Tulsi Prajna 1995 10

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524585/1

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'tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-traimAsikI pUrNAGka-95 ra vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU -341306 jam Vishva-bharati Institute, Ladnun-341306

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tulasI prajJA TULSI PRAJNA pUrNAGka-95 anusaMdhAna-traimAsikI Research Quarterly JAIN VISHVA-BHARATI INSTITUTE RESEARCH JOURNAL Editor Dr. Parmesbwar Solanki Vol. XXI Oct.-Dec., 1995 No. 3 Jain Vishva-bharati Institute, (Deemed University) Ladoun-341 306 (Raj.) INDIA

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Vol. XXI Oct.-Dec., 1995 No. 3 mUlya : bIsa rupaye The views expressed and facts stated in this journal are those of the writers. It is not necessary that the institute agree with them. Editorial enquiries may be addressed to : The Editor, Tulsi Prajna, JVBI Research Journal, Ladnun-341 306. Annual Subs. Rs. (C/ Life Membership Rs. 600/ Published by Dr. Parmeshwar Solanki for Jain Vishva-bharati Institute, Deemed University, Ladnun-341 306 and printed by him at Jain Vishva-bharati Press, Ladaun--341 306. Published on 29.2.96

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235 245 267 273 281 285 anukramaNikA/Contents 1. saMpAdakIya 2. OM namaH siddham sohanalAla paTanI 3. oghaniyukti meM upadhi sA0 jatanakumArI 'kaniSThA' 4. jaina darzana meM zAMti kI avadhAraNA surendra zarmA 5. jainadarzana meM sallekhanA vinoda kumAra pANDeya 6. 'vAkpadIya' meM kAla kI avadhAraNA raghavIra vedAlaMkAra 7. magadha meM kANva-zAsana aura yugapurANa upendra nAtha rAya 8. kAmyakagaccha ziva prasAda 9. paMca mahAvrata eka saMkSipta vivecana sAdhvI saMcitayazA 10. prakIrNakam 1. varNamAlA meM jaina darzana 2. parama viduSI madAlasA 3. bhakti meM bhAratIya darzanoM kA svarUpa 4. AkhyAnoM kA vivecana (2) 5. saMgIta saMbandhI eka pada 11. pustaka-samIkSA English Section 12. When did untouchability originate ? Upendranath Roy 13. The Truth of the Nomenclature Harisbankar Pandey 14. The Jain Stupa and its Inspirational Source Ratanlal Mishra 15. World Peace Through Jaina's way of Living Suresh C. Jain 16. Apahouti Alankara : A Critical Analysis Dhananjaya Bbanja 17. Non-Violence in Medical Science Anil K. Dhar 18. Book Review 295 323 345 79 95 99 103 105 111 117

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saMpAdakIya OMkAra kI mahimA aura saMvRta 'a' dhvani saktumiva titaunA punanto yatradhIrA manasA vAcamakrata / atrA sakhAyaH sakhyAni jAnate bhradraiSI lakSmInihitAdhi vAci / / 2 / / hRdA taSTeSu manaso javeSu yabrAhmaNA saMyajante sakhAyaH / atrAha tvaM vi jahurvedyAbhiroha brahmANo vi carantyutve // 8 // Rgveda saMhitA, maNDala-daza ke sUkta 71 meM par3he gaye ye donoM mantra vAgartha ke sambandha meM haiM / pahale maMtra meM AMgirasa RSi bRhaspati kahate haiM ki jaise buddhimAn loga sattU ko chAlanI se chAna kara kAma meM lAte haiM vaise hI ve vAk ko mana meM chAnakara, samyak vicAra se use nirdoSa banAkara bolate haiN| pahale tolate haiM, phira bolate haiN| aisI vANI bolane vAle paraspara mitra hote haiM aura vaha vANI bhadra hotI hai| dUsare maMtra meM bhI yahI kahA gayA hai ki paraspara mitrabhAva rakhane vAle brAhmaNoM ne guNa-doSa nirUpaNa se saMgatikaraNa karake maMtroM ko kahA hai| isalie unakA artha-cintana bhI tAdRza hI manISI vidvAnoM (oha brAhmaNa) ko prakaraNa Adi se saMgati baiThAkara aura sAmaMjasyapUrvaka karanA caahie| purAkAlIna bhAratIya vAGmaya meM 'vAk' athavA zabda-brahma kI vyAkhyA ke lie zikSA, nirukta aura zabdAnuzAsana-tIna prakAra ke grantha the jo kramazaH Adhunika dhvanizAstra, vyutpattizAstra aura vyAkaraNazAstra ke vAcaka kahe jA sakate haiN| zikSA, prAtizAkhyoM ke rUpa meM; nighaMTu-nirukta, dhAtu pAThoM ke rUpa meM aura zabdAnuzAsana, vyAkaraNa ke rUpa meM vikasita hue kintu kAlAntara meM ye grantha bhAratIya vAGmaya se vilopa ho ge| phalataH varataMtu ziSya kautsa ne kaha diyA ki yadi veda-maMtroM ke artha khaNDa 21, aMka 3

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ThIka-ThIka jAnane haiM to yaha prayAsa vyartha hai kyoMki veda-maMtra arthahIna haiM - ( yadi mantrArtha pratyayAyAnarthakaM bhavatIti kautsaH / anarthakA hi mantrAH / tadetenopekSitavyam / ) nirukta - pariziSTa (2) ke anusAra yaha paristhiti yuga sahasra varSoM taka rahI (... vidyA mahAntamAtmAnaM, mahAnAtmA pratibhAM, pratibhA prakRti, sA svapiti yugasahasram 1) phira nirukta aura zabdAnuzAsana ko punaH prazraya milA / yAska muni ne svayaM apane nirukta (pariziSTa 1.12 ) meM yaha siddhAnta pratipAdita kiyA hai ki RcAoM kA artha sunakara yA tarka se nahIM karanA cAhie / na unheM alaga-alaga svataMtra rUpa meM nirvacana karanA caahie| unakI vyAkhyA meM sabase adhika pradhAnatA prakaraNa ko denI cAhie (api zrutito'pitarkataH / na tu pRthaktvena maMtrA nirvaktavyAH / prakaraNaza eva tu nirvaktavyAH / ) - yaha pratipAdana bhI upari uddhRta veda maMtroM kI hI pratidhvani hai / yAska muni ke alAbA audumbarAyaNa, gArgya, vArtAkSa, zAkaTAyana, vArSyAyaNi prabhRti anekoM dhvanizAstra (sphoTavAda) ke pravaktA hue| nairukta aura vyAkaraNavettA bhI darjanoM ullikhita milate haiM kintu saralatA, subodhatA aura suspaSTatA ke kAraNa yAska kA nirukta, pANini kA vyAkaraNa aura pataMjali kA mahAbhASya vizeSa prasiddha hue aura zeSa punaH adarzana ho gae / phira bhI abhinava zodha meM aindra, kAtantra aura jainendra vyAkaraNa, Apizali, kAzakRtsna dhAtupATha aura candra, Apizala, kAtyAyana, ubvaTa, prabhRti ke zikSA sUtra tathA vyAsa, vAmana aura harSavarddhana ke liMgAnuzAsana Adi anekoM grantha ratna aba prasiddha ho rahe haiM aura bhartRhari ke 'vAkya pradIpa' kI taraha vAk tattva athavA zabda brahma ke rahasyoM kA udghATana bhI hone lagA hai / 'tulasI prajJA' ke prastuta aMka meM 'OM namaH siddham', 'varNamAlA meM jainadarzana' aura 'saMgIta saMbaMdhI jainAgama kA eka pada' -- zIrSaka tIna lekha prakAzita ho rahe haiM / ye lekha uparyukta vAk tattva, zabda brahma athavA mahAntam AtmA kA hI cintana-manana hai / 'om' - a + u +m meM kramazaH hrasva svara, dIrgha svara aura USmANa rUpI 24 dhvaniyAM samAhita haiM athavA saMvRta- 'a' ke vivRta dhvani--'a' meM pariNata hone para hI jagat kI prakriyA zurU hotI hai (vivartate'rtha bhAvena prakriyA jagato yataH ) / ise aura spaSTa kareM / saMvRta - 'a' zruti sabakI janmadAtR hai, akSara hai, aura samasta dhvaniyoM aura pratizrutiyoM kA mAdhyama hai / prAtizAkhyakAroM meM isake uccAraNa para matabheda hai-- Rk prA0 ise kaNThya (kaNThyo'kAraH ) kahatA hai to kAtyAyana prA0 a, ha aura visarga ko kaNThya kahatA hai (aha visarganIyAH kaNThe ) / taittirIya prA0 ne kahA hai ki 'a' ke uccAraNa meM oSTha aura hanu na to ati upasaMhRta hokara khiMcate haiM, na ati phailate haiM (avarNe nAtyupasaMhRtamoSTha hanu nAtivyastam ) varan 'a' kA uccAraNa Abhyantara prayatna se na hokara bAhya prayatna se hotA hai (anAdeze praNyastA jihvA akAravad oSThau ) / mahAbhASyakAra pataMjali ne bhI 'bAhyamAsyAtsthAnamavarNasya' tulasI prazA

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ki 'a' varNa kA uccAraNa sthAna bAhya kaNThavila hai - aisA kahA hai jabaki Apizala spaSTa hI sampUrNa mukha pradeza ko isakA uccAraNa sthala mAnatA hai (sarva mukhasthAnamavarNasya ) / yaha akAra sabhI vikRta svara evaM sabhI ghoSavAn vyaMjanoM kI nAda dhvani hai (AhughoSa ghoSavatAmakAram ) / 'a' kA zuddha nAda kaNThavila kI prAtizrutkatA hai / yaha vaha kaMpana hai jisake binA mukha se koI uccAraNa ho hI nahIM paataa| mukha vivara se bAhara saMpUrNa jagat meM aisA kaMpana niraMtara hotA rahatA hai / dUsare zabdoM meM jaise prakRti hara pala jAgRta rahatI hai vaise hI ghaTa meM bhI zvAsocchvAsa kI prakriyA hotI rahatI hai athavA akAra vivRta hotA rahatA hai anupradAnAtsaMsargAt sthAnAtkaraNa vibhramAt / jAyate varNa vaizeSyaM parimANAcca paMcamAd // isakA rUpaka yaha hai ki hamArI jihvA (sarasvatI) jo vINA bajAtI hai, usakI tumbI donoM phephar3e haiM / vINA ke tAra aura khUMTI prANavAyu kI nalI aura kAkAlaka ( kAgaliyA ) hai / kaNThavila meM alijihvA ke sAtha kramazaH upali jihvA, hanumUla, tAlu, nAsikA vila, mUrddhana, vayeM aura daMtoSThoM se sAta tAra (sapta svara) baMdhe haiM aura upali jihvA kA satata kaMpana hI saMvRta akAra ko vivRta akAra ke rUpa meM ( varNAkSaroM kI dhvaniyoM meM) badalatA hai / mUlataH maulika akSara 17 haiM-cAra akSara svara-a, R, i, u; cAra maulika USmANa -ha, za, Sa, sa, cAra antastha ya, ra, la, va aura pAMca vargAdi kI dhvaniyAM --ka, ca, Ta, ta pa / inameM cAra akSara svaroM se cAra vaikRta svara- e, ai, o, au banate haiM jo akSara svaroM ke sAtha hrasva, dIrgha, pluta bheda se 24 hote haiM / lRkAra meM dIrgha nahIM hotA, isalie jo use svaroM meM zAmila karate haiM, unakI dRSTi meM ye 26 ho jAte haiM / jaisA ki vAsiSThI zikSA meM likhA milatA hai - luvarNa dIrghaM parihAyya svarAH SaDviMzati proktAH / vyaMjana kI mAtrA hrasva kI AdhI aura saMyukta vyaMjanoM kI mAtrA hrasva kI eka cauthAI hotI jise kramaza: aNu aura paramANu kahA gayA hai - vyaMjanamarddhamAtrA tadarddhANu paramANurarddhANu mAtrA / Rk prAtizAkhyakAra ne likhA hai ki svara cAhe akele Ave athavA vyaMjana ke sAtha, vaha akSara hai - sa vyaJjanaH sAnusvAraH zuddho vApi svaro akSaram kintu eka zvAsIya hone se akelA akAra azabda = = phonIma hai ( svaM rUpaM zabdasyAzabda saMjJA ) jo sphuTa dhvani ke tInoM rUpoM dhvani, dhvanirUpa aura saMketita padArtha - meM dvitIya dhvanirUpa meM pratyaya aura AdezAdi ke vikAra se rUpAntarita hotA hai / isa prakAra akAra athavA oMkAra hI saba kucha hai (omiti etadakSaramidaM sarvam) / zivAtharva zIrSa upaniSad meM isakA nirvacana isa prakAra hai- ya uttarataH sa oMkAraH, ya oMkAra sa praNava, ya praNavaH sa sarvavyApI, yaH sarvavyApI khaMDa 21, aMka 3 7

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so'nantaH, yo'nantastattAraM, yattAraM tacchuklaM, yacchuklaM tatsUkSma, yatsUkSma tadvaidyuttaM, yadvaidyuttaM tatparaM brahma, yatparaM brahma sa ekaH, yaH ekaH sa rUdraH, yo rUdraH sa IzAnaH, yaH IzAnaH sa bhagavAn mahezvaraH / arthAt kyoMki isake uccAraNa meM prANa khiMcate haiM; isaliye yaha oMkAra hai| oMkAra hone se praNava hai, praNava hone se sarvavyApI hai, sarvavyApI hone se ananta hai, ananta hone se tAraka hai, tAraka hone se zukla hai, zukla hone se sUkSma hai, sUkSma hone se vaidyuta hai, vaidyut hone se paraM brahma hai aura paraM brahma hone se yaha eka hai, rUdra hai, IzAna hai aura mahezvara hai| __Rgveda meM bhI vAk kI racanA akSara se hI batAI gaI hai| vahAM (1.164.24) akSara kI mahimA isa prakAra gAI gaI hai gAyatreNa prati mimIte arkamarkeNa sAma traiSTubhena vAkam / / vAkena vAkaM dvipadA, catuSpadA'kSareNa mimate sapta vANIH / / jaina darzana meM bhI AcAryazrI zivArya 'varNa janana' ko darzana vinaya kahate haiM--- bhattI pUyA vaNNa jaNaNaM ca nnaasnnmvnnnnvaadss| . AsAdaNaparihAro dasaNaviNao samAseNa // 46 / / (-bhagavatI ArAdhanA) -paramezvara solaMkI tulasI prajJA

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OM namaH siddham DaoN. sohanalAla paTanI sabhI dharmoM meM siddha pada kA mahattva hai / siddha varNa bhASA vyAkaraNa ke AdhAra para svayaM siddha varNa hai| yaha udghoSa kiyA gayA hai ki ihalaukika evaM pAralaukika siddhiyAM prApta karane ke liye varNa mAtRkA kI siddhi paramAvazyaka hai / varNamAlA ko hI yaugika bhASA meM mAtRkA kahate haiN| zrI siddhasena sUri viracita siddha mAtRkAbhidha dharma prakaraNa ke 62veM zloka meM kahA gayA hai siddhAnta tarka zruta zabda vidyA vaMzAdikanda pratima pratiSThAn / anAdi siddhAn sumanaH prabandhaiH varNAn mahiSyAmi jagatprasiddhAn / / 62 // "siddhAnta tarka, zruta, zabda evaM vidyAoM rUpI vaMzoM ke Adi kanda rUpa meM pratiSThita anAdi siddha evaM jagatprasiddha varNoM kI meM zloka racanA rUpa puSpoM se arcanA karatA huuN|" __ yaha mAtRkA anAdi hai, ananta hai| buddhimAn puruSoM ke jJAnamaya teja kA janana paripAlana evaM vizodhana karane ke kAraNa isakA mAtA ke samAna mahattva hai| mAtA nAnAvidha kaSToM ko sahana kara apanI santAna ko svahita parArtha, ihaloka evaM paraloka ke liye taiyAra karatI hai| mAtakA bhI jJAna-vijJAna kA bIja rUpa bana saMsAra kI baddha evaM mukta AtmAoM ko apanI-apanI bhAvanAoM ke anurUpa phaladAyinI hotI hai / bhUmiti zAstra ke siddhAnta ke anusAra bindu meM se rekhA banatI hai evaM rekhA meM se vt| yaha rekhA kalA kA pratIka hai / saMsAra kI samasta bhASAoM kI citrAtmakatA bindu evaM rekhA para hI AdhArita hai| bindu evaM kalA ke yoga se jo bhAva AkAra grahaNa karatA hai usakI anugUMja nAda hai jo apane dhvani-sAmarthya se saMsAra ke triguNAtmaka rUpa meM saMkSobha paidA kara tadanusAra amicakra kA nirmANa kara sAdhaka kI bhAvanAoM ko mUrta rUpa pradAna karatA hai| yahI varNa siddha aura maMtroM meM bIjAkSara bana mahattvapUrNa banatA hai / zrI siMhatilaka sUri viracita 'maMtrarAja rahasya' meM likhA hai-- SoDaSa caturadhiviMzatiraSTau nAbhI dalAni hRdi mUni / AdhaM hAntaM varNAH zaradindukalA nabhaH prabhavAH // 445 / / arthAt bindu evaM kalA meM se utpanna a se ha paryanta 49 varNoM kA cintana karanA caahie| ina a se ha paryanta ke vargoM meM ka se ma taka 25 vyaJjana a se aH taka ke 16 svara evaM ya se ha paryanta ke 8 antastha evaM USma A jAte haiN| vargoM ke mahattva kA pratipAdana karate hue Rgveda meM kahA gayA hai khAda 21, baMka 3 235 www.jainelibrary:org

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Rco akSare parame vyoman yasmindevA adhivizve niSeduH / yastannaveda kimRcA kariSyati ya ittadviduste amI samAsate || -- Rgveda, 1.164.31 arthAt RcAeM parama avinAzI zabda maya akSara meM ThaharI haiM jinameM devatA arthAt zabda ke viSaya (artha) Thahare haiM / jo usa akSarArthaM ko nahIM jAnatA vaha RcAoM se kyA lAbha prApta karegA mahAbhASyakAra maharSi pataMjali ne bhI varNoM kA yA varNa mAtRkA kA bar3A mahattva pratipAdita kiyA hai / ve brahma jJAna ke liye varNa jJAna ko paramAvazyaka mAnate haiM vaNaM jJAnaM vAgviSayo yatra ca brahma vartate / tadarthamiSTa buddhayaM laghvarthaM copadiSyate // - mahAbhASya 1 / 12 ke zaiva tantra meM 64 kalAoM kA pratipAdana kiyA gayA hai to pANinIya zikSA meM bhI "triSaSTiH catuH SaSTirvA varNAH zambhumate matA :" arthAt paramAtmA ke matAnusAra varNa 63 yA 64 haiM / jainAgama kA hRdaya bindu siddha cakra bhI varNa mAlA kA samudAya hai evaM RSi maMDala yaMtra meM bhI isI siddha varNa kI upAsanA samaMkita hai / ina varNoM kA pratyeka kA apanA AkAra evaM artha hai jaise a-nahIM, A-acchI taraha, i-gati, u - aura, R - gati, lugati, ka sukha, kha AkAza, ga gati, ca punaH, ja utpanna honA, jha nAza, ta pAra, tha -ThaharanA, dA-denA, dhAdhAraNa karanA, na nahIM, pA-rakSA karanA, bhA-- prakAza karanA, mA-nApanA, ya -- -jo, rA-denA, la- - lenA, vA- gati, sa sAtha aura ha - nizcaya artha rakhatA hai / tIrthaMkara 24 haiM / ve hRdaya kamala 24 dala haiM evaM 25vAM ma kaNikA hai / ise prakArAntara se yoM bhI kahA jA sakatA hai ki ka se bha paryanta caubIsa vyaJjana haiM evaM karNikA kAma anunAsika hai jo ina 24 daloM meM anuguMjita hai / yoga zAstrAnusAra nAbhi kamala ke 16 pakSa haiM jo 16 svara rUpa meM prakAzamAna haiM / " svayaM rAjante iti svarA: " arthAt ve svayaM prakAzamAna haiM, siddha haiM evaM vyaMjanAtmaka (prakAzamAna -- dRzya - mAna) saMsAra kA AdhAra haiM / ina svaroM ke binA vyaJjana apUrNa haiM, anuccaraNIya haiM / vaise hI mukha meM aSTadala kamala hai jo antastha evaM USma rUpa meM ( ya ra la va za Sa sa ha ) varNamAlAoM meM prasiddha haiM / isa varNa mAlA ko zAzvata jJAna kA pratIka mAnA jAtA hai evaM ye prANimAtra ke loka nirmANa evaM paraloka sAdhanA meM AdhAra bhUta haiN| inakI sAdhanA ke uparAnta hI zruta sAgara meM avagAhana kiyA jA sakatA hai| isake mahattva kA pratipAdana karate hue kahA gayA hai imAM prasiddha siddhAnta prasiddhAM varNa mAtRkAm / dhyAyedyaH satrutAmbhodheH pAraM gacchecca tatphalAt // arthAt jo jJAnI puruSa varNa mAtRkA kA dhyAna karatA hai vaha avazya hI zruta sAgara kA pAra pA sakatA hai / yahI varNa mAlA yA mAtRkA maMtra zAstra, taMtra zAstra tathA yoga zAstra kA mUla tulasI prajJA 236 ----

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bIja hai / 'OM namaH siddham' meM isI siddha pada kI upAsanA, arcanA evaM vandanA kI gaI hai| OM kyA hai ? OM a u ma Adi tIna varNoM se banA hai| yaha a varNa mAlA kA pradhAna yA bIjAkSara hai / pANinIya zikSA meM kahA gayA hai 'sarva mukhasthAnamavarNamityeke' arthAt mukha se uccarita sabhI vargoM meM kevala eka a hI pradhAna hai| samasta zabda samUha aura samasta dhvani samUha sthAna prayatna bheda se uso akAra kA hI rUpAntara hai / vahI akAra pratyeka uccAraNa meM upasthita rahatA hai| binA usakI sahAyatA ke na to koI varNa kahate banatA hai evaM na use samajhA hai. jA sakatA hai / yaha akSara apane prabala astitva ke kAraNa anya varNoM kA abhAva bhI sUcita karatA hai aura apanI pUrNatA bhI; ataH yaha bindu rUpa hai / sabhI akSaroM meM yaha stambha yA daNDa (1) rUpa meM virAjamAna hai arthAt p se pa aura b meM ba / yaha usakA kalA rUpa hai / isI kalA rUpa se yaha halanta vargoM ko uccAraNa meM sthAyitva pradAna karatA hai jo usakA nAda rUpa hai| isa eka hI akSara a meM bindu, nAda evaM kalAmaya tInoM rUpoM kA samAveza ho jAtA hai| saMsAra evaM brahmANDa ke mUla meM bhI brahma kI bindu, nAda evaM kalA rUpa trividha zakti nihita hai / yahI a pradhAna hai, pramukha hai evaM prathama hai jo anAdi hai, ananta hai evaM amRta rUpa hai| hrasva, dIrgha evaM pluta bheda se yaha svayaM tIna prakAra kA hai jo satva raja evaM tamo guNoM kA pratIka hai, isakA artha saba, kula, pUrNa, vyApaka, avyaya, eka aura akhaNDa , niSedha, abhAva Adi hotA hai / zrImadbhagavadgItA meM kahA gayA hai-akSarANAmakarosmi arthAt maiM akSaroM meM akAra huuN| u pAMcavAM svara hai jo paMca bhUtAtmaka saMsAra kA pratIka hai| ise paMca parameSTiyoM kA bhI pratIka mAnA jA sakatA hai| saMgIta meM paMcama svara pramoda evaM harSa kA rUpaka mAnA jAtA hai / yaha nimna dhAtu se banA hai / at (satata gamana)+Du se banA hai jo vyakti ko nirantara caraiveti (aitareya brAhmaNa) calate raho, kriyA zIla raho kI preraNA detA hai / u puSTi dAtA bhI hai aura mukti dAtA bhii| u kA saMprasAraNa ma varNamAlA kA 25vAM akSara hai evaM hRdaya kamala kI kaNikA meM sthita hai| isake cAroM ora sthita 24 daloM meM ka se bha paryanta 24 varNa hai jo jainoM ke 24 tIrthakara, hinduoM ke 24 avatAra evaM bauddhoM ke 24 buddhoM ke pratIka mAne jA sakate haiM / pANinIya zikSA ke anusAra --"kAdayo mAntA : sparzA' arthAt ka se lagAkara ma taka ke varNa sparza mAne jAte haiN| dArzanika bhASA meM sparza kA artha hai iMdriya saMvedya vastu / isa prakAra aum kA artha huA iMdriya saMvedya jJAna se atIndriya jagat kI ora jo satata gamana karavAye vaha OM arthAt dRzya adRzya brahmANDa kA Adi aura anta isI meM vyApta hai| a- amAtra hai evaM ma trimAtra hai| u- arddha mAtra hai arthAt trimAtra (saMsAra) meM se amAtra (brahma) meM jIne ke lie u setu rUpa hai / a se AraMbha u se gamana evaM ma se mApana kyoMki ma mA (mApanA) dhAtu kA pratIka hai / mANDUkyopaniSad meM kahA gayA hai--yaha adhyakSara rUpa paramAtmA trimAtrika OMkAra hai / akAra, ukAra aura makAra isake tIna pAda haiM aura pAda hI mAtrAeM haiN| prathama mAtrA 'akAra' sarva dhyApaka aura Adi hone ke kAraNa jAgRta avasthA kA dyotaka hai / dvitIya mAtrA 'ukAra' zreSTha khaMDa 21, aMka 2 237

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aura dvibhAvAtmaka hone se svapna avasthA evaM tRtIya mAtrA 'makAra' mApaka aura vilIna karane vAlI hone se suSupti avasthA kI dyotaka hai / ye hI tIna mAtrAyeM kramaza: vizva, tejasa evaM prAza nAmaka tIna caraNoM kI dyotaka haiN| mAtrA rahita OMkAra avyavahArya, prapaMcAtIta evaM kalpanArUpa hai| yahI brahma kA caturtha caraNa hai| tAMtrika paribhASA meM bindu navaka arddha mAtrA rUpa hai / yaha OMkAra trimAtra rUpa hai| isa trimAtra se amAtra rUpa meM jAne hetu bindu navaka rUpa navapada setu rUpa hai| isaliye jainAgamoM meM OM ke praNidhAna pUrvaka navapada kI ArAdhanA anivArya batAI gaI hai| navapada siddha cakra kA rUDhi prayukta nAma hai / 'prayogakramadIpikA' meM kahA gayA hai akAro bhUrukArastu bhuvo mArga svarIritaH --- kA // 11 // arthAt auma meM bhU bhuvaH svaH tInoM kA samAveza ho jAtA hai| zrI paMcaparameSThi vAcaka yaha OMkAra a+a+A+u+m Adi 5 varNoM ke yoga se banA hai jinheM kramazaH arihata, siddha, AcArya, upAdhyAya evaM sAdhu kA pratIka kaha sakate haiN| yaha parameSThi bhagavaMtoM kA ekAkSarI maMtra hai| paMcanamaskRtidIpaka nAmaka grantha meM pUjyapAd samantabhadrasUri ne isakI mahima isa prakAra gAI hai ki zveta varNa se dhyAna karane se yaha OM zAnti, tuSTi, puSTi Adi pradAna karatA hai| lAla varNa se dhyAna karane se vazIkaraNa karatA hai / kRSNa varNa kA dhyAna karane se zatru kA nAza evaM dhUmravarNa se dhyAna karane se yaha stambhana karatA hai| OMkAra ko praNava bhI kahate haiN| ziva purANa meM kahA gayA hai-"nUtanaM ve karotIti praNavaM taM vidubudhAH" nitya navInatA kara dene vAlA hone se paMDitajana ise praNava kahate haiN| praNava kA artha hai prakRti se utpanna hue saMsAra ke liye nokArUpa athavA (pra) prapaMca (na) nahIM hai (va) tumameM arthAt AtmAoM meM koI prapaMca nahIM hai| _namaH meM cAra varNa evaM eka visarga hai| na+a+m +a+visarga jisakA artha hai n-nahIM, a kA artha abhAva, m-nApanA (apUrNatA) evaM visarga kA artha sRSTi arthAt sacarAcara sRSTi kI pUrNatA ke mApane meM, mUlyAMkana meM apUrNatA nahIM honI cAhiye / saparApara sRSTi kA bhautika pratIka varNa mAtRkA hai evaM parArUpa ahaM hai jo mAtRkA kA sAra bIja hai / sabhI ko yathAyogya sammAna denA hI namaH kA tAtpayArtha hai| kahA gayA hai "tannama ityupAsIta" arthAt usI eka namaH kI upAsanA kI jAnI caahie| namaH kI tIna mAtrAyeM praNava kI trimAtratA kI sUcaka hai| trimAtra kA artha hai saMsAra arthAt namaH namane vAle ko saMsAra kI sabhI vastueM AsAnI se prApta ho jAtI haiN| ye na aura ma donoM anunAsika haiM evaM visarga prANadhvani hai / samasta anunAsikoM meM ye donoM hI pradhAna haiM evaM sthAna bheda se ye hI na-nAri zakti evaM ma-mahezvara puruSa rUpa bana * A Na Adi paMca rUpoM meM prakaTa hote haiM jo paMcabhUtAtmaka saMsAra kA pratIka hai / ye na ma anunAsika hai jinakA sthAna nAsikA hai / nAsikA meM vAyu nAbhi kamala kI ora prayANa karatI hai| yahI nAbhi visarga kA uccAraNa sthAna hai arthAt namaH se nAbhi kamana se prANa kA urdhvagamana ho nAsikA se zvAsocchvAsa rUpa meM 238 tulasI prahA

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bAhara AtA hai / prANAyAma meM nAbhi nIce kA aMga evaM vAyu udhvaM aMga mAnA jAtA hai / isa prakAra namaH meM nAsikA se nAbhi paryanta prANa vAyu ke saMcAra kA pUraka yoga hai aura yadi na ko nAsikAdi urdhva aMgoM kA pratIka mAnA jAe evaM ma ko nAbhi Adi adha agoM kA pratIka mAnA jAye to ise yoM bhI kahA jA sakatA hai ki namaH meM zarIra ke samasta aMgoM kA sakoca hai / namaH kA viloma mana hai jo saMsAra kA pratIka hai / kahA gayA hai manaH eva manuSyANAM kAraNaM mokSa bandhayoH / jaba mana ko saMsAra para se haTA liyA jAtA hai taba vyakti nama vinayazIla banatA hai evaM mokSa prApta hotA hai / namaH nam dhAtu se banA hai jisakA artha hai jhukanA / jhukanA vinaya, sahiSNutA evaM saralatA kA pratIka hai| pANinIya vyAkaraNa ke anusAra namaH yoge caturthI kI dArzanika vyAkhyA isa prakAra kI jA sakatI hai / namaskAra karane se caturthI avasthA arthAt mokSAvasthA milatI hai / mokSa kA artha hai sAMsArika evaM AdhyAtmika kaSToM kA sadA ke lie nAza / namaH kA artha hai namaskAra evaM namaskAra se vANI kI kaThoratA, mana kI kRpaNatA evaM buddhi kI kRtaghnatA naSTa hotI hai / namaskAra dUsaroM ke guNa grahaNa evaM svayaM ke doSoM ko dUra karane kI kriyA hai / namaH pada pUjA ke artha meM hai jisakA artha hai dravya bhAva saMkoca / dravya saMkoca meM hAtha, sira, pAMva Adi AThoM hI aMgoM ko namaH meM aSTAMga yoga jinakA nyAsa siddha vyApAra / ataH isa pratIka haiM kA niyamana evaM bhAva saMkoca kA artha hai mana kA zuddha jaba vazavartI karate haiM tabhI kisI ko namaskAra hotA hai hai / ye AThoM aMga avargAdi zavarga paryanta AThoM vargoM ke cakra Adi meM kiyA jAtA hai / namaH pada sarvotkRSTa zaraNAgati kA sUcaka hai kyoMki jise namaskAra kiyA jAtA hai usakI zaraNa svIkAra kI jAtI hai / usameM eka tarapha hAtha, sira Adi sarvAMga kA samarpaNa hai evaM dUsarI tarapha usake dvArA AtmA ke sarva pradezoM kA samarpaNa hai / isa prakAra 'OM namaH siddhaM" kA artha huA maiM vyaMjanAtmaka saMsAra se avyakta meM urdhvagamana karane ke lie samarpaNa pUrvaka siddha pada vAcya ahaM kI zaraNa svIkAra karatA hUM / aba rahI siddham kI bAta | a se kSa paryanta pacAsa varNa siddha rUpa meM prasiddha haiM / unakA hI cakra (samudAya) siddha cakra kahA jAtA hai / akArAdi kSakArAntAnAM paJcAzata siddhatvena / prasiddhAnAM yaccakraM samudAya statsiddha cakram // na. svA. saM. vi. pR. 30 siddhahemazabdAnuzAsana vR. vR. ye varNa hI mAtRkA haiM evaM inake paThana-pAThana, smaraNa evaM vicintana kA phala yogazAstra meM isa prakAra batAyA gayA hai dhyAyato'nAdisaMsiddhAn varNAnetAnyathAvidhi / naSTAdi viSayaM jJAnaM dhyAturutpadyate kSaNAt // 5 // arthAt anAdikAla se bhalI prakAra se siddha varNoM kA vidhi pramANa se dhyAna karate hue dhyAtA ko naSTAdi viSayaka jJAna alpa samaya meM utpanna hotA hai / sArasva khaNDa 21, aMka 3 239

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vyAkaraNa meM siddha: varNa: kahakara varNa kA siddha svarUpa batAyA gayA hai kyoMki inhIM siddha varNoM meM samagra brahmamaya saMsAra vyApta hai yA sA tu mAtRkA loke para tejaH samanvitA / tayA vyAptamidaM sarvaM mA brahma bhuvanAntaram // brahma ke do rUpa haiM eka zabda brahma evaM dUsarA artha brahma / sRSTi bhI do prakAra kI hai zabdamayI evaM arthamayI / isa prakAra siddha varNa ke do rUpa hue padamaya evaM padArthamaya / pataMjali ne apane mahAbhASya meM likhA hai- -"arthavanto varNAH" arthAt pratyeka varNa arthavAn hotA hai / isI artha meM samagra saMsAra kA jJAna vijJAna nihita rahatA hai / varNa mAtRkA ko lipimayI devI bhI kahate haiM / yaha varNa mAtRkA mAtRkA kA laukika rUpa hai / sUta saMhitA ke TIkAkAra mAdhavAcArya ne 'tAtparya dIpikA kA pararUpa parA aura pazyantI se pare bindu nAdAtmaka hai / laukika rUpa hai aura isameM akAra se hakAra taka samasta varNoM kA pATha ho jAtA hai meM likhA hai ki mAtRkA varNa mAtRkA sRSTi kA aura yahI arhaM sUkSma se lekara sthUla paryanta akhila sRSTi kA vAcya hai / pararUpa ahaM hai jo isameM agni bIja sabhI sAMsArika jalA detA hai ahaM sAMsArika saMsAra se mukti rUpa repha kA vAsanAoM evaM taba vaha ahaM bana agni ke rUpa rUpa meM kevala vyaSTi meM ke madhya Urdhvagatimaya bandhana, mamatA evaM Avarta kA rUpa hai| mAtRkA kA vItarAgatA evaM mAdhyasthatA kA pratIka hai, kyoMki sanniveza hai / jaba vyakti ( aha ) ase ha paryanta icchAoM ko agni bIja svarUpa urdhva gatyAtmaka ra se jAtA hai / ra antastha hai arthAt saMsAra nAza kI bhAvanA supta rika AtmAoM meM vidyamAna rahatI hai taba taka vyakti ahaM ke hI AviSTa rahatA hai / jaba akArAdi hakArAnta kAmanAoM phAtmaka agni bIja kA vapana karate haiM to ahaM hote haiM / yahI ahaM pararUpa mAtRkA kA sAra hai / OM namaH siddham meM pararUpa mAtRkA ke sAra bhUta isI ahaM kI upAsanA hai / zrI siddha mantroddhAra pUjana vidhi kI prathama caubIsI meM isI bhAva kI puSTi kI gaI hai - meM sAMsA arhamAtmAnama agni zuddhaM gAyA mRtaplutaM / sudhA kumbhastha mAkaNThaM, dhyAyecchAntika karmaNi // 20 // RSimaMDala stotra meM bhI kahA gayA hai AdyantAkSara saMlakSya makSaraM vyApya yat sthitaM / agni jvAlA samaM nAda, bindurekhA samanvitam // 1 // - RSi maMDala stotra ahaM manomala kA pratIka hai aura ahaM manomala kA vizodhaka hai / ahaM kA artha hai zarIra saMjJAnI to ahaM kA artha hai Atma saMjJAnI / ahaM yadi vyaSTi hai to ahaM ziva / ahaM haM kA pratipakSI hai / yahI ahaM brahma hai / paMca parameSThiyoM kA vAcaka hai / varNaM mAtRkA rUpa siddha cakra kA sadbIja hai / kahA gayA hai-- 240 tulasI prajJa

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ahamityakSaraM brahma, vAcaka prmesstthinH| siddhacakrasya sadbIjaM, sarvataH praNidadhmahe // 3 // -RSi maMDala stotra ahaM varNamAlA kA sUkSma sAra rUpa hai / yahI siddha hai jisakI OM namaH siddham meM upAsanA kI gaI hai / maMtra ko prANavAn caitanyavAn banAne hetu usameM sRjana zakti kA samAveza karanA atyanta Avazyaka hotA hai| ha puruSAkAra hai to a prakRti ruup| jaba taka puruSa tathA prakRti kA bhAva rahatA hai taba taka sRSTi meM karmoM kA sRjana hotA rahatA hai evaM jaba agnibIja ke dvArA puruSa tathA prakRti kA bheda samApta kara diyA jAtA hai taba AtmA kA ahaM rUpa paramAtmA kA siddha rUpa ahaM bana jAtA hai / yahI ahaM navapada siddha cakra kA bIjarUpa hai jo jainAgama meM vizuddha jJAnamArga kA pratIka hai / siddhacakra ke pUjana ke dvitIya valaya meM (1) avarga ke a Adi 16 svara (2) ka varga se pa varga paryanta 25 vyaMjana 4 antastha ya varga evaM 4 USma za varga tathA eka anAhata nAda kI arcanA kI gaI hai| usake dUsare maMtra inhIM varNoM kI vividhAtmikA vyAkhyA hai| yaha ahaM prANAyAmamaya hai| isakA prathamAkSara a pUraka hai, ha renaka hai evaM ma kumbhaka hai / ma ko bindu rUpa meM bhI yakta karate haiN| yaha bindu sabhI prANiyoM ke nAsAnubhAga meM sthita hai evaM yogiyoM dvArA cintanIya hai| isakI puSTi siddha cakra maMtrodvAra pUjana vidhi meM kI gaI hai AhvAnaM pUrakeNava, recakena visarjanam / / 22 / / to yaha spaSTa huA ki siddhacakra jisako navapada bhI kahate haiM siddha vargoM kA samudAya hai jisake mUla meM a se ha paryanta tejomaya ahaM sthita hai trijyAkSarANi binduzca yasya devasya nAmavai / sa sarvajJaH samAkhyAtaH ahaM ca iti paNDitaiH / / -----dharmopadezamAlA hama pahale kaha cuke haiM ki mAtRkA lipimaya devI hai jisameM dRzya evaM adRzya samasta saMsAra samAyA huA hai| zrI siddhacakra stotra meM isa bAta ko isa rUpa meM spaSTa kiyA gayA hai-- OM hrIM sphuTAnAhata mUlamaMtra, svaraH parItaM parito'sti sRSTyA / yatrAha mityujjavalamAdya bIjaM, zrI siddhacakram tadahaM namAmi / / tAMtrika bhASA meM jise bindu navaka kahate haiM usameM bindu, arddhandu, nirodhinI, nAda, nAdAnta, zakti, vyApinI, samanA, unmanA / Agamika bhASA meM ise hI arihaMta, siddha, AcArya, upAdhyAya, sAdhu, darzana, jJAna, cAritra evaM tapa arthAt navapada kI saMjJA se abhihita karate haiN| mAMtrika bhASA meM ise svara, kavarga, cavarga, Tavarga, tavarga, banda 21, maMka 3 241

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"" USma evaM kSavarga kahate haiM / "nanukSakAreNa saha navavargAH ' - taMtrAloka pavarga, antastha, 6 adhyAya / bindu navaka taMtra ke antargata AtA hai jo dhyAnAtmaka siddhacakra yaMtra hai evaM AkRtyAtmaka hai / mAtRkA maMtrAtmaka hai evaM varNAtmaka hai| siddhacakra ko zarIra meM sthApita kiyA usakI AkRti puruSa kI sI hai / usa piMDa svarUpa meM varNamAlA kA dhyAna karanA padastha dhyAna kahalAtA hai / padastha dhyAna kA mUla athavA sAra " akArAdyaM hakArAntaM bindurekhA samanvitaM ahaM" hai / zrI jayasiMhadevasUri viracita dharmopadezamAlA vivaraNa meM ahaM rUpa siddha mAtRkA kA mahattva pratipAdita kiyA gayA hai akArAdi hakArAntaM, prasiddhA siddha mAtRkA / isa siddha mAtRkA kI apanI eka lipi hai jisakA nyAsa maMtra japAdi meM pratyeka sAdhaka ko karanA cAhiye japAdau sarvamaMtrANAM vinyAsena lipevinA / kRtaM syAnniSphalaM vidyA tasmAt pUrvaM lipi nyaset // anAdi siddha mAtRkA ko pada bhI kahate haiM / pada vAcaka hai aura usakA artha vAcya hai / ahaM pada parameSThi bhagavAn kA vAcaka hai evaM paMca parameSThi usake bAcya haiM / saMsAra ke samasta padArthoM ke sAkSAtkAra hetu ahaM pada kI upAsanA, zaraNa evaM pratiSThApanA Avazyaka hai / ahaM ke tIna pada a - utpAda vyaya kA haM- dhrauvyAtmakatA ke pratIka 1 a avyakta hone se bindu rUpa haiM, ra kalAtmaka hai, haiM kI gUMja nAdAtmaka hai / arha kA vyAkaraNa zAstrAnusAra artha hai yogya / aha~ jaba tapa kI pAvana agni meM haiM kI haMkRti ko bhasma kara detA hai taba vaha a- - azeSa yAni sampUrNa bana jAtA hai| ye ahaM rUpa sarvajJa paramAtmA syAdvAdazailI se mUrta, amRtaM, kalA rahita, kalA sahita, sUkSma, sthUla vyakta, avyakta, nirguNa, saguNa, sarvakAyI, deza vyApI, akSaya, kSayavAn, anitya evaM nitya Adi 16 prakAra kA hai jo 16 svara haiM evaM nAbhikamala ke 16 patroM ke pratIka haiM / isI ahaM ke rUpoM meM yadi yugma banA diye jAyeM to ve mUrta amUrta, akalA, sakalA Adi 8 yugma baneMge jinheM mukta ke aSTadala kA pratIka kaheMge jinake antargata yaralavazaSasaha Adi antastha USmAdi A jAte haiM / vyaMjana rUpa 24 tIrthaMkara isI ahaM se bhAsamAna haiM jinameM bindurUpa meM ma anuguMjita hai nAda evaM kalA se pare turIya rUpa kA bhI samAveza hai / kAma evaM mokSa ko pradAna karane vAlI haiM / OM namaH siddham meM isI ahaM kA padastha dhyAna hai isIliye to kahA gayA hai| / ahaM kI cAra mAtrAyeM haiM bindu isakI cAroM mAtrAyeM dharma, artha, ekaH zabdaH samyak jJAtaH suprayuktaH svarge loke ca kAmadhug bhavatIti / isa prakAra yaha spaSTa huA ki OM namaH siddham meM jisa siddha kI upAsanA kI gaI hai vaha AdyajJAna kA udvAhaka, udghoSaka evaM samAyojaka varNa hai / samagra saMsAra varNamaya hai evaM varNa meM hI saMsAra samAyA huA hai / varNa kA artha hai vaH - tuma na nahIM ho arthAt saba meM maiM hI hUM nija svarUpa hI jina svarUpa hai / abhedAtmaka saMsAra kA pratIka hai varNa / yahI akSara hai arthAt jisakA kSaraNa - nAza nahIM ho yAni yaha amRtarUpa hai / 242 tulasI prazA

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yahI varNa jaba dUsare varNa ke sahayoga se padArtha ko samajhAne hetu saMghaTita hotA hai to use pada kahate haiM / pratyeka varNa kA nirapekSa artha hotA hai para pada kA artha sApekSa nirapekSa donoM hotA hai / yahI pada evaM usakI dhvani maMtra zAstra kA prANa bhI hai kyoMki yahI dhvani prANa vAyu ko lekara manuSya ke cAroM ora eka nirmANa karatI hai jisake anusAra saMsAra pariNamita hotA hai / bhASA meM tadAkAra vRtti kahate haiM evaM isakI prApti 'OM namaH siddhas' kI upAsanA se AsAnI se ho sakatI hai| taraMga mAlA kA ise dArzanika khaMDa 21, aMka 3 150, zAMtinagara, sirohI 243

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Page #20
oghaniyukti meM upadhi - sAdhvI jatanakumArI "kaniSThA" jaina darzana meM do prakAra kI sAdhanAeM rahI haiN| eka sacelaka sAdhanA paddhati aura dUsarI acelaka sAdhanA paddhati / jo sAdhaka kAyakleza tapa kI viziSTa-sAdhanA lAghava dharma kI ArAdhanA aura kaSTa sahiSNutA kI kasauTI para khare utarane ke lie apanI arpaNA karanA cAhate, ve eka zATaka athavA acelaka rahate haiM aura jo zramaNa abhigrahadhArI pratimAdhArI va gaNa vyutsarga karanA nahIM cAhate vo sacelaka sAdhanA svIkAra karate haiN| savastra aura nirvastra donoM prakAra kI paramparAeM abhimata, anumodita evaM jina AjJA se anuprANita rahI haiM / nirvastra sAdhanA karane vAle zramaNa apane ko mahAn aura savastra sAdhanA karane vAle ko hIna zramaNa nahIM mAnate the| paristhiti bheda se donoM anujJAta the| hIna aura mahAn kA prazna hI nahIM thaa| . joDavi duvattha tivattho, egeNaacelagova saMtharai / NahuMte hIlaMti paraM, sabve'vite jiNANAe / --AyAro, va 1163 kisI ke mana meM kisI prakAra kA avajJA bhAva nahIM thaa| saba apanI-apanI sImA meM masta the, vyasta the| jambU svAmI taka yaha paramparA avicchinna rUpa se calatI rahI / jaba se voTika ne apanI mamatAmayI caddara ke guru dvArA kiye Tukar3e dekhe, usI dina se usane vastroM kA tyAga kara diyA aura vastroM sahita rahane vAle muni kI mukti nahIM ho sakatI, aisI prarUpaNA kii| lagatA hai paramparA bheda kI prasava bhUmi yahIM se prArambha huI hai| nirvastra (digambara) apane Apako mahAvIra ke sacce sAdhu tathA vastradhArI ko jinAjJA se bahirbhUta mAnane lge| dharmopakaraNoM ko parigraha evaM mUrchA kA hetu batAkara vastroM ko avihita mAnane lge| jaina sAhitya meM prAcInatama Agama AcArAGga hai| usameM muni ko eka vastradhArI, do vastradhArI, tIna vastradhArI kahA hai vatthaM paDiggahaM kaMbalaM pAya puMchaNaM, uggahaM ca kaDAsaNaM / ' vastra, kambala, pAda poMchana avagraha aura kaTAsana (jo gRhasthoM ke lie nirmita ho) unakI hI yAcanA kare / jo bhikSu tIna vastra aura eka pAtra rakhane kI maryAdA meM sthita hai, unakA mana aisA nahIM hotA ki maiM cauthe vastra kI yAcanA kruuNgaa|' AcAracUlA ke pAMcaveM adhyayana meM vastraMSaNA ke cAra prakAra batalAe haiN| khaNDa 21, aMka 3 245

Page #21
eSaNIya, anaMSaNIya, grahaNIya, agrahaNIya vastroM kA pUrA-pUrA byaurA hai / jisa paramparA ne AcArya kundakunda ko Agama puruSa va prAmANika puruSa mAnA, unhoMne bhI apane pravacana sAroddhAra' meM pratilekhana prasaMga meM saMkhyA vyutkrama se unhIM vastroM kA ullekha kiyA hai / jinakA oghaniyuktikAra ne kiyA hai| "grAmonAsti kutaH sImA" vastra rakhanA hI nahIM, tara yAcanA kA prazna hI kyoM ? eSaNIya anaiSaNIya kA vidhAna hI kyoM ? kauna se vastra sAdhuoM ke lie kalpanIya haiM aura kauna se akalpanIya ? yaha carcA hI kyoM ? carcita praznoM ke AdhAra para yaha spaSTa hai ki zramaNoM ko vastra rakhanA hai aura nizcita rUpa se rakhanA hai| sthAnAGga meM vastra rakhane ke tIna hetu batalAye haiM(1) lajjA nivAraNa (2) ghRNA nivAraNa aura (3) parISaha (zItAdi ke bacAva ke lie) prazna vyAkaraNa prathama saMvara dvAra meM(1) saMyama ke upagraha aura (2) vAta, Atapa, daMza, macchara ke bacAva ke lie upadhi rakhane kA vidhAna kiyA hai| . zrutadhara AcArya zayyaMbhava ne bhI inhIM do prayojanoM ko paripuSTa karate hue likhA hai-bhagavAn mahAvIra ne jahAM mUrchA hai, vahAM parigraha kI niyAmakatA batalAI hai kintu parigraha hai vahAM mUrchA kI niyAmakatA nhiiN| saMyama nimitta aura lajjA nimitta vastropakaraNoM ko rakhA jAtA hai / usameM kisI prakAra kA doSa nhiiN| jaMpi vatthaM va pAyaM va, kaMbalaM pAya puMchaNaM / taMpi saMjama lajjaTThA, dhAraMti parihaMtiya / / naso pariggaho butto......" 'chakkAya rakkhaNaTThA' kahakara opaniyukti ke uparyukta prayojanoM ko svIkArate hue sAdhanocita samasta bhaNDopakaraNoM kA vidhAna kiyA hai jo isa prakAra hai---- upadhi-jisako sAmIpya se dhAraNa kiyA jAtA hai| upakaraNa--jo upakRta karatA hai|" ziSya ne kahA--kyA dhAraNa kiyA jAtA hai ? AcArya ne kahA-dravya se zarIropakaraNAdi aura bhAva se jJAnadarzanAdi / upadhi ke do prakAra haiM(1) ogha upadhi (2) aupagrahika upadhi tumasI pramA 246

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ogha upadhi ke do prakAra haiM(1) gaNanA pramANa (2) pramANa, pramANa aupagrahika upadhi ke bhI do prakAra haiM(1) gaNanA pramANa (2) pramANa, pramANa jo sthAyI rUpa se apane pAsa rakhA jAtA hai use oghaupadhi kahA jAtA hai aura jo vizeSa kAraNavaza rakhA jAtA hai use aupagrahika upadhi / zIta se pIr3ita muni agni sevana na kreN| usake lie vastra aura pAtra ke abhAva meM grahita vastu ke parizATana se jIva hiMsA kI saMbhAvanA na bane / usake lie pAtra kA vidhAna kiyA hai| jinakalpa aura sthavira-kalpa donoM prakAra kI sAdhanA karane vAle sAdhakoM ke lie vastroM kA vidhAna isa prakAra haijinakalpI ke lie bAraha sthavirakalpI ke lie caudaha 1 pAtra 2. pAtra bandha 3. pAtra sthApanA 4. pAtra kesarikA 5. paTala 6. rajastrANa 7. gocchaka 8. tIna pracchAdaka 9.pracchAdaka 10. pracchAdaka 11. rajoharaNa aura 12. mukhavastrikA 13. mAtraka aura 14. colapaTTaka' jiNA vArasa ruvAiM, therA cauddasaruviNo / ajjANaM pannavI saMtu, a o uDaM uvaggaho // 672 / / jina kalpika sthavirakalpikoM kI taraha AryAoM ke lie paccIsa upadhiyoM kA ullekha hai| bAraha upakaraNa pUrvavat hai / atirikta upakaraNa isa prakAra hai : 13. mAtraka 14. kamadaka-sAdhviyoM kA pAtra vizeSa 15. uggaNaMtaga-guhya aMga kI rakSA ke lie nAva ke AkAra kA hotA hai ! 16. paTTaka -- yaha vastra jAMghiyA ke AkAra kA hotA hai| 17. uddhoruga-paTTaka ke Upara pahanA jAtA hai| baMra 21, baMka 3 247

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18. calanikA-yaha ghuTanoM taka AtA hai, binA silA huA hotA hai / 19. abhitara niyaMsiNI--yaha AdhI jaMghoM taka rahatA hai| 20. bahiniyaMsiNI 21. kaMcukI 22. ukka:cchiya 23. nekacchiya 24. siMghATI-ye cAra hotI hai| 25. khaMdhakaraNI rUpavatI sAdhviyoM ko kubjA jaisI dikhAne ke liye kAma meM . lAyA jAtA hai| jina-kalpa sthavira-kalpa aura sAdhviyoM ke upadhiyoM ko jaghanya, madhyama aura utkRSTa nAma se tIna-tIna hissoM meM vibhakta kiyA jAtA hai| (ni0 gA0 672-79) isase adhika jo upadhi rakhe jAte haiM ve saba aupagrahika hote haiM / (a o uGga uvaggaho gA 672) upadhi upagraha, saMgraha, pragraha, avagraha, bhaNDaka, upakaraNa aura karaNa ye saba paryAyavAcI haiN| __yahAM patra saMbaMdhI sAta upakaraNoM kA ullekha huA hai| (pAtra)-glAna bAla, vRddha, zaikSa atithi guru aura asahiSNu ko bhojana lAkara dene ke lie tathA jIvana rakSA ke lie pAtra rakhe jAte haiM / pAtra ko bAMdhane ke lie pAtra bandha use raja Adi se bacAne ke lie pAtra sthApana rakhA jAtA hai / " pAtra kesarikA kA artha vastra kI mukha-vastrikA hai isase pAtra kI prati lekhanA kI jAtI hai / 14 mocarI ke samaya skandha aura pAtra ko DhAMkane ke lie puSpa, phala raja, reNu Adi se bacAva karane ke lie paTala rakhA jAtA hai / " tathA zakuna purISa, liMga saMvaraNAdi ke lie bhI paTala kA prayoga kiyA jAtA hai| cUhoM tathA anya jIvoM va barasAta ke pAnI Adi se bacAva ke lie rahastrANa rakhA jAtA hai| paTaloM kA pramArjana karane ke lie gocchaga hotA hai| inameM pAtra sthApana aura gocchaga Una ke tathA mukha-vastrikA kapAsa kI hotI hai| inheM pAtra niryoga (pAtra-parikara) kahA jAtA hai / vaiyAvatya karane vAle muni ke lie eka nandI pAtra kA vizeSa vidhAna hai / pramANapAtroM se adhika rakhA jA sakatA hai / sevArthI vRhatapAtra se eka sAtha hI bahuta se sAdhuoM ko paripuSTa kara detA hai| kucha bhopagrahika upadhiyoM kA varNana isa prakAra hai ---(1) daNDa, (2) yaSTi, (3) carma, (4) carma-koza, (5) carma-ccheda, (6) yoga paTTaka, (7) cilamilI aura (8) upAnaha / " __ vRhatkalpa bhASya (3817-819) meM nimnalikhita upakaraNoM kA ullekha hai 1. talikA-(jUte) 248 tulasI prazA

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2. puTaka-vivAI phaTane para upayoga meM lAyA jAtA hai 3. vahana- jUte sIne ke lie camar3e kA Tukar3A 4. kozaka--nakha bhaMga kI rakSA ke lie aMgustAnA 5. kRti-(carma) 6. sikkaka-chIMke ke samAna upakaraNa jisameM kucha laTakA kara rakhA jA sake 7. kApotikA-- jisameM bAla sAdhu ko biThAyA jA sake. 8. sUcI-(sUI) 9. pippalaka-(chUrI) 10. Aza 11. nakhaharaNikA-(naharanI) nelakaTara 12. nandI-bhAjana 13. dharma karaka-pAnI Adi chAnane ke lie channA 14. guTikA bauddha bhikSuoM ke mATha pariSkAra haiM :1,2,3. cIvara 4. eka pAtra 5. dhurI pAtra 6. sUcI 7. kAya-bandhana 8. pAnI chAnane kA kapar3A" isa prakAra odhaniyukti meM upakaraNoM kA pUrA vivaraNa upalabdha hotA hai| sandarbhaH 1. A. zru. 1 a. 2, 5 sU. 112 2. jo bhikkhU tihiM...............""A. va. a. 83 sU. 43 3. pravacana" ....."gA 590,91,92 4. upa dhA-tItyupadhiH o. ni. 7. 667, patra 469 5. upakarotItyupakaraNam" "" " , " 6. ohe uvaggahaMmi-o.bhi.gA. 668 va 469 7. ekkekko'viduviho o. ni. gA. 668 8. oghopadhinityameva............". 469 9. mo. ni. gA. 669,70,71 / 10. pasaMpattAbaMdho..................ni. gA. 675 tinneva yA pacchAgA.............",, ,, 676 uggahaNaMtaga......................" , , 677 ukkacchiya vekacchiya..........." , , 678 baNDa 21, aMka 3 249

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11. uvahI............ ..........."o.ni.gA. 668 12. antara bAla buGga......."o.ni.gA. 693 13. rayamAdi rakkhaNaTTA........ o.ni.gA. 696 14. pAyapamajjaNa heuM............ o.ni.gA. 697 15. pupphaphalodaya raya...................o.ni.gA. 703 16. mUsayarama ukkere................. , , , 705 17. pattaTThavaNa , ...................." ,,,,695 7.479 18. pAtraniryoga:.... ,,,669 19. veyAvaccadharo................"o.bhA.gA. 321 3470 20. daMDae laTThiyA................."o.ni.gA. 729 21. kumbhakAra jAtaka" dvArA-zrI jaina zvetAMbara terApaMthI sabhA, DAgA bhavana, 187/e-27 pI epI kaoNlonI, zivakAzI-pUrva-626189 tulasI prajJA

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jaina darzana meM zAMti kI avadhAraNA CDaoN0 surendra zarmA dharma aura darzana meM zAMti kA pratyaya bar3A prAcIna hai / na kevala hiMdU dharma meM balki anya bhAratIya dharmoM meM bhI zAMti ke lie kAmanA kI gaI hai / vedoM meM zAMti stuti ke lie kaI maMtra milate haiM / jaina darzana meM yadyapi zAMti kI vyAkhyA yA usake svarUpa aura usameM nihitArtha bhAvoM kA varNana hameM bahuta spaSTa rUpa se nahIM milatA kintu yadi usakI AcaraNa-saMhitAoM kA pAlana kiyA jAe to ve sabhI nizcita rUpa se hameM zAnti ke mUlya kI ora hI agrasara karatI pratIta hotI haiN| sabhI jaina dharma-grantha (Agama sAhitya) prAkRta meM hI race gae haiM / prAkRta bhASA meM zAMti ke lie 'saMti' zabda kA prayoga huA hai / prAkRta hidI koza' ke anusAra 'saMti' ke kaI artha haiM / nimnalikhita pAMca mahattvapUrNa haiM 1. 'krodha Adi kA upazamana' 2. 'mukti ' 3. 'ahiMsA' 4. 'upadrava nivAraNa' 5. 'viSayoM se mana ko rokanA' jaina darzana meM 'saMti' ke uparokta sabhI artha apanAe gae haiM kintu yadi hama ina arthoM kA sUkSma nirIkSaNa kareM to inameM mUlataH 'mukti' kA artha hI prakaTa hotA hai| zAnti krodha se, hiMsA se, upadrava se, aura viSayoM se mukti hai| . jaina darzana meM AtmA kI sAmya/zAnta avasthA ke lie krodha Adi kaSAyoM ke upazamana para vizeSa bala diyA gayA hai / krodhAdi cAra kaSAya mAne gae haiM-krodha, mAna, mAyA aura moha / inameM se krodha prIti ko naSTa karatA hai, mAyA maitrI ko naSTa karatI hai, mAna vinaya ko samApta karatA hai aura lobha sarvavinAzI hai / ataH ina sabhI kaSAyoM para vijaya prApta karanA svayaM manuSya ke apane hita meM hai| jaina darzana ke anusAra krodha, mAna, mAyA aura lobha ko kramazaH kSamA, mArdava, Arjava aura saMtoSa se vaza meM kiyA jA sakatA hai| jaba taka ina kaSAyoM kA upazamana nahIM hotA, vyakti svayaM apane 'sva' meM avasthita nahIM ho sakatA aura na hI zAMti prApta kara sakatA hai| ... vyakti kA parama puruSArtha mokSa mAnA gayA hai / mokSa kA artha antataH janma-maraNa ke cakra se mukti hai / mokSa eka aisI avasthA hai jo sabhI prakAra ke dvaMdvoM aura saMgharSoM se pare hai aura isalie yaha svabhAvata: parama zAnti kI avasthA hai / ise nirvANa bhI .. khaNDa 21, aMka 3 251

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kahA gayA hai| nirvANa ke svabhAva ko spaSTa karate hue jaina darzana kahatA hai ki yaha vaha avasthA hai jisameM na duHkha hai, na sukha hai, na pIr3A hai na bAdhA hai, na maraNa hai aura na janma hai / jisa taraha sabhI prANiyoM kA adhiSThAna jagat hai, usI taraha mokSa kA AdhAra zAnti hai / " jaina-darzana mokSa ko 'zAnti' aura saMsAra ko 'azAMti' mAnatA hai| vyakti ko zAMti lAbha tabhI saMbhava hai jaba vaha saMsAra ke janma-maraNa ke cakra se mukta ho jAtA hai / mRtyu zAMti nahIM hai kyoMki vaha to punarjanma kI bhUmikA hai| vastutaH manuSya kA jIvana kSaNabhaMgura hai| jisane isa satya ko bhalI bhAMti samajha liyA hai vahI zAMti aura mRtyu ke bIca bheda ko ThIka-ThIka dekha pAtA hai|' jaina darzana kA sarvocca mUlya nirvivAda rUpa se ahiMsA hai| Agama meM spaSTa rUpa se kahA gayA hai ki jo loga baMdhana-mukti ke lie prayatnazIla hote haiM, aise medhAvI puruSa ahiMsA ke marma ko anutghAta ko, arthAt, kisI ko bhI hAni na pahuMcAne ke mahattva ko-acchI taraha samajhate haiM / jo ahiMsaka nahIM hai usake lie mukti bhI saMbhava nahIM hai / yahI kAraNa hai ki vIra puruSa, jisane apanI sabhI duSpravRttiyoM para vijaya pA lI hai, hiMsA meM lipta nahIM hotaa| hisA meM nihita AtaMka aura ahita zAMti kA spaSTa hI viloma hai / jahAM jahAM AtaMka hai, upadrava hai-azAMti hai| zAMti kA artha upadravoM se mukti hai| zAMti nirupadravI' hai| upadrava kaI prakAra ke ho sakate haiM / kucha upadrava prAkRtika hote haiM, kucha atiprAkRtika aura kucha vaiyaktika-sAmAjika hote haiM / prAkRtika upadravoM meM ativRSTi, anAvRSTi Adi jaise upadrava Ate haiN| cUhoM dvArA, patiMgoM dvArA aura anyAnya hiMsaka pazuoM dvArA utpanna upadrava bhI prAkRtika upadravoM kI koTi meM hI rakhe jA sakate haiN| mahAmArI (rogoM) se utpanna upadrava bhI prAkRtika hI kahe jaayeNge| ati prAkRtika upadravoM meM rAkSasI upadrava Adi zAmila haiN| isI prakAra zatruoM dvArA AkramaNa Adi sAmAjika-rAjanaitika upadrava kahe jA sakate haiM / jaina dharma meM ina sabhI prakAra ke upadravoM ke nivAraNa hetu zAMti-stuti kI gaI hai / ' viSayoM se mana ko rokanA vastutaH saMyama hai| jaina darzana ke anusAra hamArI sArI kaThinAiyoM ke mUla meM vyakti kA viSayoM ke prati 'mamatva' hai| ise 'mUrchA' bhI kahA gayA hai / manuSya ke lie apanI Atmika zAnti hetu yaha Avazyaka hai ki vaha kisI bhI viSaya ke prati mamatva na rakhe / viSayoM ko 'sva' na mAnakara 'para' hI smjhe| yahI saMyama hai / manuSya ko zAnti ke lie svayaM 'para' para vijaya prApta karanA caahie| maiM aura mere ke bhAva se Upara uThanA cAhie / apane para vijaya prApta karanA bezaka kaThina hai| lekina eka AtmavijetA hI aMtataH isa loka aura paraloka meM sukhI hotA, hai|" ucita yahI hai ki maiM svayaM hI saMyama aura tapa dvArA apane para vijaya prApta karUM / baMdhana aura hiMsA dvArA dUsaroM ke dvArA maiM damita kiyA jAUM, yaha ThIka nahIM hai|" jaina darzana isIlie eka ora nivRtti to dUsarI ora pravRtti ke lie upadeza detA hai-- asaMyama se nivRtti ora saMyama meM pravatti / 12 jaba taka mana ke mUla meM mamatva kA jala banA rahatA hai, AzA kI bela sadaiva harI rahatI hai / " AzA se yahAM tAtparya kisI bhI tulasI prajJA 252

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vastu kI prApti kI icchA aura vizvAsa se hai| isIlie yadi viSayoM se mana ko rokanA hai to mamatva ko samApta karanA cAhie / isI meM zAMti hai| zAnti ke uparyukta pAMcoM artha nakArAtmaka artha haiM / ye batAte haiM ki zAMti kyA nahIM hai / athavA vaha kina-kina viSayoM se mukti hai / aura svayaM mukti ke artha meM yaha mokSa kI vaha avasthA haiM jo janma-maraNa, sukha-duHkha ityAdi dvaitoM se pare hai| kintu zAnti kA eka dhanAtmaka pakSa bhI hai, aura vaha hai caina yA ArAma / jaba hama zAnti kA artha 'caina' se lete haiM to yaha caina svayaM manuSya kA caina hai ki vaha svayaM apane sAtha, pazuoM ke sAtha aura apane samAja ke sAtha kisa prakAra ArAma se, zAnti se rahe / jaina darzana meM zAnti ke ina pakSoM para bhI, inakA spaSTa nAma lie binA hI, kApho vicAra kiyA gayA hai| svayaM apane sAtha zAnti vyakti svayaM apane Apa se hI azAMta rahatA hai| ise sabhI anubhava karate haiN| pratyeka manuSya meM eka prakAra kA dvaMdva yA saMgharSa sadaiva calatA rahatA haiM aura isakA kAraNa manuSya dvArA svayaM ko ThIka-ThIka na pahacAna pAnA hai| manuSya kA vAstavika svarUpa kyA hai ? manuSya kA vAstavika svarUpa usakI AtmA hai aura AtmA kA svarUpa kyA hai ? isa prazna kA uttara hameM bhagavAna mahAvIra aura gautama ke bIca hue eka saMvAda meM milatA hai / gautama pUchate haiM, bhagavan ! AtmA kyA hai ? aura AtmA kA sAdhya kyA hai ? mahAvIra uttara dete haiM ki gautama ! AtmA kA svarUpa 'mamatva' hai aura samatva ko prApta kara lenA hI AtmA kA sAdhya hai| dUsare zabdoM meM kaheM to samatA yA samabhAva hI manuSya kA, AtmA rUpa meM, svabhAva hai aura viSamatA vibhAva hai| AtmA jaba apane svabhAva meM rahatI hai tabhI zAnta raha sakatI hai / 'para, se jur3akara vaha zAMta nahIM raha sakatI / samatA kA artha hai apane mUla svabhAva meM vikRti na Ane denA / sadaiva svabhAva meM sthita rahanA / AcArya hemacandra sUrI ne kahA --'AdIpamAvyoma samatva bhAvaM !' jaina darzana meM vastutaH zAnti se Azaya samatva se hI hai / DA. sAgaramala jaina likhate haiM ki jaina darzana meM mAnasika prazAnti ko hI zAnti mAnA gayA hai aura isIlie zAnti aura samacittatA athavA kahe, 'samatva', ko samAnArthaka samajhA gayA hai / zAnti kA artha mAnasika aura sAmAjika 'samatva' hai / jaba mAnasika prazAnti vicalita ho jAtI hai to Antarika zAMti bhI bhaMga ho jAtI hai| jaina dhArmika AcaraNa mAnasika aura sAmAjika samatva ke abhyAsa ke atirikta aura kucha nahIM hai / isIlie jaina sAhitya kI prAkRta bhASA meM 'samia' zabda kA prayoga kiyA gayA hai / 'samia' jaina darzana kI eka mahatvapUrNa avadhAraNA hai / yaha vaha dhurI hai jisake cAroM ora jaina darzana ghUmatA hai| 'samia' ke saMdarbhAnusAra . aneka artha haiM--prazAnti, samyak sthiti, zubha, samatA yA samatva Adi / 5 ___AtmA svayaM apane me avasthita hokara hI zAnti aura caina pA sakatI hai| isake lie 'para' se virata honA hogA / viSamatAoM se bacanA hogA aura samatva se jur3anA hogA / duHkha-sukha, krodhAdi kaSAya, viSaya bhoga, ityAdi sabhI AtmA ke 'sva' na khaMDa 21, aMka 3

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hokara, 'para' haiM / ina para manuSya jaba taka vijaya prApta nahIM kara letA vaha 'samatva' meM sthita nahIM ho sakatA / yadi manuSya vAstava meM zAnti cAhatA hai to use sabhI viSama aura parabhAvI sthitiyoM kA damana karanA hI hogA / isIlie jaina darzana ke anusAra sAmAyika kA abhyAsa Avazyaka hai / sAmAyika samatva yoga hai jo cittavRttiyoM ko zAMta karanA, samabhAva meM sthita honA, madhyastha bhAvanA kA sevana karanA, samadRSTi meM vRddhi karanA aura samatva meM rahakara samatA - rasa kA AsvAdana karanA sikhAtA hai / hamArA Aja kA jIvana jisameM viSaya bhogoM para atyadhika bala diyA jAtA hai, AtmA ko una padArthoM se jor3atA hai jo anAtman yA 'para' haiM / vyakti Aja svayaM ko apane Apa meM avasthita nahIM pAtA, vaha anyAnya viSayoM se jur3a jAtA hai / usake lie vyakti kI apekSA vastueM adhika mahattvapUrNa ho gaI haiM aura yahI antataH usake duHkha kA mUla kAraNa hai| jaina darzana isIlie isa bAta para bala detA hai ki manuSya ko vastuoM kI bajAya svayaM apane se jur3anA caahie| vaha svayaM ' avastu' hai, 'AtmA' hai / AtmA se jur3akara hI manuSya apane 'sva' meM avasthita ho sakatA hai aura tabhI usake lie zAnti saMbhava hai, anyathA nahIM / manuSya jaba taka samatva bhAva vikasita nahIM karegA vaha zAnti aura sukha prApta nahIM kara sakatA / jo prANI mAtra se samatva anubhava karatA hai tathA lAbha-alAbha, duHkha-sukha, jIvana-maraNa, nindA - prazaMsA, mAna-apamAna Adi dvaMdvAtmaka paristhitiyoM meM samatva anubhava karatA hai, vahI apanI AtmA meM sthita hai / 'para viSayoM se vyakti kA mamatva use apanI AtmA meM avasthita nahIM hone detA / zAstra kahatA hai, isa saMsAra meM moha kI saMbhAvanAeM bAra-bAra prakaTa hotI haiM" aura manuSya apane ko roka nahIM pAtA / maMda buddhi manuSya moha meM atizaya rUpa se phaMsa jAte haiM / vyakti jaba taka sAMsArika viSayoM ke mamatva para vijaya prApta nahIM kara letA, samatvAvasthA meM nahIM A sakatA / ataH zAnti ke lie, samatva ke lie, sarvaprathama manuSya ko apane Apase hI saMgharSa karanA hai / apane mamatva aura apane kaSAyoM para vijaya prApta karanA hai / 17 prakRti ke sAtha zAnti prakRti kI avadhAraNA eka vyApaka avadhAraNA hai / isameM na kevala prAkRtika niyama aura vanaspati jagat nihita hai, balki pazu jagat bhI sammilita hai / Aja manuSya vanaspati jagat ko nAnA prakAra ke sAdhanoM dvArA naSTa karane aura hAni pahuMcAne para tulA huA hai| mahAvIra ke anusAra, vanaspati jagat bhI eka vikalAMga vyakti kI taraha hI hotA hai / yaha aMdha, badhira, mUka, paMgu aura avayavahIna hai / " vanaspatiyoM ko bhI usI taraha kaSTAnubhUti hotI hai jisa prakAra zastroM se bhedanachedane karane meM manuSyoM ko duHkha hotA hai / " vastutaH kaI bAtoM meM manuSya aura prakRti vizeSakara vanaspati jagat, eka rUpa hai / ' jisa prakAra manuSya janma letA hai, bar3hatA hai, caitanyayukta hai, chinna hone para mlAna hotA hai, AhAra grahaNa karatA hai, anitya hai, AzAnvita hai tathA vikAsa aura kSaya hone vAlI vividhA avasthAoM ko prApta hotA hai, usI taraha vanaspati jagat bhI hai / " ataH manuSya kA yaha kartavya hai ki vaha una 254 tulasI prajJA

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saMdhAraka zastroM kA nirmANa, jo vanaspati jagat ko hAni pahuMcAte haiM, na to AraMbha kare, na karAve aura na hI isa saMbaMdha meM anumati kisI dUsare ko pradAna kare / " prakRti tabhI caina se raha sakatI hai| __ manuSya aura prakRti ke bIca zAMtipUrNa saMbaMdhoM ke lie yaha atyanta Avazyaka hai ki prakRti niyamAnusAra kArya karatI rhe| prakRti ke kAryakalApoM meM anAvazyaka mAnavI hastakSepa prakRti ke saMtulana ko bigAr3atA hai / Aja apane svArtha aura ahamtuSTi ke lie manuSya jisa taraha prakRti kA zoSaNa kara rahA hai, usase prakRti kA 'samatva' pUrI taraha gar3abar3A gayA hai / vanoM kI andhAdhundha kaTAI se RtuoM ke cakra gar3abar3A gae haiM / vIrAna jagahoM para nAbhakIya parIkSaNoM se bhale hI turanta aisA pratIta na ho ki manuSya ko koI pratyakSataH daihika hAni nahIM huI haiM, kintu aise parIkSaNa prakRti kI samyak-avasthA ko vicalita karate haiN| yaha bhI eka prakAra se prakRti ko hAni pahuMcAne ke upakaraNa hI haiM / manuSya aura prakRti ke bIca zAnti banAe rakhane ke lie kevala yahI Avazyaka nahIM hai ki manuSya prakRti ko pratyakSataH koI hAni na pahuMcAe balki use una saba zastroM/yojanAoM ko bhI samApta kara denA cAhie jo prakRti ke ahita meM sahAyaka ho sakatI haiM / jaina darzana prakRti ko nukasAna pahuMcAne vAle saMghArakoM (zastroM) ke nirmANa karane kI anumati nahIM detA / ahiMsA kI dRSTi se jina vyavasAyoM ko jaina darzana meM niSiddha mAnA gayA hai unameM aise zastroM kA utpAdana bhI sammilita hai jo kaSTa dene yA hAni pahuMcAne ke lie banAe jAte haiM / 22 saMghAraka yaMtra ke vyApAra ke atirikta aMgAra karma, vana karma, zakaTa karma, bhATaka karma, sphoTI karma, daMta vANijya, lAkSA vANijya, rasa vANijya, viSa vANijya, keza vANijya, nichAMchana karma, dAvAgni karma, sarovara draha-taDAga zoSaNa tathA asatIjana poSaNatA Adi vyavasAya bhI nipiddha batAe gae haiM kyoMki ye sabhI kisI na kisI prakAra prakRti, pazuoM aura svayaM manuSya ko hAni pahuMcAte haiM / aMgAra-karma yadi jaMgaloM meM Aga lagAkara unheM sApha karatA hai to vana-karma jaMgala kaTavAne kI vyavasAya hai dAvAgni dApana bhI agni karma hI hai| jaina ciMtakoM ne mAnava pariveza meM vanoM kI mahattA ko bahuta pahale se hI samajha liyA thaa| vanoM kI kamI antataH mAnavI astitva taka ke lie khatarA bana sakatI hai, yaha Aja suspaSTa hai / prakRti kI surakSA ke lie vanoM kA saMrakSaNa Avazyaka hai aura isameM mAnava kalyANa hai / __prakRti kI surakSA aura zAnti ke lie hI sarovara-draha-taDAga zoSaNa bhI niSiddha karma yA vyavasAya batAyA gayA hai| Aja hama pAnI ke saMgraha hetu bar3e-bar3e bAMdha to banA rahe haiM lekina hamArA dhyAna prAkRtika sara-sarovara aura jhIleM ityAdi ke saMrakSaNa kI ora nahIM hai / isase pariveza para bar3A duSprabhAva par3A hai| hamArI lAparavAhI yA kabhI-kabhI svArtha-bhAvanA, se prAkRtika tAlAba aura jalAzaya sUkhate jA rahe haiM aura dUsarI ora bar3e-bar3e bAMdha anya mAnavI samasyAeM--- jaise punarvAsa aura visthApana Adiko paidA kara rahe haiM / isase manuSya aura prakRti donoM azAMta hai| isI samasyA ke pUrvAbhAsa se kadAcit jaina dArzanikoM ne sarovara-draha-tar3Aga zoSaNa ke vyavasAya ko khaNDa 21, aMka 3 255

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niSiddha ghoSita kiyA thaa| prakRti kI saMrakSA ke hetu viSa-vANijya niSiddha batAyA gayA hai / upalakSaNa se isameM hiMsaka astra-zastroM kA vyApAra bhI sammilita ho jAtA hai| viDambanA hai ki jo vyavasAya jaina darzana meM niSiddha batAe gae haiM ve hI Aja sarvAdhika lAbhaprada samajhe jA rahe haiM / viSAkta rasAyanoM aura Adhunika ANavika tathA nAbhakIya yaMtroM kAvyApAra Aja sarvAdhika phalaphUla rahA hai aura spaSTa hI yaha samasta mAnava astitva ke lie hI eka bar3A khatarA bana gayA hai| jaina darzana meM isa khatare se bacakara zAnti se rahane kA eka sarala upAya yaha batAyA gayA hai ki viSa aura pIr3ana yaMtroM yA saMhAraka zastroM kA vyavasAya ho na kiyA jAe / kyA yaha vartamAna meM niHzastrIkaraNa kI mAMga ko pUrva . pIThikA nahIM hai ? ___ Aja zikSA jagat meM paryAvaraNa aura pradUSaNa para vizeSa dhyAna diyA jA rahA hai / paryAvaraNa saMbaMdhI zikSA ke mUlabhUta siddhAMta haiM .. 1. prakRti para vijaya prApta karane kI vRtti para aMkuza 2 prakRti ko svayaM kA eka bhAga samajhanA aura 3. prakRti ke sAtha samarasatA se rahanA / jaina AcAra zAstra ina tInoM hI siddhAMtoM ko svIkAra karatA pratIta hotA hai / samarasatA se rahanA hI samatva hai| pazujagat ke sAtha zAnti jaina darzana meM 6 prakAra ke jIva batAe gae haiM-pRthvIkAyika jIva, jala kAyika jIva, agnikAyika jIva, vanaspati kAyika jIva, trasakAyika jIva tathA vAyukAyika jIva / yaha eka bar3I viDambanA hai ki manuSya jo svayaM bhI eka jIva hai, anya jIvoM ko satAtA mAratA hai / saMhAraka zastroM se unakI hiMsA karatA hai / ina sabhI prakAra ke jIvoM ko zastra se bhedana-chedana karane se, unheM vaisA hI kaSTa hotA hai jaisA svayaM manuSya ko hotA hai| phira bhI manuSya nAnA prakAra ke zastroM se nAnA prakAra ke jIvoM kI hiMsA karatA hai| bhagavAn mahAvIra kahate haiM hiMsA nizcita hI granthi hai, moha aura mRtyu hai yaha naraka hai / ataH ve upadeza dete haiM ki vyakti kisI bhI prakAra ke jIva ko mArane hetu samAraMbha nahIM kare, dUsaroM se samAraMbha na karavAe aura isa prakAra samAraMbha karane vAloM kA anumodana bhI na kare / " aisA karanA vartamAna jIvana ke lie, prazaMsA aura pUjA ke lie, janma-maraNa ke mocana ke lie, duHkha pratikAra ke lie ahitakara hai| hiMsA eka aisA ajJAna hai jo sadaiva ahita hI karatA hai| __ mahAvIra ke upadeza se spaSTa hai ki jIva hiMsA na karane ke pIche jo dRSTi hai vaha zAMti kI bhAvanA hai / mAnava jIvana jo vastutaH prazaMsA, sammAna aura pUjA ke lie hai, janma-maraNa se mukti ke lie hai aura duHkha ke nivAraNa ke lie hai - eka zabda meM zAMti prApta karane ke lie hai.---usameM hiMsA ke lie koI sthAna nahIM hai / hiMsA nizcita hI vAstavika jJAna kA abhAva hai, eka aisA jJAnAbhAva hai jo zAMti ke hita meM na hokara, usake viruddha kArya karatA hai| pratyeka jJAnI puruSa jo isa bAta ko samajha letA hai ki hiMsA jIvana-mUlyoM ke lie ahitakara hai (ahita-bodha) aura jise isa prakAra yaha jJAna ho jAtA hai ki hiMsA 256 tulasI jJA

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vastuta: AtaMka kA darzana hai, vaha apane AMtarika aura bAhya marma ko jAna letA hai| arthAt dUsaroM ke duHkha-sukha meM apanA duHkha-sukha dekhane lagatA hai| sukha-duHkha svasaMvedana pratyakSa hai / dUsare ke duHkha-sukha kA saMvedana svasaMvedana ke AdhAra para hI kiyA jA sakatA hai / isalie vaha parokSa jJAna hai / nimitta ke milane para jo apane meM ghaTita hotA hai vahI dUsaroM meM ghaTita hotA hai aura jo dUsaroM meM ghaTita hotA hai vahI apane meM ghaTita hotA hai yahI eka mAtra paimAnA hai| bhagavAn mahAvIra isI tulA se AcaraNa kA anveSaNa karane ke lie nirdezana dete haiN| mahAvIra ne isa prakAra hamako pazuoM ke sAtha (balki kaheM, sabhI jIvoM ke sAtha) zAMti se rahane ke lie eka mApadaMDa (Tailisamaina) batAyA hai ki samasta prANiyoM ke sukha-duHkha ko apanI hI taraha kA sukha-duHkha samajho aura unakA saMhAra na karo / zAnti-zodha ke eka Adhunika vicAraka, johama gAltuMga, ne zAnti ko hiMsA kA abhAba yA anupasthiti kahA hai / vezaka yaha zAnti kI koI zAstrIya paribhASA nahIM hai / aisA socanA zAyad zAnti ke pahale se hI aspaSTa pratyaya ko aura bhI aspaSTa kara denA hogA / lekina itanA to mAnanA hI par3egA ki zAnti aura hiMsA eka dUsare se kucha isa taraha se jur3I huI paraspara saMbaMdhita avadhAraNAeM haiM ki zAnti ko hiMsA kA abhAva mAnA jA sakatA hai / " kiMtu yahAM yaha dhyAtavya hai ki gAltuMka jaba zAnti ko hiMsA kA abhAva kahate haiM to unakI dRSTi vyApaka rUpa se jIva hiMsA para na hokara, sAmAjika-rAjanaitika hiMsA para adhika rahI hai / ve sAmAjika-rAjanaitika zAnti ke lie samAja meM hiMsA ke viruddha haiN| lekina, jAhira hai, bhagavAna mahAvIra kA dRSTikoNa isase kahIM adhika vyApaka hai / ve na kevala manuSya aura manuSya ke bIca zAnti cAhate haiM valki manuSya aura pazujagat tathA manuSya aura prakRti ke bIca bhI zAMti kAmI haiM / ataH pazuoM ke prati bartAva meM bhI unhoMne ahiMsA kA anumodana - kiyA hai| jaina darzana meM pazuoM ke prati ahiMsaka vRtti ke lie, kabhI-kabhI aisA pratIta hotA hai, kucha adhika hI Agraha kiyA gayA hai / isakA mukhya kAraNa zAyad mahAvIra ke samaya hiMduoM meM atyadhika hiMsA, vizeSakara yajJAdi meM hone vAlI pazubali kI pradhAnatA rahI hogI jisameM hiMsA ko hiMsA samajhA hI nahIM gyaa| kahA bhI gayA hai, yajJa meM hone vAlI hiMsA, hiMsA nahIM hotii| mahAvIra kA karuNAmaya hRdaya avazya hI nirIha pazuoM kI yajJa ke nAmapara hone vAlI hiMsA ko dekhakara dravita huA hogA aura isIlie unhoMne sabhI prakAra ke jIvoM kI hiMsA para niyaMtraNa ke lie itanA adhika bala diyA unhoMne yaha pratyakSa dekhA thA ki manuSya apane nAnAvidha prayojanoM ke lie zArIrika bala, jJAnAtmaka bala, mitra-bala, pAralaukika bala, deva-bala, rAja-bala, cora-bala, atithi bala, kRpaNa-bala aura zramaNa-bala Adi, kA saMcaya karatA hai aura ina sabhI prakAra ke sAmathryoM ko prApta karane ke lie hiMsA (daMDa) kA prayoga karatA hai| isase spaSTa hI, jIva jagat meM azAnti utpanna hotI hai / ataH bhagavAn mahAvIra kahate haiM ki prayojanoM ke lie kisI bhI medhAvI puruSa ko hiMsA kA na to prayoga karanA ra 21, aMka 3 257

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cAhie, na dUsaroM se prayoga karavAnA cAhie aura na hI prayoga karane vAloM kA anumodana karanA caahie|" samAja ke sAtha zAnti samAja meM azAnti kA mukhya kAraNa manuSya aura manuSya ke bIca bheda-bhAva hai / bezaka, paraspara aMtara ho sakate haiM / koI ucca gotra meM janma letA hai no koI nimna gotra meM, koI svastha to koI vikalAMga, lekina manuSya aura manuSya ke bIca ye sabhI aise antara haiM jisake lie manuSya ko abhimAna karane kI AvazyakatA nahIM hai / yadi hama punarjanma meM vizvAsa karate haiM to hama acchI taraha jAnate haiM ki apane anekAneka janmoM meM vyakti kaI bAra ucca gotra to kaI bAra nimna gotra meM janma le cukA hotA hai| aise meM bhalA kauna aisA hogA jo gotravAdI hokara apane gotra meM abhimAna kara sakegA / aura apane gotra ke prati moha rakha skegaa| ataH manuSya ko apane gotrIya stara ko na to UMcA samajhanA cAhie aura na hIna samajhanA caahie| use isa prakAra kI spRhA se mukta ho jAnA cAhie / use apane pada para na to harSita honA hai aura na hI kupita / balki ina bhedoM ke prati eka samyaka-dRSTi apanAnA hI zreyaskara hai / koI svastha hotA hai to koI, baharA, gUMgA, kAnA, lUlA, kubar3A, baunA, kor3hI aura koI virUpa hotA hai / vyakti nAnA prakAra ke AdhAtoM kA anubhava karatA hai aura isa prakAra hata yA apahata hotA rahatA hai| aise meM paraspara kisI bhI prakAra kA bheda bhAva kA koI aucitya hI nahIM hai / hameM eka dUsare ke duHkha-sukha ko samajhanA caahie| isI meM hama sabakA kalyANa hai| - koI bhI vyakti aisA nahIM hai jo maranA cAhatA ho| sabhI AyuSmAna honA cAhate haiM / ve sukha kA anubhava karanA cAhate haiM aura duHkha se ghabarAte haiN| unheM sukha anukUla hai aura duHkha pratikUla hai / unheM vadha apriya hai aura jIvana priya hai| sabhI prANiyoM ko jIvana priya hai / kintu viDambanA yaha hai ki manuSya phira bhI kabhI catuSpada pazuoM ko aura kabhI dvipada apane sAthiyoM kA zoSaNa karatA hai, aura unakA durupayoga kara apane bhoga vilAsa ke lie, saMpatti kA saMvardhana karatA hai| lekina yaha saMpatti aMtataH usake kisI kAma nahIM aatii| parivAra ke anya logoM meM yaha baMTa jAtI hai, cora use curA lete haiM, rAjA use chIna lete haiM, vaha naSTa ho jAtI hai, athavA gRha dAha meM jala jAtI hai| phira bhI eka ajJAnI puruSa hiMsA aura zoSaNa se bAja nahIM AtA / apanI saMpatti aura sAdhanoM meM Asakti banAe rakhatA hai, aura sukha kI kAmanA karatA huA antataH duHkha bhogatA hai aura isa prakAra viparyAsa kI eka biparIta sthiti ko prApta hotA hai / sukha aura zAnti kA spaSTa hI yaha mArga nahIM hai ki hama zoSaNa aura krUra-karma dvArA saMpatti ajita kareM aura vaha bhI hamAre kAma na Ave / ___ jaina darzana isa prakAra samAja meM azAnti kA kAraNa hiMsA aura parigraha meM dekhatA hai| yadi samAja se Avazyaka hiMsA aura krUratA samApta ho jAe aura vyakti parigraha kI saMpatti ke saMvardhana kI nirarthakatA ko samajha le to koI kAraNa nahIM hai ki samAja meM azAMti rahe / 258 tulasI prajJA

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parigraha meM hiMsA nihita hai| isI prakAra bhoga meM bhI hiMsA nihita hai| bhoga aura hiMsA eka hI rekhA ke do bindu haiN| aisA koI bhogI nahIM jo bhoga kA sevana karatA hai aura hiMsA nahIM karatA / jahAM hiMsA hai, vahAM bhoga ho bhI sakatA hai aura nahIM bhI ho sakatA hai| kintu jahAM bhoga hai vahAM hiMsA nizcita hai| ataH yaha Avazyaka hai ki vyakti eka saMyamita jIvana ke lie jie, kisI kI hiMsA na kare aura isa saMyamita jIvana se kabhI khinna na ho| Aja sAre samAja meM jo azAMti hai usakA mukhya kAraNa, jaina darzana ke anusAra, hama atibhoga aura vilAsa kI vRtti tathA isake lie pracura rUpa meM sAdhana-suvidhAoM ko juTAne meM dekha sakate haiM / manuSya isI kAraNa adhikAdhika hiMsaka aura krUra hotA jAtA hai / jaba taka manuSya isa hiMsA aura krUratA se mukti nahI pAtA vaha spaSTa hI zAnti ko prApta nahIM kara sakatA / zAnti kA artha antataH hiMsA se virati hI hai| aisA nahIM hai ki artha aura kAma apane Apa meM azAMnti pradAna karane vAle haiM, athavA vimUlya haiN| ve vimUlya taba ho jAte haiM jaba hama unheM apane jIvana kA sAdhya mAna baiThate haiM aura arthopArjana meM yA bhoga-vilAsa meM Asakti aura mamatva vikasita kara lete haiM / jaina darzana isI mamatva ke visarjana ke lie AgrahazIla hai kyoMki yahI mamatva Asakti, hiMsA aura krUratA kA kAraNa banatA hai| samAja meM sabhI vyakti yadi mamatva se prerita hokara hiMsA na kareM balki samatva kI bhAvanA se paraspara eka dUsare ke kalyANa ke lie kArya kareM zAMti tabhI saMbhava hai / parasparopagraho jIvAnAm --pratyeka vyakti eka dUsare ke kalyANa ke lie hI banA hai / isa prakAra hama dekhate haiM ki jaina darzana meM zAnti anekArthI hai / zAnti upazamana hai-krodhAdi kaSAyoM se mukti hai / zAnti ahiMsA hai-samasta jIvoM ke prati karUNA aura dayA hai / zAnti upadrava nivAraNa hai ---rogoM aura zatruoM kI samApti hai| zAMti saMyama hai-viSayoM ke prati mana kA niyaMtraNa hai| kAma kI agni ko bujhAnA hai| aura aMtataH zAnti mukti yA mokSa hai- jIvana aura maraNa ke cakra se chuTakArA hai| isI prakAra zAnti ke kaI pakSa yA AyAma bhI haiM / svayaM apane Apa se zAnti kA artha hai vyakti kA apanI AtmA meM avasthita honA aura isa prakAra samatva kI sthiti, jo ekamAtra zAMtAvasthA hai-ko prApta honA / vanaspati jagat se zAnti banAe rakhane kA artha hai prakRti ke niyamoM meM anAvazyaka hastakSepa na karanA kyoMki yaha bhI eka prakAra kI hiMsA hI hai / vanaspati jagat aura prANI jagat meM koI guNAtmaka aMtara nahIM hai| donoM meM hI prANatattva hai / Aja jaisA ki hama sabhI jAnate haiM, isa bAta ko vijJAna bhI svIkAra karane lagA hai| aura Aja, sAtha hI isa bAta kI bhI jAgarUkatA paidA ho gaI hai ki vanaspati jagat ko naSTa karane meM hAni antataH svayaM manuSya kI hI hai aura isIlie paryAvaraNa saMrakSaNa para Ajakala itanA bala diyA jAtA hai| pazu jagat meM zAMti banAe rakhanA bhI jarUrI hai| aura isakA artha hai sabhI jIvoM ko kaSTa pahuMcAne se virati / ahiMsA kI yaha bhAvanA jaina darzana kA marma hai| jaina dharma kI karuNA kevala manuSya taka hI sImita nahIM hai, balki vaha eka vyApaka karuNA hai jisameM pazu jagat bhI khaNDa 21, aMka 3 259

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sammilita hai| mahAvIra ke anusAra manuSya jIvana kA lakSya yadi duHkha se mukti hai to bhalA yaha kaise saMbhava hai ki vaha anya kisI bhI jIva ko duHkha phuNcaaye| apane sukhaduHkha kI anubhUti kI tulA se use pazuoM ke sukha-duHkha ko bhI samajhanA cAhie / jaina darzana meM zAnti kA eka anya pakSa samAja meM zAnti banAe rakhanA hai| samAja meM azAMti kA kAraNa viSamatA aura bheda-bhAva hai / parigraha kI pravRtti aura bhoga-vilAsa hai| isameM nizcita rUpa se hiMsA aura zoSaNa vyApta hai| jaba taka hama samAja meM mamatva kI jagaha samatva aura hiMsA ke sthAna para ahiMsA ko varIyatA nahIM dete, samAja meM zAnti sthApita nahIM ho sktii| isIlie jaina zAMti stavoM meM zAnti ko 'nirupadravI, nivRtti nirvANa janani', 'svastiprade' aura 'zubhAvahe' Adi kahakara saMbodhita kiyA gayA hai| saMdarbha 1. prAkRta hiMdI koSa, 18. AyAro, uparokta, gAthA-1.110 vArANasI, 1987, pR. 790 19. vahI, gAthA 1.29.111 2 samaNa, suttaM, vArANasI 1989, gAthA, 20. vahI gAthA 1.113 21. vahI gAthA 1.116 3. vahI, gAthA, 136 22. dekhie, upAsaka abhaya deva vRtti 1.47 4. vahI, gAthA, 617 23. AyAro, uparokta, 1.152 5. sUtra kRtAMga, 1.11.36 6. AyAro, jaina vizva bhAratI, 24. vahI, 1-25, 48, 79,107, 134, 158 ___ lADanUM, gAthA, 2.96 25. vahI, 1-33, 64, 88 7. vahI, gAthA, 2.181 8. vahI, gAthA, 1.146 26. vahI, 1-44, 75, 103, 21, 130 9. dekheM, maMdira mArgI saM. 27. vahI, 1.27 pradApoM meM zAnti stava / 28. vahI, 1.146, 147 10. samaNasuttaM, uparokta, gAthA, 127 29. vahI, TippaNI 36 pR. 66 11. vahI, gAthA, 128 . 30. vahI, 1.148 12. vahI, gAthA, 129 31. dekheM, kaMTampararI pIsa risarca 13. AtmAnuzAsana, bambaI (saMpAdita) vi. saM. 1986 gAthA 252 naI dillI 1982, pRSTha, 94 14. bhagavatI sUtra, 1-9 32. AyAro, uparokta, 2.41-42 15. dekheM, sAgaramala jaina, 33. vahI, 2.46 ___ "jaina kansaipTa oNva pIsa" 34. vahI, 2.49-56 16. AyAro, uparokta, gAthA-2.33 35. vahI, 2.63-64 17. samaNa-suttaM, uparokta, gAthA-126 aura 36. vahI, 2.65,68,69 127 37. vahI, TippaNI, 13 pR.111 -pArzvanAtha vidyApITha AI TI AI mArga, karauMdI vArANAsI (u. pra.) 221005 260 tulasI prajJA

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jainadarzana meM sallekhanA vinodakumAra pANDeya sallekhanA zabda sat+lekhanA ina do zabdoM ke mela se banA hai / 'sat arthAt samyakaprakAreNa lekhanA iti sallekhanA' / lekhanA arthAt samyakprakAreNa kAya kaSayayoH kRSIkaraNaM kSINakaraNaM, naSTakaraNaM vA sllekhnaa| arthAt bhalIbhAMti kAya aura kaSAyoM ko kSINa karanA yA naSTa karanA sallekhanA hai| tattvArthasUtra meM' -"maraNAntikI sallekhanA yoSitA" kahA gayA hai| arthAt maraNakAla meM prItipUrvaka dhAraNa karane vAlA vrata sallekhanA hai / samAdhi-maraNa, saMnyAsa-maraNa, antyavidhi, paNDita-maraNa, aMtakriyA, mRtyumahotsava, AryANAM mahARtu: Adi saba sallekhanA ke hI paryAya haiN| sallekhanA meM jaba samyak prakAra se kAya aura kaSAyoM ko kSINa kara diyA jAtA hai taba vibhinna viSaya bhrAmarI vRtti vAlA citta sthira evaM zAnta ho jAtA hai| ise ekAgratA yA samAdhi kahA gayA hai| maraNa kA artha deha kA parityAga evaM zArIrika mamatva kA parihAra hai / mRtyu kI samIpatA kI anubhUti se anazanapUrvaka dehamamatva tathA upAdhijIvana kI sAdhana sAmagrI kA parityAga karanA hI sallekhanA-maraNa yA samAdhi-maraNa hai| cUMki yaha maraNAntikI vrata yA niyama jJAnI janoM ke dvArA hI pAlanIya hai yA jJAnI jana hI isa sAhasapUrNa mRtyu kA AhvAna kara sakate haiM isalie ise paNDita-maraNa bhI kahA jAtA hai| manuSya jIvana kI yaha antima vidhi, niyama, vrata aura kriyA hone se antyavidhi, aMtakriyA yA vratAnta kahA jAtA hai / AcArya samantabhadra ne ise 'sakAma maraNa' kahA hai| 'sakAma' zabda yahAM svecchApUrvaka mRtyu ke artha meM prayukta hai / sallekhanA vaha punIta dharmAcaraNa hai, jo mAnava mAtra ko suSTha rItyA maraNonmukha hone para mRtyu kA pATha par3hAtA hai| samAdhimaraNa vastutaH sAdhaka ke antarmana kI cira poSita sAdha kI maMgalapUrti yA pUrNAhuti hai / jaba sAdhaka jIvana kI antima velA meM athavA kisI Asanna saMkaTa kI avasthA meM idhara-udhara ke vikSepavikalpa, mAyA-mamatA, vaibhava-vilAsa evaM lalAma-lAlasA se pRthak hokara apanI svIkRta .sAdhanA yA Atma maMthana ke prati ekarUpa ho jAtA hai, taba vaha samasta pApa, tApa aura saMtApa, samagra Asakti evaM prIti se vimukta hokara anazanapUrvaka dehAdhyAsa evaM zarIra ke mohamamatva kA parityAga kara detA hai| vastutaH sAdhaka ke jIvana kI isI ucca punIta evaM vizuddha sthiti kA nAma sallekhanA-maraNa yA samAdhi-maraNa hai| dUsare zabdoM meM zrAvaka ke bAraha vratoM (pAMca aNuvrata aura sAta zIlavata) ke jIvanaparyanta pAlane ke pazcAt inake pariNAma yA phalaprApti ke lie jisa kriyA kA AlaMbana kiyA jAtA hai usa kriyA kA nAma sallekhanA hai| sallekhanA jIvana ke saMpUrNa karmoM kI baMDa 21, aMka 3 261

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kuMjI hai / isake binA japa, tapa, niyama, sAdhanA aura tyAga saba nigaMdha puSpa ke samAna hai| jisa taraha vizAla prAsAda kI zobhA usake zikhara para sthita kalaza se hotI hai, usI taraha jIvanarUpI bhavana kI zobhA bhI sallekhanA rUpI kalaza se hI ho sakatI hai| ___ jaina AcAryoM ne mRtyu ke do bheda batalAye haiM, prathama nitya-maraNa aura dUsarA tadbhavamaraNa / Ayu zvAsocchavAsAdika daza prANoM kA jo samaya-samaya para viyoga hotA hai use nitya-maraNa tathA gRhIta paryAya athavA janma ke nAza hone ko tadbhava-maraNa yA maraNAnta kahA jAtA hai| isI maraNAnta samaya meM sallekhanA kA cintavana yA samyak prakAra se kaSAyoM ko kRza karanA sallekhanA kahalAtA hai| isake bAhya aura Abhyantara do bheda haiMbAhya sallekhanA meM kAya aura bAhya kaSAyoM ko kRza kiyA jAtA hai tathA Abhyantara sallekhanA meM AMtarika krodhAdi kaSAyoM ko kRza kiyA jAtA hai| AcArya samantabhadra ne sallekhanA ke do bheda batalAe haiM ....sagArI sallekhanA aura sAmAnya sallekhanA / sagArI sallekhanA ko itvarika yA kucha kAla ke lie hI grahaNa kiyA jAtA hai / kisI acAnaka upasthita saMkaTa meM jaba jIvana kI koI AzA nahIM vacI ho taba sagArI sallekhanA vrata dhAraNa kiyA jAtA hai| punaH saMkaTa kI samApti para yaha vrata svataH hI samApta ho jAtA hai ataeva ise itvarika yA yAvatkAlika sagArI sallekhanA kahA jAtA hai| dUsarI sAmAnya sallekhanA ko yAvatjIvana taka ke lie grahaNa kiyA jAtA hai| jIvana kI antima avasthA meM jaba zarIra aura indriya dharma kArya karane meM asamartha ho jAte haiM taba mRtyuparyanta ke lie jisa vrata kA saMkalpa liyA jAtA hai use sAmAnya sallekhanA kahA jAtA hai / asAdhya roga ho jAne para jaba punaH svastha hone kI AzA nahIM rahatI taba bhI mRtyuparyanta sAmAnya sallekhanA ko grahaNa kiyA jAtA hai / ' sallekhanA vrata dhAraNa karane kI vidhi jaina AgamoM meM sallekhanA ko saMthArA kahA gayA hai| saMthArA arthAt saMstAraka kA artha hotA hai bichaunA / cUMki sallekhanA meM vyakti saMstAraka grahaNa karatA hai, arthAt annAdi caturvidha AhArAdi kA tyAga kara sarvaprathama mala-mUtrAdi azuci visajana ke sthAna kA avalokana kara narama tRNoM kI zayyA taiyAra kI jAtI hai, tatpazcAt siddha , arahaMta aura dharmAcAryoM ko vinayapUrvaka namaskAra kara pUrvagRhIta pratijJAoM meM doSoM kI AlocanA aura unakA prAyazcitta grahaNa kiyA jAtA hai / isake bAda samasta prANiyoM se kSamAyAcanA kI jAtI hai taba sAdhaka aThAraha pApasthAnoM yA mokSamArga ke vighnoM kA tyAga karane kA mana vacana aura kAya se saMkalpa letA hai / ye aThAraha pApa sthAna haiM ___ "pANAivA yamaliaM corikkaM mehuNaM daviNamucchaM kohaM mANaM mAyaM lohaM pijjaM tahA doSaM kalahaM abbhakkhANaM pesunna rai-arai-samAuttaM paraparivAyaM mAtrA-mosaM micchattasallaM ca vosirasu imAiM mukkhamaggasaM saggavigdhabhUAI duggai-nibadhaNAI apThArasa pAvaThANAI // ratnakaraMDazrAvakAcAra ke anusAra nimna paristhitiyoM meM hI sallekhanA dhAraNa 262 tulasI prajJA

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kiyA jAtA hai "upasarge dubhikSe jarasi rujAyAM ca niHpratIkAre / dharmAya tanu vimocanamAhuH sallekhanAmAryAH / / "5 arthAt bhayAnaka upasarga ke samaya, akAla meM, vRddhAvasthA meM tathA AcAra pAlana meM bAdhA upasthita hone para aura asAdhya roga ke avasara para sallekhanA grahaNa kiyA jAtA hai / jainAgamoM meM zrAvaka aura zramaNa dono ke lie sallekhanA vrata kA vidhAna milatA sallekhanA aura AtmahatyA meM antara cUMki sallekhanA meM svecchA mRtyu ko varaNa kiyA jAtA hai arthAt dUrastha mRtyu ko AhArAdi ke tyAga se samIpa bulAyA jAtA hai ataeva isameM AtmahatyA jaisI sthiti banatI hai, parantu sallekhanA aura AtmahatyA meM maulika antara hai / AtmahiMsA karane vAle vyakti kA saMsAra ke prati rAgAtmaka sambandha banA rahatA hai, vaha jIvana ke saMgharSoM se Ubakara AtmahatyA ke lie udyata hotA hai| aisI sthiti meM usake citta meM krodhAdi kI sthiti rahatI hai isalie aisA karane meM doSa mAnA gayA hai, jabaki sallekhanA dhAraNa karane vAlA sAdhaka sAMsArika rAgAdi se rahita hotA hai, usakA citta kaSAyoM ke naSTa ho jAne se svaccha aura nirmala hotA hai, isalie sallekhanA ko AtmahatyA se bhinna mAnA gayA hai / paJcAdhyAyI meM kahA bhI hai.--- "arthAdrAgadayohiMsA cAstyadharmo vratacyutiH / ahiMsA tatparityAgo vrataM dharmo athavA kila / / 6 / / sallekhanA meM AtmahatyA jaisI pratIta hone vAlI prakRti bhI nirdoSa kahI gaI hai kyoMki aisA karane ke pIche sAdhaka kI sAMsArika bhogoM kI mahattvAkAMkSA nahIM hotI, varan jIvana lakSya kI prApti kI utkaTa icchA hotI hai / 'vRhadabhASya" ke anusAra jisa taraha DaoNkTara kA cIraphAr3a hiMsA jaisA pratIta hotA hai parantu aisA karane ke pIche DaoNkTara kA uddezya rogI ko duHkha pahuMcAnA na hokara sukha pahuMcAnA hI hotA hai, usI taraha sallekhanA kA uddezya dehika pIr3A na hokara AdhyAtmika sukha kI prApti hai / sallekhanA meM AtmasvarUpa kA divya prakAza hai, to AtmahatyA meM moha-mamatA kA gahana andhakAra hai / samAdhimaraNa Atma jIvana hai, to AtmaghAta jIvana kA vinAza hai, sadvRttiyoM kA pUrNataH hrAsa hai, durgati kA vidhAyaka hai aura AtmapIr3aka hai / sallekhanA apane bala, vIrya, dhRti tathA puruSArtha kA adhika se adhika sadupayoga hai, to AtmahatyA jIvana kI samasta zaktiyoM kA eka sAtha durupayoga hai / sallekhanA eka nae jIvana kA AhvAna hai, mRtyu ko bhI jovana ke rUpa meM parivartita karane kI eka dharmayAtrA hai aura sabase bar3hakara vIratApUrNa mukti kA abhiyAna hai / AtmahatyA jIvana se palAyana hai, kAyaratA hai tathA hIna yoniyoM meM bhaTakane kI mantraNA hai| gItA meM isa bAta kI svIkRti hai ki mRtyu ke samaya, jIva jaisI bhAvanA karatA hai usI ke anusAra yoni meM usakA punarjanma hotA hai / AcArya bhadrabAhu ne kahA hai ki "sAdhaka kI deha saMyama kI sAdhanA ke lie hai yadi deha hI nahIM rahI to saMyama kaise rhegaa| ataH saMyama kI sAdhanA ke lie deha kA paripAlana khaNDa 21, aMka 3 263

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iSTa hai, sAtha hI deha kA paripAlana saMyama ke nimitta hai, ataH deha kA aisA paripAlana jisameM saMyama hI samApta ho kisa kAma kA ?' taba sAdhaka ke lie sallekhanA yA samAdhi-maraNa hI eka antima aura uttama kArya zeSa rahatA hai| sallekhanA kA mahattva bhAratIya naitika cintana meM jIvana jIne kI kalA para to vicAra huA hI hai sAtha hI mRtyu kI kalA para bhI kucha kama cintana nahIM huA hai| jIvana kaise jInA cAhie isake lie AcArazAstroM kI racanA huI hai unameM hI jIvana kA antima vrata yA AcAra ke rUpa meM sallekhanA yA samAdhi-maraNa kA vidhAna milatA hai| saMsAra meM prAyaH aisA dekhA jAtA hai ki loga baccoM ke janma ke samaya nAnAvidha maMgalAcaraNa yA mahotsava kA Ayojana karAte haiM, lekina unake mRtyu ke samaya kisI prakAra kA maMgalAcaraNa yA mahotsava nahIM hotA pratyut vyakti mRtyu ke bhaya se naye janma meM hone vAle sukha ko bhI bhUlA detA hai| vastutaH isI kAraNa bhAratIya naitika cintakoM ne mRtyu mahotsava rUpa sallekhanA yA samAdhi-maraNa kA vidhAna kiyA hai| vaidika paramparA meM prAyazcitta ke nimitta se mRtyuvaraNa kA samarthana sUtra" aura smRti" granthoM meM milatA hai / yaha sallekhanA kA hI eka rUpa hai| bauddhadarzana ke saMyukta nikAya2 meM asAdhya roga se pIr3ita bhikSu vakkali kulaputra dvArA kI gayI AtmahatyA kA samarthana buddha ne kiyA thA aisA pramANa milatA hai| rAmAyaNa aura mahAbhArata tathA zrImadbhAgavata meM bhI mRtyuvaraNa dekhA jAtA hai / jaina AgamoM meM to sallekhanA mRtyu mahotsava ke rUpa meM varNita hai / jaina paramparA ke atirikta vaidika paramparA aura bauddha paramparA meM sallekhanA dhAraNa karane kI jo rIti hai (jala evaM agni praveza, giri-zikhara patana, viSa yA zastra prayoga se mRtyuvaraNa) use jaina AcAryoM ne svIkAra nahIM kiyA hai, kyoMki isameM maraNAkAMkSA kI saMbhAvanA rahatI hai / ataeva ina sabhI binduoM para vicAra kara jaina AcAryoM ne sAmAnyatayA kevala upavAsa ke dvArA hI deha tyAga karanA uttama mAnA hai| AcArAMga sUtra meM sallekhanA grahaNa karane vAle kI mAdhyasthavRtti kA varNana karate hue kahA gayA hai ki "sallekhanA meM sAdhaka na jIvita rahane kI AkAMkSA rakhatA hai, na mRtyu kI prArthanA karatA hai vaha jIvana aura maraNa meM Asakti rahita hotA hai arthAt jIvana-mRtyu meM samabhAva rakhatA hai|" AcArya samantabhadra kahate haiM ki "samasta matAvalambI tapa kA phala antakriyA para hI AdhArita batAte haiM, isalie puruSArtha bhara samAdhi-maraNa ke liga prayAsa karanA caahie|"17 samAdhi-maraNa meM kiyA gayA kAya-kleza bhI AtmA ke kaSTa miTAne yA bhAvI jIvana ko sukhamaya banAne ke lie hai / " mRtyu mahotsava ke anusAra "tape hue tapa, pAlana kie hue vrata aura par3he hue zAstra binA samAdhi-maraNa ke vRthA hai|"19 . 264 tulasI prajJA

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saMdarbha: 1. tattvArthasUtra, 7317 11. (ka) manusmRti, 11 / 90.91 2. ratnakaraMDazrAvakAcAra a0 5 (kha) yAjJavalkya smRti, 3 / 253 3. vahI, a0 5 (ga) gautama smRti, 23 / 1 4. saMthArapainnA, 8 / 9 / 10 12. saMyuktanikAya, 21 / 2 / 415 5. ratnakaraMDazrAvakAcAra, 13. rAmAyaNa, 6. paJcAdhyAyI, 755 14. mahAbhArata, 2562-64 7. vRha0 bhA0, 3951 15. zrImadbhAgavata, 11veM skandha kA 18vAM 8. gItA, 1815-6 adhyAya 9. oghaniyukti, 47 16. AcArAMga sUtra, 118,8 / 4 10. (ka) vaziSTha dharmasUtra, 20 / 22, 13 // 17. ratnakaraMDazrAvakAcAra, 123 18. dazavaikAlika, 8 (kha) Apastamba dharmasUtra, 1 / 9 / 25 // 1. 19. mRtyumahotsava, 16 3,6 -saMskRta vibhAna banArasa hindU vizvavidyAlaya vArANasI 14 khaMDa 21, aMka 3

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'vAkyapadIya' meM kAla kI avadhAraNA - DaoN0 raghuvIra vedAlaMkAra kriyA kI sabase bar3I zakti 'kAla' hI hai| bhartRhari ne vAkyapadIya ke tRtIya kANDa meM kAla ke sambandha meM vistAra se vicAra kiyA hai| unhoMne kriyA samuddeza ke pazcAt kAla samuddeza ko sarvAdhika mahattva pradAna kiyA hai / bhartRhari ne vahAM para kAla kI anya paribhASAoM ko uddhRta karate hue yaha paribhASA dI hai ki jaba janma kriyAoM se pRthak karake kevala eka hI kriyA kI ora iMgita kiyA jAtA hai taba jisa vastu kA parimANa hameM jJAta hotA hai use 'kAla' kahate haiN|' bhartRhari ke anusAra yaha kAla kathita yA kathya mAna kriyA hI hai / ' bhartRhari kI dRSTi meM kAla kA sambandha sattA se hotA hai, vastu se nhiiN| isI ko unhoMne 'bhUto ghaTa:' kA udAharaNa dekara spaSTa kiyA hai ki jaba hama 'bhUto ghaTaH' kahate haiM to bhUta kA saMketa sattA kI ora hI hotA hai, vastu kI ora nhiiN|' ___kAla-samuddeza ke prArambha meM bhartRhari 'eke' kahakara vaizeSikoM kA mata bhI dikhalAte haiM ki yaha kAla kriyA se atirikta hai, nitya, vibhu tathA dravya hai| vaizeSikadarzana meM nau dravyoM meM 'kAla' kI gaNanA bhI kI gayI hai| bhartRhari bhI kAla ko vibhu tathA svatantra svIkAra karate haiN| unake anusAra isakA kAla nAma isIlie hai ki yaha eka hI sattA kI vividha kalAoM ko jalayantra kI gati kI taraha lagAtAra ghumAtA rahatA hai yA khaNDita karatA rahatA hai| yahAM para jo yaha khaNDa rUpa meM likhakara bhI akhaNDa rUpa meM pratIti hotI hai, yaha kAla ke kAraNa hI hai| saMsAra kI pratyeka prakriyA tathA jIvana kA pratyeka vyApAra kAla kI prakriyA se anusyUta hai isIlie bhartRhari kAla ko svayaM eka aisA vyApAra mAnate haiM jisake aMgabhUta hokara hI vizva ke anya vyApAra pravRtta hote haiM / isa prakAra samasta saMsAra kA sUtradhAra kAla hI hai| / yadyapi bhartu hari kAla ko eka akhaNDa tathA avicchedya sattA mAnate haiM punarapi usake pravAha kI do sImAeM-pratibandha tathA abhyanujJA ke rUpa meM svIkAra karate haiN| kAla kI inhIM do zaktiyoM ke kAraNa usakA kathita vibhAjana sambhava ho pAtA hai|' kAla kI ina do zaktiyoM ko isa rUpa meM samajhA jA sakatA hai ki koI bhI padArtha eka dama sampUrNa rUpa se utpanna nahIM ho jAtA kyoMki prativandhaka nAmaka kAla zakti ne use rokA huA hai, kintu isakI utpatti sarvathA hI nahIM ruka gayI hai apitu zanaiH zanaiH ho rahI hai / yahI hai kAla kI abhyanujJA nAmaka shkti| ye zaktiyAM pratyeka padArtha ke sAtha bama 11, aMka 3 267

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lagI haiN| bhartRhari ise isa rUpa meM kahate haiM ki yadi kAla apanI ina donoM zaktiyoM ke dvArA padArthoM ko niyantrita na kare to utpatti meM paurvAparya nahIM raha pAyegA jisase bIja meM se aMkura, nAla, phUla, phala Adi eka hI sAtha utpanna ho jAne caahie| aisA nahIM hotA, kyoMki kAla ne prativandhaka nAmaka zakti ke dvArA unheM rokA huA hai| yaha prativandha sthAyI nahIM hai ataH abhyanujJA nAmaka zakti ke dvArA ve usase janma bhI lete haiM / bhartRhari kahate haiM ki isalie kisI bhI padArtha kI utpatti, sthiti tathA vinAza meM kAla ko hI kAraNa mAnanA caahie|" helArAja ne yahAM para udAharaNa diyA hai ki kucha vanaspatiyAM vasanta meM utpanna hotI haiM to kucha zarad kAla meN| inakA nimitta kAla hI hai| prativandha tathA abhyanujJA ke rUpa meM ina vibhAgoM ke rahane para bhI kAla ke svarUpa meM antara nahIM AtA vaha to kAlika dRSTi se akhaNDa hI rahatA hai| ina donoM zaktiyoM ko svIkAra karake kAla ke nirantara pravAha meM avayava, krama, vibhAga Adi kA AbhAsa usI prakAra hone lagatA hai jaise akhaNDa zarIra ke avayavoM meM pArthakya kA AbhAsa / isa prakAra prativandha tathA abhyanujJA ke dvArA vibhakta dikhalAI dene para bhI kAla akhaNDa hI banA rahatA hai|" prativandha tathA abhyanujJA ke vIca ke antara ko bhartRhari isa rUpa meM spaSTa karate haiM ki jisa prakAra ghaTI yantra kI talI meM lagI nAlI ke chidra meM se kucha pAnI to bAhara nikala jAtA hai tathA kucha andara hI banA rahatA hai usI prakAra kAla ke satata pravAha meM eka avadhi ko isa rUpa meM mAnA jA sakatA hai jisase nirgata kAla ko vaddha bhAga ke rUpa meM kaha sakate haiN| yahAM para prativandha tathA abhyanujJA ne pAnI ko niyantrita kiyA huA hai / ye donoM kAla zaktiyAM bhI paraspara sApekSa haiN| inameM se eka pAnI kI pUrvavartI sthiti ko batalA rahI hai to dUsarI paravartI sthiti ko| inameM pahale kI sthiti ko anAgata tathA paravartI sthiti ko bhUta yA gata kahA jA sakatA hai| ___ ina donoM zaktiyoM -prativandha tathA abhyanujJA ke bIca ke antara ko hI vartamAna samajhanA cAhie / yahI ina donoM ko pRthak karane vAlA tattva hai| nAlikA ke cheda se jo pAnI gujara rahA hai vaha vartamAna kAlika hI hai| vartamAna kI yaha avadhi eka kSaNa se lekara sudIrgha kAla taka bhI ho sakatI hai| yaha prayoktA para hI nirbhara karatA hai ki vaha isakA kitanA parimANa mAne yathA 'Ajakala' zabda ke dvArA eka do dina se lekara varSoM taka ke samaya ko kaha diyA jAtA hai| yaha saba vartamAna kAla hI hai jo ki bhUta tathA bhaviSya ke madhya eka sImA kA AbhAsa detA hai| vartamAne laT (pA0 3 / 2 / 123) sUtra para mahAbhASya meM pataJjali ne prasaGga calAyA hai ki 'ihAdhImadra', 'iha puSyamitraM yAjayAmaH' ityAdi prayogoM meM bhI laT lakAra kA vidhAna karanA cAhie kyoMki ina prayogoM meM vartamAnakAlatA na hone ke kAraNa 'vartamAnelaT' se laT lakAra prApta nahIM hogaa| adhyayana karate hue tathA yajana karate hue bIca bIca meM bhojana Adi kArya bhI karane hote haiN| taba vartamAna kAla nahIM rahatA yadyapi adhyayana tathA yajana Adi dIrgha kAla taka calate rahate haiN| isI prakAra 'tiSThanti parvatAH' yahAM bhI 'laT' kA vidhAna karanA cAhie kyoMki yahAM para bhUta bhaviSya tathA 268 . tulasI prajJA

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vartamAna kA koI bheda nahIM hai / pataMjali ne ina donoM zaMkAoM kA uttara diyA hai ki devadatta nAmaka vyakti bhojana karate hue bhI to pAnI pItA hai, bAtacIta bhI karatA hai / usa kSaNa meM bhakSaNa kriyA kI vartamAnakAlanA samApta ho jAtI hai punarapi 'bhuGakte devadattaH' prayoga kiyA jAtA hai| isI prakAra 'iha yAjayAmaH' Adi prayoga bhI siddha ho jAyeMge kyoMki vahAM bhI vartamAnakAlatA hai| pataMjali vartamAna kI paribhASA dete haiM ki jabase kriyA prArambha kI gayI hai jaba taka vaha pUrNa virAma ko prApta na ho, taba taka vartamAna kAla hI kahalAyegA, bhale hI yaha kAla kitanA hI dIrgha kyoM na ho|" bhartRhari ne isa prasaGga ko vAkyapadIya meM pataMjali ke anusAra hI tIna zlokoM meM prakaTa kiyA hai| yadyapi bhartRhari kAla ko eka akhaNDAtmaka ikAI hI svIkAra karate haiM tathApi ve loka vyavahAra kI dRSTi se isake bhUta, bhaviSya tathA vartamAna ke rUpa meM kriyAkRta tIna bheda mAnate haiM / paramArthataH kAla eka hI hai / 16 kriyA kI samApti para bhUtakAla kaha diyA jAtA hai| sambhAvita kriyA ko dRSTi meM rakhakara bhaviSyat kAla kahA jAtA hai tathA pravAharUpa meM vartamAna kriyA ke kAraNa usa kAla ko bhI vartamAna kaha diyA jAtA hai bhale hI kriyA kA vaha pravAha eka kSaNa se lekara sudIrghakAla taka hI kyoM na ho / yadyapi kAla eka hI hai tathApi bhUta, bhaviSyat tathA vartamAna ke rUpa meM usakI tIna prakAra kI zaktiyAM haiN| ina zaktiyoM ke AdhAra hI padArthoM ke janma tathA vinAza hote haiM / vastuta: ye janma tathA vinAza vidyamAna padArthoM ke hI kAla kI inhIM zaktiyoM ke kAraNa AvirbhAva tathA tirobhAva hI hai|" ___isa prakAra kAla ke akhaNDa pravAha ko svIkAra karake bhI bhartRhari bhAvoM ke darzana tathA adarzana bheda se buddhi sImA meM gRhIta tathA agRhIta kAla ko hI bhUta, bhaviSya tathA vartamAna ke rUpa meM vibhakta karate haiN| adarzana kI dRSTi se bhUta tathA vartamAna meM bhI bahuta adhika antara nahIM hai| ye donoM samAna mahattva rakhate haiM / ye donoM hI adRSTa haiN| jo vartamAna kI dRSTa sthiti se pahale thA, use atIta kaha diyA jAtA hai tathA jo vartamAna dRSTi se pare sthita hai use hI bhaviSya kaha diyA jAtA hai| bhartRhari kahate haiM ki isI AdhAra para kucha loga bhUta tathA bhaviSya meM antara hI nahIM mAnate / " kyoMki adarzana kI dRSTi se donoM samAna haiN| bhartRhari bhI jAnate haiM ki dArzanika dRSTi se bhUta tathA bhaviSya meM adhika antara nahIM kiyA jA sakatA punarapi ina donoM meM sUkSma sA antara ve khoja hI lete haiN| prativandha tathA abhyanujJA isI antara ko prakaTa karate haiN| unake anusAra anAgata usa kAla zakti kA nAma hai jo janma hone * kI kriyA meM prativandha yA vAdhA banakara nahIM AtI apitu vaha usake sAtha hI rahatI hai isake viparIta atIta yA bhUta ke rahane para kisI vastu ke janma kI sambhAvanA bhI nahIM kI jA sktii|" isa prakAra akhaNDa kAla kA bhUta, bhaviSya tathA vartamAna ke rUpa meM vaividhya bhartRhari ko svIkRta hai / itanA hI nahIM apitu bhartRhari bhUta, bhaviSya tathA vartamAna ke avAntara vibhAga bhI kahate haiM / unhoMne bhUta ko pAMca prakAra kA, bhaviSya ko cAra prakAra kA tathA caMDa 21, aMka 3 269

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vartamAna ko do prakAra kA mAnakara kAla ke gyAraha vibhAga bhI kiye haiN| helArAja ne isakI vyAkhyA isa prakAra kI hai ki bhUta sAmAnya, adyatanIyabhUta, anadyatanIyabhUta ina donoM ke samudAya se bhinna tathA jo bhaviSyat hote hue bhI kriyA niSpatti yA atideza se bhUta ke kAryoM ko prApta karatA hai vaha, isa prakAra ye pAMca bheda bhUta ke haiN| bhaviSya ke cAra bheda isa prakAra haiM -sAmAnya bhaviSya, asatanIya bhaviSya, anadyatanIya bhaviSya tathA ina donoM kA samudAya / vartamAna ke do bheda haiM- mukhya vartamAna tathA amukhya vartamAna / amukhya vartamAna vaha hai jo bhUta tathA bhaviSya donoM kI sImAoM kA sparza karatA hai| pANini bhI bhASA vaijJAnika niyama ke rUpa meM sUtroM ke dvArA isakA nirdeza karate haiN| isa prakAra saMkSepa meM kahA jA sakatA hai ki kAla tatva nitya vibhu tathA akhaNDa hai / isameM dina-mAsa-vatsara Adi kA vibhAga loka vyavahAra kI dRSTi se hI hai| kAla kI koI avadhi yA sImA nahIM hai| kadAcit isI Azaya se bhavabhUti ne bhI 'kAlo hyaM niravadhiH' kahA hogaa| saMdarbha: 1. kriyAntara paricchede pravRttA yA kriyAM prati / vijJati parimANA sA kAla ityabhidhIyate // vA0 50 377 2. ataH kriyAntara bhAve sA kriyA kAla iSyate / vahI 3178 3. bhUto ghaTa itIyaM ca sattAyA eva bhuuttaa| vahI 3179 4. vyApAravyatirekeNa kAlameke pracakSate / nityamekaM vibhuM dravyaM parimANaM kriyAvatAm // vahI 5. pRthivyApastejo vAyurAkAzaM kAlo digAtmA mana iti dravyANi (vaize0 115) 6. jalayantra bhramAveza sadRzIbhiH pravRttibhiH / sa kalAH kAlayan sarvA kAlAkhyAM labhate vibhuH // vahI 3 / 14 7. pratyavasthaM tu kAlasya vyApAro'tra vyavasthitaH / / kAla eva hi vizvAtmA vyApAra iti kazyate // vahI 3 / 12 8. pratibandhAbhyanujJAbhyAM tena vizva vibhajyate // vahI 314 9. yadi na prativadhnIyAt prativandhazca notsRjet / anasthA vyatikIryeran paurvAparya vinA kRtA / vahI 315 10. vahI, 333 11. prativandhAbhyanujJAbhyAM vRttiryA'sma zAzvatI / tayA vibhajyamAnAsau bhajate kramarUpatAm // vahI 3130 12. prativandhAbhyanujJAbhyAM nAlikAvivarAzrite / __ yadambhasi prakSaraNaM tatkAlasyaiva ceSTitam // vahI 370 13. asti ya muktasaMzaye virAmaH (bha0 bhA0 3 / 2 / 123 vA0 4) 270 tulasI prajJA

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14. nyAyyA tvArambhAntavargAt / vahI, vA0 3 15. vA0pa03182-84 16. tasyAbhinnakAlasya vyavahArekriyAkRtAH / bhedA ina trayaH siddhA yaoNlloko nAtivarttate / / vahI 3148 17. ekasya zaktayastisraH kAlasya samavasthitAH / yatsambandhena bhAvAnAM darzanA darzanesatAm // vahI 3 / 49 18. vahI 3156 19. anAgatA janmazakta: zaktiraprativandhikA / ___ atItAkhyA nu yA zaktistayA janma virudhyate // vahI 3151 20. bhUtaH paJcavidhastatra bhaviSyaJca caturvidhaH / vartamAno dvidhA khyAta ityekAdaza kalpanA // vahI 3 / 58 21. liGa nimitta luGa kriyAtipattI / pA0 3 / 3 / 30 evaM vartamAna sAmIpye vartamAnavahA / pA0 3 / 3 / 131 --bI 266 sarasvatI vihAra dillI 34 baMra 21, aMka 3 271

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magadha meM kANva-zAsana aura yugapurANa 0 upendranAtha rAya zAsanArambha zuGgavaMza ke antima rAjA devabhUmi (viSNu aura bhAgavata0 meM devabhUti) ko mArakara usakA mantrI vasudeva rAjA bnaa| cUMki vaha kANva gotra kA thA ataH magadha kA yaha rAjavaMza kANvavaMza ke nAma se paricita hai| isa sambandha meM matsyapurANa kA kahanA hai ki bacapana se hI vyasana meM par3e hue rAjA devabhUmi ko mArakara usakA brAhmaNa amAtya vasudeva rAjA banA / vAyu aura brahmANDa bhI vahI bAta kahate haiM / ' yaha hatyA kisa prakAra kI gaI isa para purANa koI prakAza nahIM DAlate / isa sambandha meM hamArI jAnakArI kA ekamAtra srota bANa kA 'harSacarita' hai jisameM kahA gayA hai ki mantrI vasudeva ne dAsI kI kanyA ko rAnI ke veza meM kAmAtura rAjA devabhUti ke pAsa bheja kara usako maravA DAlA-atistrIsaGgaratamanaGgaparavazaM zuGgamamAtyovasudevo devabhUtim dAsIduhitrA vItajIvitamakArayat / / isase jJAta hotA hai ki devabhUmi rAnI ke veza meM parAI striyoM ko apane pAsa bulAyA karatA thA tAki saba kucha gupta rahe / ise jAnane vAle amAtya ne kisI dAsI kI lar3akI ko sajAkara bheja diyA jisane viSaprayoga yA anya kisI prakAra rAjA ko mAra DAlA / ghaTaka aura zAsanAvidhi ___ kANvavaMza meM kula cAra rAjA hue, isameM koI matabheda nahIM hai| ina rAjAoM ke nAma haiM -1. vasudeva 2. bhUmi mitra 3. nArAyaNa aura 4. sushrmaa| isa rAjavaMza kI zAsanAvadhi sabhI purANa eka svara se 45 varSa batAte haiN| vyaktizaH zAsanAvadhi meM kucha matabheda hai jisakI carcA Age calakara kreNge| ye sabhI rAjA 'praNatasAmantAH' kahe gaye haiM jisase inakA pratApI honA siddha hai / inako dhArmika bhI kahA gayA hai| sthitikAla purANoM ke anusAra parIkSit ke janma se mahApadmananda ke abhiSeka taka 1500 varSa bIte / phira nanda-zAsana 136 varSa, maurya-zAsana 137 aura zuMgakAla 112 varSa rahA / isake bAda kANvavaMza kA 45 varSIya kAla AtA hai| ataH 3137 -- 1885= 1252 I0 pU0 se kANvavaMza kA zAsana Arambha hokara 1207 I0 pU0 meM samApta hotA hai| saDa 21,baMka 3 273

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zaka-AkramaNa aura zakAdhikAra __ magadha ke rAjavaMzoM meM kANvavaMza hI aisA hai ki jisakA zAsanakAla zAnti se bItA aura jisake bAre meM kisI taraha ke vivAda kI guMjAiza nahIM thii| kintu dIvAna bahAdura ke0 eca0 dhruva kI kRpA se vivAda utpanna ho gayA hai| unhoMne yugapurANa sambandhI apane eka lekha meM isa prakAra kA mata pragaTa kiyA hai ki kANva rAjA nArAyaNa ke zAsana kA antima varSa 35 I0 pU0 hai / usI varSa zaka amlATa kA pATaliputra para AkramaNa huA jisameM nArAyaNa nihata huA aura daza varSa ke lie magadha para zakoM kA kabjA ho gayA / antima zaka rAjA kaliMgAbhiyAna meM, 25 I0 pU0 meM sAtavAhana rAjA, ke hAtha mArA gyaa| ise sunakara suzarmA loTA, cAra varSa pATaliputra para zAsana kara 21 I0 pU0 meM vaha sAtavAhana rAjA dvArA parAjita aura nihita huaa| use harAne vAlA rAjA dhruva kI samajha meM sambhavataH andhravaMza kA pandrahavAM rAjA pulumAyI prathama thA aura amlATa zaka rAjA ajesa (55-11 I010) kA koI prAdezika adhikArI rahA hogaa|' dhruva usI lekha ke sAtaveM pariziSTa meM kANvavaMza ke bAre meM nimna sAraNI peza karate haiM :rAjA matsya brahmANDa vAyu prakRtasaMkhyA 1. vasudeva 9 varSa 5 varSa 9 varSa 5 varSa 2. bhUmimitra 14 varSa 24 varSa 24 varSa 3. nArAyaNa 12 varSa 12 varSa 12 varSa __(zaka-zAsana 10 varSa) 4. suzarmA 10 varSa 4 varSa 10 varSa isa para dhruva kA kahanA hai ki zakoM ke pahale tIna rAjAoM ne kula 4 varSa aura bAkI ne 6 varSa zAsana kiyA aura ye saMkhyAeM vAyupurANa meM pahale aura antima rAjA kI zAsanAvadhi meM jur3a gayI hai jisase yogaphala 55 ho gayA hai| matsya ne bhI vahI bhUla kI hai para bhUmimitra kI zAsanAvadhi se 10 varSa ghaTAkara yogaphala ThIka rakhA hai|' dhruva ke ina vicAroM se aneka phUla-phala gata chaH dazakoM meM nikale haiM aura itihAsa ke kSetra meM bhrama kI uttarottara vRddhi huI hai ataH dhruva ke vicAroM kI parIkSA Avazyaka 24" purANa-paddhati se dhruva ko ajJatA dhruva pravAha ke anukUla calane vAle vidvAnoM meM se eka haiN| jAyasavAla unake pUrvasUri aura dInezacandra sarakAra unake uttarasUri haiN| ina vidvAnoM ko purANoM kI jAnakArI adhUrI hai aura use pUrI karane kI jarA bhI AvazyakatA inhoMne nahIM samajhI / isIlie ye vidvAn bar3I bhaddI bhUleM karate haiN| dazaratha , samprati aura zAlizUka ko bhAI-bhAI kahanA aura yaha mAnanA ki kuNAla ke bAda maurya-sAmrAjya do Tukar3e ho gayA thA jinameM se pazcimI Tukar3e kA rAjA samprati, pUrvI kA dazaratha thA aisI hI bhUleM haiM / pAjiTara sampAdita sAmagrI ke AdhAra para hamane siddha kara diyA hai tumasI pramA 274

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ki samprati, dazaratha kA putra aura uttarAdhikArI thaa| samprati kA jyeSTha putra vijaya aura usase choTA zAlizUka thaa|' aise sthUla viSayoM meM bhUla karane vAle purANoM kI sUkSma bAteM kaise samajheMge ? purANa vyaktizaH zAsanAvadhi abhiSeka se zurU karate haiM aura zAsanAnta taka ke varSa ginate haiN| aisI hAlata meM kisI rAjA ne pitA kI mRtyu ke bAda yadi sattA kAryataH pA bhI lI ho kintu gRhakalaha Adi kAraNoM se abhiSeka meM derI ho to abhiSeka-pUrva ke varSa usakI zAsanAvadhi se chUTa jAte haiN| azoka ke abhiSeka meM 4 varSa derI huI thI ataH usakI zAsanAvadhi meM ve cAra varSa nahIM gine gye| isI se sabhI purANa mauryoM kI zAsanAvadhi 137 varSa batAte haiM para yogaphala 133 hI AtA hai| kintu abhiSeka ke bAda koI rAjA thor3e samaya kisI sattApahArI dvArA padacyuta hokara punaH rAjya pAtA hai to purANa pUrA kAla usakI zAsanAvadhi meM hI gineNge| jahAM taka rAjavaMza kI zAsanAvadhi kA prazna hai purANa , usake Arambha hone se usake anta kA kAla ginate haiN| bIca meM yadi kisI kAraNa usakA zAsana khaMDita hotA hai to usakI upekSA kI jAtI hai| zizunAga rAjAoM kI vyaktizaH zAsanAvadhi 346 varSa ke lagabhaga AtI hai jabaki pUre vaMza kI avadhi purANa eka svara se 362 varSa batAte haiN| isakA kAraNa yaha hai ki magadha bIca meM durbala aura parAdhIna ho gayA thaa| / purANoM kI isa paddhati ke anusAra yadi sacamuca kANvavaMza ke samaya magadha para 10 varSa zakoM kA kabjA rahA hotA to purANa ve varSa kisI rAjA ke rAjakAla meM na jor3akara vyaktiza: zAsanAvadhi ke yogaphala se rAjavaMza kI zAsanAvadhi 10 varSa adhika dikhAte haiN| kintu sabhI purANa 45 varSa hI kahate haiN| yahAM taka ki vAyu, jisameM yogaphala 55 AtA hai vaha bhI kahatA 45 hI hai| yaha bhI cintya hai ki zaka-zAsana kA Arambha to nArAyaNa ke samaya huA para 4 varSa jur3a gaye pahale rAjA ke kAla meM aura chaH antima rAjA ke kAla meM ! aisI anahonI bhI kahIM kisI ne sunI hai ? paraspara-virodha dhruva jaise vidvAnoM kI smaraNazakti bar3I durbala hai jisase apane dIrghakAya lekhoM meM ve pahale jo bAta likhate haiM bAda meM use bhUla jAte haiM aura usase anamila, viruddha bAteM likhanA zurU kara dete haiN| yugapurANa kA zaka-prasaMga isakA apavAda nahIM hai| isa sambandha meM yugapurANa kA jo pATha unhoMne apane saMzodhana ke sAtha peza kiyA hai vaha unakI isa mAnyatA ke anukUla nahIM hai, usase to sArI ghaTanA zuMga-yuga kI pratIta hotI hai : vasumitrAt tato rAjJaH prAptA rAjyamathaudrakaH // bhImaiH sa zakasaMghAtavigrahaM samupeSyati / tataH zakai raNe ghore pravRtte sa mahAbalaiH // nRpaH pRSatkapAtena mRtyuM samupayAsyati / khaMDa 21, aMka 3 275

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tataH praNaSTacAritrA akarmopahatAH prajAH // hariSyanti zakA ghorA bahulAstA iti zrutiH // caturbhAgaM tu zastreNa nAzayiSyanti prANinAm / zakAH zeSaM hariSyanti caturbhAgaM svakaM puram // dhruva ke sampAdita pATha kI 50 se 57 taka kI ina paMktiyoM kA sArAMza yaha hai ki vasumitra ke bAda audraka rAjA huA jisakA zakoM se ghora yuddha huA aura yuddha meM usa rAjA ke vIragati pAne ke bAda zakoM ne cauthAI prajA ko mAra DAlA aura cauthAI ko ve pakar3akara apane nagara le gaye / audraka zuga-vaMza kA pAMcavAM rAjA hai| usake abhiSeka se zuMgavaMza ke anta taka kA kAla 57 varSa hai| zakoM se yadi usakI lar3AI huI thI to magadha para 10 varSoM ke lie zakAdhikAra bhI zuMgakAla meM rakhanA hogA, phira use kANvayuga meM kyoM rakheM ? hAM yadi yaha kahA jAya ki amlATa aura usake paravartI zaka bAda meM kANvayuga meM Aye to phira magadha para zakoM ke do hamaloM kI kalpanA karanI par3egI jabaki vAstava meM kahIM bhI kisI zuMga yA kANva rAjA kA nAma isa prasaMga meM nahIM hai aura kama se kama Upara uddhRta aMza meM to magadha yA pATaliputra kA nAma bhI nahIM hai| pAThavikRti hamArI isa Apatti ke uttara meM zAyada yaha kahA jAyagA ki audraka cUMki zuMgavaMza kA rAjA hai aura ukta rAjavaMza magadha kA thA ataH zuMgayuga meM magadha para zakaAkramaNa svataH siddha hai| isake uttara meM kucha kahane ke pUrva hama vasumitra aura audraka ke pUrva kI paMktiyAM uddhata karanA cAhate haiM : tadA madrAkhyake deze puSyamitre prazAsati // tasminnutpatsyate kanyA sumhaaruupshaalinii|| tasyA arthe napo ghore'brAhmaNyaiH saha vigrahe / tadA vidhivazAd dehaM vimokSyati na saMzayaH / / tasmin yuddhe mahAghore vyatikrAnte sudaarunne|| agnimitrastato rAjA bhaviSyati mahAprabhaH / / triMzad varSANi vai tasya sphItaM rAjyaM bhaviSyati / / -paMkti 43149. yahAM 'madrAkhyake' pATha kalpita hai, mUla meM 'bhadrAkhyake' thaa| 'madra' yA 'bhadra' vaha deza magadha to ho nahIM sktaa| usase bhI bar3hakara dhAMdhalI kI bAta yaha hai ki 'agnimitre' kI jagaha 'puSyamitre' kara diyA gayA hai aura paMkti 45 meM 'ghore brAhmaNaH saha vigrahe' kI jagaha 'ghore'brAhmaNyaH' tathA paMkti 48 meM 'agnivezya' ko 'agnimitra' banA diyA gayA hai / isI prakAra pUrvoddhRta paMkti 50 meM balAt vasumitra aura audraka ke nAma lAye gaye haiN| mUla pATha thA ..."agnivezyastathA rAjA rAjyaM prAptaM mahendravat / " hastalekhoM se asamarthita ye sabhI parivartana tyAjya haiM aura inake AdhAra para nikAle gaye niSkarSoM kA koI mUlya nahIM hai| phira bhI yaha kahAnI isa pAThavikRti se jorazora 276 tumasI prajA

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se phaila gayI hai ki puSyamitra ne apanI bur3hautI meM kisI grIka rAjakumArI kI mAMga kI thI aura usa mAMga ko prApta karane ke lie vaha lar3atA huA nihata huaa| satya yaha hai bhadra nAmaka deza meM koI sundarI brAhmaNa-kanyA janamI thI jise vahAM ke rAjA agnimitra ne apane antaHpura meM lAnA cAhA to brAhmaNoM se usakA virodha huaa| kisI agnivezagotrIya kSatriya ne usake viruddha brAhmaNoM kA pakSa lekara yuddha kiyaa| yuddha meM agnimitra nihata huaa| purANoM se aparicita hone ke kAraNa dhruva ne mAna liyA ki 'bhadra' nAmaka koI deza nahIM ho sktaa| isI taraha agnimitra nAma zuMgavaMza ko chor3a kahIM nahIM ho sakatA / aura agniveza gotra kSatriyoM meM ho hI nahIM sktaa| yaha samajha bhI vaise hI dayanIya hai| agnivezya kSatriya hI bAda meM baisa kahalAye aura unhIM ke nAma para avadha kA eka bhAga Aja bhI baisavAr3A kahalAtA hai / astu, jisa rAjA se zakoM kI muThabher3a huI vaha koI baisa rAjA thA aura ghaTanAsthala bhadra thA, magadha nahIM / ataH zuMga yA kANvayuga se isakA koI sambandha nhiiN| dhruva sampAdita pATha kI 58 se 65 taka kI paMktiyAM amlATa se sambandhita haiM jinameM se paMkti 59 meM usake "puSpanAma" arthAt pATaliputra jAne kA ullekha hai / ' usake sabAndhava vipatti meM par3ane kI bAta paMkti 65 meM kahI gayI hai (amlATo lohitAkSaH sa vipatsyati sabAndhavaH) / kintu isakA koI kAraNa nahIM batAyA gayA hai| isake turanta bAda 76,77 aura 78 paMktiyoM ko rakhane se vaha spaSTa ho jAtA hai : zakAnAM sa tato rAjA hyarthalubdho mahAbalaH / / duSTabhAvazca pApazca kaliGgAn samupasthitaH // kaliGgazAtarAjyArthI vinAzaM vai gamiSyati / / amlATa ne magadha jItane ke bAda kaliMga ko lenA cAhA jo sAtavAhana rAjA ke adhIna thA to donoM meM TakarAva huA aura amlATa vinaSTa huaa| hamArI samajha meM pUrva meM zaka abhiyAna kI kahAnI amlATa ke sAtha hI khatma ho jAtI hai| isake bAda AtA hai paMkti 82 meM ullikhita sAtavAhana rAjA kA 10 varSa kA shaasn| amlATa ke bAda magadha meM cAra rAjAoM kA ullekha hai jinheM dhruva zaka siddha karanA cAhate haiM / yaha dhAraNA unhIM ke pATha se khaMDita ho jAtI hai kyoMki paMkti 65 meM amlATa ke 'sabAndhava' naSTa hone kI bAta kahI gayI hai| usake bAndhava zakoM ke sivA kauna the ? paMkti 66 meM hai 'tasya rAjyaparikSaye' (usakA rAjya naSTa ho jAne pr)| phira usake bAda hue rAjAoM ko zaka mAnane kA Agraha samajha meM nahIM AtA / paMkti 72 meM kalpita pATha hai-tatastu zarvilo rAjA haraNaH sumahAbalaH / yadi zaka mAnane kA haTha na hotA yo 'tataH ravikulo rAjA banaraNyo mahAbalaH' yA 'tataH viprakulaH rAjA hyayanaraNyo mahAbalaH' bhI mAnA jA sakatA thA jo hastalekhoM ke nikaTatara honA / sabase adhika vikRti lAI gaI hai paMkti 74 meN| dhruva kA pATha hai'tato vai kuyazAH ko'pyabrahmaNyo mahAbalaH' jisameM rAjA ke vizeSaNa hI vizeSaNa haiM, nAma khaNDa 21, aMka 3 277

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lApatA hai / mUla meM thA : tato vizvakyazA kazcid brAhmaNo lokavizrutaH / tasyApi trINi varSANi rAjyaM hRSTaM bhaviSyati / / " use miTAkara zakoM kI vaMza-vRddhi karane kI ceSTA kI kyA sArthakatA hai, kahanA kaThina hai / sArAMza yaha ki magadha meM zaka-zAsana kA astitva amlATa ke bAda bhI banA rahanA yugapurANa se pramANita nahIM hotA / amlATa kA kAla prazna hai : magadha para hamalA karane vAle amlATa kA kAla kyA hai ? cUMki amlATa kaliGga jItane jAkara kisI sAtavAhana rAjA ke hAthoM mArA gayA ataH andhrakAla (1207 --- 801 I0 pU0) meM usa ghaTanA kI rakhane kI pravRtti svAbhAvika hai / parantu hameM yahAM Agrahamukta hokara calanA caahie| pulomA ke bahuta bAda somadeva bhaTTa ne jaba kAzmIra meM baiThakara 'kathAsaritsAgara' racA usa samaya bhI vahAM apane ko sAtavAhana kahanevAlA eka rAjavaMza vartamAna thaa| phira simuka ke pUrva bhI sAtavAhana rAjA kA astitva asambhava nahIM / ataH yaha prazna abhI anirNIta hai| vaise andhrakAla meM amlATa kA AkramaNa adhika sambhava lagatA hai| IsavI san ke itanA pahale zakoM kA bhArata meM honA dhruva ko asambhava lagatA hai| ve amlATa ko ajes ke sAtha isalie natthI kara dete haiM kyoMki unako pUrNa vizvAsa hai ki zaka videzI Agantuka the| ve madhya eziyA se 120 I0 pU0 ke bAda Ae aura ajes hI vaha vyakti thA jisane paMjAba meM zakoM kA sikkA jmaayaa| pUrva kI ora bar3hane kA prazna to isake bAda hI uTha sakatA hai| durbhAgyavaza isa mata kI jar3eM aba khokhalI ho gaI haiM kyoMki Adhunika itihAsakAroM kA eka bhAga IsA pUrva AThavIM-navIM sadI meM eka zaka AkramaNa kI bAta mAnane lagA hai|" aisI hAlata meM andhra-kAla ke antima bhAga meM amlATa kA AkramaNa huA, aisA mAnane meM Adhunika itihAsakAra bAdhA nahIM de skte| phira bhI 'zaka' zabda aura zaka jAti ko videzI mAnanA bhramamAtra hai| 'zaka' dhAtu se banA 'zaka' zabda 'balI' artha kA bodhaka hai / usakA aura usase bane zAka, zAkin jaise zabdoM kA prayoga vedoM meM bhI milatA hai / eka majabUta lakar3I Aja sAgauna kahalAtI hai jo 'zAkavana' kA hI parivartita rUpa hai| phira bhArata kI eka balI jAti 'zaka' kahalAtI thI isameM Azcarya hI kyA hai ? zakoM kA mUla sthAna kisI samaya rAvI aura canAba kA kAMThA (uzInara janapada) thaa| purANoM ke anusAra rAjA bAhu ke samaya ve ayodhyA taka pahuMca gaye the| sagara ke samaya ve patita ghoSita kiye gaye aura nirvAsita hue / 2 manu zakoM kI gaNanA una kSatriya jAtiyoM meM karate haiM jo vRSala bana gayIM |"dhrm-bhrsstt hone ke bAda unameM se adhikAMza tocI-gomala nadiyoM ke rAste gajanI gandhAra kI adhityakA kI ora cale gaye zakasthAna yA sIstAna meM basa gaye / DA0 vAsudevazaraNa agravAla ne bhAratIya paramparA kA anAdara karake zakoM kA gatipatha ulTA batAyA hai / " pANini ko navIM zatI I0 pU0 ke bAda rakhanA bhI unakA bhrama hai kyoMki nanda rAjA kA samakAlIna pANini satrahavIM zatAbdI I0 278 tumasI prajJA

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pU0 kA paravartI nahIM ho sktaa| zakoM ke viruddha sagara ke purANokta abhiyAna ke bAda bhI kucha zaka bhArata meM raha gaye the| andhrakAla meM yA usake bAda unakA sira uThAnA pUrNataH sambhava thaa| isake lie na to 120 I0 pU0 ke bAda jAnA Avazyaka hai na navIM zatI I0 pU0 ke bAda / saMdarbha-sUcI 1. pAjiTara, di purANa TeksTa oNpha di DAinesTIja oNpha di kali eja, landana, 1913, pR0 33-34 2. bANabhaTTa, harSacaritam, SaSTha ucchvAsa (jIvAnanda vidyAsAgara sampAdita, __ kalakattA) 3. ke0 eca0 dhruva, di hisTorikala kanTenTsa oNpha yugapurANa, je0 bI0 o0 Ara0 esa0, khaNDa 16, bhAga 1, pR0 40 4. upendranAtha rAya, magadha kA maurya zAsaka zAlizUka, tulasI-prajJA, khaNDa 19, aMka 2, pR0 136-139 5. upendranAtha rAya, magadha kA zizunAga vaMza, samAja dharma evaM darzana, varSa 11, aMka 1, pR0 13-22 6. ke0 eca0 dhruva, pUrvokta, pR0 21 7 ke0 eca0 dhruva, pUrvokta, pR0 21 8. ke0 eca0 dhruva, pUrvokta, pR0 21 9. ke0 eca0 dhruva, pUrvokta, pR0 22 10. DaoN0 zrIkRSNamaNi tripAThI (saM0), yugapurANam, vArANasI, 1975, pR0 13 11. DaoN0 buddhaprakAza, mahAbhArata-eka aitihAsika adhyayana-2, nAgarI pracAriNI patrikA, varSa 62, aMka 4, pR0 281-282 12. viSNupurANa, 4 // 3; vAyu0 adhyAya 88, brahmANDa adhyAya 63 13. manusmRti, 20143-44 14. vAsudevazaraNa agravAla, pANinikAlIna bhAratavarSa, dvitIya saMskaraNa, vArANasI, pR0 82 ----gAMva : maTelI jalapAIgur3I (baMgAla) baMra 21, baMka 3 279

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kAmyakagaccha 0 DaoN0 zivaprasAda - nirgrantha darzana ke zvetAmbara AmnAya meM vibhinna sthAnoM ke nAma se udbhUta gacchoM meM kAmyaka gaccha bhI eka hai| kAmyaka nAmaka sthAna se sambaddha hone ke kAraNa isa gaccha kA ukta nAmakaraNa huaa| zrI vimalAcaraNa lAhA ne kAmyaka kI pahacAna rAjasthAna prAnta ke bharatapura jile meM avasthita kAmA sthAna se kI hai| bharatapura jile ke hI bayAnA (prAcIna zrIpatha) nAmaka sthAna se vi0 saM0 1100 (I. san 104) kA eka abhilekha prApta huA hai jo Aja masjida ke rUpa meM parivartita eka jaina maMdira kI dIvAra para utkIrNa hai / phlITa ne romana lipi meM isakI vAcanA dI hai, jisakA kucha sudhAra ke sAtha nAgarI lipi meM rUpAntaraNa nimnAnusAra hai : OM OM namaH siddhebhyaH / / AsInitakAnvayakatilaka: zrIviSNusUryAsane zrImatkAmyakagacchatArakapathazvetAzuMmAn vizruta / zrImAnsUryamahezvaraH prazamabhUH prazambhUH zvetAmba (ba) ragrAmaNIH rAjyezrIvijayAdhirAjanapateH zrIzrIpathAyAMpurI // tatazca nAzaM yAtuzataM sahasrasahitaM saMvatsarANAM drutam, myAmA [nAmnA] bhAdrabhada sabhadrapadavIM mAsaH samArohatu / sAsyaiva kSayametu soma sa (hi) tA kRSNA dvitIyA tithiH, paMcazrIpara [meSThI] niSTha hRdayaH prAptodivaM yatra saH / / [a] [pi] ca ||-kotirdikkrikaantdntmushl prodbhUtalAsyakramama, kvApi kvApi himAdri mu-mahI [mudritamahI] sotprAsa [so'trAsa] hAsa sthitim kvApyarAvaNa nAgarAjanajita spardhAnubaddhodasma nuva (baM) dhodhuraM bhra[7] mayanti bhuvanatrayam tripathagevAdyApi na zrAmyati / / saM0 1100 bhAdravadi 2 candre kalyANaka di [ne] prazastiriyaM sAdhu sarvadevenokINNeti // yahI isa gaccha se sambaddha ekamAtra upalabdha sAkSya hai| jaisA ki Upara hama dekha cuke haiM yaha lekha om namaH siddhebhyaH se prArambha hotA hai| isake dvitIya aura tRtIya paMkti meM nivRtti anvaya (kula) se udbhUta kAmyakagaccha meM hue viSNusUri ke paTTa para AsIna mahezvarasUri kA ullekha hai jo vi0 saM0 1100 meM svargavAsI hue| lekha kI paMcama paMkti se jJAta hotA hai ki ise zrIpatha ke rAjA yA adhipati vijaya ke khaNDa 21, aMka 3 281

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rAjyakAla meM utkIrNa karAyA gayA / lekha kI aMtima paMkti meM ise utkIrNa karAne vAle sAdhu sarvadeva kA nAma milatA hai / jo mahezvarasUrI ke ziSya rahe hoNge| nirvRtikula viSNusUri mahezvarasuri [vi0 saM0 1100 meM svargastha] sAdhu sarvadeva [vi0saM0 1100 meM prazasti abhilekha utkIrNa karAne vAle] ukta prazasti ke anusAra vi0 saM0 1100 meM mahezvarasUri kA nidhana huA thA ata: apanI mRtyu ke lagabhaga 25 varSa pUrva arthAt vi0 saM0 1075 ke Asa-pAsa ve apane guru viSNusUri ke paTTadhara hue hoMge / isa AdhAra para viSNusUri kA kAla vi0 saM0 1050 ---- 1075 ke AsapAsa mAnA jA sakatA hai / nirvRtikula kI yaha zAkhA kaba aura kisa kAraNa astitva meM AyI, isake Adima AcArya kauna the? isa sambandha meM vizeSa jAnakArI upalabdha nahIM hai| mAtra sthAnAMgasUtra' meM 'kAmaDhDhika' (kAdhika) gaNa kA aura kalpasUtra' (payUSaNAkalpa) kI 'sthavirAvalI' meM 'kAmaDDhi yakula' kA ullekha milatA hai| inakA kAmyakagaccha se sambandha rahA hai ? athavA nahIM rahA---yaha prazna pramANoM ke abhAva meM abhI anuttarita hI raha jAtA hai| saMdarbha: 1. vimalAcaraNa lAhA---prAcIna bhArata kA aitihAsika bhUgola, lakhanaU 1972 I0 san pRSTha 529 2. je. epha. phlITa -- bayAnA sTona insakripsana oNpha adhirAjavijaya, saM. 1100 iNDiyana enTIkverI, volyUma 14, pR0 8-10 3. vahI 4. zvetAmbara AmnAya ke cAra pramukha kuloM meM nivRtikula bhI eka hai| anya kuloM kI bhAMti yaha kula bhI pUrva madhyakAla meM eka gaccha ke rUpa meM prasiddha huA aura isase bhI kucha avAntara zAkhAoM kA janma huaa| kAmyakagaccha bhI unhIM meM se eka hai| 282 tulasI prajJA

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5. samaNassa NaM bhagavato mahAvIrassa Nava gaNA hutthA, taM jahA-godAsagaNe, uttara balissahagaNe, uddehagaNe, cAraNagaNe, uddavAiyagaNe, vissavAiyagaNe, kAmaDDhiyagaNe, mAnavagaNe, koddiygnne| sthAnAMgasUtra, saMpA0 madhukara muni, jinAgama granthamAlA, graMthAMka 7, Agama prakAzana samiti, nyAvara 1981 I0, 9 / 29, pRSTha 670 / 6. gaNiyaM mehiya kAmaDDhiyaM ca, taha hoI iMdapuragaM ca / esAiM vesaNADiyagaNassa cattAri u kulAi // 214 // "sthavirAvalI" kalpasUtra, saMpA0 devendramuni zAstrI, zrI amara jaina Agama zodha saMsthAna, gaDha sivAnA, bAr3amera 1968 I. san, pRSTha 299 pravaktA pArzvanAtha vidyApITha vArANasI-221005 baMDa 21, aMka 3 283

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paMca mahAvrata-ka saMkSipta vivecana sAdhvI saMcitayazA bhAratIya saMskRti meM vrata kA mahattvapUrNa sthAna hai| prAcIna kAla meM vrata sAmAjika, dhArmika anuSThAnAdi kriyAoM meM kie jAte the / vrata zabda 'vRJ varaNe' dhAtu se banA hai| jisakA artha hai -svecchA se maryAdA ko svIkAra karanA / vrata kI svIkRti thopI nahIM jaatii| vyakti icchA se vrata ko apane jIvana kA aMga banAtA hai| ___ vrata kA AdhyAtmika kSetra meM bhI utanA hI mahatva hai, jitanA bhautika kSetra meM / vahAM jo bhI kArya prArambha kiyA jAtA hai, usase pahale vrata kiyA jAtA hai| upaniSadoM evaM AgamoM meM vrata-svIkaraNa ke aneka prasaMga haiN| matsya purANa (a0 101) aura padmapurANa (5.20.43) meM 60 vratoM kA ullekha hai| vrata zabda viratimAtra ke lie prayukta hotA hai| viyata iti vratam --jo avirati rUpa chidra ko DhAMkatA hai vaha vrata hai|' tattvArtha sUtra meM kahA hai-hiMsAnRtasteyAbrahmaparigrahebhyovirativratam / vrata ke do bheda pUrNatA aura apUrNatA ke AdhAra para kie gye| pUrNa virati mahAvrata aura apUrNavirati annuvt|' isa prakAra mahavvayaM nAma mahaMtaM vrataM---mahAn vratoM kA nAma mahAvrata hai| hAribhadrIya TIkA meM bhI kahA hai --- mahacca tavrataM ca mhaabrt| maharSi pataMjali ne vratoM ko yama batAkara unheM sArvabhauma kahA hai| unake matAnusAra vrata, jAti, deza, kAla, paristhiti Adi ke pratibaMdha se rahita haiM, sarvavyApaka haiM, sabhI sthitiyoM meM pAlanIya haiM isalie mahAn vrata haiN| prAcIna kAla meM jIvana ko cAra vibhAgoM meM vibhAjita kiyA - brahmacarya, gRhastha, vAnaprastha, saMnyAsa / vyakti sarvaprathama brahmacarya Azrama meM praveza karatA, usake pazcAt gRhastha, vAnaprastha va saMnyAsa / ina AzramoM meM praveza karane ke lie aneka prakAra ke vrata, niyama vyakti ko grahaNa karane par3ate / jaisA ki smRtikAra manu ne kahA hai-vratacaryopacAraM ca snAnasya paraM vidhim arthAt brahmacarya Adi vratoM kA AcaraNa / manu ke anusAra - janma se mRtyu taka vyakti ko SoDaza saMskAroM se bhI gujaranA par3atA hai| isa prakAra vaidika yuga meM vyakti ko paramAtmA-pavitrAtmA banane ke lie vrata, saMskAra, mahAyajJa, zrAddha Adi vidhi-vidhAna karanA Avazyaka thaa| bauddha paramparA meM mahAtmA buddha ne buddhatva kI prApti ke lie aSTAMgika mArga aura dazazIla kA vivecana kiyA hai| bhagavAn buddha ke samaya karmakANDa, pazuvadha aura bAhya ADambara adhika phaila cuke the| jAMti-pAMti kA bheda-bhAva thA jisase mAnava samAja khaNDa 21, baMka 3

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pIr3ita thA, duHkhI thA / usa duHkha ke cakra se mukta hone ke lie buddha ne cAra Arya satyoM kA vivecana kiyA aura usa satya prApti ke lie madhyama mArga kA pratipAdana kiyA / jaina paraMparA meM 'vrata' sarvopari haiN| yahAM AcAra, AhAra aura sampUrNa jIvana zailI hI vratoM para AdhArita hai / vratoM se hI saMyama aura ahiMsA kA poSaNa hotA hai / liye jaina vAGmaya kA 'vrata' hI merUdaNDa hai / isa vrata yA mahAvrata kA prArambha kaba huA ? isa prazna kA uttara itihAsa ke pRSThoM para dekheM to 'paMca mahAvratoM' kA bIja hameM Adi tIrthaMkara bhagavAn RSabha ke yuga meM prApta ho jAtA hai / veda, upaniSada, purANa, AraNyaka, brAhmaNagraMthoM meM bhI ahiMsA, satya, asteya, brahmacarya, aparigraha kA svarUpa kisI na kisI rUpa meM ullikhata hai / matsya purANa meM kahA hai 'munivratamahiMsAdi parigRhya tvayA kRtam' arthAt muni ko sAdhanA ke lie ahiMsAdi vrata kA svIkaraNa karanA cAhie / " buddha ne bhI buddhatva prApti ke lie aSTAMgika mArga va dasa zIloM kA nirdeza diyA / bhagavAn RSabha ne sAdhanAmaya jIvana kA prArambha pAMca mahAvratoM se kiyA / RSabha ke pazcAt bhagavAn pArzvanAtha ne cAturyAma dharma kA pravartana kiyA aura bhagavAna mahAvIra ne paJca mahAvratAtmaka dharma kA pravartana kiyaa| yahAM 'paMca mahAvratoM' para eka saMkSipta vivecana prastuta kiyA jA rahA hai1. ahiMsA mahAvrata mahAvratoM meM sarvaprathama ahiMsA ko sthAna diyA gayA hai / 'na hiMsA ahiMsA'jIvoM kA atipAta na karanA ahiMsA hai / ahiMsA parama dharma hai / mUla guNa hai / use anya mahAvratoM kI apekSA viziSTa sthAna prApta hai / Rgveda meM 'ahiMsantI" za da ahiMsA kA vAcaka hai / yajurveda meM manuSya aura jaMgama pazuoM kI hiMsA karane kA niSedha hai / hiMsA niSedha kA matalaba hai - vyakti ko ahiMsaka honA cAhie / upaniSadoM ke dazayamoM meM ahiMsA zabda hai / " rAmAyaNa aura mahAbhArata kAvyoM meM ahiMsA ko parama dharma mAnA hai / mahAbhArata ke Adi parva meM kahA ahiMsA paramo dharmaH sarva prANabhRtAMvaraH / - manu ne likhA hai - ahiMsaka vyakti mukti ke yogya hotA haiindriyANAM nirodhena rAgadveSa kSayeNa ca / ahiMsayA ca bhUtAnAmamRtatvAya kalpate // isI prakAra manu ne eka sthAna para aura likhA hai-- ahiMsayendriyAsaGga vaidikaizcaiva karmabhiH " vAyu purANa, agni purANa, matsya purANAdi meM bhI ahiMsA zabda kA ullekha milatA hai / " vahAM muni ke vrata ke rUpa meM grahaNa hai / kahIM-kahIM yama ke rUpa meM bhI vivecita hai | pataMjali ne kahA jaba jIvana meM ahiMsA pratiSThita ho jAtI haiM taba vyakti kI saba jIvoM ke prati maMtrI kI bhAvanA sthApita hotI hai / bauddhoM meM Arya vahI kahalAtA hai jo ahiMsaka hotA hai 286 tulasI prajJA

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na tena Ariyo hoti yena pANAni hiMsati / ahiMsA savvapANAnaM Ariyoti pavuccati // " jaina darzana kA mUlAdhAra ahiMsA hai / vahAM ahiMsA ko sarvotkRSTa mAnA hai aura dharma kA vAstavika svarUpa kahA hai / 'dhammo maMgala mukkiTheM, ahiMsA sajamo tavo / .... 13 savve pANA savvebhUtA savvejIvA samve sattA Na haMtavvA Na ajjAveyavvA Na pari- . ghetavvA, Na uddaveyavvA / esa dhamme suTTe Niie sAsae samicca kheyaNNehiM pveie| prazna vyAkaraNa meM ahiMsA ke 60 nAma niSedhAtmaka aura vidheyAtmaka donoM rUpa meM milate haiM / niSedhAtmaka dRSTi se prANiyoM kA ghAta na karanA ahiMsA hai| vidheyAtmaka dRSTi se jIva rakSA, dayA, karuNA, sevA Adi bhAva ahiMsA hai| isa prakAra ahiMsA adhyAtma jagat kA mUlabhUta AdhAra hai| jisameM praveza karake hI sAdhaka Atma pratiSThita hotA hai| 2. satya mahAvata: mahAvatoM meM dUsarA sthAna satya kA hai| satya zabda kI vyutpati sat dhAtu meM ata pratyaya karane para hotI hai / jisakA artha hotA hai - vAstavika, yathArtha ityaadi| satya zabda kA vivecana vedoM se lekara Aja taka ke granthoM meM upalabdha hai| sarvatra satya kI mahimA ke gIta gAye gaye haiN| saMtya Atma-sAkSAtkAra kA parama sAdhana hai isalie hI ise vrata kI koTi meM ginA gayA hai| Rgveda meM kahA hai-sugA Rtasya panthAH-satya kA mArga sugama hai / 14 'satyameva brahma --satya hI brahma hai-aisA brAhmaNa granthoM meM ullekha hai|" taitirIyopaniSada meM brahma kA svarUpa satya ke rUpa meM batalAyA gayA hai / " rAmAyaNa ke ayodhyA kANDa meM satya meM dharma ko Azrita mAnA hai, jo satya bolatA hai vahIM Atmastha hotA hai, vahI parama loka ko prApta karatA hai satyamevezvaro loke, satye dharmaH sadAzritaH / satyamUlAni sarvANi, satyAnnAsti paraM padam // 7 mahAbhArata ke udyoga parva meM bhI yahI likhA hai / smRtikAra manu ne kahA satyaM brUyAtpriyaM brUyAnna brUyAtsatyamapriyam / priyaM ca nAnRtaM brUyAdeSa dharmaH sanAtanaH // 18 purANoM meM bhI satya kI mahimA kA ullekha hai azvameghasahasraM ca satyaM ca tulayAdhRtam / azvameghasahasrAddhi, satyamekaM viziSyate // 19 isa zloka se yaha pratipAdita hotA hai ki hajAroM azvamegha yajJa ke puNya kI apekSA satya kA puNya adhika hai| anya dArzanika granthoM meM bhI satya ko svarga kA sopAna batalAyA hai| baizeSika darzana meM kahA hai satyaM yathArtha vAMgamanase yathAdRSTaM yathAnumiti yathAzruta tathA vAMgamanazceti / " arthAt vANI aura mana kA yathArtha honA, jaisA dekhA, sunA, anubhava kiyA vaisA hI baMra 21, baMka 3 287

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batalAnA satya hai / pataMjali ne yogI ko sadaiva satya bolane ke lie kahA / jaina darzana meM satya ko mahAn tapa mAnA hai isalie ise mahAvrata kI koTi meM ginA hai| AcArAMga meM kahA hai-satya bolane vAlA medhAvI muni isa saMsAra-samudra se tira jAtA hai| saccassa ANAe uvaTThie se mehAvI mAraM tarati / " __ satya loka meM sArabhUta hai isalie usakA anuzIlana kara Atma tatva kA sAkSAtkAra karanA cAhie / buddha ne bhI suttapiTaka meM kahA hai-ve manuSya dhanya haiM, jo satya meM rata rahate haiN| 3. asteya mahAvrata-- ___ asteya kA matalaba hai--kisI dUsare kI vastu kA apaharaNa na krnaa| para vastu ke apaharaNa kA niSedha kisI na kisI rUpa meM sabhI paramparAoM meM milatA hai| vaidika paramparA meM corI karane kA niSedha kiyA hai / manu ne steya zabda kA ullekha kiyA hai aura usakA lakSaNa batAte hue kahA hai-- 'niranvayaM bhavetsteyaM hRtvA'pavyayate ca yat // 1 arthAt vastu svAmI ke parokSa meM kisI vastu kA apaharaNa kara bhAga jAnA 'steya' kahalAtA hai / asteya meM 'a' niSedha vAcaka hai isalie asteya kA artha huA para vastu kA apaharaNa nahIM krnaa| kahIM-kahIM 'asteya' ke sthAna para 'adattAdAna' zabda kA prayoga huA hai / agastya siMha ne adattAdAna kI paribhASA karate hue kahA hai ---- 'parehiM pariggahitassa vA apariggahitassa vA, aNaNuNNAtassa gahaNamadiNNAdANaM / " __ arthAt binA diyA huA lene kI buddhi se dUsare ke dvArA parigRhIta athavA aparigRhIta tRNa, kASTha Adi dravya-mAtra kA grahaNa karanA adattAdAna hai| sAdhaka ke lie adatta vastu grahaNa karane kA niSedha hai| smRtikAra manu ne yahAM taka kahA hai ki sAdhaka ko cora ke hAtha se vastu bhI nahIM lenI cAhie yadi vaha letA hai to vaha bhI usake daNDa kA bhAgI banatA hai isalie vratadhArI, saMnyAsI ko vastu AjJA lekara grahaNa karanI caahie| nahIM to usakI saMsAra meM akIrti hotI hai, pApa karmoM kA baMdha hotA hai / pataMjali ne likhA hai --'asteya pratiSThAyAM sarvaratnopasthAnam' -corI nahIM karane vAlA sarva ratnoM ko prApta karatA hai arthAt AtmA meM pratiSThita hotA hai / dazavakAlika meM paMca mahAvratoM kA ullekha hai vahAM adtAdAna" ko tIsare mahAvrata kI koTi meM ginA hai| 4. brahmacarya mahAvata: brahmacarya zabda do zabdoM se niSpanna huA hai| brahma aura carya / brahma zabda ke tIna artha haiM-vIrya, AtmA, vidyA aura carya zabda ke bhI tIna artha haiM---rakSaNa. ramaNa, adhyayana / isa taraha brahmacarya ke bhI tIna artha hue haiM-vIrya-rakSaNa, Atma-ramaNa aura vidyaadhyyn| brahmacarya zabda ati prAcIna hai| vaidika granthoM meM isakA sarvaprathama prayoga Rgveda 288 tulasI prajJA

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ke antima maNDala meM milatA hai| usa samaya Azrama vyavasthA thii| Azrama vyavasthA kA pahalA vibhAga hai-brahmacarya Azrama / brahmacarya Azrama meM vidyArthI kA jIvana hotA thaa| vidyArthI gurukula meM nivAsa kara adhyayana karate the| guru ke pAsa rahate / guru kI sevA karate / unake parivAra ke sAtha AtmIya saMbaMdha rakhate aura vinamratA ke sAtha guru se zikSA prApta karate / brahmacarya Azrama meM praveza karane ke lie unheM kaI vidhi-vidhAnoM se gujaranA par3atA / aura aneka prakAra ke vrata, niyama, upaniyamoM kA pAlana karanA par3atA / atharvaveda meM kahA hai brahmacArI rAjA hI rASTra kI rakSA kara sakatA hai aura brahmacArI AcArya hI ziSya ko adhyApana karA sakatA hai| __ bAda ke sAhitya upaniSad, brAhmaNa, purANAdi meM bhI brahmacarya kA ullekha hai / praznopaniSada meM kahA hai-- brahmaloka usI ko prApta hotA hai jo tapa, brahmacarya, satyAdi vrata meM niSThA rakhatA hai| chAndogyopaniSada meM bhI brahmacarya zabda milatA hai| gopatha brAhmaNa meM brahmacarya ko pavitra mAnA hai| usase puNya kA saMgraha hotA hai| vaidika sAhitya meM brahmacarya kI surakSA ke lie zRMkhalAbaddha niyamoM kA ullekha nahIM milatA / smRtikAra manu ne likhA hai --brahmacArI guru ke samIpa rahakara indriya ko vaza meM karatA huA tapasyAdi meM tallIna rahe / 26 isake atirikta aneka niyamaupaniyamo kA ullekha hai ki brahmacarya vrata mahAna tapa hai| vyakti apane vIrya kA sadupayoga Atma-ramaNa meM kare na ki bhautika krIr3AoM meM / bauddha sAhitya meM bhI vyavasthita krama nahIM miltaa| jainoM ne brahmacarya ko uttama tapa mAnA hai| isa vrata kA pAlana kara vyakti jJAna, darzana, cAritra kI vRddhi karatA hai / " AcArAMga kA apara nAma 'brahmacarya' hai| kyoMki brahmacarya kA eka artha haisarvendriya saMyama / saMyama ke binA sAdhaka lakSya ko prApta nahIM kara sakatA / sAdhaka kisa prakAra sarvendriya saMyama kare ? aura kisa prakAra Atma-tatva kA sAkSAtkAra kare yaha saba yahAM vivecita hai| isalie isakA apara nAma brahmacarya rakhA gyaa| isIliye yaha paramparA rahI ki prArambha meM sAdhaka arthAt zaikSa muni AcArAMga kA adhyayana kare / Ajakala prArambha meM dasavaikAlika kA pATha karAyA jAtA hai| dazavakAlika ke caturtha adhyAya meM brahmacarya kA mahAvrata ke rUpa meM varNana kiyA hai|" isa prakAra brahmacarya AtmA meM ramaNa karane kA sAdhana hai| 5. aparigraha mahAvata : paMca mahAvratoM meM antima mahAvata hai-aparigraha / aparigraha se tAtparya hai --vastuoM kA saMgraha nahIM karanA aura anAsakta bhAva dhAraNa karanA / aparigraha parigraha kA niSedhAtmaka rUpa hai / mucchA pariggaho vutto-mUrchA bhAva parigraha hai|" sAdhaka ko vastu ke prati mUrchA nahIM rakhanI caahie| kyoMki mamatva saMsAra bhramaNa kA hetu hai| isalie hI sAdhaka ko ahiMsAvAdI kI taraha aparigrahI honA caahie| aparigraha mahAvata ke bIja vaidika aura zramaNa-donoM paramparAoM meM prasphuTita haiM / mahAbhArata meM kahA hai-vyakti ko utanA hI saMgraha karanA cAhie jitanA peTa ke baDa 21, 3 289

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ke lie Avazyaka hai / kyoMki aparigraha se mana kI capalatA dUra hotI hai, bhAvanAoM kA zodhana hotA hai jisase samyaktva kI prApti hotI hai| smRtikAra manu ne bhI saMgraha karane kA niSedha kiyA hai eka kAlaM cared bhaikSaM ca prasajjeta vistre''|" bhagavad gItA meM bhI yaha ullekha milatA hai nirAzIryatacittAtmA tyaktasarvaparigrahaH / zArIraM kevalaM karma kurvannApnoti kilviSam gItAkAra ne eka anya sthAna para likhA haityaktvA karmaphalA saGga' |" zabda pataMjali ne bhI aparigraha ko yama mAnA hai / buddha ne akiMcanaM anAdAnaM kA ullekha kiyA hai jo aparigraha kA sUcaka hai / " jaina darzana meM bhikSu vahI hai, jo aparigrahI hai / isalie vahAM bhikSu ko parigraha se dUra rahane ke lie kahA haipariggahAo appANaM avasakkejjA / 5 dasarvakAlika meM pAMcavA mahAvrata - parigraha virati ke rUpa meM hai / cetana-acetana sabhI padArthoM ke prati mamatva bhAva dUra honA hI aparigraha hai / jaina paramparA meM parigraha cAra prakAra se sImita hai / arthAt bhUkha miTAne ko AhAra lenA, saMkaTa Ane para surakSA, roga hone para auSadha aura adhyApaka se jJAna lene taka parigraha kI sImA hai / uparyukta vivecana se spaSTa lakSita hotA hai ki mahAvratoM kA ullekha vaidika aura zramaNa donoM paramparAoM meM hai / vaidika paraMparA meM 'vrata' zabda hai / vrata aura mahAvrata . donoM ke svarUpa meM koI antara nahIM pratIta hotA / isalie paMca mahAvrata zramaNaparamparA kA prANa tatva hai aura vaidika paramparA meM bhI jIvana ke mahAn AdarzoM ke rUpa meM pratiSThita hai / sandarbha : 1. uttarajbhayaNANi cUrNi pR0 138 2. tattvArtha sUtra 7 / 1 3. ebhyo hiMsAdibhya ekadezaviratiraNuvrataM, sarvatoviratirmahAvratamiti / 4. jAti- deza - kAla - samayA'navacchinnAH sArvabhaumA mahAvratam - pA0 yogadarzana 2 / 31 290 5. matsyapurANa a0 6,15 6. Rgveda 10, 12, 13 7. tatrAhiMsAsatyAsteya brahmacarya dayArjavakSamAdhRtimitAhArazaucAni ceti yamA daza zANDilyopaniSada 1 8. mahAbhArata, Adi parva 9. manusmRti 6 / 60 10. vahI 6 / 75 tulasI zazA

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11. ahiMsAsatyamasteyaM, brhmcryaaprigrhii| ___yamA paMcasmRtA vipra niyamA muktiklidA-agnipurANa 12. dhammapada 19 / 15 13. dazavakAlika 11 14. Rgveda 8 / 31 / 13 15. zatapatha brAhmaNa 21114 / 10 16. taitirIyopaniSada 2 / 2 17. rAmAyaNa ayodhyAkANDa 110 / 13 18. manusmRti 41138 19. zivapurANa u. saM. 12,15 20. vaizeSika darzana 21. AcArAMga 3 / 66 22. manusmRti 8 / 332 23 dasa. a. cUNi 24. dazavakAlika 4 / 13 25. Rgveda 10 / 109 / 5 26. manusmRti 2 / 175 27. prazna vyAkaraNa 2 / 4 28. vahI 214 29. dazavakAlika 4 / 14 30. vahI 62 31. manusmRti 6155 32. bhagavadgItA 4121 33. vahI 4 / 20 34. dhammapada 18 / 17 35. AcArAMga 2 / 117 --zikSA kendra, gotama jJAnazAlA, lADanUM khaNDa 21, aMka 3 291

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prakIrNakam 1. 'varNamAlA' meM jainadarzana 2. parama viduSI madAlasA 3. zrImadbhAgavadanusyUta bhakti meM bhAratIya darzanoM kA samanvaya 4. zrImadbhAgavatIya AkhyAnoM kA vivecana-(2) 5. saMgIta saMbaMdhI eka pada

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khaNDa 21, aMka 3 ||OM namaH siddhaM / zraIInamA eainaa aM aH ka khagaghaGAcna japhatrATammadazatitha dA dhanApaphabasamA yalavAnA sahAlakA ka kA ki| kI ku kU ke kai ko kau kaM kAM kaH ||23456 e| zrIprazna mAmnAya jJa bulasI prajJA terApaMtha dharmasaMgha ke aSTamAcArya zrIkAlUgaNI kI hastalipi ( terApaMtha dharmasaMgha ke sAhitya bhaMDAra ke saujanya se munizrI madhukarajI dvArA prApta )

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varNamAlA meM jainadarzana muni zrIcaMdra 'kamala' prAcInakAla meM guru paraMparA calatI thI / guru apane sthAna para bAlakoM ko par3hAte the| usa samaya mahAjanI vidyA par3hAyI jAtI thii| pramukha rUpa se par3hanA va likhanA sikhAyA jAtA thaa| eka se sau taka ginatI va pahAr3e maukhika yAda karAe jAte the| vastuoM ke kraya aura vikraya meM ye pahAr3e upayogI hote the| kaI bAlaka teja hote the ve upADI (gura yA phArmUlA) ke mAdhyama se praznoM ko bahuta jaldI hala kara dete the| jaise koI vastu pAMca rupayoM kI eka sera AtI hai to 1 chaMTAka kA kyA lagegA ? isakA gura thA - jitane rupayoM kA 1 sera to eka chaMTAka ke utane hI Ane lgeNge| isa prakAra aneka phArmUle nizcita the| vivAha ke lie saMbaMdha nizcita karane se pUrva lar3ake kI parIkSA lI jAtI thii| use mahAjanI ke hisAba pUche jAte the, akSara likhAye jAte the aura patra par3hAyA jAtA thaa| ina bAtoM meM jo pAsa ho jAtA use lar3akI dene meM saMkoca nahIM hotA thaa| ve jAnate the ki jo itanA jAnatA hai vaha kamAkara apane ghara ko calA legaa| yogyatA kA mApa daMDa usa samaya itanA sA hI thaa| isalie moDiyA lipi meM patra par3hanA aura likhanA tathA akSaroM ko jamAnA (suDaula karanA) Avazyaka thaa| lar3ake jamIna para reta bichAkara aura lakar3I kI takhtI para kalama se akSaroM ko suMdara likhane kA abhyAsa kiyA karate the| maiMne bhI 55 varSa pUrva isa paddhati kA prayoga kiyA thaa| terApaMtha dharmasaMgha meM sAdhu bhI akSaroM ko jamAte the| eka gate para suMdara akSara eka sAdhu dvArA likhA jAtA thaa| usa para vAraniza kara dete the jisase akSara miTate nahIM the / usa para kAgaja rakha kara sAdhu akSara jamAte the| tIna cAra dazakoM se yaha paraMparA chUTa sI rahI hai phira bhI usakI pratilipiyAM Aja bhI terApaMtha sAhitya bhaMDAra meM surakSita hai / muni zrI madhukarajI svAmI ne eka prati mujhe dI hai / - Ajakala vidyArthiyoM ko varNamAlA citra dikhAkara yAda karAte haiN| ka kA kabUtara, kha kA kharagoza, ga kA gadahA, gha kA ghaTa citra hotA hai| guru paraMparA meM varNamAlA sIkhAne ke lie vastuoM ke nAma the| jaise ka ke lie kako koTako, kha ke lie khakho khAjulo, ga ke lie gagA gaurI gAya, gha ke lie ghaghA ghATa pilANyo jAya ye nizcita the / samaya-samaya kI apanI pahacAna hotI hai| prastuta kRti varNamAlA ko yAda karAne kI prAcIna paddhati para AdhArita hai| khaNDa 21, baMka 3 295

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kRti aura usakI vizeSatA prastuta kRti ke racayitA ajJAta haiN| saMbhavataH jaina muni yA janayati yA jaina vidvAna honA cAhie / viSaya ke pratipAdya se spasTa jJAta hotA hai| isameM do khar3I pAI (1) se lekara jJa varNa taka ke sAre varNoM kA Alambana lekara jaina darzana kA pratipAdana kiyA gayA hai / a aura A, i aura I u aura U, R aura R, e aura ai, o aura au, aM aura a: kA eka sAtha vivecana hai| yaha kRti hastalikhita patra ke donoM ora likhI huI hai| pratilipikAra terApaMtha saMgha ke muni zrI phUlacaMdajI svAmI hai| unhoMne vikrama saMvat 1990 vaizAkha kRSNA 11 ko jayapura meM pratilipi pUrNa kI thii| isakI mUla bhASA rAjasthAnI mizrita gujarAtI hai| jo kaI zatAbdi pUrva pracalita varNamAlA kA prArUpa hai| vivecana meM jaina darzana kA saMkSipta pratipAdana hai / jise eka rUpaka dvArA prastuta kiyA gayA hai / saMsArI jIvoM ko eka gahare rUpa meM svIkAra kara unako siddhakSetra taka kI yAtrA karAI hai| kueM meM rahane vAloM kI dazA, kueM se nikalane vAloM kI sthiti, jaise--kueM se nikalane kA prayAsa karatA karatA Upara car3ha kara phisalana se vaha vApasa kueM meM gira jAtA hai / jo sAhasa kara kueM se nikalatA hai use mArga meM viSama ghATI ko pAra karanA hotA hai| siddhanagara se pahale pradhAna (dIvAna) ke ghara meM ThaharatA hai, aura vahAM usakI sevA karatA hai| jisase vaha prasanna hokara apanI lar3akI kI zAdI usase kara detA hai, siddhanagara jAne ke lie do gAr3I kA sahayoga detA hai, jotane ke lie do baila detA hai, mArga meM yAtrA ke lie zikSA detA hai, aMta meM siddhanagara pahuMcA detA hai| isa prakAra kueM se siddhanagara taka kI yAtrA kA rUpaka ke rUpa meM varNana hai| kRtikAra ne rUpaka meM jaina darzana kA samyak pratipAdana kiyA hai| vidvAn lekhaka ne varNamAlA meM jisa prakAra jaina darzana ko uMDelA hai vaha usake vaidUSya kA paricAyaka hai| kRti rocaka hai, pAThakoM ko jaina darzana kA bodha de sakatI hai| varNamAlA aura pratipAdana mUla / OM namaH - bhagavaMta zrI mahAvIra lesAle beThA dekhI ne iMdra vAmaNa no rupa karI AvI ne zrI vIra prabhu ne namaskAra karI sarvaloka ne cimatakAra upajAvA ne nimita bhale nA artha puuchyaa| zrI vIra prabhu kahe che-.. hiMdI-bhagavAn zrI mahAvIra ko pAThazAlA meM baiThe hue dekha kara iMdra brAhmaNa kA rUpa banAkara pAThazAlA meM aayaa| mahAvIra prabhu ko namaskAra kiyaa| saba / janatA ko camatkAra paidA karane ke lie prazna pUche / bhagavAn ne uttara diyA mUla -be lITI te syUM / jIva nI be rAzi siddha te akarmI saMsArI karmI // 1 // hiMdI-do khaDI lakIra kA artha kyA hai ? bhagavAn ne uttara diyA-jIva kI do rAzi hai --- (1) siddha (2) sNsaarii| siddha karmoM se mukta hote haiM aura saMsArI karmoM tulasI prajJA 296

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se sahita hote haiN| pratipAdya-karma kI apekSA se jIvoM ke do vibhAga kie gae haiN| saMsArI jIva karma sahita hote haiM / jaina dharma kA aMtima lakSya hai karmo se mukta hokara siddha gati ko prApta karanA / jaba karma mala dUra ho jAtA hai taba jIva saMsAra ke bhramaNa se karma mukta hokara siddha ho jAtA hai| 8 mUla-bhale te syUM / siddha nI rAsi mAhe bhalavA nI icchA rAkha // 2 // hiMdI-8 kI saMkhyA kA kyA artha hai ? siddha kI rAzi meM milane kI icchA rakho / pratipAdya-saMsArI jIva 8 karmoM sahita hote haiN| jJAna darzana, cAritra aura tapa kI ArAdhanA se 8 karmoM kA kSaya kara AtmA apane svarUpa meM avasthita hotA hai / siddha avasthA ko prApta hotA hai| __ * mUla-mIr3a saMsAra rupa gola uMDo kUvo che te mAhI nikalasI to siddhA mAhI bhalasI // 3 // hindI-bindu kA artha kyA hai ? saMsAra gola gaharA eka kuMA hai| usameM se nikalegA to siddhoM meM mila jaaegaa| pratipAdya -- guNasthAna 14 hote haiN| pahalA guNasthAna mithyAdRSTi guNasthAna hotA hai aura 14vAM guNasthAna ayogI kevalI guNasthAna hotA hai / 14veM guNasthAna ke bAda jIva siddha gati ko prApta hotA hai| mithyAtvI do prakAra kA hotA hai-abhavI aura bhavI / abhavI kabhI mukta nahIM hotaa| bhavI mukta hotA hai| bhavI mithyAtvI se samyaktvI banatA hai, phira kramazaH avirata samyak dRSTi, dezavirata, pramatta saMyata, apramatta saMyata, vItarAga kevalI, ayogI kevalI, siddha banatA hai| ||-biilaaddii mUla -- jIma kUpa mAhI vastu paDI hove to lohe nI bIlADI thI kADhe tima ihA saMsArI jIvana ne saMsAra rupa kUpa mAhI thI kADhavA nI bIlADI / ekadesavrata bIjA sarvavrata // 4 // hindI--jisa prakAra kuMe meM koI vastu gira gaI ho to use lohe kI billI se nikAlA jAtA hai vaise hI isa saMsAra meM se jIva ko nikAlane ke lie dezavrata aura mahAvrata billI hai| pratipAdya-samyak cAritra ke do bheda haiM --- dezavirata aura sarvavirata / samyak daSTi se asaMkhya guNa adhika nirjarA deza virata ke hotI hai| dezavirata se asaMkhya guNa adhika nirjarA sarvavirata ke hotI hai| OM-ugaNa coTIyo mAthe potIyo mUla-siddhA nA jIva kIhA rahe te kahe ch| cavade rAja loka nA tIna bhAga karatA eka to nIce loka madhya loka urdhaloka ne coTa lI thAnake isIprabhApravathI khaNDa 21, aMka 3 297

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upare eka jojana ne 24 me bhAge aloka sU aDa rahyA che // 5 // hindI - siddhoM jIva kahAM rahate haiM vaha kaha rahe haiN| caudaha rajjU vAle loka ke tIna bhAga haiM- (1) nIcA loka (2) madhya loka (3) Urdhva loka / Urdhva loka ke coTI ke sthAna para ISatprAgabhArA pRthvI hai / 24 yojana Upara ve aloka se sparza kara rahe haiM / pratipAdya - saMsAra kA AkAra manuSya ke donoM hAtha phailAye hue zarIra ke AkAra ke samAna hai / isalie loka (saMsAra) kA eka artha zarIra bhI hai / loka 14 rajjU kA hai usake tIna bhAga haiM - adholoka, madhyaloka aura Urdhvaloka / adholoka 7 rajjU se kucha adhika hai, madhyaloka 1800 yojana kA hai / Urdhvaloka 7 rajjU se kucha kama hai / Urdhvaloka ke UparI bhAga meM sarvArthasiddha devoM ke vimAna hai / una vimAnoM se 12 yojana Upara ISatprAgbhArA pRthvI hai, jise siddha zilA kahate haiM, vaha 45 lAkha yojana laMbI cauDI hai, madhya meM ATha yojana UMcI hai| UMcAI para aMtima chora makSikA kI pAMkha se bhI patalI hai 13 aMgula se adhika hai / siddhazilA ke aMtima UparI bhAga ke re4 yojana meM siddha rahate haiM / rahe haiM / ve siddha aloka se sparza kara na-nanoyo vIMTalo magana ho rahyo che nIcagati pAmasI // 6 // hindI-re jIva ! tU saMsAra ke kAmabhoga meM magna ho rahA hai isalie nIca (adho) gati prApta karegA / pratipAdya - kAma bhoga sevana se jIva adhogati - narakagati yA tiyaMcagati meM jAtA hai / mamo mAulo mAmA hAthe ve lADUDA maH mUla-rejIva tU saMsAra nA kAmabhoga mUla-saMsAra che te jIva no anAdi ghara che tihA mo nAmA mAulo mosAliya kAma bhoga rUpIyA be hAtha meM lADU dei bholAi rAkhIyo / saMsAra mAM thI nIkalavA de nahI // 7 // hindI - saMsAra jIva kA anAdi kAla se ghara hai| vahAM mAmA aura nAnerA kAma aura bhoga rUpI do laDDU hAtha meM dekara bhulAkara rakhA hai / saMsAra meM se nikalane nahIM detA / pratipAdya- - kAma kA artha kAmanA (pAMca indriyoM ke viSaya, bhoga kA artha hai unakA bhoga karanA / kAma aura bhoga ke vaza phaMsA huA hai / vahAM se nikalanA bahuta duSkara hai / si - sisI rANI cokaDI pAchI vAla kuMDAvalI mUla - sidha rupa rANI ne maMdara car3hatA kaSAya nI cokaDI rupa coka rAkhI che / tulasI prajJA 298 dhana, vAsanA Adi ) hokara jIva saMsAra meM

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te cokI ne DhelI ne kadApI koi jIva uco caDhe to piNa tehane 11 mA pAvaDiyA thI pAcho saMsAra rupa kuMpa mA nAkhe che / / 8 / / hindI --siddha rUpa rAnI ko maMdara parvata para caDhate samaya kaSAya catuSka roka rakhA hai| yadi koI jIva cokaDI (kaSAya catuSka) ko Dhakela kara Age car3hatA hai to moha 11vIM sIDhI se vApasa saMsAra kUpa meM girA detA hai| pratipAdya ---krodha, mAna, mAyA aura lobha ye cAra kaSAya haiM / kaSAya 10veM guNasthAna taka rahatA hai / AThaveM guNasthAna se jIva do zreNiyoM meM se eka zreNI letA haA Age bar3hatA hai / kSapakazreNI lene vAlA jIva 10veM guNasthAna ko pAra kara 11veM ko ullaMghana kara 12veM guNasthAna meM calA jAtA hai| upazamazreNI lene vAlA jIva 103 guNasthAna ko pAra kara 11veM guNasthAna meM jAtA hai / vahAM se vaha giratA hai| 11veM guNasthAna se 10veM, 9veM, veM, 7veM guNasthAna taka Ane meM use antarmuhUrta lagatA hai| vahAM se vaha chaThe guNasthAna meM AtA hai| koI jIva chaThe meM, pAMcaveM meM, cauthe meM aura koI jIva pahale guNasthAna meM bhI A jAtA hai| mithyAtva se Age vikAsa karatA huA 11veM guNasthAna taka pahuMcakara vApasa pahale guNasthAna meM A jAtA hai| vApasa saMsAra rUpI kuMe meM gira jAtA hai| dhaM---dhAu2 kSokalo mAthe caDhiyo chokaro, hAtha me DAMgaDI mUla-re jIva tU saMsAra mAM dhyAi dhyAi ne garbhAvAsa mAM paDIsa tihAM tuM DhokalI nI pare sIjasI / te valI chokarA chokarI vITava nAmA paDisa to hive jo tUM dharmanAmA cakravatI nA siddha nagara mAM jAvo bAMce cha to prathama to samatka nAme mahAmaMtrI pradhAna cha teha thI pahelI mIlaje to tuja ne dharma mhArAja miilsye| to samakata ne ghara jAtA vica me gATI viSama che te mAhe cora luTA luTa karahayA che to hAtha meM DAMgaDI rupa kathA vAratA pravaratIkaraNa, apurvakaraNa subha parINAma rupa mahAmudagara hAtha meM lei je / / 9 / / hindI - re jIva tU saMsAra meM daur3a-daur3a kara garbhAvAsa meM jaaegaa| vahAM ta DhokalI kI taraha saMtapta hogaa| bacce bacciyoM ke vIMTava (lapeTa) meM par3a jaaegaa| yadi tU dharma cakravartI ke siddhanagara meM jAne kI kAmanA karatA hai to pahale samyaktva mahAmaMtrI se milanA / vaha vahAM pramukha pradhAna hai| unase saMparka karane se vaha tumako dharma mahArAja se milA degA / samyaktva ke ghara kI ora jAte samaya bIca meM viSama ghATI hai| usameM cora aura luTere rahate haiN| isalie hAtha meM lAThI aura mudagara rkhnaa| lAThI hai-kathA vArtA rUpa pravRttikaraNa, aura mudgara hai - zubha pariNAma rUpa apUrvakaraNa / pratipAdya-saMsAra meM jIva bAra-bAra janmamaraNa karatA rahatA hai| vahAM vaha parivAra ke moha meM phaMsakara dukhI ho jAtA hai| yadi koI jIva dukha se mukti cAhatA hai to pahale vaha mithyAdRSTi se samyakdRSTi banatA hai| anAdi anaMta saMsAra meM paribhramaNa karane vAle prANI ke 'girisarit grAva gholaNA' nyAya ke anusAra AyuSya vajita khaN 21, aMka 3 299

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sAta karmoM kI sthiti kucha kama eka koDAkoDa sAgara parimita hotI hai taba vaha jisa pariNAma se durbhedya rAga dveSAtmaka graMthi ke pAsa pahuMcatA hai use yathApravRttikaraNa kahate haiM / yaha karaNa bhavya evaM abhavya donoM ke aneka bAra hotA hai / AtmA jisa pUrva aprApta pariNAma se usa rAgadveSAtmaka graMthi ko tor3ane kI ceSTA karatI hai use apUrvakaraNa kahate haiM / a, A - AiDA do bhAiDA bar3A bhAI re kAno mUla te rAga dhekha be bhAi ne pachADI ne vegalA karaje / bIjA paNa sata prakAre prakRta rupa coraTA ne nAsa kara mithyAta ghATI bhAMgI graMthI bheda karI Ai jAje / tihA samakatrUpa mahAmaMtrI paMca rUpa karI ihA rahayA che tehanA tUM darzana pAmIsa / pache t tehanI sevA me retA tuja ne yogyatA jANI // 10 // hindI- -- rAga aura dveSa do bhAI haiM / ina donoM ko dharAzAyI kara alaga kara denA / dUsarI bAta sAta prakAra kI prakRti rUpa cora ko nAza kara mithyAtva kI ghATI naSTa kara graMthibheda krnaa| vahAM samyaktva mahAmaMtrI pAMca rUpa meM hai / tU usakA darzana prApta karegA / usake bAda usakI sevA meM rahane se vaha tumhArI yogyatA ko jAna legA / pratipAdya - rAga aura dveSa ke uttApa ko kaSAya kahate haiM / kaSAya ke cAra prakAra haiM -- krodha, mAna, mAyA aura lobha / pratyeka ke cAra-cAra bheda haiM-- anantAnubaMdhI, apratyAkhyAna, pratyAkhyAna aura saMjvalana / anantAnubaMdhI catuSka (anantAnubaMdhI krodha, anantAnubaMdhImAna, anantAnubaMdhI mAyA anantAnubaMdhI lobha ) tathA mohanIyatrika ( samyaktva mohanIya, mizra mohanIya aura mithyAtva mohanIya) ina sAta prakRtiyoM ke vilaya se mithyAtva - vilIna hokara samyaktva kI prApti hotI hai / samyaktva ke pAMca prakAra haiM- aupazamika, kSAyika, kSAyopazamika sAsvAdana aura vedaka Upara kI sAta prakRtiyoM ke upazAMta hone se prApta hone vAle samyaktva ko aupazamika, inake kSaya se prApta hone vAle samyaktva ko kSAyika aura inake kSayopazama hone se prApta hone vAle samyaktva ko kSAyopazamika kahate haiM / aupazamika samyaktva se girane vAlA jIva jaba mithyAtva ko prApta hotA hai taba antarAlakAla meM jo samyaktva hotA hai use sAsvAdana kSAyika samyaktva kI prApti hotI hai samaya meM) usakI prakRti ( samyaktva rahatA hai, ataH use vedaka samyaktva / samyaktva kahate haiM / kSAyopazamika samyaktva se usa samaya ( kSAyopazamika samyaktva ke aMtima mohanIya) kA pradezodaya ke rUpa anubhava hotA kahate haiM / i I - ika iDI ekalI bIjI iDI ikAro chaM tuja mUla-dharma cakravaratI nI be putrI che eka laghu desavRta bIjA sarvavratI e ne paraNAvasye piNa samakata mItrI nI sevA eka cita se sanamukha rahI karasyo to me prazna thAye // 11 // hindI - dharma cakravartI ke do putriyAM haiM eka choTI dezavratI aura dUsarI sarvavratI / he jIva / yadi samyaktva maMtrI kI sevA eka citta se sanmukha hokara karegA to vaha tulasI prazA 300

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prasanna hogA / apanI donoM lar3akiyoM kI zAdI tumhAre sAtha kara degaa| pratipAdya-samyaktva kI samyak ArAdhanA se samyak jJAna, samyak darzana ora samyak cAritra kI prApti hotI hai| samyaktva ke binA cAritra kI prApti nahIM hotInatthi paritaM sammatta vihUNaM, saNe u bhaiyagvaM / __ --utta. 28129 samyak cAritra ke do bheda haiM--deza virata aura sarva virt| AMzika rUpa se vrata kI ArAdhanA karane vAlA dezavirata aura sampUrNa rUpa meM vrata kI ArAdhanA karane vAlA sarvavirata kahalAtA hai| dezavirata zrAvaka hotA hai usameM paMcama guNasthAna prApta hotA hai / sarva virata sAdhu hotA hai usameM chaTThA guNasthAna pAtA hai| u, U- Au Au aMkoDA baDe aMkoDe phaMkoDA mUla --tihA saMkA kaMSA rupa aMkoDA, phaMkoDA moTA che / tehanI saMgata karIsa to samakita maMtrI nA cita me bhrama paDasI to doharo thAsye // 12 // hiMdI samyaktva ke ghara meM zaMkA kAMkSA rupa aMkoDA (choTA laMgara) phakoDA (bar3A laMgara) haiN| yadi unakI saMgati karegA to samyaktva maMtrI ke citta meM bhrama paidA hogA aura vaha aprasanna hogaa| pratipAca-samyaktva ke. pAMca aticAra haiM-zaMkA, kAMkSA, vicikitsA, para pASaNDa prazaMsA aura parapASaNDa paricaya / ye darzana mohanIya ke doSa haiM zaMkA-lakSya ke prati saMdeha . kAMkSA- lakSya ke viparIta dRSTikoNa ke prati anurakti vicikitsA-lakSyapUrti ke sAdhanoM ke prati saMzayazIlatA parapASaNDa prazaMsA-- lakSya ke pratikUla calane vAloM kI prazaMsA parapASaNDa saMstava -- lakSya ke pratikUla calane vAloM kA paricaya / ye pAMca samyaktva ko dUSita karate haiN| inake kAraNa samyaktva se vApasa mithyAtva meM A jAtA hai / cAritra mohanIya ke doSoM se bacane ke upAya batA rahe haiN| R-nI lI tor3a kAMTAlA vaDe kAMTo bhele bahe mUla-tihA vale viSaya kaSAya rupa athavA mamatA mAyA rupa moTA viSaya nA velaDA cha / te mAhe kAmabhoga rupa sarpa sutA cha tehanai jagaDIsa maa| ima karatA svAmI supraSna thayA thakA tuja ne sidha nagarI no sAtha Apasye // 13 // hindI-viSayakaSAyarUpa athavA mamatAmAyA rUpa bar3I viSaya kI bele haiN| usameM kAma bhoga rUpa sarpa soyA huA hai / usako jagAnA mata / aisA karane se svAmI suprasanna hogA aura vaha tumako siddha nagarI jAne ke lie sAthI degaa| pratipAca-kaSAya, nokaSAya aura veda-inake udaya se vItarAgatA nahIM aatii| moha vilaya nahIM hotaa| isake upazama aura kSaya se vItarAgatA prApta hotI hai| khaNDa 21, baMka 3 301

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e ai-evana bevana be gADI baDI vegADI mAtaro mUla-sumata gupta be gADI vesADI // 14 // hiMdI-samiti gupti do gAr3iyAM para baiThAkara / pratipAdya-- IryA samiti, bhASA samiti, eSaNA samiti, AdAna bhaMDapAtra nikSepanA samiti, uccAra prasravaNa pariSThApana samiti, managupti, vacanagupti aura kAyagupti ina kI samyak sAdhanA karane se cAritra kI vizuddhi hotI hai| o, au--- olakhavA lAvalI dIyA vaDe vegaNa jotarIyA mUla-gyAna cArItra rupa be balada jotarI Apasye // 15 // hiMdI-jJAna cAritra rUpa do baila usa gAr3I ko jotane ke lie degaa| pratipAdya-samyak jJAna aura samyak cAritra ye mokSa ke sAdhana haiM / samyak darzana ke binA samyak jJAna nahIM hotA aura samyak jJAna ke binA samyak cAritra nahIM hotA / nA baMsaNissa nANaM, nANeNa viNA na huMti caraNa gunnaa| -utta. 28130 samyak darzana prApta hone ke bAda samyak jJAna aura samyak cAritra kI ArAdhanA karanI caahie| aM aH-amIyAM be rAsaDI ekaNa upara eka de, dujI Agala do de mUla-saMvara nirjarA rUpa be rAsaDI bAMdhI ne gADolI upara beTA zivapUra bhaNI cAlavajo // 16 // hiMdI-saMvara, nirjarA rUpa do rassI bAMdhakara gAr3I ke Upara baiThakara zivapura ke lie usa gAr3I ko calAnA / pratipAya-saMvara aura nirjarA ye do sAdhana haiM inase mArga prazasta hotA hai, siddhagati ko prApta kiyA jA sakatA hai| pAMcaveM guNasthAna se 12veM guNasthAna taka saMvara, caudahavAM guNasthAna saMvara aura prathama cAra guNasthAna va 13vAM guNasthAna nirjarA rUpa hai| ka--kakokevaliyo mUla-kevali parupyo dharma vinA to siddha gatI pahuco na thii||17|| hiMdI-kevali prarUpita dharma ke binA siddha gati nahIM jaate| pratipAdya-iNameva niggaMNaM pAvayaNaM saccaM aNuttaraM kevalaM paripuNNaM neAuyaM saMsudaM sallagattaNaM muttimaggaM nijjANamaggaM nivvANamaggaM avitahamavisaMdhisamvadukkhappahINamaggaM / yahI nirgrantha pravacana satya anuttara advitIya, pratipUrNa, mokSa taka pahuMcAne vAlA, saMzuddha, zalya ko kATane vAlA, siddhi kA mArga,mukti kA mArga, zAMti kA mArga, satya, 302 tulasI prajJA

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avicchinna, samasta dukhoM ke kSaya kA mArga hai / kha - khakho khAjulo mUla -ane to kevalI sidha to anahAra mAraga thI upaje che te mATe / tUM cyAra prakAra nA AhAramA rasa iMdrI no lolupI thAisa mA // 18 // hiMdI aura anAhAraka kevalI hI siddha hote haiM / tU cAra prakAra ke AhAra meM rasa iMdriya kA lolupI mata bananA / pratipAdya - azana, pAna, khAdya, svAdya - ye cAra prakAra ke AhAra haiM / caudahaveM guNasthAna kA kAlamAna pAMca hasva akSara (a, i, u, R, lR ) ke uccAraNa jitanA hai / isa guNasthAna ke kAla meM kevalI anAhAraka rahate haiM / kevalI caudahaveM guNasthAna se siddha gati ko jAte haiM / azana roTI, dAla, khicar3I, bhAta, ghI, dUdha Adi / pAna - pAnI, dAkha Adi kA dhovana Adi peya padArtha / ga svAdya khAdya -- Ama, aMgUra, kelA Adi phala | bAdAma, kAjU, pistA Adi mevA ! - pAna supArI, lauMga cUrNavaTI Adi dravya jo bhojana ke bAda mukha sugaMdhita yA svacchatA ke lie grahaNa kiye jAte haiM / bAhya tapa ke bheda - anazana - AhAra kA pUrNa tyAga / avamodarikA-dravya tathA mAtrA kA alpIkaraNa | vRtti saMkSepa - bhikSA grahaNa ke lie abhigrahaNa kA grahaNa / rasa parityAga --- bigaya tathA snigdha bhojana kA tyAga / gagA gorI gAya mUla- -aNa AhArIka tapAdika mArga to guru batAve che te mATe guru nI bhaktI kara / guru to moTA aNagArI che / saMsAra samudra tiravAne bodhabIja dharma no AlaMbanadika guru Apai che, te mArTa guru no goravapaNuM karaje / hiMdI -- anAhAra tapa Adi kA mArga guru batAte haiM / isalie guru kI bhakti kara / guru to anagArI (gRha rahita) hote haiN| saMsAra samudra ko tIrane ke lie dharma kA AlaMbana dete haiM / isalie guru kA gaurava karanA / pratipAdya - nirgranthoM ko guru kahA jAtA hai / jo arhat ke pravacana ( zAsana ) kA anugamana karane vAle tathA bAhya aura Abhyantara granthiyoM se mukta hote haiM, ve nigraMtha kahalAte haiM / gha- ghaghA ghATa pilANyo jAya mUla -- tUM ghara kA dhaMdhA AraMbha saMbhAraMbha bhAraM ahonisa pilANyo bahe che te bhAra tho guru mUkAvasye // 20 // hindI - tUM rAta dina ghara ke dhaMdhe ( kAma kAja ) meM AraMbha aura samAraMbha kara khaNDa 21, aMka 3 .303

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rahA hai / guru tumako AraMbha aura samAraMbha ke bhAra se mukta karAeMge / pratipAdya - AraMbha - vadha | - DaDIyA AmaNa dumaNo mUla - hive guru ghara no bhAra choDAvI ne paMca aNuvrata paMca mahAvrata rupa abhigrahAdika karAvyA te pAlatA AmaNa dumaNa bhraMgacita thAi pazcAtApa karIsa mA // 21 // saMrabha -- vadha kA saMkalpa / samAraMbha - paritApa / hiMdI - guru ghara ke bhAra ko utarAte haiN| pAMca aNuvrata pAMca mahAvrata aura abhigraha Adi karAte haiM / unakA pAlana acchI taraha se karanA / pratipAdya - pAMca mahAvrata- prANAtipAta se viramaNa, mRSAvAda se viramaNa, adattAdAna se viramaNa, maithuna se viramaNa, parigraha se viramaNa / pAMca aNuvrata - sthUla prANAtipAta se viramaNa, sthUla mRSAvAda se viramaNa, sthUla adattAdAna se viramaNa, svadArasaMtoSa icchAparimANa / abhigraha - vRtti saMkhyAna aura bhikSAcaryA isake paryAyavAcI nAma haiM / bhikSAcaryA sAdhu ke jIvana kA vrata hai parantu vaha tapa vahIM hotA hai jahAM abhigraha ke dvArA sAdhaka apanA aura adhika khAdya saMyama karatA hai / ca-cacA cInI cUMpa e mUla - gurudatta zrIdharma pAlavAnI cita meM cUMpa rAkhaje // 22 // hiMdI - guru dvArA pradatta zrI jinadharma ko pAlana karane ke lie citta meM sajagatA, utsAha rakhanA / pratipAdya -jAe saddhAe nikkhato, pariyAya dvANa muttamaM / tameva aNupAlejjA | -dasarvakAlika 8 / 60 jisa zraddhA se uttama pravrajyA sthAna ke lie ghara se nikalA hai usa zraddhA ko banAe rakhanA / cha - cha chAva doyA poTalo mUla - chadmasta paNe guru samIpe zrutajJAna pUrva vidyA no poTalo bAMdhaje ||23|| hiMdI - chadmastha avasthA meM guru ke pAsa se zruta jJAna kI gAMThaDI bAMdhanA / pratipAdya - zrutajJAna ke 14 prakAra ye haiM 304 (1) akSarazruta (2) anakSarazruta (3) saMjJizruta (4) asaMjJizruta (5) samyakzruta (8) anAdizruta ( 9 ) saparyavasitazruta (10) aparyavasitazruta (11) gamikazruta (12) agamikazruta tulasI prajJA

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(6) mithyAzruta (13) aMga praviSTazruta (7) Adizruta (14) anaMga praviSTazruta ina caudaha prakAra ke zruta jJAna kA adhyayana karanA / ja-jajo jasalavANiyo mUla- aMtaga taNa sala che / te TAlavA nA vINaja vyApAra karaje // 24 // hiMdI- antaraMga tIna zalya haiM / unase dUra rahane kA prayatna karanA // pratipAdya- zalya tIna haiM(1) mAyA zalya-mAyA krnaa| (2) nidAna zalya-bhautika sukha-suvidhA ke lie saMkalpa krnaa| (3) mithyAdarzana zalya-tattva ke prati viparIta zraddhAna karanA / jha-jhajhA jArI sArikho mUla-jArI sarIkho svabhAva rAkhIje / jIma jjArI no mUMDo saMkaDo huve peTe pohalI huve tima peTa moTo rAkhaje / koi nA marma doSa prakAzaje mA // 25 // hiMdI-tU mArI ke samAna svabhAva rkhnaa| jisa prakAra jhArI kA muMha saMkIrNa hotA hai aura peTa caur3A hotA hai, usI prakAra peTa vizAla rakhanA / kisI kA marma doSa prakAzita mata krnaa| pratipAdya-satya mahAvrata ke 5 aticAra hai(1) kisI para jhUThA Aropa lagAnA / (2) rahasya kI bAta prakaTa krnaa| (3) strI puruSa kA marma prakAzita krnaa| (4) mRSA upadeza denaa| (5) jhUThA lekha likhnaa| A-AjIyAM khAMDo cAMvalo mUla-arddha caMdramA AkAre siddha salA thAnaka che te jAvA no sAdhana karaje // 26 // hiMdI-arddhacaMdra ke AkAra vAlA siddhazilA kA sthAna hai| vahAM jAne kA sAdhana krnaa| pratipAdya-siddhazilA laMbAI aura caur3AI meM 45 lAkha yojana bIca meM ATha yojana hai, aMtima chora para makkhI kI pAMkha se patalI hai| usakI paridhi 14230249 yojana 1 gau 17 dhanuSya 6 hAtha 13 aMgula se adhika hai| ujjvala zaMkha, aMka ratna, macakuMda, dUdha ke jhAga, cAMdI ke paTa, caMdramA kI kiraNa, dahI ke maDheM se adhika ujjvala hai / ardhacaMdrAkAra hai / / Ta-TaTA polI khAMDeva mUla ---valI tU potA nU vrata niyama aDiga Akhar3I guru samIpe lIdhI te khAhIsa mA / pacakhANa nI pola nA vAraNA dRr3ha rAkhaje // 27 / / saMra 21, aMka 3

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hiMdI ... guru ke pAsa meM jo svayaM ke lie Akhar3I (pratijJA) lI hai usa vrata niyama ko dRr3hatA se paalnaa| unako khaMDita mata karanA / pratyAkhyAna rUpI pola (daravAje) ko dRr3ha rakhanA / pratapAdya -- atikrama-doSa sevana ke lie mAnasika saMkalpa kiyA ho| vyaktikrama --- doSa sevana ke lie prasthAna kiyA ho| aticAra-doSa sevana ke lie tatparatA kI ho, sAmagrI juTA lI ho| anAcAra-doSa kA sevana kiyA ho| pratyAkhyAna bhaMga na ho isalie Upara varNita cAroM se dUra rhe| Tha-ThaThA Thevara gADUo mUla-valI tU bhAgA ghaDA nI pare thAisa maa| gurudatta sutI sikhyA hirade rUpa ghaTa ne vISe saMgra kara rAkhaje / / 27 / / hiMdI-tU phUTe ghar3e kI taraha mata honaa| guru dvArA dI gaI zikSA ko sunakara hRdaya rUpI ghaTa meM saMgraha kara rAkhanA / pratipAdya-- kuMbha cAra prakAra ke hote haiM(1) bhinna----phUTA huaa| (2) jrjrit-puraanaa| (3) parizrAvI- jharane vAle / (4) aparizrAvI-nahIM jharane vAle / prathama prakAra kA kuMbha na hokara caturtha prakAra kA kuMbha honA / Da-uDA DAMmara gAMTe e mUla-tUM vArya ADavara kara karmI nI gAMTha vAdhIsa mA / / 28 // hiMdI--tU vArya (parihArya pravRtti) kara karmoM kI gAMTha mata bAMdhanA / pratipAdya--anartha daMDa hiMsA kA tyAga krnaa| vaha cAra prakAra kA hai(1) apadhyAna carita- Arta, raudra dhyAna kI vRddhi karane vAlA AcaraNa / (2) pramAdAcarita ---pramAda kI vRddhi karane vAlA AcaraNa / (3) hiMsra pradAna - hiMsAkArI astra-zastra denA / (4) pApakarmopadeza -... hatyA, corI, DAkA, dyUta Adi kA prazikSaNa denA / Dha --- DhaDhA suNo pUcha lo mUla-tU svAna nA pUcha nI pare vakra svabhAva rAkhisa maa| sarala svabhAva rAkhaje // 29 // ___ hiMdI--tU kutte kI pUMcha kI taraha vakra svabhAva mata rkhnaa| sarala svabhAva rkhnaa| pratipAdya --puruSa cAra prakAra ke hote haiM(1) Rju Rju-kucha puruSa zarIra kI ceSTA se bhI Rju hote haiM aura prakRti __ se bhI Rju hote haiN| 306 * tulasI prajJA

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(2) Rju-vakra -kucha puruSa zarIra kI ceSTA se Rju hote haiM kintu prakRti se vakra hote haiN| (3) vakra-Rju kucha puruSa zarIra kI ceSTA se vakra hote haiM kintu prakRti se Rju hote haiN| (4) vakra cakra-kucha puruSa zarIra kI ceSTA se bhI vakra hote haiM aura prakRti se bhI vakra hote haiN| yahAM prathama prakAra ke puruSa honA kahA gayA hai / Na-rANA tANa selae mUla-jo tUM moha rUpa rANA thI jhUjha karatA darzana ne cArItra tathA triNa gupti rupa sela hAtha me rAkhaje // 30 // hiMdI-yadi tU moha rUpa rAjA se yuddha kare to darzana aura cAritra tathA tIna gupti rUpa bhAlA hAtha meM rkhnaa| pratipAdya- samyaktva, cAritra aura tIna gupti kI samyak ArAdhanA karanA / jo jIva moha para vijaya prApta karanA cAhatA hai use samyak darzana, samyak cAritra aura tIna gupti kI ArAdhanA karanI hotI hai| inakI ArAdhanA se hI moha ko naSTa kiyA jAtA hai| ta-tato tAve telae mUla-tUM tapa japa karato koi nA Akrosa vacana sAbhalI tapata tela nI pare tAto thAisa mA // 31 // hiMdI-tU tapa aura jApa karatA huA Akroza vacana sunakara tape hue tela kI taraha garama (uttejita) mata honA // 31 // pratipAdya-tapa aura jApa se UrjA zakti kA vikAsa hotA hai| yadi usakA UrvIkaraNa na ho to svabhAva cir3acir3A ho jAtA hai aura Aveza ke prasaMga Ate rahate tha-thayA berakha bahalI mUla - kadApI tAharo mana vasI na thAya to piNa vacana kAyA doya to thira thApa karane rAkhaje // 32 // hiMdI-kabhI tumhArA mana vaza meM na rahe to vacana aura kAyA ye do yoga to sthira rkhnaa| . pratipAya-tIna karaNa-manaH karaNa, vacana karaNa, kAya karaNa tIna yoga-mano yoga, vacana yoga, kAya yoga sAmAyika meM manaHkaraNa ko chor3akara vacana karaNa, kAya karaNa aura tIna yoga kA tyAga hotA hai| ma 21, aMka 3 307 .

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da--dadA yA dIvaTo mUla - darzana samakita rUpa dIvo hirade rupa ghara me karI rAkhaje / balI dayA dAna rI abhilAkha dharaje ||33|| hiMdI - darzana samyaktva rUpa dIpaka hRdayarUpI ghara meM jalA kara rakhanA aura dayA dAna kI abhilASA rakhanA / pratipAdya samyaktva ke 5 prakAra haiM / pIche a, A varNa meM varNita hai / dAna - 'saMyamopavardhakaM niravadyam / ' jisa dAna se apanA yA para kA saMyama puSTa hotA hai use niravadya dAna kahate haiM / ( jaina siddhAMta dIpikA 9 / 17 ) vayA -'pApAcaraNAdAtmarakSA dayA / ' pApamaya AcaraNoM se apanI yA dUsare kI AtmA ko bacAnA dayA hai / ( jaina siddhAMtadIpikA 911 ) samyaktva kI arAdhanA, pApa ke AcaraNa se AtmA kI rakSA aura dUsaroM ke Atma vikAsa meM sahayoga kI icchA mokSa kI ArAdhanA meM bahuta sahAyaka hotI hai / dha-dhadhoyo dhAnaro mUla - tU dhana kamAvA no parIgraha melavA no dhyAna rAkhIsa mA / kevala eka dharma nAM dhyAna hiyA mAM rAkhaje ||34|| hiMdI - tU dhana arjana karanA aura parigraha saMgraha karanA inakA dhyAna mata rakhanA / kevala eka dharma kA dhyAna hI hRdaya meM rakhanA / pratipAdya - parigraha ke pAMca prakAra haiM 308 (1) kSetra vAstu (ghara) (2) sonA, cAMdI ratna Adi (3) dhana, dhAnya (4) pazu, pakSI Adi (5) kupya - tAMbA, pItala Adi dhAtu tathA anya gRha sAmagrI yAna, vAhana Adi / inake saMgraha meM hI dhyAna mata rakhanA / dharma dhyAna karanA / na-nanIyo polAiDo mUla - nAstikamata aMgIkAra karI ne hiyA mAhi thI samakitamA pola rAcIsa - mA / hiMdI - nAstika kI mAnyatA svIkAra kara hRdaya meM thothApana mata rakhanA / pratipAdya nAstika kI mAnyatA Natthi Na Nicco Na kuNai kayaM Na veei Natthi NivvANaM Natthi ya mokkhovAo chammitassa ThANAI || 54 // AtmA nahIM hai, vaha nitya nahIM hai, vaha kucha karatA nahIM hai / vaha kiye karma kA tulasI prajJA

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anubhava nahIM karatA, usakA nirvANa nahIM hai aura mokSa kA upAya nahIM hai, ye chaH mata mithyAjJAna ke sthAna haiN| (sanmati taka 54) pa-papA polIpATeke mUla-pApa AvA nI pola te paca iMdrI nA AzvaduvAra te saMvara rupa kapATe dRr3hakarI rAkhIje / pola rAkhIsa mA / jima aThAre pApa sthAnaka nA bhAva praveza karI sake nahIM // 36 // hiMdI-pApa Ane ke dvAra pAMca iMdriyoM ke AzravadvAra haiN| saMvara rUpa kiMvADa ko dRr3hatA se baMda karanA usameM khAlI sthAna mata rakhanA jisase 18 pApa ke vicAra praveza na kara ske| pratipAdya-pAMca iMdriya Azrava haiM(1) zrotrendriya pravRtti Azrava (2) cakSurindriya pravRtti Azrava (3) ghrANendriya pravRtti Azrava (4) rasanendriya pravRtti Azrava (5) sparzanendriya pravRtti Azrava / pAMca indriya saMvara haiM(1) zrotrendriya nigraha saMvara (2) cakSurindriya nigraha saMvara (3) ghrANendriya nigraha saMvara (4) rasanendriya nigraha saMvara (5) sparzanendriya nigraha sNvr| aThArahapApa-prANAtipAtapApa, mRSAvAdapApa, adattAdAnapApa, maithunapApa, parigrahapApa, krodhapApa, mAnapApa, mAyApApa, lobhapApa, rAgapApa, dveSapApa, kalahapApa, abhyAkhyAnapApa, paizunyapApa, para-parivAdapApa, ratiaratipApa, mAyAmRSApApa, mithyAdarzana zalyapApa / pha-phaphA phogaTa phagaDe jo mUla- phogaTa phasIyA asudha avanIta aNAcArI nA saMga karIsa mA // 37 // + hiMdI --- muphtakhora, phasiyA (zithilAcArI) azuddha , avinIta, anAcArI kI : saMgati mata krnaa| pratipAdya samyaktva kI surakSA ke lie satsaMga kA bahuta bar3A mahattva hai| isalie sAdhaka ko sAvadhAna kiyA gayA hai ki aise vyakti kA saMga na kiyA jAe jo samyaktva meM bAdhaka ho / ba- babArI mAMhI cAMdaNo mUla-bodha bIja nA vadhAro kara ne jima bodha bIja vadhato jAsye tima tima Da 21, aMka 3 3.9

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hirade ne viSe gyAna rupa cAMdaNo thAsye // 38 // ! hiMdI-jJAnabIja kI vRddhi karanA / jaise-jaise jJAna kA bIja bar3hatA jAegA vaisevaise hRdaya meM jJAna kA prakAza hogA / pratipAdya-dhyAna ke dvArA Atmabodha jitanA bar3hegA utanA hI AtmajJAna kA prakAza bddh'egaa| bha-bhamo bhArI bhesako mUla - jima bhaisa suko nIlo cAro bhakSaNa karI peTa bhArI thAya tima tU piNa abhakSa pAmI ne khAyasa mA / devAdIka no calAyo cAlIsa maa| araNa zrAvaka nI pare dRr3ha raakhje| tathA valI pratAdIka nIramala pAlatA mana mA moTo mAna dharIsa mA / / 39 // hiMdI -- jisa prakAra bhaisa sUkho nIlo (haro) cAro (ghAsa) khAkara peTa bharatI hai vaise tU abhakSya milane para khAnA mata / deva Adi ke dvArA calita karane para calita mata honA / araNya zrAvaka kI taraha dRr3ha rahanA / vratoM kA nirmalatA se pAlana karanA / mana meM ahaMkAra mata laanaa| pratipAdya - mAMsa, madirA Adi abhakSya padArtha kA sevana mata karanA / arhannaka zrAvaka dharmaniSTha thaa| vaha vyApAra ke lie jalapota dvArA samudra yAtrA kara rahA thaa| jaba usakA pota samudra ke bIca meM pahuMcA taba eka deva sAmane upasthita huaa| arhannaka se kahA- tuma dharma chor3a do anyathA maiM tumhArA pota samudra meM DUbA duuNgaa| ahalaka ne kahA- maiM dharma nahIM chor3a sakatA / deva kI krUra cetAvanI se dUsare sAre yAtrI ghabarA gae aura kahA- hama saba dharma chor3ate haiN| hameM bcaao| phira bhI deva ne svIkAra nahIM kiyaa| sabane milakara arhannaka para dabAva DAlA ki tuma chor3a do sabake prANa baca jAeMge / arhannaka ne kahA- maiM eka kSaNa bhI dharma nahIM chor3a sktaa| deva kupita ho pota ko AkAza meM uThA liyA aura bolA-arhannaka aba bhI chor3a do anyathA saba mAre jaaoge| annaka vicalita nahIM huaa| deva kI parIkSA meM arhannaka uttIrNa haA / pota ko samudra ke taTa para lagA diyaa| mukta bhAva se arhannaka kI dharma niSThA kI prazaMsA kI / ma-mamIyA bhATa cule taro mUla -- jima cUlA nI bhAra dhigatI rahe tima tUM koi Akrosa aNasahA marma vedhAlA vacana sAMbhalI aMtaraMgama hiyAmAM krodhAya mAM bhaTIsa mA // 40 // hiMdI ----jisa prakAra cUlhe kI agni jalatI rahatI hai vaise tU Akroza, asahya, marma bhedI vacana sanakara antarahRdaya meM krodha se mata jlnaa| pratipAdya-krodha navameM guNasthAna taka rahatA hai / isalie sAdhaka ko bahuta sAvadhAnI rakhanI cAhie ki krodha jIva para hAvI na ho jAe aura karmabaMdhana kI zRMkhalA Age na bar3hatI jaae| ya-yAyA jADo peTa ko mUla-saMsAra yama kratAtamukho nA peTa moTA che| sava jagatra no grA kare cha tulasI prajJA

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to piNa peTa bharAyato nahI te mATe ehano bhaya hiyA me rAkha / dharma ne viSe Alasa karI mA // 41 // hiMdI- saMsAra pravINa yamarAja kA bar3A peTa (udara) hai| jagat ke saba prANiyoM kA vaha grAsa karatA hai phira bhI usakA peTa bharatA nahIM hai| isalie usakA bhaya hRdaya meM rakhanA / dharma meM Alasya mata karanA / pratipAdya-Nasthi kAlassa aagmo| (AyAro 2062) kAla ke lie koI bhI samaya anavasara nahIM hai, vaha kisI bhI kSaNa A sakatA hai| vyakti ko dharma ke AcaraNa meM jAgarUka rahanA cAhie, Alasya nahIM karanA caahie| ra-rAya rokaTAra mala mUla- rAga dherava doya moTA mala che| te vehu mala ne jIpIsa to karma thI halako thAi kevala upArajI ne akhaya pada no bhogI thAisa // 42 // hiMdI- rAga aura dveSa do bar3e maila hai| ina donoM mailoM ko jItegA to karmoM se halkA hokara kevala jJAna utpanna kara akSaya pada (siddha pada) kA bhogI hogaa| pratipAdya - jaba taka rAga aura dveSa rahatA hai taba taka kevala jJAna prApta nahIM hotaa| rAga dveSa ko naSTa kara jaba jIva 12veM guNasthAna ko pAra karatA hai taba kevala jJAna prApta hotA hai| kevalI siddhagati ko prApta karate haiN| la-lalA ghoDI lAta vAya mUla -- lobha rupI ghoDA thI vegalo rahIje // 43 // hiMdI-lobha rUpI ghor3e se dUra rahanA / / pratipAdya --- lobha kA udaya dasaveM guNasthAna taka raha jAtA hai| yaha bahuta hI jaTila kaSAya hai / isake lie sAdhaka ko sAvadhana kiyA gayA hai ki lobha ke prati sajaga raheM use bar3hAvA na deN| bhagavAn mahAvIra ne kahA haijahA lAho tahA loho uttarAdhyayana 8 / 17 yaha eka duScakra hai jisase nikalanA bahuta kaThina hotA hai| vara-vavA vegaNa vAsa de mUla-te kAmAdika nA vega ch| tehane mana rupa ghara meM vAsa dei samAje mAhe peTho to AtmA utama guNa rupa dhana sava corI jAise / / 44 / / hiMdI--kAma Adi vega haiM / unako mana rUpa ghara meM sthAna dekara samAja meM raheMge to AtmA kA uttama guNa rUpa dhana saba corI ho jaaegaa| pratipAdya -- vibhUSA itthI saMsaMggI, paNIya rasabhoyaNaM / narassatta gavesissa, visaM tAlauDaM jhaa| (dazavakAlika 8 / 56) khaMDa 21, aMka 3 311

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vibhUSA, strI saMsarga aura praNItarasa bhojana AtmagaveSI muni ke lie tAlapuTa viSa ke samAna hai| ye kAma vikAroM ko bar3hAne vAle haiM aura Atma bodha ko naSTa karane vAle haiN| za-zazI koTA maraDIyA mUla - valI tU susalanI pare koTa kAna thI DhaMkAi ne vaisI rahIsa maa| dharma ne viSe udyamI thAje / galiyAra thai ne vesIsa maa| to paraloka nI gatI thAsye / imana na karasI eka dIna kAla rupIyo pAradhI duragatI me le jaasii| jima suMsalyA ne AhaDI gATI maroDI nAkhai tima tuja ne piNa kAla rupa AhaDI maroDI nAkhasye // 45 // __ hiMdI---kharagoza kI taraha kAna ko DhaMka kara mata baiThanA / dharma ke viSaya meM udyama krnaa| galI meM ghUmane vAle gadahe kI taraha nikammA mata baiThanA / paraloka kI gati hogii| isa prakAra na karegA to eka dina kAlarUpI zikArI durgati meM le jAegA / jisa prakAra kharagoza ko zikArI galA maror3a kara mAra detA hai vaise hI tumako bhI kAla rUpa zikArI maror3a kara chor3a degaa| pratipAdya-evaM bhava saMsAre, saMsArai suhAsuhehiM kammehiM / jIvo pamAya bahulo, samayaM goyama ! mA pamAyae // (uttarAdhyayana 10 / 15) jo jIva adhika pramAda karatA hai vaha apane zubha aura azubha karmoM se dvArA bhavarUpI saMsAra meM bhramaNa karatA hai| isalie he gautama ! tU kSaNa bhara bhI pramAda mata kr| - pramAda se durgati hotI hai / kAla kisI kSaNa A sakatA hai / vaha samaya kI pratIkSA nahIM karatA isalie pramAda mata kara / Sa-SaSASaNA phADIyA ___mUla-kharo sAco bola khoTo volIsa maa| eka mukha vacana bolatA sarva guNa sarva vrata jAtA rahasye / jima koi nA vastra nAM kothalA nA khUNo phATo tihA thI vastu halui halui nIkalatAM sarva khAlI thAya tathA valI ekAMta khuNe vesa pApa karIsa to piNa akhIra udaya kAle pragaTa thAsye / / 46 / / / hiMdI -satya bola, asatya mata bola / eka asatya vacana bolane se sarva guNa aura sarva vrata cale jAeMge (khaNDita ho jAeMge) jaise vastra kI kothalI kA eka konA phaTa jAne se usameM se vastu dhIre-dhIre bAhara nikalatI-nikalatI kothalI khAlI ho jAtI hai| vaise ekAMta meM baiTha pApa karegA to aMta meM pApa udayakAla meM prakaTa ho jaaeNge| pratipAdya - sAdhu ke pAMca mahAvrata hote haiN| eka mahAvrata ke bhaMga hone para AMzika rUpa meM pAMcoM mahAvrata bhaMga ho jAte haiM / jaise eka sAdhu asatya bolatA hai / asatya bolane se satya mahAvrata bhaMga ho jAtA hai| ahiMsA kI paribhASA hai--sarva bhUteSu saMyamaH ahiMsA / sarva prANiyoM ke prati saMyama rakhanA ahiMsA hai| asatya bolane meM asaMyama hotA 312 tulasI prajJA

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hai isalie ahiMsA mahAvrata bhaMga hotA hai hai / bhagavAn kI AjJA kI corI hai / hotA hai isalie brahmacarya mahAvrata bhaMga parigraha hotA hai / asatya bolane meM mahAvrata bhI bhaMga ho jAtA hai / / asatya bolane se acaurya mahAvrata bhaMga hotA asatya bolane se AcAra kI zIlatA kA bhaMga hotA hai / vicAroM kI Asakti yA mUrchA vicAroM kA parigraha hotA hai isalie aparigraha sa - sAharasadaMtI loke mUla - jo tU moha rAjA saMghAte bhUka karatA sAhasIka thAje detI hAthI nI pare / jima hAthI sAhasIka Age thai ne deta thI kIlAto kapATa gaDha koTa bhAMje tima tUM piNa moha rAjA ke midhyAtarupa gaDha koTa ne bhAMjasye / hiMdI - moha rAjA ke sAtha yuddha karate samaya daMta vAle hAthI kI taraha sAhasika honA / jaise daMtI hAthI Age hokara ciMghAr3atA huA dAMta se kiMvAr3a, gar3ha aura koTa ko tor3a detA hai vaise hI tU bhI moha rAjA ke gar3ha aura koTa ko tor3a degA / pratipAdya - moha ATha karmoM meM pradhAna karma hai / usake eka ke naSTa hone se sAre karma naSTa ho jAte haiM / isalie zikSA dI gaI hai ki tUM moha karma para prahAra kara | moha ke naSTa hone para siddha gati kA mArga sarala ho jAtA hai / - ha -hA ho lo hariNe loke mUla - valI tUM moha rupa pAradhI ne bharI nAsa jAya / jIma hiraNa pAradhIne pAsa mAM paDyo to saMsAra baMdhana thI chUTIsa nahI / pAsAmAM paDIsa mA hiraNa nI pare phAla dekhI nAsI jAya na sakeja tUM piNa moharUpa hiMdI - tU moharUpa zikArI ke pAza meM mata par3a jAnA, hiraNa kI taraha chalAMga bhara kara bhAga jAnA / jaise hiraNa zikArI ko dekhakara dUra bhAga nahIM sakatA vaise ta bhI moharUpa pAza meM par3egA to saMsAra baMdhana se chUTegA nahIM / pratipAdya - agara moha naSTa nahIM karegA, usameM mUrchita ho jAegA to saMsArarUpI cakra se nikalanA bahuta kaThina ho jAegA / isalie pratipala jAgarUkatA kI apekSA hai | lla - llAve lo bI do paNihAra mUla - jo tUM mokSa no abhilASI thai ne saMsAra tAhare pANI bharasye / eka to dravya lakSmI ne dUjI bhAva devatA paNe upajasI tathA manuSa bhave naradeva cakravaratI paNe dravya lakSmI punya bhogavI piche sidhAne viSe bhAva lakSmI pAmI / nAM baMdhane choDIsa to be lakSmI lakSmI te mAhI anutara vimAna upajasI / bharatAdIka nI pare no bhogave che, tima tU piNa hiMdI - yadi tU mokSa kA abhilASI hokara saMsAra ke baMdhana ko lakSmI tumhAre pAnI bharegI / eka to dravya lakSmI, dUsarI bhAva lakSmI / anuttara vimAna ke devatA ke rUpa utpanna hogA aura manuSya bhava meM jAegA to naradeva cakravartI ke rUpa meM paidA hogA / bharata Adi kI taraha dravyalakSmI, puNya kA bhoga kara usake bAda siddha hokara bhAva lakSmI bhogegaa| vaise tU bhI siddha ko prApta hogA / khaNDa 21, aMka 3 chor3egA to do deva hogA to 313

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pratipAdya - samyaktva prApta karane se pUrva mithyAtvI avasthA meM kI gaI utkRSTa nirjarA se narendra (cakravartI) pada prApta hotA hai / samyaktva prApta karane ke bAda utkRSTa saMvara aura nirjarA kI ArAdhanA se siddha gati ko prApta hotA hai yA anuttara vimAna meM ahamindra pada ko prApta hotA hai / jAimaraNo muccaI / itmatthaM ca cayai savvaso | siddhe vA bhavai sAsae / deve vA apparae mahiDdie // 7 // kSa - bhuDIyA SATaka mora choDa pAle baMdhIyA be cora mUla sidha nA sukha kima pAme te kahai che / iNa saMsAra mAhi SaTakAya nA jIva AraMbha pahilI choDa nahI to AtmA nA gyAnAdika guNa luTavA ne rAga dheSa rupa doya cora khaDA che / tehane pakaDI bAdhI ne bIja mAtra kATI ne jima karma rupa vRkSa nI utpati pherI na thAya / rAgAya dosAya kama bIyA tehane TAlIje / cyAra ghanaghAtIyA karma jimakevala zrI pAme / te kevala zrI bhogavI ne aMte cavadame guNaThANe yoga ne ruMdhI salesI karaNe karI zukala dhyAna no cotho pAyo tejasa kArana bedI kriyA rahIta thAi sidha rAsI me bhalaje // dasarvakAlika 9 / 4 / 7 hiMdI - siddhoM ke sukha kaise milatA hai vaha kahate haiM / isa saMsAra meM SaTkAya ( pRthvIkAya, apkAya, vanaspatikAya, trasakAya) ke jIvoM kI hiMsA pahale chor3a / Adi guNoM ko lUTane ke lie rAga aura dveSa ye do cora khar3e haiM / bAMdhakara, niHsattvakara, jisase karma rUpI vRkSa kI utpatti vApasa na ho / ye karma ke bIja haiM inako dUra kara / cAra ghanaghAtika karmoM ko naSTa kara jisase kevala jJAna kI prApti ho / kevalI pada bhogakara aMta meM caudahaveM guNasthAna meM yoga nirodha kara, zailezI avasthA prApta kara zukla dhyAna ke cauthe caraNa meM ArohaNa kara, taijasa kArmaNa zarIra chor3a kriyA rahita ho siddha rAzi meM milegA / rAga aura dveSa pratipAdya - rAgo ya doso vi ya kammabIyaM kammaM ca mohappabhavaM vayaMti kammaM ca jAI maraNaMssa mUlaM dukkhaM ca jAI maraNaM vayaMti / (uttarAdhyaya 32|7) rAga aura dva eSa karma ke bIja haiM / karma moha se utpanna hotA hai aura vaha janmamaraNa kA mUla hai / janmamaraNa ko dukha kahA gayA hai| jJAnAvaraNIya, darzanAvaraNIya, mohanIya aura aMtarAya ye cAra ghanaghAtika karma haiM / moha karma ke kSaya hone se zeSa tIna ghanaghAtika karma bhI kSaya ho jAte haiM / bArahaveM guNasthAna meM moha kSaya hotA hai phira usake bAda kevalajJAna prApta terahaveM guNasthAna ke prathama samaya meM tIna karma TUTate haiM / 314 tulasI prajJA tejasakAya vAyukAya, AtmA ke jJAna unako pakar3akara,

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hotA hai| terahaveM guNasthAna meM kevalI sayogI hote haiN| aMtakAla meM yoga kA nirAdha kara niSkaMpa zailezI avasthA ko prApta hotA hai| manoyoga, vacanayoga aura kAyayoga ko kramaza: nirodha karatA hai / zukla dhyAna ke cauthe bheda samucchinna kriyA anivRtti se sUkSma kiyA ko vicchinna karatA hai, audArika zarIra, tejasa zarIra aura kArmaNa zarIra ko kramazaH chor3a kriyA rahita ho siddhoM meM mila jAtA hai| aMta meM pUrti ke padya haiMde vidyA prmesvrii| paramesvara ne pAya lAgU, hAtha joDI vidyA mAMgu / vidyA ghara vAvarI, dodo vidyA AvarI // 1 // eka vidyA khoTI, guru pakaDI coTI / coTI kare cama cama, vidyA Ave dhama dhama // 2 // saMva 1990 vesAkha vIda 11 jayapura madhye phUlacaMda / khaMDa 21, aMka 3

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parama viduSI madAlasA DaoN0 munnI jozI bhAratIya saMskRti evaM dArzanika cintana ke astitva saMrakSaNa meM jitanA sahaya puruSa varga kA rahA hai, utanA hI mahilAoM kA bhI yogadAna hai / vaidika kAla meM apAlA, gArgI evaM maitreyI Adi mahilAyeM mantra dRSTA RSiyoM ke samakakSa Adara kA bhAjana banIM haiM / vastutaH prAcIna kAla se hI mahilAyeM puruSoM kI bhAMti apanA bhI sthAna apanI satata sAdhanA se banAye hue thIM / inakA kSetra gRhiNI pada para hI adhiSThita honA nahIM thA, varan logoM meM apane tyAga, tapasyA evaM lokottara AcaraNoM se samAja kI susaMskRta racanA meM inhoMne apanA mahatvapUrNa yogadAna bhI kiyA thaa| isa zrRMkhalA meM paurANika vAGmaya meM, madAlasA kA caritra aihika evaM pAralaukika ubhayavidha mArgoM ko prazasta karane vAlI caritra nAyikA ke rUpa meM pUrNa rUpa se pratiSThita huA hai / mAtA ke utsarga meM poSita bAlaka mAtA ke mukha se sunakara, bhoga evaM vairAgya ke mArgoM kA cayana kara sakatA hai / isakA atIva surucipUrNa nidarzana madAlasA ke caritra meM dRSTigata hotA hai / isa viduSI mahilA ne dharma, artha, kAma evaM mokSa caturvidha puruSArthoM ke bhAjana bhUta apane bAlakoM ko laukika evaM pAralaukika lakSyoM ko pUrNa karane vAlI vidhAoM kI zikSA-dIkSA lorI meM hI de dI hai| isa prakAra kA ujjvala evaM vyAvahArika svarUpa samUce vAGmaya meM atyalpa mAtrA meM upalabdha hotA hai / prastuta zodhapatra meM madAlasA ke vaiduSya kA dArzanika evaM laukika samasta vidyAoM kI jananI ke rUpa meM aMkana karanA yuktisaMgata pratIta hotA hai / madAlasA kA itihAsa mArkaNDeya purANa meM madAlasA eka viduSI mahilA rUpa meM parilakSita hotI hai / madAlasA gaMdharvarAja vizvAvasu kI kanyA hai,' eka dina udyAna meM aThakheliyAM karatI madAlasA ko dekha, duSTabuddhi, ugramUrti, pAtAlaketu nAmaka vikhyAta durAtmA apanI tamomayI mAyA kA jAla phailAkara madAlasA kA haraNa kara letA hai / pAtAlaketu dvArA haraNa kI gayI madAlasA AtmaghAta karane ke lie udyata huI, tabhI eka kanyA ne Akara kahA -'"yaha udyata dAnava tumako prApta nahIM kara sakegA " / kuNDalA ke kathanAnusAra Rtudhvaja Akara isa durAtmA kI ihalIlA samApta kara detA hai / Rtudhvaja dvArA anurakta madAlasA kA vivAha sakhI kuNDalA ke sahayoga se sampa khaNDa 21, aMka 3 317

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hotA hai / punaH eka dina pAtAlaketu kA anuja tAlake tu munirUpa meM Akara madAlasA se kahatA hai --- mahArAja Rtudhvaja asuroM kA saMhAra karate svayaM paraloka sidhAra cake haiM, sAkSya svarUpa eka kaMThAbhUSaNa dikhAtA hai| pati viraha meM madAlasA apane prANoM kA tyAga kara detI hai| madAlasA ke viyoga meM rAjA Rtadhvaja ghora tapasyA karatA hai| tapa ke prabhAva se madAlasA punarjIvita ho jAtI hai / rAjA Rtudhvaja apanI praNayinI ko pAkara atyanta Anandita hote hai tathA sAMsArika karmoM meM pravRtta hote haiN| gandharbarAja kI kanyA hone ke kAraNa madAlasA kA rUpa saundarya atyanta AkarSaka hai| pariNAmasvarUpa zatrujita ke putra Rtudhvaja usake prati anurakta hote haiM aura donoM kA prema-vivAha hotA hai / varNana anusAra madAlasA meM sampUrNa SoDaza kalAyeM vidyamAna ___ mArkaNDeya purANa meM madAlasA viduSI mahilA ke rUpa meM ullikhita huI haiN| use vedAnta evaM upaniSada darzana kA sampUrNa jJAna hai / putroM ke janma lete hI vaha unheM Atmabodha kA pATha sikhAnA Arambha kara detI hai| zizukAla meM hI prathama putra vikrAnta ko madAlasA ne darzana kI zikSA denA prArambha kara diyA / yaha pancabhUtAtmaka zarIra nizcita hI nazvara hai| pRthvI, jala, teja, vAya. AkAza, pancabhUta kahe gaye haiM / ata: yaha nazvara zarIra tumhArA nahIM hai, tumhArI indriyAM aneka viSaya bhogoM meM lipta hai| yaha nazvara zarIra AcchAdana mAtra hai| jo samaya parivartana ke sAtha-sAtha jIrNa-zIrNa ho jAtA hai|" isa nazvara jagata meM manuSya akelA hI janmaletA hai aura antata: ekAkI hI rahatA hai arthAt mAtA-pitA, bhAI-bandhu saba mithyA hai / mAyA kA prasAra mAtra hai, mandabuddhi hI bhogoM ko sukha kA kAraNa mAnate haiM / punaH prArabdha se ekatrita karmoM ko lekara isa mAyA rUpI bhaMvara meM ghUmate haiM / avidyA se grasta mohAcchanna citta puruSa hI duHkha ko sukha samajhate haiN| ___isa prakAra putra ko utsaGga se hI isane AtmajJAna pradAna kiyA phalasvarUpa putra 'vikrAnta' gArhasthya karmoM se vimukha hokara vairAgI bana gyaa| dUsare putra ke utpanna hone para rAjA dvArA usakA nAmakaraNa saMskAra kiyA gyaa| vaha 'subAhu' saMjJA dvArA saMjita kiyA gyaa| ise bhI madAlasA dvArA AtmajJAna diyA gyaa| __ anantara tRtIya putra ke janmotsava para usakA nAma 'zatrumardana' rakhA gyaa| bAlyakAla se hI pradatta AtmajJAna ke vazIbhUta hokara yaha putra bhI nipkAma va kriyAhIna huaa| puna: cauthe putra ke janma grahaNa karane para pati ke anurodha se madAlasA svayaM hI usakA nAma 'alarka' rakhatI hai| asaMbaddha nAma suna, pati ke prazna karane para punaH madAlasA kahatI hai| nAmakaraNa lokAcAra va kalpanA mAtra hai| AtmA to sarvavyApI hai / zrImadbhagavatagItA meM ullekha milatA hai, AtmA amara hai, ajara hai| vaha na maratI hai tathA na mArI jAtI hai| tIsare putra zatrumardana ke viSaya meM madAlasA pati se kahatI hai-AtmA to samasta zarIroM meM virAjamAna hai, usakA zatru va mitra koI nahIM hai / 318 tulasI prajJA

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AtmA doSarahita hai, phira vaha kisa prakAra zatru kA mardana kara sakatI hai| ataH lokAcAra ke kAraNa hI arthahIna nAma kI kalpanA kI jAtI hai / putra alarka ko jJAna pati ke dvArA kupita hone para madAlasA putra alarka ko pravRtti mArga kA jJAna pradAna karatI hai| madAlasA kahatI hai mitroM ke upakAra hetu aura zatruoM ke vinAza hetu karmAnuSThAna meM pravRtta hoo"| madAlasA kahatI hai-tuma pRthvI kA pAlana kara, samasta lokoM ko Anandita kro| parastrIgamana se citta haTAkara brAhmaNoM va bandhuvarga kI sevA kro| paranindA kA parityAga kara yaza ke nimitta kArya sampAdita kro| tuma bAlyAvasthA meM mitra varga kA, kaumArya avasthA meM mAtA-pitA kI AjJA kA, yauvanAvasthA meM patnI kA tathA vRddhAvasthA meM vanavAsa grahaNa kara prIti prApta kro| rAjadharma kI zikSA punaH putra alarka ko pravRtti kI ora agrasara karatI huI mAM madAlasA alarka ko rAjazAsana kI samasta vidyA pradAna karatI hai| rAjazAsana ke yogya jo sabhI guNa eka rAjA ke lie apekSita hai, una sabakA jJAna brahmavAdinI madAlasA ko prApta hai| kisa prakAra rAjazAsana kI unnati sambhava hai, kina-kina tattvoM se rAjA ko sarvadA dUra rahanA cAhie, tathA rAjA kI kUTanIti kyA honA cAhie, sabhI kA jJAna viduSI madAlasA ko hai / isa jJAna kA prasAra vaha putra alarka ke mAdhyama se karatI hai| . jo rAjA samyak prakAra se prajA kA pAlana kara, cAroM varNoM kI rakSA meM sadaiva tatpara rahatA hai, vaha indratva ko prApta karatA hai| varNAzrama kI zikSA putra ke Agraha karane para punaH madAlasA apane asikta jJAna kA prasAra karate hue kahatI hai-vizuddha bhAva se yAjana, adhyApana aura pavitra bhAva se pratigraha ye tIna brAhmaNa jAti ke jIvikArya vyavasAya hai| dAna, adhyayana aura yajJa ye tIna kSatriya dharma kahe gaye haiM, kSatriyoM kI jIvikA kA mAdhyama zastra calAnA va pRthvI kI rakSA karanA batAyA gayA / dAna, adhyayana aura yajJa vaizya ke tIna dharma ginAye gaye hai| pazupAlana, kRSi evaM vANijya unakI jIvikA ke sAdhana kahe gye| tInoM vargoM kI sevA kA kArya zUdra varga ke lie apekSita kiyA gyaa| Azrama dharma Azrama dharma kA varNana bhI madAlasA dvArA kiyA gayA hai| jaba taka dvijAtigaNa kA upanayana saMskAra nahIM hotA, tabhI taka vaha apanI icchAnusAra AlApa-AhArAdi kara sakate haiN| upanayana ke sAtha hI brahmacarya Azrama Arambha ho jAtA hai| isakI samApti para yuvAkAla meM manuSya gRhastha Azrama meM praveza karatA hai| isa Azrama meM gRhasthI apane sampUrNa dAyitvoM ko pUrNa kara paJcaRNoM se uRNa hokara 'vAnaprastha Azrama' kI ora khaNDa 21, aMka

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prasthAna karatA hai / antataH samasta viSaya bhogoM se citta ko mukta kara, sanyAsI ho jAtA hai / gRhasthI ke karttavya gRhasthI puruSa hetu kyA Avazyaka hai, kyA nahIM ? isa sabakA varNana madAlasA dvArA kiyA gayA hai| gRhasthI ke pramukha tIna karttavya batAye haiM (1) nitya, (2) naimitika, (3) nityanaimittika / paJcayajJAzrita karma hI nitya karma hai / putra janma kriyA naimittika tathA parvazrAddhAdi nityanaimittika karma kahe gaye haiM" / zrAddhAdi kA jJAna bhI madAlasA dvArA putra ko karAyA gayA hai / sapiNDIkaraNa kyA hai, isake abhAva meM kyA vidhAna karanA cAhie, ina sabhI kA madAlasA ko pUrNa jJAna hai, yajamAna kisa prakAra se pitaroM kA zrAddha kara, unakI tRpti kA sAdhana karate haiM, sabhI kA varNana madAlasA dvArA kiyA gayA hai" / isa prakAra madAlasA ke caritra se spaSTa ho jAtA hai ki - tatkAlIna samAja striyoM kA jJAna-garimA se maNDita hotA thA / mArkaNDeyapurANa meM madAlasA ke asIma jJAna kA vistAra se varNana kiyA gayA hai / isakA pavitra caritra isa bAta ko puSTa karatA hai- -- mAtA kI pavitra goda meM hI bAlaka ke samasta saMskAroM ke bIja vapita ho jAte haiM, usakA paravartI jIvana inhIM saMskAroM se samanvita hokara samAja evaM rASTra kI abhyunnati ke mArga ko prazasta karane meM sakSama ho pAtA hai| mAtA ke sAnnidhya meM bAlaka jina saMskAroM ko arjita karatA hai, unakI chApa amiTa hai / saMdarbha : 1. vizvAvasuriti khyAto divi gaMdharvarATprabho / tasyeyamAtmajA subhUrnAgnAkhyAtA madAlasA / / (mArkaNDeyapurANa 1912 - 29 ) 320 2. mArkaNDeya purANa 19 / 30-31 mArkaNDeya purANa 2016-47 3. 4. mArkaNDeya purANa 22 / 1-43 5. mArkaNDeya purANa 23 / 12-14 6. mArkaNDeya purANa 23 / 15-18 7. mArkaNDeya purANa 23 / 25 8. tarthava so pi tanvagyA bAlatvAdeva bodhitaH / kriyAzcakAra niSkAmA na kiMcitpalakAraNam / / (mA. pu. 23/27 ) 9. ya enaM vetti hantAraM yazcainaM manyate hatam / ubhau tau na vijAnIto nAyaM hanti na hanyate / / (zrI madbhagavadgItA 219 ) 10. mArkaNDeya purANa 23 / 38-43 11. putra varddhasva bharturmano naMdaya kamAbhiH / aihikAmuSmika phalaM tatsamyakparipAlaya / mitrANAmupakArAya duvha dAM nAzanAya ca / / (mA. pu. 23 / 55 ) tulasI prajJA

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12. mArkaNDeya purANa 23 / 56-61 13. evamAcarate rAjA cAturvarNyasya rakSaNam / sa sukhI vihatyareSa zaRSyeti salokatAm / / (mA. pu. 24 / 34) 14. mArkaNDeya purANa 25 / 3-7 15. yAvattu nopanayanaM kriyate yaidvijanmanaH / kAmaceSToktibhakSastu tAvadbhAvAta putraka / / ( mA. pu. 25|10 ) 16. mArkaNDeya purANa 2711-3 17. tAnsarvAnyajamAno ve zrAMddha kurvanyathAvihi / samApyAyayate vatsa yena yena zRNuSva tat // ( mA. pu. 27/7 ) -- dvArA zrI akhila jozI kumAUM vizvavidyAlaya slIpIhaulo, nainItAla 21, aMka 3 321

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zrImadbhAgavadanusyUta bhakti meM bhAratIya darzanoM kA samanvaya DkumArI vinItA pAThaka zrImadbhAgavata mahAparANa vaiSNava dharma evaM darzana kA atIva pramANika grantha hai| isa mahApurANa ke pratipAdya paramatattva zrIkRSNa haiN| bhakti mArga ke avalambana se paramatattva kA prApaka yaha purANa hai| samasta kalAoM ke srota svarUpa zrIkRSNa ke pAvana carita ke avalambana se hI vaiSNavoM kI sarvasvabhUtA bhakti kA vivecana sambhava thaa| viSNu ke samasta avatAroM meM pUrNAvatAra kA zreya zrIkRSNa ko hI hai| inake jIvana meM jisa mAdhurya bhAva kI pravaNatA hai, vaha bhAratIya saMskRti ke anya kisI bhI vigraha meM nahIM hai| _vaiSNava darzana ke sarvasvabhUta isa mahApurANa meM jisa dharma tattva kI sthApanA kI gaI hai, vaha saMkIrNatAoM se rahita hai| sAmpradAyika evaM jAtIya vidveSoM se utpanna dhArmika bhedabhAva kA isameM sthAna nahIM hai| granthakAra kA yaha DiNDima ghoSa hai ki - dharma: projhitaketavo'tra paramo nirmatsarANAM satAM / vedyaM vAstavamatra vastu zivA tApatrayonmUlanam // Azaya yaha hai ki isameM lokottara mAnavIya dharma ko prazraya pradAna kiyA gayA hai / zrImadbhAgavata bhakti kA agAdha samudra hai| paramezvara ke prati tAdAtmya sambandha kA abhilASaka bhakta bhagavAna ke atirikta kisI anya tattva kI prApti ko apanA lakSya nahIM nirdhArita krtaa| yahAM taka ki parama puruSArthabhUta mokSa bhI bhakta ko apanI ora AkRSTa karane meM sakSama nahIM hotaa| yahI kAraNa hai ki zrImadbhAgavata meM pratipAdita dvaita, advaita, viziSTAdvaita -sabhI sampradAya apanI vyAkhyA meM bhakti ke isa utkRSTa svarUpa ko manAgapi tirohita karane meM sakSama nahIM ho pAte / isa mahanIya grantha meM dharma evaM darzana kA maMjula samanvaya sthApita kiyA gayA hai| . Izvara sampUrNa guNoM se yukta hotA huA bhI nirguNa evaM nirAkAra hai| isI prakAra viziSTa guNoM se yukta hotA huA bhI vaha nivizeSa hai| isake anusAra sampUrNa prANiyoM ke AzrayabhUta evaM sarvAntaryAmI bhagavAn zrIkRSNa hI paramAtmA haiN| ye hI bhaktoM ke vaza hokara vizva maMgala kI kAmanA se mAyA kA Azraya lekara mAnava rUpa meM avatarita hote haiM / inhIM ko Izvara, paramAtmA evaM brahma ke padoM se vyapadiSTa kiyA jAtA hai / zrImadbhAgavata kA darzana mAtra buddhi kA vikAsa hI nahIM hai, apitu isameM sahRdaya pAThaka kA hRdaya bhI spandita hotA hai| isameM avAntara viSayoM ke samAveza ke sAtha hI mukhya pratipAdya bhakti kI carcA Adi, madhya evaM anta meM atIva tatparatA ke sAtha khaMDa 21, aMka 3 323

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vivecita kI gaI hai / samasta prANiyoM evaM devatAoM ke ArAdhya bhagavAna ko anekazaH smaraNa karate hue unase ekamAtra bhakti kI kAmanA kI gaI hai| hindU dharma kA prANa bhakti hai| dhruva evaM prahlAda jaise bhaktoM kI sthitiyoM meM bhaktiyoga kA hI varNana upalabdha ho sakatA hai| yahAM taka ki parama jJAnI uddhava bhI rasasikta hokara jJAna kI apekSA bhakti kI zreSThatA svIkAra karate haiN| isa tathya ko bhagavAna ke mukhAravinda se bhI nisRta karAyA gayA hai| ve apane bhaktoM ko isa tathya kA udghATana karate hue yaha spaSTa karate haiM ki merI prApti ke lie yoga darzana Adi sabhI upAya gauNa haiM / ananya bhakti se hI merI prApti sugama hai| bhAgavatakAra kI yaha avadhAraNA gItA meM bhI suspaSTa rUpa se hI upalabdha hotI hai| unhoMne svayaM kahA hai ki maiM , hI sAMsArika bhoga vilAsoM meM lIna mAnavoM ko sabhI pApoM se mukti dilAne vAlA huuN|' itanA hI nahIM ananya bhAva se bhagavAna cintana meM lIna hue kA hI hRdaya pavitra mAna liyA jAtA hai / isakA abhiprAya yaha hai ki mokSa ke lie jisa jJAna kI apekSA hai, usakA udaya zuddha antaHkaraNa meM hI sambhava hai| jJAna kA sAtvika rUpa hI bhakti hai / aura parAbhakti hI jJAna pada se vyapadiSTa kI jAtI hai| isakA Azaya yaha hai ki parAbhakti aura jJAna donoM eka hI haiM / bhakti ke dvArA bhakta kI sAMsArika samasta AsaktiyoM ke vinaSTa ho jAne para usameM sattvaguNa kA saMcAra hotA hai| aura use sahaja jJAna kI prApti ho jAtI hai / yaha nirvivAda siddha hai ki Izvara kI kRpA kA bhAjana bhakta hI ho sakatA hai / zuddha bhakta zrIkRSNa ke abhirAma smaraNa dhyAna meM avirAma tanmaya lagA rahatA hai| mahAtmAjana bhAgavatprApta bhaktoM ke mukhAravindoM se nispandita bhagavata kathAmRta ko karNapuToM se pIkara kramaza: kRSNabhAvanAbhAvita bhaktiyoga kA vikAsa karate haiN| ___ zrImadbhagavadagItA meM jJAna kI apekSA bhakti kI utkRSTatA kA varNana sthAnasthAna para upalabdha hotA hai| vedAdhyayana, jJAna aura karma ye tInoM Izvara kI prApti meM utane samartha nahIM haiM, jitanA ki sAmarthya bhakti kA hai| isIlie bhAgavatakAra ne isa prasaMga ko atIva suspaSTa evaM hRdayaMgama banAne ke lie gopiyoM ke carita kI avatAraNA kI hai / zrImadbhAgavata meM jJAna evaM vairAgya kI carcA kI gaI hai| kyoMki isake kathAnaka kA prArambha hI vairAgyodaya se huA hai| mumukSu parIkSita alpa samaya meM vairAgya saMvalita hokara paramajJAnI zukadeva se mokSoparika zrImadbhAgavatI kathA ke rasAsvAdana meM saMlagna hote haiM / zrImadbhAgavata meM vaNita jJAna evaM vairAgya bhakti ke pUraka haiN| bhakti vihIna jJAna evaM vairAgya niSprANa haiM / inake saMvardhana ke lie bhakti ko hI utkRSTa sthAna pradAna kiyA gayA hai / bhaktoM meM bhI katipaya aise bhakta dRSTigocara hote haiM, jo bhagavata carita ke zravaNa aura manana ke anantara rudra kaNTha hokara avirala azru pravAha kA mocana karate rahate haiN| dUsare prakAra ke bhakta ve haiM jo zAstrAnukUla niSkAma karmoM kA anuSThAna karate rahate haiN| . zrImadbhAgavata meM bhakti kA sarvazreSTha sthAna nirdhArita kiyA gayA hai| bhagavadbhakti bhI sahaja nahIM hai / aneka janmoM meM upAjita sukRta puNyoM ke prabhAva evaM paramezvara ke anugraha se hI vyakti ke mAnasa meM rAgAtmikA bhakti kA AvirbhAva hotA hai| mahA 324 tulasI prajJA

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tapasvI evaM jJAnI RSi bhI bhaktoM kA apamAna karane kA sAhasa nahIM kara skte| purANoM meM krodha kI mUrti ke rUpa meM varNita durvAsA mahAbhakta ambarISa ke samakSa niSprabha ho jAte haiM / isa prakAra bhakti ko sarvazreSTha siddha karane ke sAtha viSNu ke vividha avatAra evaM kRSNa carita kI mahattA para bhI prakAza DAlA gayA hai| zrImadbhagavadgItA evaM purANoM ke anusAra dharma kI sthApanA evaM adharma ke nAza ke lie paramAtmA isa saMsAra meM avatarita hote haiN| Izvara ke avatAra kA sarvAdhika prayojana apane lIlA vigraha dvArA bhaktoM ke hRdaya kA prasAdana hai| yaha sabhI avatAra viSNu ke hI hote haiM / viSNu rUpa zakti ko hI jagat kI pAlikA zakti ke rUpa meM svIkRti pradAna kI gaI hai| viSNu ke samasta avatAroM kI mahattA saMdeha se pare hai / bhAgavatakAra ne bhI viSNu ke pramukha avatAroM kA apanI kRti meM samucita sanniveza kiyA hai / paurANika sAhitya meM kRSNa ko viSNu kA avatAra mAnA gayA hai| inakA yaha svarUpa vaidika kAla se lekara paurANika kAla taka vibhinna rUpoM meM vikasita huA hai| upaniSadoM meM bhI kRSNa ke nAma kA ullekha upalabdha hotA hai| yadyapi kRSNa kA vyaktitva aitihAsika hai tathApi isa sambandha meM aneka vicAra upalabdha hote haiM / kRSNa kA sarvaprathama ullekha maitrAyaNi upaniSada meM upalabdha hotA hai / isa upaniSada meM brahma ke svarUpa kA vizleSaNa karate hue ise samasta zaktiyoM ke mUlabhUta tattva ke rUpa meM pratiSThApita kiyA gayA hai| viSNu ko paravartI kAla meM vaiSNava dharma ke pradhAna devatA ke rUpa meM mAnyatA pradAna kI gaI hai| vasudeva kRSNa kA ullekha chAndogya upaniSada meM bhI upalabdha hotA hai| isa upaniSada meM kRSNa devakI ke putra haiM aura inheM AMgirasa RSi ke rUpa meM svIkAra kiyA gayA hai / isa upaniSada meM kRSNa kA jo ullekha hai, vaha aitihAsika vyakti ke rUpa meM nahIM dikhatA / kRSNa kI Izvara rUpa meM sarvaprathama carcA 'harivaMza purANa' meM AI hai| isa purANa meM kRSNa ke sampUrNa avatAra parAkrama inase sambandhita stutiyoM meM inheM Izvara, brahma evaM paramAtmA ke abhidhAna se vibhUSita kiyA gayA hai| zrImadbhAgata meM vAsudeva aura gopAla kRSNa ina donoM meM ekatva kI sthApanA kara dI hai| bhAratIya sAhitya meM bhI mahAbhArata evaM anya purANoM meM varNita kRSNa carita meM vividhatA ke darzana hote haiN| bhAratIya sAhitya ke Akara grantha mahAbhArata meM jisa kRSNa kA varNana upalabdha hotA hai| usameM rAjanItika paTutA kA hI samAveza atyadhika mAtrA meM varNita hai / kRSNa apanI kUTanIti se ota-prota rAjanItika bala para pANDavoM ko vinayI banAne meM sakSama ho jAte haiN| zrImadbhAgavata meM kRSNa kA IzvarIya rUpa upalabdha hotA hai / isameM jisa kRSNa kA ullekha huA hai, ve pUrNAvatAra se yukta haiN| ye lIlA avatAra va lIlA puruSa haiN| isameM zrIkRSNa ke vyApaka svarUpa kA ullekha huA hai| ve pUrNAvatAra se yukta haiM / yahI eka aisA grantha hai, jisameM kRSNa ke sampUrNa rUpoM kA ekatra samAhAra huA hai / ye parabrahma haiN| Izvara haiM, tathA apanI lokottara lIlAoM se bhaktoM ke mana kA haraNa bhI karane vAle haiN| yaha kahanA ucita hI hai ki zrImadbhAgavata vividhatA se pUrNa mahApurANa hai| isake eka-eka aMza agAdha samudra kI bhAMti hai| yahI kAraNa hai ki bhakti rasa kI srotasvinI isI mahApurANa se pravAhita huii| isameM bAlya khaMDa 21, aMka 3 325

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lIlAoM kA, yauvana kI manohAriNI chaTA kA, tathA asuroM ke darpa ko cUrNa karane vAle Izvaratva rUpa kA jisa kamanIyatA ke sAtha nirUpaNa huA hai, vaha anyatra durlabha hai / bhagavadgItA meM zrIkRSNa yogezvara haiM / saMsAra kI samasta vibhUtiyAM inhIM meM samAhita haiM / isa prakAra gItA ke kRSNa dArzanika cintana ke viSaya bana gae haiM / zrImadbhAgavatakAra ne kRSNa ke sampUrNa svarUpoM ko eka hI sUtra meM anusyUta karane kA prayAsa kiyA hai / sahRdaya bhaktoM ke jIvita svarUpa rasikezvara kRSNa kI manohAriNI lIlAeM isI grantha meM prasphuTita huI haiM / isameM kRSNa carita ke divya evaM mAMgalika rUpoM ke sAtha-sAtha mAdhurya bhAva bhI abhivyakta huA hai / zrImadbhAgavata kI racanA kRSNa ke dArzanika pakSa ko samudbhAsita karane mAtra taka sImita nahIM haiM, apitu isakA mukhya uddezya bhaktirasa kA pUrNa paripAka honA hI hai / yahI kAraNa hai ki bhAgavatakAra kRSNa kI lIlAoM meM atyadhika tallIna hue| aisA pratIta hotA hai ki vyAsa kA hRdaya svayaM dravIbhUta hokara chandomayI vANI ke rUpa meM prasphuTita huA / viraha vedanA se yukta gopiyoM ke gItoM meM jisa antarAtmA kI vedanA hai, vaha bhaktirasa kA cUrNAnta nidarzana hai / zrImadbhAgavata meM zrIkRSNa ke janma aura karma kI divyatA kA yathArtha citraNa kiyA gayA hai / vyAsa ne zrIkRSNa ko vizva ke pUrNAvatAra ke rUpa meM pratiSThita karane kA stutya prayAsa kiyA hai / viSNu ke samasta avatAroM meM jo AkarSaNa kRSNAvatAra meM hai, vaha anyatra durlabha hai | sampUrNa bhAratIya darzana evaM saMskRti kA yaha sandeza hai ki samanvaya ke lie viSaya guNoM kA honA Avazyaka hai / bhAgavatakAra zrIkRSNa ko parama yogezvara ke rUpa meM mAnyatA pradAna karate haiM / sAta dinoM ke alpakAlika kAla meM mukti pradAna karane kI kSamatA inhIM meM hai / jJAna, vairAgya ke ye niketana haiM / kRSNa samasta loka ke Adi kAraNa haiM / kRSNa apanI lIlA se saMsAra kA sRjana, pAlana evaM saMhAra karate rahate haiM / kintu ve isameM lipta nahIM hote / isI kAraNa isa udAtta carita ko jo zlAghanIya, kalyANakArI evaM AtmajJAna hetu sarvazreSTha upAyabhUta hai, usakA praNayana vedavyAsa ne kiyA hai / isameM kRSNa ke una samasta caritroM ko prakAza meM lAne kA prayAsa kiyA gayA hai jisameM bhakti, jJAna evaM vairAgya kI triveNI pravAhamAna hotI hai / bhaktajana kRSNa ke saundarya janita mAdhurya se paripUrNa chavi ke avalokana hetu nirantara utsuka rahate haiM / inakA rUpa varSAkAlIna megha ke samAna snigdha, zyAma evaM sampUrNa saundarya kA AgAra hai / bhujAeM manohAriNI haiM, netra paMktiyAM kamaladala ke samAna nirantara bhaktajanoM ko sneha se snigdha karane vAlI haiM isa prakAra kI rUpamAdhurI kA dhyAna trividha tApahArI evaM sampUrNa bhayoM kA samunmUlana karane vAlA hai / inakI dehaprabhA AbhUSaNoM se suzobhita hai / kaustubhamaNi inakA paramapriya AbhUSaNa hai / alaukika evaM laukika donoM prakAra ke AbhUSaNoM se susajjita hotA huA bhaktavatsala zrIkRSNacandra kA niratizaya manamohaka rUpa bhaktajanoM ke lie nirantara smaraNIya svarUpa ko prApta karatA rahatA hai / inakI yaha rUpa mAdhurI eka bAra jisa hRdaya meM praviSTa ho gaI, vahAM sampUrNa kAmanAoM ko naSTa karatI huI pAralaukika Ananda kI asIma sthiti utpanna kara detI hai / zrIkRSNa ko bhAgavatakAra parabrahma svarUpa evaM Adi puruSa paramezvara kI upAdhiyoM Fei tulasI prazA 326

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se vibhUSita karate hue bhI inake lokottara saundarya kI carcA bAra-bAra karate haiN| isakA pramukha kAraNa yahI pratIta hotA hai ki inakI rUpa mAdhurI ko lekara lIlA vigraha svarUpa ko pramukha pratipAdya banAkara isase paravartI rAsalIlA ityAdi manohAriNI ceSTAoM ko yathAvat puSTa karanA inakA pramukha abhipreta hai| zrIkRSNa kA veNuvAdana ziva ke tANDava nRtya kI bhAMti sampUrNa saMskRta-sAhitya meM suprasiddha mAnA jAtA hai| isI veNu ko lekara aneka upAlambhoM se yukta rAdhA aura gopiyoM kI ramaNIya kalpanAoM kA bhAvabandha ekatrita karake ananta kalpanAoM ke prasUna vikasita kiye haiN| saMskRta vAGmaya kRSNa ke veNuvAdana se ota-prota haiM / viSNu ke samasta avatAroM kI apekSA kRSNa meM saundarya kA nidhAna atizaya rUpa meM kiyA gayA hai| inake rUpa meM krUratA kA sanniveza dRSTigata nahIM hotA / jaba hama nRsiMhAvatAra jaise viSNu ke parama parAkramapUrNa avatAroM kI rUparekhA apane hRdaya meM sthApita karate haiM to usa kAla meM viSNu kA raudra rUpa samakSa upasthita ho jAtA hai / vaha aisA rUpa hai jisameM prajjvalita krodhAgni kA zamana devagaNa bhI nahIM kara pAte / isI prakAra anya avatAroM meM parAkrama me Izvaratva kI siddhi kI gaI hai| usI ko avatAra mAnA gayA hai| jisameM lokottara parAkrama kI sthiti utpanna hotI hai jo apane aparimita evaM aparAjeya zakti se daitya samUha kA damana kara sakeM, usI ko Izvara ke rUpa meM pratiSThita kiyA gayA hai| bali daityarAja kI kathA ko bhI bhAgavatakAra ne sundara DhaMga se nirUpita kiyA hai / bali daitya thaa| kintu bhagavAna kA parama bhakta bhI thaa| yahI kAraNa hai ki usane jAnate hue bhI apanI rAjyalakSmI vAmanAvatAra bhata viSNa ko arpita kara dii| use kevala bhagavAna kI bhakti kI abhilASA thii| bhagavAna ke parama bhakta kisI bhI vastu kI manAgapi abhilASA nahIM rakhate / unheM to mAtra bhagavadbhakti kI hI kAmanA rahatI hai| bhAgavata bhaktoM ke carita kA eka bhaNDAra svarUpa hai| brAhmaNa zApa se grasta parIkSita ko bhakti dilAne hetu hI isa amRta svarUpa gratha kA pravacana zukadeva ke mukhAravinda se sampanna huA thaa| rAmAvatAra meM rAma kI bAla lIlAoM kA saMkSipta varNana upalabdha hotA hai jo kRSNa kI apekSA atyadhika nyUna hai| cirantana paramparA se AtI huI gopavRtti kA bhI adbhuta varNana bAlalIlA se hI sambhava hai| mAkhana corI kA varNana bAlyakAlIna lIlAoM meM hI samAhita kiyA jA sakatA hai| kRSNa kI mAkhana corI, sAmAnya corI kA prasaMga nahIM hai / kRSNa ko isa viSaya kA duHkha thA ki gopa mAkhana evaM dUdha kA svayaM sevana na karake usakA vikraya karate the| unheM isa paramparA ko haTAnA thaa| kRSNa kI bAlalIlAoM meM sarvAdhika mahattva gocAraNa prasaMga kA hai| gocAraNa prasaMga se kRSNa ko siddha karanA thA ki bhAratIya jIvana ke lie gAyoM kA atizaya mahattva hai| aihika evaM pAralaukika donoM prakAra ke abhyudaya kI kAmanA karane vAle vyakti ke lie gau sevA atIva upayogI hai| bAla lIlAoM ke varNana meM aneka prakAra ke kaMsa preSita asuroM ke vadha kA prasaMga bhI upalaldha hotA hai| yaha prasaMga mAtra kRSNa ke Izvaratva rUpa ko prakaTa karane ke uddezya se varNita hue haiN| akAsura, vakAsura ityAdi daityoM kA vadha kRSNa ke Izvaratva rUpa ke sthApanA ke sAtha ina asuroM ke uddhAra ko bhI sUcanA pradAna karatA hai| khaNDa 21, aMka 3 327

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kaMsa dvArA prerita pUtanA kamanIya rUpa dhAraNA karake kRSNa ko saviSa stanapAna karAne ke kArya meM pravRtta hotI hai| kintu yogezvara kRSNa dugdhapAna ke sAtha usake prANoM ko bhI apane andara samAhita kara lete haiN| isI prasaMga meM gopoM ko unake Izvaratva rUpa kA AbhAsa ho jAtA hai| vidvAnoM ne isa pUtanA vadha prasaMga kI dArzanika vyAkhyAeM bhI prastuta kI haiM / AcArya vallabhAcArya ne pUtanA ko avidyA kA pratIka mAnA hai / vidvAnoM ke anusAra pUtanA zabda kA viccheda karane para nRzabda se na yaha zabda siddha hogA aura pUta zabda pavitra kA vAcaka hai| isa prakAra pUtanA zabda se yaha abhiprAya abhivyaMjita hotA hai ki mahAyogezvara kRSNa ne apanI prANavAyu se avidyA kA nAza karake samasta. kSetra ko pavitra kara diyaa| zrIkRSNa kI katipaya lIlAeM mAtra gopajanoM ke mana prasAdana ke lie haiM tathA isake atirikta anya lIlAeM inake IzvaratvarUpa kI pratiSThApikA haiN| mRtikAbhakSaNa kAla meM mAM yazodA ke kahane para mukhya kholane para usameM sampUrNa brahmANDa kA darzana karAnA inake Izvaratva rUpa kI ora iMgita karatA hai| - zrImadbhAgavata meM vividha upAkhyAnoM ke dvArA bhakti kI mahattA kA pratipAdana kiyA gayA hai| bhakta hone ke lie kisI jAti evaM varNa kA vyakti sarvata: aha hai| daitya kulotpanna aneka rAjAoM meM hameM bhakti ke cUr3Anta varNana upalabdha hote haiN| yadi yaha kahA jAe ki zrImadbhAgavata kI bhakti ke pradhAna puruSa ye daitya varga ke loga rahe haiM to atyukti na hogii| isa sambandha meM daityarAja bali evaM citraketu kI kathA kA mahattvapUrNa sthAna hai| bhAgavatakAra kI bhakti ke pAtra varga vizeSa ke loga hI nahIM hai| yaha candramA kI zItala kiraNoM kI bhAMti sabake hRdaya meM AhlAda utpanna karane vAle brAhmaNa se lekara cANDAla taka, deva se lekara daitya taka sabhI varga ke loga isa bhakti ke bhAjana bana sakate haiM / isa sthiti meM yaha kahanA samIcIna hogA ki vaidika kAlIna yAjJika kriyAoM ke dvArA samAja meM jo varga bheda bhitti khar3I kara dI gaI thI, use zrImadbhAgavata meM bhakti ke prahAra se DhA diyaa| isa prakAra bhAratIya saMskRti evaM darzana kI mUla bhAvanA samanvayavAda hai / samanvayavAda Adhunika vicArakoM kI dena nahIM hai| yaha hamArI saMskRti kA mUtra maMtra hai| -zodha chAtrA saMskRta vibhAga kumAyUM vizvavidyAlaya nainItAla 328 tulasI prajJA

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sandarbha : 1. vadanti tattvatva vidastattvaM yajjJAnamadvayam / brahmeti paramAtmeti bhagavAniti zabdayate ||-shriimdbhaagvt 2. sarvadharmAn parityajya mAmekaM zaraNaM vrj| ___ahaM tvAM sarvapApebhyo mokSayiSyAmi mA zuca: / / - zrImadbhAgavatagItA 3. yadA yadA hi dharmasya glAnirbhavati bhArata / abhyutthAnamadharmasya tadAtmAnaM sRjAmyam // paritrANAya sAdhUnAM vinAzAya ca duSkRtAm / / dharmasaMsthApanArthAya saMbhavAmi yuge yuge ||~-shriimdbhgvdgiitaa 4. maitrAyaNi upnissd-4|12|13 khaMDa 21, aMka 3 329

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zrImad bhAgavatIya AkhyAnoM kA vivecana (2) [harizaMkara pANDeya zrImad bhAgavata purANa meM AkhyAna aura upAkhyAnoM kI bharamAra hai / hara viSaya ke AkhyAna yahAM samupalabdha haiM aura ina AkhyAnoM meM vividhAneka viSayoM kA vivecana prApta hotA hai / bhakti, stuti, anugraha darzana Izvara, jIva, jagat, dAna, yajJa, rAjadharma, zApa, varadAna Adi kI vistRta vyAkhyA upalabdha hotI hai / ina viSayoM ko do upavargoM meM vibhAjita kiyA gayA hai : - AdhyAtmika evaM laukika / (i) AdhyAtmika isameM adhyAtma se sambandhita viSaya jaise bhakti, stuti, anugraha, darzana Adi kA vivecana pradhAnarUpa se rahatA hai / (ka) bhakti - zrImadbhAgavata mahApurANa kI racanA kA mUla prayojana bhakti kA vivecana hI hai / bhagavAn nArada dvArA upadiSTa hokara RSi byAsa ne sAMsArika anarthoM kI zAnti ke lie bhagavatbhakti paraka paramahaMsoM kI saMhitA zrImadbhAgavata kI racanA kI, jisake zravaNa mAtra se hI premamayI bhakti ho jAtI hai, jo jIva ke zoka, moha, aura bhaya ko naSTa karane vAlI hai -- anarthopazamaM sAkSAdbhaktiyogamadhokSaje / lokasyAjAnato vidvAMzca sAtvatasaMhitAm // yasyAM vai zrUyamANAyAM kRSNe parama puruSe / bhaktirutpadyate puMsaH zokamohabhayApahA // ' AkhyAnoM meM do prakAra kI bhakti daSTigocara hotI hai / (i) bhajAtmikA kiMvA bhajana athavA sevA svarUpA / (ii) bhaJjAtmikA kiMvA bhava bandhana vinAzikA | prathama kI niSpatti 'bhajasevAyAm' se ktin pratyaya karane para hotI hai jisakA artha hai-- guNakIrtana vandana, sevana, bhajana Adi aura dvitIya 'bhajo Amardane' dhAtu se karaNa artha meM ktin pratyaya karane para niSpanna hotI hai, jisakA artha bhavabaMdhana vinAzikA bhavabAdhApraNAzikA Adi hai / donoM prakAra kI bhakti eka dUsare kI sahAyikA hai| eka ke binA dUsarI apUrNa hai / kahIM bhakti bhajana se prAraMbha hotI hai taba bhava bandhana kA vinAza hotA aura kahIM bhava bhaya bhaMjana se prAraMbha hokara bhajana meM paryavasita ho jAtI hai / sattvamUrti zrI hari ke prati svabhAvika pravRtti ko bhakti kahate haiM jo karma saMsAra rUpa liMga zarIra ko zIghra hI bhasma kara detI hai, jaise jaTharAnala bhukta bhojana ko / khaNDa 21, aMka 3 331

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prabhu caraNoM meM akhaNDAtmikA rati ko bhakti kahate haiM, jisake dvArA bhakta sadyaH saMsAra sAgara se pAra utara jAtA hai| saMsAra meM jIva mAtra kA ekamAtra kalyANa sAdhaka bhakti hI hai| yogiyoM ke lie bhI bhakti ke atirikta aura koI maGgalamaya mArga nahIM hai| zrImadbhAgavata meM navadhA bhakti kA vistRta vivecana prApta hotA hai| zravaNa, kIrtana, smaraNa, pAdasevana, arcana, vandana, dAsya, sakhya aura Atmanivedana Adi navadhA bhakti hai| anyatra zukadevaprokta zravaNa, kIrtana smaraNa rUpa tridhA bhakti, sUtopadiSTA caturdhA bhakti, zrutoditA paMcadhA bhakti', nalakubara maNigrIva nigaditA SoDhA bhakti, kapilopadiSTA saptadhA bhakti" zaunakaproktA dazadhA bhakti,2 ambarISoktA ekadazadhA bhakti" nAradopadiSTA dvAdazadhA bhakti," zrIkRSNa dvArA kathita trayodaza prakAra aura paJcadaza prakAra kI bhakti," kapila dvArA upadiSTA aThAraha prakAra kI bhakti," sanakAdi kumAroM dvArA pravAcitA unnIsa prakAra kI bhakti, kapiloktA 20 prakAra aura 25 prakAra kI bhakti," bhagavAn kRSNa dvArA kathitA 124 prakAra kI bhakti, tathA RSabha ke dvArA proktA 26 prakAra kI bhakti kA vivecana upalabdha hotA hai| (kha) anugraha -zrImadbhAgavatIya AkhyAnoM meM anugraha tattva kA vistRta vivecana prApta hotA hai| bhakta bAra-bAra bhagavadanugraha kI hI yAcanA karatA hai| bhagavAn anugraha ke khani haiM, ve bhaktoM para hamezA kRpA dRSTi banAye rakhate haiN|" jaba jIva kAla karmAdi ke dvArA grasta ho jAtA hai vahAM anugraha karane ke lie svayaM paramaprabhu pragaTa ho jAte haiM / 2 jaba jIva kA bala-pauruSa kSINa ho jAtA hai aura vaha saMkaTa meM phaMsa jAtA hai taba bhagavAn svayaM usako balavIrya pradAna kara usakA uddhAra karate haiN| isa prakAra AkhyAnoM meM aneka sthaloM para kRpA, anugraha, dayA, karuNA Adi kA varNana pAyA jAtA hai| (ga) zaraNAgati --yaha zrImadbhAgavata ke mukhya pratipAdyoM meM se eka hai| bhakti kA hI aMga hai| bhakta jana apane sabhI puNya pApoM ko prabhu ke caraNoM meM samarpita kara usI ke ho jAte haiM--- zaNena mayena kRtaM manasvinaH sanyasya saMyAntyabhayaM pade hreH|" ApadakAla meM bhakta jana apane sAre lokika sambandhiyoM ko chor3akara prabhu caraNa zaraNa hI grahaNa karate haiM, kyoMki pratyakSa mRtyu mukha se to ve hI bacA sakate haiM / 24 isalie bhakta kevala vipattiyoM kI hI kAmanA karate haiM, jisase prabhu caraNoM kA bArabAra darzana hotA rahe / " bhagavaccharaNAgati ko chor3akara bhakta svarga, brahmaloka, bhUmaNDala kA sAmrAjya, rasAtala kA ekakSatra rAjya, yoga kI siddhiyAM, yahAM taka ki mokSa kI bhI kAmanA nahIM krtaa| vaha vaisA kucha bhI nahIM cAhatA jahAM para prabhu caraNa kamalamakaranda nahIM haiN| saMkaTa kAla upasthita hone para devatA loga usa savyAtmaka prabhu kI zaraNAgati grahaNa karate haiM : 332 tulaso prajJA

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'satyAtmakaM tvAM zaraNaM prapannAH apane pati ke prANarakSaNArtha nAgapatliyAM bhagavAn zrI kRSNa caraNoM kI zaraNAgati grahaNa karatI haiM / gopiyAM sampUrNa saMsAra - bhAI - bApa pati-putra, dhana daulata Adi sabakA parityAga kara prabhu caraNoM kI ananya zaraNAgati svIkAra karatI hai / " pitAmaha bhISma saMsAra se vitRSNa hokara prabhu caraNoM meM hI sadA sarvadA ke lie sthita ho gae / " rAjA ambarISa prabhuzaraNAgati se hI mukta ho gae / " zaraNAgati ke dvArA bhakta apanA sabakucha samarpita kara nizcinta ho jAtA hai aura svayaM prabhu zrIkRSNa hI usake yoga-kSema kA vahana karate haiM / 28 (gha) stuti - zrImadbhAgavatIya AkhyAnoM meM vividha avasaroM para bhaktoM ke dvArA apane upAsya ke caraNoM meM stutyAMjaliyAM samarpita kI gaI haiN| ye stutiyAM mukhyataH do prakAra kI haiM - sakAma aura niSkAma / niSkAma stutiyAM do prakAra kI haiM : -- 1. sAdhana pradhAna aura 2. tattvajJAna pradhAna / sAdhana pradhAna stutiyoM meM prabhu caraNa raja kI prApti kI pradhAnatA rahatI hai / " tattvajJAna pradhAna stutiyoM meM stuti karate-karate bhakta apanA svarUpa stutya meM hI samarpita kara stutya rUpa ho jAtA hai / ' * sakAma stutiyAM kisI kAmanA, icchA yA sAmarthya kI prApti ke lie kI gaI haiM / ye aneka prakAra kI haiM - (i) bhavabandhana se mukti ke lie (ii) kaSTa se trANa ke lie, (iii) roga se mukti ke lie (iv) saMsArika abhyudaya putra, pati, dhana, sAmrAjya Adi kI prApti ke lie / uparokta vivecita sabhI prakAra kI stutiyAM bhAgavatIya AkhyAnoM meM prApta hotI haiM / (Ga) darzana - zrImadbhAgavatIya AkhyAnoM meM darzana ke vibhinna pakSoM kA udghATana huA hai / bhAgavata ke prathama maMgala zloka meM hI usameM vivecita darzana kA svarUpa spaSTa ho jAtA hai / bhAgavatakAra vaise satya svarUpa prabhu kA dhyAna karatA hai --- 'satyaM paraM dhImahi jo sarvatantra svatantra, sarvavyApaka, svayaMprakAza, cetana, ananta tathA jJAnasvarUpa hai / vahI jagat kI sRSTi, sthiti evaM laya kA AdhAra hai / bhAgavata meM vivecita dArzanika tattvoM- jIva, Izvara, mAyA, saMsAra Adi kA svarUpa isa prakAra hai : (i) jIva jIva bhagavAn dvArA zAsita hotA hai / vaha alpasattva, maraNadharmA tathA karmaphaloM kA bhoktA hotA hai / vaha deha geha meM phaMsakara apane prakRta svarUpa ko vismRta kara detA hai / bhagavAn sabase rahita amRta svarUpa evaM Anandamaya haiM / bhagavAn niyAmaka aura jIva niyamya hai / jIva mAyApAza meM nibaddha evaM bhagarahita hai / mAyA pAza meM baMdhA huA vaha saMsRtti cakra meM bAra-bAra bhaTakatA rahatA hai / vaha bhagaccharaNAgati ke dvArA saMsAra se mukta hokara prabhu ke abhaya pada ko prApta kara letA hai / (ii) mAyA -kapilAkhyAna meM mAyA kA vistRta vivecana upalabdha hotA hai / khaNDa 21, aMka 3 333

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mAyA ke kArya ke dvArA hI usakA anumAna kiyA jAtA hai| vaha bhagavAn kI zakti hai, jisake dvArA ve sRSTi karma meM pravRta hote haiN| vaha anirvacanIya, bhAvarUpa tathA jJAnavirodhI hai| vaha jIva ko saMsRti cakra meM phaMsA detI hai / bhagavadbhakti ke dvArA bhakta isa dustarA mAyA ko zIghra hI pAra kara jAtA hai| Adi puruSa jisake dvArA bhUta samudAya ko utpanna karate haiM, bhoga, apavarga evaM manuSyAdi ke zarIra kA nirmANa karate haiM, vaha mAyA hai| yahI mAyA sRSTi, sthiti aura pralaya kI kAraNabhUtA hai|" (iii) jagat-vibhinna AkhyAnoM ke avalokana se spaSTa hai ki yaha paridRzyamAna' jagat kevala manovijRmbhaNa mAtra hai| jala budbudvata hai| asat hote hue bhI yaha saMsAra satya pratIta hotA hai| yaha sampUrNa jagat usI parama prabhu se utpanna hotA hai, bar3hatA hai tathA vinAza ko prApta hotA hai / bhAgavatIya AkhyAnoM meM vibhinna prakAra kI sRSTi kA varNana milatA hai|" sarva prathama viSNu ke nAbhi-kamala se brahmA utpanna hue| unhoMne apanI sAtvikI vRtti se devoM ko, tAmasI vRtti se yakSa rAkSasoM ko, kAntimayamUrti se gandharva evaM apsarAoM ko, tandrA se bhUtapizAca ko, tejomaya svarUpa se sAdhyagaNa evaM pitRgaNa ko, tirodhAna zakti se vidyAdharoM ko tathA apane bAloM se sAdi kI sRSTi kii| anyatra bhI aneka sthaloM para jagat svarUpa kA vivecana upalabdha hotA hai| (iv) virAT RgvedIya puruSasUkta meM pratipAdita virAT puruSa kA varNana bhAgavata meM bhI prApta hotA hai| kAryarUpa sampUrNa vizva meM jo pahale thA hogA yA vidyamAna hai, vaha saba virAT svarUpa hI hai| jala, agni, vAyu, AkAza, ahaMkAra, mahattva aura prakRti Adi sAta AvaraNoM se parivyApta brahmANDa zarIra meM vidyamAna paramezvara hI virAT puruSa hai| virAT se hI sampUrNa jagat utpanna hotA hai / virATa kI utpatti svarAT se hotI hai| vaha svarAT sarvatantra svatantra, sarvavyApaka, lokAtIta evaM satyasvarUpa hotA hai| zrImadbhAgavata kA pratipAdya satyasvarUpa paramabrahma paramezvara hI hai, kyoMki bhAgavata kA prAraMbha aura aMta usI ke dhyAna se hotA hai dhAmnA svena sadA nirasta kuhakaM satyaM paraM dhImahi // 11 tacchuddha vimalaM vizokamamRtaM satyaM paraM dhImahi // 2 vibhinna prakAra ke paravartI dArzanika sampradAyoM kA upajIvya zrI madbhAgavata hI hai| advaitavAda, viziSTAdvaita, dvaita, acintya bhedAbheda Adi kA mUla utsa bhAgavata hI hai / sAMkhya darzana kA vistRta vivecana tRtIya skandha ke chabbIsaveM evaM aThAisaveM adhyAya meM upalabdha hotA hai| (v) yogasiddhAnta naika sthaloM para vividha prakAra ke yoga siddhAntoM kA 334 tulasI prajJA

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vivecana upalabdha hotA hai / ASTAMgika yogamArga, pAtaJjala yogasUtra kI apekSA kiMcit vistAra se yahAM vivecita hai| pAMca-pAMca yama-niyamoM ke sthAna para zrImadbhAgavata meM 12-12 yama-niyama pratipAdita kie gaye haiM / Asana prANAyAma, pratyAhAra, dhAraNA, dhyAna aura samAdhi kA varNana bhI milatA hai / " (ca) yajJa - bhAgavatIya AkhyAnoM meM aneka sthaloM para vibhinna prakAra ke yajJoM kA varNana milatA hai / prabhukRpA, prajA kI samRddhi, dhanadhAnya kI prApti, aihika evaM pAralaukika abhyudaya ke lie vibhinna avasaroM para yajJa sampAdita kie the / rAjA pRthu prabhu kRpA kI prApti ke lie, prajApati dakSa prajAsRSTyartha yajJa kA vidhAna karate haiM / yudhiSThira dvArA sampAdita rAjasUya yajJa kA bhI vivecana upalabdha hotA hai / bhAgavatIya AkhyAnoM meM yajJa do prakAra ke milate haiM (i) prabhu prema kI prApti ke lie sampAdita yajJa, (ii) laukika abhyudaya kI prApti ke lie yajJa / rAjA ambarISa, pRthu Adi dvArA sampAdita yajJa prabhu prema kI prApti ke lie hai tathA prajApati laukika abhyudaya athavA prajAsRSTi ke lie yajJa anuSThita karate haiM / mAndhAtA ne aneka yajJoM ke dvArA svayaM prakAza, sarvadeva, svarUpa, sarvAtmA aura indriyAtIta prabhu kI ArAdhanA kI thI / " rAjA yayAti ne samasta vedoM ke pratipAdya yajJasvarUpa bhagavAn kA prabhUta dakSiNAvAle yajJoM ke dvArA yajana kiyA thA / *" rAjA bali ne prabhu prema kI prApti ke lie aneka yajJoM kA anuSThAna kiyA thA / 45 (cha) tapa- zrImadbhAgavatIya AkhyAnoM meM aneka sthaloM para vividha prakAra ke tapa kA varNana milatA hai / kardama prajApati aura devahUti, kapila, dhruva, prahlAda, ambarISa, rantideva, dakSaprajApati Adi pAtra vibhinna kAraNoM se yA vibhinna prayojana se tapa kI ora pravRtta dikhAI par3ate haiM / sRSTi racanA meM sAmarthya kI prApti ke lie bhagavAn vidhAtA brahmA ko tapa karane ke lie udyata karate haiM / " vimAtA dvArA anAdRta hokara RSi nArada dvArA batAe gaye sthAna para bAlaka dhruva kaThora tapazcaraNa kara bhagavAn kA ananyaprema prApta kara letA hai / bAlaka dhruva ke kaThora tapazcaraNa se prasanna svayaM bhagavAn hI usake pAsa padhArate haiM / " rAjA pRthu anta kAla meM kaThora tapazcaraNa dvArA bhavabandhana kA ucchedana kara brahmamaya ho gaye / " tapa ke dvArA antaHkaraNa kI zuddhi aura brahmAnanda kI prApti hotI hai / " RSi mArkaNDeya kI tapasyA jagad vikhyAta hai / 2 isa prakAra vibhinnasthaloM para tapazcaraNa kA ullekha milatA hai / (ii) laukika - - isa varga meM AkhyAnoM meM vidyamAna laukika viSayoM ko rakhA gayA hai / yuddha, rAjadharma daNDavidhAna, vivAha, lokaprathAeM, lokavizvAsa lokamaGgala Adi khaNDa 21, aMka 3 335

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kA vivecana hai :(ka) yuddha -zrImadbhAgavatIya AkhyAnoM meM aneka prakAra ke yuddha kA ullekha milatA hai| duSToM ke saMhAra ke lie, bhaktoM ke uddhArArtha, pratizodha kI bhAvanA ke vazIbhUta hokara rAjya sImA ke vistArArtha, IrSyA yA dveSa ke kAraNa se yuddha kA AvirbhAva huA hai / bhagavAn zrIkRSNa aneka rAkSasoM kA saMhAra karate haiN| yakSoM se rAjA dhrava kA yuddha atyanta romAMcakArI hai| apane bhrAtA uttama ke vadha kA badalA lene ke lie dhanurdhara dhruva ne vibhinna prakAra se yuddha meM pravRta hokara yakSoM kA vinAza kiyA / 53 bhAgavata meM aneka prakAra ke yuddha jaise-Ayuddha yuddha, malayuddha, gadAyuddha, / muSTiyuddha Adi kA varNana prApta hotA hai| (kha) rAjadharma kA nirUpaNa - AkhyAnoM meM rAjadharma kA vistRta nirUpaNa huA hai| zrImadbhAgavatIya rAjA prajAnurajaka the| prajA ke lie hI ve jIvana dhAraNa karate the| unakA eka-eka kattavya prajA ke lie hI samarpita hotA thaa| rAjA zatru evaM putra ko samabhAva se dekhatA thaa| daNDanIya hone para vaha putra ko bhI daNDita karatA thaa| prajAnuraJjana ke kAraNa hI rAjA ko rAjA kahA jAtA thaa| raJjayiSyati mallokamayamAtmaviceSTitaiH / athAmumAhU rAjAnaH manoraJjakaiH prajA / / 4 / / vaha dRr3ha saMkalpa, satya pratijJa, brAhmaNa-bhakta, vRddhajanasevaka, zaraNAgata vatsala, sarvaprANiyoM ko mAna dene vAlA aura dInoM para dayA karane vAlA hotA thA / 55 vaha parastrI ko mAtA ke samAna, patnI ko ardhAMga ke samAna, prajA para pitA ke samAna prema rakhatA thA / 56 duSToM ke lie yamarAja ke samAna atibhayaMkara aura klezadAyI hotA thaa| rAjA rantideva vaibhava-vilAsa, Rddhisiddhi Adi kA parityAga kara sampUrNa loka kiMvA prajA kA duHkha apane Upara le lenA cAhate haiM, jisase ki eka bhI prANi kaSTa meM na raha sake / na kAmaye'haM gatimIzvarAt parA maSTaddhiyuktAma punarbhavaM bA / Ati prapadye'khila dehabhAjA mantaH sthito yena bhavantyaduHkhAH / / 57 duSTa rAjAoM kA bhI varNana prApta hotA hai, jinase prajA saMtrasta rahatI thii| rAjA vena ke AtaMka se sarvatra trAhi-trAhi macI huI thii| kaMza, jarAsaMdha Adi rAjA aise hI the| isase tatkAlIna samAja kI ucchRkhalatA kA bodha hotA hai| rAjA devAMza hai-bhAgavatakAra ne yaha pratipAdita kiyA hai ki rAjA devAMza hotA hai| svayaM viSNu hI lokamaGgala ke lie rAjA ke rUpa meM avatarita hote haiM / rAjA devAMza hotA hai-isakA pratipAdana bhAgavatakAra ne aneka tulasI prajJA

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sthaloM para kiyA hai|58 rAjA ke lie bhagavatkalAmRta (5-15-9) kalayAvatIrNa (4-16-10) Adi zabdoM kA prayoga kiyA gayA hai / bhagavAn zrIkRSNa hI bhU rakSaNArtha pRtha ke rUpa meM avatarita hue| (ga) bivAha--manusmRti meM pratipAdita brAhma, deva, ArSa, prajApatya, Asura, gAndharva, rAkSasa, paizAca Adi vivAha bhedoM meM se bhAgavata meM adhikAMza brAhmavivAha kA hI pratipAdana kiyA gayA hai| 'uttama santAna se lokamaGgala sampAdita hotA hai' isa dhAraNA se bhAvita hokara loga zreSTha vivAha saMskAra sampAdita karate the / anya vivAhoM kA bhI ullekha yatra tatra milatA haiuSA-aniruddha evaM zrIkRSNa kA vivAha prema vivAha ke udAharaNa haiN| usa samaya antarjAtIya evaM bahuvivAha prathA bhI pracalita thii| bhagavAn zrIkRSNa ke aneka vivAhoM kA ullekha milatA hai| prajApati kazyapa kI do patniyAM ---- aditi aura diti, uttAnapAda kI do rAniyAM-suruci aura sunIti tathA dakSa prajApati ke aneka patniyoM kA ullekha milatA hai|" ___ yatra tatra svayaMvara kA bhI ullekha milatA hai| rAjA nagnajit kI pratijJA thI ki svayaMvara meM ekasAtha sAta bailoM ko jo nAtha degA usI ke sAtha unakI kanyA. nagnajitI kA vivAha hogaa| bhagavAn ne bailoM ko nAtha kara unakI pratijJA pUrNa kii| balapUrvaka vivAha bhI tatkAlIna samAja meM pracalita thaa| bhagavAn zrIkRSNa ne mitravindA kA balapUrvaka apaharaNa kara usake sAtha vivAha racAyA thA / / isa prakAra bhAgavata meM aneka prakAra ke vivAha kA varNana milatA hai| (gha) zApa aura varadAna --- zrImadbhAgavatIya AkhyAnoM meM vibhinna sthAnoM para zApa aura varadAna Ae haiN| zApa aura varadAna donoM meM bhAgavatakAra kI maMgalacetanA hI anusyUta hai / zApa bhI maGgaladAyaka hI hai| gajendra, vRtrAsura Adi ko zApa nahIM milA hotA to saMsAra meM unheM kauna jAnatA aura na prabhu caraNoM meM unakI bhakti hI pUrNa hotii| nalakubara-maNigrIva atyanta bhogAsakta ho gae the| zApa ke kAraNa hI prabhu zrIkRSNa ke dvArA unakA uddhAra huaa| AkhyAnoM meM upanyasta nimnalikhita zApa-prasaMga pramukha haiM1.1-13-15 meM mANDavya RSi ke dvArA yamarAja ko zApita karanA, jisase yamarAja vidura ke rUpa meM utpanna hote haiN| 2. 3-15-34---sanakAdi kumAroM dvArA jaya-vijaya ko zApa diyA jAnA varNita 3. 4-2-18-dakSa dvArA ziva ko zApa tathA 4-2-20, 21 meM nandIkezvara dvArA dakSa ko zApa / baMra 21, aMka 3 337.

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4. 6-13-16 meM RSiyoM dvArA nahuSa ko zApa diyA jAnA jisase sarpa gati meM .. unakA janma hotA hai|| 5. 6-17-15-pArvatI dvArA cittaketu ko zApa / 6. 8-20-15 -zukrAcArya dvArA bali ko zApa / 7. 9-7-5--pitA aura guru ke dvArA trizaMku ko zApa / 8. 9-7-7 vizvAmitra aura vaziSTha kA eka dUsare ko pratizApa / 9. 9-16-22 devayAnI kA kacadvArA zApita honA / 10. 9-18-36-zukrAcArya dvArA yayAti ko zApa kI prApti / 11. 10-10-21-nalakubara maNigrIva ko RSi nArada kA zApa / 12. 11-7-3---brAhmaNa zApa se yaduvaMza kA vinAza / 13. 1-18-37 ----zamIka putra ke dvArA rAjA parIkSit ko zApa / 14. 3-3-24 --brAhmaNoM dvArA yadu aura bhoja ko zApa / (ii) varadAna -zrImadbhAgavatIya AkhyAnoM meM naika sthaloM para varadAna prasaMga AyA hai| bhagavAn apane bhaktoM ko varadAna dekara prasanna karate haiM / nimnalikhita varadAna pramukha haiM1.3-24-16-19----brahmA dvArA kardama ko varadAna / 2.4-9-20-dhruva ko dhruvaloka gamana kA varadAna / 3. 4-12-8-9-kubera dvArA dhruva ko varadAna / 4. 8-9-24,32-durvAsA se kuntI ko devAvAhanI vidyA kI prApti / 5. 9-5-13 -durvAsA dvArA ambarISa ko AzIrvAda / 6. 10-10-42-nabakubara maNigrIva ko bhagavAn se bhakti kI prApti / 7. 10-59-49--brAhmaNoM dvArA zrIkRSNa ko varadAna / sandarbha : 1. zrImadbhAgavata mahApurANa -1.7.6-7 2. tatraiva-3.25.32-33 1.8.42 3.25.40 3.25.19 7.5.23 im : * or so zrI madbhAgavata mahApurANa ---1.2.14 tatraiva -10.86.46 " 10.10.38 " 3.27.21-23 " 2.3.19-24 13. " 9.4.18-20 338 tulasI prajJA

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oro ro Momrrrrrrrrr Mr Mr m mmmmm r mr mo 7.7.30-36 kramazaH 11.299-16 aura 11.19.20-23 3.27.6-11 4.22.22-25 kramaza: 3.39.15-19 evaM 3.28.2-6 11.11.34-41 5.5.10-13 4.20.34 8.3.30 5.19.23 1.8.9 1.8.25 6.11.25 4.20.24 10.2.26 10.16.52 10.29.31 1.9.42 9.5.26 4.20.24 10.87.41 11.3.16 11.3.16 3 / 20 sampUrNa adhyAya 39. " 2.11.24-39 40. " 26 41. Rgveda, puruSa sUkta 10 / 9015 42. zrImadbhAgavata mahApurANa 1.1.1 43. tatraiva 12.13.19 44. " 11.3.16 45. " 11.1.6, 3.28-8 I 3.28.9, 2.1.17, 11.14.34 / 1.1.18, 11.14.42 I 2.2.8-12 / 3.28.21-33 I 3.25.19 I 46. " 9.6.35 47. " 9.18.48 48. " 8.18.20 khaNDa 21, baMka 3

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...65ss xxx " 3.9.30 " 4.9.2 4.23.13 " 5.5.1 12.8.7 " 4.10.7-29 " 4.16.15 " 4.16.16 " 4.16.17 " 9.21.12 4.11.18, 5.15.6,9, 4.16.19, 4.17.6-7 4.17.6 " 10.58.31 -jaina vizvabhAratI saMsthAna lADanUM-341306 340 tulasI prajJA

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saMgIta sambandhI eka rahasyamaya pada 9 DaoN0 jayacandra zarmA eka sajjana ne jainAgama meM sapta-svaroM viSayaka gAthAoM ke saMdarbha meM saMgIta sambandhI eka pada jAnakArI hetu mujhe likhA aura pUchA --saMgIta kI dRSTi se kyA yaha ThIka hai ! pada kI zabdAvalI nimna prakAra hai : sAmA gAyai madhuraM kAlo gAyai kharaMca rukkhaM ca / gorI gAyai cAuraM kANAya vilaMviyaM dutaM andhA vissaraM puNa piNglaa| uparyukta pada meM jisa prakAra gAyaka athavA gAyikA kI zArIrika sthiti, AMgika vikalatA evaM sakalatA ke anusAra gAyana evaM laya kA varNana kiyA hai, vaha sahI nahIM hai| mAnava kI zArIrika sthiti se gAyana-kalA kA koI sambandha nahIM hotA / pada-racayitA ne isameM gUr3ha-rahasya kI bAta kahI hai, jo sAmAnya vyakti kI samajha meM nahIM A sakatI ! isa sambandha meM maiMne jaina samAja kI aneka saMsthAoM, vidvAnoM Adi se samparka sthApita kiyA kintu mujhe santoSajanaka uttara nahIM milA kintu eka patra DaoN0 paramezvara solaMkI kA jaina vizva bhAratI, lADanUM se prApta huaa| ukta patra meM unhoMne likhA "Apane sAmA gAyai madhuraM-Adi jo gAthA likhI hai, vaha anuyogadvArajaina (zvetAmbara) Agama kI gAthA hai, jo sAta svaroM ke kathana-prasaMga meM kahI gaI hai / AcArya mahAprajJa ne isakA mUla pATha isa prakAra diyA hai (kramAMka-307 kI gAthA-12) kesI gAyai madhuraM / kesI gAyai kharaMca rukkhaMca / kesI gAyai curN| kesI ya vilNbiyN| dutaM kesii| vistaraM puNa ke risii| baNDa 21, aMka 3 341

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yaha pATha "nava sutANi" meM pRSTha 346 para hai / isake alAvA anya prakAzanoM meM bhI yahI pATha hai kintu vaha zuddha nahIM hai / yaha kauna strI kaisA gAtI hai kA uttara hai, praznottara hai / " uparyukta praznottara se hamArI zaMkA kA samAdhAna eka prakAra se ho jAtA hai kintu saMgIta kalA kI gaharAI meM gotA lagAne para anya jAnakArI bhI milatI hai, jo AdhyAtmika bhAva kI ora saMketa karatI hai / hamAre deza ke saMtoM, mahAtmAoM evaM vidvAnoM ne rahasyamaya zabdAvalI kA prayoga kiyA hai, jinakA artha kabIra ke padoM kI zabdAvalI kA artha pratyeka vyakti ke "nAva meM nadiyAM DUbI jAya" Adi ulaTavAMsI / apanI racanAoM meM kucha aisI sahaja meM samajhanA kaThina hai / samajha meM nahIM A sakatA jaise 1 amara kalAkAra tAnasena ne eka dhrapada meM "sapta prakaTa sapta gupta svara" kA ullekha kiyA hai / sapta prakaTa svaroM kI bAta to samajha meM AtI hai parantu sapta gupta svaroM kA rahasya samajha meM nahIM A pAtA / isa viSaya ko saMgIta kalA ke mahAn vidvAn sva. AcArya zrI kailAza caMdra vRhaspatijI ne mUrcchanA paddhati ke AdhAra para prastuta kiyA thA parantu ise ve bhI pUrNatayA spaSTa nahIM kara pAye / saMgIta sambandhI aneka gIta va pada haiM jinakA sambandha AtmA aura paramAtmA ke sAtha jur3A huA hai / inhIM bhAvoM ko dhyAna meM rakhakara jainAgama ke ukta pada para vicAra kareM to una paMktiyoM kA artha nimna prakAra ho sakatA hai pada kI prathama paMkti meM "sAmA gAyai" zabda hai / hai / yaha hamArI zuddha va sAtvika guNoM vAlI AtmA hai, dhyeya se madhura svaroM meM guNagAna karatI hai / dvitIya paMkti meM "kAlI" zabda kA prayoga kaluSita hai, jo rukhe svabhAva se sambandhita hai / apane svabhAvAnusAra hI vaha gAtI hai / yahAM "sAmA" koI strI nahIM jo prabhu ko prApta karane ke Age kI paMkti meM "gorI gAyai caturaM" kA artha hai gorI arthAt jJAnavAna AtmA caturAI se soca-samajha kara gAtI hai / AtmA ke lie kiyA gayA caMcalatA nahIM hai / caMcala gati caturtha paMkti meM vilaMbita laya meM gAne vAlI ko kAMNI (eka AMkha vAlI) nAma se sambodhita kiyA gayA hai / arthAt jo saMsAra ko eka najara se dekhe, aisI AtmA dhai pUrvaka dhIre-dhIre vilaMbita laya meM gAtI hai / usameM ( druta laya) meM ajJAnI (andhI) AtmA gAtI hai / anta meM " piMgalA ko besurA gAne vAlI kahA hai | piMgalA hamAre zarIra meM eka nAr3I hai tathA piMgalA kA artha pIta varga se bhI hai| gAyana kalA kA ina donoM arthoM se sambandha nahIM hai / piMgalA kA artha hai sarpiNI / sarpiNI kI cAla Ter3hI hotI hai / jaharIlI phuMkAra vAlI sarpiNI kA dRSTAnta dekara apane bhAvoM ko pada racayitA ne vyakta kiyA hai / aisI AtmA ke svara madhura kaise ho sakate haiM ? vaha to hara samaya besurI rAga hI AlApegI / 342 tulasI prazA

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isa prakAra isa pada meM mAnava AtmA ke vividha prakAra ke bhAvoM kI sthiti kA AbhAsa milatA hai| AtmA ko sAmA, kAlI, gaurI Adi strI rUpa meM varNita kiyA gayA hai| isa prakAra ukta pada kA saMgIta kalA kI dRSTi se mUlyAMkana karane para yaha adhyAtma-bhAva sAmane AtA hai| --nidezaka zrI saMgIta bhAratI bIkAnera-334001 khaMDa 21, aMka 3 343

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pustaka-samIkSA aura sAhitya-satkAra 1. jaina AgamaH vanaspatikoza- vAcanA pramukha gurudeva zrI tulasI, pradhAna saMpAdaka AcArya zrI mahAprajJa, saMpAdaka muni zrIcaMda 'kamala' / prakAzaka- jaina vizva bhAratI, lADanUM / prathama saMskaraNa-1995 / mUlya-200 rupye| Agama zabdakoza, dezIzabdakoza, ekArthakakoza aura niruktakoza ke pazcAt yaha pAMcavAM vanaspatikoza jaina vizva bhAratI se prakAzita huA hai| yaha vAcanA pramukha gurudeva zrI tulasI ke AzIrvAda evaM AcArya zrI mahAprajJa kI anugraha mUlaka utpreraNA se saMbhava huA hai| isa koza ke prakAzana se Ayurveda evaM yUnAnI-tibba Adi dezI cikitsA paddhatiyoM ke liye eka atIva mahattvapUrNa parantu sarvathA ajJAta vanaspatikoza kA dvAra khulA hai / AcArya mahAprajJa na ise indriyagamya vanaspati jagat ke katipaya per3a-paudhoM kA saMkalana kahA hai aura ise Agama pATha ke saMdigdha sthaloM ko asadigdha banAne meM sahayogI bhI mAnA hai| unakA kahanA hai ki yadi vartamAna meM upalabdha vanaspatikozoM, bihAra prAntIya zabda kozoM kA prayoga kiyA jAe to aneka pATha zuddha ho sakate haiM aura unake artha kA bhI samyak bodha ho sakatA hai|' isa saMbaMdha meM unhoMne prajJApanA AdarzoM meM Aye 'aTTarusaga'-- zabda kA udAharaNa prastuta kiyA hai jisameM saMyukta TakAra ke sthAna para saMyukta dakAra likhA milatA hai / TabbA meM isa zabda kA artha 'araDUso' diyA hai aura zAligrAma nighaMTu meM aDUsA ke lie 'ATarUSaka' aura vanaspatikoza meM 'aTTarusaga' zabda milate haiN| unake dvArA diyA gayA dUsarA udAharaNa bhI prajJApanA kI hI eka gAthA meM AyA 'pIIyapANa' zabda kA hai jise jaMbUdvIpa prajJapti vRtti meM 'vIyagummA' athavA 'bINagummA' aura jIvAjIvAbhigama vRtti (malayagiri) meM 'bIaka gulmAH' yA 'bANa gulmAH ' kahA gayA hai| bhAvaprakAza (5143.44) meM sareyaka, kuraNTaka aura bANa -ye tInoM gulma eka jAti ke batAe gae haiM aura prajJApanA kI ukta gAthA meM bhI ye tInoM zabda upalabdha haiM, ataH 'NIima pANa' ke badale 'bIakabANa' pATha hI sAdhu honA caahie| daraasala prajJApanAsUtra kA zabdAnukrama banAte samaya usameM Aye vanaspatiparaka zabda dekhakara munizrI ko yaha lokopakArI kArya hAtha meM lene kA saMkalpa huA aura protsAhana pAkara unhoMne yaha kaThina para sukhada kArya kara ddaalaa| pAMca varSoM ke satata adhyavasAya se unhoMne akele 'prajJApanAsUtra meM hI 421 vanaspati paraka saMjJAnAma khoja nikaale| phira dUsare Agama granthoM kA avagAhana karake kucha aura zabda khoje gae aura unameM se 450 zabdoM kI pahacAna bhI kara lii| una zabdoM ke paryAyavAcI, saMskRta khaNDa 21, baMka 3 345

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rUpa chAyA, hindI artha, saMdarbha aura aMgrejI - leTina nAmoM ke sAtha anekoM citra bhI juTA lie / sthAna-sthAna para vimarza, vivaraNa aura pAThAntara dekara munizrI ne gulma, latA, parvaka, valaya, harita, dhAnya, jalarUha, kuhaNa (bhUmi sphoTa) Adi kI paribhASAoM ke anurUpa ina sabhI vanaspati kI akArAdi anukrama meM prAkRta evaM hindI nAma sUcI aura citra sUcI dI hai| unhoMne apane koza ko prAmANika banAne ke lie vibhinna AyurvedIya zabdakoza, kaiyadeva nighaMTu, dhanvantari nighaMTu, nighaMTu Adarza, nighaMTa, zeSa, bhAva prakAza nighaMTu, madanapAla nighaMTu, rAja nighaMTu, zAligrAma nighaMTu, soDhala nighaMTu Adi ke sAtha-sAtha zAligrAmoSadhazabdasAgara, vaidyaka zabdasiMdhu aura vanauSadhi ratnAkara, bhAratIya vanauSadhi ( baMgalA ) dhanvantari vanauSadhi vizeSAMka ityAdi kA bharapUra upayoga kiyA hai / Ayurveda kI eka ukti hai-- gopAlAstApasAvyAdhAcAnye vanacAriNaH / mUlajAtizca ye tebhyo bheSajavyaktiriSyate / / ki vanaspatiyoM ko pratyakSa rUpa meM jAnane vAle gopAla, tApasa, vyAdha aura vanecara Adi mUla jAtiyoM ke logoM se vanaspatiyoM kA paricaya prApta karanA cAhie / isa ukti ke anusAra kArya karake evaM svaviveka se vanaspati vettAoM ne anekoM nighaMTu kozAdi banAe haiM jinameM saMprati dhanvantari nighaNTu ( guDucyAdi) aura bhAvaprakAza nighaNTu ( harItakyAdi ) vizeSa rUpa se prasiddha haiN| anekoM aura bhI vanaspati paricaya ke vividhAneka prayAsa hue haiM kintu bhAratIya vAGmaya kA atIva mahattvapUrNa aMga hote hue bhI jainAgama sAhitya prAyaH ajJAta aura zodhArthiyoM ke lie duSprApya rahA hai / isa achUte sAhitya se vanaspatiyoM kA nirvyUhana nissaMdeha nigUr3ha nikaSa kahA jA sakatA hai / 346 kAzyapa saMhitA ke anusAra oSa kA artha hai rasa, vaha jisameM dhAraNa hotA hai vaha oSadhi hai aura oSa se Arogya kA AdhAna hotA hai, isalie auSadhi, auSadha hai / isake alAvA auSadha ke prayoga karane se roga punaH nahIM hogA, isalie agadatva hai - agadatvaM ca yuktasya gadAnAmapunarbhavAt / sAdhAraNa artha meM bhI cANakya sUtra -- kakSAdapi auSadhaM gRhyate = tRNa se bhI auSadhi grahaNa kI jAtI hai ke anusAra yadi kisI dravya se cikitsopayogI dravya nikalatA ho to mUla dravya tuccha yA kSudra hone para bhI usakA mUlya kama nahIM hotA / caraka ke zabdoM meM to saMsAra ke dravya-saMsAra meM aisA koI dravya hI nahIM hai jisakA vividha yukti aura prayojanA se auSadha ke lie prayoga nAnauSadhi bhUtaM jagati kiJcid dravyamupalabhyate tAM tAM tamabhipretya / isa dRSTi se 450 vanaspatiyoM kA jainAgamoM meM prayoga-saMdarbha khoja nikAlanA tulasI prajJA oSo nAma rasaH so'syAMdhIyate yattadoSadhiH / oSAdArogyamAdhatte tasmAdoSadhiroSadhaH // nahIM hotA hoyuktimarthaM ca taM 3

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. mahattvapUrNa hai / inameM ekAsthika varga kI 32, bahubIjaka 33, guccha 53, gulma 25, latA ( eka zAkhavAlI) 10, vallI 48, parvaka 21, tRNa 23, harita 30, valaya 17, dhAnya 26, jalarUha 27, kuhaNa (bhU sphoTa ) 11, sAdhAraNa zarIra ( eka sAtha prANa apAna chor3ane vAlI ) 60 aura prakIrNaka 5 milakara 421 prayoga - saMdarbha akele prajJApanAsUtra ke haiN| zeSa 29 dUsare AgamoM meM mile atirikta nAma haiM / unameM sUrya prajJapti Adi meM varNita nakSatroM kI bhogya vanaspatiyAM bhI zAmila haiM / nakSatra bhogya vanaspatiyoM meM 14 nAma mAMsaparaka haiM / ( smaraNIya hai ki ina mAMsaparaka nAmoM ko jainAgamoM meM prayukta dekhakara suprasiddha jaina zAstra manISI DaoN0 harmana jaikobI parezAna ho gayA thA aura isa saMbaMdha meM zaMkA nivAraNArtha vaha mArca, san 1914 meM yahAM lADanUM AyA thA aura usane terApaMtha mahAsaMgha ke aSTama AcArya pUjya kAlagaNi se tatsaMbaMdhI saTIka samAdhAna pAkara saMtoSa vyakta kiyA thA / ) muni zrIcaMda ne pahacAna meM zeSa rahe nAmoM meM pANi (bela), aura suva vanaspatiyoM kI pahacAna bhI karalI hai kintu kAya, kuNNaka, tthihu, daMtamAlA, parilI, pulayaha, pokkhalatthibhaya, bANagulma, bhANI, vala - merutAla - merutAlavaNa - merupAlavaNa, baMsANiya, vaTTamAla, vibhagu - vihaMgu, boDANa - voyANa, siMgamAlA, sissarilI, subhaga, serutAla, hiriNI -- ityAdi anekoM vanaspatiyoM kI pahacAna abhI bhI kI jAnI zeSa hai| isake alAvA yadyapi munizrI ne Agama-zabdoM ko yathAtathA rakhakara unake tatsama saMskRta athavA saMskRtetara zabda, paryAyavAcI, hindI artha aura arthavAcaka tathA vanaspatiyoM ke citrAdi dekara vimarzapUrvaka ciMtana se pahacAna ko sahaja banA diyA hai; phira bhI unakI pahacAna ko saMdeha se pare nahIM mAnA jAnA cAhie aura isa saMbaMdha meM vanaspativettAoM ko cintana-manana karake isa amola khajAne ke sadupayoga hetu bahuvidha prayAsa kiye jAne kA mArga prazasta karanA cAhie / kahanA na hogA, yaha jainAgama vanaspatikoza pratyeka dezI cikitsaka aura anya cikitsya adhikArIgaNa evaM auSadhi nirmANa kartR saMsthAoM ke pAsa honA atyanta Avazyaka hai kyoMki acintyo hi maNimantrauSadhInAM prabhAvaH - ukti ke anusAra na jAne kaba, kauna auSadha kyA / kisa zubha karma meM sahayogI bana jAya / muni zrIcaMda 'kamala' ne to yaha kArya apane kartRtva ke bhAvanA se kiyA hai kintu jaina vizva bhAratI, lADanUM ke prakAzita kara sarva sulabha banA diyA isalie unheM jitanA kama hai / dahivaNNa, mahusigI chatova - chatovaga, bherutAla --- bheru 2. jaina yoga ke sAta grantha- anuvAdaka munizrI dulaharAja / prakAzaka - jaina vizva bhAratI, lADanUM / prathama saMskaraNa- 1995 / mUlya - bIsa rupaye / I 'jaina AcAryoM dvArA racA huA yoga kA vizAla sAhitya hai / muni dulaharAjajI ne usameM se kucheka kRtiyoM ko cunakara adhyAtma vidyA meM ruci rakhane vAloM ke sAmane khaNDa 21, aMka 3 anurUpa loka kalyANa padAdhikAriyoM ne ise sAdhuvAda diyA jAe 347

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eka pAtheya prastuta kiyA hai / ' - yaha kathana prastuta saMgraha ke lie sarvathA saTIka hai kyoMki 'jaina meDiTezana' meM jainayoga ke zatAdhika granthoM kI sUcI dI huI hai aura jainayoga kevala 'yogazcittavRttinirodhaH na hokara 'manovAkkAya guptiryogaH' kahA jAnA cAhie / prastuta saMgraha meM 'Avazyaka niryukti' kA kAyotsargaprakaraNa aura dhyAnazataka, yogazataka, samAdhizataka, iSTopadeza, svarUpa sambodhana tathA jJAnasAra cayanikA prakAzita hai / munizrI kA hindI anuvAda sAragrAhI hone ke sAtha-sAtha rocaka DhaMga se kiyA gayA hai / AvazyakatAnusAra TippaNiyAM bhI de dI gaI haiM / vizeSataH 'kAyotsarga prakaraNa' meM aisI TippaNiyAM adhika haiM jaise gAthA 61 aura 67 meM kAyotsarga se kAla-pramANa jAne ke sambandha meM Avazyaka bhASya kI do-do gAthAeM aura uddhRta kI gaI haiN| sarvAMza meM yaha saMgraha AcArya jinabhadra gaNi se upAdhyAya yazovijaya taka jainayoga ke vikAsa kA adhyayana karane ke lie parama upayogI saMgraha bana gayA hai / 3. yoga kI prathama kiraNa - lekhikA : sAdhvIzrI rAjImatI / prakAzaka- pannAlAla bAMThiyA, prajJA prakAzana, 2054, haldiyoM kA rAstA, jauharI bAjAra, jayapura-3 / dvitIya saMskaraNa - 1995 / mUlya -- 40 rupaye / prastuta kRti meM zarIra racanA krama kI pUrNatA ke nimitta paryAptiyogaH kI eka nayI cintanadhArA kA vivecana hai / yaha jaina sAdhanA paddhati kahI jA sakatI hai jisakA vyavasthita rUpa gurudeva zrI tulasI kI amara kRti 'manonuzAsanam' meM upalabdha hotA hai / sAdhvI rAjImatI ne apanI kRti meM zarIra ke chaoM zakti saMsthAna -- AyuSya, kAyabala, indriya, zvAsocchvAsa, vacana aura mana kI zuddhi ke lie pRthak-pRthak paryAptiyogaH : batAe haiM / lagatA hai, ina paryAptiyogoM ko lekhabaddha karane se pahale sAdhvIzrI ne jAMcAparakhA hai aura svayaM anubhUta bhI kiyA hai| unakA lekhana bahuta saMyamita para apanI bAta kahane meM pUrNa sakSama dIkha par3atA hai / rocakatA bhI lagAtAra udAharaNa adhika nahIM haiM / lekhikA kA kahanA yaha hai ki zaktiyAM haiM / unheM kama na karake vyakti ko unakI kSamatAeM yogoM ke prayoga se bar3ha sakatI hai / 4-5. sugaMdha samaya kI munizrI mohanalAla 'zArdUla', prakAzaka - - Adarza sAhitya saMgha, cUrU / mUlya - 15 rupaye / sarovara kI lahareM - muni zrI mohanalAla 'zArdUla', prakAzaka - ke0 jaina pablizarsa, 429, hiranamagarI, udayapura / mUlya15 rupaye / banI rahatI hai, hAlAMki pratyeka vyakti ke pAsa mUla bar3hAnI cAhie jo paryApti prastuta kRtiyAM munizrI mohanalAla 'zArdUla' kI padya gadya racanAeM haiN| sugaMdha samaya kI - muktakoM kA saMgraha hai aura sarovara kI lahareM- laghu gadya kiM vA parisaMvAdoM kA saMkalana haiM / kuchaeka namUne dekhie - 348 tulasI prajJA

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kAmI ke hRdaya meM sadA kAma ubharatA hai, lobhI ke hRdaya meM sadA dAma ubharatA hai| kauna karatA hai yAda kabhI sukha meM prabhu koduHkhI ke hRdaya meM sadA rAma ubharatA hai / / kIcar3a meM bhI kamala khilatA hai, patthara meM bhI ratna milatA hai| adbhuta kalAeM haiM kudarata kIvyathita-sAgara amRta ugalatA hai / / pyAle ke pAnI ko do viSa kI bUMdeM viSa aura amRta kI bUMdeM amRta banA detI haiM, para samudra ke pAnI para na kisI viSa kA asara hotA hai aura na amRta kA / usakA svabhAva kisI bhI paristhiti meM nahIM ttuutttaa|| x phailAva kA artha hai aakrmnn| kucha bhI bar3hegA to vaha dUsaroM ko hathiyegA / jala pravAha bar3hatA hai to vaha Age se Age bhUmi para AkramaNa karatA calA jAtA hai| vyakti bar3hatA hai to vaha padArthoM, vastuoM aura manuSyoM para adhikAra jamAte calA jAtA hai| 6. siMghaI saMtoSakumAra jaina dvArA bheje prakAzana-'jJAna kA vidyAsagara' 'dravyasaMgraha', 'nAgaphanI dvAredvAre', 'anAzritA', 'terI mahimA mere gIta' ityAdi / __ ye prakAzana AcAryapravara zrI vidyAsAgarajI mahArAja ke AmnAya meM racita evaM prakAzita kRtiyAM haiM / jJAna kA vidyAsAgara zrI nemacanda jaina, purAnAgaMja, sikandarAbAda dvArA prakAzita vidyAsAgarajI mahArAja dvArA likhita evaM anuvAdita katipaya racanAoM kA saMkalana hai jo san 1983 meM chapa gayA thaa| mUla rUpa meM prakAzita ina racanAoM kA apanA mahattva hai| dravya saMgraha meM AcArthazrI nemicanda viracita mUla pATha ke alAvA saMskRta chAyA, hindI padyAnuvAda, gurjara anvayArtha tathA hindI gAthArtha va aMgrejI bhAvArtha diyA gayA hai| zrI parimala kizora bhAI khaMdhAra dvArA saMkalita yaha prakAzana zrImatI samatAbena khaMdhAra ceriTebala TrasTa, ahamadAbAda-52 dvArA prakAzita hai aura dravya saMgraha ke sAMgopAMga adhyayana ke lie anUThA sopAna bana gayA hai| anta meM vidyAvANI- zIrSaka se kucha uktiyAM saMgrahIta kI gaI haiM jo nAvika ke tIroM kI taraha sAragabhita haiN| ___'nAgaphanI dvAre dvAre' aura anAzritA'-- ailaka samyaktva sAgara kI do gadya racanAeM haiM / prathama, jaina vIra sevA dala, jhAMsI tathA dUsarI 'anAzritA', anudiza prakAzana, jhAMsI kI prastutiyAM haiN| 'nAgaphanI dvAre dvAre' meM vicArottejaka sAmAjika kahAniyAM haiM jo barabasa pAThaka ke antaHsthala ko jhakajhora detI hai aura nAgaphanI kI taraha tIkhe kAMTe cubhAtI hai / 'anAzritA' meM suprasiddha jaina kathAnaka ko lekara manoramA khaNDa 21, aMka 3

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kI prazasti gAI gaI hai| upanyAsa kI kathA kA sAra svayaM manoramA ke zabdoM meM isa prakAra hai-- "bhaiyA ! yahAM kauna kisakA aparAdhI hai| hama svayaM jaise bIja bote haiM vaise hI phala milate haiN| apane-apane karmAnusAra sukha aura duHkha hama pAte haiN| Apa rAjakumAra haiM Apake pAsa prajA kI surakSA ke adhikAra haiM Apa unakA sadupayoga kareM / prajA kI bahana/beTI/bahu ko apane hI parivAra kA aMga samajhakara una para kudRSTi na ddaaleN|" 'terI mahimA mere gIta'--. ailaka udAra sAgara kI kRti hai jisameM paM0 bhAgacandakRta mahAvIrASTaka AcArya zrI kumudacandra viracita kalyANa maMdira stotra evaM zrImAna tuMgAcArya racita bhaktAmara strotra kA padyAnuvAda hai aura sAtha meM paM0 pannAlAla evaM paM0 hIrAlAlakRta gadyAnuvAda bhI prakAzita hai| 7. nIraja pATanI dvArA bheje prakAzana- nandIzvara-bhakti, stuti saroja, bhAvabhakti, sarvodaya sAra ityaadi| / prastuta prakAzanoM meM prathama nandIzvara bhakti AcAryazrI devanaMdi kI kRti hai jisameM atizayakSetra pisanahArI maDhiyA kI kIrti gAI gaI hai| sulalita bhAvapUrNa saMskRta zlokoM kA AcAryapravara vidyAsAgarajI mahArAja ne manohArI chanda racanA meM padyAnuvAda kiyA hai| _ 'stuti-saroja' bhI AcArya vidyAsAgara dvArA digambara AcArya zAMtisAgara mahArAja, AcArya vIrasAgara mahArAja AcArya zivasAgara mahArAja evaM AcArya jJAnasAgara mahArAja ko zraddhAJjali svarUpa bheMTa kI gaI kAvyAjaMliyAM haiN| vasaMtatilakA, mandAkrAntA jaise chandoM meM bhakti vihvala hRdaya se prastuta ye kAvyAjaliyAM nissaMdeha bhAvapUrNa Atma samarpaNa haiM - mAthArUpI, zivaphala tajUM, Apake pAdakoM meM, zraddhArUpI, smita-kasuma ko, mocatA hUM tathA maiM / mudrA hai jo, zivacaraNa meM, aura rahe nitya merI, pyArI mudrA, mamahRdaya meM, jo rahe hRdya terI // bhAvabhakti- zIrSaka prakAzana meM caubIsa tIrthaMkara stavana ke bAda 'vidyAvaMdanA zataka' evaM 'vidyAsAgara cAlIsA' prakAzita kiyA gayA hai| zramaNazrI uttamasAgarajI kRta yaha racanA gurubhakti meM samarpita hai aura zrI digambara jaina vIra vidyA saMgha TrasTa, gujarAta dvArA prakAzita hai| 'sarvodayasAra' meM AcArya zrI vidyAsAgarajI ke pravacanoM kA sAra saMkSepa hai jo zrI digambara jaina sarvodaya tIrtha kameTI, amarakaMTaka dvArA prakAzita hai| 8. vandanA - jaina milana, lakhanaU kA prakAzana / sva0 phUlacanda jaina 'puSpendu' kA nidhana san 1966 meM ho gayA thaa| unake AdhyAtmika kAvyoM se DaoN. mahAvIraprasAda jaina ne katipaya bhajana, gIta Adi kA saMkalana kiyA hai jo bhAratIya jaina milana, lakhanaU zAkhA dvArA prakAzita huA hai / 'basaMta bahAra' ke bAda puSpendu kI yaha dUsarI kRti chapI hai / isameM vandanA ke sAtha jaya 350 tulasI prajJA

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" mahAvIra, AhvAna, siddhAnta, rAjula nemi aura katipaya bhajana chape haiM / 6. "mAnavatAnA dIvA" aura "jinabhakti" - saMpAdaka -- lakSmIcaMda cha. saMghavI, 2 ghutapApezvara bilDiMga, maMgalakaDI, 240 zaMkarazeTha roDa, muMbaI-4 / bhAI lakSmIcaMda saMghavI ( bAbubhAI) presa phoTogrAphara haiM aura 'muMbaI samAcAra' se jur3e haiN| Apako 1986 meM sevAnivRtti ke bAda jJAna prasAra kI dhuna lagI haiM / Apane sAmAyika sUtra kA prakAzana kara usakA vitaraNa kiyA aura sarvadharma samabhAva kI dRSTi se 'preraNA' - zIrSaka saMkalana prakAzita kiyA / taduparAMta jinabhakti evaM mAnavatAnA dIvA zIrSaka meM do saMgraha prakAzita kie haiM / bAbubhAI kA kahanA hai 'annadAna zreSTha che / aimA be mata nathI / paNa jJAnadAna ne huM aithI baMdhu zreSTha mAnu chaM / kAraNa ke anna khAdhA pachI ai jIMdagIbhara yAda rahe tuM nathI paNa sArA pustakonI bheMTa ane vAMcana meM jiMdagIbhara yAda rahe che / pherI pherI bAra bAMcI zakAya che| ane A rIte jJAna ane saMskAritA jIMdagI bharanu bhAthu ane saMbhAraNaM rahe che / ' - yaha kathana satya hai / 84 varSa kI avasthA meM saMghavI sAhaba kI yaha dhuna bhI isIlie sakArAtmaka hai / 10. nyAyAvatAra sUtra - ( AcArya siddhasena divAkara ) - vivecaka, paM0 sukhalAla saMghavI / prakAzaka - zAradAbena cImanabhAI ejyUkezanala risarca senTara zAhIbAga, ahamadAbAda- 4 | mUlya 25 rupaye / sva0 paM0 sukhalAla saMghavI dvArA likhita nyAyAvatAra sUtra kI vivecanA san 1908 meM 'jaina sAhitya saMzodhaka' meM chapI thii| usake bAda paM satIzacandra vidyAbhUSaNa ne isakA aMgrejI anuvAda prakAzita kiyaa| pro. sAtakar3I mukharjI ne bhI isa sUtra kA aMgrejI anuvAda kiyA aura pichale dinoM paM. dalasukha mAlavaNiyA ne isa para likhI zAMtisUri kI vArtika vRtti kA saMpAdana kiyA / katipaya aura bhI prakAzana hue haiN| daraasala jainadarzana meM pramANa mImAMsA viSayaka granthoM meM nyAyAvatAra sUtra zIrSa sthAna para hai / 32 kArikAoM meM likhA hone para bhI pramANa-vyavasthA kA yaha pahalA grantha hai / san 1908 ke bAda etadviSayaka paryApta cintana-manana huA kintu paM0 saMghavI ke lekhana kA apanA mahattva hai / use jyoM kA tyoM prakAzita kara ke zAradAbena senTara sudhI pAThakoM ke lie upalabdha karA diyA / etadartha usake adhikArIgaNa dhanyavAda ke pAtra haiM / 11. Atma-samIkSaNa saMpAdaka - zAnticandra mehatA, prakAzaka- zrI akhila bhArata varSIya sAdhumArgI jaina saMgha, samatA bhavana, bIkAnera | prathama saMskaraNa - 1995 / mUlya - 70 rupaye | Atma samIkSaNa AcArya nAnAlAla sA. ke rANAvAsa --- pravacanoM para AdhArita ciraMtana ArhatIvidyA kA amRtakalaza hai / isameM jainadarzana evaM adhyAtma sAdhanA ke nava-sUtra hai / yaha grantha uttama puruSa meM likhA gayA hai aura vibhAvoM ko dUra karane ke lie khaMDa 21, aMka 3 351

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pratyeka jIvAtmA ko maiM caitanya deva haM, maiM prabuddha haM-sadA jAgRta haM, maiM vijJAtA hUM- dRSTA hUM, maiM sujJa hUM. saMvedanazIla hUM, samadarzI hUM--- jyotirmaya hUM, maiM parAkramI hUM-puruSArthI hUM, maiM paramapratApI hUM-sarvazaktimAna hUM, maiM jJAnapuMja hUM-samatva yogI hUM aura maiM zuddha buddha niraMjana hUM-ina nava utpreraka sUtroM se saMbodhita kiyA gayA hai jisase usameM nijatva kA bhAva samAviSTa ho, Atma-parAkrama kA visphoTa ho aura vaha apane svabhAva meM sthira ho jaae| samIkSaNa kA tAtparya saMpAdaka ne samyak rIti se athavA samatApUrvaka nirIkSaNa liyA hai / cintana, Adarza meM sthiratA, ahaMbhAva kA visarjana, ekAvadhAnatA, zvAsAnu- . saMdhAna aura prabalatama zakti saMkalpa dvArA usane AtmaramaNa kI avasthA kI kalpanA kI hai| usakA kahanA ki pahale samyak dRSTi hotI hai, phira guNa dRSTi banakara jJAna, darzana evaM cAritra ke vibhinna sopAnoM para ArUr3ha hotI hai aura anta meM samatA dRSTi banakara sarva jagahitakAriNI ho jAtI hai| sarvAMza meM samatA kI yaha jaya yAtrA DaoN0 bhAnIrAma varmA 'agnimukha' ke zabdoM meM mAnava samAja ko sAvadhAna karane vAlI hai aura adhyAtma patha ke pathikoM ke lie eka sakSama mArga darzaka evaM patha-bandhu bana gayI hai / isalie zuddha jaina-darzana evaM sAdhanA ke sUtroM kA saMkSipta evaM sugama sAra satva hai| 12. sAgara manthana (AcArya vidyAsAgara ke pravacanoM kA saMgraha)-prakAzaka : zrImatI puSpAdevI putravadhu zrImatI darzanamAlA jaina, jaina galI, hisAra / san 1995 / mUlya-cintana-manana / . san 1995 ke grISmakAlIna pravAsa meM AryikA dRr3hamati mAtAjI ne pUjya AcArya zrI vidyAsAgarajI mahArAja ke pravacanoM kA saMkalana kiyA aura raja kaNa prakAzana, TIkamagar3ha; jJAnodaya prakAzana, pisanahArI; muni saMgha sAhitya prakAzana samiti, sAgara; zrI digambara jaina muni saMgha samiti, gaMjabAsaudA Adi se prakAzita pravacanoM meM se bhI kucha pravacana liye aura zrI digambara jaina samAja, hisAra ke pradhAna eDavokeTa jayaprasAda jaina ko de diye| phalataH yaha amUlya prakAzana saMbhava huA / / vItarAgI saMta vidyAsAgarajI san 1967 meM madanagaMja (ajamera) meM AcArya zrI jJAnasAgarajI mahArAja ke pAsa pahuMce the aura apanI apratima yogyatA ke kAraNa yogya guru ke yogya ziSya ke rUpa meM vidyAdhara se vidyAsAgara banakara san 1972 meM AcArya jJAnasAgara ke uttarAdhikArI AcArya bana gaye / kannar3a bhASI hone para bhI Apane saMskRta aura hindI bhASAoM para asAdhAraNa adhikAra pAyA hai aura kAlajayI racanAoM kA sRjana kiyA hai / 'mUkamATI' ApakA vilakSaNa kAvya hai| saMskRta bhASA meM nibaddha pAMca zataka aura hindI bhASA meM likhita va anUdita vizAla sAhitya hai| __ prastuta saMgraha meM 19 pravacana aura amRta, pIyUSa, paMcAmRta, AsthA se saMsthA aura dohA dohana --- zIrSakoM se kucha saMpAdita pravacana- aMzoM kA prakAzana kiyA gayA hai| 232 pRSThoM meM prakAzita 19 pravacana bhI susaMpAdita haiN| vastuta: vidyAsAgarajI 'yathAnAma tathA guNa' ke anukUla zabda sAgara ko manthana karane meM mAhira haiM aura use 352 tulasI prajJA

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apane manobhAvoM ke rUpa meM prastuta karane meM bhI unheM mahAratha hAsila hai| unake vicAra parama sAtvika haiM jo pade pade ina pravacanoM meM bhI dRSTigata hote haiN| udAharaNa-svarUpa kucha namUne dekhie 1. saMsAra meM binA guNa ke koI manuSya nahIM hai| basa guNoM ko dekhane kI AvazyakatA hai| 2. jinendra bhagavAn kI upAsanA karane vAle jaina haiM, para dhyAna rakhanA dharma sampradAyAtIta hai / maiM jaina haM, maiM hindU hUM, maiM sikkha hUM, maiM isAI hUM yA maiM muslima hUM, isa prakAra kI mAnyatA hamAre samAja rUpI mahAsAgara ke vizAla astitva ko samApta karane vAlI hai| 3. pratyeka dharma ananta zakti lie baiThA hai vastu meM, usako samajhanA cAhie.....koI kucha kahe use sarvaprathama maMjUra karo....... 'bhI' kA artha anekAnta aura 'hI' kA artha ekAnta / 'bhI' kA artha kathaMcita usakA svAgata aura 'hI' kA artha hai usake astitva para hI pAnI phera denaa| bhAva aura bhASA kI dRSTi se kucha sUktiyAM dekhie1. khuzka mata karo, khuza kro| 2. tuma bhItara jAo/aura/tumbI sama/tuma bhI/tara jaao| 3. bhabhakane vAlA dIpaka prakAza nahIM detA kintu tela ko pAMca minaTa meM hI hajama kara letA hai| 4. kahane ko mAtra 148 karma haiM lekina unake bhI asaMkhyAta loka pramANa bheda haiN| 5. sAdhu bano, na svAdu bano, sAdhya siddha ho jAya / 6. yahI prArthanA vIra se, anunaya se kara jora / harI-bharI dikhatI rahe, dharatI cAroM ora / / unake mata meM 'anekAnta kA hRdaya hai smtaa| sAmane vAlA jo kahatA hai use saharSa svIkAra kro|' aura yahI bAta guru nAnaka kahate haiM---'eka ne kahI dUje ne mAnI ! guru nAnaka kahe donoM jJAnI !!' . sarvAMza meM prastuta prakAzana se una logoM meM bhI AcAryazrI ke pravacana sunane kI lAlasA jagegI jo unake sAhitya surasa se paricita haiM kintu pravacanoM meM sAdhAraNIkaraNa kA pratyakSa lAbha nahIM le paate| susaMpAdana evaM prakAzana ke lie sabhI sambandhita badhAI ke pAtra haiN| -paramezvara solaMkI khaNDa 21, aMka 3

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TULSI PRAJNA Vol. XXI : No. Three October-December, 1995 S. No. 96 English Section

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Origin of Untouchability III WHEN DID UNTOUCHABILITY ORIGINATE ? Upendranath Roy Three parts of Ambedkar's theory Ambedkar's theory can be divided in three parts. The first part is concerned with why untouchabes live outside the villages. The second discusses when untouchability came about. The third consists of his views as to why and how untouchability came into being The first part of this theory is generally acceptable to us, while the second and third parts are far from satisfactory. So the two parts must be examined at length. First, however, it is necessary to see what evidence Ambedkar furnishes to establish his contention that untouchability originated sometime around 400 A, D. Yuan Chwang's account The first unambiguous reference to untouchability according to Dr. Ambedkar is to be found in the account of the chinese traveller, Yuan chwang He came to India in 629 A. D. and stayed for 16 years. So he acquired accurate knowledge of the manners and customs of India. Movcover his account is well preserved. We learn the following from his account ; "As to their inhabited towns and cities the boadranguler walls of the cities (on according to one text, of the various regions are broad and high, while the thoroughfares are narrow tortuous passages, the shops are on the high ways and booth. or (inns) line the roads. Butchers, Fisheramen, Public performers, reecutionrs, and scavengers bave their babitations marked by a distinguishing sign. They are forced to live outside the city and sneak along on the left when going about in hemlets" Though the above passage is too short, Dr. Ambedkar finds it sufficient to admit that "when Yuan chwang came to India, untouchability had emerged"! The Chandala girl in the 'Kadam Bari Bana Bhatta did not write 'Kadambari' long before Yuan chwang. Rather, the two works are contemporary. Dr. Ambedkar quotes from the 'Kadambari' the description of a Chandala Settement as well as the description of a Chandala girl's appearance in the

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20 TULSI-PRAJNA royal court of king Shudraka. After long quotations came the following comments from Ambedkar : "Bana is a Vatsyayapa Brahmin. this Vatsayayana Brahmin after giving a description of the Chandala settlement, finds no compunction in using such eloquent and gorgeous lenguage to describe the Chandala girl. Is this description compatible with the sentiments of utter scorn and contempt associated with untouchability? If the Chandales were untouchables how could an untouchable girl enter the king's palace ? How could an untouchable be described in the term used by Bana ? Far from being degraded, the Chandalas of Bana' pariod had Ruling Families among them. For Bana speaks of the chandala girl as a Chandala princess. Bana wrote sometime about 600 A. D, and by 600 A. D. the Chandalas had not come to be regarded as untouchables's The entire remark is full of blunders. That even a learned and careful man like Ambedkar could commit so many blunders in a few lines is really astounding, the blunders, in brief, are following: - 1. Describing the beauty of women is so common in Sanskrit literature. There are no rules in the Sanskrit poetics to limit such descriptions to higher castes only. So there is no justification for taking the description of the Chandala girl's beauty as some thing inconceivable. 2. Ambedkar admits the story of Kadambari is "a very complex one". what he fails to mention is that the story includes the tale of curses and resulting birth and rebirth of men and women. He ignores the fact that according to Bana, the Chandala girl was none but the goddess Laksmi born in a Chandala family due to a curse and that is what makes him unable to understand the reason for using-Superbterms" for the Chandala girl by Bana. 3. Undoubtedly the untouchables could enter the Hall of Audience when necessary. In that case, purificatory measures must have been taken which Bana did not deem it necessary to mention. Ambedkar is obviously aware of the measures that were taken to purify a place polluted by the entry of the chandalas etc. They are mentioned in the Dharmashastras. As for the necessity and permissibility of the Chandala girl's entry into the Hall, the girl had a wonderful perrot well-versed in different branches of learning and had come to present the same to the king. So the king permitted her entry to the Hall. That is evident from the passage quoted at the middle of page 1.0 by Dr. Ambedkar. . 4. Before quoting the long passages discribing the personal appear.

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. 81 Vol. XXI, No. 3 ance of the Chandala girl, Ambedkar admits : "The king and the chieftains did not at first take notice of her. To attract attention she struck a bamboo on the mosaic floor to arouse the king" Such a manner of warning other people of their presence was operative in case of the untouchables only. There is nothing to indicate that other castes too had ever to do anything like that. Were she not untouchable, there would have been no need on the part of the fortres who introduced her to the royal court to ask her to see the king from a distance (duradalokaya) Even the description of her appearance contains pointed references to her untouchability though in imperfections in Ridding's translation do not reveal them clearly. However, even in Ridding's translation quoted by Ambedkar we find the following: "as a lotus pool in a wood is troubled by elephants. so was she dimmed by her Mytanga birth." Then we read : "like spirit, she might not be touched." That is not an accurate rendering of amurta miva sparshavarjitam' but that does show that the Chandala girl could not be touched. Then Ridding renders alephaya gata miva darshana. matrafalam' as like a letter, she gladdened the eyes alone". The correct rendering should be like a woman drawn in a picture, she was only an object to be seen". What the king thought after seeing her is even more indicative of her untouchability. To quote the translation used by Ambedkar : "the thought arose in his mind...... if she has been created as though in mockery of her Chandala form,.. ...why was she born in a race with which none can mate ? Surely by thought alone did Prajapatic create her, feel ing the penalties of contact with the Matanga race." 5. Bana's epithat : Chandala princess" used for the Chandala girl does not warrant the conclusion that the Chandalas had not come to be regarded as untouchables" in his ages. It is in fact ridicu. lous to say that "the Chandalas of Bana's period had Ruling Families among them". Ambedkar could commit such blunders simply because he had no knowledge of Sanskrit idioms. It is very common is Sanskrit to describe an elephant a 'gajaraja' and a lion as mrgaraja'. That does not prove that the elephants and deer have Ruling Families among them on that kingdomes ruled by elephants and lions really exist. If a Brahmana beggar is called dvijaraja' in a Sankrit work, no body who knows the language will rush to the conclusion that the beggar belongs to a ruling family. So the Chandala princess" of Kadambari does not mean anything else but the daughter of a Chandala chief, Ambedkar quotes Bana's description of Chandalas settlement. That is

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TULSI-PRAJNA undoubtedly not the description of a ruler's capital and palace. Bana calls that place the image of all hells". Is it conceivable that a real princes lived in that "image of all hells"? It is difficult to understand why Ambedkar wasted so much space to prove that were no untouchables in the days of Bana and the Chandalas had not become untouchables. To me it seems to be of no use. Evidently he did not care to see the conclusions his own thesis leads to. If we concede to his logic that there was not untouchability when Bana wrote his Kadambari about 600 A.D. but untouchability had come about all over country after 629 A.D. when Yuan chwang came to India, we must conclude that untouchability emerged during the reign of Harsavardhana (606-647 A.D). But Ambedkar was not willing to say that. So he says "with some confidence that untouchability was born sometime about 400 AD'. If that is what we have to conclude ultimately, what is the use of so much argument aimed at proving that the Chandala girl in the Kadambari was not untouchable ? Madraraksasa Vishakhadatta, the dramatist lived before Bana. According to well-known scholars like Talang. K.H. Dhuva, Macdonall, Winternitz etc., he composed the 'Mudraraksasa' during the reign of Avantivarman, the Maukhari ruler of Kanoui. Avantivarman's son, Grahavarman married Rajya shri, the sister of Bana's petron Harsavardhana. Vishakhadatta was not a Irahmana, but a Ksatriya In the seventh act of his drama, the words Chandala' and Shva paka' are used interchangcably and the caste mentioned by the two words is deemed untouchable. A reference to the contest will clarify the point. Chanakya had destroyed the Nandas and installed Chandragupta Maurya to power but Raksasa, the minister of the Maurya was still alive and helping Malayaketu, the rival of Chandragupta. Chanakya man outsed to arouse suspicion in the mind of Malaya. ketu and succeeded in driving Raksasa away from him. Chandana. dasa, a friend of Raksasa was inprisoned and Chanakya knew that Raksasa would risk even his own life to save his friend. So two spies were asked to dress themselves as Chandalas and to take Chandana tasa away apparently for rescution. One of the 'Chadalas' went forward to the rescution ground shouting "a side gentlemen ! aside bonourable ones!! and the other followed him with Chandanadasa. Raksasa came to the rescue of his friend as anticipated and surrendered himself to the Chandalas (Chandanadasa was imprisonod and sentenced to death apparently for sheltering the

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Vol. XXI, No. 3 83 Family of Raksasa and arranging their escape after Chandragupta came to power) One of the Chandalas went to Chapakaya and Chandragupta to report the development and Chanakya appeared of the shot immediately. Raksasa warned him "Visnugupta, don't touch me as I am polluted by the contact of the Chandalas." And Chanakya replied "Minister Raksasa, these two are not Shavakas." That shows untouchability was born before Bana and the Chandalas were untouchables at the time. Dr. Ambedkar did not refer to the above testimony of the Mudraksasa but its significance is too obvious to be ignored. Fa-Hian Fa-Hian visited India in 400 A.D. before Bana and Vishakhadatta. Ambedkar wrote a lot about the Chandala girl of the Kadambari simply in order to dispel the idea that untouchability had come about at the time which a reading of Fa-Hianis account is likely to arouse. Therefore, an examination of the account as well as of its interpretation by Ambedkar becomes necessary. So this is what Fa-Hian says about the Chandalas : "Throughout the country the people kill no living thing nor drink wine, nor do they eat garlic or onion, with the ecception of the Chandalas only. The Chandalas are named "evil men' and dwell apart from others; if they enter a town or market, they sound a piece of wood in order to separate themselves; then, man knowing they are, avoid coming in contact with them... The Chandalas only hunt and sell Fish." And this is what Ambedkar says about the above account: 1. "The Chandalas is not a good case to determine the reistence of non-reistence of untouchability. The Brahmins have regarded the Chandalas as their hereditary enemies and are prono to attribute to them abominable conduct; here at them low epithets and manufacture towards them a mode of behaviour which is utterly artificial so suit their venom against them". 2. "How different" Bana's description of the Chandala girl "is from the description given by Fa-Hian ?". 3. "It is quite possible that what Fa-Hian describes is not un touchability but an restremity to which the Brahmins were prepared to carry the ceremonial impurity which had become attached to some community, particularly to the Chandalas."10 The above leads one to wonder whether Fa-Hian was an orthodox Biabmanc or a disciple of an orthodox Brahmana. Why should

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84 TULSI-PRAJNA Fa-Hian attribute abominable conduct to the Chandales or hurl lowepithets at them? It is evident from the account that it was not only the Brahmanas who called the Chandales 'evil men' and avoided them. So the phenomenon described by Fa-Hian is not ceremonial impurity, it must be recognized as untouchability. It is equally wrong to say that Banas description is totally different from FaHian's. Fa-Hian mentions the fact that the Chandalas did "sound a piece of wood in order to separate themselves" while we find in the Kadambari that the Chandala girl struck a bamboo on the mosaic floor when she entered the Hall of Audience. Fa-Hian says the Chandales were hunters and drank wine, Bana too mentions the fact in his description of the Chandala settlement. There is no difference at all to warrent the assertion that Fa-Hian's account is biased and misleading. To conclude, all the rebuke hurled at Fa-Hian proves as futile as the long discussion about the Kadambari. Ambedkar admits that untouchability emerged sometime about 400 A,D. If that is, so, is it not better to say that untouchability was practised and well-known at the time rather than grand Fa-Hian biased and liar and twist the meaning of the account? MANUSMRTI Manusmrti in its present form was completed before Fa-Hian. Buhler places it in the second century A.D. Ambedkar raises the question of untouchability did exist in the days of Manu and answers it in negative. He bases his conclusion on a verse of the work which asserts that there are three twice born and one once-born varnas only, a fifth varna does not exist.11 Undoubtedly the verse aimed at settling some dispute. It is not clear, however, the status of which class or g oup in relation to the system of Chaturvarpya was the subject-matter of that dispute. What does the proposition "there is no fifth varna" mean? Ambedkar says, "it is capable of two interpretations. It may mean that as according to the scheme of Chaturvarnya there is no fifth varpa the class in question must be deemed to belong to one of the four recognised varnas. But it may also mean that as in the original varna system there is no provision for a fifth varna the class in question must be deemed to be outside the Varna System altogether.12 According to the traditional interpretation adopted by the Hindus the above statement of Manu refers to the status of the untouchables and places them outside the Varna System. "This interpretation is so firmly established that it has given rise to a division of Hindus into two classes called by different names, Savarnas or 4

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Vol. XXI, No. 3 85 Hindus (those included in the Chaturvarnya) and Avarnas or untouchables (those excluded from the Chaturvarnya)."13 Ambedkar thinks the interpretation is wrong. As there was no untouchability in the days of Manu and even the much despised Chandala was simply impure, "the passage cannot possibly have any reference to the untouchables." So he concludes that the verna in question refers to the slaves. The Narada Smsti according to him speaks of the slaves as the fifth class while Manu rejects that view. 16 It is difficult to agree with him for two reasons. First, he wants to have his cake and eat it too. He rejects the traditional interpretation at one place and accepts it at the other. In order to establish ntention that the verse refers to the slaves, the traditional interpretation is rejected. But in order to reject the view that the word Antya means untouchable, the traditional interpretation is accepted without least hesitation. Ambedkar bases his argument on interpretation when he declares: "The untouchable is outside the scheme of creation. The Shudra is Savarna, As against him the untouchable is Avarna i.e. outside the Varna System."16 Such a method if employed unwittingly is illogical, if used deliberately it becomes a lawyer's trick unworthy of a serious work intended to discover the truth. Again, Ambedkar's thesis would gain ground if the Narada Smrti had really spoken of the slaves as the fifth varna. As a matter of fact, Narada had no need to do that and did not say anything like that. Dr. Ambedkar has shown in the chapter, "Occupational Origin of untouchability" that Narada and Yajnavalkya recognized slavery and enjoined it in the descending order. That is, "a Brahmin could have a Brahmin Kshatriya, Vaishya and a Shudra as bis slave. A Kshatriya could have a Kshatriya, a Vaishya and a Shudra as his slave. A Shudra could bave a Shudra only."17 Instead of banning slavery, the law-makers simply re-organised it and based it on the principle of graded inequality, As there was no religious injunction against slavery, people belonging to any varna could become slaves. That is admitted by Ambedkar, what he fails to see is that the religious recognition of the institution of slavery made it possible for all and sundry to become slaves and retain their varna status even then. There could be no question of any person losing his varna status because of slavery. So the Brahmanas, the Ksatriyas, the Vaishyas and the Shudras remained the same even when they become slaves. What would then be the need to designate the slaves as a fifth varna ? True, it would not be legitimate if a person belonging to a higher varna become the slave of a person belonging to a lower varna. But even in that case there would be no need to formulate a fifth varna. Narada

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86 TULST-PRAJNA compares his case to that of wife. If a women marries a man belonging to a lower varsa the off spring is called 'varna-sankar' but Narada does not say the women becomes a member of some fifth varna as a result of such marriage. So Narada had no need of speaking of the slaves as the 'fifth varna'. There are two and only two verses quoted from the Narada Smtiti in the chapter, "Occupational Origin of untouchability" which provide some pretexet for the assertion that "the Narada Smsiti speaks of the slaves as the fifth class." They are as follows: "The sages have distinguished five sorts of attendants according to law. Among these are four sorts of labourers; the slaves (are the fifth category of which there are) fifteen species,"18 "Thus have the four classes of servants doing pure work been enumerated. All the others who do dirty work are slaves, of whom there are fifteen kinds."10 It is evident from the verses that Narada used the terms 'five sorts' and 'four classes' in a particular context and in a sense having nothing to do with the specific number of the varnas. The 'five classes' as well as the five sorts' are called 'attendants'. How can one take them to mean 'four varnas' or 'five varnas' as Ambedkar suggests ? If the fifth sort' or the fifth class' is taken as a varna, the rest should also denote four varnas. But Narada calls them 'labourers'20 and names them not as Brahmana, Ksatriya, Vaishya and Shudra but as "a student, an apprentice, a hired servant and fourthly an official."'31 Thus, Narada did not say the slaves constituted fifth varna and Manu had no need to contradict him. What did then, Manu mean to say ? He had to face a number of problems. How to deal with those who were close to the Vedic Aryans ethnically but did not believe in the Varna system ? How to reck on with the foreigners who had come to acquire the state power. How to treat the nomadic tribes ? How to confront the differences that existed within the Shudras ? How to deal with those who did not recognise the superiority of the Brahmanas? These were the questions Manu had to answer and he answered them in two verses. The first verse says insubordination to the Brahmanas leads to the degradation of families, while the second says there is no fifth varna23 The first statement expresses the intention to degrade certain sections of the society, while the second shows the desire to include certain groups in one of the four varnas, This interpretation though new and supported neither by Ambedkar nor his orthodox adversaries, is borne out by the rest of the text. While Manu declares numerous castes Antyajas or Varna-sankars, he opens the way of entry into

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Vol. XXI, No. 3 87 Varna System for several castes by labelling them as Vratyas 23 Thus Nata, Karana, Khasa and Dravida are called Ksatriya Vratyas which may explain the fact that the Natas are not included in the untouchables throughout the country, Similarly, some of the alien groups were favoured for admission into the Varna System and a myth was invented to the effect that the Shakas, the Pahlavas, the Chinas, the Kiratas, the Daradas and the Khasas were Ksatriyas who had become Vrsalas by giving up the Vedic rituals and dissociating themselves from the Brahmanas. 2 Thus recognising the supremacy of the Vedas and of the Brahmanas was deemed sufficient for acquiring a position in the varna system, People outside the Varna System were not called untouchables, Antyajas or slaves by Manu He called them Dasyus 25 So all the Varna Sankaras and Antyajas ought to be considered a part of the Sbudra varna according to Manu. Many used the term 'Apa patra' for the Chandalas and the Shva pachas. 26 That the term 'Apa patra' is used for untouchables will be shown in the next chapter. It is remarkable that Manu does not call the untouchables the fifth varna nor does he place them outside the four varnas. As we shall see in the next chapter he includes the untouchables in the Shudra varna and divides the Shudras in two categories, namely, the Sat-Shudras (good Shudras) and the Antyajas or Antyas (untouchables). This is revealed from Manu's rules regarding evidence. Manu says the twice-born of equal rank are two testify for the twice-born, the good Shudras for the Shudras and the Antyajas for the Antyajas.27 PATANJALI Patanjali, the well-known grammarian, preceded Manu. He composed his work during the reign of Pusyamitra Shunga So he belongs to the second century before Christ. While discussing the grammatical rules of Panini, his "Mahabhasya' provides valuable information about the social life of Ancient India. The Mahabhasya shows the use of the term "Shudra' in a broad sense (i.e. inclusive of the unt, uchables) was not an innovation on the part of Manu. Rather, the term had been used in that sense for centuries before Manu. There were in the days of Patanjali several castes in the Shudra varna. Those who worked for wages were all included in the Shudra varna, Katyayana speaks of the Mabas hudra caste too. According to Kashika', the 2 bhiras are called Manashudra. The Dhivars men) to were included in the Shudras. The author of the Bhasya too calls the Abhiras, the Shudras. The Rathakaras (chariot-makers) were ranked the highest among the Shudras. The weavers, potmakers,

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88 TULSI PRAJNA barbers, carpenters, blacksmiths, goldsmiths, washermen, shoemakers etc. were all included in the Shudra varna. All the `Kari' castes (artisans) were Shudras. The matmakers (katakaras) ranked low among the Shudras. The number of the Sbudras was very large. As a matter of fact, all but the first three vainas of Aryavarta were generally included in the Shudra varna. Such people include i outsiders as well as the inhabitants of Aryavarta. The outsiders included the Kiskindhikagandhikas, the Shakas, the Yavanas, the Sheuryas, the Kraunchas ete, The Chandalas and Mrtapas too who resided at the outskirts of the Aryan settlements-the gramas, the ghosas, the nagaras and the sanvahas-were the Shudras.''28 The Shudras were divided in two groups-the Niravasitas and the Aniravasitas The higher three varnas "could not take meals with the Aniravasita Shudras but they could feed them in plates." So the Aniravasita Shudras could touch the food-vessels of the three vernas while the Niravasita Shudras were not permitted to take meals their plates as the plates used by them would beeome so polluted that it would not be possible to purify them even by fire. 29 Taksa (carpen ters), Ayaskara (blacksmith), Rajaka (washerman), Tantuvaya (weaver) etc. were Anirevasitas while the Chandalas, the Mstapas etc. were Nirayasitas. "The Niravasitas lived outside the villages. Their dwellings were separated from those of persons belonging to the three varnas. They lived at the end of the village, though they could live inside the urban area in big cities."89 People belonging to all castes lived in the villages in the days of Patanjali. "Even in a village where a single caste prevailed, at least five karus namely blacksmith, potmaker, carpenter, barber and washerman were a must ..... Houses adjacent to the boundary of the village whether outside or inside the boundary were called antaragphas. These were the dwellings of the Chandalas and the Metapas."81 Ghurye contends that the Chandalas and the Mstapas at the time cannot be called untouchables as they were discriminated against only in the use of food vessels. 32 But people who were compelled to live outside the villages or in separate quarters of the towns, who could not touch the food vessels of the twice born and the use by whom of those vessels led to such a pollution that made them unfit for use by the three varnas cannot be defined as anything else but untouchables. We have discrissed in chapter I what untouchability means and we are in a position to conclude on the basis of that discussion that the Chandalas and Msta pas were outcasts even though included in the Shudra varna.

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Vol. XXI, No. 3 APASTAMBA Apastamba composed his Dharmasutra before Patanjali in the third century B.C.. It appears certain castes of the Shudra varna could serve as cooks in the household of the three varnas. 83 But there was another section of the Shudras too, called Apa patra. They could not use the food vessels of the three varmas, nor could they touch them. Haradatta, the commentator of Apastamba interprets the word as a term used for 'pratilma jatis' like Rajaka etc. Earlier we have seen that Manu uses the term 'Agapatra' for the Chandalas and the Svapachas. Who the 'Apapatra' groups referred to by Apastamba vere is a point capable of beroming a matter of contraversy. If it has not become so already, the explanation lies in the fact that nobody has cared to persue the matter so far. Yet, Apastan.ba leaves no room for gain saying the existence of untouchability at the time.34 The Jatakas The Jatakas belong to a period not later than third century B.C. The Jatakas were not composed by the Brahmanas. So the conditions depicted therein cannot be deemed as exaggerations or falsifications. In the Matanga Jataka, we come across the story that 16000 Brahmanas became outcasts as they ate the refuse of the Chandalas. In another tale, a Brahmana took the refuse of a Chandala out of sheer ignorance and when he became aware of what he had done, he committed suicide in repentance (Satadhamma Jataka). The Brah. manas ran away from the streets whenever they saw the Chandalas for fear of becoming polluted by contact through air (Sataketa Jataka). This cannot be dismissed as prijudice of the Brahmanas either because other varnas too avoided the Chandalas, The daughter of a merchant was going on a palanquin A Chandala became charmed of her beauty on the way and the girl too watched him attentively. Later when the girl came to know that the young man was Chandala she washed her eyes to get rid of pollution and went away while the chandala was killed for the offence of looking at her. 36 That show the contact witb the Chandalas polluted not only the Brahmanas, but even the Vaishyas. Therefore the Chandalas were not impure but untouchables, KAUTILYA The ARTHASASTRA of Kautilya is dated the third or fourth century of christ by some while assigned to the Mauryan age by others. It contains certain remarks which prove the existance of untouchability even in the age of the work. 1. In a simile, it informs us that the well of the Chandalas is of

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90 TULSI-PRAJNA use only to the Chandalas" (I. 14.10), In other words people belonging to other castes did not use the water of their wells. 2. There is also an Indication that the Chandalas lived out side the villages. The statement, as we find it in the work, means: "The quarters for heretics and Chandalas (should be) on the out skirts of the cremation ground" (II, 4, 23). Authenticity of the sutra is doubted as Stein points out that the heretics are seen to be residing inside else where (II. 36.14). The former is contradicted by the latter in this way, however, only partially. There is nothing to show that the Chandalas too were living inside. Most probably the original sutra stated something like this: The pulkasas, Svapakas and Chondalas should reside on the outskirts of the cremation ground." Later the Sutra was distorted to include the heretics who were disliked by the orthodox The Svapakas, Pulkasas and Chandalas are mentioned as pariaps in the Pali literature Kautilya who b. longs to approximately the same age could not perceive the reality differently. 3. Kautilya forbids Chandalas to follow the custom of the Shudras (III. 7. 37.). Ghurye concludes from it "that the Chandalas were for some time atleast following the customs of the Shudras. because they were not actually considered to be a variety of them." Such an interpretation is unwarranted Prohibition does not necessarily mean that the group concerned was following certain customs. If the possibility or demand of following a custom arises as a matter of logic, people deeming that undesirable are prompt to forbid that. As the Chandalas were included in the general category of the Shudras, they might demand the rights and privileges of the Shudras. But due to their low states, they were not permitted to do that. They could not turn to jobs other than those traditionally assigned to them. PANINI Dr. V. S. Agrawala through his intensive study of Astadhyayi has established Panini's date as 480 B.C. to 410 B.C. All the information givin by Patanjali about the Shudras occurs in connection with the explanation of Panini's grammatical rules. So most of that holds good for the days of Panini too. One of the rules in the Astadhyayi divides the Shudras into two groups-the Niravasitas and the Aniravasitas.37 Gopa, Napita, Karmakara, Kumbhakara, Jambulika, Jantuvaya were the Aniravasitas and Chandalas, Mrtapas etc. were the Niravasitas Commentaries and illustrations of all, including Patanjali prove that the Niravasita Shudras were untouchables. Dr. Ambedkar failed to recognise and appreciate this difference 5

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# Vol. XXI, No. 3 91 between the Aniravasita Shudras and Niravasita Shudras. Had he done that, he would not have concluded that untouchability came about around 400 A.D. Panini leaves no room for such conjections and establishes firmly the existence of untonchability before 483 B.C. In the days of Buddha There is evidence to show that untouchability was not unknown in the days of Buddha Dr. Ambedkar himself has come across two stories in his The Buddha and his Dhamma" that prove the existence of untouchability at the time. While describing the story of Suppiya and Sopaka's convertion to Buddhism, Ambedkar calls them pariahs. If Suppiya and Sopaka, who became Buddha's disciples were pariahs, how can one believe that untouchability came about much later? Ambedkar narrates the story of the Chandala girl, Prakrti, in the same work. She was going on her way with a pot of water. Ananda requested her to give him some water to drink, She refused with the information that she was a Chandala girl. Ananda told her he wanted water to drink and did not want to know her caste. Such conversation proves that the Chandalas were outcasts at the time and people belonging to higher castes' (including even the Vedic Sanyasius) did not accept water from them. No wonder the non-Vedic monks (with the exception of the Buddhists) too treated the Chandalas in the same way. Even now we find so many socialists, communists and progressives who follow the caste rules and practise untouchability. That explains the Chandala girls's unwillingness to give water to Ananda. Ambedkar has picked up these pieces of information from translations of the Pali cannons and the incidents occurred during the life of Buddha. So, There was untouchability even in the days of Buddha. To hesitate to concede so much antiquity to it would be as wrong as to support untouchability on the ground of its antiquity. Refusal to record truth and the attempt to falsify and distort it are the greatest crimes a historian can ever commit. Truth, even if bitter, is essential for correct understanding of social reality and proves ultimately a source of strength to the oppressed. So deviation from truth is not permissible on any specious grounds whatsoever. And to respect truth, we cannot help concluding that untouchability in India originated before 623 B.C. The Upanisads and before Scholars differ regarding the date of the Upanisads. But there is a general consensus that all the Upanisads do not belong to one period. The Brahadaranyak and the Chhandogya are believed to be

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92 TULSI-PRA. NA the oldest among them and generally they are place one hundred or two hundred years before Buddha. Recently scholars like Prof. E. H. Johnstone and Prof R, M. Smith etc. have observed certain resemblances to Buddhism an Sankhya System in the Bshadaranyak Upapisad and assigned 600 B.C. as the approximate date of composition to it.40 D. D. Koosa mbi has noticed the fact the B. U. refers to 'King Ajatashatru of Kashi' in past tense and placed the date of its composition sometime after Buddha.41 The Chhandogya Upanisad says the persons who perform good deed are born Brahmanas. Ksatriyas and Vaishyas while the evildoers are born as dogr, swine or Chandalas.42 The Bshadaranyak Upanisad uses derivatives like Paulkasa (son of Pulkasa) and Chandala (son of Chandala) and expresses hatred for both 48 According to current notions, such references do not prove the existence of untouchability during the age of the Upanisads The first thing to observe in this connection is that the use of derivatives shows the distinction of the varnas and castes was not simply occupational at that time, but it had become hereditory The Brahmanas, Ksatrsyas and Vaishyas were not simply groups pursuing different occupations but their professions and their status in society were decided by birth. That holds good in case of the Pulkasas and Chandalas also. Under the circumstances, the fact that the Chandala Is compared to dogs and swine signfies more than hatred. It does mean that the Brahmanas, the Ksatriya and ihe Vaishyas could not dine with the Chandala and the contact with the latter polluted the former. It has been discussed earlier that it is not usual to compare a group with dogs and swine if one maintains contact with it. So untouchability did exist at the time. The evidence of the Buddhist texts proves existence of untouchability before 623 B,C The Upanisad lead us to the same conclusion. Pre-Upanisad texts are not clear about it. The Vajasaneyi Sanhita of the White Yajurveda (chapter 30) meptions the sons of the Pulkasa, Chapdala, Nisada, Binda and Dhivara. That definitely shows the hereditary nature of these groups. In other words, the words refer to certain castes. Some of the groups referred to as Antyaja castes in later works like Charmanna (atanner of hides). Vidalakara or Bidalakara (corresponding to the Burula of the Smstis) and Vasahfulfuli (washer women) are also mentioned. The Rgveda mentions Charmanna and Vepa or Vapta (barber). Several other occupations and groups are mentioned in the Vajasaneyi Sanbita. There is nothing, however, to as certain if untouchability had come about at the time. Circumstantial evidence may lead to a conclusion

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Vol. XXI. No. 3 but that is bound to be of presumptive character resting on considerable degree of probability. To comprehend the admissibility of that conclusion one must know why and how untouchability came into being first. So the answer to the question, "when did untouchability come about ?" must wait. It bas beeh proved that untouchability did exist before 623 B.C. and that is enough for the present. Reference: 1. Walter, Yuan Chwang, Vol. I, P. 147 Quoted by Ambedkar at page 154 2. The untouchables, P. 155 3. Do, PP. 153-154 4. Do, p. 150 5 Do, P. 154 6. Do, P. 153 7. Do, P. 155 8. Do, P. 149 9. Do, P. 153 10. Do, P. 154 11. Manu, X. 4 12. The untouchables, PP. 144-145 13. Do, P. 145 14. Do, P. 145 15. Do, P. 146 16. Do, P. 33 17. Do, P. 67 18. Narada, V.3 19. Narada, V. 25 20. Narada, V. 1 21. Do, V. 2 22. Manu, III, 63 and X. 4 23. Do, X. 20-23 24. Do, X. 43-44 25. Do, X. 45 26. Do, X. 51 27. Do, VIII. 68 28. Dr. P. D- Agnihotri, Patanjalikalina Bharata (Patna, 1963), PP. 1^2-53 29. Do, P. 153 30. Do, P. 153 31. Do, P. 186

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94 32. Race and Caste in India, P. 33. Apastamba. II 2:3-1, 5 34. Do, I. 1-3-25 and I. 5-16-30 35. The Jatakas, Vol. P. 376 36. Dr. V. S. Agrawala, Paninikalina Bharatavarsa, Varanasi, 1969, P. 472 37. Astadhyayi, II. 4-10 38. Dr B R. Ambedkar, The Buddha And His Dhamma, 1957, PP. 186-187 TULSI-PRAJNA 39. Do, PP. 196-197 40. R. M. Smith, On the White Yajurveda Vamsa (Est and West, New Series, Vol. 16, Nos. 1-2, March-June, 1966, P. 124 41. D. D. Kosambi, The Culture and Civilisation of Ancient India, Delhi, 1970, p. 103 42. Chhandogya Upanisad, V. 10.7 43. Brhadaranyak Upanisad, [Author's views about the chronology have changed since the above was written in 1981 but the author prefers to leave it as it was.] 5

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ACHARYA MAHAPRAJNA: THE TRUTH OF THE NOMENCLATURE Dr. Harishankar Pandey Acarya Mahaprajna is a renowned authority of Indian philosophy in general and Jainism in particular and the tenth spiritual-pontiff of Terapantha Dharmasamgha. He is enthusiatically engaged to display the relevence of unerring and precious preaching of Lord Mahavira. He is endowed with unfathomable mental calibre, omniscient-like personality and is also a dedicated disciple of the Pujya Gurudeva Sri Tulsi The term Mahaprajna derives from the co-ordination of two words, viz, maha and prajna The term maha1 denotes manifold meanings viz. great, large, wide, excellent, heavy, illustrious etc and the prajna means wisdom, intellect, intelligence, understanding, knowing discerning, distinguishing, learning etc. Therefore, Mahaprajna means a man of wide wisdom, a man of excellency and a man of unfathomable mental calibre. The annotater of the Uttaradhyayana enounced the wide excellency of Mahaprajna. He said "mahati niravaranataya aparimana prajna kevalajnanatmika samvit asyeti Mahaprajna."* i.e who is possessed of unlimited and unimpeded wisdom and perfect knowledge is called Mahaprajna, He Acarya Mahaprajna from his very childhood is endowed with inherent insight and intuition. There are many anecdotes and miracles, connected with the childhood of Mahaprajna. Mahaprajna, himself, says. "When I was only of six months then my father died. I have seen my father's departure, which is even today very clearly remembered." Another anecdote is very peculiar Once Mahaprajna in his childhood, was playing with his fond-friends then a sannyasi approached him and announced that that child will be a great yogi. & Mahaprajna, at the tender age of 10, dedicated himself to the gracious feet of Acarya Sri Kalugani, the eighth supreme spiritualpontiff of Terapantha Dharmasamgha. He started his primary studies in the able direction of his teacher, Muni Sri Tulsi (now Ganadhipati Shri Tulsi). By his enthusiastic effort and unflinching exertion, he obtained the unimpeachable and impeccable knowledge and expansive wisdom. Later on, Muni Tulsi was enthroned on the spiritual post of

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TULSI-PRAJNA Acarya, and Muni Nathmala (Mahaprajna's previous name) was appointed as Nikaya pramukh (Chief Secretary) and later on as Yuvacarya (the success or designate). Having pleased by his dedication, enthusiasm, modesty and erudition, the Venerable Acarya Sri Tulsi installed him at the precious post of the tenth Acarya of Terapantha Dharmasamgha-a progressive sect of Swetambara jains, was established by the Revered Shri Bhikkhu Swami. 96 Acarya Mahaprajna has an extra ordinary and all-pervading genius and complete knowledge. He is a great philosopher extemporaneous poet, dedicated friar and an efficient exponent of the ideology of Pujya Gurudeva Ganadhipati Sri Tulsi. He is renowned as an extempore poet, because his mind and wisdom is efficient to compose poetry spontaneously at any time on any subject. There are many pieces of extempore-poetry, collected in Atulatula, published by Adarsha Sahitya Sangh. They reveal his poetic ability. Churu His extemporaneous poetries are very lucid, attractive and full of spontaneous emotions. He is a master of awadhana vidya, i. e. science of attention. The terue Mahaprajna is found delineated in Dhammapada (a precious work of the Buddhism) mentioned as below: vitatanho anadano niruttipada kovido, akkharanam sannipatam Jnna pubbaparani ca, sa be antimasariro mahapanno ti vuccai." i.e. A person who is free from craving and attachment, skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence, and who has lived his last body is called Mahaprajna or a man of great wisdom. The characteristics of the term Mahaprajna as mentioned in the said aphorism may be elaborated as under: i Vitatanho-The vitatanho consists of to terms. viz, vita and tanha. The vita means free, less etc. The tenha derives from the Sanskrit trisna, of winch means thirst, longing, craving, avarice, desire greed etc. The trisna or craving is an eminent cause of all evils. The author of Dhammapada said: tanhaya jayati soko taphaya jayati bhayam, tanhaya vippmuttassa natthi soko kuto bhayam.5 i.e, From craving springs grief, from craving springs fear, for $

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Vol. XXI, No.-3 97 him, who is wholly free from craving, there is no grief, what to speak of fear. A person whose mundane desires, transcient longings and wordly greeds have been totally destroyed is called vitatanho, i.e. Mahaprajna or a great man of wide wisdom. The personality of Acarya Mahaprajna is in perfect agreement with the above mentioned characteristics. He has freed himself from all transient thirst as well as wordly longings and stated in this severe-penance whereby the emancipation is obtained. ii. Anadana-The term anadana derives from the adana with prefix nan (an). The adana means attachment, fondness, affection etc A person, who is detached from all attachment and affection is called anadana. Acarya Sri Mahaprajna has become free from all attachment. He has no attachment to any material, but he is only fond of the self or atma, has affection for unimpeded bliss and completely dedicated to the emancipation. iji. Niruttipadakovido-A person, who is skilled in the knowledge of the etymology of terms is called niruttipadakovido. Here niruttipadakovido is specially used to denote the penetrativeness and the authoritativeness in the four kinds of analytical knowledge (patisambhida) viz., attha or meaning, dhamma or text, nirutti or etymology and patibhana or understanding. Acarya Sri Mahaprajna is well-versed in meaning and terms. He has written hundreds of books, edited scores of canonical works and composed creative literature that reveals his steady wisdom and unimpeachable understanding. iv. Akkharanam sanyipatam pubbaparini ca Janna-One who knows the syntax of words and their sequence is called Maha prajna'. Acarya Sri Maha prajna has a good understanding about the arrangement of words and their sequence. v. Antimasariro-One who removed his karmic-bondage and lived in his last body is called 'Mahaprajna'. Acarya Sri Mahaprajna seems to have almost destroyed his karmic bondage by penance and his horoscope may be used as an authentic evidence. A well known astrologer late Sri Sumanesa Josi has declared that Acarya Ma ha prajna has reached in the vicinity of the emancipation. For instance, some lines are quoted here : Aja AcArya ko merA namaskAra pahuMce, phira siddha ko merA namaskAra pahuMce, aura phira Ane vAle arihanta ko merA namaskAra phuNce|' Conclusively, it may be resumed that Acarya Mabaprajna is

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98 TULSI-PRAJNA possesser of profound knowledge, and his, scholarship is studded with corals and gems. Reference 1. Sanskrit - English Dictionary by M, Millians 2. Ibidem 3. Uttaradhyayana tika, 241 4. Dhammapada 24.19 5. Ibidem verse no. 216 6. Mahaprajna vyaktitva aura krititva, mitra parisad Calcutta rp., 18 7. Ibidem, page 19

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THE JAIN STUPA AND ITS INSPIRATIONAL SOURCE Dr. Ratanlal Mishra In ancient times many civilization blossomed and withered leaving a trail of their grandeur and greatness. Likewise many religious systems flourished and vanished but relics of their greatness still resound in the minds of the people. In this transcient and evanescent world, nothing is permanent. The emergence is followed by disappeance and the advent by exit. As still water developes certain impurities likewise old systems, as time passes, decay and degenerate into something undesirable and are replaced by a vigorous new system which may be quite antithetic to the previous one. The emergence of Jainism and Buddhism was necessitated by the times. The prevalent vedic dharma had become too much ritualistic and lost its hold as a spiritual guide over the masses. People were eagerly looking for a dynamic religious system which could afford then an easy way of attaining salvalion and peace. Generally the emergence of Jainism and Buddhism is regarded as a protest against spiritual overlordship of the Brahamans but this view is partially true. Both these religions adopted some prevalent practices and included them in their system as their own. Making of stupa was such a practice. The construction of stupa was such a practice of the prevalent faith. As raising of the funeral mound was an integral part of the funeral ceremony, it was invariably raised over the remains of the dead person. B. Rowland observes "The most probable view seems to be that this hemispherical structure (stupa) emerged out of the earthen funeral mound under which, according to Vedic retuals, the ashes of the dead were laid. The custom of rearing stupas was pre-Buddhist."2 The Buddhists adopted this practice and raised stupas or topes in various parts of the country in large number. Mahavamsha mentions the number of such stupas as 84000 which may be an exaggeration, The Jaina religion which was rival to the Buddhist religion also esponsed the cult of stupas and erected this form of memorial in early times. It is needless to assert that the Vedic system of erecting

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100 TULSI-PRAJNA a structure or funeral mound found its way into the systems of the rival religious sects. Though the Buddhists particularly selected and adopted it to their own use, yet the other religious systems prevalent at that time also adopted it. Following the tradition the Jains built a stupa at Vaishali which was dedicated to Muni Subrata The stupa at Mathura was dedi. cated to suparswadeva. The Jaina literature is replete with the mention of stupa.. The Kankali mound from or near which most of the objects were excavated stands in the angle between the Agra and Goverdhan roads close to the south west corners of the city of Mathura. The Jaina stupa was excavated by Dr Fuhrer in the season 189091. Mr. Grouse and M. Marding found some objects of archeological int.rest together with a stupa in 1887-99. The Vodva stupa at Mathura was regarded to old even in 150 A.D. that it was regarded as the work of the gods, several centuries before the Christian era and may have been at least as ancient as the oldest Buddha stupa. According to Jinprabhasuri there was a stupa at Mathura made of gold and silver which was encased in bricks V. Smith observes, The Jains especially erected stupas surrounded by stone railings which are indistinguishable from those of the Buddhists and hono. ured the bones of their saints in exactly the same way as did their rivals, uptill now only two Jaina stu pas have been found The larger was 70 feet in diameter excavated by Dr. Fuhrer on the Kankali mount at Mathura."6 A miniature volive stupa of the third or the fourth century A.D. had also come to light. The smaller was excayated at Ramanagar (Ahichhatrapur) in Bareily district. In the Tirthakalpa of Jinprabha the legend of foundation and repair of vodva stupa is found. According to this work the stupa was originally made of gold and was adorned with precious stones. It was erected in memory of the seventh jina suparswanath by the goddess Kubera. A small votive stupa 101" in height was also found at Holigate of Mathura in excavation.? According to Dr. Jyotiprakash, the stupa was an early form of the structural architecture of the Jains as evidenced by the excavation of the Kankali-tila site at Mathura, where a large and beautiful stupa believed even about the begining of the christian era to have been built by the gods, in the times of seventh Tirthankara and renovated in those of the 23rd Tirthankara was extant till probably the beginn

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Vol. XXI, No. 3 101 ing of medieval times. In later times building of stupa however, seems to have lost favour with the Jains by the close of the Gupta period. This is the reason that no stupa belonging to this period or of later period has come to light so for. The reason of this apathy is not known. During the heyday of Buddhism the land was studded with the stupas of various size and form. The foreign visitors had se:n them and struck by their multitude and grandeur. No Jain stupa was, however, noticed by them. The stupas passed through the phase of devastation. Once by Mihirkula (518-529) and then by the shaivites. The barbarian list for destruction and vandalism of the Huns account for a large scale destruction and dismantling of the stupas. There is every possibility that some Jaina stupas of later times might have been destroyed alongwith others by the above mentioned persons. The Jains had built stupas in the memory of their saints. They were dedicated to the piaus personalities of their faith. It is a pity that most of them have not been unearthed so far. If the eminent ancient Jain sites are excavated, it seems possible that some such structures may come to light. The Jaina stupas so far excavated are mostly votive stupas meant for dedication to pious persons. On the other hand the Buddhist stupas are mostly of sepultural or memorial nature.

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102 References: 1. Religions of India, Barth, pp. 125, 126. See the Relations between Early Buddhism and Brahamanism, Indian Historical Quarterly, vol. 10, pp. 236-274. 2. Evolution of the Hindu Temple, V. S. Agrawala, Varanashi, 1965, p. 23 3. Studies in Jaina Art, U. P. Sah, Banas, 1953 p. 9. The Age of Imparial Unity, Vidya Bhawan, Bombay, 1960, p. 487 4. Jain Stupas and other Antiquities of Mathura, V. Smith, A New Imperial series, 1901, Allahabad, p. 13 5. Jaina Art & Architecture, Amalanand Ghosh, Bhartiya Gyanpitha, New Delhi, 1975, p. 13 6. V. A. Smith & others of Cit p. 104-108 7. Mortuary Monuments in Ancient India, Dr. R. L. Mishra B. R. Publishing Corporation, New Delhi, p. 72-79 TULSI-PRAJNA 8. The Genesis & spirit of Jaina Art; chapter 4 by Dr. Jyotiprakash in Jaina Art & Architecture, p. 39 9. Political History of Ancient India, Raychaudhari 6th Edi., 1953. p. 596 -44/62 Kiranpatha Mansarovar Jaipur

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WORLD PEACE THROUGH JAINA'S WAY OF LIVING Dr. Suresh C. Jain This planet embraces both living and non-living things made up of matter and soul. Livings have some fion-living elements (master) like carbon, oxygen, hydrogen, nitrogen, phosphate, sulphure with peculiar qualities due to soul. Scientifically all livings may be plants or animals have a special type of energy-consciousness and can be called soul or 'atma'. There are innumerable life-form including human, living in air, water and soil from billions of years. The balance in environment is a product of natural evolution since the time of origin of life. The birth and death of organisms, their life systems, diseases, interrelationships with natural phenomena like earthquake, lightening and erosion establish a complex of nature, which provides an equilibriuin between livings and non-livings including a permanent peace to this planet. Peace on this planet can only be established through a well constituted equilibrium between various components of the planet like livings both plants and animals and non-livings, plants and animals and so on. Any disturbance in the natural balance specially due to antinature activities of human result in violence i.e, disturbance in peace. Thus the absolute pleasure (sukh) is achieved only by following the way of living according to laws of nature universe (khagol) whereas 'dukh' comes by following the way of living against the laws of nature. Similarly the activity which goes against the laws of nature and create an imbalance in natural equilibrium of the planet is cited as sin (paap) whereas punya' is activity which held in establishing and maintaining a balan'e in the natural equilibrium of the planet. The norms suggested in Jain religion to be followed in the way of living by the followers are aimed to achieve absolute pleasure and live according to laws of nature. Religion is a basic nature of soul and a binding force of one soul with another, This force is present in all livings and even in non-livings of the earth and they do love, attract and even cooperate with each other when they develop the power of realising the nature of soul, life and religion. In Jaina's literatures we find a detailed description of 'sravakacara' method of

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104 TULSI-PRAJNA living. Jainacharya stated that our national, social and personal life should be planned in such a way so as to minimise the disturbance in the life of 'sthavarkayika jiva'. This throws some light on the problems of soil, air, water noise pollutions, the main causes and emphasises that most of the modern problems are due to lack of awareness about the disturbances in sthavarkayika jiva' and its impact on the planet. By adopting Jaina's way of living we can minimise the violence in all forms of living beings and establish a permanent peace on this planet. -Regional Institute of Education, Ajmer-305004 $

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APAHNUTI ALANKARA A CRITICAL ANALYSIS Dhananjaya Bhanja I. Introduction : In the text tradition of Sanskrit Poetics, the alankara's enjoy a secondary status. Still the importance of the alankara's cannot be undermined on the face of the fact that, each and every rhetoricians beginning from Bharata (1st C. B.C.) till the date. have discussed those, either in a full chapter or even have composed independent books on alankara's. In course of time the number of alankara's has increased from four () of Bharata to two hundred nine (209) of Kesava Misra (16th C. A.D.). The logical necessity of the divisions and sub-divisions are of great importance. In the present paper it is proposed to study the historical development of the alankara, apahnuti. its definitions. its varieties and the reason(s) why it should be distinct alankara. For a systematic presentation, the present paper is arranged on the following heads : i. Historical development of the concept of apahnuti alankara ii. Its definition and illustrations iii. Distinct features of apahnuti alamkara iv. It's varieties v. Apahnuti vis-a-vis other related alankaras vi. Observations in the form of Conclusion Let us now proceed to discuss these points one by one. II. Historical Development of the Concept of Apahnuti: As mentioned earlier, Bharata had maintained only four (4) alankaras, namely upama. yamaka, rupaka and dipaka. Its only in the text of Bhamaha, (6th c. A.D.) we get the definition of this alankara. In Dandin's (6th c. A.D.) Kavyadarsa, also we have the definition of apahnuti. Later text writers like Udbhata, Vamana, Rudrata, Bhoja, Kuntaka, Mammata, Ruyyana, Vagbhatta (I), Hemacaodra, Sobhakaramitra, Jaydeva, Vidyanatha, Sangharaksita, Vidyadhara, Viswanatha, Amrtanandayati, Vagbhatta (II), Appaya Diksita, Kesavamisra, Panditaraja Jagannatha, Ciranjiva, Narendraprabhasuri, Bbavadeva suri, Narasingha Kavi, Venidatta, Devasankar Purohita, Visweswara and Sri Krsnabrahmatantra Parakala Swami have given the definition of apahnuti with illustra

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106 TULSI-PRAJNA tions. It is interesting to note that Dr. Rajvarsasa haya 'Hira' in his book Alankaranusilasa'notes that Bbamaha has introduced this alankara for the first time in the history of Sanskrit poetics.8 Prof. Jagadisha Chandra Mishra in his work "The history of rhectoric" holds that Bhatti has introduced this alankara for the first time. Again Dr. Brahmamitra Avasthi in his "Alankarakosa" cites the definition from 'Agnipurana",5 first rollowed by the definition from Dandin and Bhamaha. Thus this is not clear to whom the credit of introducing this alankara for first time should be given. In the later time Udbhatta has taken the definition of Bhamaha. The definition of Mammata is influenced by the definition of Rudrata which is again influenced by Vamana. Still later writers like Vidyadhara, Vidyanatha and Viswanatha etc, have not contri. buted anything new, and the definition is the almost same, though they differ by terminology. III The Definitions and Illustrations : We may now reproduce a few definitions from the works of rhetorics with illustrations. 1. apahputira pahnutya kimcidanyarthasucanam // Agni pu; 345.18 2. apahnutira pahnutya kimcidanyarthadassanam || Dandin; Kavyadarsh, 2.304 3 apahnutirabhista ca kimcidantargatopama, bhutarthapanhavadasyah kriyate cabhidha yatla // Bhama ha; kavyalam, 3.21 4. prakstam yat nisidhyanyat sadhyate sa tu apabnutih || Mammata; KP, 10.96 5. prakstam pratisidhyanyasthapanam syadapahnutih 11 Visvaratha; SD, 10.38 As can be seen from these definitions just quoted, apahnuti, is a figure based on identity. j.e. abheda. In fact, it is a metaphor, supplemented by denial (an apahnava) to clarity; when it is said "mukham candrah" or "candram pasyami", I see the moon, seeing a face of a lady, it is metaphor. But if it is said "nedam mukham" this is not a face, "candroyam", this is moon, seeing the face of a lady, it is apahnuti In metaphor we have imposition of one thing over another, where as in a pahnuti we have imposition backed by apahnava to she extend that the Prakrta is not what it is. We quote here a few examples which would make our point move clear. 1. "nedam Dabhomana alamamburash naitascatara, nava phenabhamgah,

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Vol. XXI, No. 3 107 nayam sasi, kundalitah phoiodro nasau kalankah, sayito murarih" 2. "avaptah pragalbhyam parinatarucah sailata :laye kalanko najvayam vilasati sasankasya vapusi, amusyeyam manye vigaladamstasyandasisire ratisraata sete rajaniram ini gadhamurasi"? 3. "apkan kepi Sas zrkire jalanidheh parkam pare menire sarafigam katicicci sajjagadire bhucchayamaicchan pare, indau yaddalitendra nisakalasyamam daridesyate tatsandram nisi pitamaridhatam asam kuksisthamacaksmahe"8 In the first illustration, in a moon-lit night the sky is described as not a sky. but the water of ocean "nedam nabhomandalam amburasih iti". The stars are not the stars but the pieces of white fumes, the moon is not the spot, but Lord Krsna. In all these cases on the basis of similarity the fact that is the praksta is denied and stated to be something else IV. Salient Features of Apahnuti : Let us now see the salient features of this figure. 1. This figure is mainly based on similarity as already stated. Even sometimes in the absence of Sadesya, apahputi is possible. 2. In apabnuti one thing is always denied and other is establi shed. This denial must be elaborate that is intentional. 3. The denial of one and the establish of the other to drive in similarity. 4. The denial may be of a single negation like "nedam mukham" or may be given as an opinion of some which the poet declare to accept as in "amkam kepi sagam kire..." etj, or may be expressed by words chala, kapata, vyaja etc. 5. The nisedha may proceed the aropa or vice versa. V. The Varieties of Apahnuti Alankara : We have several divisions of this figure which are not very significant, the basic idea being same. Mammata has two divisions namely"bhinnavakya gatah" and ekavakyagatah".. Thus the nisedha and aropa may be in two sentences or even more than two like "nedam mukhan, candroyam". This is not the face but moon or as in the example "amkam kepi sasamkire..." etc. this amounts to apahnuti in different sentence. Sometimes the nisedha and aropa may be put in a single sentence by use of the words like chala,

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108 TULSI PRAJNA kapata, vyaja, kaitava etc, For example, "mukhocchadman candroyar". Kuvalayananda gives as many as six varieties of this figure where namely suddha, hetu, paryasta, bhriati, chheka and kaitavapahnuti,20 1. In guddhapahnuti the upameya is denied and the upamana is established. "nayam sudhamgu kim tarhi vyomagangasarorubain" (This is not the moon but it is a lotus in heavenly Ganga). 2. In hetvapahnuti, the reason is given for denying the upameya; the example is "nendustTvro na nisyarkah sindhoh..." (It is not the moon; for it is not found at night; nor is it the mun; for it is not hot; it is the sub-marine fire that has shot up from the ocean:-said about the moon by a virabini nayika". 3. In paryastapahnuti, where upameya is denied as upamana and the upameya is established as upamana. For example, "nayam sudhamsu..." (It is not moon, but the face of the lady). 4. In bhrantya pahnuti, the delusion of somebody is removed : "tapam karoti sotkampan...". (Here a virahint nayika" says tapam karoti sotakampan...". Somebody misunderstands this, thinking that it is the effect of jwarah, the first speaker corrects it by telling that it is smarah but not jwarah. 5. In chhekapahnuti, it is opposite to Bhraatyagahnuti. Here in order to hide some embarassment and relevant thing is stated and the actual fact is denied. "prajwalpan matpade lagoah...". (Here the "nayika" says to her friend "prajwalpan matpade lagnath"), he fell on my feet murmuring and the friend asks "kantah kim", is he your husband; and the lady replies "na hi nupurah" no it is the anklet. 6. In kaitavapahnuti, where the words like vyaja, chadma, kapata etc., are used; it is kaita vapahnuti. mukhacchadmam kamadamidan". This is same as ekavakyagata apadnutih of Mammata. 11 VI. Apabouti vis-a-vis other Fignres of Speech : (1) There is a scope of confusing apahnuti with rupaka and apahnuti with vyajokti or even with sardeha. Both 'the rupaka and apabnuti are based on sadrsya but in apahnuti there is nisedha and aropa where as in rupaka there is only aropa and no nisedha. 12 (2) In vyajokti the real fact is concealed and some unreal excuse given. Between vyajokti and apahnuti two things are common (A) intentional or deliberate concealment of the fact and (B) similarity between the fact desired to be confirm and the one to be established. In vyajokti the thing is concealed by the speaker keeping silent over

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Vol. XXI, No. 3 109 it and in apahnuti it is canceled by denieal. In vyajokti the speaker's intention is practical to keep the listener in the dark where as in apahnuti it is poetical to bring the sadssya. 13 VII. Conclusion : On the basis of what we have discussed in the above pages, we may draw the following conclusions. 1. apahnuti was recognised as a figure by Bhamaha for the first time. According to some it is introduced by Dandin or Bhatti even in agnipurana, the apahnuti alapkara is mentioned. 2. Originally it was looked upon as "sadrsyalaskarah", a figure based on similarity; by Bhamaha, Dandio, widened its scone to conclude all cases of nisedha and aropa in respective of salrsya. 3. Udbhatta, Vamana, Rudrata, Mammata etc. took this figure to be based on similarity following Bbamaha. 4. Ruyyaka, Viswanatha, Appaya Diksita have followed Dancin and have accepted a broader view of this figure alike Dandin. 5. It is different from rupaka because in rupaka there is no nisedha. Here aropa is there. 6. It is different from vyajokti because in vyajokti the speaker is practical and in apahouti it is poetical. Further in vyajokti, the things are concealed by the speaker keeping silence over it where as in apahnuti it is actually denied.

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110 References: 1. Upama rupakam caiva dipakam yamakam tatha, alamkarastu vijneyascatvaro natakasrayah // TULSI-PRAJNA Natya Sa., 17.43 2. The definitions are quoted elsewhere in this paper. 3. Dr. Rajavansa sahaya Hira; Alamkaranuslilana; 1970, p. 192 I. II. 4. Prof. Jagadisha Chandra Mishra; The History of rhectorics (Alankara sastrasyetihasa); 1986; p. 137 i. 1-4. 5. Dr. Brahmamitra Avasthi, "Alankara kosa" 1989 pp. 54-58. 6. Acarka Sesarajasarma "regmi", Sahityadarpana; 1981. p. 869. 7. Raghunatha Damodara Karmakar; Kavyaprakasa, BORI; 1965, p, 607 11. 2-5. 8. Jagadischandra Mishra; Citramimamsa; 191 p. 303 11. 5-8. 9. "Apahnova purvaka aropah; aropapurvako pahnavah; chhaladisabdairasatyatva pratipadakairva pahnava nirdesah / Purvokta bhedadvaye vakyabhedah, trtiyabhede tu ekavakyat" Dr. V. Raghavan. Alankarasarvasva; 1965 p. 63, 11. 2-4. 10. T.K.R. Aiyer; Kuvalayananda, NSp. 1907 pp. 25-31. 11. vide Citramimamsa, pp. 300-309. 12. vide kavyaprakaga, BORI; 1965 p. 593. 1. 1. 13. vide kavyaprakasa, BORI, 1965 p. 700. 1. 3. -Ph. D. Scholar C.A.S.S. University of Pone Poona

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NON-VIOLENCE IN MEDICAL SCIENCE Anil K Dhar It has been stated by TERRA* reportthat if we will do experi. ments and research on the human beings in the same ratio as we are doing with innocent creature, the human existance will last only for four years. Means that modern science is claiming more than 15 B. innocent lives every year. No one in the world today having the slightest acquaintance with the nature of medical science can doubt that it is permeated with violence. Perhaps this sound strange to those outside the profession. The goal of medical science, after all, is to relieve people of pain and suffering and to reduce the sum total of human misery. What could be violent about this ? But violence, of course, always passes for something else. It is so sinister that medical science and scientists are generally overlooking it. It can be argued that modern scientific medicine is so vastly complicated that Violence is simply unavoidable. Surely we must expect things go wrong when nature and diseases of mankind are so complex Antinature tendencies and living style has gifted mankind a series of complex diseases. Now, we have to ponder what principle makes a pious profession like medical to adopt unethical violentic approaches. To me it seems that the principle of Hierarchy of life is one of the main reason behind this. Have the 'higher' forms of life higher valae ? It is a common belief that the higher forms of life have a higher value, and that the lower forms of life may be wilfully sacrified in the interest of the more developed forms of life. An extreme example of the western view of life as representing a hierarchy is Kant's? belief that natural objects which are non-rational have only a relative instrumental value and are consequently called things. This value gap between rational beings, called persons, and non-rational creatures is given a different significance in Indian thought. However the hierarchy of life is still recognised. The BhagavataPurana gives a full account of the hierarchy of living beings : animate (Jiva) beings are better than inanimate beings (Ajiva); breathing creatures (Pranavata) are best among the animates ones. Among breathing beings those who posses a mind are the best. Among those

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112 TULSI-PRAJNA equipped with a mind, the creature who have sensual experiences (indryavati) are the best. Those experiencing taste are better than those who experience only touch. Those who experience smell are better than the above two. Those who evperience sound are better than the above three. Those who know the difference among the various types of colours are better than those above. Those having teeth on both sides of the mouth are stiil better. Among these, again, the best are those who have many feet. Four footed ones are still better. Two footed ones are even better than the four footed ones, 2 The being belonging to the four castes, i.e. human beings, are better than other two footed creatures. Among the four castes the brahmana is the best. Among the brahmins those well versed in the vedas are the best. Among these, again the best are those who know the implications of the vedas. Still better are those who can dispel doubts. Among these again, those are the best who perform their own duties. Even more excellent are those who are free from attachment and do not hanker after the fruit of their own merit." The Jainas, too recognise a hierarchy of life. Those who practise ahimsa, but are unable to renounce the himsa towards immobile beings should at least give up bimsa towards mobile beings." The distinction among one-, two-, three-, four-, and fivesensed beings occurs repeatedly, and also a distinction is made between rational and non-rational five-sensed beings. Although the Jainas recognise the hierarchy of life it has not the same impact in actual practice. In Jainism the idea that every life-unit is of equal value effectively counter-balances the importance of hierarchy.5 According to Buddhism, it appears, to harm a less developed form of life is a lesser offence than to harm a more developed form of life. This view is supported by R. S. Hardy who explain that he who kills a large animal will accrue greater demerit than he who kills a small creature, because greater skills or artifice is required in taking the life of the former.? The above referepces show that the hierarchy of life is recognised in all major schools of Indian thought. From the principle of hierarchy does not necessarily follow that all forms of life are equally valuable, but what follows from it is that smaller form of existing beings can be sacrificed for the higher ones. The recognition of the higner value of higher forms of life does not imply any justification for the sacrifice of less developed forms of life in the interests of the more developed forms of life.

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Vol. XXI, No. 3 113 What medical science is doing ? Unfortunately the principle of hierarchy of life has erupted violence in many forms Medical science also is not untouched. in fact, its very base is on this concept that human being are the superiour resulting the ruthless killing of innocent creatures. li has felt free to use any method what so ever against the innocent for our survival. What medical science is doing on the name of good of human being can be seen as : In 1 71 only following nos, of animals were killed in American laboratories-monkeys-852830, Pigs 466240. Goat--22691, Tortoise- 180000, Dogs --- 500000, Rabits700000, Hyenas-200000, Mice40000000, Frogs-15 to 20 lac. (in 1980 some three crore'). All of this in the name of welfare science, how strange it sounds ? Mind it, the medicines we are using are the outcome of the research on these innocent creature. The capsule we are taking in the shape of life saving drug or vitamins are made of jiletin, and jiletin is made from the bones, foot and tissues of animals. 10 A Bombay based pharmaceutical company 'Franko' is manufacturing Dey oranje' with the collaboration of a French Farmceutical company is using 95% blood of slaughtered animals in the name of hemoglobin up. More than a lac of animals are slaughtered at Devnor, Bombay, Asia's biggest slaughter house. 11 Innocents are becoming violent in the name of science In India, every school and college uses frogs for its biology classes In 1956, 2.6 m. were dissected and thrown a way. In 1980, 18 m. were slaughtered. In 1987 Indian schools alone were responsible for 20 m. frog deaths in the interest of science for the 14 year old. Some school do not only use frogs. They use cars and dogs supplied to them by the city corporation animal catchers. 12 The only fault of this great protecter of crops is that of his anatomic similarties to the mankind and an animal whose only fault is that no owns'' it, is delivered to a school laboratory to be ex, erimented on by children, leading to a consumerestic attitude. Says Randoll Lockwood director of higher education programmes for the Human Society of the United States that carving up a frog dosn't teach a student to think inquisitively. It teaches him/her that living things are just commodities that can be cut up and thrown out at the end of a class A Little crusader In April 1987 Jennifer Graham of victorville, California, made international headlines when she refused to participate in the frog dissection required by her high school biology class. She argued

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114 TULSI-PRAJNA tbat she could learn frog anatomy adequately from models, diagrams and a computer programme called operation Frog which is a simulation of a frog dissection. When her teachers insisted, Graham went to court and won her case. 15 Compufrog : A Non-violent vivseection There exists non-violent alternative learning method to know the anatomy of frog. Gujrat Govt. has banned the vivisection in schools replaced by a computer programme called Compu frog invented by Chinny Krishna and given to the Animal Welfare Board 14 Any school can get it free and replace killing with true education. India is a non-violent agriculture based country, and Ayurveda (a type of treatment based on herbal products) is said to be at its highest peak in ancient times and still it is gaining popularty in west also. Among the six stages of ancient Indian healing system, no medicines was prescribed to the patient in first five stages. Medicine was given in the sixth and final stage that too based on herbal products. Samant-Bhadra a monk of South India invented a rasayan. Pusb payurveda based on some 18,000 kinds of flowers. 15 Many Ayurvedacharya like Charak, Dhanvantari, Sushrut and Nagarjuna etc. have discovered several types of tremendous medicines based on herbal products. Can't we try and explore some tbese types of nonvioient way to treat a patient without being crual for the innocent creature and without causing any more complications for the patient in the shape of side effect, which is the fruit of modern medical science. This is the need of hour to look in for some ethical substitude and a sepsitive person finds it in nature. Rousseau 16 has rightly said, Back to Nature. Nature itself is enough potent to meet all necessities of mankind, what so ever it is. Perfect Healing Human body is most complicated and perfect machinery developed by creator having all kinds of machines developed by modern science. It can regulate itself with complete harmony, coordination and cooperation. Whenever the harmony is disturbed due to impurities of soul, mind and body, we become ill. Therefore, while treating any patient all the parameters of health have to be considered. By neglecting any one of these and emphising only on body can't provide perfect health. Negative emotions like tension, anger, greediners, impatience, evil thought, proudy and artificial attitude etc. are also responsible for many common disease, and we are trying to curb them through worthless bunches of medicine. Of the 60,000 medi. cincs sold in most countries, the World Health Organisation says that

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Vol. XXI, No. 3 115 only about 200 are necessary. 17 These types of emotions can easily be controlled by Preksha Meditation and balancing endocrine glandes or energy centres (Psyche Centres-Chaitnya Kendra) of body through Colour Meditation (Leshya Dhyan). Right thinking and meditation is a method of alertaess to keep organ free from emotional and environmental tensions and toxins It maintain a smooth and abundant flow of required and balance energy throughout the body resulting a holistic non violent personality, free from negative emotions and egos. As long as the "me", the thought survive in any form, very subtly or grossly, there must be violence If one looks at the whole process of violence, the "me" comes to an end. The nonviolent state of mind implies that the subject and the object are inseparable, or the mind functions holographically; or the quantum jump from mutilated perception to pure perception. It is also called love. In the non-violent state of mind is the birth of compassion which alone will save the world from destruction. This result into mutation of mind. This awakens the intelligence which arises out of observation, self knowing and compassion. It is non-violent state of mind that can look in for purity and perfection in his every action and deed 18 Conclosion There is no need to make a choice, we should allow every form of life to exist and function according to its specific conditions. We shall try to reach real peace instead of short term relief and if we are to reaeh real peace in this world, scientific-spiritual personalities has to be built through education. We shall have to begin with children and if they will grow up in their natural innocence, we won't have the unethical practices, but we shall go from love to love and peace to peace, until at last all the corners of the world are covered with that peace and love for which, consciously or unconsciously, the whole world is hungring.

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116 Reference: * Tata Energy and Resources Research Analysis. 1. Ahimsa, 112 2. Bhagvata-Purana, 2.29.28-32 3. Ibid 4. Purusartha-Siddhya-paya, 3.75 5. A History of the world's Religions, David and John, Macmillan Publishing Company, New York, 1984, P. 150-51 6. Vinaya, Mahavaga, P. 101 7. R. S. Hardy, A Mannual of Buddhism, p. 478 8. Dr. Nemichand Jain, bekasUra prANiyoM ke khUna meM sane hamAre ye barbara zauka, TULSI-PRAJNA pR. 12 9. Ibid, p. 11 10. Ibid, p. 12 11. Ibid, p. 8 12. Menka Gandhi, Head and Tail (p. 92-93) 13. Ibid, 92 14. Ibid, 93 15. bekasUra prANiyoM ke khUna meM sane hamAre ye barbara zauka, pR. 8 16. History of Western Political Thought, p. 584 17, Where there is no doctor, p. 50 13. Non-violence and Relationship to Meet the challanges to Mankind, Sampoorna Singh, p. 28 -Asstt. Professor, Deptt. of Non-violence & Peace Research, Jain Vishva Bharati Institute (Deemed University, Ladnun-341 306 (Rajasthan) 2

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Book Review THE NALADIYAR, Editor, Pt. Vinayasagarji & others; Publisher Prakrit Bharati Academy, Jaipur, 1990 A.D Pages 200+30, Price Rs. 120/-. Jainism has its own importance in South India, particularly in Karnataka and Tamila Nadu. The Jaina teachers who moved to South India from the North (Madhyadesa) during the great twelveyear famine, settled in Karnataka and Tamila country, learned the respective regional languages and composed there works of great value. The earliest and the most authoritative Tamil grammar Tolkappiyam is by a Jaina teacher. Silappadikaram (Topic of the Anklet), the famous Tamil epic, is by the Jaina teacher Ilango Adigal Tirukkural (c 600 A D.), claimed as a world classic and Tamil Veda, is a rare treatise on the Art of living composed by an erudite Jaina householder Tiruvallvar-and not by Elacarya or Kundakundacarya as supposed by many so far (vide my paper Some Thoughts on Tirukkural and its Authorship, Tulasi Prajna, Vol. XVII-2, 1991). Similarly the Naladiyar, is a compilation by the Jaina teacher Padumnar (c. 700 A.D.). It is also a worthy treatise on the Art of living containing 3 parts (Kandas) viz., Dharma, Artha and Kama, divided into 40 chapters (Adhyayas), each containing a group of ten verses which are quartains, Thus it is cast in all 400 quartains. These verses have 4 feet (naladi) and hence, the work is entitled Naladiyar. The Prakrit Bharati Academy, Jaipur, in Association with Baijanath Goenka Charitable Trust, Munger, deserves special compliments for recently publishing (1990) this ancient (pp xxx-200, price Rs. 120/-) Tamil work, with Mahopadhyaya Vinaya Sagarji as its editor, Dr. G.A. Pope and F.W. Elis as its English Prose translators, Shri Sbreeram Desikan as its versified Sanskrit translator and Shri Shreenivas Raghavan as its versified Hindi translator-all in one Dr. Mandana Mishra, the Vice-Chancellor of Shri Lal Bahaddur Shastri University, Delhi, has written a scholarly Introduction to this important book. Discussing the importance of human speech (Vani), wise sayings (Subhasitas or Suktis) and such words of wisdom in Prakrit

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113 TULSI-PRAJNA literature, he highlights the main contents of the Nalatiyar. Passingly he also refers to a Jaina tradition in the Tamil country regarding the birth of this ancient anthology containing 400 verses of great ethical value. It is curious to note that the Tirukkural and the Nalatiyar compare well in several respects : The titles of both works have a bearing on the respective metres; both are mainly ethical works; both deal with the 3 Purusarthas (objects of life) viz., Dharma, Artha and Kama--the 4th Purusartha Moksa being the proper synthesis of these three; and the chapters of both works are divided into groups of 10 verses each. The main difference between these two works is that the Tirukkural is a composed work by the author and the Naladiyar is anthology of wise sayings or words of wisdom of earlier Jaina saints. The Nalatiyar very effectively brings out the cphimeral and unstable nature of beauty, youth, fame, power, material resources etc. It also emphasises the positive and permanent role of proper knowledge of Jaina Doctrines like non-violence, truth, compassion, charity, universal brotherhood etc. carya Padumnar has gleaned a number of important statements, advices, encouragements, warnings appreciations etc. as words of wisdom from the works of earlier Jaina saints who flourished in the Tamil country. A few of them can be noted here as mere specimens: Wealth, youth, beauty, prosperity, power, might etc. are all ephemeral and unstable. Death is inevitable. Righteousness (dharma) is great and mighty. One has to accout sorrows and sufferings of life as retributive. Death is waiting behind you. So do dharma before it lays its hand on you. By this you would gain in the next world. Rash speech is harmful. . Do not return evil for evil, but return good for evil, Do not argue with fools. Forbearence strengthens friendship. Practise charity (give dana) according to your capacity. Give what you can and when you can.

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Vol. XXI, No. 3 119 Association with the learned and the books of wisdom will make you happy and peaceful. Have a good wife and happy home. Taking second wife is horrible, Beware of purchased embraces (gaaikasanga). -Dr. B. K. Khadabadt

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