages are important, because they will, at least, tell us the readings of some Prakrit passages found in some Prakrit dramas which were current at the time of Hemacandra. These readings are some times different from today. These passages show that those were the readings current at that time. As Magadhi characteristics of the grammarians were changed from time to time, it will be easy for us to understand the evolution of the changes. This fact can be proved from the passages quoted by Hemacandra in his Prakrit grammar. These passages are greatly found under the sutra sesam saurasenivat (IV. 302). These passages are corrected, if they need so. Under the sutra (IV. 301) while explaining the use of hage in place of aham and vayam, Hemacandra qnotes the line from the Sakuntala as hage Sakkavadala tista nivasi dhivali This line occurs in the VI act of the Sakuntala 1 It is interesting to note that the same line is quoted by Hemacandra in the vrtti of the next sutra (IV. 302) while explaining idanimo danim (IV. 277) as sunadha danim hage Sakkavayala tista nivasi dhivale. In the footnote of both the passages there are some different readings tista in both the places is given as tittha. But with regard to the reading sakkavadala. there are differences. Uuder (IV. 301) the reading is sakkavadala without any variant readings noted anywhere. But in the vrtti of the sutra (IV. 302) the same word is read as Sakkavayala which means t is elided leaving it's vowel y-sruti The interesting point is that the same word is quoted by the same author almost in the same place under two different sutras. It is, indeed, true to say that whether Hemacandra has made the same mistake or it is the editor who has edited it wrongly. When the same passage is quoted it is obviously better that the same line should be quoted. Pischel, of course, in his edition has recorded sakkavayala in the footnotes whereas in the main body in both the places he has accepted the reading sakkavadala. As far as Magadhi is concerned the intervocalic da is generally retained like Saurasent and therefore,

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TULSI-PRAJNA the reading with dala is better, and therefore accepted by Pischel. The reading tista, is a little confusing as Magadhi is concerned. Though Hemacandra has accepted st in Magadhi in place of sth and rth, the real reading of this sutra should be st, as Palatal s is one of the dominant features of Magadhi Probably both Pischel and Vaidya were carried on by the sutras of Hemacandra and so, the Prakrit reading tittha is replaced by tista. As the eastern Prakrit grammarians recognised only palatal s. even in conjunct, this can be rectified in accordance with the prescriptions of eastern Prakrit grammarians. In fact, in the printed text of the Sakuntala. the reading tista or tittha is not found at all, instead in its place abbhandala is found. Should we then say that at the time of Hemacandra the reading tista or tittha, whatever, might be, was prevalent? The passage ted should be fakkavadala tista nivasc dhivali. in the light of the discussion made above. Another reading of Magadbi found in the vytti of Hemacandra's Prakrit grammar under IV. 302 is different from what is printed in the common edition of the Sakuntala. The reading is maledha va dhaledha va / ayam dava se agame. Here in this reading of Hemacandra some differences are noticed with the printed editions of the Sakuntala. In most of the editions the reading is maledha va / kusfedha va / ayam se aama vuttamte. This reading also has some variants, e. g. in some of the editions the reading is ettike dava edassa agamel adhuna maledha ya kusredha va etc. However, is some of the editions maledha ya dhaledha va has a different reading. In place of dhaledha and kustedha they have muncehha and pittedha, however, the reading dhaledha has not survived in any of the editions printed so far. This pair of expression maledha va dhaledha va bas some similarity with modern expressions in Bengali. The reading of Hemacandra as maledha va dhaledha ya has a parallel in Bengali mara athava dhara (mar, dhor kara, literary to beat and hold). So this reading has a parallel in Bengali expressions. In a similar way the expression maledha va kusfedha va has also a parallel in Bengali expression--mara ar kofu (cf. again mar kut kara, literary to beat and to chop). As it is a context of fish which needs cutting by a stake, probably in course of time the reading dhaledha is changed to kustedha. It will be perhaps too much to guess that this reading is changed in any one of the eastern manuscripts and from that time onwards, perhaps, the reading kustedha crept into the manuscripts in general. Another reading pittedha has also come into existence almost in the same pretext which goes on a par with the Bengali

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P Vol. XXI, No. 2 63 expression mara athava petao (cf. Bengali mar pit literary beating and chiding). Another reading muncedha instead of maledha has a different connotation. That is to say, after hearing the cause of the coming of the ring into the hands of fisherman, it is upto the policeman who can release him or beat him, Perhaps with this idea in mind the reading has changed into muncedha. Apart from what has been said above with regard to the reading of Hemacandra, the reading dhaledha has not developed any more as one of the readings of Sakuntala. The main purpose of this line, of course, is to show Sanskrit tavat becomes dava. In Magadht and as far as other readings are concerned the Magadhi features are, of course, maintained. In the same vrtti another line from the Sakuntala is quoted kim khu sobhane bamhane si ti kalia lanna paliggahe dinne. This reading has also some variants though not of strong type, but fairly significant The accepted reading as found in the most of the editions is kim nu kkhu sohane bamhane tti kadua lanna de padiggahe dinne. ones. First of all the khu of Hemacandra generally becomes kkhu in Prakrit and that is why, it is found in almost all the editions, of course, between kim and khu the particle nu is inserted, and therefore, the justification of doubling khu which is linguistically also explainable (khalu<*khluPage #151
64 TULSI-PRAJNA References 1. The Magadhi passage of the Sixth act of the Abhijnana Sakunta lam along with the commentary of Raghavabhatta why has mentioned some Prakrit Sutras from some Prakrit grammars has been discussed by me in the Tulasi Prajna, vol. XVIII, 1993, pp. 151-163. 2. S. R. Banerjee, On the Etymology of Prakrit rukkha and vaccha meaning 'tree', Bulletin of the Calcutta Philological Society, vola III, 1962, pp. 13-16. BIBLIOGRAPHY Prakrta-Prakasa of Vararuci-by E.B. Cowell, Prakrta-Vyakarana of Trivikrama-by Bhattanathaswami. Siddha-Hema-sabdanusasanam of Hemacandra--by P.L. Vaidya. Banerjee, Satya Ranjan-On the Etymology of Prakrit rukhha and vaccha meaning tree, B. P. S. C. Calcutta, 1962, III, Part I, pp. 13-16. Banerjee-Sastri, A.P.-The Evolution of Magadhi, Oxford, 1922. Bloch, Jules-Asoka et la Magadhi, BSOAS, VI, Part-II. Chatterjee, Suniti Kumar-Origin and Development of Bengali Language. Jha, Subhadra-Comparative Grammar of the Prakrit Languages, Motilal Banarasidas, Delhi, 1957 (translated into English from Pischel's Grammatik der Prakrit Sprachen, Strassburg, 1900). Prints Wilhelm-Bhasa's Prakrit, Frankfurt, 1921. Schmidt, R.-- Elementarbuch der Sauraseps mit Vergleichung der Maharashtri and Magadhi, Hannover, 1924. Sen, Sukumar-A Comparative Grammar of Middle Indo-Aryan Sircar, D.C.-A Grammar of the Prakrit Language. Woolner, A.C.-An Introduction to Prakrit. - Prakrit Language & Literature Dept., JVBI, Ladoun

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STATUS OF WOMEN AND GIRL-CHILD Anil Dutta Mishra The Problem Humanity has advanced very far from where it had started. Many things have changed; the social position and rights of many groups have been subjects to the ebb and flows of history. Many sections of the population which had ruled, have been brought down while others which were deprived have risen to position of equality and even to political power. Every now and then a new group, that is being oppressed demands attention, demands its rights and upliftment. Attention shifts to this group; its problem gets focussed upon; the causes of its oppression get diagnosed, a strategy to solve its problems, is worked out and an attempt to formulate policies gets rolling." Women, who constitute more than half of the world population, are facing problems since ancient times. Their oppression is persistent and universal, and its solutions are complicated. In spite of this, women's question has attracted the attention of social-scientists who find planty of areas still unexplored. Social scientists have undertaken the task of conducting a systematic research to assess the changes that are taking place in the condition of women and girlchild all over the world; especially in the developing countries. According to Alfred D'Souza "in both the industrially advanced and less developed countries, women are burdened with cumulative inequalities as a result of socio-cultural and economic discriminatory practices. Until recently, they have been taken for granted as though they were part of the immutable scheme of things established by Dature."'. It is well accepted fact that women have been denied equal opportunities all over the world for their personal and social development. In India, it is still worse because of the sex-segregated structure of the society, acute poverty and the traditional value system. The various studies show that women are still backward. It is no consolation that the condition of women in India is better or worse than that of their counterparts in rest of the world, particularly in other developing countries. Women are at the receiving end right from the time of their birth. Discrimination against them is preva

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66 TULSI-PRAJNA lent in all spheres of life, the difference being only in its enormity. Even today in most of the families the birth of a girl-child is considered a curse. Small wonder, their needs are neglected. Daughters are often given food that is deficient; and if there has to be a choice, sons will be sent to school and for higher education. Hence, more women die at a younger age than men and only 69 percent of them are enrolled at the primary stage of education. A vast majority of them drop out of schools before they reach even the secondary stage. As a result of the neglect at every stage, the demographic ratio has been undergoing an alarming change with the number of women dipping to as low as 769 against 1000 men as in Chandigarh. Women also have to put up with atrocities of various kinds at the hands of society that often treats them no better than an object." Incident of dowry deaths, rape, visual-rape of adoloscent girl, Sati and discrimination at every stage show, what kind of society they have to live in. With the enforcemsnt of laws guaranteeing protection to women remaining ineffective in almost all the areas, women often have little option but to suffer the daily ignomity heaped on them. Indian laws concerning women are not that progressive and are often biased against them. In fact, everywhere there is a discrimination and she is compelled to live as in second grade life, It is not easy to form a total view of the status of women in India. On the one hand, because of protection provided in the Constitution, there is formal equality between men and women, but on the other, there are inequalities inherent to our traditional social structure which have affected the status of women in different degrees. The complex process of development, urbanisation, modernisation and industrialisation have also played a vital role in creating and resolving imbalances, and this is in no uniform manner. The set of values adopted by different classes in society has contributed to a different concept of status in each hierarchical class of the Indian society. The demographic profile which shows sex-ratio, life expectancy, literacy rate, internal minratlon rates and economic participation rates suggests the helplessness and insecurity that women in general are exposed to in spite of constitutional provisions and various pieces of legislation undertaken in their favour. Their enrolment in school is much lower than boys. The rate of dropout of girls is much higher than that of boys whether it be in school or later on in the world of work. Participation in the economic endeavour is much less and the status of women is determined accordingly to the income class the various groups fall into. Many customs and traditions

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Vol. XXI, No. 2 67 stall the progress towards equality in practice. The attitude of men to women, of women themselves to their role conditioned by years of male superiority and social prejudices against girl-child, widows and divorces have not helped to raise the status of women. Reforms in law and educational policy are hampered by allergy of society to change, particularly when there is likelihood of its upsetting age-old values as well as family life. Even if government were to afford all the educational and employment opportunities that are necessary for women, that would still not be enough. A massive effort is required for changes in outlook. To understand this paradoxial situation one has to look at the many interrelated values, customs, attitudes, behaviours of society towards woman and the girl-child. Status: A conceptual analysis The term, status was used in a different sense till 1920. It was used to refer to some of the capacities which could be legally enforced and also to the limitations of people or their relative superiority and inferiority. But since 1936 this term has undergone radical changes. It has assumed a non-secular usage generally called 'status' in the 'Linton Sense'. It has now come to be a synonym for any 'position in the social system'." According to Linton, a status is marked off by the fact that distinctive beliefs about, and expectations for, social actors are organized around it. He defines status as the "Polar position......... in patterns of reciprocal behaviour." According to him a 'Polar position' consists of rights and duties, and a role as the dynamic aspect of status. Talcott Parsons has defined the term in a different fashion, though it stems initially from the definition of Linton. "Hence, it is the participation of an actor in a patternal interactive relationship which is for many purposes the most significant unit of the social system." Goodenough's conception of status includes combinations of rights and duties." When we talk of status of women and the girl-child in India, we have to make a distinction between rural and urban women and between rural and urban girl-child. This distinction is very important to do justice to 80 percent of women who live in rural India. Again, when we talk about the rural women or rural girl-child one has to bear in mind the type of social stratification that exists in rural India. There are several categories of rural women/girl-child based on religion, caste, education, occupation, income and so on. Hence, unless a cross-sectional study is undertaken, a true picture of the status of women and girl-child will not be available.

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68 Socialisation of the Family For women it The family is the closest, immediate social unit. is the major and often the only social group they interact with. It is through the family that one obtains identity, means of survival and support. In Indian society with a virtual absence of social security schemes it is the only reliable support for people, particularly women. Yet women have a contradictory position within the family. The identity of women is generally defined by her role within the family. She is identified as a daughter, daughter-in-law, mother-in-law, wife etc. and not as a person. She has no independent connections, friends and relatives outside her family. Her only friends, relatives & connections are those of the menfolk of the family, becoming here by implication and not by voluntary choice. She has a subordinate status in the family. It is within the family, that, right from birth, the girl-child faces discrimination and inequality in feeding, in work burdens and in education. It is the family that socialises girls to be dependent and non-aggressive and boys are given the notion that they are superior. A rebellious boy can run away but a rebellious girl cannot do so easily because right outside the doors are hazards for unprotected girls and women. This is the most important reason why women find it hard to step out of oppressive family set-ups. During my research I noted that about 85 percent of girls in Delhi slums and near about 60 percent of girls in a rural village of Uttar Pradesh were aware of the discrimination. Large number of girls do not go to school because they share child-care responsibilities and household works with their mothers. They are fed up with their family. Even after marriage there is no end of discrimination. Even the family prospers, the share of resources within the family are not equal and the priorities are not based on women's needs Discrimination and harrassment by in-laws, is a recurrent theme in women's lives and daily woe for many women. TULSI-PRAJNA The strange invisibility and social acceptance of the girl child's neglect become understandable when we consider that unlike any other deprived group of individuals, the denial of her basic rights begins within the walls of her own home. Young girls realise early that they are less valued by society than are boys and then begin the cycle of socialisation that causes women to undervalue themselves. They witness the excitement at the birth of a brother, and the sympathy that their parents get at the birth of a girl-child, and watch while extra food is given to the boys in the family. So they begin to know that boys are special and girls are just second.

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Vol. XXI, No. 2 Little girls are socialised early-into the domestic work. Playing with dolls perpare them to look after siblings, "house--house" trains them to sweep, cook and clean. If the girls aspire to do anything masculine she is scolded for behaving like a tomboy. A show of temper mood at petulance invites reminders that such behaviour will not be tolerated in the husband's home. This contrasts with the tolerance shown towards boys rough behaviour and demands. Gender differences hightens with the advent of puberty. From her play in open conrtyards, she is suddenly pushed into the inner domains of the house. Where intense preparation begins for her impending roles as wife and mother. At this stage her movements and associations are strictly curtailed for her virtue has to be guarded in order to preserve the family honour At puberty she is often with. drawo from school, leading to a high rate of wastage in education, the restrictions on her movements, such as she need to be back home before dark, limit her educational and vocational choices. Throughout childhood to adolascent she is referred as a tempo. rary resident of the family, to be transferred to another family who will accept/take burden in return of a dowry. She is often referred as a "paraya dhan", another's wealth, or as the burden on the shoulders of her parents. This attitude of girl's membership being temporary in the natal home, ensure minimum jovestment in her development. Why feed or educate her as a son if all the benefits go to another family. It is this practice that makes a girl a liability at birth. Families start saving for dowry, when a daughter is born. Fear of extraction of dowry by the in-laws forms a major reason why parents let girls die. A young women harassed for dowry has little recourse. She cannot return to her parents home as this invitesgraater social scorn than does bride burning, and wife beating or suicide. Bride burning is also related to the low statu ning is also related to the low status of the female child in the well known Vibha Shukla case, immediate event precipitating her was the birth of a daughter. Educational Status Even by Third World standards, Indian female literacy figures are dismal, Indian girl-child are not even enrolled into schoolsome 70 percent of non-enrolled children between 6 to 14 age group are girls. The percentage of drop out are near about 50 percent at primary level (viz. classes 1-V). But the situation is changing. Now the girls are interested in studying but due to lack of facilities and acute poverty forced them to work and not to be in school. At national level the literacy level of working girls is 11,16 ip rural area and 23.05 in urban areas. At the same time the literacy rate among

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70 TULSI-PRAJNA working male child is higher i.e. 30.34 and 36.87 percent in rural and urban India respectively. In Delhi slums, the girls are well aware of their career but they don't know how to achieve it. Even in the remote villages of U P. more than 30% of the girls respond positively and they want to become, nurse, school teacher, police-inspector etc. But there is a lack of infra-structure and no way to achieve it. Most of the schools have no playground, toilet, library etc. There is no high-school in nearby villages. They have to walk 3 to 4 k.m. if they want to continue their studies. This paradoxial situation forces them to discontinue the education and remain backward. This is the situation throughout in India. Marital Status India has one of the lowest mean ages at marriage in the world. While many Indian states have registered an average increase of one year in the mean marriage age of females, far more Indian girls are still married before they are 16 rather than at the legally permissible age of 18. According to census figures about 44 percent of all Indian marriages are of girls between 15 to 18. Next of 4.5 million marriages in India, some three million take place before the girl is 19. Worst of all, about 8 percent of all marriages in the rural areas are of girls between 10 to 14 years of age. As a result 43 percent of all female deaths are of girls between 15 to 20. The reasons-pregnancy complications, abortion, death due to bleeding and anemia, also toximia and puerperal sepsis. The area where I worked, the marriage age was near about 14 to 16 years in urban area and 12 to 14 years in rural areas. But there are some cases of girls married even before 10 years of age. Some girls are pregnant even before the age of 15 years. In one or two cases the girls have kids at the age of fifteen. Now the question arises why the girls are married so early by the parents. The reasons for these early marriages for girl-child are also rooted in generations of cultural practice and attitude towards them. From the time she is born she is viewed as a liability, both moral and economic. The sooner she becomes the responsibility of another family, the better--a mouth less to feed. Health Status Women anywhere in the world have to suffer from some inbuilt disadvantages, compared to men, because of certain biological reasons. They have to put up with menstruation, pregnancy, child birth, lactation, child rearing and menopause and their various complications. Physically, they are less strong. They are also more

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Vol. XXI, No. 2 71 vulnerable to sexual aggression and abuse. The different cultural, social and economic situations in India have given different focus to these biological disadvantages of women. These situations also influence the way these biological disadvantages affect the health of the working women. There have been gains in women's health status over the last four decades in the country in respects of female infant mortality, female child mortality, life expectancy at birth etc. However, surycy and studies show no substantial improvement in their health and nutritional status. Even today more girls die than boys because they are not as well nurtured as the boys, Malnourishment and neglect in the form of less food & less health case for instance is commonly the fate of girls. Girls receive less immanising vaccines against childhood diseases, less breast feeding, and nourishing food like milk or fats. In my study found that at every level girls were systematically more under-nourished. Discrimination against females from their early childhood is manifest in their conscious and sub-conscious neglect in nature, poor nutrition, denial of "prestigious" foods and absence of provision of health care. Female child is breastfed for a shorter period and mostly at the convenience of the mother, where as the male child gets fed for a longer duration and "on demands". This feeding system is also discriminatory in the nutritional needs of the two sexes. The relative neglect of the female child is evident from the fact of greater prevalence of growth ritardation even in infancy, among girls, than in boys. It is such a nutritional insult commencing right from infancy and continued through all stages of development, that eventually, results in maternal health/nutritional status which harms not just the women but the succeeding generation as well. In India, the family never sits down to a meal at the same time, The women is expected to cook and serve the roen of the family first, then comes the turn of the boys. The women and the girls are the last to eat, by which time both qualitatively and quantitatively, the food tends to run out. The food more nutritious and protective items on the day's menu tend to be cooked in a smaller quantity. A survey in India by the National Committee on the Status of Women found that women in 48.5 percent of the households ate after men. Today, neglect of a female child leading to its undernourishment, is a bigger killer than infanticide. The female infant moratality rate is 60 percent higher than formales. Child Labour Child labour is universal in India. The percentage of rural

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72 TULSI-PRAJNA working boys in the age group 10 to 14 fell between 1971-1981. It doubled from 4.6 percent to 7.8 percent for girls. There is a 17 percent increase of females from 15 to 19 in the category of "main" (full time) workers. That of males declined by 8 percent. Girls are entering the work force sooner than boys -12 percent are between the agc 15to 19 as compared to 10 percent male figures. But girls between 10 to 19 get lower wage than boys. They do harder, more tedious jobs--rural girls as agricultural labourers, their urban sisters as domestics and within household industries. Some three crore Indian children mostly girls are "unpaid family labour" but there is little data on this kind of domestic work done by girls or for economic activities for which they are not paid directly. Even the National Policy on child labour has not even bothered to separate the problems and needs of the working girls. In fact, (while girl resching) by the age of 5, many young girls are already participating in the household chores. They fetch water, collect fuel and fodder, tend buffaloes, make cow-dung cakes, clean utensils, take care of their younger siblings and shop. These activities hampered their study and letter forced them to have a low status in the family as well as society. Violence against women and girl-cbild The widespread violence against women and girl-child is seen as both an indicator and a means of perpetuating the low status of women, which also manifests itself through various, not easily recognised forms of structural violence such as low health status, lack of access to education, employment, and health care facilities etc. In such a dismal scenario wherein women are generally powerless, direct violance against women appears to have the dual function of at once controlling women and perpetuating their subordinate status. Sexual harassment of women is both the ugly manifestation of women's oppression and the spacific means through which the status asymmetry on lines of gender is reinforced. Violence against women include exploitation, discrimination, upholding of an unequal economic and social structure, the creation of an atmosphere of terror, a threat and reprisal, Rape Rape is a means of intimidation of all women It is not just a crime of passion or isolated acts of perversion but it is often a political weapon to terrorise all women into submission. It acts as a threat and constantly curtails women's freedom and mobility-public spaces are physically dominated by man which makes it very difficult

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$ 3. Vol. XXI, No. 2 73 for women to move, work or earn a living. When women defy this norm it operates against them and affects all women, cutting across class barriers. 'Power rapes', 'custodial rapes' etc. are generally is aimed at not just women but it intended to demoralise the family and the group or community to which the victim belongs. It is also seen that shortage of resources within the family increases violence against In times of political upheavals, communal riots, wars, women are often raped and tortured even if they have not been a party to the struggle. Today 25 percent of reported rapes are of girls under 16. Infact there is a rise of 30% rapes in major cities in India. The national statistics reported 7856 cases of rape in 1989 and every year it is increasing. If we look carefully all adolescent girls are visually-raped by men. women Dowry deaths Every day papers are full of dowry deaths. We cannot find a single day when no girl was burnt alive. The difference is only in the form, which may vary from sati in one society to dowry demands and bride burning in another and hunting in yet another. There are no reliable statistic on the number of such deaths because of nonreporting. According to national statistics this was 3829 in 1989 and 4006 in 1990. In Gujarat State alone one report gives the number of women burnt in 1986-87 as 4332. In Maharashtra, dowry deaths totalled 480 in 1989.10 Prostitution and Dedication There has been an alarming increase in postitution. According to a study by the Tata Institute of Social Sciences, there are 2 million forced into this profession in 817 red light areas of India's major cities. Child prostitution is on the rise particulurly in cities with a heavy influx of visitors. The condition of prostitutes is pitiable. One variation of prostitution is the dedicatiou of women to temples ostensibly to serve God but in effect become exploitable by men. An organisation called Savdhan notes that about 2000 girls per year in Karnataka and Maharasthra get dedicated. An act abolishing the custom was passed in Karnataka, but its incidence has increased across the border, as a result.18 Female infanticide and female foeticide Female infanticide is a common phenomenon in societies that value sons. Indra has one of the lowest female to male ration in the world; 931 to 1000 in the 1981 census; it has droped still further to 921 to 1000 in the 1991 census. Even then this type of horrendous crime still persists in Rajasthan, some areas of Gujarat and northern

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74 TULSI-PRAJNA India as well as metropolitan cities. In Punjab, an infant girl is sometimes called "mal", meaning dead. Even in the remote areas women are well aware of amniocentises and get about female foetuses This technique of amniocentises to detact the unborn foetus and to abort it had become widespread in the last two decades. Now this technique is easily available throughout India. In a study done by J J Hospital in Bombay of abortion done, out of 8000 cases, 7999 were of female. According to one estimate, female foeticide has followed amniocenteses in a staggering 78,000 cases in the country from 1978 to 1982 and every year it is increasing. You will be surprised to know the fact that an advertisement inserted by two doctors in Amritsar, who offer such techniques, exhorts all couples in the child-bearing age that "giving......not only enhances the increasing population but also birth to a number of female children lead to a chain reaction of many social, economic and mental stresses on these families." Amniocentises, which also permits the deteceion of sex prior to birth, "Come to your rescue......... (provides relief to couples reguireing a male child." Other ads are more blunt: "Better pay Rs. 500 now than Rs. 5 lakh later." Domestic violence Violence is perpetuated on usually young married women in their marital homes. This takes many forms of beating, torture, verbal abuse, starving, locking up, imposing excessive work burdens, denying money for running the household, sexual abuse etc. Quite often this may result in murder, but more often in driving the women to suicide. There are a large number of suicides of women, the number being highest in Gujarat. In one year (1987) it was 918. At National level the number of reported female suicides raise from 18,222 in 1982 to 19,312 in 1983. Many cases of murder get camouflaged as suicide. In the majority of cases, husbands and in-laws are implicated. The reasons are many-suspicion about wife's fidelity, childlessness or not bearing a son, disputes about household matters, wife's protests against alcoholism to husbands, infatuation of the man with another women etc. Eveteasing and Kidnapping Eveteasing became day to day phenomenon in big cities. This type of harrassment is part of the life of Indian women, the college and school girl on the roads, trains and buses, or young girls in slums and chawls are eveteasad every day. In 1989-1990 the number of recorded cases of eveteasing was 9,625 and of Kidnapping 11,126.18 Conclusion If we want to see just and equal society and welfare of the world

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Vol. XXI, No -2 we must see women as a human being. And for this purpose women should herself come forward and project a model for other women to revolutionize the women. Because women can advance only when they themselves are awakend Further, for this purpose men should come forward and they should give up, their male chauvinism and build up a society based on equality of sex and usher India into the twenty-first century amidst better relations between men and women Endnotes: 1. Susheela Kaushik (ed.) Women's oppression; Patterns and Perspectives (Delhi: Shakti, 1985), P. 1. 2. Alfred D'Souza, Women in contemporary India (Delhi: Manohar, 1975), p. 1. 3. Anil Dutta Mishra, Problems and Prospects of working women in Urban India, (New Delhi: Mittal Publications, 1994), p. 16. 4. Ibid, p p. 10. 5. Ibid. p. 10 6. International Encyclopedia of the Social Sciences, vol. 15, (The Macmillan Co., 1968) p. 250. 7. Anil Dutta Mishra, p.p. 73-74. 8. Police Records, Ministry of Home Affairs, Government of India. 75 9. Nari Mukti, S. 7. 1938. 10. Time of India, 3.6. 1990. 1. Times of India, 26.7.1990. 12. Times of India, 19.2.1990. 13. Compendium of Policy Statements mode in the Parliament Monsoon Session 1990. -Asstt. Professor Jain Vishva Bharati Institute Ladnun (Rajasthan)

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