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________________ tulasI prajJA TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna traimAsikI pramukha AkarSaNa * jainadharma aura paryAvaraNa 0 vanaspatiyoM meM jIvendriya saMjJAna 0 kaparamaMjarI kA saundarya nikaSa 0 yogavizikA (AcArya haribhadra) 0 ror3erAva kI 'rAuravela' . Education in Ancient India o Concept of Development & Man jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU -341306 Jain Vishva-bharati Institute, Ladnun-341306,
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________________ tulasI prajJA : anusaMdhAna traimAsiko Tulsi Prajna-Research Quarterly pUrNAGka - 98 parAmarzaka pro. bI. bI. rAyanAr3e sadasyagaNa pro. rAya azvinIkumAra pro. Ara. ke. otA DaoN. je. Ara. bhaTTAcArya baccharAja DaoN. dUgaDa jamma sAramAyAro jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanUM 341306 ( rAja0) bhArata
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________________ Jain Vishva-Bharati Institute Research Journal Vol. XXII ..... July-September, 1996 No. 2 saMpAdaka paramezvara solaMkI Articles for Publication must accompany with notes and references, separate from the main body. 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 Prajoa, JVBI Research Journal, Ladnun-341 306 (INDIA). (c) Copyright of Articles, etc. published in this journal is reserved. Annual Subs. Rs. 60/- Rs. 20/- Life Membership Rs. 600/ Published by Dr. Parmeshwar Solanki for Jain Vish va-bharati Institute Deemed University, Ladnun-341 306 and printed by him at Jain Vishva-bharati Press, Ladnun-341 306 Published on 30.11.1996
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________________ anukramaNikA/Contents 89-90 91-96 97-100 101--110 111-116 117-120 1. jaina taMtra sAhitya azoka 'sahajAnanda 2. jaina dharma evaM paryAvaraNa sureza jaina 3. anekAntavAda kI sArvabhaumikatA subhASacandra sacadevA 4. vaidika sAhitya meM tattva vicAra rAjavIrasiMha zekhAvata 5. 'AyAro' meM hiMsA-ahiMsA viveka' surendra varmA 6. vanaspatiyoM meM jIvendriya saMjJAna muni zrIcaMda 'kamala' 7. kavirAja rAjazekhara racita 'karpUra maMjarI' rAmavIpa rAya 8. sAhitya laharI ke do pada upendranAtha rAya 9. 'karpUramaMjarI' kA saundarya nikaSa samaNI prasanna prajJA 10. 'ratnAvalI' meM alaMkAra-saundarya lajjA paMta 11. 'ASADha kA eka dina' kA kAlidAsa jayazrI rAvala 12. sAhitya satkAra evaM pustaka-samIkSA prakIrNakam 121--126 127-136 137-144 145-154 159-166 01-08 13. yogaviMzikA (AcArya haribhadra) ___ muni dulaharAja 14. roDerAva kI 'rAuravela' kA mUlapATha paramezvara solaMkI 09-20
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________________ (iv) 21-44 45-50 51-54 43-46 47-70 15. rAjasthAnI kahAvateM-eka saMkSipta saMkalana sva0 muni har3amAnamala, saradArazahara 16. pramANyavAda aura kvAtama yAntrikIya dhAraNAe zaktidhara zarmA 17. 45 jainAgamoM kA suvarNAkSarI mUlapATha English Section 1. An Incomplete Manuscript of Gopa-Leela Gouri Shankar Tripathy 2. Theory of Relativity & Anekantavad N.L. Jain 3. Education in Ancient India As known from Buddhist works Narendra Kumar Dash 4. The Concept of Development and Man . Anand Kashyap 5. Army Problem in Kautilya's Arthagastra Dhananjaya Bhanja 6. Jain Karma Theory * Serguei Krivov 71-80 81-94 95-98 99-102
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________________ jaina taMtra sAhitya 'taMtra' zabda 'tan' aura 'tra' se banA hai / vistAra pUrvaka tatva ko apane adhIna karanA - yaha artha vyAkaraNa kI dRSTi se spaSTa hai, jabaki tan pada se prakRti aura paramAtmA tathA 'tra' se svAdhIna banAne ke bhAva ko dhyAna meM rakhakara 'taMtra' kA arthadevatAoM ke pUjA Adi upakaraNoM se prakRti aura paramezvara ko apane anukUla banAnA hotA hai / sAtha hI paramezvara kI upAsanA ke jo upayogI sAdhana haiM ve bhI taMtra kahalAte haiM / niSkarSarUpa meM hama mAna sakate haiM ki taMtra vaha svataMtra zAstra hai jo pUjA aura AcAra paddhati kA paricaya dete hue icchita tatvoM ko apane adhIna banAne kA mArga dikhalAtA hai / [2] azoka 'sahajAnanda' taMtra granthoM kA praNayana sarvaprathama kaba aura kahAM huA ? yaha prazna Aja bhI anuttarita hai / upalabdha taMtra granthoM meM cAra bAteM pramukha haiM-jJAna, yoga, kriyA tathA caryA jJAna vibhAga meM darzana ke sAtha maMtroM ke rahasyAtmaka prabhAva kA varNana kiyA gayA hai / yaMtra aura maMtra bhI isI meM A jAte haiN| yoga vibhAga meM samAdhi aura yoga ke anyAnya aMgoM kI carcA pramukha hai| sAtha hI yaha bhI dikhAyA gayA hai ki yoga ke prabhAva se / abhyAsa se alaukika siddhiyoM kI prApti sahaja ho jAtI hai / kriyA vibhAga meM mUrtipUjA kA vidhAna pramukha hai / mUrti aura maMdira sammilita hai / caryA vibhAga meM utsava, vrata evaM sAmAjika anuSThAnoM kA vivaraNa hai| taMtra graMthoM kA dArzanika dRSTi se anuzIlana karane para tIna prakAra kA vimarza pratIta hotA hai-- dvaita vimarza, advaita vimarza tathA dvaitAdvaita vimarza / devatA bheda se isake aneka bheda haiM jinameM bahucarcita haiM - vaiSNava taMtra, zaiva taMtra, zAkta taMtra, vauddha taMtra aura jaina taMtra | Adya tIrthaMkara RSabha deva jaina taMtra ke pravartaka mAne jAte haiM / RSabha deva ke putra ko nAgarAja ne AkAzagAminI vidyA dI thii| isI prakAra gaMdharva aura paMnagoM ko bhI nAgarAja ne 48 hajAra vidyAeM dI thiiN| isakA varNana vasudevahiNDI ke cauthe lambhaka meM prApta hotA hai / vidyAoM ke dhAraka vidyAdhara hote haiM / digambara granthoM meM 500 mahAvidyAoM tathA 500 vidyAoM kA varNana hai / zvetAmbara grantha - samavAyAMga ke vidhAnuvAda meM 15 vastueM lI gaI haiN| jainAcAryoM ke cAra kuloM meM eka vidyAdhara kula thA / vidhAcAraNa muni aura RddhivAle manuSyoM meM caraNa siddhi prApta hote the / siddhiyAM, labdhi, tapa dvArA prApta hotI haiM / strIdevatAdhiSThita vidyA japAdisAdhya tathA puruSadevatAdhiSThita vidyA maMtrapAThasAdhya mAnI gaI haiM / khaNDa 22, aMka 2 89
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________________ 1 taMtra sampradAya kA pravarttana teIsaveM tIrthaMkara zrI pArzvanAtha se adhika puSTa rUpa meM huA / nizItha sUtra evaM kucha anya AgamoM meM sarvaprathama namaskAra maMtra aura usakI sAdhanA para vizeSa bala diyA gayA hai| sUrimaMtra evaM anya katipaya vidyAoM kA ullekha bhI ina granthoM meM hai / paumacariu, vasudevahiNDI, triSaSTizalA kApuruSacaritra Adi granthoM meM vidyAoM kA varNana hai / uttarakAla ke AcAryoM meM zrI siMhatilakasUri ne 'maMtrarAja rahasya' tathA 'taMtra lIlAvatI' kA praNayana kiyaa| zrI jinaprabhasUri ko padmAvatI devI ke vara se maMtra-taMtrAdi kA jJAna milA, jinakA saMgraha 'rahasya kalpadruma' nAmaka grantha meM huaa| zrI halAcArya kA 'jvAlinImata' isa paramparA kA uttama graMtha hai / isameM maMtroM, graha, mudrA, maMDala, kaTutela, vazya maMtra, sugaMdha, snapana vidhi, nIrAMjana vidhi aura sAdhanA vidhi nAmaka dasa adhikAra haiM / zrI siddhasena divAkara, akalaMka deva, jinadattasUri, muniguNAkara, kundakundAcArya, hemacandrAcArya indranandi Adi aneka AcAryoM kA jaina taMtra sAhitya meM mahattvapUrNa yogadAna hai / aneka maMtra - garbha srotra, uvasaggahara, namiUNa, laghuzAMti, bhaktAmara kalyANa maMdira Adi isa dizA meM uttama sahAyaka haiN| siddhacakra aura RSi maMDala maMtroM kA pracAra bhI paryApta ho rahA hai| bhairava padmAvatI kalpa, sUrimaMtrakalpa, arjunapatAkA, namaskAra maMtra, maMtra cintAmaNi Adi granthoM ke atirikta eka mahattvapUrNa graMtha 'vidyAnuzAsana' hai / isa eka hI nAma kI racanA vibhinna AcAryoM ne kI hai yathA indranandi, malliSeNa, sukumAra sena tathA matisAgara Adi / malliSeNa racita vidyAnuzAsana 11 vIM zatI kA eka uttama graMtha hai / isameM 24 adhikAra tathA pAMca hajAra padya haiN| isakI vizeSatA yaha hai ki taMtrazAstra meM grAhya sabhI viSayoM kA yathAvat samAkalana isameM kiyA gayA hai / jainAcAryoM ne yaMtra-maMtrAdi se yukta eka viziSTa sAdhanAmArga ko 'taMtra' kahA hai / mahAna taMtrajJa nArgAjuna eka rAjakumAra the, kintu unakI mAtA nAgakanyA thI kahA jAtA hai ki eka bAra eka rAjakumAra zikAra khelane ke liye AbU parvata para gayA vahAM nAgamatI nAmaka nAgarAja kanyA apanI sakhiyoM ke sAtha krIDA kara rahI thI / rAjakumAra use dekhakara mugdha ho gayA aura rAjakumAra para nAgamatI / paraspara AkarSaNa kI pariNati nArgAjuna nAmaka putra ke rUpa meM huI jo vAda meM bar3A hone para eka mahAna tAMtrika huA / isane apane dvArA siddha kie hue tAMtrika prayogoM kA saMgraha eka taMtra meM kiyA aura use vaha sadA apanI kAMkha meM hI rakhatA thaa| isake AdhAra para usakA nAma kasapuTI ho gayA / nArgAjuna ko bauddha, jaina- donoM zramaNa saMghoM ne apane apane mata kA anuyAyI mAnA hai / jaina sAhitya bhaNDAroM meM aneka hastalikhita graMtha surakSita haiM, jinakA taMtra kI dRSTi se bahuta mahattva hai / AvazyakatA hai unheM prakAzita aura pracArita karane kI / AzA hai, isa ora vidvAnoM kA dhyAna AkarSita hogA aura jaina taMtra sAhitya kA vyApaka pracAra-prasAra ho sakegA / 90 - (DA0 azoka sahajAnaMda ) nidezaka, ke. esa. phAuMDezana bI- 5 / 263 yamunA nagara dillI - 110053 tulasI prajJA
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________________ jaina dharma evaM paryAvaraNa sureza jaina pRthvI tathA sampUrNa brahmANDa meM jIva evaM ajIva do hI prakAra ke padArtha pAye jAte haiM / jIvoM ko vaijJAnika AdhAra para vanaspati evaM prANiyoM meM bAMTA gayA hai| jabaki jaina dharma meM jJAnendriyoM ke AdhAra para 'jIva' ko vibhakta kiyA gayA hai| nirjIva padArthoM meM havA, prakAza, UrjA Adi Ate haiN| jaisA ki sarvavidita hai ki sabhI jIvoM kI saMracanA vibhinna nirjIva padArtha kArbana nAiTrojana, salphara, phAsphorasa Adi evaM eka ajara-amara UrjA-AtmA ke sahayoga se huI hai| isa prakAra isa brahmANDa para upasthita sabhI nirjIva evaM jIva padArthoM meM eka bahuta hI jaTila tathA na TUTane vAlA sambandha hai| yaha sambandha itanA purAnA hai jitanA ki isa pRthvI evaM brahmANDa kA itihAsa / yaha samvandha dina pratidina jaTila hotA jAtA hai| isa jaTila evaM na TUTane vAle sambandha ko kinhIM bhI aprAkRtika tarIkoM se asaMtulita karanA sabhI padArthoM, yahAM taka kI manuSya jIvana se khilavAr3a karanA hai / karor3oM varSoM se bane jIvoM evaM nirjIvoM ke sambandha evaM prAkRtika saMtulana ko sahI DhaMga se banAye rakhanA hI mAnava dharma hai, vizva dharma hai, sabhI jIvoM kA dharma hai| paryAvaraNa zabda pari evaM AvaraNa do zabdoM ke milakara banA hai jisakA sIdhA matalaba hai cAroM tarapha pAye jAne vAlA AvaraNa / hamAre cAroM tarapha pAyI jAne vAlI sabhI vastueM hamArA paryAvaraNa banAtI haiN| yaha zarIra ke bAhara jaise havA, pAnI, tApa, per3a-paudhe, vibhinna jIva Adi evaM zarIra ke andara jaise dila, dimAga evaM dUsare aMga ho sakate haiN| jIvana meM zarIra ko bAharI padAthoM se sAmaMjasya ke lie zarIra kA AMtarika paryAvaraNa zuddha evaM santulita honA bahuta jarUrI hai / vastutaH prakRti ke niyama hI dharma evaM svAsthya ke niyama haiM, isalie ina niyamoM ke anusAra rahane se svAsthya evaM saMtulita zarIra ke sAtha-sAtha zuddha vAtAvaraNa bhI milatA hai| vijJAna mAnava mastiSka kI dena hai evaM isane zarIra ko bhautika ArAma dene meM kAphI saphalatA prApta kI hai| Aja kA pradUSita paryAvaraNa hamArI bar3hatI huI bhautika icchAoM evaM apUrNa zikSA kA pariNAma hai| Aja kA bar3hatA huA pradUSaNa Ane vAlI santAnoM evaM sabhI jIvoM ke liye ghAtaka hai, isaliye ise prAkRtika evaM dhArmika niyamoM se yukta zikSA dvArA haTAnA hogA / baccoM ko yaha batAnA hogA ki mAnava isa vizAla prakRti kA eka sUkSma aMga hai na ki isakA mAlika / hameM prAkRtika niyamoM ko pAlakara sabhI jIvoM ke sAtha milakara rahanA hogA / jaisA ki "parasparopagraho jIvAnAm" zabdoM se vidita hai| baMDa 22, aMka 2
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________________ paryAvaraNa sabhI jIva evaM nirjIva padAthoM kA saMkalana hai, usa kI AvazyakatA sabhI ke lie hai| paryAvaraNa saMtulana brahmANDa meM UrjA-saMtulana ke lie bhI jarUrI hai| paryAvaraNa meM UrjA asaMtulana kA matalaba isa pRthvI evaM brahmAMDa kA sarvanAza hai / Aja ke jIvana meM bhautika icchAoM kI vRddhi paryAvaraNa meM UrjA saMtulana bigAr3a rahI hai isaliye aba hameM apanI jIvana-paddhitiyoM evaM bhautika icchAoM meM badalAva lAnA jarUrI hai| ___ bar3hatI huI bhautika icchAoM ko rokane meM jaina dharma kA bahuta bar3A yogadAna hai / bar3hatI huyI bhautika vastuoM ke prati lAlasA evaM apUrNa zikSA ne pradUSita paryAvaraNa ko janma diyA hai| zikSA dvArA Ane vAlI pIr3hiyoM ko prakRti ke hissedAra evaM rakSaka banAne ke lie vAtAvaraNa banAnA hogaa| zikSA paryAvaraNa se evaM zikSA, paryAvaraNa ke bAre meM honI cAhiye / zikSA khAsakara paryAvaraNIya zikSA maiM vaijJAnika, sAmAjika, rAjanaitika, AdhyAtmika, Arthika evaM manovaijJAnika yahAM taka ki dhArmika siddhAMtoM kA samAveza honA jarUrI hai / jaina dharma meM isa prakAra kI zikSA kA samAveza kAphI hada taka milatA hai| jo saMsAra ko duHkhoM se nikAlakara sukha meM pahuMcA de vaha dharma hai / dharma AtmA kA svabhAva hai / dharma mAnava ko jIvita rakhane vAlA tarIkA hai| dharma vizva ko surakSita rakhane kA sAdhana hai| jaina dharma Adhunika vijJAna tathA prakRti ke niyamoM se pUrNa rUpa se mela khAtA hai| yaha AtmavAdI hai, puruSArthavAdI hai, samatAvAdI hai evaM Atmajaya kI bAta karatA hai| isalie ise kisI vizeSa jAti, kSetra kAla athavA varga kI sImAoM meM nahIM bAMdhA jA sakatA hai| jahAM jahAM AtmA kA nivAsa hai vahAM vahAM isa dharma kI pahuMca hai / AtmA ke cAroM tarapha ATha koSa haiN| usake cAroM tarapha paudgalika saMracanA hai jo AtmA ko ghere meM bAMdhe hai| AtmA kA pahalA gherA hai karma jo use prabhAvita karatA rahatA hai| isalie apane karmoM ko sudhaareN| bhautika zarIra ke aMdara AtmA se paricaya karanA, AtmA ko zaktizAlI jJAna, darzana, bala se sampanna banAnA aura usakI ananta zaktiyoM ko bar3hAnA--- yaha jaina dharma kI zikSA hai| isa prakAra jaina dharma mAnava dharma athavA AtmA kA dharma hai / Atma-dharma hai jo sabhI prANiyoM ke saMrakSaNa kI bAta karatA jaina zabda 'jina' se banA hai jisakA artha haiM apane Apa kI icchAoM ko jItanA, indriyoM ko kAbU meM rakhanA jisase jIvana prakRti se samanvita hokara cale / dharma AdamI ko sahI jIvana jInA sikhAne ke sAtha-sAtha AtmA, paramAtmA evaM mokSa kI bAta karatA hai / sahI jIvana jIne ke lie kyA khAyeM, kaise khAyeM, kyA evaM kaise boleM, kaise eka dUsare ke sAtha raheM Adi vyAvahArika bAtoM kA jJAna Avazyaka hai| sahI jIvana ke lie samyak darzana, samyak jJAna evaM samyak cAritra honA jarUrI hai / dharmazIla banane ke pAMca mUla siddhAMta haiM jo sabhI dharmo meM bhI mAnya haiM / ahiMsA, satya, asteya (acaurya) brahmacarya evaM aparigraha / parizuddha AtmA ko hI paramAtmA mAnanA jaina dharma kI mAnyatA hai / pratyeka prANI meM AtmA ko zuddha karake paramAtmA banane kI zakti vidyamAna hai| jaina dharma parama vaijJAnika dharma hai / prAkRtika pradUSaNa ko rokane ke liye jaina dharma ke tulasI prajJA
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________________ anusAra pAMca sthAvara jIvoM-pRthvI, pAnI, agni, havA evaM vanaspati kI bhI hiMsA nahIM honI cAhiye / ahiMsA mukhya AdhAra hai / jaina dharma jIvana kA astitva kevala AdamiyoM, pazuoM evaM kIr3oM, makor3oM meM hI nahIM mAnatA apitu pRthvI, pAnI, agni, havA evaM vanaspati meM bhI mAnatA hai / hamako kisI ke jIvana-maraNa ke sAtha nahIM jur3anA caahiye| jaina dharma dravya-hiMsA, bhAva-hiMsA evaM kAya-hiMsA ko galata mAnatA hai| jaina sAdhanA paddhati asaMdigdha rUpa se eka aisI sAdhanA paddhati hai jo prakRti ke saMtulana meM jarA bhI bAdhaka nahIM bntii| jaina dharma pradUSaNa kA nitAMta niSedhaka hai / dharma ke anusAra zarIra svastha evaM Avegamukta honA caahiye| jaina dharma Atma-vijJAna hai ! isa prakAra yaha dharma eka AcAra paddhati hai| hara AcAra pahile vicAra hotA hai isaliye vicAra kI zuddhi parama Avazyaka hai| dharma vizuddha cetanA hai aura vaha cetanA se utpanna hotA hai / bhagavAn mahAvIra dvArA pratipAdita siddhAMta bahuta hI gUr3ha, gaMbhIra evaM grAhya hai| jaina jIvana sAdA, sarala evaM sapATa hai / isameM vividhatAoM ko koI sthAna prApta nahIM hai / isIliye kahA gayA hai ki "karmAntarAyAn jayatIti jinaH" arthAta jo karma rUpI zatruoM ko jIta letA hai vaha jina hai tathA jino devatA asyeti jaina: arthAt usake upAsaka jaina haiM / dharma ke bAre meM kahA jAtA hai ki "saMsAra duHkha taptAn sattvAn yo uttame sukhe dharatIti-dharmaH" arthAt jo saMsAra ke duHkhoM se jIvoM ko nikAlakara uttama sukha meM pahuMcA de vahI dharma hai / isa prakAra brahmAMDa para sabhI sthAvara evaM asthAvara jIvoM kI hiMsA kA isa dharma meM niSedha hai| rAgAdi bhAvoM kI utpatti hI eka prakAra kI hiMsA hai| kAya-hiMsA meM pRthvI, evaM vanaspati ko eka indriya jIva mAnakara inakI surakSA karanA dharma hai| isIliye kahA gayA hai 'dharmasya mUlaMdayA" arthAt dayA dharma kI jar3a hai| jaina dharma meM bhagavAn mahAvIra ne vanaspati kI hiMsA, vAyukAyika hiMsA, tejasakAya hiMsA (dhUmrapAna se), agnikAya jIva-hiMsA, pRthvIkAya hiMsA Adi kA varNana bar3e hI acche DhaMga se kiyA hai| bhagavAn mahAvIra ne zora-pradUSaNa kA ullekha (AcarAMga 4-51 meM) "jaM sammati pAsaha taM moNAMti parasaha" jaise zabdoM se kiyA hai jisakA artha mauna hI satya hai / dharma meM pAMca mahAvratoM (ahiMsA, acaurya, asatya, aparigraha, evaM brahmacarya pAlana) / dasadharma (kSamA, saMyama, tapa, tyAga, zauca Adi) evaM solaha kAraNa bhAvanAoM ke anusaraNa para jora diyA gayA hai / ahiMsA vizva zAMti kA AdhAra hai / svAmI samantabhadra ke anusAra ,,ahiMsA bhUtAnAM jagati viditaM brahma paramam" arthAt samAja evaM vyakti ke jIvana kA pradhAna abalambana ahiMsA hai |ahiNsaa AtmA kA svabhAva hai isaliye AtmA ko jAnane kI koziza svAdhyAya se kreN| ahiMsA ke siddhAMtoM para kAryarata hone se dalAIlAmA ko san 1989 meM nobala puraskAra pradAna kiyA gayA hai| pichale pAMca chaH dazakoM ke daurAna vijJAna evaM prodyogikI se Adhunika bhogavAdI sabhyatA ko protsAhana milA jisase mAnava ke dRSTikoNa meM prakRti evaM anya jIvoM ke prati eka buniyAdI parivartana lA diyA hai / prakRti aba pUjya evaM sahabhAgI na hokara eka saMsAdhana mAtra raha gayI hai evaM manuSya usakA svAmI bana gayA hai / usane prakRti para kAbU pAne kI zakti evaM sAdhana juTA liye haiM evaM apane Apako anya jIva jantuoM se khaNDa 22, aMka 2
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________________ bar3A mAnakara sabhI saMsAdhanoM kA binA kisI prAkRtika, dhArmika evaM sAmAjika niyamoM ko pAle dohana zurU kara diyA hai / hamane vaibhava evaM nagarIkaraNa ko vikAsa kA mApadaMDa mAnakara jIvana paddhita badala lI hai / isake hisAba se jo manuSya jitanI adhika UrjA kA upayoga karatA hai vaha utanA hI samAja meM sammAnita vyakti hotA hai / audyogIkaraNa evaM zaharIkaraNa ke sAtha sAtha paryAvaraNa pradUSaNa huA hai / jisane bar3I samasyA banakara sampUrNa mAnava jAti ke astitva para hI prazna cihna lagA diyA hai / hama aba takanIkI maMDala meM, jisameM AksIjana kI AvazyakatA pahale se 25 gunA adhika hai kitane dina sAMsa le pAyegeM kucha nahI kahA jA sakatA / isa bhogavAdI sabhyatA ne manuSya ko tIna tohaphe diye haiM- pradUSaNa, bhukhamarI evaM yudva / Ajakala vanoM kI tabAhI 50 haikTeyara prati minaTa ke hisAba se ho rahI hai / pradUSaNa kI vajaha se sampUrNa jIvoM kI karIba 25 pratizata prajAtiyAM isa pRthvI se samApta ho gayI haiM / bhagavAn mahAvIra, gautama buddha evaM gAMdhI ke deza meM bhAratIya saMvidhAna kI dhArA 48 ke hone para bhI prativarSa karor3oM dudhArU jAnavaroM ko kATakara mAMsa paidA kiyA jAtA hai / pradUSaNa se hone vAlI hAniyoM kI sUcI bahuta bar3I hai jisameM naI-naI beilAja bImAriyoM, mAnasika tanAva, ApasI premabhAva kA abhAva evaM sAmAjika tanAva hai / Aja karIba 70 hajAra hAnikAraka davAiyAM bAjAra meM khule Ama bika rahI haiM / pRthvI ke cAroM tarapha kI aujona parta meM klorophiloro kArbana evaM UcI evaM teja gati ke havAI jahAjoM se hone vAlI hAni se pRthvI ke sampUrNa jIva jagat ko khatarA paidA ho gayA hai / mAnava sabhyatA ke itihAsa meM aisA koI kAla nahIM rahA hai jaba svayaM manuSya ne apane paryAvaraNa ko itanA dUSita kiyA ho| isakA mukhya kAraNa dhArmika vicAroM kI kamI hI hai / Ajakala hamAre pAsa jJAna to bahuta hai lekina vyAvahArika buddhi kI kamI hai / sAmAjika evaM dhArmika bandhanoM ke abhAva meM manuSya kA mana bekAra kI daur3a dhUpa karane lagA hai| jaise-jaise jyAdA milatA gayA vaise-vaise hI manuSya jyAdA mAMgatA gayA / santuSTa na hokara bhoga bhogane kI icchA bar3hatI jA rahI hai / Aja hama prakRti ko saMskArita nahI balki bhoga-lipsA ke sAdhanoM kA bhaMDAra mAnakara usake sAtha balAtkAra kara rahe hai / prakRti ko susaMskArita karane se saMskRti evaM dohana se vikRti hotI hai / hamako eka aisI jIvana zailI apanAnI hogI jisase prAkRtika sAdhanoM kA dohana eka dama ruka jAye / isake lie jaina dharma ke niyamoM ke anusAra jInA hogA, sattA ke sthAna sevA, sampati ke sthAna para zrama, zAstra evaM vidyA ke sthAna para zAMti evaM sadAcAra apanAnA hogA / Atma-saMyama evaM Atmazuddhi kA mahattva sabase jyAdA jaina dharma meM hI hai / jaina sAdhanA-paddhati eka aisI sAdhanA paddhati hai jo prakRti ke saMtulana meM jarA bhI bAdhaka nahIM bntii| jaina dharma pradUSaNa kA nitAMta niSedhaka hai / isa dharma meM svArtha ke sthAna para paramArtha hai / jaisA ki sabhI jAnate haiM ki hamArI saMskRti kA janma araNyoM meM huA thA / aMdara kI duniyA kI khoja karanA (AtmajJAna) vikAsa mAnA jAtA thA / hamAre mahApuruSoM ne, sAdhu-saMtoM ne prakRti meM jIvana hone kA anubhava kiyA hai jo jaMna dharma meM 94 tulasI prajJA
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________________ bahuta hI acche DhaMga se vaNita hai| unhoMne isa jIvana kA Adara kiyaa| yahAM taka ki hamAre sabhI tIrthaMkaroM ke cihna evaM kevala-jJAna sthAna prANiyoM evaM vRkSoM se saMbaMdhita hai| rAjasthAna meM karIba 500 varSa pUrva se svIkRta viznoI samAja ke bIsa evaM nau niyamoM meM pazupakSI nahIM mAranA, harA vRkSa nahIM kATanA pramukha niyama haiM / "mAtA bhUmiH putro'ham pRthivyA"..-pRthivI hamArI mAtA hai evaM hama saba usake putra haiM / isa bAta para jora denA hogaa| ___isaliye aba hamako jaina jIvana paddhati apanAkara pradUSita paryAvaraNa ko rokane kA saMkalpa karanA hogaa| isa dharma ko jIvana se jor3anA cAhie / agara hama cAhate haiM ki hamArI Ane vAlI saMtAna isa pRthvI para Aye evaM sampUrNa sukhamaya jIvana jIye to aba hameM prakRti saMrakSaka jaina dharma ke "siddhAMtoM para jInA Arambha karanA hogaa|" tabhI hama bhogavAdI sabhyatA ke vazIbhUta hokara apanI saMtAnoM ke hatyAre banane se baca skeNge| 'jIo aura jIne do' evaM 'ahiMsA paramo dharma:' ke siddhAMtoM ko vyavahAra meM laayeN| ahiMsA eka vrata hai / yaha sukha zAMti kA dUsarA nAma hai| (DaoN. sureza jaina) kSetrIya zikSA saMsthAna ena. sI. I. Ara. TI. ajamera-305004 khaMDa 29 aMka 2
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________________
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________________ anekAntavAda ko sArvabhaumikatA subhASacandra sacadevA 'anekAMtavAda' kA siddhAMta atyanta purAtana hai / aura use eka viziSTa vaicArika paddhati ke rUpa meM pratiSThApita karane kA zreya jaina darzana ko prApta haiM / 'anekAMtavAda kI pUrvabhUmikA meM antardRSTi kA eka viziSTa sthAna hai / antardRSTi ke udaya hone para samyagdarzana kA unmeSa hotA hai, pUrvAgraha athavA durAgraha kA nAza ho jAtA hai, pariNAmataH anekAMtavAda prakAzita hotA hai|' 'anekAMtavAda' jaina darzana kI amUlya dena hai jisake saujanya se mAnava kA hRdaya vizAla aura dRSTi nirmala evaM niSpakSa banatI hai / vizva se viSamatA aura vidveSa ko dUra karane kA sandeza prApta hotA hai / 'anekAMtavAda' vaha samanvaya kA mArga hai jo apanI bAta athavA tathya ko satya mAnane ke sAtha-sAtha hI anya bAtoM ko bhI satya svIkAra karane meM saMkoca nahIM karatA / isa siddhAMta se kisI bhI vicAradhArA ko vivecanAtmaka praNAlI se samajha lene kI sahiSNutA aura tathya ko grahaNa karane kI kSamatA utpanna hotI 'anekAMtavAda' ko samyaka rUpa se samajhane hetu 'syAdvAda, kA Azraya lenA anivArya hai / syAdvAda, anekAMtavAda kA nAmAntaraNa hI hai| syAt zabda kucha loga 'syAt' kA artha 'zAyada' samajhate haiM; parantu yaha sarvathA bhrAmaka hai| 'zAyada' anizcitatA kA dyotaka hai; parantu syAdvAda eka nizcita siddhAMta kA sUcaka hai / isI prakAra kucha vidvAn syAt' kA artha 'kadAcit' yA 'sambhAvanA' karate haiM; parantu 'kadAcit' athavA 'sambhAvanA' Adi 'saMzaya' kI ora saMketa karate haiN| vastusthiti yaha hai ki 'syAdvAda' saMzaya nahIM apitu sunizcita siddhAMta kA vAcaka hai / ___saMbhavataH 'syAdvAda' ko samyaktayA na samajhane ke kAraNa DaoN0 sarvapallI rAdhA kRSNana ne 'syAdvAda' ko ardhasatya kA grAhaka svIkAra kiyA hai|' yathArtha kI kasauTI para parakhane se DaoN0 rAdhA kRSNan kI yaha dhAraNA sarvathA bhrAMtipUrNa siddha hotI hai| vAstavikatA yaha hai ki syAdvAda ke dvArA hI vastu kA pUrNa jJAna ho sakatA hai| syAdavAda kA Azraya lie binA jo vastu kA jJAna hotA hai, vaha AMzika, apUrNa evaM ardhasatya hotA hai, kyoMki syAdvAda vastu ke ananta dharmoM kI ananta dRSTiyoM ve vyAkhyA karatA hai| . jaina darzana meM 'syAt' eka vizeSa artha ko dhvanita karatA hai| isaka artha hai khaMDa 22, aMka 2
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________________ 'sApekSa kathaMcit / ' 'syAdvAda' apekSAvAda (athavA sApekSatA) kA siddhAMta hai, jise aMgrejI meM 'thyorI oNpha rileTiviTI' kahA jA sakatA hai| ___'syAt' isa tathya ko prakaTa karatA hai ki padArtha ke jisa dharma kA nirupaNa kiyA jA rahA hai| vaha 'sApekSa' hai arthAt isake atirikta bhI dharma isa padArtha meM haiM kintu ve vivakSita nahIM haiM, ata: goNa haiM / isake atirikta 'kathaMcit' artha kI siddhi karatA huA 'syAt' isa tathya kI udbhAvanA karatA hai ki 'vAkyAdi meM jo bAta kahI jA rahI hai, vaha kisI vizeSa dRSTi se kahI jA rahI hai|' _ 'syAdvAda' meM vidhi evaM niSedhaparaka sAta bhaGgoM (saptabhaGgInyAya) kA isa prakAra vivecana kiyA jAtA hai:-1. syAd asti 2. syAd nAsti 3. syAd astinAsti 4. syAd avaktavya 5. syAd asti avaktavya 6. syAd nAsti avaktavya 7. syAd asti-nAsti avaktavya / aba inakI kramazaH laukika dRSTAMta ke sAtha puSTi kI jA rahI hai:1. syAt asti ghaTaH, arthAt kisI apekSA se ghaTa hai / ghaTa kA apane dravya, kAla, kSetra, bhAva Adi kI apekSA se astitva hai| 2. syAd nAsti ghaTaH, arthAt kisI anya padArtha kI apekSA se ghaTa nahIM hai / dUsare padArtha ke dravya, kAla, bhAva evaM kSetra Adi kI dRSTi se ghaTa nahIM hai / ghaTa meM ghaTa bhinna padArtha kA bheda hai / ataH ghaTa bhinna padArtha kI dRSTi se ghaTa nahIM hai| 3. syAd asti nAsti ghaTaH, arthAt kisI dRSTi se ghaTa hai bhI aura nahIM bhI hai| ghaTa svarUpa kI dRSTi se hai tathA para rUpa kI dRSTi se nahIM hai, arthAt apane kSetra, kAla dravya Adi kI dRSTi se hai parantu dUsare kSetra, kAla, dravya evaM bhAva Adi kI dRSTi se nahIM hai, ataH ghaTa ubhaya rUpa (asti, nAsti) hai / 4. syAt avaktavyo ghaTaH, arthAt ghaTa avaktavya hai| ghaTa kA raMga kAlA tathA lAla donoM haiN| pakane se pahale ghaTa kAle raMga kA hai tathA lAla raMga kA nahIM haiM (syAt ghaTo asti tathA syAt ghaTo nAsti), pakane ke bAda lAla raMga kA hai tathA kAle raMga kA nahIM hai; parantu jisa kSaNa ghaTa paka rahA hai (kAle se lAla raMga meM badala rahA hai) taba asti-nAsti donoM hai| asti-nAsti kI vivakSA mukhya rUpa se eka sAtha nahIM ho sktii| ata: ghaTa kA raMga avaktavya hai| 5. syAt asti avaktavyo ghaTaH, arthAt kisI apekSA se ghaTa kA astitva hai tathA ghaTa avaktavya bhI hai| kisI dRSTi se (dravya, kSetra, kAla Adi kI dRSTi se) ghaTa kA astitva hai, paraMtu jaba inakA spaSTa nirdeza na ho to ghaTa avaktavya hai| udAharaNArtha ghaTa lAla raMga kA hai, parantu jaba raMga kA spaSTa nirdeza na ho taba ghaTa avaktavya hai| 6. syAd nAsti avaktavyo ghaTa:, ghaTa apane se bhinna padArtha ke kSetra, dravya evaM kAla Adi kI dRSTi se nahIM hai tathA inakA spaSTa nirdeza na hone ke kAraNa avaktavya bhI 7. syAd asti-nAsti avaktavyo ghaTaH, arthAt kisI apekSA se ghaTa hai, nahIM hai tathA avaktavya hai| ghaTa svadravya, kAla, kSetrAdi kI dRSTi se hai, para dravya, kAla kSetrAdi se nahIM hai| inakA spaSTa nirdeza na hone ke kAraNa avaktavya bhI hai| tulasI prakSA
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________________ uparyukta sAta bhaGgoM ke mAdhyama se yaha siddha hotA hai ki eka hI padArtha ke virodhI dharmoM kA saMketa kisI apekSA se hI hotA hai / 'syAdvAda' kI yaha bhASA praNAlI jaba cintana kI sAraNI meM padArpaNa karatI hai to 'anekAMtavAda' kI saMjJA ko prApta karatI hai| ___ 'syAdvAda' kI AdhAra zilA para avalambita yaha anekAMtavAda isa tathya ko ujAgara karatA hai ki laukika dArzanika evaM AdhyAtmika stara para kisI bhI padArtha ke eka-eka dharma ko pakar3a kara usakI yadi vyAkhyA kI jAe to isa vyAkhyA ko antima nahIM kahA jA sakatA, kyoMki pratyeka vastu ananta dharmAtmaka hai| parama satya taka pahuMcane ke aneka mArga haiM / parama satya ananta mukha hai, ataH satya kA anugamana karane vAlI koI eka vizeSa dhAraNA antima athavA pUrNatama nahIM kahI jA sakatI hai / deza, kAla, avasthA evaM vyakti kI sthiti ke anusAra satya prApti ke bhinna bhinna mArga athavA sAdhana haiM, jinheM eka dUsare kI apekSA utkRSTa athavA nikRSTa nahIM kahA jA sktaa| ata: sabhI mArga evaM upAsanA-paddhatiyAM apanI-apanI jagaha sahI haiN| kisI eka mArga athavA viziSTa paddhati ko hI pUrNatama (antima) mAnanA kUpamaNDUkatA __ anekAMtavAda kI upayogitA vyAvahArika kSetra meM bhI hai| Aja ke badalate pariveza meM vyakti ke pArivArika, sAmAjika evaM naitika jIvana meM vaicArika svataMtratA kI dhAraNA anivArya pratIta ho rahI hai, aura vaicArika svataMtratA kA mUla hai--'anekAMtavAda' / kisI jainAcArya ne anekAMtavAda kA abhinandana karate hue kahA 'jisake binA loka-vyavahAra ko suvidhApUrvaka nahIM calAyA jA sakatA, usa jagadguru anekAMtavAda ko namaskAra hai| yadyapi veda meM 'anekAMtavAda' jaise zabda kA prayoga kahIM dRSTigocara nahIM hotA; tathApi cintana kI udAratA (anekAMtavAda) ke sUtra avazya prApta hote haiN| isa dRSTi se vaidika paramparA bhI 'anekAMtavAda' se anuprANita pratIta hotI hai Rgveda kI eka RcA meM parama satya ke aneka rUpa aura usakI prApti ke aneka mArgoM kA saMketa dete hue kahA gayA hai ki yaha satya (yA paramAtmA) avikArI rahate hue bhI indra, varuNa, mitra, suparNa, garutmAn Adi aneka rUpoM meM vyakta hotA hai| brahmajJAnI puruSoM ne usa eka hI paramasatya kA aneka prakAroM se nirUpaNa kiyA hai| veda kI ukta svataMtra vicAra paddhati ko AdhAra banAkara zaiva, vaiSNava, zAkta, kApAlika, gANapatya, saura evaM vAruNa Adi sampradAyoM kA vikAsa huA / ina sabhI sampradAyoM kI upAsanA paddhati evaM dArzanika siddhAMtoM meM paraspara vaiSamya hone para bhI vaicArika dRSTi se ekatA banI rahI, kyoMki ina para 'anekAMtavAda' ke rUpAMtara 'eka sadviprA bahudhA vadanti' kA sabala aMkuza vidyamAna thaa| 'itihAsapurANAbhyAM vedaM samupadvhayet' kI dhAraNA ke AdhAra para veda kI sAmaJjasyapUrNa evaM svataMtra vaicArika paddhati kA anusaraNa karate hue zivapurANa, viSNupurANa, nAradapurANAdi aneka purANoM evaM anya vyAkhyAparaka dharmagranthoM kA praNayana huaa| ina purANoM evaM granthoM ne paramezvara ke vibhinna svarUpoM ko eka hI paramasattA ke vividha khaNDa 22, aMka 2
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________________ (viSNu, ziva evaM durgA Adi) vAcaka mAnate hue vaicArika sadbhAvanA evaM udAratA ko akSuNNa rkhaa| __ niSkarSataH kahA jA sakatA hai ki 'anekAMtavAda' ko suniyojita DhaMga se pratiSThApita karane kA zreya jaina darzana ko prApta hotA hai / cintana kI udAratA evaM para dRSTi ke prati AdarabhAva ke svara ko mukharita karatA huA 'anekAMtavAda' prakArAMtara se vaidika paramparA meM 'eka sadviprA bahudhA vadanti' kI dhAraNA ke rUpa meM pallavita huA hai| ataH niSpakSa bhAva se vicAra karane para anekAMtavAda' kI sArvabhaumikatA siddha hotI saMdarbha (1) 'jana yona,' yuvAcArya mahAprajJa,pR0 85 (2) 'syAdvAda' kI sArvabhaumikatA,' le0 paM0 phatehasAgara jaina pR0 90 / (3) iNDiyana philosophI-DaoN0 rAdhAkRSNan volyUma-1, pR0 305-6 (4) "jiNadhammo,' le0 AcArya zrI nAneza, pR0 216 / (5) yena vinA lokavyavahAro suvidhApUrvaka sampAdayituM na zakyate / tasmai jagadgurave anekAMtavAdAya namaH / / (6) 'indraM mitraM varumagnimAhuratho divyaH sa suparNogarutmAn / ekaM sadviprA bahudhA vadantyagniM yamaM maatrishvaanmaahuH||' Rgveda, 11164146 -(DaoN. subhASacandra sacadevA) 13, myunisipala kaoNlonI sonIpata (hariyANA) tulasI prajJA
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________________ vaidika sAhitya meM tattva vicAra tattva-vicAra' athavA jagat ke mUla kAraNa kI samasyA prArambhika bhAratIya darzana kI eka pramukha samasyA rahI hai, jisake samAdhAna ko lekara bhAratIya darzanikoM meM martakya nahIM hai / vaidika sAhitya' meM bhI, 'tattva athavA jagat kA mUla kAraNa kyA hai ? isa prazna ke samAdhAna meM koI eka sarvamAnya mata yA mAnyatA nahIM hai, apitu aneka virodhI mata yA mAnyatAeM haiM, jinameM bhinna-bhinna tattvoM ko jagat kA mUla kAraNa mAnA gayA hai| taMttariya brAhmaNa' meM' asat' ko jagat kA mUla kAraNa mAnA gayA hai tathA kahA gayA hai ki pahale kucha nahIM thA, na svarga thA, na pRthvI thI, na AkAza / 'asat thA, usane pahale mana ko utpanna kiyA aura usase anya viSayoM ko / zatapatha brAhmaNa ke anusAra bhI pahale 'asat' thA / " vaha RSi aura prANa rUpa thA / sAta prANoM se prajApati kI utpatti huI aura prajApati se anya viSayoM kI / upaniSadoM meM bhI kucha aise avataraNa haiM jinameM asat ko jagat kA mUla kAraNa mAnA gayA hai taMttirIya upaniSad' ke anusAra jagat tathA usake viSayoM kI utpatti ke pUrva Adi meM 'asat' kI sattA thI / usa asat se sat utpanna huA aura sat ne svayaM ko svayaM dvArA jagat ke vibhinna viSayoM ke rUpa meM prakaTa kiyaa| chAMdogya upaniSad ke anusAra Adi meM eka 'asat ' kI sattA thI / asat ne apane ko sat ke rUpa meM pariNata kiyaa| sat ne eka vizAla aMDe kA rUpa dhAraNa kiyA, jo eka varSa taka usI avasthA meM par3A rhaa| phira vaha TUTA, jisase anya viSayoM kI utpatti huI / bRhadAraNyaka upaniSad meM bhI, yadyapi aspaSTa evaM apratyakSa rUpa se " asat" ko svIkAra kiyA gayA hai / usameM kahA gayA hai ki vastuoM ke Adi meM kisI vastu kI sattA nahIM thI, varan pratyeka vastu para "mRtyu" yA " kSudhA " kA AvaraNa thA / ' yahAM prazna uThatA hai ki "mRtyu" aura " kSudhA " se kyA tAtparya hai ? kyA mRtyu aura kSudhA eka hai yA bhinna ? kyA mRtyu aura kSudhA ko asat mAnanA yuktisaMgata hai ? Adi prazna uThate haiM / dUsare, bRhadAraNyaka upaniSad ke isa mata meM virodha hai, kyoMki usameM kahA gayA hai ki vastuoM ke Adi meM kisI vastu kI sattA nahIM thI, varan pratyeka vastu athavA kSudhA kA AvaraNa thA / jaba kisI vastu kI sattA hI nahIM thI, taba pratyeka vastu para mRtyu kA AvaraNa thA, kA kyA artha hai ? arthAt isameM eka ora vastuoM kI sattA kA niSedha kiyA gayA hai, vahIM dUsarI ora vastuoM kI sattA ko svIkAra kiyA gayA hai, jo yuktisaMgata nahIM hai / yadi asat ko jagat kA mUla tattva mAnA jAya, taba prazna uThatA hai ki asat' se khaNDa 22, aMka 2 101 rAjavIrasiMha zekhAvata
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________________ sat kI utpatti kaise ho sakatI hai ? abhAva se bhAva kaise utpanna ho sakatA hai ? arthAt jagat kA mUla kAraNa yA tattva "asat" nahIM, "sathI ho sakatA hai| Rgveda ke dIrghatamA RSi ne jagat ke mUla kAraNa ko "sat" mAnA hai tathA "sat" ko eka / jaisAki kahA gayA hai ki "sat" to eka hai. kintu vidvAn usakA varNana kaI prakAra se karate haiM / 13 chAMdogya upaniSadIya dArzanika AruNi kA mata hai ki mUla tattva "asat" nahIM ho sakatA, kyoMki 'asat" se "sat" kI utpati nahIM ho sakatI hai| ataH tattva "sat" hai / AruNi ke anusAra Adi meM saba kucha "sat" thA, jo eka aura advitIya thaa| usa "sat" ne eka se aneka rUpa hone kA vicAra kiyA aura aisA vicAra karake usane "teja" ko utpanna kiyaa| phira "teja" ne aneka rUpa hone kA vicAra kiyA aura "jala" ko utpanna kiyA / "jala" ne aneka rUpa hone kA vicAra karake "pRthvI" ko utpanna kiyaa| phira "sat" ne tIno meM teja, jala aura pRthvI meM praveza karake unheM nAma rUpa diyA / 15 yahAM prazna uThatA hai ki "teja" tathA "jala" se kyA tAtparya hai ? "jala ne vicAra kiyA' athavA 'teja ne vicAra kiyA" kA kyA artha hai ? kyA jala tathA teja cetana haiM yA jar3a ? yadi ve jar3a haiM, taba ve vicAra kaise kara sakate haiM ? aura yadi ve cetana haiM taba unheM "jar3a" kyoM kahA jAtA hai ? Adi / muNDaka upaniSad meM mUla tattva sambandhI uparyukta donoM matoM kA samanvaya milatA hai| usameM tattva ko sat aura asat rUpa batalAyA gayA hai / " muNDaka upaniSad meM kahA gayA hai ki jitane bhI ceSTA karane vAle, zvAsa lene vAle aura AMkhoM ko kholane-mUMdane vAle prANI haiM, ve saba tattva meM pratiSThita haiM, jo "sat" aura "asat" rUpa hai, atyanta zreSTha tathA samasta prANiyoM kI buddhi se pare arthAt buddhi dvArA ajJeya hai / isake viparIta Rgveda ke "nAsadIya sUkta' ke RSi ne tattva ko na sat kahA aura na asat / vahAM kahA gayA hai ki isa jagat ke utpanna hone ke pUrva na sat thA aura na asat / usa samaya na paramANu the aura na hI AkAza thA / na mRtyu thI aura na amRta thaa| na hI rAtri aura dina kA koI cihna thaa| yahAM prazna uThatA hai ki phira tattva kyA hai ? jo na sat rUpa haiM aura na asat rUpa, usakA svarUpa kyA hai ? kyA jo sat rUpa hai aura na asat rUpa, use tattva svIkAra kiyA jA sakatA hai ? "nAsadIya sUkta" ke RSi ne isa vyAkhyA dvArA tattva kI sattA ko svIkAra kiyA hai yA tattva kA niSedha ? uparyukta carcA meM jagat ke mUla kAraNa yA tattva ke rUpa meM "sat" athavA "asat" donoM ko svIkAra kiyA gayA hai yA donoM ko svIkAra nahIM kiyA gayA hai / isa carcA ko lekara prazna uThatA hai ki "sat" aura "asat se kyA tAtparya hai ? kyA honA hI sat hai aura kyA nahIM honA asat hai ? sat aura asat donoM bhAvarUpa hai yA abhAva rUpa ? athavA kyA sat bhAvarUpa aura abhAva rUpa hai ? kyA asat bhAva rUpa nahIM ho sakatA hai ? yadi asat bhAvarUpa hai taba kyA aisA mAnanA yuktisaMgata hai ? aura yadi asat abhAva rUpa hai taba usase jagat tathA usake viSayoM kI utpatti kaise sambhava hai ? yadi sat aura asat bhAva rUpa hai taba ve mUrta haiM yA amUrta ? sat aura asat cetana hai yA jar3a ? Adi prazna uThate haiM, jinakA koI tarkasaMgata samAdhAna nahIM milatA hai| dUsare, dhyAna dene kI bAta yaha hai ki vedoM tathA upaniSadoM meM jo sat tathA asat 102 tulasI prajJA
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________________ kI avadhAraNAeM haiM, ise sabhI dArzanikoM ne eka hI artha meM nahIM liyA, apitu bhinnabhinna arthoM meM liyA hai, arthAt sat aura asat ko vaidika tathA upaniSad kAlIna sabhI dArzanikoM ne eka hI artha meM prayukta nahIM kiyA, apitu unhoMne apanI-apanI samasyAoM ke anusAra vibhinna arthoM meM prayukta kiyA / kintu ve vibhinna artha kyA haiM, yaha spaSTa nahIM hai ? spaSTa hai ki Upara jo carcA kI gaI hai usameM jagat ke mUlatattva sambandhI sat aura asat kI avadhAraNA eka amUrta kalpanA hai, kintu kucha anya dArzanikoM ne jagat ke mUla tatva ko sat rUpa meM arthAt bhAva rUpa meM mAnA, kintu amUrta nahIM, mUrtarUpa meM arthAt bhautika yA prAkRtika zaktiyoM ke rUpa meM / bRhadAraNka upaniSad meM "jala" ko jagat kA mUla tattva mAnakara usI se samasta viSayoM kI utpatti mAnI hai / dhyAna dene kI bAta yaha hai ki upaniSadoM meM, eka hI upaniSad meM do virodhI mata yA mAnyatAeM milatI haiM / isakA mukhya kAraNa yaha hai ki vaha upaniSad na to kisI eka vyakti dvArA racita hai aura na hI usameM kisI eka mata yA siddhAMta kA pratipAdana kiyA gayA hai, apitu vaha upaniSad aneka dArzanikoM ke matoM yA vicAroM kA saMkalana hai / ataH aise upaniSad milane vAle do virodhI matoM meM virodha nhiiN| jaise bRhadAraNyaka upa niSada meM kahIM " asat" ko tattva mAnA gayA hai, kahIM AtmA ko aura kahIM jala ko / bRhadAraNyaka upaniSad ke anusAra sRSTi ke Adi meM kevala " jala kI hI sattA thI / jala se satya kI utpati huI / satya se " "brahma 22 kI utpatti huI / brahma se "prajApati" kI utpatti huI aura prajApati se devatAoM kI sRSTi huI / kintu upaniSadoM ke kucha anya avataraNoM meM jala kI utpatti agni se mAnI gaI hai / " isase spaSTa hotA hai ki jala ko jagat kA Adi kAraNa nahIM mAnA jA sakatA hai| yahAM prazna uThatA hai ki phira jagat kA Adi kAraNa kyA hai ? kyA jagat kA Adi kAraNa "agni" hai, kyoMki jala kI utpatti agni se mAnI gaI hai / yadyapi kisI veda athavA upaniSad meM spaSTa rUpa se agni ko jagat ke mUla kAraNa ke rUpa meM svIkAra nahIM kiyA gayA, kintu kucha avataraNa aise haiM jinake AdhAra para, eka sImA taka, agni ko jagat ke kAraNa ke rUpa meM svIkAra kiyA jA sakatA hai / kaThaupaniSad meM kahA gayA hai ki agni ne vizva meM antaH praveza karake vividha rUpa dhAraNa kara liye / aisA hI eka avataraNa, jo ki chAMdogya upaniSad meM milatA hai, usameM agni ko Adi sat se utpanna mUla tattva mAnA gayA hai / chAMdogya upaniSad ke anusAra Adi sat se prathama agni kI utpatti huI aura agni se jala tathA jala se pRthvI kI utpatti huii| yahAM sambhavataH jagat ke samasta viSayoM kI utpatti agni se hone ke kAraNa agni ko tattva yA kAraNa mAnA jA sakatA hai| kiMtu upaniSadIya dArzanika raikva ne agni kA nilaya vAyu meM mAnA hai, 27 jisase siddha hotA hai ki agni jagat kA mUla kAraNa nahIM hai / raikva ne sambhavataH jagat kA mUla kAraNa "vAyu" ko mAnA hai / yadyapi unhoMne nizcita rUpa se yaha nahIM kahA ki vAyu jagat kA mUla kAraNa yA tattva hai, varan isa bAta kA saMketa kiyA ki "vAyu" saMpUrNa jagat kA anta hai| raikva" ke anusAra vAyu samasta pahArthoM kA carama Azraya hai 25 29 aura aMta meM khaNDa 22, aMka 2 " 103
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________________ samasta viSayoM kA "vAyu" meM laya ho jAtA hai|" rakva ke ina vicAroM se yaha phalita hotA hai ki "vAyu" jagat kA mUla kAraNa hai, kyoMki jagat kA laya usI meM hai aura laya usI meM hotA hai jo usakA Adi kAraNa ho / prazna upaniSad aura taittirIya upaniSad ke kucha aise avataraNa hai jinameM spaSTa rUpa se vAyu kI utpatti "AkAza' se mAnI gaI hai| aba, yadi AkAza se utpanna hai taba prazna uThatA hai ki vAyu jagat kA kAraNa kaise ho sakatI hai ? isa saMdarbha meM pravAhaNa jaivAli ne vAyu ko jagat kA mUla kAraNa nahIM, apitu "AkAza" ko mUla kAraNa mAnA hai| unake anusAra samasta viSayoM kI utpatti "AkAza" se hotI hai aura aMta meM AkAza meM hI unakA nilaya ho jAtA hai| AkAza carama-gati hai tathA anya viSayoM se mahAn hai| isake samarthana meM chAMdogya upaniSad meM eka anya avataraNa hai jisameM kahA gayA hai ki AkAza nissandeha agni se mahAna hai| sUrya aura caMdra, vidyuta aura nakSatra AkAza ke antargata hai aura AkAza se samasta viSayoM kA vidhAna hai| AkAza ko carama-satya mAnakara, usI kA ciMtana karanA caahiye|" tattva sambandhI uparyukta matoM ke samarthakoM ne jala, agni, vAyu aura AkAza meM se kisI eka ko tattva yA jagat kA mUla kAraNa mAnA hai, eka se adhika ko nahIM mAnA aura aura na hI kisI ne "pRthvI" ko jagat kA kAraNa yA tattva mAnA / kintu kucha pratyakSavAdI dArzanikoM ne tattva eka nahIM eka se adhika mAne / una dArzanikoM meM se kucha dArzanikoM ne pRthvI, jala, agni aura vAyu ina cAroM ko tattva mAnA, kintu AkAza ko nahIM maanaa| inake viparita kucha anya dArzanikoM ne cAra tattvoM ke sAtha "AkAza" ko bhI tattva mAnA tathA unasa jagat ke zeSa viSayoM kI utpatti mAnI / 5 una dArzanikoM kA mata hai, ye tattva arthAt mahAbhUta kisI kartA dvArA nirmita nahIM haiM aura na hI ye apanI sattA ke lie kisI anya tattva para apekSita haiN| ye svataMtra evaM zAzvata haiN| Adi aura anta rahita haiM / jagat ke samasta viSaya unhIM se nirmita haiM tathA ve hI samasta kriyAoM ke AdhAra haiN| kintu tattva sambandhI mahAbhUtoM kI kalpanA dvArA prANI jagat kI susaMgata vyAkhyA nahIM ho sakatI, kyoMki prANiyoM ke zarIra meM koI aisA tattva hai, jisake rahane para zarIra sakriya rahatA hai aura usake abhAva meM. pAMca mahAbhUtoM ke rahate hue bhI zarIra niSkriya ho jAtA hai| ata: koI tattva-vizeSa honA cAhie, jo zarIra kA dhAraka ho prazna hai ki vaha tattva vizeSa kyA hai jo zarIra kA dhAraka hai ? isa samasyA ke samAdhAna meM piplAda "prANa" kI kalpanA para pahuMce tathA "prANa' ko zarIra kA dhAraka hI nahIM jagat kA parama tattva bhI maanaa| piplAda ke anusAra prANiyoM ke zarIra ko Azraya dekara dhAraNa karane vAla tattva "prANa'' hai, kyoMki jaba zarIra se prANa bAhara nikalatA hai taba anya saba bhI zarIra se bAhara nikala jAte haiM tathA usake Thahara jAne para anya bhI Thahara jAte haiM / " saba kucha prANa ke Azrita hai / jisa prakAra ratha ke pahiye kI nAbhi meM lage hue Are, nAbhi ke Azrita rahate haiN| usI prakAra samasta viSaya prANa ke Azrita haiM / jagat meM jo kucha hai --pRthvI, jala, agni, vAyu, sUrya, sat, asat tathA amRta, vaha 104 tulasI prajJA
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________________ prANa hI hai|41 upasti cAkAyaNa ne bhI "prANa" ko jagat kA parama tattva mAnA hai| upasti cAkAyaNa se jaba yaha pUchA gayA ki samasta padArtho kA param tattva kyA hai, taba usane javAba diyA ki "prANa" samasta padArthoM kA parama tattva hai, kyoMki samasta viSayoM yA sattAoM kI utpatti usI se hotI hai aura usI meM unakA nilaya / upaniSadIya dArzanika kauSItakI ne bhI 'prANa' ko carama satya mAnA, kintu bhinna rUpa meM / kauSItakI ne prANa kA tIna anya tattvoM se ... "Ayu", "prajJA" aura "AtmA" se tAdAtmya sthApita kiyA, jisakA niSkarSa yaha hai ki zArIrika dRSTi se prANa "Ayu" hai, mAnasika dRSTi se prANa "prajJA" hai aura tAttvika dRSTi se prANa "AtmA" hai|" koSItakI ke ina vicAroM se yaha spaSTa hotA hai ki jagat kA tattva "AtmA" hai| bRhadAraNyaka upaniSada" meM "AtmA' ko jagat kA mUla kAraNa yA tattva mAnA gayA hai / usameM kahA gayA hai ki jagat kI utpatti ke pahale kevala eka AtmA kI sattA thii| usa AtmA ko eka se do hone kI kAmanA haI. jisake phalasvarUpa usane apane ko do bhAgoM meM - eka strI aura dUsarA puruSa meM vibhAjita kara liyaa| phira una donoM se anya prANiyoM kI utpani huI bRhadAraNyaka upaniSad meM, jagat kI isa utpatti prakriyA meM, jar3a tattvoM kI utpatti kA varNana nahIM haiM / 45 ataH prazna uThatA hai ki kyA jar3a tattvoM kI utpatti AtmA se hotI hai yA nahIM ? isa samasyA kA samAdhAna hameM taittirIya upaniSad meM milatA hai| usameM kahA gayA hai ki pahale AtmA thii| usase AkAza utpanna huA, AkAza se vAyu, vAyu se agni, agni se jala aura jala se pRthvI, pRthvI se samasta auSadhiyAM, oSadhiyoM se anna aura anna se pRthvI loka kA Azraya lekara rahane vAle prANI utpanna hue / aitareya upaniSad meM bhI AtmA ko jagat kA mUla kAraNa mAnakara, usI se jagat ke anya viSayoM kI utpatti mAnI hai / usakI viziSTatA yaha hai ki usameM AtmA se vibhinna lokoM kI utpatti kI kalpanA kI gaI jasA ki Upara kahA gayA hai ki jagat kA mUla kAraNa yA tattka "AtmA" hai, usI se jagat ke viSayoM evaM pAMca mahAbhUtoM kI utpatti hotI haiN| kintu yahAM prazna uThatA hai ki cetana AtmA se jar3a mahAbhUta kaise utpanna ho sakate haiM ? sambhavataH isI samasyA ke kAraNa kucha anya dArzanikoM ne jagat ke mUla tattva ke rUpa meM, mahAbhUtoM kI utpatti nahIM mAnakara, pAca mahAbhUtoM evaM AtmA, ina chahaH tattvoM ko mAnA / 51 una dArzanikoM ke anusAra ye chaha tattva jagat ke pramukha kAraNa haiM, jinakI na to utpatti hotI haiM aura na hI unakA vinAza arthAt ve zAzvata haiM / 52 / / mahAbhUtoM ko zAzvata kaise mAnA jA sakatA hai. kyoMki mahApralaya meM unakI sattA nahIM rahatI hai / mahApralaya meM ye Adi kAraNa meM nilaya ho jAte haiM / isase spaSTa hotA hai ki mahAbhUta jagat ke mUla kAraNa nahIM ho sakate, apitu unakA "Adi kAraNa'' aura "AtmA" meM do tattva jagat ke kAraNa haiN| yahAM prazna uThatA hai ki mahAbhUtoM kA "Adi kAraNa' kyA hai ? mahAbhUtoM ke isa Adi kAraNa ke rUpa meM kucha dArzanikoM ne "pradhAna" ko svIkAra kiyA, jo triguNAtmaka hai| una dArzanikoM ke anusAra "pradhAna" aura khaNDa 22, aMka 2 105
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________________ "puruSa" yA "AtmA" ye do tattva jagat ke parama kAraNa yA tattva haiN| inameM "pradhAna" jar3a aura "puruSa" cetana hai / vastu jagat ke samasta viSaya " pradhAna" se utpanna haiM 53 jagat ke parama tattva kI khoja ke vikAsa krama meM muNDaka upaniSad, jar3a aura cetana kI kalpanA se, Age bar3ha jAtA hai tathA ina donoM ko arthAt jar3a tathA cetana kI utpatti kA kAraNa eka "divya puruSa" ko svIkAra karatA hai / muNDaka upaniSad ke anusAra jagat kI utpatti ke pahale eka divya, amUrta, aja, aprANa, amana, zubhra tathA akSara puruSa thA / usI se prANa, mana, indriya, AkAza, vAyu, teja, jala, pRthvI, devatA, manuSya, pazu, pakSI tathA jagat ke anya viSayoM kI utpatti huI / "" arthAt jar3a aura cetana sabhI viSayoM kI utpatti "puruSa" se huii| isa mata ke sadRza eka anya mata milatA hai, jisameM "prajApati" ko jar3a aura cetana kA kAraNa mAnA gayA hai arthAt " prajApati" ko jagat kA parama tattva mAnA hai / prazna upaniSad ke anusAra jagat kI utpatti ke pahale "prajApati" thA / " usane tapa kiyA aura sabase pahale " rayi" 56 1157 tathA "prANa ko utpanna kiyA aura ina donoM se jagat ke anya viSayoM ko banAyA / kintu zvetAzvataropaniSad meM tInoM ko - sarvasamartha, asamartha tathA bhogya sAmagrI se yukta tattva ko ajanmA mAnA hai arthAt paramAtmA, AtmA aura prakRti, anya zabdoM meM, jar3a, cetana aura unakA svAmI ina tInoM ko tattva rUpa meM svIkAra kiyA gayA hai / kintu Age kahA gayA hai ki ina tInoM ke "brahma rUpa" meM jAnanA yA prApta karanA cAhiye / zvetAzvataropaniSad kA yaha vicAra "brahma" ke parama tattva hone kA saMketa karatA hai / muNDaka upaniSad meM "brahma" ko parama tattva mAnakara usI se jagat kI utpatti mAnI gaI hai / " muNDaka upaniSad ke anusAra "brahma" saMkalpa rUpa tapa se vRddhi ko prApta hotA hai / usase anna utpanna hotA hai, anna se prANa, prANa se mana, mana se anya viSaya utpanna hote hai / " muNDaka upaniSad ke viparIta mANDUkyopaniSad meM, yadyapi "brahma" ko parama tattva mAnA hai, kintu brahma se jagat kI utpatti nahIM mAnakara, jagat ko hI brahma batAyA hai / " isa mata kA ullekha sUtrakRtAMgasUtra" meM bhI milatA hai / usameM kahA gayA hai ki jaise eka pRthvI piNDa nAnA rUpoM meM dikhAI detA hai usI prakAra samasta jagat eka 'viSNu'" hai, jo nAnA rUpoM meM dikhAI detA hai / 164 jagat ke kAraNasambandhI uparyukta matoM ke viparIta kucha anya dArzanikoM" ne jagat kA koI kAraNa nahIM maanaa| una dArzanikoM ke anusAra jar3a aura cetana arthAt AtmA aura jagat tathA usake samasta viSaya binA kisI kAraNa ke utpanna hote haiM, 6 arthAt unakI utpatti kA koI kAraNa nahIM hai, ve akAraNa utpanna hote haiM / anta meM, saMkSepa meM kahA jA sakatA hai ki vibhinna vaidika dArzanikoM ne bhinnabhinna tattvoM ko jagat ke kAraNa ke rUpa meM mAnA, arthAt, kisI ne 'asat' ko jagat kA mUla kAraNa athavA tattva mAnA, kisI ne 'sat' ko to kisI ne 'sat' - 'asat ' ko, kisI ne 'jala' ko, to kisI ne 'agni' ko, kisI ne 'vAyu' ko, to kisI ne 'AkAza' ko, kisI ne 'pAMca mahAbhUtoM' ko, to kisI ne 'puruSa' evaM 'pradhAna' ko, kisI ne 'divya puruSa' ko, to kisI ne 'prANa' ko, kisI ne 'AtmA' ko aura kisI 106 tulasI prajJA
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________________ 'brahma' ko tattva maanaa| kintu ye sabhI mata eka-dUsare ke virodhI haiM / ata: na to ye sabhI mata satya haiM aura na hI ina vibhinna dArzanikoM dvArA mAnya vibhinna tattvoM ko tattva ke rUpa meM svIkAra kiyA jA sakatA hai / isalie yaha prazna aba bhI uThatA hai ki 'tattva' kyA hai ? TitpaNI : vaidika bhASA ke hArda ko bhanekoM bhASyakAroM ne kholA hai; kintu lekhaka ne use jAnane kI koziza nahIM kI? isIlie mUla prazna ko UhApoha karake anta meM jyoM kA tyoM anuttarita chor3a diyA hai / -saMpAdaka sandarbhaH1. prastuta lekha meM, vaidika sAhitya meM jo tattva sambandhI vicAra haiM unakA bhASAyI evaM dArzanika vizleSaNa nahIM kiyA gayA hai, apitu unako vaicArika rUpa se, (aitihAsika evaM kAlika rUpa se nahIM) kramabaddha karane kA prayAsa kiyA gayA hai| 2. yahAM vaidika sAhitya meM mukhya rUpa se saMhitA, bAhmaNa aura upaniSad granthoM ko liyA gayA hai| 3. jisase jagat aura usake samasta viSayoM kI utpatti ho, jo samasta viSayoM kI sattA kA AdhAra ho aura jisameM samasta viSayoM kA laya ho, use tattva yA jagat kA mUla kAraNa mAnA jA sakatA hai| 4. taittarIya brAhmaNa II 2. 9. 1, sUyagaDo-meM uddhRta,pR.6H, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskAraNa, 1984 5. zatapatha brAhmaNa, 6. 1. 1, sUyagaDo-1 meM uddhRta, pR. 62, jaina vizva bhAratI __ lADanaM, rAjasthAna, prathama saMskaraNa, 1984 6. taittirIya upaniSad, brahmAnandavallI-saptam anuvAka, IzAdi nau upaniSad meM saMkalita, gItA presa gorakhapura, bArahavAM saskaraNa, saM. 2047 7. upaniSad-darzana kA racanAtmaka sarvekSaNa, pR0 59, rAnADe, rAmacaMdra dattAtreya, rAjasthAna hindI graMtha akAdamI, jayapura, prathamAvRti, 1983 8. vahI, pR0 58 - 9. kucha vicArakoM ne "asat" ko " avyakta" ke artha meM liyA hai aura kucha vicArakoM ne "abhAva" ke artha meM / kintu yahAM yaha prazna vicAraNIya hai ki vedoM tathA upaniSadoM meM "asat" kA vAstavika artha kyA hai| 10. chAMdogya upaniSad, adhyAya 6, 2/1-2, upaniSad darzana kA racanAtmaka sarvekSaNa meM uddhRta, pR0 41 va 60, rAjasthAna hindI grantha akAdamI, jayapura, prathamA vRtti, 1983 11. dhyAtavya hai ki prastuta lekha meM jo vaicArika krama apanAyA gayA hai vaha kevala vibhinna matoM ko eka kramika rUpa se prastuta karane kI suvidhA ke lie apanAyA jA rahA hai, na ki una matoM yA vicAroM kA vikAsa isa krama se huA hai| yaha sambhava hI nahIM, balki aisA hai bhI, ki ina matoM yA vicAroM kA vikAsa isa krama se nahIM huA hai| baNDa 22, aMka 2 107
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________________ 12. Rgveda, maNDala 1, sUkta 164, RcA 46, dayAnanda saMsthAna, naI dillI, dvitIya saMskaraNa, saMvata 2032 13. vahI, maNDala 1, sUkta 164, RcA 46 14. chAndogya upaniSad, 6. 2. 1. 2, upaniSad darzana kA racanAtmaka sarvekSaNa meM uddhata, pR0 41 rAjasthAna hindI grantha akAdamI, jayapura prathamAvRtti, 1983 / 15. vahI, 6. 2. 3. 4. va 6. 3. 2. 3, sUyagaDo-1 meM uddhRta, pR0 62, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskaraNa, 1984. 16. jaina anekAMtavAda evaM apekSA siddhAMta se tulanA kreN| 17. muNDaka upaniSad (gItA presa, gorakhapura) ke maM 2. 2. 1 kI hindI vyAkhyA meM sat aura asat ko kAryakaraNa ke artha meM liyA gayA hai| kintu yahAM prazna hai ki sat aura asat ko kArya aura kAraNa ke artha meM lenA kyA tarkasaMgata hogA? 18. muNDaka upaniSad, dvitIya muNDaka, dvitIya khaMDa, mantra 1, IzAdi nau upaniSad meM saMkalita gItA presa gorakhapura, bArahavAM saMskaraNa, saM. 2047 19. Rgveda, maNDala 10, sUkta 129, RcA 1 va 2, dayAnanda saMsthAna, naI dillI, saMvat 2032 20. bRhadAraNyaka upaniSad, 5. 5. 1, upaniSad darzana kA racanAtmaka sarvekSaNa, pR. 54 meM uddhRta, rAjasthAna hindI grantha akAdamI, jayapura 1983 21. bRhadAraNyaka upaniSad kA yaha mata grIka dArzanika thelIz2a ke usa mata se sAmya rakhatA hai jisake anusAra jala samasta vastu jagat kA mUla kAraNa hai| 22. bRhadAraNyaka upaniSad meM "brahma' ko satya se utpanna mAnA gayA hai jabaki paravartI yuga meM brahma ko mUla tattva mAnA gayA hai / ataH yahAM prazna uThatA hai ki bRhadAraNyaka upaniSad meM varNita "brahma" aura paravartI yuga meM pracalita "brahma' ye donoM eka hai yA bhinna ? 23. (ka) chAMdogya upaniSada, 6. 3. 3. 4, 6. 3. 2. 3, sUyagaDo --1 meM uddhRta, pR. 62, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskaraNa, 1984 (kha) prazna upaniSad, prazna6-maMtra 4, taittirIyopaniSad, brahmAnandavallI--prathama anuvAka, gItA presa, gorakhapura, saM. 2047 24. kaTha upaniSad, adhyAya 2, ballI-2, maMtra 9, IzAdi nau upaniSad meM saMkalita gItA presa, gorakhapura, saM. 2047 grIka bhASA meM hai rAknAiTasa ne "agni" ko jagat kA mUla kAraNa mAnA hai| 25. upaniSad darzana kA racanAtmaka sarvekSaNa, pR. 52, rAjasthAna hindI graMtha akAdamI, jayapura, prathamAvRtti, 1983. 26. vahI, pR. 56 27. vahI, pR. 55 28. raivava ke ye vicAra rAjA jAnazruti ko diye gaye upadezoM meM chilate haiN| 29. grIka dArzanika anajI maiDara ke anusAra "vAyu" samasta viSayoM kA Adi aura anta hai| 108 tulasI prajJA
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________________ 30. upaniSad darzana kA racanAtmaka sarvekSaNa, pR. 55, rAjasthAna hindI graMtha akAdamI, jayapura, prathamAvRtti, 1983 31. prazna upaniSad, prazna 6, mantra 4 IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, bArahavAM saMskaraNa, saM. 2047 32. taittirIya upaniSad, brahmAnandavallI--prathama anuvAka, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, bArahavAM saMskaraNa, saM. 2047 33. upaniSad darzana kA racanAtmaka sarvekSaNa, pR. 57, rAjasthAna hindI grantha akAdamI, jayapura, prathamAvRtti, 1983 / / 34. vahI, pR. 57 35. sUyagaDo-1, 1. 1. 1, 7, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskaraNa, 1984 36. sUtrakRtAMga sUtra, sUtrAMka 655 va 656, zrI Agama prakAzana samiti, byAvara, rAjasthAna, 1982 37. prazna upaniSad, prazna 2, maMtra 3, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, bArahavAM saMskaraNa, saM. 2047 38. yahAM "saba kucha'' se tAtparya hai AkAza, vAyu, agni, jala pRthvI, vANI, zrota tathA mana / AkAza Adi pAMca mahAbhUtoM ko "saba kucha' meM isilae ginAyA gayA hai ki unheM prANa ke hI pAMca rUpa yA bhAga mAne haiM tathA prANa se hI unakI utpatti / prazna upaniSad 2. 3, 2. 5 va 6. 4 39. vahI, prazna 2,4 maMtra 40. vahI, prazna 2, maMtra 5 va 6 41. vahIM, prazna 2, maMtra 5 42. upaniSad darzana kA racanAtmaka sarvekSaNa, rAjasthAna hindI grantha akAdamI, jayapura prathamAvRtti, 1983. 43. vahI, pR. 65 44. bRhadAraNyaka upaniSad, 1. 4. 3, 1. 4. 4, 1. 4. 7, sUyagaDo-1 meM uddhata, pR. 62, jaina vizva bhAratI lADanUM, rAjasthAna, prathama saMskaraNa, 1984.. 45. upaniSad-darzana kA racanAtmaka sarvekSaNa, pR. 67, rAjasthAna hindI graMtha akAdamI, jayapura 1983 46. taittirIya upaniSad, brahmAnandavallI-prathama anuvAka, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, saM. 2047 / / 47. taittirIya upaniSad meM anna ko saba bhUtoM se zreSTha batalAkara usI se prANiyoM kI utpatti mAnI hai tathA usI meM unakA nilaya / 48. aitareya upaniSad, adhyAya, 1 khaMDa 1, IzAdi no upaniSad meM saMkalita, nItA presa, gorakhapura, saM. 2047 / 49. aitareya upaniSad meM AtmA se jina lokoM kI utpatti mAnI haiM ve haiM-ambha loka, antarikSa loka, martya loka aura jala loka / khaNDa 22, aMka 2 109
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________________ 50. AtmaSaSThavAdI dArzanika / ina dArzanikoM ne pAMca mahAbhUta aura aura AtmA ko tattva mAnA hai / ata: inakA mata "atmaSaSThavAda' vikhyAta hai| 51. sUyagaDo-1, 1. 1. 1. 15, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskaraNa 1984 52. vahI, 1.1.1.15 evaM 16 sUtrakRtAMga sUtra, sUtrAMka 15, 16 evaM 657, zrI Agama prakAzana samiti, byAvara rAja. 1982 53. muNDaka upaniSad, muNDaka 2, khaNDa 1, maMtra 2, 7 va 9 IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, saM. 2047 54. vahI, muNDaka 2, khaMDa 1, maMtra 2 54. vahI, muNDaka 2. khaMDa 1, maMtra 3, 5, 7, va 9 56. prazna upaniSad prazna 1, maMtra 4, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, sa. 2047 57. mUtaM aura amUrta jar3a padArthoM ko "rayi" kahA gayA hai| 58. "jIvana zakti" ko 'prANa" kahA gayA hai, jo cetana hai| 59. zvetAmvatara upaniSad, adhyayAya 1, maMtra 9 evaM 12, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, saM. 2047 60. muNDaka upaniSad ke dvitIya muNDaka ke prathama khaMDa meM "divya amUrta puruSa" ko parama tatva mAnA hai jabaki prathama muNDaka ke prathama khaMDa meM "brahma" ko parama tattva mAnA hai| 61. muNDaka upaniSad, muNDaka 1, khaMDa 1, maMtra 8, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, saM. 2047 62. mANDUkya upaniSad, maMtra 1 va 2, IzAdi nau upaniSad meM saMkalita, gItA presa, gorakhapura, saM. 2047 63. sUyagaDo, 1. 1. 1. 9, jaina vizva bhAratI, lADanUM, rAjasthAna, prathama saMskaraNa 1984 "viSNu" ke artha ko lekara vicArakoM meM mata bheda hai, kintu sUtrakRtAMga kI hindI vyAkhyA meM ise "brahma" ke artha meM liyA gayA hai| dekheM--sUtrakRtAMga, pR. 24, zrI Agama prakAzana samiti, vyAvara, rAjasthAna, 1982 65. akAraNavAdI dArzanika / 66, dIrghanikAya-"brahmajAlasutta" (zrI rAjavIra siMha zekhAvata) 12, pratApa nagara zAstrI nagara, jayapura-16 64. tulasI prajJA
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________________ AyAro meM hiMsA-ahiMsA viveka surendra varmA AyAro jaina Agama-sAhitya kA eka pratiSThita dharma-graMtha hai jo manuSya ke hiMsAhiMsA-viveka ko jagAtA hai / isake anusAra manuSya ke sabhI hiMsaka karma (karma-samArambha) jAnane aura tyAgane yogya (parijJA-tavya) hote hai|' jaina darzana, jaisA ki hama sabhI jAnate hI haiM, eka ahiMsaka jIvana paddhati kA pakSadhara hai| ahiMsA kI yaha pakSa-dhAraNA, jaina darzana meM kevala zAstrIya na hokara vyAvahArika jIvana ke sUkSma nirIkSaNa para TikI huI hai / AyAro meM hameM apane vAstavika hiMsAprerita jIvana kA eka kaccA ciTThA dekhane ko milatA hai| jIvana ke isa vAstavika svarUpa ko jAnakara hI, jo nizcita hI hiMsA se paripUrNa hai, AyAro aMtataH isa niSkarSa para pahuMcAtA hai ki hiMsA ko hama jina-jina prayojanoM ke lie apanAte haiM,una sabhI ke lie vaha aMtataH nirarthaka siddha hotI hai| manuSya hiMsA kyoM karatA hai ? yaha eka nirvivAda tathya hai ki manuSya kI hiMsA kA dAyarA bahuta vistRta hai| vaha sabhI prakAra ke jIvoM (pRthvIkAyika, jala kAyika, agnikAyika, vanaspati kAyika, trasakAyika tathA vAyukAyika) kI hiMsA karatA hai, aura yaha hiMsA vaha svayaM apane svArtha ke lie karatA hai / AyAro meM sabhI prakAra ke jIvoM kI hiMsA kA havAlA dete hue, bAra bAra yaha batAyA gayA hai ki manuSya hI vartamAna jIvana ke lie prazaMsA, sammAna, aura pUjA ke lie janma maraNa aura mocana ke lie duHkha pratikAra ke lie hiMsaka-karma kA samAraMbha karatA hai| vaha samajhatA hai isase usakA jIvana adhika samRddha aura adhika sukhakara hogaa| apane jIvana kI surakSA ke lie manuSya dUsare jIvoM kA vadha aura zoSaNa karatA hai| unake mAMsa, rakta aura daMta Adi se vividha auSadhiyoM kA nirmANa karatA hai aura unako upayoga meM lAtA hai / apanI prasiddhi aura kIti ke lie bar3e-bar3e aura zaktizAlI pazuoM kA AkheTa karatA hai aura isa prakAra jIva- jagata meM apanA varcasva banAe rakhatA hai / vaha apane sammAna ke lie dhana-bala ajita karatA hai aura isake lie bhI zoSaNa aura hiMsA kA hI sahArA letA hai| apanI pUjA karavAne ke lie vaha yuddha aura saMgharSa karatA hai aura na jAne kitane abodha prANiyoM kI jIvana khaNDa 22, aMka 2 111.
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________________ lIlA samApta kara detA hai / santAna prApti aura usake janma ke lie anekoM SaTkarma karatA hai aura isI prakAra, parijanoM kI mRtyu para piNDadAna Adi anekAneka hiMsaka karma-kANDoM kA sahabhAgI hotA hai| apane kaSTa mocana yA duHkha nivAraNa hetu vaha dUsare prANiyoM ke jIvana ko kaSTamaya aura duHkhapUrNa banA DAlane se tanika bhI nahIM hickicaataa| aisA pratIta hotA hai ki manuSya ke mana meM mAno eka hIna-bhAvanA bhara gaI ho aura isalie vaha adhika se adhika bala prApta karane hetu prayatna-rata rahatA hai / vaha zArIrika-bala, mitra-bala, pAralaukika-bala, deva-bala, rAjabala, cora-bala, atithi-bala, kupaNa-bala aura zramaNa-bala kA saMgraha karatA hai, aura ina nAnAvidha zaktiyoM kI sampUrti ke lie 'daMDa' (yA hiMsA) kA prayoga karatA hai' kiMtu hiMsA kA yaha prayoga kyo vyakti ko sacamuca mukta kara sakatA hai ? saca to yaha hai ki hiMsA kisI bhI prayoga kI siddhi meM vastutaH sahAyaka nahIM hotii| AyAro ma yahI batAne kA prayatna kiyA gayA hai aura kahA gayA hai ki manuSya ko apane prayojanoM kI siddhi ke lie hiMsA kA na to prayoga karanA cAhie, na usakA prayoga karavAnA cAhie aura na hI prayoga karane vAle kA anumodana karanA cAhie / hiMsA ke prArUpa yadi hama manuSya ke vividha hiMsaka-karmoM kA vizleSaNa kareM to hiMsA ke eka prArUpazAstra (typology of violence) ko vikasita karane meM hameM koI kaThinAI nahIM hogii| kahA gayA hai ki manuSya apane nAnAvidha kAryoM kI sampUtti ke lie hiMsA (daMDa) kA prayoga karatA hai / koI vyakti khUba socasamajha kara vicAra pUrvaka hiMsA karatA hai to koI bhayAkrAMta hokara hiMsA karatA hai / kucha loga yajJa-bali Adi hiMsAtmaka karmoM se apane pApa kI mukti mAnate haiM aura hiMsA karate haiM to kucha loga apanI abhilASAoM aura icchAoM kI pUtti ke lie hiMsA meM lipta hote haiM / hiMsA ke isa prakAra ye cAra rUpa hue -(1) suvicArita hiMsA ('saMpehA') (2) bhaya-hiMsA (3) pApa-mukti-kalpita himA ('pApa-mokkhotti maNNamANe') tathA (4) AkAMkSI hiMsA ('aasNsaae')| AyAro meM eka anya sthala para hiMsA ke do rUpa batAe gae haiM --- yahAM kahA gayA hai ki kucha loga prayojanavaNa prANiyoM kI hiMsA karate haiM to kucha vyakti binA prayojana ke hI hiMsaka karmoM meM lipta dekhe jA sakate haiM - appege aTThAe vahaMti, appege aNadvAe vahaMti' ataH hisA ke do rUpa haiM prayojanAtmaka aura aprayojanAtmaka ('aTThAe' aura 'aNadAe' hiMsA) prayojanAtmaka hiMsA kisI na kisI matalaba se kI jAtI hai| yaha pazuoM kA carma, mAMsa, rakta, hRdaya, pitta, carbI, paMkha pUMcha, keza, sIMga, daMta, nakha, snAyu, asthi aura asthimajjA Adi prApta karane ke lie hotI hai tAki ina cIjoM kA vyakti apane kisI hita meM upayoga kara sake / kiMtu aprayojanAtmaka hiMsA kyA hai ? AyAro meM yaha spaSTa nahIM kiyA gayA hai kiMtu isase tAtparya kadAcit isa vikraya hiMsA se hai jise karane meM vyakti ko koI lAbha prApta nahIM hotA kiMtu eka prakAra ke ghinaune sukha kA vaha usameM anubhava karatA hai / hiMsA aise logoM ke lie kevala eka khela hai, AkheTa hai| 112 * tulasI prajJA
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________________ yaha niSprayojana AkheTa hai / aise loga prANI ke bhedana-chedana meM mAno eka vikRta, asvastha sukha prApta karate haiM / aisI nirarthaka hiMsA ko hama cAhe to 'krIr3Atmaka hiMsA' bhI kaha sakate haiN| hiMsA ko kAla-pariprekSya meM bhI dekhA jA sakatA hai| hiMsA kabhI kI gaI thI, hiMsA kI jA rahI hai aura hiMsA bhaviSya meM ho sakatI hai-ina tInoM hI bAtoM ko socakara vyakti hiMsA meM lipta ho sakatA hai| aksara manuSya hiMsA isalie karatA hai ki vaha yA usake parijana kabhI vigata meM hiMsA ke zikAra hue the- athege hiMsisu metti vA vahati / vyakti mAnoM jo hiMsA vigata meM kI gaI thI, usakA pratizodha lene ke lie hiMsA karatA hai| hama cAheM to ise 'pratizodhAtmaka' hiMsA kaha sakate haiN| kucha loga hiMsA pratizodha ke lie nahIM balki turanta-pratikriyA ke rUpa meM bhI karate haiN| hiMsA kI sAmAnya pratikriyA sadaiva hiMsA hI hotI hai| kucha loga kyoMki vartamAna meM hiMsA kara rahe hote haiM, ata pratikriyA svarUpa vyakti hiMsA karate haiMappege hiMsaMti metti vA vahati / isake atirikta hiMsA AzaMkA aura bhaya ke kAraNa bhI hotI hai| isa Dara se ki bhaviSya meM kahIM hiMsA kA sAmanA na karanA par3a jAe, vyakti hiMsaka ho uTha sakatA hai / ise hama bhayAkrAMta hiMsA kaha sakate haiM / appege hisissaMti metti vA vahati / koI bhI vyakti isa prakAra kI tInoM anukriyAtmaka hiMsAoM se sAmAnyataH baca nahIM paataa| hiMsA yA to vigata meM kI gaI hiMsA kA uttara hotI hai, yA vartamAna meM kI gaI hiMsA kA javAba hotI hai yA phira bhaviSya meM hiMsA kI AzaMkA kA pratiphala hotI hai / ina tInoM prakAra kI hiMsAoM ko hama kramazaH 'pratizodhAtmaka hiMsA', 'pratikriyAtmaka hiMsA' aura 'bhayAkrAMta hiMsA' kaha sakate haiN| isa prakAra hama dekhate haiM ki AyAro meM hiMsA ke kaI AyAmoM kA saMketa milatA hai| hiMsA jahAM eka ora suvicArita hai vahIM vaha dUsarI ora bhaya yA pApa kI mukti kI AkAMkSA se prerita hai| isI prakAra, hiMsA jahAM eka ora prayojanAtmaka aura soddezya hai vahIM vaha niSprayojana bhI saMpanna kI jA sakatI hai / hiMsA ko hama kAla ke pariprekSya meM bhI dekha sakate haiN| vaha bhUtakAla meM kI gaI hiMsA se prerita pratizodhAtmaka hiMsA ho sakatI hai, vartamAna meM hiMsA ke prati vaha pratikriyAtmaka hiMsA bhI ho sakatI hai aura bhaviSya kI AzaMkA se prerita bhayAkrAMta hiMsA bhI ho sakatI hai| hiMsA ke ye tInoM hI AyAma(1) suvicArita-avicArita (2) prayojanAtmaka-aprayojanAtmaka tathA (3) bhUta, vartamAna aura bhaviSya se kAla-sApekSita-bahuta mahattvapUrNa haiM jo hiMsA ke svabhAva para prakAza DAlate haiM / Atma tulA kula milA kara manuSya apane svArtha ke lie hiMsA karatA hai aura use kaI prakAra se sampanna karatA hai| kiMtu isase kyA koI lAbha bhI hotA hai ? zAyada nhiiN| vastu khaNDa 22, aMka 2
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________________ sthiti to yaha hai ki isase hiMsA kA dAyarA bar3hatA hI jAtA hai aura usameM svayaM hiMsA karane vAlA hI phaMsa jAtA hai| . ___ AyAro ke anusAra, dUsare kI hiMsA karanA vastutaH svayaM apanI hI hiMsA karanA hai kyoMki jise tU hanana yogya mAnatA hai, vaha tU hI hai jise tU apane adhIna, apanI AjJA meM rakhane yogya mAnatA hai, vaha tU hI hai jise tU paritApa dene yogya mAnatA hai, vaha tU hI hai jise tU dAsa banAne yogya mAnatA hai, vaha tU hI hai jise tU mArane yogya mAnatA hai, vaha tU hI hai| uparyukta sUtra meM AtmA kI samAnatA kA pratipAdana kiyA gayA hai| sabhI jIvoM kI AtmA eka jaisI hai| sabhI prANiyoM kI anubhUtiyAM samAna hotI haiN| 'jise tU hanana yogya mAnatA hai, vaha tU hI hai'-tAtparya yaha hai ki dUsaroM ke dvArA Ahata hone para jaisI anubhUti tujhe hotI hai, vaisI hI anubhUti use bhI hotI hai, jise tU Ahata karatA hai| bhagavAn kahate haiM ki yahI vaha AtmatulA hai jisakA anveSaNa Avazyaka hai-- evaM tulamaNNesi / ' yaha AtmatulA aMdara-bAhara kI ekatA kI dyotaka hai--'jo adhyAtma ko jAnatA hai, vaha bAhya ko jAnatA hai / jo bAhya ko jAnatA hai, vaha adhyAtma ko jAnatA hai (1.147) / pratyeka vyakti kI sukha-duHkha kI anubhUti bezaka usakI apanI aura nijI anubhUti hai kintu hama dUsare ke sukha-duHkha ko svasaMvedana ke AdhAra para bhalIbhAMti jAna sakate haiN| nimitta samAna hone 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| manuSya yadi yaha bAta samajha le to koI kAraNa nahIM hai ki vaha hiMsA kre| sabhI prANiyoM ko jIvana priya hai-savetti jIviyaM piyN| saba prANiyoM ko AyuSya priya hai| sabhI sukha kA AsvAdana cAhate haiM, duHkha se ghabarAte haiN| unheM vadha apriya hai, jIvana priya hai-ve jIvita rahanA cAhate haiM. aise meM, spaSTa hI hiMsA ke lie koI sthAna nahIM raha jaataa| __ bhagavAna mahAvIra dvArA sujhAyA gayI AtmatulA kA mApadaMDa 'samyaktva' para AdhArita hai / hama sabakI AtmAeM, samAna paristhitiyoM meM samAna anubhava karatI haiN| isIlie dUsare kisI bhI prANI kA kaSTa vaisA hI mAnanA cAhie jaisA svayaM apanA kaSTa hotA hai| dUsare ke ahita ko apanA ahita, dUsare ke duHkha ko apanA duHkha, dUsare kI lAcArI ko apanI lAcArI ke samAna samajhanA hI Atma-tulA hai| isI mApadaMDa ko apanA kara vyakti hiMsA se baca sakatA hai| yadi vyakti hiMsA meM dUsaroM ke duHkha aura ahita aura unake bhaya aura AtaMka ko apanI inhIM anubhUtiyoM ke samAna samajhatA hai to hiMsA svayaM hI samApta ho jAtI hai| AyAro kahatA hai ki jo puruSa hiMsA meM AtaMka dekhatA hai, bhahita dekhatA hai-vaha usase nivRtta ho sakatA hai-AyaMka baMsI ahiyaM ti niccaa|| 114 tulagI prajJA
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________________ AyAro meM isa bAta para bAra-bAra Agraha kiyA hai ki hiMsA nirarthaka hai| vaha kisI kA hita nahIM sAdhatI, balki ahita hI karatI hai / hiMsA meM nihita isa AtaMkadarzana ko samajhanA Avazyaka hai| jo ise nahIM samajhatA vaha ajJAnI hai, abodha hai| hiMsA meM manuSya kA ahita aura ajJAna hai-taM se ahiyAe, taM se abohiie| isa prakAra AyAro meM ahiMsA ke tIna Alambana haiM -(1) AtaMka-darzana (2) ahita-bodha aura (3) aatmtulaa| AtaMka darzana hiMsA meM nihita bhaya aura AtaMka kI ora nirdeza karatA hai, ahita bodha usase hone vAle ahita kI ora saMketa karatA hai aura AtmatulA, ina anubhUtiyoM kI sabhI meM samAnatA hai ko anubhava karAtI hai jo hameM aMtata: hiMsA se virata hone meM sahAyaka hai| jo vyakti ina tInoM AlambanoM ko samajha letA hai, vaha hiMsA kara hI nahIM sktaa| manuSya hiMsA se kyoM nahIM virata hotaa| vastuta: purAnI AdatoM ko chor3a pAnA koI AsAna kAma nahIM hai| hama saikar3oM varSoM se hiMsA karate Ae haiM aura use 'ucita' ThaharAte Ae haiN| use 'upayogI' mAnate Ae haiN| yaha vRtti hamArI saMracanA meM itanI dRr3ha ho gaI hai ki usane eka graMthi, eka 'kaoNmpaleksa' kA rUpa le diyA hai / Aja hama kevala bauddhika stara para hiMsA ko bhale hI anupayogI aura nirarthaka siddha kara leM, lekina isase hamArI sadiyoM purAnI hiMsA kI graMthi meM koI asara nahIM pdd'taa| hama hiMsA se mAno moha grasta haiM aura isIlie yaha aMtataH manuSya kI mRtyu aura nArakIya jIvana kA kAraNa banatI hai esa khalu gaMthe, esa khalu mohe, esa khalu mAre, esa khalu Nirae".13 kyA manuSya kabhI apanI isa graMthi se, jo use mohita kie hai aura jo usakI mRtyu aura usake nArakIya jIvana kA kAraNa hai, ubara pAegA? AyAro meM isI mahAprazna kA eka sakArAtmaka uttara hai / khaNDa 22, aMka 2 115
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________________ * * saMdarbha : isa Alekha meM sabhI saMdarbha-uddharaNa AyAro, jaina vizva bhAratI prakAzana, lADanUM vi0 saM0 2031 se lie gae haiM / 1. AyAro, 1.11 2. ,, , 1.130 3. ,, , 2.41,42 , 2.46 , 2.43 , 2.44,45 / 1140 ,, , 5.101 ,, , 1.148 ,, , 2.63,64 11. , , 1.146 12. , , 1.132 13. , , 1.25 -DaoN0 surendra varmA upanidezaka, pArzvanAtha vidyApITha bI.eca.yU, vArANasI (u. pra.)-221005 ; i tulasI prajJA
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________________ vanaspatiyoM meM jIvendriya saMjJAna hA munizrI caMdra 'kamala' AcArya siddhasena ke anusAra bhagavAn mahAvIra dvArA eka SaTjIvanikAya kA pratipAdana hI unakI sarvajJatA ke lie paryApta hai| trasa ko choDakara ekendriya ke pAMca nikAyoM kA jIva rUpa meM pratipAdana kisI darzana meM nahIM hai| vaijJAnika jagadIza caMdra basu ne vanaspati ko cetanA yukta pramANita kara isI satya ko udghATita kiyA hai| zeSa cAra nikAya abhI anveSaNa mAMgate haiN| ___ vanaspati meM eka sparzana iMdriya hai| yaha tathya prasiddha hai| kisI apekSA se usameM pAMcoM iMdriyAM haiM, yaha prakAza vizeSAvazyakabhASya detA hai| usa bhASya meM pratipAdana hai ki pRthivI Adi kendriyoM meM zrotra, cakSu, ghrANa aura rasana iMdriyoM kI nivRtti aura upakaraNa rUpa dravya iMdriyoM kA abhAva hai / phira bhI ekendriya meM sUkSma aura avyakta zrotra Adi cAroM iMdriyoM kI labdhi tathA upayoga rUpa bhAvendriyoM kA kiMcit jJAna hotA hai / vanaspatiyoM meM yaha bhAvajJAna spaSTa dikhAI detA hai|' bhAvajJAna ke udAharaNa . koyala ke dvArA madhura paMcama svara sunane se vanaspati ke virahaka (vRkSa vizeSa) Adi vRkSoM meM zIghra hI kusuma-pallava Adi vikasita hote haiM, isase zrotra bhAvendriya kA jJAna pramANita hotA hai| suMdara strI ke locana-kaTAkSa ko dekhane se tilaka Adi vRkSoM meM kusuma Adi kA AvirbhAva ho jAtA hai / yaha cakSu bhAvendriya jJAna ko siddha karatA hai| sugaMdhita gaMdha vastuoM ko zItala jala meM mizrita kara caMpaka Adi vRkSoM meM siMcana se ve jaldI khilate haiN| isase ghrANa bhAvendriya kA jJAna spaSTa hotA hai| raMbhA se bhI adhika rUpavatI ke mukha se nikale hue svaccha svAdiSTa aura suvAsita madirA ke kurale kA AsvAda milane se bakula Adi vRkSa zIghra khilate haiN| yaha unake rasana bhAvendriya jJAna kA cinha hai| zRMgAra-yukta strI ke AliMgana se kurabaka vRkSa aura paira ke prahAra se azoka Adi vRkSa jaldI baDhate haiN| yaha sparzana bhAvendriya jJAna kA spaSTa pramANa hai / isa prakAra siddha hai ki jaise dUsare jIvoM meM zrotra Adi cAra dravya-iMdriyoM ke abhAva meM bhAvendriyajanya jJAna unako hotA hai, vaise hI vanaspatiyoM ko bhI dravyazruta ke abhAva meM bhAvazruta jJAna hotA hai| isI tathya kA vAhaka eka samAcAra rAjasthAna patrikA' meM chapA hai ___ "per3oM ke spaMdana ko jar3a taka samajhane vAlA, unase ghaMToM batiyAne vAlA aura unake sukha duHkha bAMTane meM sakSama klAyasa nobela ko eka bAra sAta sadI purAne pIpala khaNDa 22, aMka 2 115
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________________ ke vRkSa ne unheM eka zAMti vizvavidyAlaya kholane kI salAha dii| unhoMne vayovRddha vRkSa ke Adeza ko sara mAthe lagAyA aura isa vizvavidyAlaya kI sthApanA ke lie upayukta sthAna kI khoja meM nikala pdd'e| nobela puNe ke pAsa AladI pahuMce aura 1 araba kI lAgata se zAMti vizvavidyAlaya kI sthApanA kii| iMdrAmaNI nadI ke taTa para bolate vRkSoM ke pAsa nobela kA sapanA sAkAra huaa|"3 __ aisI hI eka bhAratIya anuzruti hai ki Ayurveda vanaspati koza ke praNetA-vaidya dhanvantari, vanaspati ke pAsa jAte, usase usake guNa doSa pUchate / ve dhyAna lagAkara baiTha jAte aura vanaspati unheM apane sAre guNa doSa batA detii| isIlie ve apane atIndriya jJAna se vanaspati ke spaMdanoM ko samajhakara vanaspati-jagat kI sArI vanaspatiyoM kA vizleSaNa karane meM samartha hue| vicAra, dhvani bhASA ke spaMdana hote haiN| spaMdanoM ko samajhane vAlA vanaspati kI sAMketika bhASA ko samajha letA hai| pUrNa bhASA dvIndriya Adi jIvoM meM hotI hai para avyakta bhASA ekendriya meM bhI hotI hai / jaise zrotra Adi cAra dravyaidriyoM ke abhAva meM bhAvendriyajanya jJAna ekendriya ko hotA hai vaise hI dravyazruta ke abhAva meM bhAvazruta bhI unako hotA hai| vanaspati Adi kA jalarUpa AhAra se jIvana calatA hai yaha unako AhAra saMjJA hai / lajjavaMtI latA ko hAtha se sparza karane para vaha saMkucita ho jAtI hai yaha usakI bhaya saMjJA hai| viraha, tilaka, caMpaka, kezara, azoka Adi vRkSa strI ke AliMgana se zIghra bar3hate haiM yaha unakI maithuna saMjJA hai| bela aura palAza Adi vRkSoM kI jar3eM nidhAna ke dhana Upara phailI rahatI haiM yaha unakI parigraha saMjJA hai| AhArasaMjJA, bhayasaMjJA, maithunasaMjJA aura parigrahasaMjJA ye cAroM saMjJAeM bhAvazruta ke binA ho nahIM sktiiN| bhrUNa meM bhI bhAvazruta hotA hai isakI puSTi ke lie DA. caupar3A kA zodha (rIsarca) mUlyavAna hai / hArTa keyara phAuMDesana Apha iMDiyA ke adhyakSa DA. karnala ke. ela caupaDA ke anusAra garbhadhAraNa ke tatkAla bAda bhrUNa meM jAgarUkatA vikasita hone lagatI hai aura zIghra hI unameM zravaNa aMga bhI vikasita hote haiN| garbhastha zizu mAM ke zarIra dvArA utpanna kiye jAnevAlI sabhI dhvaniyoM ko bhrUNa meM suna sakatA hai| vaha hRdaya kI dhar3akana meM antara yA zArIrika saMkucana dvArA apanI pratikriyA bhI vyakta karatA hai| bhraNa mAM ke dimAga meM calane vAle vicAroM kI dhvani bhI sunatA hai| vicAra bhI taraMga aura dhvani hI hotI hai| bhrUNa mAM ke vicAroM ko taraMgoM ke mAdhyama se jAna letA hai / yadi mAM kI anacAha kA garbhastha zizu ko yadi bhAna ho jAtA hai to adhikatara mAmaloM meM anacAhe garbha kA svata: garbhapAta ho jAtA hai| DA. caupaDA ne manuSya ko parilakSita kara zodha kiyA hai| parantu yaha niyama pratyeka jIva para ghaTita ho sakatA hai| vanaspati jIva bhI isa niyama kA apavAda nahIM hai / vanaspati ke bhrUNa meM bhI bhAvazruta hai aisA na mAnane kA koI kAraNa nahIM hai| 118 tulasI prazA
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________________ saMdarbha :1. vizeSAvazyaka bhASya gAthA 103 vRtti : iha kevalino vihAya zeSa saMsArijIvAnAM sarveSAmapyatistoka bahu bahutara bahutamAdi tAratamyabhAvena dravyendriyeSvasatsvapi labdhIndriyapaJcakAvaraNa kSayopazamaH samastyeveti paramamunivacanam / tatazca yathA yena prakAreNa pRthivyAdInAmekendriyANAM zrotracakSu ghrANarasanalakSaNAnAM pratyeka nirvatyupakaraNarUpANAM dravyendriyANAM tatpratibandhaka karmAvRtatvAdavarodhapyabhAvepi sUkSmamavyaktaM labdhyupayogarUpaM zrotrAdibhAvendriyajJAnaM bhavati, labdhIndriyAvaraNakSayopazamasaMbhUtA'NIyasI jJAnazaktirbhavatItyarthaH / idamuktaM bhavati ekendriyANAM tAvacchotrAdi dravyendriyAbhAvepi bhAvendriyajJAnaM kiJcid dRzyata eva, vanaspatyAdiSu spaSTataliGgopalaMbhAt / 2. vahI : tathAhi kalakaNThodgIrNamadhura paJcamodgAra zravaNAt sadyaH kusumapallavAdi prasado virahavRkSAdiSu zravaNendriyajJAnasya vyaktaM liGgamavalokyate / tila kAditaruSu punaH kamanIyakAminIkamalada nadIrghazaradindudhavalalocanakaTAkSavikSepAt kusumAdyAvirbhAvazcakSurindriya jJAnasya, campakAhipeSu tu vividha-sugandhi gandhavastu nikurambonmizra vimala zItala salila sekAt tatprakaTanaM ghrANendriya jJAnasya, bakulAdibhUrUheSu tu rambhAtizAyipravararUpa varataruNabhAminImukhapradattasvacchasusvAdu surabhivAruNI gaNDUSA svAdanAt tadAviSkaraNaM rasanendriya jJAnasya, kurabakAdiviTapiSvazokAdi drumeSu ca ghanapInonnatakaThina kucakumbhavibhramApabhrAjitakumbhInakumbha raNan maNivalaya kvaNat kaGkaNA bharaNabhUSita bhavyabhAminI bhujalatA'va gUhana sukhAd niSpiSTapadmarAgacUrNa zoNatalatatpAdakamale pASNiprahArAcca jhagiti prasUna pallavAdiprabhavaH sparzanendriyajJAnasya spaSTa liGgamabhivIkSyate / 3. rAjasthAna patrikA jayapura saMskaraNa dinAMka 6 jUna 1996 kA aMka / / 4. vizeSAvazyakabhASya gAthA 103 vRtti--- yathateSu dravyendriyAsattvepyetad bhAvendriya-- janyajJAnaM sakalajanaprasiddhamasti, tathA dravyazrutAbhAvebhAvazrutamapi bhaviSyati / dRzyate hi jalAdyAhAropajIvanAd vanaspatyAdInAmAhAra saMjJA, saMkocana vallyAdInAM tu hastasparzAdibhItyA'vayavasaMkocanAdibhyo bhayasaMjJA, virahaka tilaka campaka kezarAzokAdInAM tu maithuna saMjJAzitaiva, vilvapalAzAdInAM tu nidhAnIkRtadraviNoparipAdamocanAdibhyaH parigrahasaMjJA / na caitAH saMjJA bhAvazrutamantareNopapadyante / 5. dainika navajyoti jayapura saMskaraNa 17 jUna 1996 kA aMka / khaMDa 22, maMka 2 119
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________________ kavirAja rAjazekhara racita karpUramaMjarI 0 rAmadIpa rAya bhAratIya sabhyatA evaM saMskRti tathA aitihAsika mUlyoM ko surakSita rakhane meM vAGmaya ne ahaM bhUmikA kA nirvAha kiyA hai| isI pariprekSya meM nATaka aura saTTaka sAhitya kA bhI vizeSa mahattva hai| isIlie Aja bhI prAcIna nATakoM kA maMcana, vizeSa AkarSaNa kA dyotaka mAnA jAtA hai| isakA kAraNa bhI spaSTa hai / hamAre prAcIna saMskRta-prAkRta nATakoM yA saTTakoM kI kathAvastu meM manorama kalpanAoM kI jo vanAvaTa hai vaha cira navIna aura adabhuta hone ke sAtha hI loka saMskRti, sahaja sAmAjika pariveza evaM vividha raMgoM se yukta sAMskRtika upAdAnoM se ApUrita hai| bhAratIya saMskRti ke nirmANa, saMvardhana aura saMrakSaNa kA bhAgIratha prayAsa mantra draSTA RSiyoM se lekara vAlmIki aura vyAsa, pANini aura pata jali, bhAsa aura kAlidAsa. bhartRhari aura bhavabhUti, bhAravi aura bhaTTi, zrIharSa, vANabhaTTa aura rAjazekhara tathA inhIM jaise aneka kavi-maniSiyoM kI amara kRtiyoM meM dRSTigocara hotA hai / AcArya rAjazekhara ne apane karpUramaMjarI nAmaka saTTaka meM bhI vividha sAMskRtika aura aitihAsika tattvoM para prakAza DAlA hai / isa saTTaka se tatkAlIna sAmAjika rItirivAja dharma vezabhUSA evaM alaMkaraNa, zikSA, lalita kalA, citra kalA, saMgIta kalA, Arthika paristhitiyAM, rAjanaitika paristhitiyAM evaM bhASA sAhitya kA paryApta jJAna hotA hai| (1) sAMskRtika mahattva : - AcArya rAjazekhara ke karpUramajarI saTTaka meM saMskRti kA artha atyanta vyApaka hai| unhoMne jIvana bhoga ko bhI saMskRti kA aMga mAnA hai| utsava krIr3AeM, prema vyApAra evaM pArasparika AdAna-pradAna kI kriyAe saMskRti ke upAMga (ka) sAmAjika paristhitiyAM :-usa samaya samAja meM pracalita rIti-rivAja ke antargata antarjAtIya vivAha aura bahuvivAha karane kI chUTa thI / ' vara-vadhU ko vivAha ke nimitta banAe gae eka vizeSa maMDala meM lAyA jAtA thA tathA vastra pahanAkara sabhI prakAra ke AbhUSaNoM se sajAyA jAtA thaa| isa avasara para vara aura vadhU donoM hI pakSoM ke sambandhI upasthita rahate the tathA una ke samakSa vivAha kriyA sampanna hotI thii| (kha) Arthika paristhitiyAM :-prastuta saTTaka meM vaNita sAmagrI ke AdhAra para yaha kahA jA sakatA hai ki vaha yuga sukha samRddhi se paripUrNa thaa| ranoM tathA sone, khaNDa 22, aMka 2 121
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________________ cAMdI kI bane hue vividha alaMkaraNoM kA jJAna honA isa bAta kA dyotaka hai| ki vaha yuga vaibhava sampanna thA / (ga) rAjanaitika paristhitiyAM :-- vilAsa aura zrRMgAra kI pravRtti kI spaSTa chApa tatkAlIna rAjanIti para bhI parilakSita hotI hai / rAjanIti ke ina guNoM kA prayoga, kisI kanyA ko kisI dUsare rAjya se chalapUrvaka maMgavAkara apane svAmI ko cakravartI pada para pratiSThita karane ke nimitta usase unakA vivAha karAne meM bhI kiyA jAne lagA thaa| karpUramaMjarI meM bhI kucha isI taraha kI ghaTanA ghaTI huI dikhAI detI hai / ataH tatkAlIna rAjanIti ke kSetra meM vIratA aura parAkrama ke Upara vilAsa aura zrRMgAra kI manovRtti kA hAvI honA spaSTa dRSTigocara hotA hai / (gha) dhArmika paristhitiyAM :--: - rAjazekhara ke graMthoM ke ki usa samaya dhArmika kaTTaratA nahIM thI / eka apanI-apanI ruci tathA vizvAsa ke sAtha viSNu, kara sakate the / zakti ke kola sampradAya kA kama pracAra nahIM thA / rAjazekhara ne jisa nagna vaha tatkAlIna samAja meM vyApta nimna dhArmika stara kA sUcaka hai / " (Ga) zikSA :- usa samaya samAja meM zikSA kA vizeSa pracAra thA / puruSoM kI bhAMti mahilAeM bhI suzikSita hotI thIM / dhArmika, AdhyAtmika, laukika sabhI prakAra ke viSayoM kI zikSA dI jAtI thI / utsava evaM manovinoda : karpUramaMjarI vasantaRtu ke manorama saundarya se huA / ko dekhAkara janamAnasa mugdha ho jAtA hai dhvani jhaMkRta hone lagatI hai / avalokana se jJAta hotA hai parivAra ke vibhinna sadasya ziva yA zakti kI upAsanA bhI madhyakAlIna samAja meM kaula dharma kA saMketa kiyA hai saTTaka kA prArambha vasantotsava athavA RturAja vasanta ke prAkRtika saundarya aura cAroM ora saMgIta kI madhura karpUramaMjarI meM vaTasAvitrI mahotsava kA varNana bar3e hI sundara DhaMga se kiyA gayA hai / " hindolana caturthI avasara para jhUlane kA varNana pAyA jAtA hai / (cha) vezabhUSA, alaMkAra tathA prasAdhana :- - (1) vezabhUSA karpUramaMjarI meM vastrAbhUSaNa evaM alaMkAra sAmagrI ke ullekha milate haiM / mAthe ke vastra " pratizoSaka, madhyabhAga ke vastra kUpAsaka, vaMculikA, paTa zATikA aura calitAzuka' Adi kaI vastroM kA ullekha karpUramaMjarI meM pAyA jAtA hai| (2) alaMkAra sAmagrI :- alaMkaraNa prasAdhanoM meM mukhyataH do prakAra the / pahalA prAkRtika upAdAnoM se nirmita aura dUsarA ratnoM tathA gone-cAMdI se / (ka) mAthe meM alaMkAra zekhara' jo Aja bhI mAMgaTIkA ke nAma se jAnA jAtA hai / (kha) gale kA alaMkaraNa meM ekAvalI" yaha bar3e-bar3e tathA ghane muktAphaloM kI gUMthakara banAI gaI eka taraha kI mAlA hotI thI / muktAhAra" gaurikahAra tathA marakata maNi kA varNana AyA hai / (ga) kAna ke alaMkaraNa meM tATaka", kuNDala, karNAbharaNa tathA karNapAza pramukha haiM / tulasI prajA
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________________ (gha) mujAoM kA alaMkaraNa-balama maNi valayA tathA mRNAla valaya Adi pramukha haiM (Da) kaTi pradeza ke bhalaMkaraNa meM kAMcIlatA" mukhara mekhalA pramukha hai| (ca) pairoM ke alaMkaraNa - meM nUpura5, maNinapura tathA maravata maMjora" pramukha haiN| (cha) prasAdhana ke upakaraNa meM zIta kAlIna prasAdhana madana vilopana", sugandhita tela, kAjala evaM caraNa kuMkuma hai tathA grISma-kAlIna prasAdhanA meM candanalepa, gale meM motiyoM kI mAlA mRNAlatatuMoM ke kaMgana tathA kezavinyAsa Adi kA varNana prApta hotA hai| (ja) kalAkRtiyAM :-karpUramaMjarI meM padmaparAgINa se nirmita gaurI kI pratimA tathA vaTavRkSa ke nIce cAmuNDA kI mUrti kA bhI ullekha kiyA gayA hai| isake atirikta kelivimAna prAsAda sundara kalA kRtiyAM evaM zilpakalA ke utkRSTa udA haraNa haiN| (ka) pramukha sAMskRtika pravRttiyAM :-karpUramaMjarI ke adhyayana se jJAta hotA hai ki tatkAlIna bhArata meM jahAM eka ora rASTrIya saMskRti kI pramukha dhArA pravAhita ho rahI thI, vahIM dUsarI ora bhArata ke vibhinna kSetrIya saMskRti kI vegavatI dhArAoM kI kala-kala dhvani bhI ninAdita ho rahI thii| vilAsa evaM zRMgAra kI pravRtti bhI usa samaya ke kalA-kRtiyoM, sAhityika racanAoM, dhArmika sAdhanAoM aura rAjanItika tathA sAmAjika vyavasthA meM spaSTa rUpa se parilakSita hotI haiN| AcArya rAjazekhara kI karpUramaMjarI, sAMskRtika nirmANa kI dRSTi se atyadhika mahattvapUrNa hai| unameM prApta hone vAlI sUcanAeM tatkAlIna bhArata se sAMskRtika jIvana kA eka suspaSTa citra prastuta karatI hai| (2) aitihAsika mahattva : ... karpUramaMjarI meM aitihAsika mahattva ke tathya bhI pAye jAte haiM / bhArata varSa ke dhArmika itihAsa ke adhyayana meM karpUramaMjarI se kucha sahAyatA milatI hai / karpUramaMjI meM taMtra sampradAya kI zikSAoM kA ullekha hai| caturtha javanikA meM mahArAnI vibhramalekhA bhairavAnanda ko apanA AdhyAtmika guru banAtI hai| bhairavAnanda saTTaka ke prathama javanikA meM raMga maMca para surA piye hue upasthita hotA hai aura aisI bAteM kahatA hai jo pratyakSa rUpa se asatya aura anaitika mAlUma par3atI haiN| bhairavAnanda kahatA hai ki "na koI maMtra jAnatA hUM na koI taMtra hI jAnatA hUM aura na koI zAstra jAnatA hUM, guru ke mata ke anusAra koI dhyAna athavA samAdhi lagAnA bhI nahIM jAnatA huuN| zarAba pIte haiM, dUsaroM kI striyoM ke sAtha sahavAsa karate haiM aura mokSa pAte haiM aura yahI hamAre kula paramparA kA vyabahAra hai"| aura bhI "vidhavA yA caDAla aura tAMtrika zikSA meM dIkSita striyAM hI hama logoM kI dharma patniyAM haiN| madirA pItA hUM aura mAMsa bhakSaNa karatA hUM tathA bhikSA hI hamArA bhojana hai tathA pazucarma hI hamArI zayyA hai|" bhairavAnanda Age kahatA hai ki "viSNu, brahma Adi pramukha devatAoM ne dhyAna ke dvArA, veda par3hane se, yajJa Adi kI kriyAoM ke karane se mokSa kI prApti hotI hai| aisA kahA haiM / lekina kevala umA ke prati bhagavAna zaMkara ne mokSa kI prApti saMbhoga aura khaMDa 22, maMka 2 123
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________________ madirA pAna karane se hotI hai aisA kahA hai / Upara likhita anuvAda meM, jo ki mUla se bilkula samAnArthaka hai, koI bhI bAta saTIka nahIM hai| taMtra sampradAya kI zikSAoM meM saMnyAsa se koI bhI sAmaMjasya nahIM hai / taMtra-maMtra ke samarthaka varNa vyavasthA, vaidika karmakANDa aura paramparAoM ko protsAhana nahIM dete the| kavi rAjazekhara kA vivAha svayaM eka kSatrIya kanyA se huA thaa| yadi rAjazekhara brAhmaNa rahe ho, to vivAha tAMtrika DhaMga se huA hogA yA yaha vivAha anuloma huA hogA / isa taraha mAlUma par3atA hai ki bhairabAnanda ke kathana ke pIche koI pUrNa-paddhati chipI huI hai| usake zabda pratyakSa rUpa meM anaitika mAlUma par3ate haiM, lekina unameM duharA abhiprAya chipA huA hai aura nATaka meM darzakoM kI anurakti paidA karane ke lie hai / ina saba bAtoM se taMtra sampradAya ke adhyayana meM bar3I sahAyatA milatI niSkarSa :-isa prakAra hama kaha sakate haiM ki AcArya rAjazekhara kI karpUramaMjarI se prApta sAMskRtika tattvoM evaM aitihAsika tathyoM kI pRSTha bhUmi eka suspaSTa citra prastuta karatI hai| usa samaya saMskRti kI do mukhya dhArAeM sAtha-sAtha pravAhita ho rahI thIM-eka kSetrIya aura dUsarI rASTrIya / yadyapi bhArata ke vibhinna kSetroM kI bhASAeM bhinna-bhinna thIM, parantu bhAratIya stara para unakI saMparka bhASA susaMskRta thI / dhArmika dRSTi se isa yuga meM sabhI eka dUsare ke saMpradAya ke prati sammAna kA bhAva vyakta karate the| AcArya dvArA likhita karpUramaMjarI saTTaka meM ghaTanAoM kA sUtra saMcAlana eka tAMtrika ke dvArA karAyA gayA hai, arthAt taMtra-maMtra aura dhArmika andhavizvAsoM kA bolabAlA thA / isake atirikta prema aura zRMgAra saMsAra meM bhI tAMtrikoM kA praveza sulabha ho gayA thaa| premikAoM ko prema yA vyaktigata guNoM se vaza meM karane kI apekSA bhayaMkara tAMtrika evaM unakI aprAkRtika tAMtrika prakriyAoM ko kAma meM lAne kI prathA cala par3I thI, isake sAtha hI lar3AiyoM meM puruSArtha kI apekSA tAMtrita zAstroM para vizeSa vizvAsa kiyA jAne lagA thaa| "karpUramaMjarI" meM upasthita bhairavAnanda jaise tAMtrikoM tathA unake dvArA pracArita nagnakola dharma kA kuprabhAva dhIre-dhIre saMpUrNa samAja para bar3hatA gayA, jisake pariNAmasvarUpa sAmAjika AcaraNa aura naitika mUlyoM meM girAvaTa zurU ho gii| logoM kI Asakti surA-sundarI kI upAsanA meM bar3hane lagI / udAtta rASTrIya bhAvanAeM sone lagI aura unnata dhArmika Adarza murajhAne lge| maMdiroM kI bhittiyoM para nagnacitroM kA aMkana bhI Arambha ho gyaa| AcArya ne saMskRta ke samAna hI prAkRta, apabhraMza paizAcI Adi sabhI kSetrIya bhASAoM meM zraddhA vyakta kI hai| saMkSepa meM hama kaha sakate haiM ki karpUramaMjarI ke sAMskRtika evaM aitihAsika pRSThabhUmi kA vizeSa mahatva hai| 124 tulasI pramA
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________________ saMdarbha srota: 1. karpUramaMjarI-prathama javanikA, zloka-11 2. , -caturtha javanikA pRSTha-23 * * -prathama javanikA zloka-26 prathama javanikA pRSTha-11 -prathama javanikA zloka-13 -prathama javanikA zloka-27 --caturtha javanikA pRSTha-168 -tRtIya javanikA pRSTha-100 -prathama javanikA pRSTha-134 -dvitIya javanikA pRSTha-95 -dvitIya javanikA pRSTha-7 --caturtha javanikA pRSTha-61 -prathama javanikA pRSTha-31, tathA 92 -dvitIya javanikA pRSTha--74 -prathama javanikA zloka-13 ---prathama javanikA zloka-13 -prathama javanikA zloka-23 -~~-prathama javanikA zloka-24 --(DaoN. rAmadIpa rAya) vyAkhyAtA, prAkRta vibhAga ela. jI. zAhI kaoNleja, paTanA khaMDa 22, aMka 2 125
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________________ 'sAhityalaharI' ke do pada upendranAtha rAya jaba kucha jAne-mAne vidvAn kisI grantha ko yA usake kisI aMza ko aprAmANika ghoSita kara dete haiM taba eka paramparA cala par3atI hai| paramparAnukUla likhane meM suvidhA yaha hai ki jyAdA socane-vicArane kI AvazyakatA nahIM par3atI aura asaMgata bAteM likhane para bhI prativAda nahIM hotA (yA yoM kaheM ki jAnI-mAnI patrikAoM meM vaha chapatA hI nhiiN|) sAhityalaharI ke do padoM ko lekara jisa prakAra kI bAteM likhI jA rahI haiM ve aisI hI paramparA ke udAharaNa peza karatI haiN| matabheda aura anizcaya ___eka sampAdakajI sAhityalaharI ke racanAkAla sambandhI pada kA artha saM. 1677 batAte hue kahA hai-"yaha pada sUradAsa kA nahIM harirAyajI kA hai jinhoMne sAhityalaharI ke 108 padoM kA saMgraha kiyA thA / " sampAdakajI ne yaha nahIM batAyA ki vallabha-sampradAya ke grantha harirAyajI dvArA racita aura sampAdita granthoM meM isakA ullekha kyoM nahIM karate / saM. 1677 meM sUra jIvita nahIM the ataH unakI anumati yA icchA kA prazna hI nahIM utthtaa| saMgraha harirAyajI ne kiyA / phira bhI sUra kA mAma pada meM kyoM A gayA ? DA. lakSmIsAgara vASrNeya ko saM, 1677 to mAnya lagA para sAhitya-laharI ko sura ke padoM kA saMgraha mAnanA rucA nhiiN| unakI ghoSaNA hai -. "sAhitya-laharI ko aprAmANika mAnanA hI ucita hogaa|.......'muni puni ramana ke rasa lekha' kA artha bhI vidvAnoM ne saM. 1677 vi. arthAt 1620 I0 mAnA hai jo sUra kI mRtyu ke bAda kA samaya hai / usameM varNita alaMkAra aura nAyika-bheda bhI sUra jaise bhakta ke lie ucita nahIM jAna pddh'taa| vAstava meM 'sAhitya-laharI' kisI bhATa kI racanA hai|"2 ____ 'rasakhAna kA samaya' lekha meM prasaMga-bhraSTa hokara aura bhI camatkAra lekhaka ne dikhAyA - "eka bAra bhAratendu bAbU haricaMdra ne sUradAsa ke dRSTikUToM kA saMgraha' sUra * zataka' ke nAma se chapAyA thA jisakA hastalekha vilAyatI nIle kAgaja para likhA huA unheM sambhavataH saradAra kavi yA kisI bhATa se kAzI meM milA thaa| pIche aura kisI ne bhAToM kI vaMzAvalI vAlA pada tathA kucha aura bhI urAmeM milAkara sAhityalaharI ke nAma se sUradAsa kA eka nayA graMtha hI chapA kara khar3A kara diyA aura sUradAsa ko brahmabhaTa kahane lge| lekhaka zrI baTekRSNa ne yaha nahIM batAyA ki unheM yaha jAnakArI kaise prApta huii| khaNDa 22, aMka 2 127
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________________ zrI vizvanAtha mizra ne sAhityalaharI ke racanAkAra ko nandanandanadAsa ke lie racanA karanevAlA 'navIna sUra' mAnA hai| vaMza-paricaya vAle pada ke bAre meM unakA mata hai ki "saradAra kavi ne sunI sunAI vAtoM ke AdhAra para isakI racanA kI hai / "5 racanAkAla ke bAre meM unako sammati hai--"sUrasAgara ke aneka hastalekha milate hai| unake bhramaragIta ke bhI bahuta se hastalekha milate haiM / para sAhityalaharI kA koI hastalekha khoja meM Aja taka prApta nahIM huA |.....saahitylhrii meM jisa taraha ke dRSTikUTa Ae haiM usa prakAra ke dRSTikUToM kI racanA eka to sUradAsa ke lie yoM bhI sambhava nahIM, kyoMki ve kIrtana ke lie mukhAga racanA kiyA karate the| dUsare jaisI paccIkArI dRSTikaTakoM meM kI gaI hai vaisI hindI ke rIti kaviyoM kI vizeSatA hai|....." isIlie merA anumAna hai ki sAhityalaharI kA nirmANa yA to saradAra kavi ke kucha pahale huA thA yA saradAra kavi ke samaya meM hI huA / isa dRSTi se vicAra karane para sAhityalaharI kA nirmANakAla saM. 1917 jAna par3atA hai / 'rasa' kA artha 'nau' lenA caahie| ......."saradAra kavi kA racanAkAla saM. 1902 se 1940 taka mAnA gayA hai|" mizrajI ne yahAM pAThakoM ko bar3I ulajhana meM DAla diyA hai| sAhityalaharI kI TIkA kA racanAkAla saradAra kavi ne yoM diyA hai : --- saMvat veda su zUnya graha, au AtamA vicAra / kArtika sudi ekAdazI, samujhi zuddhavAra / arthAt TIkA saM. 1904 meM likhI gayI / ataH mizrI ke lekha ko Apta vAkya mAne yo saradAra kavi ne TIkA pahale raca DAlI, sAhityalaharI vAda meM racI gyii| zrI baTekRSNa kA mata mizrajI se isa aMza meM bhinna hai ki ve sAhityalaharI ke dRSTikUTa padoM ko sUra kI racanA hI mAnate haiN| unake mata meM saMgrahakartA kA nAma to jJAta nahIM para bhAratendu aura saradAra kavi ke samaya usakA sAhityalaharI nahIM thA, na usameM vaMzAvalIvAlA pada hI thaa| bhAratendu ne use "sUra- zataka" nAma diyA thA / "vaMzAvalIvAlA pada tathA kucha aura" jaba usameM milAyA gayA, tabhI sAhityalaharI nAma par3A / bAda meM milAyA gayA "kucha aura" kyA thA yaha ve nahIM batAte / tathApi 'sAhityalaharI' nAma 'muni puni rasana ke rasa lekha' pada meM hI milatA hai ataH unakA iMgita isI ora ho sakatA hai / bhAratendu aura saradAra kavi ke bAda kA samaya 1977 hI ho sakatA hai| ataH zrI baTekRSNa kA mata mAnane se saM. 1677 yA saM. 1917 kA sujhAva yoM hI nirasta ho jAtA hai| sAhityalaharI ke do padoM ko lekara cale vivAda kI lapeTa meM bhAratendu sampAdita 'sUra-zataka' bhI A gayA hai / zrI baTekRSNa ke lekha se 'sUrazataka' kI viSaya-vastu 'sAhitya laharI' vibhinna nahIM lagatI / antara kevala nAma aura kucha bar3hAye gaye padoM kA hai / zrI vizvanAtha prasAda mizra ke mata meM 'sUra-zataka' kI viSaya-vastu 'sAhityalaharI' se avazya hI bhinna rahI hogii| unhoMne batAyA hai ki "sUrasAgara meM na to sAhityalaharI ke se kaThina dRSTikUTaka haiM na sAhityalaharI kA koI dRSTikUTaka isameM AyA hai"| aura sUrazataka ke bAre meM unakI sUcanA hai--"bhAratendu bAbU ko sUradAsa ke ve dRSTikUTaka jo tulaso prajJA 128
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________________ sUrasAgara meM dikhAI par3e bar3e acche jAna par3e aura unhoMne ghoSaNA kI ki sUradAsa ke aura dRSTikUToM kA jo patA lagAegA use pAritoSika diyA jaaegaa| sUradAsa ke dRSTikUToM kA eka saMgraha usa samaya 'sUra - zataka' ke nAma se prakAzita huA thA / isake sabhI dRSTikUTa sUrasAgara ke haiM aura sabhI apekSAkRta sarala haiM" / " 'sUra - zataka' kI viSaya-vastu ke bAre meM itane anizcaya aura matabheda kA eka kAraNa to yaha hai ki bhAratendu-yuga kA vaha prakAzana bahuta pahale aprApta ho cukA hai / phira usI nAma ke do eka saMgraha aura bhI hue haiM jo sUrasAgara ke padoM ko cunakara kiye gaye the / inameM se eka 'sUra - zataka' vallabha - sampradAya ke kavi bAlakRSNa dvArA saM 1677 ke lagabhaga saTIka saMkalita kiyA gayA thA aura bambaI se mudrita ThAkoradAsavAlI "do sau bAvana vaiSzavana kI vArtA" ke anta meM mudrita huA thA / ' spaSTataH yaha bhAratenduyuga ke 'sUra - zataka' se bhinna hai / zrI javAharalAla caturvedI kA kahanA hai kAzI ke bAbU bAlakRSNa dAsa ne san 1882 I0 meM TIkA likhakara san 1889 meM khaDagvilAsa presa aintyre " sUrazataka pUrvAdhaM arthAt sUradAsajIkRta padoM kI TIkA" nAma se chapAI thI / jise 'bhAratendu bAbU harizcaMdra dvArA saMgRhIta, parivardhita aura saMzodhita' batAyA gayA thaa| isakI viSaya-vastu sAhitya-laharI vAlI hI thI kintu caturvedIjI ke anusAra isameM 'muni punirasana ke rasa lekha' pada nahIM thA ataH unake mata meM sAhityalarI nAma prAmANika nahIM / " sAhityalaharI aura bhAratendu dAsa zrI javAharalAla caturvedI kI dhAraNA ke viparIta san 1882 kI TIkA hI sAhityalaharI kI sabase purAnI TIkA nahIM hai, na 1889 I0 kI prakAzita prati hI sabase purAnI mudrita prati hai / saradAra kavi kI TIkA bAlakRSNa dAsa kI TIkA se 35 varSa pahale saM. 1904 meM likhI gayI / usa TIkA kA prathama mudraNa bhI bAlakRSNa kI TIkA ke mudraNa ke bIsa sAla pahale san 1869 I0 meM huA " banArasa ke lAiTa presa se lItho meM chapI ukta prati kA upayoga zrI prabhudayAla mItala ne sAhityalaharI ke sampAdana meM kiyA hai / unakI sUcanA ke anusAra san 1869 kI prati meM 108 vAM pada racanAkAla kA hai aura 109 vAM pada vaMza paricaya kA hai / san 1892 I0 meM baoNkIpura khavilAsa presa se chapI bhAratendu kI TippaNI yukta prati meM bhI 109 pada racanAkAla kA aura 118 vA~ vaMzaparicaya kA hai / 'sAhityalaharI' nAma bhI donoM pratiyoM meM milatA hai / " bhAratendu kI TippaNiyoM vAlA saMskaraNa chapA to bAlakRSNadAsa vAlI prati ke tIna varSa bAda kintu usakI TippaNiyAM san 1889 ke kama se kama chaH varSa pahale likhI hoMgI kyoMki bhAratendujI kI mRtyu saM. 1941 meM huI / ataeva san 1889 kI prati meM do pada kisI kAraNa sacamuca chUTa gae yA chor3a diye gaye to bhI yaha sacAI banI hI rahatI hai ki sAhityalaharI nAma aura donoM padoM se bhAratendu harizcaMdra, bAbU rAdhAkRSNadAsa aura bAbU rAmadInasiMha (khaDa vilAsa presa ke mAlika ) paricita the aura unhe prAmANika mAnate the / veGkaTezvara presa se sUrasAgara kA prathama saMskaraNa saM0 1953 meM nikalA thaa| bAda khaMDa 22, aMka 2 129
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________________ ke saMskAraNoM meM padoM kI saMkhyA aura pATha meM antara AyA hai para bhUmikA meM chapI sAmagrI pUrvavat calI A rahI hai / isameM bAbU rAdhAkRSNadAsa ne sUra kA kAla-nirNaya karane meM 'muni puni rasana ke rasa lekha kA upayoga kiyA hai| sAtha hI bhAratendu kA sUra-viSayaka eka noTa chApA hai jisameM ve kahate haiM- "caurAsI vArtA, usakI TIkA, bhaktamAla aura usakI TIkA meM inakA jIvana vivRta kiyA hai| inhIM granthoM ke anusAra saMsAra ko (aura hamako bhI) vizvAsa thA ki ye sArasvata brAhmaNa the, inake pitA kA nAma rAmadAsa, inake mAtA-pitA daridrI the, ye gaUghATa para rahate the, ityAdi / aba suniye eka pustaka sUradAsa jI ke dRSTikUTa para TIkA (TIkA sambhava hai unhIM kI hai, kyoMki TIkA meM jahAM alaMkAroM ke lakSaNa diye haiM vaha dohe aura caupAI bhI sUra nAma se aMkita haiM) milI hai / isa pustaka meM 116 dRSTikUTa ke pada alaMkAra nAyikA ityAdi saba ke krama se haiM aura unakA spaSTa artha aura unake alaMkAra aura nAyikA ityAdi saba likhe haiM / isa pustaka ke anta meM kavi ne apanA jIvanacaritra diyA hai jo nIce prakAza kiyA jAtA hai / aba isako dekhakara sUradAsajI ke jIvanacaritra aura vaMza ko hamaloga aura hI dRSTi se dekhane lage haiM / ......... ... isa lekha se aura lekha azuddha mAlUma hote haiM / " jo ho hamArI bhASA kavitA ke rAjAdhirAja sUradAsajI eka itane bar3e vaMza ke haiM yaha jAnakara hama logo ko bar3A Ananda huA / "" zrI harizcaMdracandrikA, khaNDa 6, saMkhyA 5 meM chape bhAratendu kRta sUra ke jIvanacaritra se jJAta hotA haiM ki jisa hastalikhita pustaka kA Upara ullekha hai vaha navambara 1878 meM bhAratendu ke pAsa thii| vaha saradAra kavi kI TIkA se bhinna kisI prAcInatara TIkA se yukta aura adhika purAnI thii| usake bAre meM mItalajI kA vaktavya mananayogya hai : ........... usI ke AdhAra para unhoMne apanI TippaNI meM saradAra kavi ke pAThAMtara aura artha - parivartana kI sUcanA dI hai / " sAhitya laharI" ke prathama pada para hI bhAratendu jI kI TippaNI isa prakAra huI hai "saradAra kavi ne apanI TIkA meM isa pada kA pAThAMtara bhI kiyA hai aura artha meM bhI badalA hai / " isa TippaNI ke bAda unhone saradAra ke mUla pada aura usakI TIkA kA pATha bhI uddhRta kiyA hai tAki vaha parivartana spaSTa ho ske| isa prakAra ke parivartana pada saMkhyA 2,21, 25, 29, 30, 31, 32, 33, 36 tathA 88, 110, 112, 113, 115, 116 aura 118 meM bhI batalAye gaye haiM / bhAratendujI kI prati meM saM0 117 vAle 'indra upavana indra ari danujendra iSTa sahAya' vAle pada kI TIkA nahIM thI / ise unhoMne saradAra kI prati uddhRta karate hue apanI TippaNI meM isakA ullekha isa prakAra kiyA haiM "isa (pada) kA TIkA nahIM thA, parantu saradAra kavi ne likhA hai, vaha prakAza kiyA jAtA hai / " saradAra kavi aura bhAratendu harizcaMdra kI pratiyoM meM 'sAhityalaharI' ke pada krama tulasI prajJA 130
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________________ meM bhI antara hai / saradAra kI prati kA saM0 20 vAlA pada 'rAdhe ! ta~ kata mAna kiyo rI' bhAratendujI kI prati meM nahIM hai, tathA bhAratendujI kI prati ke saM0 30 aura 33 vAle pada 'braja meM Aju eka kumAra' aura piya binu bahata bairina vAi' saradAra kI prati meM nahIM haiM / 14 isase spaSTa hai ki bhAratendu ne kisI samakAlIna vyakti yA saradAra kavi ke prabhAva se nahIM, donoM padoM sameta 'sAhityalaharI' ko prAmANika mAnA thA prAcInatara sAmagrI ko dekhakara / __ bhAratendu ne eka hastalekha kI TIkA ko sUra kRta mAna liyA yaha unakI bhrAMti thii| isa bhrAMti kA kAraNa pada-saMkhyA 90 kI TIkA meM 'sUra' chApa kA milanA thaa| mItala jI kahate haiM-'sUra ke nAma kA ullekha kevala eka pada kI TIkA ke sAtha milatA hai, anya padoM kI TIkA ke sAtha nhiiN| ise bhI kavi-chApa na samajhakara TIkAkAra dvArA 'sUra' ke nAma kA ullekha mAtra kahA jA sakatA hai / ....... phira bhI yaha nizcaya pUrvaka kahA jA sakatA hai ki saradAra kavi ke pahale kisI ne sAhityalaharI kI TIkA avazya kI thii|"15 vA0 rAmadIna siMha bhI TIkA ko sUra kRta nahIM mAnate the| unakA kahanA thA ki TIkA bhAratendu ko "vizeSa anusaMdhAna" se milI thI aura "saradAra kavi ne usI ko kucha ghaTA bar3hAkara apane nAma se prakAzita kiyA hai|'' mUla kyA, TIkA ke bAre meM bhI vA0 rAmadIna siMha saradAra kavi ko zreya nahIM dete| mItalajI kA mata bhI vaisA hI hai :--- "....." saradAra kavi isakA TIkAkara mAnA jAtA hai phira bhI yaha nizcita hai ki usane na to 'sAhityalaharI' ke aura na 'sUrasAgara' ke hI samasta kUTa padoM para TIkA likhI thI; kyoMki sAhitya-laharI' kI bhAMti 'sUrasAgara' meM se saMkalita kucha pada bhI isa prati meM do bAra Aye haiM, aura unake pATha aura TIkA kI bhASA meM antara hai| yadi saradAra kavi hI ina sabakA TIkAkAra hotA, to vaha aisI bhUla kadApi nahIM krtaa| aisA mAlUma hotA hai, kAzirAja ne saradAra kavi se sUra ke dRSTikUTa padoM para eka TIkA grantha prastuta karane ko kahA hogaa| isake lie saradAra ne 'sAtyilaharI' kI kisI prAcIna TIkA meM kucha parivartana kara aura sUrasAgara ke kucha saTIka dRSTikUTa padoM kA saMkalana kara tathA kucha padoM para naI TIkA likhakara svaracita maMgalAcaraNa evaM puSpikA ke sAtha yaha grantha prastuta kiyA thaa|"17. saradAra kavi kI TIkA aura bhAratendu kRta TIkA meM padoM kI saMkhyA, krama, pATha aura artha meM jo bhinnatA hai vaha vizeSa rUpa se vicAraNIya hai / saradAra kavi, jo bA0 rAmadIna siMha aura mItalajI dvArA dI gayI jAnakArI se bahuta parizramI nahIM lagate, itane parivartana manamAne DhaMga se nahIM kara sakate the| AdhArabhUta pratiyoM kA eka sA na honA hI isakI santoSajanaka vyAkhyA de sakatA hai| jisa prakAra bhAratendu ke pAsa saradAra kI TIkA yukta hastalikhita prati ke atirikta dUsarI prAcInatara saTIka prati thI, usI prakAra saradAra ke pAsa bhI kama se kama do hastalikhita pratiyAM thiiN| unameM se eka to TIkA jo bhAratendu ko bhI mila gayI thI aura dUsarI usase bhinna, kama se kama utanI hI purAnI tathA sambhavataH saTIka jo bhAratendu ko upalabdha nahIM thii| khaNDa 22, aMka 2 131
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________________ isakA artha yaha hai ki saradAra kavi ke pahale hI 'sAhityalaharI' ke kama se kama do taraha ke hastalekha pracalita ho cuke the jinameM padoM meM krama saMkhyA aura pATha meM bhinnatA A gayI thI / kisI grantha kI do-tIna TIkAeM honA aura unameM pAThAMtara AnA lambA samaya bItane para hI sambhava hai / isase grantha kI prAcInatA aura prAmANikatA siddha hotI hai / Aja yadi hastalekha nahIM milate to pUrva kAla meM unakA honA asiddha nahIM hotA / bhAratendu ke bAda hastalekhoM ke sahasA lupta ho jAne ke kAraNa kIr3e-makor3e bhI ho sakate haiM aura 'sAhityalaharI' ko aprAmANika siddha karane ko kaTibaddha brahmabhaToM se vidveSa rakhane vAle bhI jinakI saMkhyA hindI saMsthAoM meM kucha kama nahIM hai / vaMzAvalI kA pada vaMza - paricaya kA pada bhI pAThabhedoM ke prasaMga meM vicAraNIya hai / mItalajI dvArA kAma meM lAyI gayI cAra mudrita pratiyoM meM se cAroM meM hI yaha prApta hai / vaise mImalajI ne pAThAMtara aneka diye haiM kintu ve ise sUra kRta nahIM mAnate ataH pariziSTa meM rakhe gaye isa pada kA sampAdana unhoMne acche DhaMga se nahIM kiyA, pada kI nimna paMkti unhoMne kisI pAThAMtara ke binA hI de dI hai : so samara kari sAhi se, saba gae vidhi ke loka / yaha pATha saradAra kavi kI TIkA hai veGkaTezvara presa ke sUrasAgara meM chape bhAratendu jI ke noTa meM yaha pada pUrA uddhRta haiM aura unakA pATha hai : - so samara kari sAhi sevaka, gae vidhi ke loka / , pATha kI yaha bhinnatA mahattvapUrNa hai / bhAratendu kA pATha ThIka ho to sUra ke chahaH bhAI kisI zAha ke sevaka the aura usa zAha ke lie lar3ate hue nihita hue / isI pATha ko lekara DA. pItAmbaradatta bar3athvAla ne anumAna kiyA thA ki sUra ke bhAI lodiyoM kI sevA meM the aura bAbara ke viruddha lar3ate hue pAnIpata ke yuddha meM kheta rahe the / DA0 munzIrAma zarmA ne 'sUra - saurabha' meM pATha to saradAra kavi kA liyA hai kintu mAnA yahI hai ki sUra ke bhAI lodiyoM ke lie lar3e the| lodI vaMza meM maMdira tor3anevAlA ho cukA thA aura ibrAhIma lodI ghamaMDI aura nAlAyaka thA / usake lie eka brAhmaNa kula mara miTA aura usake ratna sUra ne usakA garva ke sAtha bakhAna kiyA yaha bAta kucha jaMcatI nahIM / kintu yadi ve lodiyoM ke sAmanta yA sevaka nahIM the to ve kisa lar3AI meM kheta Aye ? isakA uttara denA kaThina nahIM yadi hama sUra kA janma saM0 1535 yA usake pUrva mAnane kA haTha chor3a deN| saM0 1574 meM dharmAndha sikandara lodI ne zrI kRSNa janma sthAna vAle usa mandira ko tor3A thA jise kannauja ke rAjA vijayapAladeva ne saM0 1212 meM banavAyA thA / ballabha-sampradAya ke grantha sikandara lodI ko vallabhAcArya kA bhakta siddha karanA cAhate haiM / ataH ve isa sambandha meM mauna haiN| kintu maMdira nirvirodha tor3a DAlA gayA / yaha bAta vizvasanIya nahIM / isI avasara para gvAliyara se Aye sUra ke bhAiyoM ne lodiyoM se lohA liyA / prazna dharma kA thA ataH vaMzarakSA kI cintA na karake pitA sameta chaH bhAiyoM kA lar3ate hue mara miTanA samajha meM AnevAlI bAta hai / tulasI prajJA 132
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________________ sUra bhI usI samaya mathurA abhye the para unakI umra 12-13 se adhika nahIM thI ataH yuddha meM zAmila nahIM hue / isa ghaTanA ke bAda zokArta sUra andhe hokara braja meM hI rahane lage / phira unhoMne vaha svapna dekhA jisane unake jIvana kI dizA hI badala dI / svapna meM hI unhe Adeza milA ki bhAvI guru ke lie pratIkSA karo, dakSiNa ke eka pratApI brAhmaNa AdhyAtmika patha ke bAdhaka SaDaripuoM kA nAza kareMge, tuma unheM samasta buddhi viveka vidyA kA mAnadaNDa mAna unakI zikSA ko mAnanA / isa taraha kA svatna asvAbhAviva nahIM thA kyoMki usa yuga meM binA AcArya prAyaH dakSiNa ke brAhmaNa hote the / isa Adeza ke bAda sUra ke lie bhAvI guru kI pratIkSA karanA svAbhAvika thA / pada meM kahIM bhI aisA nahIM kahA gayA hai ki sUra ne saMnyAsa-dIkSA lI thI yA vallabhAcArya ko chor3a dUsare kisI ko kabhI guru banAyA thA ataH mizrabandhuoM yA DA. munzIrAma zarmA kI bhAMti jo vallabhAcArya se bheTa ke pUrva unhe kisI dUsare sampradAya meM dIkSita mAnate haiM unhone isa pada ke bhAva ko yathArtha rUpa meM grahaNa nahIM kiyA hai / gaughATa para rahate samaya 'sUra' svAmI kahalAte the, isase unakA kisI sampradAya meM dIkSita honA siddha nahIM hotA brAhmaNoM tathA brahmacAriyoM ke lie 'svAmI' zabda kA vyavahAra asambhava nahIM phira bhakta jana andhe sUra ko akelA nahIM chor3a sakate the, kucha sadA pAsa rahakara sevA karate / aise bhakta 'sevaka' kahalAte yaha bhI kucha anahonI bAta nahIM / camatkAroM para vizvAsa karane kI Adata ke kAraNa vaMzAvalI vAle pada ke viruddha yaha Apatti Aja taka kisI ne nahIM uThAI ki isameM kueM se svayaM bhagavAn dvArA nikAle jAne aura divyadRSTi pAne kA varNana hai / vAstava meM yahI eka ucita Apatti isa pada ke viruddha uThAyI jA sakatI hai / yaha Apatti aura kuA kahAM thA, kitanA gaharA thA, usameM jala thA yA nahIM Adi sAre tarka bekAra ho jAte haiM yadi hama samajha leM ki kUpapatana, uddhAra, divyadRSTi, bhagavAn ke darzana aura sArI bAtacIta svapna kI ghaTanA hai / dRSTikUTa zailI ke anusAra 'bhae antadarzana bIte pAchilI nisiyAma' kahakara isakA saMketa sUra ne de diyA hai / yaha mAnanA hAsyAspada hogA ki sUra ko kueM se nikAlane aura unase do-cAra bAteM karane meM bhagavAn ne sArI rAta bitA dI / sahI artha yaha hai ki sUra ne svapna rAta ke antima prahara dekhA thA aura isalie usakA satya honA unhe saMdeha se pare lagA thA / usI prakAra yaha tarka bhI asaMgata hai ki 'divya-cakha' pAne ke bAda sUra ne bhagavAn se mAMgI to "vaha bhakti jisakA svabhAva hI zatrunAza karanA hai" para kAmanA vai mugaloM ke parAbhava kI kara rahe the ! vallabha - sampradAya ke vikhyAta kavi nAgarIdAsa ne 'padaprasaMgamAlA' meM batAyA hai ki sUra jaba vallabhAcArya se pahalI bAra mile taba vallabhAcArya ne unhe 'larikA' kahakara sambodhita kiyA thA / saM0 1574 meM unakI umra 12-13 varSa kI rahI ho to unakA janma saM0 1561 ke lagabhaga huA hogA / DA0 munzIrAma zarmA ne tarkasaMgata kAraNoM se unake vajlabha-sampradAya meM dIkSita hone kA samaya saM0 1581 ke lagabhaga mAnA hai / usa samaya vallabhAcArya kI umra 46 varSa aura sUra kI umra 20 varSa ke lagabhaga hone se khaMDa 22, aMka 2 133
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________________ 'larikA' sambodhana svAbhAvika hai / sAhityalaharI kI racanA ke samaya sUra kI umra 46 varSa kI thI jaba ki anya matoM se 62 varSa yA adhika AtI hai / alaMkAra aura nAyikA bheda viSayaka grantha kI racanA ke lie svAbhAvika umra 46 hai yA 62, isakA nirNaya pAThaka svayaM kara leNge| racanAkAla 'muni puni rasana ke rasa lekha' pada meM vaizAkha mAsa, akSaya tRtIyA, ravivAra, sukarma yoga aura kRttikA nakSatra nirvivAda samajhe jAte haiM kiMtu saMvat ke bAre meM vivAda hai| saM0 1607, 1617, 1627 aura 1677 ye cAra saM0 sujhAye gaye haiM / inameM se mAnya vahI hogA jo dRSTikUTa zailI ke anukUla ho aura jisase sArI bAtoM kA mela baiTha jaay| jo vidvAn saM.1677 artha lete haiM unake bAre meM muni=7, puni punaH, muni=7, rasana ke rasa-6, dasana gaurInanda ko=1 honA cAhie / saM. 1627 mAnanevAle 'muni' kA artha 6, 'rasana' kA rasanA aura phira usake ro kAryoM (svAda-grahaNa aura bhASaNa) ke AdhAra para 2, rasa kA 6 aura 'dasana gaurInanda ko kA artha 1 lete haiN| saM0 1617 mAnanevAle 'rasana' kA artha do ke badale eka lete hue anya bAtoM meM saM0 1627 mAnanevAloM anusaraNa karate hai / saradAra kavi ne apanI TIkA meM koI vyAkhyA nahIM hone para saM0 1607 artha hI mAnA thaa| bhAratendu, bA. rAdhAkRSNa dAsa, mizra bandhu aura AcArya rAmacadra zukla ne bhI saM0 1607 maanaa| bhAratendu aura rAdhAkRSNa dAsa ne phira bhI 'rasana' kA artha 'eka' likhA jisase vivAdoM kA patha prazasta ho gyaa| subala saM0 kyA hai aura vaha inameM se kisa varSa meM par3atA haiM yaha jAnakArI hamArI samasyA kA hala kara sakatI hai / jyotiSokta saMvatsara sATha haiM jinameM ukta nAma kA koI nahIM hai| spaSTataH dRSTikUTa zailI dvArA jyotiSokta sATha saMvatsaroM meM se kisI kA nirdeza hai aura ukta varSoM meM kaba kauna par3atA hai, usake lie 'subala' zabda upayukta hai yA nahIM, yaha viSaya vicAraNIya hai / kisa varSa kauna saMvatsara hai ? ise jAnane kA upAya yaha hai-''zaka varSa ko do sthAnoM para likho| eka sthAna para 22 se guNA kara 4291 jor3o, tathA usameM 1875 kA bhAga do| jo labdhi ho usako dUsare sthAna para likhe zaka varSoM meM jor3akara sATha kA bhAga dene se zeSa jo bace usameM eka jor3a dene se saMvatsarAdi krama meM savatsara hogaa"|" isa paddhati se saM0 1677 meM zukla saM0 1627 meM bahudhAnya, saM 1617 meM vibhava aura saM0 1607 meM kAlayukta AtA hai| isa prakAra kI gaNanA se DA0 dIna dayAlu gupta kA saM0 1617 meM aura DA0 munzIrAma zarmA kA sa. 1627 meM vaSa mAnanA saMgata nahIM lgtaa| gaNanA se prApta saMvatsaroM meM se kAlayukta ke lie hI subala saMgata pratIta hotA hai kyoMki kAla kA bala prasiddha hI hai : puruSa balI nahiM hota hai, samaya hota balavAna / bhIlana lUTI gopikA, soi arjuna soi bAna // isase sAhityalaharI kA racanAkAla saM0 1607 mAnanA hI ucita lagatA hai| 134 tulasI prajJA
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________________ saM0 1607 kA artha grahaNa karane meM mukhya Apatti yaha rahI hai ki 'rasana' mA artha 'zUnya' nahIM ho sktaa| kiMtu saradAra kavi Adi ne kabhI bhI yaha nahIM kahA ki 'rasana' kA artha 'zUnya' hai| muni-7, punipUrNa=0, rasana ke rasa-6, dasana gorInanda ko=1, isa prakAra 'aGkAnAM vAmato gatiH' ke niyama se nikala AtA hai / isameM 'rasana ke rasa' ko khaMDita nahIM kiyA gayA, na 'puni' ko nirarthaka samajhA gayA hai jaisA ki saM0 1617 aura saM0 1627 artha mAnane vAle karate haiN| saM0 1617 kA artha nikAlane ke lie 'rasana' (rasanA) se 'do' kA grahaNa vizeSa rUpa se Apattijanaka hai kyoMki do jImeM to sApoM kI hI sunI jAtI haiN| saM 1677 kA artha to 'sAhitya-laharI' ko sUra-kRta na mAnane ka Agraha kI upaja hai| pada meM 'navIna' kA prayoga sUra ke lie nahIM, 'nandanandanadAsa' ke lie kiyA gayA hai isameM saMdeha nahIM kyoMki jisa kavi ne vaMzAvalIvAle pada meM apane ko aSTachApa kA sara batAyA (thapi gusAI karI merI ATha madhye chApa) vahI dUsare pada meM apane ko 'navIna sUra' nahIM kaha sakatA / vallabha-sampradAya meM kaI kRSNadAsa the, 'nandanandanadAsa' vizeSaNa banake lie upayukta hI thaa| nandadAsa jaba Aye to eka 'nIvana nandanandanadAsa' ho gaye / vallabha-sampradAya meM isa ghaTanA kA samaya saM0 1607 mAnanA paramparAnukUla hai / ataH sUra ne saM0 1607 meM nandadAsa ke lie 'sAhityalaharI' racI aisA mAnanA hI ucita ThaharatA hai| phira bhI Apatti raha jAtI hai nakSatra aura vAra ke bAre meM / DA0 mAtA prasAda gupta ne 17 vIM zatI ke pratyeka dazaka ke sAtaveM saM0 kI akSaya tRtIyA ke vAra aura nakSatra kI gaNanA kI thI, jisake phala dete hue ve mItalajI kahate haiM-"saMvat 1617 kI akSaya tRtIyA ko ravivAra to thA, kiMtu nakSatra kRttikA na ho kara mRgazirA thA; aura saM0 1627 kI akSaya tRtIyA ko kRttikA nakSatra to thA kiMtu vAra ravi na hokara zani thaa| saM0 1607 aura saM0 1677 ko akSaya tRtIyA ko na to ravivAra thA na kRttikA nakSatra hI / isa prakAra 'sAhityalaharI' ke racanAkAla kI samasyA kA saMtoSajanaka samAdhAna gaNanA dvArA bhI nahIM ho pAtA hai / isase yahI samajhA jAvegA ki yA to pada ke dRSTikUTa padoM meM koI bhUla hai athavA gaNanA karane meM koI truTi huI hai| merI vinamra sammati meM samAdhAna sambhava hai| DA0 mAtAprasAda gupta ne batAyA hai ki saM0 1607 kI akSaya tRtIyA ko zanivAra aura rohiNI nakSatra thaa| yahAM zani ke atirikta ravi ko tRtIyA honA sambhava hai aura zubha kAryoM meM usI kA grahaNa kiyA gayA hogaa| aisA hotA hI rahatA hai| saM0 2039 meM akSaya tRtIyA somavAra mAnI gayI jabaki 25 apraila 1982 ko hI tRtIyA laga gayI thii| nakSatra phira bhI ulajhana meM DAlatA hai| hastalekhoM ke aba aprApya hone se hama nahIM kaha sakate ki presa-kApI taiyAra karane vAloM ne hastalekha ko par3hane-likhane meM bhUlacUka nahIM kii| lipikAroM kI asAvadhAnI athavA ajJatA se bhI mUla pATha vikRta honA sambhava hai / kucha bhI ho, tatIya riccha' kI jagaha mUla pATha 'turiya riccha' thA yaha sambhAvanA vicAraNIya hai| tariyaturIya-caturtha nakSatra rohiNI hai jo saM0 1607 meM akSaya tRtIyA ke dina avazya hI thaa| khaNDa 22, aMka 2 135
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________________ sandarbha-sUcI 1. sItarAma caturvedI sampAdita 'sUra-graMthAvalI' (prathama bhAga), akhila bhAratIya vikrama / pariSad, kAzI, saM 2031, pR0 50 / 2. lakSmIsAgara vArSNeya, hindI sAhitya kA itihAsa, san 1956, pR0 162 / 3. baTekRSNa, rasakhAna kA samaya, nAgarI pracAriNI patrikA, varSa 60, aMka 1-4, saM0 - 2012, pR0 44-45 / 4. vizvanAtha prasAda mizra, hindI sAhipya kA atIta, vArANasI, saM0 2015, pR0 195 / 5. pUrvokta, pR0 198 6. pUrvokta, pR0 197 7. pUrvokta, pR0 196 8. pUrvokta pR0 196 9. prabhudayAla mItala aura dvArikAdAsa parIkha, sUra-nirNaya, sAhitya saMsthAna, mathurA, tRtIya saMskaraNa, saM0 2018, pR0 160-171 10. javAharalAla caturvedI, sUradAsa aura unakI kAvya-kRtiyAM, 'pariSad-patrikA, varSa 1, aMka 3 11. prabhudayAla mItala (sa), sAhityalaharI, sAhitya saMsthAna, mathurA, saM0 2018 (prathama saMskaraNa), bhUmikA, pR0 5 12. pUrvokta, bhUmikA, pR0 6, 12, 17-18 13. sUrasAgara, veGkaTezvara presa, saM0 2013, bhUmikA, pR0 4-5 14. prabhudayAla mItala (saM0), sAhityalaharI, prathama saMskaraNa, bhUmikA, pR0 11-12 25. pUrvokta, pR0 32 16. sAhityalaharI saTIka, prathama saMskaraNa, bAMkIpura, san 1892, pR 38 17. prabhudayAla mItala (saM0), sAhityalaharI, bhUmikA, pR0 33 / 18. nArAyaNa datta zrImAlI, subodha prArambhika jyotiSa, hindI, 1971, pR0 19 19. prabhudayAla mItala (saM.), sAhityalaharI, bhUmikA, pR0 16 -(upendranAtha rAya) grAma va DAka0-meTelI jilA-jalapAIgur3I (WB) pina-735223 136 tulasI prajJA
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________________ 'karpUramaMjarI' kA saundarya nikaSa samaNI prasanna prajJA 'karpUramaMjarI' nAmaka nATyakRti sAhitya jagat ko adbhuta dena hai| kheda kA viSaya hai ki i ra ekamAtra zRMgArika kRti ke rUpa meM hI dekhA gayA hai| lekina gaharAI se adhyayana kareM, to isameM kAma va zRMgAra ke bhadde pradarzana kI jagaha caritraniSTha saundarya ko hastagata kiyA jA sakatA hai / zRMgAra kA jo varNana huA hai vaha bhI mUla svarUpa taka pahuMcAne kA sAdhana mAtra hai| yA yUM kaheM saTTakIya vidhA kA nirvahana mAtra hai / sAdhya to vahI satya, ziva aura sundara hI hai| ____ yadi dRSTikoNa samyak ho to hara vastu samyak svarUpA pratIta hokara AnandadAyinI bana jAtI hai / dRSTikoNa kI vikRti vastu ko bhI vikRta banA detI hai / prajJA jAgaraNa ke bAda koI bhI vikRti, vikRti nahIM rahatI hai| bhaI hou sarassaI kavi rAjazekhara ne graMthArambha meM sarasvatI devI kI stavanA prastuta kI hai| sarasvatI vidyA kI devI hai / yadi kavi kA dRSTikoNa kevala zArIrika zrRMgAra ko hI prakaTa karanA hotA to kavi sarvaprathama vidyA kI devI kI ArAdhanA aura usake prati zraddhA prakaTa na kara kisI ramaNI, sundarI ke prati apane zraddhA ke bhAvoM kA arpaNa karatA / yadi kisI kA dhana ke prati lAlaca hai to vaha lakSmI kI ArAdhanA karatA hai, yadi zakti kI AkAMkSA hai to vaha durgA ko prasanna karatA hai| karpUramaMjarI kA kavi vidyA kA premI hai / jo sadAcaraNa ko dhAraNa kare vahI vidvAn hotA hai| ataH vidyA kI devI ko iSTa mAnanA hI kavi ke sadAcaraNa va sattvaguNa ke prati gAr3ha anurakti kA paricaya detA hai| gaMdaMtu kavi ne kahA vyAsAdi kavi Anandita hoveN| isa gaMvaMtu kriyApada se kavi kI AdhyAtmikatA kA andAja lagAyA jA sakatA hai| kavi kA Ananda prApti kA dRSTikoNa zArIrika stara para nahIM zarIrAtIta Ananda para TikA huA hai| kapamaMjarI kA saundarya bodha gaMdaMtu ke AdhAra para hogA yaha agrima sajagatA kA prayoga huA hai / bhAsa, kAlidAsa, bhavabhUti Adi kI vANI utkarSa ko prApta kareyaha kathana bhI udAtta hai| ina kaviyoM kI vANI ziva aura maMgala kI pUrNa pratiSThAyikA hai| usa vANI ke utkarSa kI kAmanA kara kavi ne svadRSTikoNa ko spaSTa kiyA hai ki khaMDa 22, aMka 2
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________________ vaha vANI utkarSa ko prApta hotI hai jo ki saundarya kA bodha karavAtI hai| 'NaMdaMnu' zabda Tunadi (atizaya Anande) se sampanna hotA hai / ataH isakA lakSya mAtra Ananda kI sthApanA hai| phurau' __isa pada ke dvArA kavi ne yaha kAmanA kI hai ki vaidarbhI, mAgadhI aura pAJcAlI rItiyAM hamAre kAvya meM sphurita hoN| sphuraNA zabda apane Apa meM gUr3ha artha ko chipAe hue haiN| yaha bhI indriyAtIta Ananda kA paricAyaka hai| sphuraNA kI kriyA kabhI bhI zArIrika stara para nahIM huA karatI hai| vaha to antaH Ananda se hI saMbhava ho sakatI hai| ata: phurara zabda kA prayoga kavi ke antaH Ananda ke bhAvoM kA prakaTIkaraNa hai| sphuraNA kA artha hai-uttarottara vikAsAvasthA kI prApti / yaha tabhI ghaTita hotA hai jaba kavi yA kalAkAra antazcetanA kI AnandamayI svaralahariyoM meM nimajjita rahatA hai| vilihaMtu vilihaMtu kA artha hai AsvAdana / rUpa kA AsvAdana cetanA ke stara para hI saMbhava hai / zArIrika stara para to romAMca hI ho sakatA hai| __ kavi isa gratha ko par3hane kI nahIM, dekhane ko nahIM balki AsvAdana karane kI preraNA de rahA hai| kisI vastu kA AsvAdana tabhI kiyA jA sakatA hai jaba use cabAcabA kara khAyA jaae| kavi isa bAta se abhijJa thA ki jo binA cabAye hI isa graMtha ko nigalane kI koziza kareMge, unheM yaha graMtha vaise hI duHkhadAyI ho sakatA hai jaise binA cabAyA bhojana udara ko duHkhadAyI hotA hai| yahAM AsvAdana zabda kA prayoga taha taka pahuMcakara prasannatA meM pratiSThita ho sakatA hai jo AsvAdana sAmarthya se yukta ho, bhagnAvaraNacittaviziSTa ho, vimalamati sampanna ho| eka hI zloka meM hameM itane vizAla artha ko chupAe hue ye pada prApta hue haiN| dvitIya javanikA meM AMgika saundarya kA varNana karate hue kahA gayA hai atthANIjaNaloaNANa bahalA laavnnnnkllolinnii| arthAt vaha sabhAsadoM ke netroM ke lie lAvaNya kI vistRta kallolinI (taraGgavatI nadI) hai| yahAM lAvaNya zabda kA prayoga kevala AMgika saundarya ko hI prakaTa nahIM kara rahA hai| lavaNa kA artha zreSTharasa hotA hai jo sarvajana priya hotA hai / kyoMki kahA gayA hai-lavaNa"..'syAtpaTurasAnvite / ..lavaNa ke bhAva ko lAvaNya kahate haiM- lavaNasya bhAvaH lAvaNyam / arthAt rasa kA udreka jahAM ho use lAvaNya kahate haiM / rUpa kI anAvila chaTA ko lAvaNya kahate haiN| lAvaNya kallolinI kA artha huA-rasamayI nadI jise dekhakara sahaja hI citta dravita ho jaae| sohaggapAli' saubhAgya kI AzrayabhUtA arthAt parama saubhaagyshaalinii| subhaga zabda se saubhAgya - tulasI prajJA
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________________ banatA hai jo mahadezvarya kA sUcaka hai| tAtparya hai vaisI rUpa sampannA yuvati jo paramavibhUti aura anAvila aizvarya kI khani ho / NateMdIvaradIhiA __ kAvyajagat meM netroM ko prAyaH kamala kI upamA se upamita kiyA jAtA hai| Amataura para netroM ko kamala kI upamA dene kA artha bhI AMgika saundarya taka hI sImita raha gayA hai| lekina yadi hama netroM ko kamala kI upamA nirliptatA se lagAeM to isake hArda taka pahuMcane meM saphala ho pAyeMge kyoMki vyakti kI dRSTi hI pavitratA va apavitratA kA prathama kAraNa hotI hai| karpUramaJjarI meM bhI vaNita kamala kI upamA AMgika saundayaM taka hI sImita nahIM hai, vaha dRSTi pAvitrya kA bhI sparza karatI hai| citte pahaTTai Na khuTTA sA guNesu citta para adhikAra kara letI hai lekina guNa sarvadA bar3hate rahate haiN| yahAM kSaNakSaNa vardhamAna usakA saundarya guNAdhArita saundarya hai| yadi yahAM saundarya kSaNa-kSaNa vardhamAna nahIM hotA to vaha nizcaya hI vAsanAjanaka hotA aura jise hama tucchatA kI saMjJA bhI de sakate the lekina yahAM to AMgika va guNasaMyukta usakA saundarya svataH pUjya bana par3A hai / jo nitya nUtana hai, cira navIna hai| ___asIma saundarya kA pratyakSa darzana karavAne vAlI isa paMkti ke tAtparya ko kauna nakAra sakatA hai..... sejjAe luTTadi visappai dimmuhesuM / " arthAt jo satata zayyA para lauTatI hai para zarIra kA viSaya nahIM banatI hai vaha to cahuM dizAoM meM vyApta hai arthAt kaNa-kaNa meM usakA astitva samAyA huA hai to vaha zArIrika ceSTA kA viSaya bana bhI kaise sakatI hai| jo sarvatra vyApta hai phira bhI jisakA AMgika grahaNa asaMbhava hai| ____ isI prakAra usakI dRSTi meM eka apUrva zakti saMyojita hai| jisa kisI vyakti para isakA halkA sA dRSTipAta bhI hotA hai vaha vyakti ahaMkAra vilaya kI avasthA ko prApta hotA hai| vaha usameM itanA anurakta ho jAtA hai ki sva svarUpa (ahaM) ko kSINa kara usI rUpamayatA ko prApta ho jAtA hai aura yadi usakI yaha zakti saMyuktA (kRpApUrNa) dRSTi pUrNa rUpa se kisI para niSpatana karatI hai to vaha vyakti to pUrNa rUpa se hI vikAra rahita ho jAtA hai| vaha tilAJjalidAna yogya ho jAtA hai, arthAt mara jAtA hai| usake sampUrNa vikAra naSTa ho jAte haiN| kevala zuddha svarUpa hI zeSa rahatA hai| yahI kAraNa hai ki karpUramaJjarI meM varjita karpUramaJjarI kA saundarya kabhI bhI halke stara kA nahIM ho sktaa| usake pIche atyadhika tapa, saMyama aura Atmika pavitratA kA AdhAra nizcita rUpa se dRSTigocara hotA hai tabhI to je tIa tikkhacalacakkhutihAadiTThA......" kahakara usake saundarya kA guNagAna kiyA gayA hai| usakI AMkhoM ko kamala samajhakara bhauMre vahAM maMDarAte rahate haiM, arthAt jisakI baMDa 22, maMka 2 139
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________________ AMkheM kamala kI taraha sundara hai / itanA hI nahIM kyoMki bhaMvare sundaratA ke kAraNa kamala para kabhI nahIM maMDarAte / kamala para unake bhramaNa kA kAraNa hai kamala kA madhura rasa, usakI komalatA, mRdutA va snigdhatA / " mathe hue dUdha kI upamA bhI atyadhika svacchatA kA dyotaka hai| mathA huA dUdha jisa saphedI ko prApta hotA hai vaisA hI usakI AMkhoM kA madhyabhAga svaccha hai jahAM se vikAra kA kAlApana kosoM dUra hai / " aura kAmadeva bhI jisakA anusaraNa karane vAlA hai arthAt jisa saundarya ke Age kAmadeva kA saundarya bhI phIkA par3a jAtA hai, vAstava meM vaha kisI saghana tapasyA kA hI pariNAma ho sakatA hai, jise atyanta zubha nAmakarmodaya kI avasthA hI kahA jA sakatA hai / kavi ne rUpa ko vikAra kA kAraNa siddha na karake vikAsa kA kAraNa siddha kiyA hai / isalie kavi ne vidUSaka ke mukha se kahalAyA taruNa virUarehArahAseNa phullaMti / Na uNo rai rahassaM jANaMti / 4 arthAt per3a paudhe rati kA rahasya nahIM jAnate haiM phira bhI saundarya ke rahasya se vikasita ho jAte haiM / ataH vaha saundarya kabhI nindita nahIM kahA jA sakatA / yadi kavi kA dRSTikoNa mAtra zRMgArika hotA to rati ke rahasya ko na jAnane vAle per3a paudhoM kA vikAsa saundarya se na dikhAyA hotaa| vahAM phira vikAra hI prakAzita hotA, vikAsa nahIM / tRtIya javanikAntara meM kavi ne use svaccha evaM zuddha lAvaNya ke sAmane sabhI sundara vastuoM ko upekSita siddha kara diyA hai phira cAhe vaha campA kI kalI ho, haldI ho, zuddha tapAyA huA sonA ho yA phira kesara ke phUloM kA Dhera bhI kyoM na ho / 15 isI javanikA ke tIsare zloka meM kavi ne vAsanAtmaka prema va caitasika saundarya meM bahuta sundara DhaMga se bhedarekhA khIMcI hai / svapna meM karpUramaJjarI ko dekhakara rAjA use pakar3anA cAhatA hai para vaha chur3Akara zIghra calI jAtI hai / yahAM karpUramaJjarI kA grahaNa na honA hI zuddha prema kA pratIka hai, agara yahAM vAsanA kI halkI sI gaMdha bhI hotI to vaha chur3Akara nahIM bhAgatI, rAjA use pakar3ane meM saphala ho jaataa| lekina kavi ne use agrAhya banAkara usa zuddha saundarya kI sthApanA meM tathA prANa pravAhita karane meM sacamuca saphalatA prApta kI hai / " yahI tathya Age jAkara aura adhika spaSTa ho jAtA hai / jaba kavi kahatA hai ki jassi viappa ghaDaNA.. * | 17 arthAt jahAM sandeha kA nirAza tathA vizvAsa kI bhUmi kI saMprApti hotI hai, viSaya kA parityAga hotA hai / Ananda rasa kA pravAha pravAhita hotA hai tathA jahAM 140 tulasI prajJA
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________________ nirantara saphalatA kI ora gati hotI hai vahAM prema kI racanA hotI hai| indriya-vyApAra yukta prema ghRNita va nindita ho sakatA hai para zuddha prema vAstava meM durlakSya hotA hai / isI bAta kI puSTi ke lie kavi ne kahA--- dulakkha pi paaDei jaNo jaammi / __jo prema indriya vyApAra taka sImita rahatA hai vaha prema nahIM vAsanA hai / zuddha prema kA AdhAra to citta hI hotA hai / jo indriyoM se durlakSya hotA hai| ___ zArIrika saundarya ko nagaNya mAnakara zuddha saundarya kI saMsthApanA meM kavi vacana pramANa hai ki loaNehiM trlehi........|" arthAt caMcala netra, candrasadRza unnata stana Adi eka bhI kAraNa pramukha nahIM hai jinase ki premI hRdaya meM premikA sthAna grahaNa krtii| vaha to kucha aura prastuta grantha kA antima zloka bhI kavi ke mahAn uddezya ko zata-pratizata pramANita kara rahA hai, jisameM kavi ne sajjanoM ke kalyANavardhana va durjanoM ke abhAva kI kAmanA kI hai| brAhmaNoM meM viDambanA rahita pUrNa brAhmaNatva kI AzA kI hai tAki unakA hara AzIrvAda satya ho, arthAt brAhmaNa sacce tapasvI aura manISI hoN| isI prakAra lobha se dUra rahanA, dharma meM vizvAsa karanA Adi kathana isa bAta kI hI puSTi karate haiM ki kavi kA stara va dRSTikoNa donoM hI udAra va vizAla hai| jo kevala zRMgArika nahIM, mahAn uddezya saMyukta hai|" isa prakAra grantha meM aise padoM kA prayoga sarvatra bikharA par3A hai jo kavi ke sAtvika vicAroM va dRSTikoNoM kA paricAyaka hai| isI krama meM kucha ghaTanA prasaMga bhI grantha kI udAttatA va cAritrika vizAlatA ko pratisthApita karate haiMghaTanA prasaMga (1) 'kaparamaJjarI' graMtha ke zloka saMkhyA do meM kavi ne kAmadeva va rati kI kriyAoM ko namaskAra karane kI preraNA dI hai, jo kavi ke mahat uddezya ko spaSTa rUpa se vyakta kara rahI hai / kAmadeva azarIrI hai ataH usakI rati ke sAtha AliMganAdi zArIrika kriyAeM kabhI bhI saMbhava nahIM hotii| kavi kA uddezya bhI yahI hai| nAyaka candrapAla va nAyikA karpUramaJjarI kA jo citraNa kiyA gayA hai vaha isI uddezya se ki pAThaka use zArIrika stara taka hI sImita na mAneM, balki sRSTi kA hara jor3A kAma va rati ke samAna zarIrAdi kriyAoM se rahita svaccha, pavitra aura vAsanArahita ho| (2) isI prakAra zloka saMkhyA tIna meM kavi ne ziva aura pArvatI ke prema ko Adarza rUpa meM saMsthApita kiyA hai| yaha bhI isa bAta kA hI paricAyaka hai ki ziva kA pArvatI ke sAtha samAgama kitanA uccastarIya samAgama thA tathA tapa aura sAdhanA se saMyukta samAgama thA / 22 'kumArasambhava' kA prasaMga hai--- pArvatI ne rUpa ke AdhAra para ziva ko pAnA cAhA para vaha asaphala rhii| khaNDa 22, aMka 2 141
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________________ Akhira pitA himAlaya kI AjJA prApta kara vaha ghane jaMgala meM ghora tapa kA Alambana letI hai, zarIra kI surakSA taka kI bhI upekSA kara detI hai, usa samaya ziva svataH prakaTa hote haiM aura prema kI parIkSA ke bAda use svIkAra kara lete haiM / ataH kavi dvArA ziva-pArvatI ke prema ko Adarza banAnA hI isa bAta kA paricAyaka hai ki pratyeka vyakti zArIrika saMgaThana para mugdha na hokara caitasika mugdhatA ko prApta kre| jise prApta karane ke lie saMsAra-vimukha yogI, saMnyAsI bhI Atura rahate haiN| (3) eka aura ghaTanA-prasaMga isa cAritrika ujjvalatA ko paripuSTa karane vAlA hai, vaha yaha hai ki kavi ne kArtikeya kA nyAsa karane vAle ziva ___ chammuhaNAsANaM....2 __ isa pada kI pratiSThA kI hai| isake dvArA kavi ne grantha kA zreSThatama uddezya ghoSita kara diyA hai| ___kArtikeya bhagavAn zaMkara ke putra haiM para unake janma meM kisI strI kA pratyakSa saMsarga nahIM hai / paurANika kathA hai ki eka bAra zivajI ne apanA vIrya agni meM pheMkA para use dhAraNa karane meM apane Apako asamartha mahasUsa kara agni ne usa vIrya ko gaMgA meM chor3a diyaa| gaMgA meM snAnarata chaH auratoM meM vaha vIrya sakrAnta huaa| una chahoM ne eka-eka putra ko janma diyaa| una chahoM kA ekIkaraNa karane para kArtikeya SaNmukha khlaae| yahAM dhyAna dene yogya bAta yaha hai ki kavi ne kArtikeya kA nyAsa karane vAle ziva' jo vizeSaNa diyA hai vaha pAThakoM va sAmAjikoM meM usa tapasyA va sAdhanA janita sAmarthya ko jagAne kI saTIka preraNA hai, jahAM saMbhoga bahuta tuccha hokara raha jAtA hai| prema zarIra kI sImA ko chor3akara AtmA kI bhUmikA meM pahuMca jAtA hai| zloka saMkhyA cAra meM ziva kI jaya-jayakAra kI gaI hai| para isameM bhI kavi kA uddezya rahasyamaya banA huA hai| kavi ne kahA - 'pArvatI ko prasanna karane vAle ziva / pArvatI aura gaMgA donoM ziva kI patniyAM haiM para yahAM gaMgA kI upekSA kara pArvatI ko pramukhatA dene kA kAraNa bhI yahI hai ki pArvatI ne jisa tapa, sAdhanA va cAritrika niSThA ke dvArA zarIrAtIta, atIndriya prema ko prApta kiyA thA, jisakI tapasyA ke Age ziva ko bhI jhukanA par3A thaa| usa prema kI pratiSThA karanA arthAta jahAM prema kA sahI svarUpa prakaTa hotA hai vahAM ziva bhI natamastaka hote haiM ataH hama yaha jAneM ki prema kA artha arthAt saundarya kA artha asIma hai aura use asIma hI banA rahane deN| ____ isa prakAra prArambha se lekara anta taka anekoM ghaTanA-prasaMga aise haiM jo saccidAnanda kI pratiSThApanA karate haiN| isake atirikta saundarya ke kucha aise siddhAnta bhI upalabdha haiM jinakA stara zArIrika nahIM caitasika hai, jahAM vAsanA kI gaMdha nahIM prema kA srota hai, zrama kI thakAna nahIM Ananda kA pravAha hai| manoraMjana ke lie prasthApita isa grantha meM kavi ne nizcita rUpa se do azvoM para savArI kI hai| saTTaka vidhA ke rUpa meM prastuta grantha lokAnuraMjana to karatA hI hai sAtha hI sAtha UrdhvalakSya kI ora gati karane kI rahasyamaya preraNA bhI pradAna karatA hai| 142 tulasI prajJA
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________________ saMdarbha : 1. karpUramaMjarI 1 / 1 2. 3. 4. 8. 9. 10. 11. 12. 13. 14. "1 33 22 5. 2/3 pR. 86 6. vAGmayArNava 4851,4594,5053, 5120 7. karpUramaJjarI 2/3 pR. 86 13 33 "" 27 21 "" 33 33 33 "" 27 " "" 21 pR. 154 15. dUre kijjau caMpaussa kaliA kajjaM haliddIa kiM, uttateNa a kaMcaNeNa gaNaNA kA NAma jacceNa vi / lAvaNNassa NavuggaeMdumahuracchAassa tissA pure, paccaggehi vi kesarassa kusumakkerehi kiM kAraNaM // 2/3 24 pR. 87 204 pR. 88 2 / 5 pR. 89 26 pR. 90 16. jANe paMkaruhANaNA siviNae maM kelisejjAgaaM, kaMdITTeNa taDatti tADiumaNA hatyaMtare saMThidA / tA koDDeNa mae vi jhatti dhariA Dhille varillaMcale, taM mattUNa gadaM ca tIa sahasA gaTThA khuNiddA vime / / ---- karpUramaJjarI 3 / 1 pR. 157 17. vahI 3 / 10 pR. 174 18.,, 3 / 12 pR. 177 '19. 3 / 16 pR. 182 20. sattho NaMdadu sajjaNANa saalo vaggo khalANaM puNo, Nicca khijjada bhodu vaMbhaNajaNo saccAttiho savvadA / meha maMcasaMcidaM pi salilaM sassociaM bhUale, loho lohapammUho NudiahaM dhamme madi bhodu a // khaNDa 22, aMka 2 --karpUramaJjarI 3 / 3 pR. 161 - karpUramaMjarI 4 / 24 143
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________________ 21. NiccaM Namaha aNaMgaraINa mohaNAI / -karpUramaMjarI 112 22. girisa-giriMdasuANaM saMghADI vo suhaM deu / -karpUramaMjarI 113 23. karpUramaMjarI 113 24. IsArosa-ppasAa-ppaNaisu / -karpUramaMjarI 114 -dvArA/gotama jJAnazAlA jaina vizva bhAratI, lADanUM 144 tulasI prajJA
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________________ 'ratnAvalI' meM alaMkAra-saundarya ja lajjA paMta 'alaGkaroti iti alaGkAraH' yaha alaGkAra zabda kI vyutpatti hai| isake anusAra zarIra ko vibhUSita karane vAle artha athavA tattva kA nAma alaGkAra hai| alaGkAra do zabdoM ke mela se banA hai-alm+kaar| jisa prakAra kaTaka, kuNDala Adi AbhUSaNa zarIra ko vibhUSita karate haiM, isalie alaGkAra kahalAte haiM usI prakAra kAvya meM anuprAsa, upamA Adi kAvya ke zarIrabhUta zabda aura artha ko alaMkRta karate haiM isIlie alaGkAra kahalAte haiM / zobhAvarddhaka tattva alaGkAra kahalAtA hai| AcArya daNDI kAvyazobhAkAraka dharma ko alaGkAra kahate haiM kAvya zobhAkarAn dhrmaanlNkaaraanprcksste|' Anandavarddhana ne zabdArthabhUta kAvya sAhitya kA AbhUSaNa dharma alaGkAra mAnA aGgAzritAstvalaMkAraH maMtavyA kaTakAdivat / / mammaTa ne 'kAvyaprakAza' ke aSTama ullAsa meM alaGkAroM kA lakSaNa batAte hue kahA hai upakurvanti taM santaM ye'GgadvAreNa jAtucit / hArAdivadalaGkArAste'nuprAsopamAdayaH // ___ arthAt alaGkAra 'jAtucit' kabhI-kabhI hI usa rasa ko alaMkRta karate haiM, sadA nahIM / isalie ye kAvya ke asthira dharma haiN| vizvanAtha kavirAja ke anusAra alaGkAra zabdArtha kA asthira yA anitya dharma hai, jo kAvya kI zobhA kA utkarSaka hotA hai zabdArthayorasthirAH ye dharmAzzobhAtizAyinaH / rasAdInupakurvanto'laGkArAste'GgadAdivat // ' paMDita jagannAtha kI dRSTi meM kAvya kI AtmA uttama vyaMgya kA sundara saMvardhaka tattva alaMkAra hai kAvyAtmano vyaMgyasya ramaNIyatA prayojakA alaGkArAH / / ukta vividha paribhASAoM ke AdhAra para alaGkAra sambandhI nimna tathyoM para prakAza par3atA hai 1. yaha kAvya kA Antarika athavA anivArya dharma nahIM hai, kevala bAhya zobhAdAyaka hai| khaNDa 22, aMka 2 145
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________________ 2. yaha asthira dharma hai| isakI anupasthiti meM bhI koI kAvyatva kI hAni nahIM hotI hai kvacittu sphuTAlaMkAra virahe'pi na kAvyatvahAni: / ( kAvyaprakAza - sUtra - 1 kI vRtti) 3. kAvya kI zobhA yA saundarya alaGkAra para Azrita nahIM rahatA hai / 4. satkAvya meM alaGkAra kI svatantra sattA nahIM hotI hai / prAyaH sabhI AcAryoM ne zabda aura artha ko kAvya kA zarIra mAnA hai / alaMkAra zarIra ke zobhAdAyaka hote haiM isalie kAvya meM zabda aura artha ke utkarSAdhAyaka tattva kA nAma hI alaGkAra hai / sundara evaM bhavya vicAra alaMkAroM kA sahayoga pAkara sone meM sugandha' kI taraha nikhara uThate haiM / safnakAra Anandavarddhana kA mAnanA hai alaMkArAMtarANi hi nirUpyamANa durghaTAnyapi rasa samAhita cetasaH pratibhAnavataH kaveH ahaMpUrvikayA parAMpatati / alaMkAra prayoga 'rasaparatvena' arthAt rasa ko hI pradhAna mAnakara hote haiM / alaMkAra alaGkArya kA kevala utkarSAdhAyaka tattva hotA hai, svarUpAdhAyaka yA jIvanAdhAyaka tattva nahIM / kAvya meM alaMkAroM kI pradhAnatA honI anivArya nahIM hai / AvazyakatAnusAra inakA grahaNa tathA tyAga bhI apekSita hai / jaise nisarga ramaNIya yuvatI kA zarIra AbhUSaNoM kA saMyoga pAkara camaka uThatA hai, vaise hI kAvya meM alaMkAra prayoga se kAvya kI cArutA saMvaddhita hotI hai / jayadeva ne alaMkAra rahita kAvya kI kalpanA, uSNatArahita agni kI kalpanA ke samAna hI upahAsayogya kahI hai aGgIkaroti yaH kAyaM zabdArthAvanalaGkRtI / asau na manyate kasmAt anuSNamanalaM kRtI // kavi jIvana meM jo kucha anubhava karatA hai, use vaha prabhAvI DhaMga se vyakta karanA cAhatA hai| kore vicAroM yA vastu-tathyoM meM koI AkarSaNa nahIM hotA / ataH kavi ko alaGkArAdi zailI - prasAdhanoM kA sahArA lenA par3atA hai| yahAM isa prazna para vicAra karanA bhI aprAsaMgika nahIM hogA ki kAvya meM alaGkAra kI avatAraNA svataH svAbhAvika hotI hai, yA ye prayatnaja prakaTa hote haiM / yaha eka manovaijJAnika tathya avazya hai ki bhAvAveza kI sthiti meM vANI meM bhI pravega evaM zakti utpanna ho jAtI hai / vANI ke vegavAna hone para pratibhA sampanna kaviyoM kI abhivyakti svataH hI alaMkRta ho jAtI hai / pratibhAvAn kaviyoM ko inake lie vizeSa prayatna nahIM karanA par3atA / abhinavagupta ne bhI kahA hai 146 pratibhAnugrahavazAt svayameva saMpattau / bhavoM kI bAr3ha svata: alaMkAra maNiyAM ugalane lagatI hai / kahA hai As emotion increases, expression Swells and figures from forth. (Some Concepts of Alankar V. Raghawan ) uparyukta ukti zrIharSadeva kI racanAoM ke sandarbha meM pUrNarUpeNa sArthaka evaM ucita tulasI prajJA
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________________ pratIta hotI hai| mahAkavi zrIharSa kI racanAoM meM alaMkAroM kA prayoga svAbhAvika dikhatA hai / unameM abhISTa artha kI abhivyaJjanA meM alaMkAra sahAyaka hue haiN| zrIharSadeva ke tIna grantha haiM(1) priyadarzikA (2) ratnAvalI aura (3) nAgAnanda / inameM dvitIya ratnAvalI cAra aGkoM kI eka nATikA hai| isa nATikA meM lagabhaga bAisa alaGkAroM kA prayoga milatA hai| unameM kucha alaGkAroM kA saMkSipta varNana yahAM kiyA jA rahA hai - 1. kAvyaliGga isameM kAvya tathA liGga do zabda haiM, jinakA artha hai-kAvya kA kAraNa arthAt aisA kAraNa jisakA varNana kAvya meM kiyA jAya / abhiprAya yaha hai ki kavi jisa kArya ko siddha karanA cAhatA hai usakA kAraNa vAkyArtha athavA padArtha meM de detA hai / sAhitya darpaNAkAra ke anusAra 'kAvya liGga' vaha alaGkAra hai jise kisI artha ke upapAdana ke lie 'vAkyArtha' yA 'padArtha ke heturUpa se upanibandhana meM dekhA jAtA hai hetorvAkyapadArthatve kAvyaliGgaM nigadyate / ' ___ kAvyaprakAzakAra mammaTa ne kahA hai ki hetu kA vAkyArtha athavA padArtha rUpa meM kathana karanA kAvyaliGga alaGkAra hotA hai __ kAvyaliGga hetorvAkyapadArthatA / "ratnAvalI' nATikA ke praNetA kAvyaliGga alaGkAra ke prayoga meM kuzala haiN| unhoMne nATikA ke prathama zloka (jo ki maMgalAcaraNa ke rUpa meM prastuta hai) meM hI kAvyaliGga alaGkAra kA sAdhu prayoga kiyA hai pAdAnasthitayA muhuH stanabhareNAnItayA namratAM / zambhoH saspRhalocanatrayapathaM yAntyA tadArAdhane / / hrImatyA zirasIhitaH spulksvedodgmotkmpyaa| vizliSyankusumAJjaligirijayA kSipto'ntare pAtu vaH // ' arthAt zaMkara kI ArAdhanA meM pairoM ke agale bhAga para khar3I huI, stanoM ke bhAra se bAra-bAra jhukatI huI zaMkara ke anurAgayukta tInoM netroM ke mArga para jAtI huI (arthAt ziva dvArA snehapUrNa dRSTi se dekhI jAtI huI), romAMca, pasIne tathA kampana se yukta hotI huI aura lajjA karatI huI pArvatI ke dvArA (zaMkara ke) mastaka para (car3hAne ke lie) cAhI gaI, (kintu) pheMkI jAne para (mahAdeva aura pArvatI) ke bIca meM bikharatI huI puSpAJjali Apa logoM kI rakSA kreN| yahAM aMjali ke bikharane meM 'stanabhareNa' se lekara 'hrImatyA' taka ke pada hetu haiM, isalie isa zloka meM kAvyaliGga alaGkAra hai| prasIdeti bra yAmidamasati kope na ghttte| kariSyAmyevaM no punariti bhvedbhyupgmH|| paNDa 22, aMka 2
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________________ na me doSo'stIti tvamidamapi ca jJAsyasimRSA / kimetasmin vaktuM kSamamiti na vedmi priyatame // arthAt prasanna ho - yaha maiM kahUM to yaha krodha ke abhAva meM ThIka nahIM baiThatA / phira aisA nahIM karUMgA - yaha (kahUM to yaha ) doSa kA svIkAra ho jAyagA / merA doSa nahIM hai - yaha ( kahUM to ise ) bhI tuma mithyA samabhogI / priyatame ! isa prasaMga meM kyA kahanA ucita hai, yaha maiM nahIM jAnatA / yahAM vAkyArtha hetuka hone se kAvyaliGga alaGkAra hai / 2. utprekSA 'utprekSA' zabda ut evaM pra upasarga pUrvaka IkS dhAtu se banA hai--utkRSTa padArtha kI sambhAvanA yA balapUrvaka dekhanA / isa alaMkAra meM upamAna yA aprastuta ko prakRSTa rUpa se dekhane kA varNana hotA hai / sAhityadarpaNakAra ke anusAra 'utprekSA' vaha alaMkAra hai jise aprakRta ke rUpa meM prakRta kI sambhAvanA kahA karate haiM / bhavetsaMbhAvanotprekSA prakRtasya parAtmanA / " mammaTAcArya ne prakRta (upameya ) kI aprakRta ( upamAna) ke sAtha ekarUpatA yA tAdAtmya kI sambhAvanA ko utprekSA kahA hai ----- saMbhAvanamathotprekSA prakRtasya samena yat / " AcArya daNDI ke matAnusAra anya prakAra se sthita cetanA yA acetana padArtha kI anya prakAra kI vastu ke rUpa meM sambhAvanA karanA utprekSA alaMkAra hai / unhoMne utprekSA vAcaka zabdoM meM manye, zaMke, dhruvam, prAyaH aura iva Adi ko kahA haianyathaiva sthitA vRttizcetanasyetarasya vA / anyathotprekSyate yatra tAmutprekSA viduryathA // manye zaGke dhruvaMprAyo nUnamityeva mAdayaH / utprekSA vyaMjyate zabdaH iva zabdo'pi tAdRzaH // " 'ratnAvalI' nATikA meM 'utprekSA' alaMkAra kA sarvAdhika prayoga huA hai / katipaya udAharaNa isa prakAra haiM tastraH sragdAmazobhAM tyajati viracitAmAkulaH kezapAzaH / kSIbAyA nUpurau ca dviguNataramimau kandataH pAdalagno / / vyastaH kampAnubandhAdanavaratamuro hanti hAro'yamasyAH / krIDantyAH pIDayeva stanabharavinamanmadhyabhaGgAnapekSam / / ' 13 ( madya sevana se ) matavAlI aura kucoM ke bhAra se jhukI huI kamara ke TUTane kI paravAha kiye binA nAcatI huI isa ( vanitA) kA khulA huA tathA bikharA huA jUr3A mAno pIr3A ke kAraNa vizeSa rUpa se banAI gaI puSpamAlA kI zobhA ko tyAga rahA hai; pairoM se cipakI huI ye pAyala ( mAno pIr3A kAraNa ) dugunA cillA rahI haiM, lagAtAra kampana ke kAraNa DolatA huA yaha hAra (mAno pIr3A ke kAraNa ) nirantara chAtI pITa rahA hai / ke 148 tulasI prajJA
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________________ spRSTastvayaiSa dayite smarapUjAvyApRtena hastena / udbhinnAparamRdutarakisalaya iva lakSyate'zokaH // " he priye ! yaha azoka vRkSa tumhAre dvArA kAmadeva kI pUjA meM lage hue hAtha se sparza kiyA jAne para, nikale hue atyanta komala pallava se yukta kI taraha mAlUma par3a rahA hai / arthAt aisA lagatA hai ki mAno isameM eka dUsarA atikomala pallava nikala AyA ho| yahAM mahArAnI ke karapallavasparza se azoka meM navapallava uga Ane kI utprekSA kI gaI hai| 3. arthAntaranyAsa ___ anya artha kA nyAsa athavA rakhanA arthAntaranyAsa alaMkAra kahalAtA hai| isameM do zabda haiM-arthAntara aura nyaas| isameM sAdharmya athavA vaidharmya ke dvArA, "sAmAnya' kA vizeSa se 'vizeSa' kA sAmAnya se, 'kArya' kA kAraNa se aura 'kAraNa' kA kArya se samarthana kahA gayA hai / sAhityadarpaNakAra ne ise isa prakAra kahA hai sAmAnyaM vA vizeSeNa vizeSastena vA yadi / kAyaM ca kAraNenedaM kAryeNa ca samarthyate // bhAmaha ke anusAra pUrva artha se sambaddha kathita artha ke atirikta anya artha ke varNana meM arthAntaranyAsa alaMkAra hotA hai| AcArya mammaTa ne isakI paribhASA dI hai sAmAnyaM vA vizeSo vA tadanyena samarthyate / yatra so'rthAntaranyAsaH sAdharmyaNetareNa vA // 6 'ratnAvatI' meM isa alaMkAra kA vividha sthaloM meM prayoga huA hai-- durAM kusumazaravyathAM vhntyaa| kAminyA yadamihitaM puraH sakhInAm // tadbhUyaH zizuzukasArikAbhiruktaM / dhanyAnAM zravaNapathAtithitvameti // " isa zloka meM sAmAnya se vizeSa kA samarthana hone ke kAraNa arthAntaranyAsa alaMkAra hai| dvitIya udAharaNa samArUr3hA prItiH praNayabahumAnAdanudinaM / vyalIkaM vIkSyedaM kRtamakRtapUrva khalu mayA / / priyA muJcatyadya sphuTamasahanA jIvitamaso / prakRSTasya premNaH skhalitamaviSahyaM hi bhavati // 8 4. dRSTAnta alaMkAra udAharaNa ko hI. dRSTAnta kahA jAtA hai| isameM do vAkya hote haiM-eka upameya vAkya tathA dUsarA upamAna vAkya aura donoM meM sAdhAraNa dharma bhinna hote haiN| isameM kisI tathya ke pratiSThApana ke lie usake sadRza anya bAta kahI jAtI hai| sAhityadarpaNakAra ke anusAra 'dRSTAMta' vaha alaMkAra hai jise samAna dharma se yukta upamAna khaNDa 22, aMka 2
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________________ aura upameya rUpa vAkyArthoM meM bimbapratibimbabhAva kI jhalaka kahA karate haiM dRSTAntastu sadharmasya vastunaH pratibimbanam / (10-50) mammaTa ke anusAra upameya vAkya upamAna vAkya evaM unake sAdhAraNa dharma meM yadi bimba-pratibimba bhAva ho to dRSTAnta alaMkAra hotA hai / yaha sAdhamyaM evaM vaidharmya donoM prakAra se hotA hai dRSTAntaH punareteSAM sarveSAM pratibiMbanam / (10-102) 'ratnAvalI' meM dRSTAnta alaGkAra kA sundara vinyAsa kiyA gayA hai - tIvraH smarasantApo na tathAdau bAdhate yathAsanne / tapati prAvRSi nitarAmabhyarNajalAgamo divasaH // " isa zloka kA bhAva yaha hai ki varSA hone se pUrva kI dhUpa jitanA jalAtI hai utanA anya kAla kI dhUpa nahIM jalAtI hai, usI taraha Asanna priyA milana se pUrva kI kAma pIr3A jitanA satAtI hai utanA anya kAla kI kAma-pIr3A nahIM, isameM dRSTAnta alaMkAra hai| 5. samAsokti alaMkAra samAsokti alaMkAra vaha kahalAtA hai jise 'sama' arthAt (prastuta aura aprastuta meM) samAna rUpa se samanvita hone vAle kArya, liGga aura vizeSaNa ke bala se, prastuta para aprastuta ke vyavahAra kA Aropa kahA jAtA hai| AcArya vizvanAtha ne isakI paribhASA isa prakAra dI hai samAsoktiH samairyatra kAryaliGgavizeSaNaH / vyavahArasamAropaH prastute'nyasya vastunaH / / (10-56) AcArya mammaTa ke anusAra prastuta artha ke pratipAdaka vAkya ke dvArA zleSayukta vizeSaNoM ke prabhAva se jo aprakRta artha kA kathana hai vaha samAsa se arthAt saMkSepa se prakRta tathA aprakRtarUpa donoM kA kathana hone se samAsokti alaMkAra kahalAtA hai-- 'paroktimadakaiH zliSTaH samAsoktiH / (10-147) samAsokti alaMkAra ke udAharaNa svarUpa ratnAvalI meM nimna zloka dRSTavya Aruhya zailazikharaM tvadanApahRtakAnti sarvasvaH / pratikartumivordhvakAraH sthitaH purastAnnizAnAthaH / / (III-12) isakA tAtparya yaha hai ki jaise loka meM dekhA jAtA hai ki kisI kA sarvasva apahRta kiye jAne para vaha usakA pratikAra karane ke lie kucha UMce sthAna para jAkara aura bAMheM Upara karake sarvasva apahartA ko lalakArate hue mAno khar3A hotA hai usI taraha candramA tumhAre mukha ke dvArA apahRta kAnti hone para udayAcala para car3hakara kiraNoM ko Upara karake sthita huA hai / yahAM samAsokti alaGkAra hai| 6. svabhAvokti alaGkAra AcArya vizvanAtha ke anusAra 'svabhAvokti' vaha alaGkAra hai jise duruha arthAt sUkSma athavA kalpanAzIla kavijana dvArA saMvedya, padArthoM ke svarUpa, unakI kriyAmoM kA tulasI prajJA
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________________ varNana kahA karate haiM svabhAvoktirdurUhArthasvakriyArUpavarNanam / (10-92) kAvyaprakAzakAra ke anusAra bAlaka Adi kI apanI svAbhAvika kriyA athavA rUpa, varNa evaM avayavasaMsthAna kA varNana svabhAvokti alaMkAra kahalAtA hai svabhAvoktistu DimbhAdeH svakriyArUpavarNanam / (10-492) isameM svAbhAvika kriyA kA varNana kiyA jAtA hai| 'ratnAvalI' meM svabhAvokti alaGkAra kA prayoga zrIharSa dvArA bahutAyata se kiyA gayA hai / yathA autsukyena kRtatvarA sahabhuvA vyAvartamAnA hriyA / tastaibandhuvadhUjanasya vacanairnItAbhimukhyaM punaH // dRSTvAne varamAttasAdhvasarasA gaurI nave saMgame / saMrohatpulakA hareNa hasatA zliSTA zivAyAtu vaH // " isa zloka meM navoDhA kI kriyA kA yathAvat varNana hone se svabhAvokti alaGkAra anya bhI--- puraH pUrvAmeva sthagayati tato'nyAmapi dizaM / kramAtkrAmannadridrumapuravibhAgAMstirayati // upetaH pInatvaM tadanu bhuvanasyekSaNaphalaM / tamaH saMghAto'yaM harati harakaNThadyutiharaH // (III-7) arthAt zaMkara ke gale kI kAnti kA anukaraNa karane vAlA yaha andhakAra puja pahale pUrva dizA ko hI DhakatA hai, pazcAt anya dizAoM ko bhii| phira kramazaH phailatA huA parvatoM, vRkSoM tathA grAmoM ke vibhinna bhAgoM ko chipA detA hai / tadanantara gAr3hatA ko prApta hokara saMsAra ke netraphala kA apaharaNa kara letA hai| yahAM andhakAra ke phalasvarUpa hone vAlI dazA kA svabhAvika varNana hone ke kAraNa 'svabhAvokti' alaMkAra hai| 7. upamA alaGkAra yaha sAdRzyamUlaka alaMkAra hai / upamA alaGkAra meM do padArthoM ko samIpa rakhakara eka-dUsare ke sAtha sAdharmya sthApita kiyA jAtA hai| kAvyaprakAzakAra ne upamA kI vaijJAnika paribhASA dI hai| inake anusAra upameyopamAna meM bheda hone para bhI unake sAdharmya ko upamA kahate haiM ___ saadhrmymupmaabhede| upamAnopameyayoreva natu kAryakAraNAdikayoH sAdharmya bhavatIti tayoreva samAnena dharmeNa saMbaMdha upamA / bheda grahaNam ananvayavyacchedAya / " daNDI do padANe ke sAmya-pratipAdana ko upamA mAnate haiN| sAhityadarpaNakAra ne upamA kI paribhASA dI hai sAmyaM vAcyamavaidhayaM vAkyaikya upamA dvayoH / (10-14) arthAt upamA do padArthoM kA vaha vaidhaya'vAcya sAmya hai jo ki eka vAkyapratipAdya huA karatA hai| khaMDa 22, baMka 2
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________________ upamA ke cAra tattva hote haiM-upameya, upamAna, sAdharmya vAcaka aura sAdhAraNa dharma, upamA ko sabhI alaGkAroM meM zreSTha samajhA jAtA hai| prAcInatA, vyApakatA ramaNIyatA evaM saundarya-priyatA kI dRSTi se upamA kA atyadhika mahattva hai| zrIharSa upamA ke prayoga meM siddhahasta haiN| inakI upamAyeM sahaja evaM svAbhAvika haiN| loka, zAstra, prakRti jagat se sambaddha upamAoM kA sundara prayoga 'ratnAvalI' meM huA hai / kucha udAharaNa dRSTavya haiM --- jitamuDupatinA namaH surebhyo dvijavRSabhA nirupadravA bhavantu / bhavatu ca pRthivI samRddhazasyA, pratapatu candravapurnarendracandraH // (I-5) ___ artha-candramA (lakSaNA se candravaMzI rAjA zrIharSa) kI vijaya huii| (ataH) devatAoM ko namaskAra hai| dvijavara bAdhAoM se rahita hoN| pRthvI zasya sampanna ho| rAjazreSTha (zrIharSa) candramA ke samAna AhlAdaka zarIra dhAraNa kara pratApa prakaTa kreN| ukta zloka meM upamA alaMkAra kI chaTA darzanIya hai / dvitIya udAharaNa pratyagramajjana vizeSa viviktakAntiH / kausumbharAgarucirasphuradazukAntA // vibhrAjase makaraketanamarcayantI / bAlapravAlaviTapiprabhavA lateva // (I-21) kAmadeva kI pUjA karatI huI, sadyaH snAna karane ke kAraNa atyanta nirmala kAnti vAlI aura kusuMbhI raMga ke kAraNa sundara camakate hue aMcale vAlI tuma nava pallava vAle vRkSa para utpanna latA ke samAna zobhita ho rahI ho| isake atirikta anya bhI kaI sthaloM para upamA alaMkAra kA prayoga granthakAra ne kiyA hai| __Upara vivecita alaMkAroM ke atirikta zleSa, aprastutaprazaMsA, udAtta, atizyokti, smaraNa, vibhAvanA, unmIlita, pratIpa, asaMgati, paryAyokti, anuguNa Adi alaMkAroM kA prayoga bhI 'ratnAvalI' nATikA meM kuzalatApUrvaka kiyA gayA hai| 152 tulasI prajJA
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________________ 2-1 2-16 kI vRtti pR 181 10-114 2-20 saMdarbha srota : 1. kAvyAdarza 2. dhvanyAloka 3. sAhityadarpaNa 4. rasagaMgAdhara 5. dhvanyAloka 6. alaMkAra sarvasva ---- 7. kAvyaprakAza 8. ratnAvalI 9. ratnAvalI 10. sAhityadarpaNa 11. kAvyaprakAza 12. kAvyAdarza 13. ratnAvalI 14. ratnAvalI 15. sAhityadarpaNa - 16. kAvyaprakAza --- 17. ratnAvalI 18. ratnAvalI 19. ratnAvalI - 20. ratnAvalI 21. kAvyaprakAza 10-- 92 2-2-21, 2-8-33 1--22 10 10-109 arm 2-8 3-15 1-2 10-87 --(DA0 lajjA paMta) hanumAnagar3ha, nainItAla-2 (u0 pra0) khaMDa 22, aMka 2
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________________ samIkSA "ASAr3ha kA eka dina" kA kAlidAsa jayazrI rAvala "nirAlA ke bAda hindI sAhitya meM jisa AdamI ke cAroM ora sabase jyAdA 'mitha' bunI gaI, vaha thA mohana raakesh| kucha unakA vyaktitva hI aisA thA aura kucha unake hamadama, dosta, prazaMsaka aura Alocaka bhI aise rahe haiM ki unhoMne unheM yA to nihAyata ghaTiyA AdamI ke rUpa meM peza kiyA yA phira masIhA banAkara rakha diyaa|" saMskRta ke kAlidAsa bhI kaI 'mitha' se judd'e| ekadama mUrkha (vRkSa kI jisa zAkhA para baiThe, usIko kATane vAle) se lekara kavi-kulaguru tk| mohana rAkeza ko kavi kAlidAsa meM apane jIvana kI chAyA dekha kara hI 'ASAr3ha kA eka dina' ke sRjana kI preraNA milI hogii| 'ASAr3ha kA eka dina' ke kAlidAsa se mohana rAkeza kahIM na kahIM avazya jur3ate haiM / kavi kAlidAsa kI taraha mohana rAkeza bhI asaphala premI haiN| para, hara "mahAna vyakti ke jIvana meM strI ko mahatI bhUmikA hotI hai, hara AdamI ke acetana mana meM nArI kA eka rUpa hotA hai / isa dRSTi se "ASAr3ha kA eka dina" ke kAlidAsa ke jIvana meM mallikA kA sthAna kendra meM hai| mallikA kAlidAsa kI preraNA hai, usakI AtmA hai, usakI cetanA hai / yadi usake jIvana meM mallikA nahIM AtI to zAyada 'meghadUta' jaise kAvya kI racanA hI nahIM huI hotii| bhAvanAoM meM jIne vAlI mallikA kAlidAsa ke prati apane prema sambandha ko sAre sambandhoM meM zreSTha mAnatI hai / ataH rAjakavi kI padavI milane vAlI hotI hai, taba use ujjayinI jAne, ko prerita karatI hai ! use apane sAtha bAMdhe rakhane ke bajAya vaha usake lie vistRta kSitija ke dvAra khola detI hai| vaha abhAva meM jItI hai, para 'AsthAbhAva' vaisA hI rahatA hai| vaha kahatI hai "parantu maiMne vaha saba saha liyA / isalie ki maiM TUTakara bhI anubhava karatI rahI ki tuma bana rahe ho / kyoMki maiM apane ko apane meM na dekhakara tuma meM dekhatI thii|" vahIM kAlidAsa behada AtmakendrI evaM svArthI haiM, ujjayinI jAne ke bAda kitane hI sAloM taka mallikA se milane bhI nahIM AtA, aura na hI use koI saMdeza bhejatA / phira bhI mallikA kI bhAvanAoM kA vizAla AyAma hai ki kAlidAsa ke lie apane hAthoM se bhUrjapatroM kA nirmANa karatI hai aura socatI hai-jaba vo rAjadhAnI se vApasa bhAeMge taba ina bhUrjapatroM kI bheMTa dekara kahUMgI--ina patroM para Apa apane mahAna mahAkAvya kI racanA krnaa| jaba kAlidAsa ne ujjayinI jAkara vahAM kI rAjakumArI se zAdI kara lii| phira khaNDa 22, aMka 2
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________________ bhI mallikA svayaM zAdI kie binA, sirpha usakI rAha dekhatI hai| yaha eka hakIkata hai ki jaba vyakti kA jIvana sAmAnya se asAmAnya ho jAtA hai, taba vaha asAmAnya vyakti yA vastu kI apekSA rakhatA hai; aura vahIM mallikA bahuta pIche chUTa jAtI hai / kAzmIra te samaya kAlidAsa gAMva meM Ate haiM, para mallikA ko milate taka nhiiN| yahAM prazna hotA hai ki kyA kAlidAsa ke pAsa samaya nahIM thA ? saMdeza bhejane ke lie koI sevaka bhI nahIM thA ? kAgaja-kalama kA abhAva thA ? inakA abhAva rahA ho yA nahIM, kahIM na kahIM prema hI zithila par3a gayA thaa| kAlidAsa kahatA hai.---'meghadUta' meM yakSa kI jo pIr3A hai vaha merI hai aura yakSiNI tuma hI ho / yahAM bhI eka savAla hotA hai-kAlidAsa mallikA kI manaH sthiti ko jAnatA hai / usakI vedanA, pIr3A ko samajhatA hai, phira bhI binA mile kyoM calA jAtA hai ? lagatA hai kAlidAsa hI badala gayA hai / kyoM ? yaza-pratiSThA pAne ke lie kAlidAsa ne 'meghadUta' jaise apUrva kAvya kI racanA to kI, para prema meM pAgala hokara apane astitva ko hI bhUlA dene vAlI, mallikA ko bhI bhulA diyaa| kavi ko aba taka kI pratiSThA meM jisakI mahata preraNA evaM tyAga milA huA hai| yadi kAlidAsa ke pAsa isa samaya mallikA ke lie do kSaNa yA do zabda bhI rahe hote to Akhira meM use mallikA ke dvAra se nirAza hokara nahIM lauTanA pdd'taa| mallikA svAbhimAnI hai / kAlidAsa dvArA prApta hue isa apamAna kA badalA lene ke lie hI usane viloma se byAha racA liyA hogaa| __ mallikA kisI ke rahamokarama para jIne vAlI aurata nahIM hai| usake ghara kI hAlata dekhakara priyaMgumaMjarI kahatI hai- "dekha rahI hUM tumhArA ghara bahuta jarjara sthiti meM hai| isakA pari-saMskAra Avazyaka hai| cAho, to maiM isa kArya ke lie Adeza de jaauuNgii|" mallikA javAba meM kahatI hai-"Apa bahuta udAra haiN| parantu hameM aise hI ghara meM rahane kA abhyAsa hai, isalie asuvidhA nahIM hotii| kAlidAsa kA prema eka virodhAbhAsa hai / vaha mallikA ko smRti meM yAda rakhatA hai, para vAstavika jIvana meM bhUla jAtA hai| vaha use astitva se vaMcita kara detA hai, para apane atIta se vaMcita nahIM krtaa| 'kumArasaMbhava' yA 'meghadUta' likhate samaya vaha jise umA yA yakSiNI ke rUpa meM yAda rakhatA hai| vaha prema nahIM hai; eka pUrva sthApita smRti kA vyAkhyAna, eka saMcita anubhava kI abhivyakti mAtra hai| vaha jIvita-vartamAna mallikA ko yAda nahIM karatA, yAda karatA hai atIta kI eka mallikA ko jo samaya se baMdhI huI hai| isIlie vaha usakI sthitiyoM meM hue parivartanoM ko nahIM dekha paayaa| tabhI to tIsare aMka meM usase milane para saba kucha badalA huA lagatA hai / use apanI bhAvanAoM kI mallikA aura vAstavika mallikA meM koI samAnatA nahIM lgtii| mallikA kA do bhAgoM meM vibhAjana ho jAtA hai / vaha svayaM kahatI hai-"maiM yadyapi tumhAre jIvana meM nahIM rahI, parantu tuma mere jIvana meM sadA bane rahe ho // " viloma se vivAha karake zarIra se usakI ho gaI, para mana se sadA kAlidAsa ke najadIka rahI; isIlie mallikA kI lar3akI dIkhane meM kAlidAsa jaisI hai| mallikA do taraha kA tulasI pramA
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________________ jIvana jItI hai-eka bhAga para kAlidAsa kA adhikAra hai aura dUsare para viloma kaa| kAlidAsa aura viloma ke bIca kA jIvana, preyasI aura patnI ke bIca kA jIvana; usake pUre astitva para na to kAlidAsa kA adhikAra; na hI viloma kaa| vaha kAlidAsa kI hI hokara rahI hotI: para na hone kA kAraNa bhI svayaM kAlidAsa hI hai| do puruSoM ke bIca mallikA jisa saMbandha se jItI hai usameM prema aura napharata, AtmadAna aura Atma-Agraha, samarpaNa evaM vidroha kA adbhuta samanvaya huA hai| mallikA meM eka AryanArI kA Adarza bhI hai / tIsare aMka meM kAlidAsa aura mallikA apane pUrva jIvana ko yAda kara rahe haiN| kAlidAsa apane prema kA ikarAra karake phira atha se AraMbha karane kI bAta karatA hai| ThIka, isI samaya andara se baccI ke rone kI AvAja AtI hai| kAlidAsa pUchatA hai ..... kisake rone kA zabda hai yaha ?" mallikA javAba meM kahatI hai ... "yaha merA vartamAna hai|'" abhI taka hamane jo bAteM kI, vaha to merA bhUtakAla thaa| kAlidAsa mallikA ke ghara se nirAza hokara calA jAtA hai / mallikA use pukAratI hai aura usake pIche jAne ke lie cokhaTa ko lAMghane kI koziza bhI karatI hai, lekina usakI najara apane hAthoM meM rahe vartamAna para par3atI hai aura vaha vahIM kI vahIM Thaharakara TUTa-bikhara jAtI hai; hAra jAtI hai aura jindA lAza hokara ghara meM loTa jAtI hai / kyoMki usakI AtmA to kAlidAsa ke pIche jA cukI hotI hai| kAzmIra jAte samaya kAlidAsa ke pAsa mallikA ke lie do kSaNa, do zabda rahe hote to mallikA ke vartamAna meM bahuta antara hotA; aura zAyada kAlidAsa ko yUM nirAza hokara na lauTanA pdd'taa| prema eka sAdhanA hai / samarpaNa evaM tyAga kI bhAvanA ko saccA prema kahA gayA hai| mallikA prema-pratibhA hai, jIvanta ! para kAlidAsa kI 'cUka' (duSyanta, yakSa, pururavA meM dekha sakate haiM) mallikA ko le DUbatI hai / balki yUM kaheM mallikA na to DUba pAtI hai aura hI taira pAtI hai| kumArasaMbhava, kI racanA ke samaya pArvatI ke rUpa meM kAlidAsa ke samakSa mallikA hI hotI hai| pArvatI kI tapasyA se prasanna hokara zaMkara pArvatI ko svIkAra karate hai, para pArvatI kI hI taraha sAdhanA karatI mallikA ko zaMkara ke rUpa meM kAlidAsa kyoM nahIM milate ? kahate haiM viyoga ke bAda kA milana cirakAla ke lie kA hotA hai| 'meghadUta' meM yakSiNI aura yakSa kA milana huA, para yakSiNI--jaisI viraha-vedanA meM tar3apatI mallikA kA kAlidAsa se milana to hotA hai, para kSaNika ! mallikA phira usI vedanA meM kyoM ? !! prema meM huI choTI sI bhUla ghAtaka pariNAma lAtI hai| kAzmIra jAte samaya kAlidAsa se huI bhUla se hI bhAvanAoM ke taMtu se baMdhI huI mallikA TUTa jAtI hai| aura zAyada apane astitva ko TikAe rakhane ke lie hI viloma kA hAtha pakar3atI "ASAr3ha kA eka dina' nATaka ke kAlidAsa saMskRta ke kAlidAsa hI haiM yA khaMDa 22, aMka 2 157
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________________ nATakakAra svayaM mohana rAkeza ? mUla meM hai to saMskRta-kAlidAsa hI; para kAlidAsa ke jIvana meM mohana rAkeza ne khuda ko talAzane kA jo prayatna kiyA hai, usameM vaha saphala hI hue haiM / kAlidAsa ke samagra sAhitya-adhyayana ke AdhAra para usake jIvana kI zodha zurU kareM to vaha " ASAr3ha kA eka dina" ke kAlidAsa ke rUpa meM hI prApta hogI / saMdarbha : 1. Adhunika nATaka kA masIhA : mohana rAkeza, govinda cAtaka , indraprastha prakAzana, dillI, prathama saMskaraNa : 1975, pR0 26 2. ASAr3ha kA eka dina, mohana rAkeza; rAjapAla eNDa sansa, kazmIrI geTa, dillI; 1992,094 3. vahI, pR0 71 4. vahI, pR0 93 5. vahI, pR0 105 158 -- (jayazrI rAvala) D/o zrI kirITa kumAra bhAvasAravAr3a, kaThalAla jilA - kher3A (gujarAta) pina koDa - 387630 tulasI prajJA
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________________ pustaka samIkSA sAhitya-satkAra evaM pustaka-samIkSA 1. amRtam (khaNDakAvya)-muni sukhalAla, prakAzaka-akhila bhAratIya terApaMtha __ yuvaka pariSad, lADanU, prathama saMskaraNa--1996, mUlya-25/- ru0 / . prastuta kRti meM bhagavAna mahAvIra ke udAtta jIvana kI eka jhAMkI hai jo jIvana ke zAzvata mUlyoM kI ora pravRtta karane meM sakSama hai| dhanyo vIra: zrama samazamaryena naSTaH kaSAyaH-kAvya kI yaha paMkti isI ora iMgita karatI hai| isa kRti meM caNDakauzika jaise vikarAla sarpa ke daMza se pUrva zrI mahAvIra kI mana:sthiti evaM unakI pazcAtdartI pratikriyA ko bar3e prabhAvaka DhaMga se prastuta kiyA gayA hai| sarpa kA kRtajJatA jJApana ki maiM tiryaJca hUM isalie zramaNa nahIM bana sakatA kintu Apake sAkSya se zrAvakatva svIkAra karatA hUM-bhI prabhAvaka bana par3A hai| khaNDa kAvya ke anekoM zloka sundara haiM parantu usakA dUsarA zloka mahAvIra svAmI ke vyaktitva kA sajIva citra upasthita karatA hai| usake hindI anuvAda meM 'kambu' ko zaMkha likhA jAnA caahie| kAvya ke anta meM zabda sUcI dekara kavi ne apane maMtavya ko spaSTa kara diyA hai| anta meM paM0 vizvanAtha mizra ke zabdoM meM 'isa zata-zloka maya kAvya ko paDhakara yaha nirvivAda rUpa se kahA jA sakatA hai ki isameM amRta bharA huA hai|' -sItArAma dAdhIca 2. pAiyapaDibibo-muni vimalakumAra; prakAzaka-jaina vizva bhAratI, lADana prathama saMskaraNa--1996, mUlya-20/- / ____ kavi ne svakathya meM kahA hai ki gurudeva tulasI ke Adeza para unhoMne prAkRta bhASA par3hI aura muni zrI tArAcandajI kI preraNA se unhoMne jaina kathAnakoM ko kAvyabaddha karanA zurU kiyA aura laliyaMgacariyaM, bakacUlacariyaM, devadattA, subAhucariyaM, paesIcariyaM, miyAputtacariyaM Adi prAkRta bhASA kAvyoM kI racanA ho gii| kalakattA vizvavidyAlaya ke bhASAzAstrI pro0 satyaraMjana banarjI kA mAnanA hai ki "bIsavIM zatAbdI meM prAkRta bhASA meM aisA eka mahattvapUrNa AkhyAna kAvya likhanA bahuta hI kaThina hai|" unhoMne isa kAvyakRti meM kalAkauzala, varNana-mAdhurya, zabda cayana aura vacana-sabhI sundara aura pANDityapUrNa kahe haiN| unheM yaha kRti purAne kAvya graMthoM se bhI adhika madhura lgii| ___ AcArya mahAprajJa ne bhI pAiyapaDibiMbo meM bhASA kA prayoga sahaja, sarala aura khaNDa 22, aMka 2 159
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________________ vArtA-prasaMga hRdayagrAhI pAyA hai kintu kAvya sauMdarya ke liye apekSita vyaMjanA kI kamI batAI hai| phira bhI pAThaka ke mana ko AkRSTa karane vAlI sAmagrI isameM avazya hai| smaraNIya hai ki isa prAkRta pratibimba ke prathama lalitAMga carita kA vArANasI se prakAzita saMskRta sAptAhika--gAMDIva meM dhArAvAhika prakAzana huA thaa| vastutaH muni vimalakumAra ke saTippaNa pAiya saMgaho ke bAda pAiya paccUso aura pAiya paDibibo -ye do prakAzana hue haiM / pAiya saMgaho meM dazavaikAlika, uttarAdhyayana, AcArAMga, praznavyAkaraNa, sthAnAMga, bhagavatI, dazAzrutaskaMdha, jJAtA dharmakathA, antakRt dazA aura rAjapraznIya Adi se 27 prAkRta-pATha taiyAra kie gae the jo san 1983 meM prakAzita huaa| usake ThIka teraha varSa bAda pAiya paccUso aura pAiya paDibibo kA prakAzana huA hai / isalie muni vimalakumAra kI prAkRta bhASA yAtrA abhI aura paravAna car3hegI-isameM koI zaka-zubA nahIM hai| ___ grantha kA prakAzana, sAjasajjA, geTaapa Adi sundara hai aura mUlya atyalpa hone se yaha sarva sulabha ho gayA hai| -paramezvara solaMkI 3. navanIta (jaina vijJAna vicAra saMgoSThI) prakAzaka-RSi prakAzana, jhAMsI; prAptisthAna-RSiyogA, vipina jaina, 97/5e sivila lAinsa, jhaaNsii| mUlya-- 15/- ru0 / pichale varSa dinAMka 29, 30 sitambara aura 1 akTUbara, 1995 tathA vigata varSa dinAMka 26.27,28 agasta, 1994 ko kramazaH jhAMsI aura gunA meM do vicAra saMgoSThiyoM kA Ayojana huaa| donoM saMgoSThiyoM kA saMcAlana satanA nivAsI nIraja jaina ne kiyA aura unake sahayogI rahe jhAMsI ke DaoN. jinendra jaina tathA gvAliyara ke DaoN. abhyprkaash| donoM goSThiyoM meM kramazaH upasthita 21 aura 18 vidvAnoM ko munizrI kSamAsAgara evaM ailakadvaya zrI udayasAgara evaM zrI samyaktva sAgara kA sAnnidhya milaa| saMgoSThiyoM meM prastuta kie gae sabhI vicAra patroM ko yahAM navanIta---zIrSaka dekara prakAzita kara diyA gayA hai aura jhAMsI ke dainika vizva parivAra aura punA ke DaoN0 mahAvIra jaina dvArA likhA saMgoSThiyoM kA vivaraNa bhI de diyA hai| goSThI-satroM meM paThita AlekhoM meM aneka Alekha vicArotejaka zodha sAmagrI se bhUre pUre haiN| zrI nIraja jaina kA karmana kI gati nyArI, padmazrI yazapAla jaina kA nAgarika ke kartavya, DaoN0 rAdhAramaNadAsa kA mAnava vijJAna karma tribhuja, DaoN0 azoka jaina kA jaina dharma aura vanaspati vijJAna, DaoN0 anilakumAra jaina kA bhAgya aura puruSArtha, DaoN0 ArAdhanA jaina kA apaghaTana aura tapa aura devendrakumAra jaina kA ivolyUsana rI oNpha jainijma Adi kucha Alekha nizcaya hI nayI soca aura UhApoha ko pracodita karate haiN| daraasala aisI saMgoSThiyoM meM eka hI viSaya rakhakara usa para Alekha par3hane ke bAda 160 tulasI prajJA
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________________ adhikArI vidvAnoM dvArA cintana-manana kiyA jAnA cAhie / isa saMgoSThI meM bhAratIya vanaspati sarvekSaNa ke nidezaka DaoN0 sudhAMzu kumAra jaina ne apane adhyakSIya vaktavya meM kisI pazcimI lekhaka ko uddhRta karate hue kahA ki vanaspati kI eka jAti kA naSTa honA narasaMhAra se kama nahIM hai / yadyapi pazcimI najariye se dekhanA galata hai kintu isa ukti meM jo AMzika satya hai use ujAgara karane kI ceSTA nahIM huI / jhAMsI saMgoSThI meM hI jaina dharma aura vanaspati vijJAna - zIrSaka lekha bhI par3hA gayA aura DaoN0 sudhAMzu kA noTa ki durlabha vanaspati saMrakSaNa honA cAhie kintu kyA isI eka viSaya para vicAra saMgoSThI kA Ayojana kara usameM se navanIta nikAlanA ThIka nahIM hogA ? socane kA prazna hai ? - paramezvara solaMkI 4. jaina darzana : vaijJAnika dRSTiyo (gujarAtI - hindI-aMgrejI lekha saMgraha ) - munizrI nandIghoSavijayajI ; prakAzaka- -zrI mahAvIra jaina vidyAlaya, agasta krAnti mArga, mumbaI - 400036; mUlya 100 /- ru0 / mAlA kA zrI mahAvIra jaina vidyAlaya, muMbaI - 36 bahuta purAnI prakAzana saMsthA hai / isa saMsthA se jaina Agama granthamAlA ke alAvA gujarAtI meM zrI motIcaMda kApar3iyA granthaprakAzana huA hai aura DaoN0 vI. ema. kulakarNI, DaoN0 motIcandra evaM DaoN0 yU. pI. zAha ke grantha prakAzita hue haiN| zrI vIracaMda rAghavajI gAMdhI kI pustaka -- dI sisTamas oNpha iNDiyana philosophI' bhI yahIM se prakAzita huI hai / saMprati saMsthA ke padAdhikAriyoM ne gujArAtI jarnala 'navanIta samarpaNa' meM prakAzita munizrI naMdI ghoSavijayajI ke katipaya lekhoM kA saMgraha gujarAtI - hindI-aMgrejI meM 'jainijma tha sAiMsa' prakAzita kiyA hai / munizrI naMdIghoSavijaya, AcAryazrI vijayasUryodayasUrijI ke ziSya haiM / unakA dIkSA pUrva kA nAma nirmalakumAra nagInadAsa zAha hai aura ve vijJAna ke vidyArthI rahe haiM / prastuta lekha saMgraha, yadyapi prAthamika hai kintu usameM pAThaka ko AkarSita karane tathA jaina siddhAntoM ko Adhunika ( vaijJAnika) pariprekSya meM dekhane kA utsAha hotA hai / yaha bahuta prazaMsanIya hai kyoMki jaina siddhAntoM meM antarnihita vijJAna ko ujAgara karane se anyatra bahuta hI sukhada aura Azcaryajanaka pariNAma mile haiM / pustaka kA prakAzana, geTa-apa aura sAja-sajjA acchI hai / mUlya bhI adhika nahIM hai isalie jijJAsu aura prabuddha donoM prakAra ke pAThaka isa ora AkarSita hoNge| ' 5. glosarI oNpha jaina Tarmas ( Glossary of Jaina Terms) - DaoN0 naMdalAla jaina ( rIMvA ), prakAzaka- jaina inTaranezanala, 21, saumya, ahamadAbAda- 380014, prathama saMskaraNa --- 1995, mUlya - 40 /- rupaye | 'jaina inTaranezanala' ne san 1993 meM zrI vIracaMda rAghavajI gAMdhI kI amara kRti ke rUpa meM 'dharma aura jaina darzana' kA prakAzana kiyA thA jo dvitIya vizva dharma saMsad khaNDa 22, aMka 2 161
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________________ ke avasara para prathama vizva dharma saMsad (san 1893 ) kA yAdagAra upakrama banA / isI saMsthAna ne aba glosarI oNpha jaina Tarmas - jaina pAribhASika zabdoM kI sUcI prakAzita kara anukaraNIya kArya kiyA hai / yadyapi isa kSetra meM lagabhaga Der3ha dazaka pUrva hI 'tulasI prajJA' ne prAthamika kArya kiyA thA aura jaina Teknikala Tarmas -- kI eka sIrija prakAzita kI thI; kintu yaha kArya jitanA mahattvapUrNa hai utanA hI vizAla aura dIrghakAlika bhI hai| bahuta se lekhakoM ne bhI apanI-apanI pustakoM meM prayukta jaina TarminolojI ke zabdoM kI sUcI prakAzita kI haiM jinameM 200 se 2000 taka pAribhASika zabdoM ke aMgrejI paryAya die gae haiM kintu unameM ekarUpatA aura Avazyaka stara kA prAyaH abhAva dIkha par3atA hai / prastuta saMgraha meM tIna hajAra se adhika pAribhASika zabda sUcIbaddha hue haiM / yaha saMkhyA bahuta choTI hai kyoMki jaina pAribhASika zabdoM kI saMkhyA hajAroM meM hai; kintu saMkhyA se pUrva pAribhASika zabdoM ke lie upayukta aMgrejI paryAya taya karane tathA unameM ekarUpatA aura starIkaraNa banAne kI AvazyakatA hai| DaoN0 naMdalAla ne jaina vidvAn DaoN0 ema. e. DhAkI, DaoN0 sAgaramala jaina, pro0 madhusena, DaoN0 jItUbhAI zAha, DaoN0 e. ke. jaina Adi katipaya lekhakoM se sahayoga liyA hai / padmabhUSaNa paM0 dalasukha bhAI mAlavaNiyA kA AzIrvAda bhI unheM milA hai / isaliye unake dvArA sujhAye paryAya sarvamAnya ho jAeM to yaha kAma Age bar3ha sakatA hai / jaisA ki AdaraNIya mAlavaNiyAjI ne apane AzIrvAda meM kahA hai, jaina vidvAnoM ko isa glosarI ko apanAnA cAhie aura isake pariSkAra aura bar3hotarI ke lie apane sujhAva dene cAhie / sundara aura yathAsaMbhava nirdoSa prakAzana ke lie jaina inTaranezanala dhanyavAda kA pAtra hai aura DaoN0 naMdalAla kI isa durUha kArya ke lie bhUri-bhUri prazaMsA kI jAnI cAhie ki eka rasAyanazAstrI ne jaina Tarmas ko nayA svarUpa pradAna karane kA duSkara kArya kara diyA hai / rASTrabhASA hindI pracAra mUlya - 80 / - ru0 1 'caMmagUMgo' san 1991 meM 'hAsiyo tor3atA sabada' 6. hAsiyo tor3atA sabada - ravi purohita, prakAzakasamiti, zrIDUMgaragar3ha - 331803, prathama saMskaraNa - 1996, zrI ravizaMkara rAjapurohita kA pahalA kavitA-saMgraha chapA thA / pAMca varSa bAda vaha puna: sAhityajagat ke sAmane lekara upasthita huA hai / camagUMgo kI kavitAoM ke saMbaMdha meM hamane likhA thA ki 'ye kavitAeM prathama prayAsa hote hue bhI 'camagUMgo kI birAdarI' meM nahIM lagatI / ' Aja vaha sAhitya-zAdvala meM praveza ko, usake hAsiye ke pattharoM ko tor3ane ke irAde se upasthita huA hai aura kahatA hai kauna kahatA hai AsamAM meM cheda nahIM ho sakatA, patthara to jarA tabiyata se uchAlakara dekho, yAro ! saMgraha kI kavitAoM meM 'tirasA', 'muMcha', 'khaMkha', 'kavitA', 'nArI', 'bojha', 'bAlaka', 'IlAja' aura sambandha - zIrSaka kavitAoM meM gaharAI hai, yuga bodha hai, jIvana 162 tulasI prajJA
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________________ kI sahaja anubhUti hai aura badalAva kI tar3apa bhI dIkha par3atI hai / 'kImata' - zIrSaka meM prazna ko ubhArA gayA hai / 'pachatAvo' - zIrSaka meM bAta banI nahIM lagatI kintu nArI kalyANa meM kavi ukti bahuta sAmayika bana par3I hai / ceSTA kI hai / bhUNa ko mUMDa, rAjasthAnI bhASA ke mohavaza jo hamAre vicAra meM ThIka nahIM hai, kavi ne zabdoM ke svarUpa ko bigAr3akara prastuta karane kI jaise dhIraja ko dhIroja, haMsyo ko haMsagyo, sapaloTiyA ko sAMpalA, chekar3a ko chevaTa, itihAsa ko itiyAsa, TecarI ko TUcarI, ityAdi / yaha dRSTi badalI jAnI cAhie / jaba 'phota', 'grinija buka', 'kAnUnI', 'sigareTa', 'lipisTika', 'paibaMda', 'koleja', 'balagama', 'pampaleTa' Adi videzI zabdoM ko jyoM kA tyoM prayoga kara sakate haiM phira hindI zabdoM ke sAtha khilavAr3a kyoM karate haiM ? AzA hai, kavi apane AgAmI prakAzanoM meM isa dRSTi se badalAva kareMge / 7. paM0 AzAdhara : vyaktitva aura kartRtva- paM0 nemacanda DoMNagAMvakara, prakAzaka- akhila bhAratavarSIya digambara jaina bagheravAla saMgha, koTA (rAjasthAna ), prathama saMskaraNa - 1995, mUlya - 50/- ru0 1 dharma-prabhAvanA bar3hAne ke do tarIke ho sakate haiM / eka tarIkA jo anAdi kAla se pracalita hai vaha nivRtti mArga ke pathikoM dvArA janasAdhAraNa ko dharmopadeza kA hai jana samAja ke kisI yogyatama gRhastha aura vaha apane samAja meM dharmAmRta vitaraNa jaina dharma ke marmajJa vidvAn bhI / unhoMne kintu dUsarA tarIkA yaha bhI ho sakatA hai ki ko dharma ke gUr3ha rahasya jJAta karA die jAeM kA kArya kare | paM0 AzAdhara gRhastha the aura anagAradharmAmRta aura sAgAradharmAmRta donoM likhe haiM / nizcaya hI pravRtti mUlaka kAryoM ko karate hue mAtra 8 mUla aura 12 uttara guNoM ke bIsa vratoM ke pAlana se gRhastha dharma ke pratipAlana kI itizrI nahIM ho sakatI; kintu sAdhu jo ekAkI hotA hai usake lie gRhastha dharma kA prarUpaNa saMkSipta hI paryApta ho jAtA hai, isalie vaha vizeSa ruci nahIM legA / paM0 AzAdhara gRhastha the aura gRhastha kI sabhI AvazyakatAoM se paricita the isalie unhoMne zrAvakAcAra kA sAMgopAMga varNana kiyA hai / unakA eka zloka dekhie sAgAra - 6.34 isa zloka meM nirvedabhAvanA, gRhastha chor3ane kI chaTapaTAhaTa haiM parantu yaha eka gRhastha paNDita kI ukti hai / aura pratyeka dharmaprANa gRhastha ko dharma meM abhiruci ke lie preraNAdAyaka hai | vastutaH paM0 AzAdhara ne jaina samAja ke lie apane samaya meM eka Adarza maulika AcAra saMhitA kA nirmANa kiyA thaa| unhoMne apane samaya kI avasthA ko pahacAnA thA khaMDa 22, itaH zamazrIH strI cetaH karSato mAM jayenu kA / A jJAtaputraraivAtrajetrI yA moharAT camUH // aMka 2 163
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________________ kali prAvRSi mithyAdiG meghacchannAsu dikSviha / khadyotavat sudeSTAro hA dyotanta kvacit / / ve kahate haiM ki jisa prakAra varSA Rtu meM dizAyeM meghAcchAdana se sUryaprakAza se vaMcita ho jAtI haiM aura kahIM-kahIM juganU camakate dIkhate haiM vaisI hI sthiti jaina samAja kI hai| unhoMne svayaM to jaina samAja kI sevA kI hii| sAtha hI anekoM sahayogI vidvAn bhI taiyAra kie| paM0 mahAvIra, udayasena muni, vizAlakIrti, madanakoti, AcArya bAlacandra kavi ahardAsa, kavi vilhaNa, paM0 jAjAka, mahIcandra sAhu, kelhaNa, dhInAka jaise anekoM vidvAnoM ko preraNA dI aura prabhUt saMkhyA meM sadgrantha likhe| prastuta graMtha 'paM0 AzAdhara : vyaktitva aura kartRtva' eka acchA prayAsa hai| paM0 nemacandra DoNagAMvakara ne kAphI zrama kiyA hai, kintu yaha graMtha paM0 AzAdhara kA AMzika paricaya hI prastuta kara pAyA hai| paM0 AzAdhara kA prAmANika jIvanavRtta upalabdha hai aura ve jaina dharma ke prabhAvaka AcArya haiN| vikramI terahavIM sadI meM unhoMne sAmAjika, rAjanItika, sAMskRtika aura dhArmika-cAroM dRSTiyoM se sakSama netRtva diyA hai use ujAgara karane kI AvazyakatA hai / unakA eka kathana dekhie "digambara jainI mudrA tInoM lokoM meM vaMdanIya hai, samIcIna pravRtti-nivRtti rUpa vyavahAra ke lie prayojanabhUta hai; kintu isa kSetra meM vartamAna kAla meM (1) usa mudrA ko chor3akara viparIta mudrA dhAraNa karate haiN| (2) dravya jina liMga ke dhArI apane ko muni mAnane vAle ajitendriya hokara dhArmika janoM para bhUta kI taraha savAra hote haiN| (3) anya dravya liMga ke dhArI maThAdhIza bhaTTAraka haiM jo jina liMga kA veza dhAraNa karake mlecchoM ke samAna durAcaraNa karate haiN| ye tInoM puruSa ke rUpa meM sAkSAt mithyAtva hai| ina tInoM kA mana se anumodana mata karo, vacana se guNagAna mata karo aura zarIra se saMsarga mata kro| mana-vacana-kAya se inakA parityAga karo // " aise mAna-abhimAna vAle spaSTa vaktA AcArya kA kartRtva sahI DhaMga se ujAgara karane kI AvazyakatA hai| prastuta prakAzana meM aura bhI bahuta sI kamI raha gaI haiM, isalie isa viSayaka adhika vistAra se likhA jAnA jarUrI hai| 8. paJcAla (khaNDa-8, san 1995) saMpAdaka-DaoN0 e. ela. zrIvAstava, prakAzaka -paMcAla zodha saMsthAna 52/16 sakkarapaTTI, kAnapura-208001, mUlya50/- rupye| pichale kucha samaya se paMcAla zodha saMsthAna, kAnapura bahuta sakriya hai aura usane prativarSa eka paMcAla aMka nikAla kara apanI sakriyatA ko pramANita kiyA hai| hAlAMki 164 tulasI prajJA
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________________ uttarapradeza sarakAra ne 1993-94 meM paccIsa hajAra rupaye dekara prati varSa ghaTAkara 1994-95 meM teraha hajAra aura 1995-96 meM dasa hajAra anudAna diyA hai kiMtu saMsthAna ke kAryakartA evaM padAdhikArI utane hI adhika utsAhita hue haiM aura unhoMne san 1995 meM na kevala paMcAla kA prastuta gauravazAlI aMka prakAzita kiyA apitu 4 apraila 1995 ko ilAhAbAda meM pro0 kRSNadatta vAjapeyI samAroha aura 24 sitambara 1995 ko kAnapura meM hajArImala bAMThiyA sammAna samAroha ke bhavya Ayojana bhI kie| vastutaH paMcAla - saMpAdaka zrI e. ela. zrIvAstava jo apanI lagana aura vidagdhatA ke lie prasiddha haiM, apane surUcipUrNa saMyojana aura tAdAtmya se bahuta kucha saMjo lete haiM aura niSpatti ke rUpa meM paMcAla kA koI abhUtapUrva aMka prastuta ho jAtA hai / prastuta aMka meM paMcAla janapada para eka darjana se adhika zodha pUrNa nibandha haiM jo yahAM kI atItakAlIna saMskRti ke anekoM gavAkSa kholate haiM / zrI ratnacandra agravAla, pro0 rAjU kalidosa, DaoN0 jI. seturAman, DaoN0 candrazekhara gupta aura DaoN0 bI. ena. mizra Adi se Alekha prApta kara lenA unakI saphalatA mAnI jAnI caahie| zodha lekhoM ke sAtha tIna darjana se adhika citrAdi kA prakAzana bhI durlabha kArya hai / aise surucipUrNa prakAzana ke lie badhAI / -- paramezvara solaMkI khaNDa 22, aMka 2 165
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________________ prakIrNakam 1. yogavizikA (AcArya haribhadra) 2. ror3erAva kI rAuravela' kA mUlapATha (paramezvara solaMkI) 3. rAjasthAnI kahAvateM-eka saMkSipta saMkalana 4. prAmANyavAda aura kvAntakA dhAraNAeM (zaktidhara zarmA)
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________________ yovizikA 0 racayitA -AcArya haribhadra 0 vyAkhyAkAra --upAdhyAya yazovijayajI * anuvAdaka --muni dulaharAja (yogavizikA para upAdhyAya yazovijayajI ne TIkA likhii| usakA saMkSipta hindI rUpAntaraNa munizrI dvArA prastuta hai / ) 1. mukkheNa joyaNAo, jogo savvovi dhmmvaavaaro| parisuddho vinneo, ThANAigao viseseNaM / / sArA parizuddha' dharma-vyApAra (pravRtti) mokSa se yojita karatA hai isalie vaha - 1. sAdhAraNataH mokSa se yukta karane vAlI pratyeka pravRtti yoga hai| kintu vAstava meM vahI pravRtti yoga kahalAtI hai jisameM sAdhya-dharma (jisa dharma vizeSa kI hamane sAdhanA prArambha kI hai) kI avikala smRti banI rahe tathA sAdhaka usakI prApti ke lie nirantara upAya karatA rhe| yahAM parizuddha vizeSaNa vizeSa artha kA dyotaka hai / jo pravRtti praNidhAna Adi pAMca AzayoM se vizuddha hotI hai, use 'parizuddha' kahA jAtA hai / pAMca Azaya ye haiM - (ka) praNidhAna --jisa dharma-sthAna (sAdhya viSaya) kI sAdhanA svIkAra kI hai, usakI nirantara smRti banAe rkhnaa| apane se hIna guNa vAloM ke prati anukaMpAbhAva rakhanA / paropakAra kI bhAvanA se yukta rhnaa| pravRtti -dharma-sthAna kI prApti ke lie upAya krnaa| kriyA kI zIghra samApti kI utsukatA se rahita honaa| (ga) vighnajaya-yoga sAdhanA meM vighna upasthita karane vAle kAraNoM para vijaya prApta krnaa| vighna tIna prakAra ke hote haiM-hIna, madhyama aura utkRSTa / hIna vighna - kaNTakAkIrNa mArga meM prasthita pathika ke paga-paga para bAdhA upasthita hotI hai aura jaba ve kATe sApha kara die jAte haiM taba vaha anAkula hokara Age bar3ha sakatA hai| isI prakAra mokSa mArga meM pravRtta sAdhaka ke lie zIta, USNa Adi parISaha bAdhaka hote haiM aura use Akula banA dete haiM / jaba vaha sAdhaka titikSA kA abhyAsa kara letA hai taba ve parISaha use Akula nahIM krte| yaha hIna vighnoM para vijaya pAnA hai| khaNDa 22, aMka 2
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________________ yoga hai| vizeSa rUpa se (zAstrIya saketa ke anusAra) sthAna Adi vyApAra yoga kahalAtA hai| 2. ThANunnatthAlaMbaNarahio, taMtammi paMcahA eso| dugamittha kammajogo, tahA tiyaM nANa jogo u / / yogazAstra meM yoga ke pAMca prakAra batalAeM haiM-- 1. sthAna--kAyotsarga, padmAsana Adi Asana / 2. UrNa-uccAryamANa zabda / 3. artha-zabda kA abhidheya / 4. AlaMbana-bAhya pratimA Adi (AlaMbana yog)| 5. rahita-nirAlaMbana yog| rUpI dravya ke binA hone vAlI nirvikalpa samAdhi / inameM prathama do karmayoga aura zeSa tIna jJAna yoga ke bheda haiM / 3. dese savve ya tahA, niyameNeso carittiNo hoi / iyarassa bIyamittaM, ittucciya kei icchaMti / / madhyama vighna - pathika apane gantavya para pahuMcanA cAhatA hai, kintu jaba vaha jvara se pIr3ita hotA hai taba usameM gamana kA utsAha nahIM rhtaa| isa prakAra svIkRta dharma kI sAdhanA meM zArIrika roga jvara ke samAna hote haiN| unake utpanna hone para sAdhaka zAstrIya vidhi ke anusAra 'hitAhAra-mitAhAra' se unakI cikitsA kare aura yaha soce ki ye bAdhAeM mere zarIra ko pIr3ita kara sakatI haiM, AtmA ko nhiiN| isa bhAvanA ko itanA puSTa kare ki roga kI vibhISikA na rhe| yaha madhyama vighnoM para vijaya pAnA hai| utkRSTa vighna--pathika mArga meM calate-calate dizAmUr3ha ho jAtA hai, taba Age bar3hane kA usakA utsAha TUTa jAtA hai| dUsare pathikoM se prerita hone para bhI vaha usa ora nahIM bddh'taa| kintu jaba use mArga kA samyag jJAna ho jAtA hai yA dUsare para zraddhA ho jAtI hai taba vaha Age bar3hane ko utsuka hotA hai| isa prakAra mokSa mArga meM pravatta sAdhaka meM mithyAtva-jA jAtA hai / taba vaha guru ke upadeza se yA mithyAtva kI pratipakSa bhAvanAoM ko puSTa kara, manovibhrama ko dUra kara, sAdhanA meM Age bar3ha sakatA hai / yaha uttama vighnoM para vijaya mAnA hai / (gha) siddhi-apane se adhika guNa vAloM ke prati vinaya, hIna guNavAloM ke prati karuNA aura madhyama guNa vAloM ko dharma-sthAna kI prApti karAne kA saMkalpa lenaa| (Ga) viniyoga-apanI upalabdhiyoM ko upAyapUrvaka dUsaroM ko upalabdha kraanaa| tulasI prajJA
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________________ yaha pAMcoM prakAra kA yoga nizcita rUpa se dezataH yA sarvataH saMyamI vyakti ke hI hotA hai| kucha AcArya mAnate haiM ki deza yA sarva cAritra ke binA dUsaroM meM yaha yoga bIja mAtra hotA hai|' 4. ikkikko u cauddhA, itthaM puNa tattao munnyvvo| icchA pavitti-thira-siddhimevAo samayanIIe / tattvataH aura yoga paripATI ke anusAra sthAna Adi yoga cAra-cAra prakAra kA hotA hai / ve cAra prakAra haiM - - icchA, pravRtti, sthiratva aura siddhi / 5. tajjuttakahApIIi, saMgayA vipariNAmiNI icchaa| savvatthuvasamasAraM, tappAlaNao pavattI u|| 1. isa zloka kA pratipAdya yaha hai ki yoga kA prArambha cAritra se hotA hai| jisa sAdhaka meM cAritra kI jitanI vizuddhi hogI vaha utanI hI mAtrA meM yogAbhyAsa meM Age bar3hatA jaaegaa| dUsare zabdoM meM kaheM to yama, niyama yA vratoM ke binA yoga kA abhyAsa abhyAsa-mAtra raha jAtA hai, siddha nahIM hotaa| cAritra ke pAMca prakAra haiM(1) adhyAtma-ucita pravRtti vAle vratI-vyaktiyoM kA zAstrAnusAra jIva Adi tattvoM kA cintana, jo maitrI Adi bhAvanAoM se gabhita ho, use adhyAtma kahate haiN| (2) bhAvanA-- adhyAtma kA hI pratidina pravardhamAna aura cittavRtti ko usameM hI rakhane vAlA abhyAsa / (3) adhyAna-prazasta AlaMbana vAlA, sthira dIpakalikA kI bhAMti sthira tathA utpAda Adi sUkSma paryAyoM ke cintana se yukta citta / (4) samatA--zubha tathA azubha viSayoM meM samAnatA kA abhyAsa krnaa| (5) vRttisaMkSepa- mana, zarIra aura anya saMyogAtmaka vRttiyoM kA sampUrNa nirodha / ina pAMcoM kA pUrva batalAe gae pAMcoM prakAra ke yogoM meM samAveza ho jAtA hai| isa zloka meM deza cAritrI se aNuvratI aura sarvacAritrI se mahAvratI kA grahaNa kiyA hai| jo vyakti caturtha guNasthAna yA unake nIce ke guNasthAnoM vAle hote haiM inameM ye yoga bIja rUpa meM rahate haiM, vyakta nahIM hote| dUsare zabdoM meM unake yoga abhyAsa dazA meM hI rahate haiM, siddha nahIM hote| isakA tAtparya yaha huA ki sAdhaka ko sarvaprathama samyag dRSTi vAlA honA caahie| jaba usakI dRSTi sahI hotI hai, taba vaha apanI sAdhanA kA lakSya aura usakI prApti ke sAdhanoM kA bhI sahI-sahI cayana kara letA hai, anyathA bhaTaka jAtA hai| samyak dRSTi vAle vyakti kA kArya itanA bha-kAne vAlA nahIM hotA, jitanA mithyAdRSTi vAle vyakti kA kArya hotA hai| ataH yoga kI siddhi usI ko prApta hotI hai jisakA dRSTikoNa samIcIna hotA hai| khaDa 22, baMka 2
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________________ 6. tahaceva eya vAhagacitArahiyaM thirattaNa neyaM / savvaM paratthasAhagarUvaM puNa hoi siddhitti / / ina cAra prakAroM kI vyAkhyA isa prakAra hai-- 1. icchA-sthAna Adi yogoM ko jAnane kI icchA, unakI vidhi aura kartA ke prati bahumAna tathA unakA satata abhyAsa / sAdhaka-aMgoM kI pUrNa prApti na hone para bhI yoga kI bhAvanA se apanI zakti ke anusAra yoga meM pravRtta rhnaa| 2. pravRtti-sabhI avasthAoM meM upazama kI pradhAnatA rakhate hue sthAna Adi yogoM kA pAlana krnaa| zAstrokta vidhi se paripUrNa sAdhanoM ke sAtha yoga meM pravRtta honaa| 3. sthiratva-sthAna Adi kA pAlana karate hue unameM Ane vAlI bAdhAoM kI cintA se rahita honA / 4. siddhi-parArtha sAdhaka rUpa yogyatA / ' apanI siddhi ko dUsaroM meM pratibiMbita krnaa| 7. ee ya cittarUvA, tahA khaovasamajogao huti / __tassa u saddA pIyAi jogao bhavvasattANaM / / bhavya jIvoM meM icchA Adi cAroM prakAra ke yoga kI utpatti ke tIna hetu haiMzraddhA, prIti aura kSayopazama / ' 0 zraddhA-ghanIbhUta vizvAsa / * prIti--kArya karane meM harSa, pramoda Adi / 0 kSayopazama-karmoM kI kSINatA / 1. pravRtti aura sthiratva meM yahI antara hai ki pravRtti aticAra sahita hotI hai ataH usameM sthAna Adi ke bAdhaka tattvoM kA cintana rahatA hai| sthiratva abhyAsa kI paripakvatA ke kAraNa nirbAdha hotA hai, usameM bAdhaka tattvoM kA cintana nahIM hotaa| 2. sthAna Adi yogoM kA phala hai-upazama vizeSa kI prApti / abhyAsa-krama se yaha sAdhaka ko prApta ho jAtI hai kintu ise siddhi nahIM mAnA jA sktaa| jaba ye yoga dUsaroM meM bhI upazama utpanna karate haiM, tabhI vaha siddhi mAnI jAtI hai| yahI isakA parArtha sAdhaka rUpa hai| 3. jisa vyakti meM jitanA kSayopazama hotA hai, use utanI hI mAtrA meM icchA Adi yogoM kI prApti hotI hai| isa mArga meM pravRtta hone vAle sAdhaka ko yadi sUkSma bodha nahIM bhI hotA to bhI usakI mArgAnusAritA kA hanana nahIM hotA / apaneapane kSayopazama kI taratamatA se ve yoga meM pravRtta hote haiM aura usake anusAra hI siddhi ko prApta hote haiN| tulasI prajJA
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________________ 1 aNukaMpA nivveo, saMvego hoi taha ya pasamutti / eesi aNubhAvA, icchAINaM jahAsaMkhaM // 8. icchA Adi yogoM ke yathAkrama ye anubhAva ( kArya ) hai - * icchA -- anukapA ( karuNA- - duHkhI vyaktiyoM ke duHkha-haraNa kA prayatna ) / pravRtti nirveda ( bhava- virakti) / o * sthiratva -- saMvega (mukta hone kI abhilASA ) / * siddhi --- prazama ( tRSNA kA upazamana ) / 9. evaM Thimi tatte, nAeNa u joyaNA imA payaDA / ciivaMdaNeNa neyA, navaraM tattaNNuNA sammaM // yoga tattva kI isa prakAra kI vyavasthA hone para tattvajJa vyakti kI samyaka prakAra se catyavandana ke dRSTAnta se isakI spaSTa yojanA jAnanI cAhie / 10. arihaMtaceiyANaM, karemi ussagga evamAiyaM / saddhAjuttassa tahA, hoi jahatthaM payanANaM || 'arihaMta, caMtya Adi kA maiM kAyotsarga karatA hUM' vAle zraddhAyukta vyakti ko pada kA yathArtha jJAna hotA hai / 11. eyaM catthAlaMbaNajogavao, pAyamanivariyaM tu / iyaresi ThANAisa, jattaparANaM paraM seyaM // - isa prakAra uccAraNa karane pada - parijJAna ke artha ke AlaMbana meM yukta vyakti ko prAyaH vaha (pada - parijJAnaM ) parama phala kI prApti kA hetu hotA hai / yaha bhAvakriyA hai / jo artha kA AlaMbana lekara 1. mUla bAta yaha hai ki jo vyakti yoga kA abhyAsa karanA cAhatA hai usakA pahalA sopAna hai ki usameM yogazAstra, yoga kI vidhi aura yogiyoM para aTUTa zraddhA aura bahumAna ho tathA usakA dRSTikoNa samyak ho / jaba usameM ye bAteM AtI haiM, taba use icchAyoga meM pravRtta mAnA jAtA hai / icchAyoga kI ghanIbhUta avasthA se sAdhaka meM anukaMpAbhAva kA vikAsa hotA hai / icchA kAraNa hai aura anukaMpA kArya / dUsarA sopAna hai - pravRtti / isake abhyAsa se vyakti meM bhava-bhramaNa ke prati virakti hotI hai aura vaha satata vRddhigata hotI jAtI hai| tIsarA sopAna hai-- sthiratva | jaba usameM sthiratA AtI hai taba vaha sabhI bAdhaka cintAoM se mukta ho jAtA hai / isakA pratiphalana usakI mumukSubhAva kI vRddhi meM hotA hai / jaba vaha antima sopAna para * paira rakhatA hai taba usakI sArI tRSNAeM naSTa ho jAtI haiN| siddhi kA pratiphalana hai| isakA phalitArtha hai, jo vyakti yoga meM pravRtta hogA usameM tRSNA kA abhAva yoga ye cAra phalita hoMge 1. karuNA kA vikAsa / 2. bhavavirakti kI bhAvanA kA vikAsa | 3. svatantra hone kI bhAvanA kA vikAsa / 4. vitRSNA avasthA kA vikAsa / khaMDa 22, aMka 2 5
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________________ sthAna Adi meM yukta hote haiM unheM kevala zreyas kI prApti hotI hai, nirvANa prApta nahIM hotaa| 12. iharA u kAyavAsiyapAyaM ahavA mahAmusAvAo / ___tA aNurUvANaM ciya, kAyavvo eya vinnAso / / anyathA (bhAvakriyA ke binA) vaha anuSThAna kevala chAyA kI ceSTA mAtra athavA mahAmRSAvAda ke doSa se yukta hotA hai| isalie isa vidhi kA abhyAsa una vyaktiyoM ko karAnA cAhie jo adhyAtma meM eka rasa hoN| 13. je desaviraijuttA, jamhA iha vosirAmi kAyaM ti / suvvai viraIe iyaM, tA samma citiyavvamiNaM / / jo vyakti deza virati se yukta haiM, ve hI yoga ke abhyAsa ke lie upayukta hote haiM, kyoMki ve kAyotsarga kA abhyAsa karate rahate haiN| kAyotsarga kA abhyAsa virati se hotA hai, ataH isa tathya para samyak cintana karanA caahie| 14. titthassaccheyAivi, nAlaMbaNa jaM sasamaemeva / suttakiriyAi nAso, eso asamaMjasa vihANA / / 'tIrtha kA vyuccheda na ho, isalie avidhi-anuSThAna bhI kara lenA cAhie'-- aisA AlaMbana na le| kyoMki avidhi-anuSThAna se azuddha paramparA kI pravRtti hotI hai aura usase sUtra aura kriyA kA nAza hotA hai / yahI vAstava meM tIrtha kA uccheda hai| 15. so esa vakao ciya, na ya symymaariyaannmviseso| / eyaM pi bhAviyavvaM, iha titthuccheyabhIrUhiM / / avidhi se kiyA jAne vAlA yaugika anuSThAna kuphaladAyI hotA hai| jo vyakti paraMparA kI vyucchitti ke bhaya se avidhiyoM kA AlaMbana lete haiM, unheM yaha samajha lenA cAhie ki svAbhAvika mRtyu se marane yA hatyA dvArA mAre jAne meM koI antara nahIM hai| / [isakA pratipAdya yaha hai ki vidhipUrvaka anuSThAna na hone para paraMparA kA vyuccheda hotA ho to bhale ho, kintu avidhi se usakI surakSA kabhI bhI vAMchanIya nahIM hai / 16. muttUNa logasanna, uDDhUNa ya sAhu samaya sabbhAvaM / __ samma payaTThiyavvaM, buheNa mainiuNabuddhIe / lokasaMjJA ko chor3akara, samIcIna siddhAnta ke rahasya ko jAnakara jJAnI vyakti ko ati nipuNabuddhi se vidhipUrvaka vartana karanA caahie| 1. siddhAnta kA rahasya yaha hai1. lokamAlambya kartavyaM, kRtaM bahubhireva cet / tadA mithyAdRzAM dharmo, na tyAjyaH syAt kadAcana // tulasI prajJA
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________________ 'bahutoM ne yaha kiyA hai isalie mujhe logoM ke anusAra hI karanA cAhie'-- yadi isa mAnyatA ke AdhAra para calA jAe to mithyAdRSTi vAle vyaktiyoM ke dharma (kartavya) kA kabhI parihAra nahIM ho sktaa| 2. stokA AryA anAryebhyaH, stokA jainAzca teSvapi / suzrAddhAsteSvapi stokA, stokAsteSvapi satkriyAH / / anAryoM se Arya thor3e haiM, AryoM se jitendriya puruSa thor3e haiM, unase suzrAvaka thor3e haiM aura suzrAvakoM se sakriyA karane vAle zrAvaka thor3e haiM / 3. zreyothino hi bhUyAMso, loke lokottare ca na / stokA hi ratnavaNijaH, stokAzca svaatmshodhkaaH|| loka yA lokottara meM zreyas kI kAmanA karane vAle thor3e hI hote haiN| isa saMsAra meM jaise ratnavaNik thor3e hote haiM vaise hI apanI AtmA kA zodhana karane vAle bhI thor3e hI hote haiN| 4. eko'pi zAstranItyA yo, vartate sa mahAjanaH / kimajJasAthaiH zatamapyandhAnAM naiva pazyati // jo vyakti akelA rahakara bhI zAstra kI nIti ke anusAra vartana karatA hai, vaha mahAjana hai / mUrkha vyaktiyoM ke samUha se kyA ? saikar3oM aMdhe ekatrita ho jAne para bhI ve dekhane meM samartha nahIM hote / 5. yat saMvignajanAcINaM, zrutavAkyarabAdhitam / tajjItaM vyavahArAkhyaM, pAryaparyavizuddhimat // jisa vidhi kA AcaraNa saMvighna vyaktiyoM ne kiyA hai aura jo zAstra-vAkyoM se abAdhita hai, use jIta vyavahAra kahA jAtA hai aura vaha paramparAgata hokara bhI vizuddha hai| 6. yadAcIrNamasaMvignaiH zrutArthAnavalambibhiH / na jItaM vyavahArastadandhasaMtatisaMbhavam / / zAstroM kA AlaMbana lie binA jisa mArga kA AcaraNa asaMvigna vyaktiyoM ne kiyA hai, vaha jIta vyavahAra nahI khlaataa| vaha to aMdha-paramparA kA anu-gamana mAtra hai| 7. AkalpavyavahArArtha, zrutaM na vyavahArakam / itivaktumahattantre, prAyazcittaM pradarzitam / / / jo aisA kahatA hai -- zruta kA prayojana hai kalpa kA pravartana karanA / zruta svayaM vyavahAra kA niyAmaka nahIM hai ? ---aise vyakti ke lie prAyazcitta kA vidhAna hai| 8. tasmAccha tAnusAreNa, vidhya karasikarjanaH / saMvignajItamAlaMbyamityAjJA pAramezvarI // isalie vidhi meM ekarasa hone vAle vyakti zruta ke anusAra saMvignajIta kA AlaMbana leM / yahI bhagavAn kI AjJA hai| khaMDa 22, aMka 2
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________________ 17. kayamitthapasaMgeNaM, ThANAi su jattasagayANaM tu / hiyameyaM vinneyaM, sadaNuTThANattaNeNa tahA || adhika vistAra se kyA ? jo sthAna Adi yogoM meM prayatnazIla haiM unake lie ye anuSThAna hitakara haiM-mokSa ke sAdhaka haiM tathA ye sad anuSThAna hone ke kAraNa svataMtra rUpa se bhI mokSa pradAyaka haiM / 18. eyaM ca pIyabhattAgamANugaM, taha asaMgayA juttaM / neyaM cavvihaM khalu, eso caramo havai jogo || yaha sad anuSThAna cAra prakAra kA hai--prIti anuSThAna, bhakti anuSThAna, Agama anuSThAna ( vacana anuSThAna) aura asaMga anuSThAna / asaMga anuSThAna hI caram yoga hai / 8 1. prIti anuSThAna - jisa anuSThAna meM prayatna kI vizeSatA hotI hai, jisameM parama prIti kA udaya hotA hai use prIti anuSThAna kahA jAtA hai / 2. bhakti anuSThAna- Alabana kI tulyatA hone para bhI pUjyatva ko vizeSa buddhi se jo vizuddha pravRtti kI jAtI hai, use jAtA hai / bhakti anuSThAna kahA patnI atyanta vallabha hotI hai aura jananI atyanta hitakara / ina donoM kA kRtya (bhojana parosanA yA zayyA bichAnA ) samAna mahattva ke hone para bhI patnI ke prati prIti aura jananI ke prati bhakti hotI hai / yahI prIti aura bhakti meM antara hai / anuSThAna - cAritravAn vyakti kI ucita 3. Agama anuSThAna yA vacana vacanAtmaka pravRtti | 4. asaMga anuSThAna - bAra-bAra ke abhyAsa se jo kriyA AtmasAt ho jAtI hai, pazcAt tajjanita saMskAra se vaha vacana nirapekSa hokara calatI hai, use asaMga anuSThAna kahA jAtA hai / 19. AlaMbaNaM pi eyaM, rUvamarUvI ya ittha paramutti / tagguNapariNai rUvo, suhumo'NAlaMbaNo nAma // AlaMbana do prakAra ke hote haiM-rUpI - mUrtta dravya kA AlaMbana aura arUpIamUrta dravya kA AlaMbana / arUpa ke AlaMbana meM tadguNa pariNata rUpa ( usa vastu meM rahe rUpakA AlaMbana) kA hI sUkSma AlaMbana rahatA hai / yahI anAlaMbana yoga hai / 20. eyammi mohasAgarataraNaM seDhI ya kevalaM cetra / tatto ajogajogo, kameNa paramaM ca nivvANaM // isa nirAlaMbana dhyAna meM moha sAgara ko terA jAtA hai aura phira kSapaka zreNI meM ArUr3ha hokara yogI kevalajJAna ko pA letA hai / usake bAda kramazaH ayoga hokara vaha parama nirvANa ko pA letA hai / tulasI prajJA
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________________ roDerAva kI 'rAuravela' kA mUlapATha* paramezvara solaMkI kavi jayarAma aparanAma ror3erAva ne gAthAoM meM "dhammaparikkhA" likhI thii| kavi hariSeNa ne use paddhar3iyA chanda meM likhA aura rAjA bhoja ke sabhAratna, kavi amitagati ne usI ko "dharma-parIkSA" ke rUpa meM saMskRta meM likhA / isa prakAra 'rAuravela' vikramI gyArahavIM sadI pUrvArddha kI racanA hai|' ukta zilAlekha para anekoM vidvAnoM ne kalama calAI haiN| pramukha haiM viSaya ke marmajJa vidvAn DaoN0 harivallabha bhAyANI aura hindI sAhitya jagat ke jAne mAne DaoN0 mAtAprasAda gupta / DaoN0 bhAyANI ne ise 'bhAratIya vidyA'-bhAga 17 aMka 3-4 meM 'priMsa oNva velsa myUjiyama sTona insakripsana phroma dhAra' nAma ke prakAzita kiyA aura bAda meM "rAuravela oNva roDA"--zIrSaka se bhI unhoMne isa para likhA hai / DaoN0 gupta ne isa saMbaMdha meM "hindI anuzIlana-dhIrendra varmA aMka" meM likhA aura phira use 'rAuravela aura usakI bhASA' ---zIrSaka se chpvaayaa| donoM vidvAnoM ke UhApoha para alaga se carcA kI jaaegii| 1. hariSeNa kI 'dhamma parikkhA' vi0 saM0 1044 meM aura amitagati kI 'dharmaparIkSA, vi.saM. 1070 meM likhI gaI hai / hariSeNa ne apanA vaMza-paricaya diyA hai| vaha mevAr3a meM cittaur3a kA nivAsI hai aura ujaura se uThe hue dhakkar3avaMzI zrIhari usake pitAmaha aura govardhana usake pitA haiN| 'dhamma parikkhA' ke hI antara sAkSya se dUsare daMza ke rAjarANA ror3erAu aparanAma kavi jayarAma ne 'dhamma parikkhA' gAthAoM meM likhI thI jisakA paddhaDiyA chanda meM rUpAntaraNa hariSeNa ne kiyA aura usake do pAtra-manovega aura pavanavega ke rUpa meM apanA aura apane mitra (ror3erAva ke putra) kA spaSTIkaraNa bhI usane saMdhi-2 ke cauthe aura chaThe * chaMda meM kara diyA - samatthatthaveINa bhaTThANa DhANe / kare harisaMNa vaM haNiyANe // 4 // x tau bhAsiyaM tehiM roDehaM puttaM / Na juttaM pi raMjevi aTThANacittaM / / 6 / / -dekheM, tulasIprajJA, lADana, bhAga 19 aMka 3 pR0 257-258 para prakAzita pustaka-samIkSA / khaNDa 22, aMka 2
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________________ vartamAna meM yaha zilAkhaNDa 'priMsa oNva velsa myUjiyama, bambaI' ke Arkelojikala sekzana (kramAMka-9) meM surakSita hai| isa khaMDita zilAlekha ko phrema meM surakSita kara rakhA gayA hai jisakA UparI dAhinA konA (101"463") aura nIce kA hissA ghisA piTA hai| zilAlekha lagabhaga 95"433" iMca meM khodA gayA hai| yahAM usakA mUlapATha paMkti anukrama meM prastuta hai :paMkti -1. (svasti OM) namaH sivA (yaH // ) goDarAu (rAjarANau) rAuravela bakhAnau / / (ApauApa) jo jemva jaNaiu / sigamba varaNeU (hAva rANa rAjaU) // 0 // , 2. .... ............./tu mA(lavI)u bhAvai / / AMkhihiM kAjalu bharayau sajai / bhAvau tuchau phullau (mahakai / ) aha(rU) taMbole maNumaNu rAjau / ' soha dei kavi Anandiu / , 3. /lItA(--) manamvahI mohaMthi / / jAlA kAMThI galai suhAvai / Ahuki sobhai tAkari bhAvai / ehai tarUNihuM mANuNu bhAlau / ja jasu rUcai so (tasu bolau // ). ,, 4. .............../Numa(jja)i DIjai // rAtaU kaMcuA ati suThu cAMgau / " gADhau pATau (kaDDorA) Agau / ' paDuhA pahiraNu bhAlau bhAvai / tAsu sohaki kachar3A pAvai / / . ... 1. yaha prastAvita khaNDa batAye gaye haiN| 2. tuchau-dekhiye----dezI0 5.15--tucchayaH- anurAga bhraa| 3. taMbole= , -kuva0 152-13-taMbola-raiya gao aharo dRSTA kAminI janasya / 4. Numajjai= ,, -hema0 1.94-NumajjaI -- DUbanA, baiThanA / 5. kaMcuA= ,, ---pauma0 9.11-- kaMcua-colI / prastAvita= , ---kuva0 25.6 ---kaDDorA - kaTisUtra / pATau= , 113.10 -- pATalAdAma----- kaMTha kA AbhUSaNa / ... tulasI prajJA
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________________ 4. ahiA = viaila 5. 6. 8. 11 32 11 "1 5. DAlAva (i) 6. ( thIvali) i =,, 7. kaTakaci= * / huM vesa na ( Avai ) // viNu AharaNeM jo payyaha sAha / Anava nA taha mohiu (vAha ) // aisI beTiyA jA gharU Avai / tAhi ki tulimva kAu pAvai ||0|| 4 // 4 // (2) 1. AharaNeM = dekhiye - zrAddhaprati0 12 AharaNa -- AbhUSaNa / = 2. gAhA ki = - sUani 1.16 -gAhIkiya - gAdhIkRta / 3. lAgimba= khaNDa 22, aMka 2 1 / chahi gAhA ki ( - ) dekhasi / / ' cala ahi vAvali ahija cAgimba / te vAnatu (cAlI ehija ) lAgimva // (ke) ahiA tuja viaila achau tAuki tehace phUlle / * bole // '' (i) / ' * / kAcuvo DAlAva ( thIvali) ha paDiva nahaci jaM rekha / " te cIntava taha Anikau vekha || (kaTa) kaci kAMThI kAMThihi lAkahacI diThi mAvi Agihi lA "" - setu0 15.75 - lAiavva - jor3anA / - gA0 38 - ahiAa - kulIna / --- he0 1.166 - viaila - puSpavRkSa | - cupaiphAgu - 53 - 'game game dAdara Dolavai' / -- mohanIphAgu0 9 - 'urio thIvali tINi' / ,, - kuva0 14.29; 30.30 kaTaka - alaMkaraNa / sohai / " khohai || ************ | r3I // par3iha/ lI ma (A) niku vAnU jo ethu veDhA // ga(Gr3hA) / thaDr3hA / / Avilu kAchar3A dar3ha Aniku jIvaNuu ( rUrU) hAthiha rIThe Ujala lAnha | jo pur3i tAge Avilu sAha || "pATI gADhI / 11
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________________ , 9. jaNa kAgve/.................. pAihi pAhaMsiyA nirUcAgA / ' loNavi Aniku nAr3I AgA / golleu car3hi aU Uci desu / ' Anika taha cAvA vesu|| cAtalu bhaNa huNi ta(--)mer3i jhAMkai / ' 10. te ApulI gamvArimba AMkha/i / / ........."tarUNi gvmaadd'ii| pA bhalI ko nAu akAr3I / / (e) kavi aisI rAula sohii| dekhata tAMhI mayaNuva mohI // 0 // xuxil ehu kAnoDau kAiM rAu jhAkhai / ' , 11. vesu amhANau nAjau dekha/i / / auMDau jo rAula sohai / einau soeu kokku na mohai / / Dhaharau AMkhihi kAjalu dInau / jo jANai so thainau vAnau / / karaDimba anu kAMcaDiau kAnahiM / ' ,, 12. kAiM karevau sohahi A/nahiM // galai palukI (bhAvai) kAMThI / kAsutaNI . soharai na (diTThI) / lAvajha lAMvau kAMcU rAtau / kokuna dekhatu karaiu mAtau / / 1. pAhasiyA pairoM kA AbhUSaNa 2. ci desa-dekhiye--kuva0 65.1--'tIeya NayarIe pacchima dakkhiNe disAbhAe uccasthalaM NAma gAmaM / ' golleu kUva0 , ---'aDDe tti ullavaMte apecchai gollae tattha / ' 3. meDi= kuva0 186.12 --mer3hI-pazu baMdhana kASTha 4. kAI sAvayadhammadohA (devasena) meM 'kAI'- zabda prayoga'kArDa bahuttaI jaMpiyaiM jaM appahu paDikUlu / kAI mi parahaNa taM karahi ehu ju dhammahu mUlu // ' kAnoDau= , -kuvalamamAlA-'aDi pAMDi mare' bhaNire pecchai kaNNAie aNNe // 28 // 5. karaDimba kAnoM meM laTakA kara pahanA jAne vAlA AbhUSaNa / 6. palukI='pulaa'= ratna vizeSa se banA AbhUSaNa 7. lAvajhalAMvaja (khasakhasa tRNa) se banA vastra, dekhiye-dezI0 7.21 tulasI pramA
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________________ thaNahiM so UMcau kiau rAula / tarUNA jovana karai so vAula / / , 13. vAha/Diau so mbAlau dIharu / ' (kavaNa)u Adhi na tahu jaNu cAhau / / (hA)hi mAThiiu suThu sohahiM / ' ethu khatA jaNu sayalai cAhahiM / / pahiraNu pharahareM para sohaa|' rAula dIsatu sau jaNu mohai / / 14. jhuNi neurA/NI kA na suhAvai / arU re (nathuvA) kAsu na bhAvai / hAMsa galau jo cAlati aisI / sovA varau rAula kaisI / / jahi ghara aisI ulagaM paisai / ' ta gharU rAulu jaisauM dIsai / / 0 // 4 // 4 // ,, 15. kehA TelliputU tuMha jhAMkhahi / (ulagaM hu) vehu tuMha AMkhahi // vehu ekku so ethu vannijjai / jo akkhadaha hIA bhijjai // yaDDA keha pAhu jo vaDDhA / so ghara tehA gorI laDDhA // caMdasa vANA TIhA kiyyai / , 16. je muhaM/ekkaNavi maMDijjai / akkhihi kajjalu gaharA dittA / jo nihAli kari mayaNa mattA / / kayyaDi ahi sohahiM dui ganna / maDana-saDana Dahi pari anna / kaMThI kaMDhi jalAlI sohai / 1. vAiDiau lambI bhujAeM 2. hAhiM mAThiiu-mAMsala hAtha 3. pahiraNu pharaharephar3aphar3AhaTa karane vAlA paharANa 4. ulagaM-dezI0 strI khaMDa 22, aMka 2
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________________ " 17 71 "" 17. ehAM tehAM sau AghUghAr3e tha jaNu moha / i // ' kas nasyU // dIsaha / vIsa hi // jo so sannAhi aNaMgahI vieyyafNa je thaNa te nihAli sava vadhu gorai aMgi viraMgA saMjhahi jonhahi na sagau pahiraNa ghAgharehi jo kaMyyA / " hyAM // kerA / * terA // pahiraNu / jaNu // 18. kacha / r3A bachar3A DhahiM parai ( suthanI) mAMjhI kaMilA pAkhai pAkhau dhAvai tasu ehA veha suhAvA Annau sadAuhi parai ehI TakkiNi paisati Tella / gella || sohara | 19. so nihAla jaNa malama / la cAhai // // // // kIsa vaMDIrA TAka (tu hu bolasi) / gaur3ihu Age vAna tu bhUlasi / / taikI kata vesare dIThe | jehara tehara vAnasi ve ve // goDa su ANu satai kata dIThe / te dekhi vesaki bhAvathi mIThe // ghara kA mukhiyA / 20. te / dehu bAdheMhi kesa ja laDhahimva | khopa valIe kahure samva // 1. ehAMtehAM - dekhie kuvala0 -' 'ehaM tehaM cavaMte Dhakke, uNa pecchae kumaro ||22|| ' 2. Takka deza jo Adhunika rAjasthAna kA hI bhUbhAga thA, usameM grAmINa aurateM aisI kAMcalI pahanatI haiM jo stanoM ko AdhA hI r3hakatI haiN| 3. kaMyyA kaise aura kAMi - kyA - zabda bIkAnera, jodhapura aura jayapura DivijanoM meM prayukta hote haiM / 4. ghAgharA rAjasthAnI paharANa hai kintu purAnI bahAvalapura riyAsata se lage kSetra meM Aja bhI bhArI ghAgharA pahanA jAtA hai jisase aurata ko ghUma-jhUmakara calanA hotA hai / 5. vaMDIrA = 14 tulasI prajJA
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________________ khopahiM Upara agvaala kaisa / ' ravi jaNi rAhU ghetala jaisa // diThahula phUla amhAre mvAjhathi / te dekhi tarUNe sAvai mvajhathi / / 21. vRche phUla tAre maNa/hAre / rayaNi muMhA jaNu gaNie tAre / / re re barbara dekhu re (tUM caahu)|' tArini lAr3I sarisI kAhu / / bhauhI tUra rI dekhu varvara kaisI / vAhi kAmva karI vaNu avaNI jaisI / / are are varvara dekhasi na ttiikaa| 22. cAMdahi Upara eha/bhai TIkA / / vaTulA TIkA kehara bhAvai / muMha sasi ulagaM hu cAvai / viNa banavArA achaNe nA vArasi / ' buDDhi re vaDirI ApaNI hArasi // kAnahu paharile tADara pAta / jaNu sohai evaM sohare pAta // 23. guArAMNa de/saNa re rAta / AThakuDI puta (te ara) gAta / / kAMThahi mAMDaNu pa... lara tAgu / solahi mayaNahiM evaM bheala lAgu / / mAse sonA jAlau kI jai / mottA sara soha te nnaha sIjai / / 24. gaMThiA tAgau galehi so bhUsa/Nu / jo dekhi vaDiro ko na mujhai jaNu / gala karIahu karau so hArU / ' (so dekhi) hArahvabhau aba hArU / / 1. agvaala-mAthe para kI laTeM jinheM AbhUSaNa pahanane ko choTA kara diyA jAtA hai / jUDe kI mAlA bhI agvaala kahI jAtI hai| 2. barbara - yaha kavi, DAhala karNa kA darabArI kavi mAnA jAtA hai jisakA zAsana saM0 1040-80 hai| isa prakAra se yaha roDerAva kA samakAlika kavi hai aura saMbhavataH bAlasakhA bhI hai| 3. vanavArAM=pAna ke AkAra kA lalATa para pahanA jAne vAlA AbhUSaNa / 4. gala karIahu-saMbaMdha kI bAta kregaa| khaNDa 22, aMka 2
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________________ 23 " 33 16 aNahara mAMjhe jo hArU sUterau / sohahva rAvau so ebhuja Therau || pArar3I AMtare thaNaharU kaiMsau / ' 25. / saraya jalaya vica cADA jaisau / sutera hArU romAvali kasiau / jANi gAMgaha jalu jauNahi miliu || pehnaa lavAhI je caMdahAra | vIjara cAMdahi te AMgahi mADaNa aMgera 26. kAMThI / veTI caMdarAi // ujAlu | vaMDaro Alu // kAchA peharaNa ke rija soha | Ana sarAhata suNi gahi khoha || viuDhaNu seMdurI se ladahI kIjai / ' bhau dekhi tArau sava jaNu khIjai // dhavalara kApar3a uDhiala kaise / * 27. muha sasi / johaM pasArela jaise / / ai sou vesu jo gauDihuM kerau | chADi ehu bhava diu savu tArau || jehara rUcai tehara tore vesahi Adhika aisI gauDija rAule bolU molU // paisai / 28. so jaNu lA / chi mAMDeu dIpai // 0 // * // * // ' ( vivecanA ) eka ke patuau ( bhai ) bolas | 1. pArar3I = kAMcalI (mahIna vastra kI ) -- parAdikA 2. cADA= = choTI maTakI goDa tu sabau (baraU) isa je puNu mAlavIu vesuhi Avatu kAmvadeu jou ApaNAha hathiAra huM bhUlai // 3. seMdurI seladahI dhArIdAra mahina vastra 4. bahU-beTI ko Upara se sapheda kapar3A or3hanA hotA hai / 5. sojaNU lAchi mAMDeu = choTe maMdira meM jaise lakSmI / = saMbhavata: aisI hI ramaNI ke lie kavi - babbara kI bhI nimna ukti haikhaMjaNa-juala aNa vara upamA, cArUkaNaa laI mua jua susamA / phulla kamala muhi gaa vara gamaNI, kAsu sukia phala vihi gar3ha tarUNI || 6. hamArI samajha me kavi ne pAMca hI tarUNiyoM kA paricaya diyA hai / phira unake hAva bhAva kI vivecanA kI hai / tulasI prajJA
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________________ , 29. ihAM amhAra/idubhagI khopa kariu bojhi| . tuhi sarikhau kahAi u mAthieu kiM (siijhi)||) khopahiM Upari melahahau dInau vAnate kisau bhAvai / jisau siMduriau rajAyasu kAmvadeuha karau nAvai / / 30. ni/lADu ratu rUrau supavANa na mAnha una Ucau / so dekhiu aThakahi karau cAMdua isau bhAvai / / kera eha UDilau janau Thecau cauhaMdu radui / turarIhi sAnhIhiM ADADha AkhihiM ka rai guNai / / ,, 31. ja/isau kAmva karau dhanuhauM caDhAvipau niDhAli TIke turUre kIeM teM kAmvahau / jaisI karIhi bhAlihi karau kA jaNaviyau / / sInhAhaM puDahaM nakiturUrau surekhu soi , 32. vo mAhe rAvaha Utariau/aisau karIu tuhuM lekhu / Akhira phATA tIkhA UjalA taralA te vAnati jIbhai khuujhi| taisau hathiArU pAviu kAmvadeu jagahI kAMi karisI aisau bRhaspati hI nau sUjhai // " 33. /AMkhihi rAtu rUrau kAjalu dInau kaisau / jaNu cAkhahu karai bhavai kihayau jisau // puni vahi karau cAMdu phADiu hariNu pAkhai ghAliu dui kapola jisA kiA / ,, 34. dekhataha/sabahaM tarUNAhaM apAvive karI khaNusai dhasa dhasa paDahiM hiMA / / kanavA sahI kAna kAMTA vai karau khUTau bolu / ke ke ketau na khapiau ehiM jagI Adhi na molU / / ,, 35. tenhara pai hiMA dhaDiva/na kisA bhAvathi / jaNu punivahi punivahi karI cAMdake aisahi karau suhAvau bolu suaNa --phaDiu (Apa) nAvathi / / tehi karai tuliui upaileu vai sukavi soMha laadhii| ,, 36. je vIvI pAlaha/asADha Amba pallavaha tennasiu vilAdhI // ' samudAi kaja mUha karI so bhUsaNai kAi padANu haraite upamAnu karahuM / ......."ApaNI achai sakUDI vAnaNI nAha karI kariu sahI avaharahuM / / bIbI=kuMdarU kI bela bAnaNI nartakI, mAyAvinI 122, aMka 2 18
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________________ ,, 37. /te ekAvalI galai eka bAMdhI (so) sairAisAi bhAvai / jaNu muMhacaMdu ulagaNahuM nakhatavAla satAvIsa galai aisau bhAvai / / thaNa rUpahvalA UcA vADulA pINA ,, 38. sonAha karA maMgalakalasa jisA bhA/vahiM / ' Anuki kAmvade uhakarIha gharaha kariuha tAsu soha pAvahiM / tivalihiM mAjhi romarAi kaisI dharai jo sohi karai / ' pAMkhai duhu AMdhaha jUjha taha nivADA karai / / , 39. tahaM mAMDaNa sAtau/(muNANihuM) motIhuM karau eku jo hArU / so soha dekha taha aisau bhAvai aNasArau aNasArau huM au eDaM saMsArU / / je puNa jaMdahI te hAthahI pAyahI paihariA sonA kerA cuudd'aa| , 40. so dekhi/.............."je vesa te saba bhAvahiM kuudd'aa| tera taisI boDabAhI par3ikarI paihrIja kAMculI bhai rahA nai soha kavi cahai / are kAmvadeui sanAha kiya utpAta tumha , 41. nahIM choDihau tihu/......"kahai / ' paihnaNaha nirI pehariAha kAchar3ai / sahaja soha suki kauNu vesa pAmbai / Avesahi chivi are goDa hogollAhiM bolau jo jasa bhAvai / 1. paMkti 37 meM kavi galahAra ko mukhacandra se nikale 27 nakSatra bhaura tarUNI ke unnata urojoM ko rUpahalA, vAdIlA, puSTa, sunaharA, maMgala kalaza jaisA kahatA 2. milAiye gahiraNAhirAya romAvaliyahiM tocchoyara sohaMtahi tivaliyahiM / ___-dhamma parikkhA 423.5 3. milAiye-- hariNa-sarissA NaaNA, kamala-sarissA vaaNA / juvajaNa-cittAhariNI, piyasahi ! diTTA truunnii|| babbara kavi 18 tulasI prajJA
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________________ ,, 42. te puNa-tuTI eka Avali --vivAhi karI sohIkA pAvai / / ja vAdha tAha kAmvadevaha mAlavAnu jaisI bhAvai pAkahi rituphala jiA je lokahiM lAchihi karau nivAsu bhali upari........"va dulAhaM UjalA/ ,, 43. /karI....... .''tehara savaha vesaha karIja lAchisa avaharI kopaDahira karau ja gorI tahi siMdUra vesuja sAMgvalI tahira pATaNii karau (maM... . .........."Dha) kosa so bhaMvara/* , 44. /..............."chAyA te iM para laadhii| jahi Avati (...) ayaNui Dhi ara ati suThu khAdhI / / tumhaI...'laM...."tumhahiM sarisau bolahiM ko jUjhai / ,, 45./.........." (ivAnai) jovathu kAjuDha mAthu bUjhA // eha isI suvesujahi Aviu pai si| ............"(so gharau)rAula bUcai / / au mANau ko"""""maha"""" ,, 46. /........ // roDe rAulavela bakhAnau / (sakala) bhAsaha jaisI jANau / *uparyukta mUlapATha kI 43vIM pakti ke antima zabda-kosa so bhaMvara' ke nIce. lAlekha meM dAhinI ora paMkti-14,45, 46 samApta ho gaI hai aura vahAM 'kadalIvana' karA huA hai jo lekha samApti kA sUcaka hai| 22, maMka 2 19
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________________ prastuta mUlapATha se yaha bhI spaSTa hai ki zrImAn mAtAprasAdajI gupta kA yahAM kayAsa galata hai ki isa zilAlekha kI bhASA purAnI kosalI hai / unakA yaha kathana bhI pUrI taraha bhrAMtipUrNa hai ki isa lekha meM godAvarI pradeza ke golloM, karNATaka ke kAnor3oM tilaMgAnA ke TelloM, ur3IsA ke oDroM aura baMgAla ke gauDoM kA varNana hai| isI prakAra mAnanIya harivallabhajI bhAyANI kA yaha mAnanA bhI sahI nahIM hai| ki isameM AThahaM bhAsahaM-kinhIM ATha bhASAoM kA kAvya nibaddha thaa| yaha lekha pUrNa hai; kintu khaNDita aura ghisA piTA hai / bhASA kI dRSTi se yaha (multAna se damoha aura kAThiyAvAr3a se mAlavA-mevAr3a kI bolacAla kI) dezI bhASA meM nibaddha hai jisakI paraMpara bAta-sAhitya meM 20vIM sadI vikramI taka akSuNNa rahI hai aura hastalikhita bAta sAhitya aura zilAlekhoM meM surakSita bhI hai| zilAlekha meM kavi, saMbhavataH ujjIna meM, ekatra janasamUha meM pAMca tarUNiyoM ko dekhakara unakA hAvabhAva aura nakhazikha varNana kara rahA hai aura mAlavIya kI adhika sarAhanA kara rahA hai| pahale varNana (naM. 1) meM bhI kavi mAlavIya tarUNI ko anurAga bharA puSpa kahatA hai jo binA AbhUSaNoM ke hI use mugdha kara detA hai| dUsarI tarUNI-kAchar3I rAula bhI viailaphUla hai kintu vaha UMce deza kI hai aura usakI AMkheM gaMvArU haiN| tIsarI kAnoDai rAula bhI pAgala banA dene vAlI hai aura usake kisI ghara meM jAne se vaha ghara bhI sundara banane vAlA hai kintu TakkiNI ko bahuta sarAhanA karake bhI vaha pasaMda nahIM kara paataa| pAMcavIM rAula gaur3i hai jo apane deza meM kisI bhI ghara ke mukhiyA-vaMDoro dvArA nissaMdeha pasaMda kI jaaegii| kyoMki usake stana nadI jala meM DUbe cADA (choTI maTakI) jaise haiN| usakI romAvalI gaMgA-yamunA varNI hai aura usane paraMparAgata sapheda kapar3A (dhavalara kApar3a) oDha rakhA hai| arthAta zarmIlI hai / isalie koI cAhe jo kucha kahe ghara kA mukhiyA use apane ghara kI bhauhI banA legaa| ___ isa prakAra UhApoha karake kavi mAlavIya-tarUNI kA vistAra se rUpa varNana karatA hai| isa prasaMga meM (paMkti 40) roDerAu kAmadeva ko upAlaMbha dene se bhI nahIM cakatA / vaha usase vivAha kara use loka lakSmI kI taraha sajAye rakhanA cAhatA hai| vastuta: 'rAuravela' kI bhASA aura varNana para puna: samIkSA karane kI apekSA --(paramezvara solaMkI) saMpAdaka, tulasI prajJA jaina vizva bhAratI saMsthAna lADanUM-341306 tulasI prajJA
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________________ rAjasthAnI kahAvateM -- eka saMkSipta saMkalana [ sva0 muni har3amAnamala, saradArazahara: rAjasthAnI kahAvatoM para pichale varSoM meM sva0 DaoN0 kanhaiyAlAla 'sahala', pilAnI aura sva0 paM0 muralIdhara vyAsa, bIkAnera Adi ne atIva mahattvapUrNa zodha kArya kiyA thA / sAdUla rAjasthAnI risarca insTITyUTa, bIkAnera se rAjasthAnI kahAvateM - zIrSaka se do bhAgoM meM, eka prakAzana bhI huA thA / ina paMktiyoM ko lekhaka ne bhI 'rAjasthAnI kisAna kA varSA vijJAna'--- zIrSaka se saMbaMdhita kahAvatoM kA eka laghu saMgraha (san 1956 meM ) prakAzita kiyA thA / yaha viSaya itanA vistRta aura vyApaka hai ki isa para bahuta adhika kArya karane kI apekSA hai / sva 0 muni har3amAnamalajI, saradArazahara ne akArAdi krama se 735 kahAvatoM kA saMgraha kiyA hai / yaha saMgraha saMkhyA kI dRSTi se vizeSa mahattva nahIM rakhatA aura isameM saMgrahIta adhikAMza kahAvateM ciraparicita aura lokarUr3ha bhI haiM kintu inakA saMgraha janasAdhAraNa sedainaMdina vyavahAra meM kie jAne vAle prayogoM se huA hai; ataH ye vicAro - tejaka haiM aura pAThakoM ke lie ruci kA viSaya ho sakatI haiM / kahAvatoM ko binA kisI bhI prakAra ke pariSkAra yA saMzodhana ke jyoM kI tyoM prakAzita kiyA jA rahA hai / - saMpAdaka a 1. aMdhA dhuMdha kI sAhavI ghaTA Topa ko rAja / 2. akkala udhArI konI mileM / 3. akkala koI ke bApa kI konI | 4. akkala bar3I bhaiMsa / 5. akkala binA UMTa ubhANA phira / 6. akkala se khudA pichANo / 7. agama buddhi vANiyo pichama buddhi jATa tukaM buddhi turakar3o bAmaNa sampaTa pATa / 8. aNa mAMgyA motI mile mAMgI mile na bhIkha / 9. aNa samajha ko kucha nahIM samajhadAra kI mauta / 10. adha par3hI vidyA dhuvaM citA dhuvaM zarIra / khaNDa 22, aMka 2 21
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________________ 11. anahonI hovai nahI hoNI hoya so hoya / 12. aniyo nAce aniyo kurd|| 13. avato tanai kaigo jikoI manna khegii| 14. abhAgiyo TAvara tyuMhArane rUsa / 15. amaro to mai marato dekhyo bhAjata dekhyo suuro| 16. ammara ko tAro hAtha se konI TUTa / 17. ayyAM hI rAMDA rolA karasI pAvaNAM yahAM hI jiimsii| 18. araDAvatAM UMTa ladai / A 19. AMkha kAna ko cAra AMgala ko pharakha hai| 20. AMkha gaI saMsAra gayo kAna gayA huMkAra gyo| 21. AMkha phuDAI mUMDa muMDAyo ghara ko phero dvAra / 22 donyU boIre bUbanA Adesa ne juhAra / 23. akhAra to konI ThAMDA krdii| 24. AMkhyAM dekhI parasarAma kadaina jhUThI hoya / 25. AMkhyAM maiM gIDa paDai, nAMva mirgaanennii| 26. AMkhyAM se AMdho nAMva naNasukha / 27. aMgulyA sUM nUM paraikonI huve / 28. AMTa me AyoDo lau ttuutt| 29. AM tilA me tela konI / 30. AMdhA kI gaphphI baharAM ko baTako rAma chuDAve to chuTai nahisira hI pttko| 31. AMdhA kI mAkhI rAma uDAvai / 32. AMdhA ne to lAThI chAvai / 33. AMdhA pIse kuttA khAya / 34. AMdhA meM kANI rAva / 35. AMdha kI bhaiMsa barU meM cr| 36. AMdhe ke jANe sAvana kI bhaar| 37. AI hI chAya ne ghara kI dhirANI baNa baitthii| 38. Aka ko kIDo Aka meM DhAka ko kIDo DhAka meM / 39. Aka meM Ikha phoga meM jiiro| 40. Aka sIce paNa pIpala konI siice| 41. AkAza meM bijalI camake gadheDo lAta maar| 42. AgalI dAla naI pANI konii| 43. Aja hI moDiyo mUMDa muMDAyo Aja olA pddaa| 44. AMTo kAMTo ghI ghaDo, khule kesAM nAra / bAvo bhalo dAhiNo lAlI jarakha sunAra / 22 tulasI prajJA
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________________ 45. ATha pUrabiyA no cUlhA / 46. aNa gAMva ko vIMda gAMva ko choro| 47. AdhA meM deI devatA, AdhA meM khetara pAla / 48. Adho ghAlyo ukhalI Adho ghAlyo chAja sAMgara sAthai dhaNa gaI madharo-2 gAja / 49. Apa ApakI roTyAM nIce AMca deva / 50. Apa kamAyA kAmaDA daI na dIjai dosa / 51. ApakI eka phUTI ko duHkha konI paDosI kI do phUTI cAye / 52. ApakI galI meM kutto zera / 53. ApakI jAMgha ughADayAM Apa hI lAjAM mare / 54. ApakI parAI parAI aapkii| 55. ApakI mAM ne DAkaNa kuNa batAvai / 56. Apakai lAga hIMka maiM dUsare ke lAgai bhIMta meN| 57. Apako Tako Tako dUsare ttuklddii| 58. Apa gurujI kAtarA mArai celA nai paramoda sikhAve / 59. Apa DubaMto pAMDiyo leDubyo jajamAna / 60. Apane upaje konI dUsarAM kI mAne konii| 61. Apa bhalo to jaga bhlo| 62. ApameM akala ghaNI dIkhe dUsare kanai dhana ghaNo dIse / 63. AbarU laira udhAra hai| 64. Ama ke aNInA vezyA ke dhaNInA / 65. AbhA rAtA meha mAtA AbhA pIlA me sIlA / 66. Ama khANA ka peDa ginnnaa| 67. Ama nIbU bANiyo kaMTha bhIcyAM jaanniyo| 68. Ama phalai nIco nAvai araMDa AkAsAM jAya / 69. Are merA sampaTa pATa maiM tane cATUM tUM manaM cATa / 70. Are rADayA rADa karAMThAlAM baiThA ke karayA / 71. Avo miyAM khANA khAvo visamallA jhaTa hAtha dhovAo Avo mIyAM dhANa uThAvo hama bUr3hA koI javAna bulAo kAma karana ko AlasI bhojana ko huziyAra / 72. ijjata bharama kI kamAI karama kii| 73. indara kI mAM bhI tisAI rhii| 74. ina paDe to kuvo inai paDai to khADa / 75. imarata to ratI hI cokhA aura naNa bhI ke kaamko| 76. isI khATa isyA hI pAyA isI rAMDa isyA hI jAyA iso hI hari guNa gAyo isoI saMkha bjaayo| 77. issI kheNa kA isA hI hIrA isI bhaiNa kA IsA viiraa| khaNDa 22, aMka 2 23:
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________________ 4r 78. I kI mAM to inai hI jaayo| 79. ughADai bAraNe dhADa nahIM ujADa gAMva meM rADa nahIM / 80. uNI gAMva meM pIra uNI meM sAsaro AthaNa kI disI kheta cuvai naha Asaro nADI kheta najIka uThe hala kholaNA etA de karatAra phaira nahIM bolaNA / 81. ulTo cora kotavAla nai DaMDe / 82. ukhalI meM sira de jiko dhamakA sai ke Darai / 83. udhe hI ara bichAyo laadhyo| 84. UMTa ke muM meM jIrai seM ke hvai| 85. UMTa caDhyA ne kutto khAya / 86. Uta gaye kI ciTThI AI bAcaM jIne rAma duhaaii| 87. Upara bAgA ghara meM nAgA / 88. eka AMkha ko ke mIca ke khol| 89. eka ghara to DAkaNa hI TAlo hai / 90. eka nanno so duHkha harai / 91. eka paiMDe cAlI konyA re bAbA tisAI / 92. eka bAMdarI ke rusyAM ke ayodhyA khAlI ho jyAsI / 93. eka hAtha se tAlI konI bAjai / 94. airaNa kI corI karI karayo sUI ko dAna Upara car3ha kara dekhaNa lAgau kada Avai bimANa / 95. aisA ko tesA milyA bAmaNa ko nAI vo dinI AsakA vo ArasI dikhaaii| o 96. oI pUta paTelA me oI gobara bhArA meM / 97. AkyAM ko TAbara ? khAya barAbara / 98. ochA kI prIta kaTArI ko maraNa / 99. ochI pUMjI dhaNI ne khAya / 100. ochI poTI meM moTI bAta konI khttaavai|| 101. oche kI prIta bailU kI sI bhIMta / 102. ocho boro, goda ko choro, vinA murai kI sAMDa, nAte kI rAMDa kadeI nhAla konI krai| 103. osAM se ghaDiyo konI bhrai| 104. ohI kAla ko paDavo ohI bApa ko mrvo| 24 tulasI prajJA
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________________ 105. ka ke ko AMkaI konI Avai ara nAma vidyAdhara / 106. karai to kAU kA sIkhe to nAU kA / 107. kaThe rAjA bhoja kaTha gAMgalo telii| 108. kaThe rAma rAma kaThe TrAM TrAM / 109. kadai dhI ghaNA kada mUThI caNA / 110. kadai nAva gADI para kadai gADI nAva para / 111. kanaphaDA doneM dIna bigADyA / 112. kapaDA phATa' garIbI AI jUtI TUTI cAla gamAI / 113. kapUta jAyo bhalo na aayo| 114. kavita sauhe bhATa ne khetI sauhe jATa ne| 115. kabUtara ne kuvo hI dIkhe haiN| 116. kama khA leNA paNa kama kAyade nahIM rahaNA / 117. kamajora kI lugAI sabakI bhojAI / 118. kamAvai thoDo kharacai ghaNo pelo mUkhaM uNane giNU / 119. kameDI bAja ne konI jIta / 120. karaDI bAdhai pAgaDI ghuraDa livAvai nakkha / karaDI pahara mocaDI aNa sarajyA hI duHkha / 121. karantA so bhogaMtA khodaMtA so pdd'taa| 122. karama kameDI so mana rAjA ko so| 123. karamahIna khetI kara ke kAla paDai ke balada mare / 124. karama meM lekhyA kaMkara to ke karai zivazaMkara / 125. kala tUM kala db| 126. kasama mare ko dhokho konI suMpanU sAco hoNo cAve / 127. kasAI ke dANe ne bakarI thor3I hI khAya jAya / 128, kAMTa kaMTIlI jhAkhaDI lAge mIThA bora / 129. kAMTe se kAMTo nIsara / 130. kAdAM khAyA kamadhajAM ghI khAyo golA curu cAlI ThAkarAM bAjata ddholaa| 131. kAMdhe para choro gAMva meM biddhoro| 132. kAga kuhADo kuTila nara kATa hi kA, suI suhAgo sat puruSa sAMTha hI saaNtth| .133. kAga par3hAyo pIjarai par3hago cArU veda samajhAyo samajhe nahIM rahyo Dher3ha ko r3her3ha / 134. kAgalA ke sarApa saM UMTa konI mare / 135. kAgalo haMsa hAlI sIkhai ho so Apa hAlI bhuulgo| 136. kAgA kuttA kumANasA tInyUM eka nikAsa jyA jyAM serayAM saMcarai tyAM tyAM karai vinAza / 137. kAgA haMsa na gadhA jtii| 138. kAco dUdha khaTAI phAI tAto dUda jmaav| .... .. khaNDa 22 aMka 2
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________________ 139. kATha kI hAMDI dUsarA konI cddh'e| 140. kATha Dubai loDA tir| 141. kANatI bhAbhI chAcha ghAla ghAlasyUM dahI sU su pyAra / 142. kANI ko kAjala bhI konI suhaavai| 143. kANI chorI tanaM kuNa vyAvego nA maiM mere bhAyA ne khiilaauuNgii| 144. kANU khoDo khAyaro ai cAtANUM hoya iNane jadahi choDiya hAthe ghaselo hoya 145. kAtyA jI kA sUta jAyA jI kA puut| 146. kAtika kI chAMTa burI bANiyAM kI nAMTa burI bhAyA kI AMTa burii| . 147. kAtI kutI mAha bilAI phAgaNa marda ara byAha lugaaii| 148. kAtI saba saathii| 149. kAna meM kiTI ka aMtara lagA syUM / 150. kAma karai koI mauja uDAve koii| 151. kAla kusuma nA marai bAmaNa bakarI UMTa bo mAMga vA carai bo sUkhA cAbe DhUMTha 152. kAla marI sAsU Aja Ayo AMsU / 153. kAlai ke kAlo nahIM jAmai to koDrAlo to jarUra jAma / 154. kAlo AMka bhaiMsa barAbara / 155. ki meM guDa gIlo ki mai bANiyo ddhiilo| 156. kRpaNa ke dAlidara nahI nahI sUrAM ke sIsa dAtA rAM ke dhana nahI nA kAyara ke riis| 157. kisana kara so lIlA mheM bAjA laMgavADA / 158. kIDI sIMce tItara khAya pApIko dhana paralai jAya / 159. kuttI kyU dhUsa hai ke Tukar3e khAtara / 160. kutte kI pUMcha bArA varSa dabI rahI paNa jada nikalI jada TeDhI kI TeDhI / 161. kumANasa Ayo bhalo na jaayo| 162. kula vinA lAjanA -- binA khAjanA / 163. kUNa kisI ke Ave dANUM pANI jAve / 164. kUdiye nA kuvai kheliye nA juvai / 165. kUdo peDa khajUra sU rAma karai so hoya / 166. ke gItaDA ke bhiitddaa| 167. ke to phUhaDa cAla konI ra cAlaM jada no gAMva kI sImA phADai / 168. ke nAgI dhove ra ke nAgI nicauve / 169. ke phUMka sai pahADa uDe haiM / 170. ke bADa para sonU sUke hai| 171. ke beTI jeTha ke sahAre jAI hai| 172. ke mIyAM maragA ke rojA ghaTagA / 173. ke sauve baMbI ko sAMpa ke sove jI ke mAMya na bApa / 174. ke jAga jai ke ghara meM sAMpa ke jAgaM beTI ko bApa / . tulasI prajJA
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________________ 175. ke haMsA motI cUgai ke laMghana kara jyAya / 176. koI ko hAtha cAla koI kI jIbha caale| 177. koyalA kI dalAlI meM kAlA hAtha / 178. kyUM AMdho nUtai kyUM do jimAvai / 179. khala guDa eka bhAva / 180. khAMDa galI kA sai sirI roga galI kA koI nhiiN| 181. khAja para AMgalI sIdhI jAya / 182. khAbo khIra ko bAbo tIra ko| 183. khAgo sIrA ko aura milaNo bIrA ko / 184. khAlI lalloI sIkho hai dado nI siikho| 185. khule kiMvADa pola ghse| 186. kheta nai khove gelI moDA ne khove celii| 187. khoTo pIso khoTo beTo oDI vara ko mAla / 188. khoyo UMTa ghaDA maiM ddhuuNddh'e| 189. gaMjo nAI ko ke dharAvaM / 190. gaMDaka na dekhakara gaMDaka rog| 191. gaTa maNa maNa mAlA phaire tilaka kara siddhA kA ai corI chipa kara sITA toDe nIce khoja gadhA kaa| 192. gar3ha pherI ara ke harI sago javAI dhI itanA to alagA bhalA jada sukha pAve jii| 193. gadhA ne ghI diyo to ke AMkha phoDe hai| 194. gadhA nai nuhAyA thoDo thoDo I ho jAya / 195. gadheDo kuraDI para rNj| 196. gadhe meM jJAna nahIM mUsala ke myAna nhiiN| 197. garu kI coTa vidyA kI poTa / 198. gAMva gayo sUtyo jaage| 199. gAMva balai DUma tyUvArI mAMge / 200. gAMva basAyo bANiyo pAra paDai jada jaanniyo| 201. gAjara kI pUgI bAjI to bAjI nahIM to toDa khAI / 202. gADA ko phAcaro ra lugAI ro cAcaro kUToDo hI Acho / 203. gADA Talo hADA nahIM tthle| 204. gADA meM chAjalA ko ke bhAra / 205. gADiye luhAra ko kuNa so gAMva / 206. gADI sai ra lADI se bacakara reNu / 207. gAdaDa mArI pAlakI maiM dhaDUkyA hAlasI / khaNDa 22, aMka 2 27
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________________ 208. gArDa kI mota Ave to gAMva kAnI bhajai / 209. gAdaDa ke mUMDai nyAya / 210. gAvaNU ara rovaNUM saine Ave haiM / 211 gIta meM gANa jogo nA roja meM rovaNa jogo nA / 212. guDa ghAlai jitaNo hI mITho / 213. guDa DaliyAM ghI AMgaliyAM / 214. guDa to aMdhere meM bI mIThI / 215. guDa detAM mare bIne aura kyUM deNUM / 216. guNa binA kisI cotha / 217. gulagulA bhAva paNa tela kaThA sUM lyAMbU | 218. gorI meM guNa hoyo to Dholo Apa hI Amilego' 219. gole ko guru jUta / gha 220. ghaDI ko ThikANo nahIM nAma amaracanda / 221. ghaNA bUThAM kaNa hANa / 222. ghaNA mIThA meM kIDA paDe / 223. ghaNA heta TUTaNA kA baDA neNa phUTaNa kA / 224. ghaNI tIna pAMca AchI konI | 225. ghaNI sarAhI khIcaDI dAMtAM ke ci / 226. ghaNI sUdhI chipakalI cugara jinAvara khAya / 227. ghaNUM khAya jyUM ghaNUM maraM / 228. ghaNUM bala bharayAM kAlI kAmala kuttA ghaNA de kuNa Ave cAra ghUMDI paDe 229. ghara kA TAbara khIra khAya, devatA bhalo mAna / 230. ghara kI khAMDa kirakirI guDa corI ko mITho / 231. ghara ko deva ru ghara pujArA / 232. ghara ghara mAMTI kA cUlA / 233. ghara jAye kA dina giNUM ke dAMta / 234. gharai ghANI telI lUkho kyUM khAvaM / 235. dhUrI meM gAdaDo I sera / 236. ghUMsa cAlatI to bANiyo dharama rAja ne bhI ghUMsa de deto 237. ghUmaTA se satI nahIM muDAyA se jatI nahIM / 238. ghoDo cAye nikAsI ne, bAvaDa to so aaeN| 239. ghoDo marda makoDo pakaDAM pAchai choDe thoDo / ca 240. cakka kharabUje para par3e to kharabuje ko nAsa kharabujo cakkU para paDe to hI kharabUje kA nAza / 28 tulasI prajJA
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________________ 241. cAMcaveI jaThe cuggo bhI tyAra hai| 242. cAe jitanA pAlo pAMkha UgatA hI UDa jAsI / 243. cAkarI se sUM AkarI / 244 cAkI meM paDa kara sApa to konI niisrai| 245. cAlaNI meM dUdavai karamA nai doSa devai / 246. ciDapiDai suhAga sU raMDApohI cokho| 247. ciDI kI coMca meM somaNa ko lkddo| 248. cIkaNe ghaDai para bUMda na lAgai je lAgai to ciiddho| 249. cussI ko sikAra aura gyArA topa / 250. cUsai ke bila meM UMTa kaiyA samAva / 251. cora kI mAM ghaDai meM muMha dekara rove / 252. cora ke chAtI hai paNa paga konii| 253. cora ne kahai lAga sAha ne kahai jAga / 254. cora ne ke mAre cora kI mAM ne maarai| 255. corI ko dhana morI meM jAya / 256. caumAsI ko gobara lIpaNa ko na thApaNa ko / 257. cAra cora corAsI bANiyA ke karai bApaDA ekalA bANiyAM / 258. cyAra dinA kI cAnaNI phera aMdherI rAta / . 259. chIkata khAye chIkata pIye chIkata rahiye soya chIkata para ghara kade na jAe AchI kade na hoya / 260. choro bagala meM DhUMDhe jaMgala meN| . 261. jaTha pa. mUsala uTha hI khema kusala / 262. jabAna meM hI rasa ara jabAna meM hI viSa / 263. jamIM jorU jora kI jora haTyAM ora kii| 264. jamIna ko sovaNiyo ra jhUTha ko bolaNiyo saMkaDelo kyUM bhugate / 265. jalama ko AMdho nAma naiNa sukha / 266. jalama ko dukhyAro nAma sadAsukha / 267. jahara khAya go so mare go| 268. jahara ne jahara maare| 269. jAMkA maragyA bAdazAha rulatA phirai vajIra / 270. jATa jaMgala mata cheDiye hATA bIca kirADa / raghaMDa kade na cheDiye jada tada karai bigADa / 271. jATa javAMI bhANajo raMbArI sUnAra, kadaina na hosI ApaNA kara dekho vyohAra / 272. jATa DUba dholI dhAra bANiyo DUbai kAlI dhAra / 273. jATaNI kI chorI ra phalakai binA dorii| 274. jATa re jATa tere sira para khATa mIyAM re mIyAM tere sira para kolhu kaha tuka khaMDa 22, aMka 2
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________________ to milI nAM kaha bojhA to mrego| 275. jAte cora kA jhITA hI cokhA / 276. jAvo lAkha raho sAkha / 277. jike gAMva nahiM jANUM dhuM ko gailo hI kyUM pUchaNU / 278. jINa kA paDagAM subhAvaka jAsI jIva sUM nIma na mITTho hoya zIso guDa ghIva sUM / 279. jIkI khAI bAjarI ukI bharI haajrii| 28.. jIko bApa bIjalI se marai vo kaDaka sa ke Dara / 281-282. jIva taDAna hi dAna marayAM nai pakavAna --jIvata pitA kI karI na sevA marayAM pAchai lADU mevA jIvata kItA kI pUchI na bAta marayAM pAcha cAvala bhAta jIvata pitA ke rahyo na neDo marIyA pAcha dInoM heDo jIvita kitA sU jaMgama jaMgA marai pitA pahuMcAvai gNgaa| 283. jIvatA lAkha kA, marayA savA lAkha kA / 284. jIvatI mAkhI konI giTI jAya / 285. jUtI cAlegI katIka, kaha bImArI jANiya / 286. je TUTA to ttoddaa| 287. jeThajI kI pola meM jeThajI hI poDe / 288. jeThA veTA ra jeThA bAjarA rAma de to pAve / 289. jevaDI balajyA paNa bala konI jaage| 290. jaikI TATa, jaikI mogarI jIkA sira jikA jUtA / 291. je dhana dIkhai jAvato, Adho dIjai bAMTa / 292. ye bANayA tere paDagayo ToTo baDajyA ghI kA koTA meM khIra khAMDa kA bhojana kara le yo bhI ToTo ToTA meN| 293. jyAdA lADa se TAbara bigaDai / 294. jyUM jyUM baDo huvai jyUM jyUM patthara paDai hai| 295. jvara jAcaka ara pAvaNA cotho mAMgaNa hAra lAghaMNa tIna karAyade kadai na AsI dvaar| 296. jhakhata vidhA pacata khetii| 297. jhUTha binA jhagaDo nahIM dhUla binA dhaDo nahIM / 298. jhUTha kI ke pIchANa, kaivo sogana khAya / 299. TakA dAI legI ura kUDo phoddgii| 300. Take kI hAMDI phUTI gaMDaka kI jAta pichaannii| 301. Tako TusI eka na yAra toraNa mAraNa hogyo tyAra / 302. Takko lAgyo na pAtaDI, ghara meM bhU daDaka de aavddii| 303. TAMDo kyUM ho ? kai sAMDa hAM ! gobara kyUM karo ? ke gau kA jAyA hAM ! 304. TAbara hai paNa baDA kA kAna katarai / tulasI prajJA
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________________ 305. TAbarA kI TolI burI ghara meM nAra bolI burii| 306. TukaDA de de bachaDA pAlyA, sIMga huA jada mAraNa cAlyA / 307. TUTa gaI DAlI uDa gayo mora dhI marI jaMvAI cora / 308. TUTate AkAza ke balo konI laage| 309. TUTI kI bUTI konii|| 310. TUTI nADa bur3hApo Ayo TUTI khATa daliddara chAyo / 311. ThaTherai kI billI khuDakAM se konI Darai / 312. ThAkura AyAe ThukarAnI culau Aga na paMDe pAnI / 313. ThAkara to kUlau mAMDoDovI buraa|| 314. ThAkarAM dholA AyagA aura bhAgo ho kaha bhAga bhAga kara to dholA liyA hai nahIM to kANA ne hiM tA kAlA meM hI mAra geratA / 315. ThArDa ko Doko DAMga ne phADai / / 316. DAkaNa ara jarakha cddh'ii| 317. DAkaNa beTA le ka de / 318. DAkaNA ke byAMvA meM nUtA rAM gaTakA / 319. DigamarAM meM gAMva meM dhobI ko ke kAma / 320. DUgarA ne chAyA konI hoya / 321. r3habo khetI r3habA nyAva / 322 Dhalyo ghATI huvo maaNttii| 323. taravAra ko ghAva bharajyA bAta ko konI bhrai| 324. tala to hUM para upara TAMga merI hai| 325. tanai car3he nai dhADa khAya / 326. tAto khAne chAyA sone ke naida bichokaDa rauve / 327. tiriyA carita na jANe koya khasama mAra ke satI hoya / 328. tIna bulAyA terA AyA bhaI rAma kI bANI rAdho caitana yaM kahai dho dAla meM paannii| 329. tUM bhI rANI maiM bhI rANI kuNa bhare paMDe ko pANI / 330. tere lhoDiya ne nyUto hai kaha mere to sagalA hI DhAI serIyA hai / 331. tela balau bAtI bale, nAMva diyo ko hoya beTA to gaurI jaNe nAma piye kA hoya / 332. telI sU khala utarI huI balIte jog| 333. thotho cINo bAjai ghnno| khaNDa 22, aMka 2
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________________ 32 334. thotho saMkha parAI phUMka se bAjai / da 335. dasAM DAvaDo, bIsAM bAbalo tIsA tIkho cAlisA cokho pacAMsA pAkI sATho thAko sattarA sulo, assIyA lUlo, nabbIyA nAgo sovA to bhAgo hI bhAgo / 336. dAMtalA khasama ko rovatA ko bairo paTai na haMsatA ko / 337. dAI se peTa chAno konI | 338. dAtA se sUma bhalo jo jaTa para uttara de / 339. dAdU dubArA meM kAMgasiyA ko ke kAma / 340. dAdo ghI khAyo mhAMrI hathelI sUMghalyo / -341. dANe - dANe mora chApa hai / 342. dAla bhAta lambA jIkArAM e bAI paratApa tumhArA / 343. dina kare so berI konyA kare / 344. dinUge ko bhUlyoDo saMjyA gharAM AjAya to bhUlyoDo konI bAje / 345. dina dIkhe na phUDa pIse / 346. dilAM kA dila sAI dAra hai / 347 duniyA meM do garIba hai ke beTI ke baila | 348. dUjavara kI goraDI hAthAM paralI moraDI daggaDa dagaDa khAUMgI bolege to mArUMgI mara jAUMgI / 349. dUda dayAM kA pAvaNA chAcha ne alakhAmaNA / 350. dUdha pItI bilAI gaMDakaDA meM jA paDI / 351. dUdha hAlIrA lAta bI sahaNI paDe / 352. dubale para dola de / 353. dUra jaMvAI phUla barobara, gAMva jaMvAI Adho, ghara jaMvAI gadhe barobara cAye jitaNo lAdo / 354. dekha parAI copaDI paDamara beImAna do ghar3I kI saramA-saramI ATha pahara ArAma / 355. dekhAM dekhI sAdhe joga chIje kAyA bAdhe roga | 356. dekhyo nahi jaipariyo kula meM Akara ke kariyo / 357. deNUM ara maraNo barAbara hai / 358. dera pADAM AsIsa maiM ke deU merI AtmA hI desI / 359. do to khUna kA bhI burA / 360. donU hAtha milAyAM hI dhupaM / 361. doya- doya gayaMdana badhasI ekai kaMbuThANa / 362. do lar3e jaThe eka paDe / 363. do sAvaNa do bhAdavA do bhAdavA do kArtika do mA DhAMDI DhorI becakara nAja bisANa jA / tulasI prajJA
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________________ 364. dhana dAyajA bahagA, chAtI kUThA rhgaa| 365. dhanaMvatA kAMTo lagyo, sahAya karI saba koya, niradhana paDyo pahAr3a sUM bAta na pUchI koya / 366. dharama kI jar3a sadA hrii| 367. dhAna purANA dhRta nayA yUM kulavaMtI nAra cauthI pITha tuMraga kI suraga nizAnI cAra / 368. dhAyA terI chArAbaDI tere gaMDakaDA se to rAkha / 369. dhAyo amIra, bhUkho phakIra, marayAM pAchai pIra / 370. dhUla khAyA kiso peTa bhre| 371. dhotI meM saba ughAr3A hai| 372. dhobaNa se ke telaNa ghATa vaM ke mogarI ike laatth| 373. dhobI ko gadho svAmI kI gAya rAjA ko naukara tInU gatAM sU jAya / 374. dhole para dAga laage| 375. naMdI paralo rUkhar3o jada kada hota biNAsa / 376. naI no dina purANI so dina / 377. nakaTA nAka kaTI, kaha merI to savAgaja vdhii| 378. nagada nANA bIna paraNe kANA / 379. nagArA meM tUtI kI AvAja kuNa suNe ? 380. nara meM nAI Agalo paMkherU meM kAga pANI mAMlo kAchabo tIna dagA baaj| 381. naSTa deva kI bhraSTa pUjA / 382. nAMva gaMgAdhara, nhAne konI umara bhara / 383. nAMva dhApalI phire Tukar3A maaNgtii| 384. nAMva moTA ghara meM ToTA, nAma lichamIdhara kannai konI chidAma hii| 385. nAma vidyAdhara, Avai konI kakko hii| 386. nAma hajArIlAla ghATo gyAra se ko| 387. nAI dAI veda kaSAI iNa ko sUtaka kadai na jaaii| 388. nAI hAlo Dholo bANiyo hAlo ttkko| 389. nAgA ko lAya meM kebala / 390. nAgI ke dhove ke nIcove / / 391. nAgI bUco sai sai uuco| 392. nAcaNa hI lAgI jada cUMghaTa kyAM ko| 393 nApe sau gaja phAr3e konyAe eka gaja / 394. nAmI cora mArayo jAe nAmI sAha kamAra khAya / 395. nAyAM kI janeta meM sabaI tthaakr| khaNDa 22, aMka 2
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________________ 396. nArI nara kI khANa / 397. nAhara ne rajapUta ne rekAre rI gAla / 398. nakAsI ke bakhata ghoDo cAya ke phirato so Aje : 399. nIcI karayo kAMdho dekhaNa hAlo aaNdho| 400. nIta gaila barakata na hai nekI badI sAtha cle| 401. nema nimANA dharma tthikaannaa| 4.2. nokara khAya Thokara / 403. nokara mAlika kA hAM kau paigaNa kA / 404. no sau mUsA mArakara billI gaMgAjI caalii| 405. nyArA gharAM kA nyArA bAraNA / 406. paMcA kI bAta sira mAthe para nAlo aThI karaI bhvgo| 407 pagA pAMgalI nAma kudkii| 408. paga kAdai meM ara jAjama autthvaade| ... 409. pagA meM lItarA kaMdhe para duptttto| 410. pagAM se gAMTha diyoDI hAthA se konI khule / 411. parAI thAlI meM ghI ghaNo dIkhe / 412. pahalI peTa pUjA phaira kAma dujA / 413. pAMca paMca chaTho paTavArI, khulAza cusavAnArI ghirato phirato dAtaNa karai jaikAM pApa se kIr3A mare / 414. pAMca sAtakI lAkar3I eka jaNai ko bhaaro| 415. pAMca AMgalI ekasI konI hoya / / 416. pAMcU bhAI pAMca ThoDa moko Ayo eka ThoDa / 417. pAMva ubhANe jAyatI koDI dhana kaMgAla / 418. pANI pIvaM chANa sagapaNa kIjai jaann| 419. pAnI pAlA pAtasA utara sU Avai / 420. pApa kI pANa Aye binA konI revai / 421. pApa ko ghaDo bhara kara phUTa / 422. pApI ko dhana paralai jAya / 423. pAva cUna caubAre rakhoI / 424. pIseM kI khIra hai| 425. pUta kA paga pAlaNe hI dikhAne / 426 peTa ke darda ko mAthA ne ke bero| 427. pairaNa nai ghAgharoi konyA nAva siNagArI / , 425. phAgaNa meM sI cauguNI je cAlegI baay| tulasI prajJA
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________________ 429. phATai ne sImenA rusI ne manAveMnA / 430. phATI ghAgharI rezama ko nADo / 431. phADaNiyai ne sImANiyo konI nAvaDe / 432. phira so caraM bandhyo bhUkhAM maraM / 433. phUTAM bhAga phakIra kA bharI cilama dula jyAya / 434. phUhaDa ke ghara huI kuMvADI kuttA mila cAlyA revADI kANe kutte lInyAsUNa karAtolI paNa r3hakasI kUNa / 435. baMdhI bhArI lAkha kI khullI bikhara jAya / 436. baMdhI muThI lAkha kI khullI muThI rAkha kI / 437. bakarI choDyo DhAka UMTa choDyo Aka / 438. bakarI dUdha to de paNa de mIMgaNI karake / 439. bakarI roge jIva nai, kasAI roge mAMsa ne / 440. bakare kI mAM kada tAMI khera manAvai / hai 441. bagala meM soTo nAma garIbadAsa | ba 442. bar3akA jItA to phauja bhelI ho jyAtI / 443. bar3e logAM ke kAna hoya / 444. baDo baDakalU bANiyUM kAMsI aura kasAra / tAtA hI toDiye ThaMDA kareM bikAra | 445. balada byAne to konI bUDhA to hoya | 446. bAU tItara bAU sthAla bAU khara bole ararAla bAU ghU ghU ghamakA kareM to laMkA ko rAja vibhISaNa kareM / 447. bAMjhaDI ke jAne jAne kI pIDA / 448. bAMdhyAM to balada i ko reau nA / 449. bAMsa caDhI naTaNI kahai, huyAM na naTiyo koya maiM naTa ke naTaNI huI naTai so naTaNI hoya / 450. bAI sovaNI to ghaNI I paNa AMkha meM phUlo / 451. bAchaDo khUMTe ke pANa kUrda bAje abalA paNa chaMra sabalA / 452. bAje TAbara khAya barAbara / 453. bAje para tAna Age, bADa ke sahAre dUba bau / 454, bADa kheta ne khAya-rAjA DaMDe rIta ne roge kiNa Dhiga jAya, bADa lagAI kheta na bADa kheta na khAya / 455. bANi to ATa meM de ke khATa meM de / 456. bANiyo khATa meM to brAhmaNa ThATha meM / 457. bAta meM huMkAro phauja meM nagAro / khaMDa 22, aMka 2 35
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________________ 36 458. bAtAM rI bANiyU~ gItAM se rajapUta / brAmaNa rI lADuvA bAkala rI bhUta / 459. bAda to rAvaNa kAi konI cAlyA / 460. bApa ke dhana sIta ko beTI ne desI rIta ko / 461. bApa ko mArayo mAM ne pukAre paNa mAM mAre kIna pukAre / 462. bAbAjI ko bAbA tarakArI ko tarakArI / 463. bAbAjI thArA hI caraNoM ko parasAda hai / 464. bAbo AvaM na tAlI bAje | 465. bAbo marayo TImalI jAI rahayA tIna kA tIna / 466. bAbo senaM lar3e bAbA nai kuNa larDa / 467. bAbA saurva I ghara ghara meM TAMga pasArai U ghara meM / 468. bAmaNa to hathalevo juDAvaNa ko garajI hai / 469. bAmaNa nAI kukaro jAta dekha ghurrAya kAyatha kAgI kukaDo jAta dekha harasAya | 470. bAmaNa hAthI caDho bhI mAMge / 471. bAra gAMva kI chorI lADU binA dorI / 472. bAraha barasa se bAMjha byAI pUta lyAI pAMgalo / 473. bAvalI '2' bhUtAM khadeDI / 474. bAvalo ara bhAMga pIlI / 475. biMdarA vana meM rahasI so rAdhe goviMda kahasI / 476. binA tAla tamUro konI bAjai / 477. binA bApa ko choro bigar3e, binA mAya kI chorI / 478. binA mana kA pAvaNAM thAne ghI ghAlUM ke tela / 479. binA lUNa kA rAMdhe sAga binA peca kA bAMdha pAga binA kaNTha kA gAThI rAga na sAga na pApa na rAga ? 480. bilAI ko mana malAI meM / 481. billI ne kade maMgala gAtA dekhyA nA / 482. bIgaDor3A tIvaNa konI sudhare / 483. bIna ke muMDe hI lAla paDai jada janetI ke kareM / 484. bIna maro bhAga bInaNI bAmaNa ko Tako tyAra / 485. beTiyAM kI mAM rANI bhare buDhApe pANI / 486. beTI rusI sAsaraM jAvaNa ne beTo rusaM nyAro hoNane / 487. baiTha to bANiyo ara uThatI mAlaNa sasto bece / 488. baida kI strI kisI rAMDa hoya nA / 489. baima kI dAru konI / 490. bokhI ara bhUgaMDA cAbe / tulasI prajJA
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________________ 491. boDA ghaDA ughADA pANI nAra sulakhaNI kayyA jANI dANA cAba pIsatI cAle pallA ghistii| 492. byAM bigADe do jaNA ke majI ke meha vo pIso kharce nahIM vo daDAdaDa deha / 493. vyAyA nahIM to janeta to gayA haa| bha 494. bhaDAra hAla kutte kIsI huii| 495. bhagata jagata ko Thagata / 496. bhaDa bhUjA kI chorI ara kesara kA tilaka / 497. bhAMga mAMgai bhUgaDA sulapho mAMge ghI dAru mAMgai jUtiyAM khuzI ho to pii| 498. bhAI baDo na bhayyo sabase baDo rupyo| 499. bhAkha pATI khola TATI rAma dego dAla baattii| 500. bhAgAM kA baliyA rAMdhI khIra hogA daliyA / 501. bhATha se bhATho bhir3A bijalI uTha / 502. bhANa ke ghara bhAI gaMDaka, sAsarai jaMvAI gaMDaka / 503. bhANa jAU-jAU kara hI bIro leNa ne hI aaygo| 504. bhUkha na dekhe jUThyA bhaat| 505. bhUkhai ke to thAlI meM par3A hI ImAna Ake / 506. bhUkha ghara kI chorI ara phalake binA dorI / 507. bhUkho ThAkara Aka caab| 508. bhUkho dhAyAM ptiijai| 509. bhUkho pUcha jyotiSI dhyAyo pUcha baida / 510. bhUkho bAmaNa sauve ara bhUkho jATa rove / 511. bhUkho bANiyo haMsa ra bhUkho rAMgaDa kamara kasai / 512. bhUtAM ke lADuA meM ilAyacI ko ke svAda / 513. bhU parosA khAyagA bina mArai mara jaaegaa| 514. bhUkha bacherA, DIkarA nImaDiyA paramANa / 515. bhUlyo bAmaNa bheDa khAI Age khAya to rAma duhAI / 516. bheDa para Una kuNa chodd'e| 517. bhaiMsa Age bAMsarI to gobara koI nAma / * 518. bhaiMsa Apako raMga ko dekhanA, chataMne dekhakara bidk| 519. bhaiMsa ko poTho sUkato so suukai| 520. bhaisa miDoM bAkaro cothI vidhavA nAra e cyA mAr3A bhalA moTA kara bigaadd'| 521. bhole DhAla kA rAma rukhaalaa| 522. bholo gajaba ko golo| 523. bholo mitra duzmana kI garaja saarai| khaNDa 22 aMka 2
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________________ 38 ma 524. maMDhI eka ra moDA ghaNA / 525. maMhago rovaM eka bAra saMgo rove bArabAra / 526. makoDo kaha mAM ? maiM guDa kI bhelI uThA lyAu kaDatu kAnI dekha / 527. mata marajyo bAlaka kI mAvaDI ra mata marajyo bUr3he kI joya / 528. mana meM bhAva mUMDo hilAve / 529. mana binA mela nahIM, bADa binA bela nahIM / 530. maratAM kisA gADA jupe haiM / 531. marada ko jobana sATha varSa ko je ghara meM hoya samAI nAra ko jobana tIsa varSa hara baila ko jobana DhAI varSa / 532. marada to javAna baMko kUkha baMkI goriyA suruhala to dudhAra baMkI teja baMkI ghor3iyAM / 533. mare pUta kI AMkha kacaule jaisI / 534. mAMgyAM to mautaI konI Ave mile / 535. mAMgyo Avai mAla jAMka kAMI kamI re lAla / 536. mAnakA ko muThI bhuMgaDA hI ghaNA - mAMna baDA ke dAna | 537. mA, na mA, ko jAyo desaDalo parAyo / 538. mAne to deva nahIM bhIMta ko leva / 539. mA bApa maragyA a~I ghara kI karagyA / 540. mA marI AdhI rAta, bApa marayo prabhAta / 541. mAmA ko byAha ara mA parosakArI / 542. mA ! mAmA kisAka ? beTA merAI bhAI / 543. mAyA milagI sUmane nA kharacaM na khAya / 544. mAra ke Age bhUta bhAge / 545. mAraNo udaro khodaNo DUMgara / 546. minakha ko ke bar3o pIso bar3o hai / 547. minakha hajAra varSa kI nIMva bAMdhe bharoso palaka koI konyA / 548. miyAM kI doDa mahajIta tAMI / 549. miyAM ne salAma kI khAtara kyUM rusAyo / 550. miyA rovo kyUM ke baMdAkI sakala hI isI hai / 551. miyAM bIbI do jaNA kyUM khAvai ve jo caNA / 552. mila muphta ro mAla sAMDa revaM soro / 553. mIDakA ne tiraNaM kuNa sikhAve / 544. muMha TokasI so nAMva sarupalI / 555. muMha suI so peTa kuI so / 556. muMha so nikala jyAya so bhAga dhaNI kA / tulasI prajJA
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________________ 557. mukadamA meM do cAye koDA '2' goDA / 558. mukha meM rAma bagala meM chUrI / 559. murgA ke to tAku koI DAma / 560. mutalaba ko saMsAra sanehI / 561. mutalaba baNatAM loka haMsai to haMsavA do / 562. muradAM ke sAtha kAMdhiyAM konI balai / 563. murade para cAhe eka kassI gero cAhe so kassI gero / 564. mUMga moTha meM kuNa so bar3o ara kuNa so choTo / 565. mUMchAM ukhADA se muradA halakA thoDA ho che / 566. mUrkhoM kA mAla masakarA khAya / 567. mUrakha ke mAthe sIMga konI hoya / 568. mUraka ne Takko de deNuM akkala nahi deNI / 569. mUrakha se kAma paDe jada ke karaNUM cupa raha jyAMNUM / 570. mUla se byAja pyAro / 571. mere lalA ke kuNa kuNa yAra ? dhobI chIMpI ara maNiyAra / 572. mere choTakyAM nai nyUta cAhe baDoDA nyUta se DhAI serayA hai / 573. mero mUMDa merI I mogarI / 574. merI miyUM ghara nahIM mujhe kisI kA Dara nahi / 575. mehAM kI mAyA birakhAM kI chAyA / 576. maiM bI rANI tU bhI rANI kuNa bhare paMDo ko pANI / 577. maiM marUM merI AI tUM kyUM mare parAI jAI / 578. moDA kareM malAra parAye gharAM para / 579. motta mAnagI mAmalo maMdI mAMgaNa hAra pAMcU mammA ekasA pata rAkha karatAra / 580. mota harAva, bhUkha nivAvai / 581. mora nAcaiI nAce paNa ApakA pagAM kAnI dekhakara rove / 582. mhAne imarata lAge rAbar3I jIme dAMta hAla na jAbar3I / 583. mhArI I billI mahAna I myAUM / 584. mhAre se AgalyAI nAma dharIvaM sundara / 585. mhe nAnAsA the dhIMgAMsA mhe karI maskarI the ro diyA / 586. myAU ko mUMDo kuNa pakaDai / 587. raMka rI to ro de / 588. rajapUtI dhorAM meM ralagI Upara car3ha gaI reta / 589. ramatA rAma baiThayA so mukAma / 590. ralAyA hAtha dhuvaM / khaNDa 22, aMka 2 39
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________________ 591. rAMDa syANI to hove paNa hovai khasama marayAM / 592. rAI kA bhAva rAta hI gyaa| 593. rAjA ke sone kA pAgar3A ? kaha Aja ke dina to bhalA I gur3a kA karAlyo / 594. rADa kara so bole aage| 595. rADa ko ghara hAMsI roga ko ghara khAMsI / 596. rAta cAnaNI bAta AkhyAM dekhI mAnaNI / 597. rAta bI khoI jagAta bhI dii| 598. rAbar3I bhI kahai manna dAtAM se khaavo| 599. rAbar3I me rAkha rAMdha cuna cATa pIsatI dekho re phuhar3a rAMDa cAla pallA ghIsatI / 600. rAmajI ko nAma sadA misarI jada cAkhai jada gUMda girii| 601. rAma de to bAr3a meM hI de de| 602. rAmadeva jI ne milyA jakA Dher3ha hI ddheddh'| 603. rAma rAma caudharI salAma miyAMjI page lAgU pAMDiyAM daMDota bAbAjI / 604. rAma rUsyoDo buro|| 605. rAvalI ghoDI bAvalA asabAra / 606. rAvala ko tela palle meI cokho| 607. rUpiyA terI rAta dUjo nara jamyo nahi je jalmyA do cyAra to juga me jIyA nahiM / 608. ripiyo hAtha ko mela hai| 609. revaDa meM kuNa gayo ? bAbo ! kahanA bheDyA se bhI buro / 610. roja meM rovaNa jogo na gIta meM gAvaNa jogo na / 611. rogI kI rAta ara bhogI ke dina karaDo nIsara / 612. royAM binA mAM 'bI' bobo konI de / 613. royAM rAbaDI kuNa ghAla / / 614. rovato jAya muvai kI khabara lyAvai / 615. laMkA me kisA dAladI konI vasa / 616. laMkA meM saba bAvana hAtha kA (gj)| 617. laMghana se lApasI cokhii| 618. lajjavaMtI ghara me baDI, phUDa jANo mera se DarI / 619. lAkhAM para lekho, kroDAM para kalama / 620. lAgyo to tIra, nahiM tukko hI sahI / 621. lAThI TUTa na bhAMDo phUTha / 622. lADU ko kora cAkhe jaThe hI mIThI / 623. lADU phUTai jaThe bhorA khiDai hii| tulasI prajJA
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________________ 624. lAtAM ko deva bAtAM sai konI mAna / 625 lAyalAgyA kiso kuvai khudai / 62 . lAlAjI karI gyArasa ara bA bArasa kI dAdI / 627. lIda bhI khAya to hAthI kI khAya jiko peTa to bharai / 628. lIpyo potyo AMgaNU paharI or3hI nAra sundara lAge / 629. lugAI ke peTa me TAbara khaTA jyAya paNa bAta nahIM khaTAya / 630. lugAI ko nhANUM marda ke khANUM jaldI / 631. lUNa phUTa phUTa kara nikle| 632. laNa binA rasoI pUNa / 633. le paDosaNa jhupaDI nita uTha karatI rADa Ado bagaDa buhAratI sAro hi buhAra / 634. lyAU cUna udhAro koI guDa de to mara paDa kara khAlUM / 635. lhasaNa bI khAyo roga "bI" konI gamAyo / "va" 636. vidyA bANiyo baila napa ye nahiM jAtagiNaMta / jo hI inase prema karai tAhU ke . lipaTata / 637. vezyA varSa ghaTAvai ara jogI vadhAve / . "sa" 638. sago kIjai jANakara pAnI pINo chANakara / 639. sago samartha kIjie jada tada Avai kAja / 640. sadA dIvAlI saMta ke ATho pahara Ananda / 641. sadA na varSe bAdalI sadA na sAvaNa hoya / 642. sadA hI ikasAra dina konI revai / 543. sapUta kI kamAI maiM saiMko sIra / 644. sapUta to pADosI ko bhI cokho / 645. saba koI jhugate pAlaDa kA sIrI haiM / 646. samaMdara ko ke sUka, sUkai to bhI goDA tAI pANI / 647. sarIra ke rogI ko davA hai mana ke rogI kI konii| 648. salAma tAMI miyAM nai kyUM rUsAyo / 649. sAMkaDI galI ara mAraNA balada / 650. sAMgara phoga thalI ko mevo| 651 sAMca ne AMca konyA / 652. sAMcI kahayA jhAla uTha / 653. sAMpa ke cIkhalai ko ke baDo ora ke choTo / sAMpa ko khAyoDo bI chAyAM se ke Dara / 654. sAMpa bhI mara jAya aura lAThI bhI na TUTai / 655. sAMpa sagalai Ter3ho mer3ho cAla paNa bila me baDe jada sido| khaMDa 22, aMka 2
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________________ 656. sAMpa saleTA sadAI dekhyA ijagara bAbo avake / 657 sApAM ke kisA sAkha / 658. sApAM ke Dara gugo dhyaavai| 659. sAMsa jaba laga Asa / 660. saisIyA ke kyAMko diivaalo| 661. sAMsI sAha sarAvagI zrImAla sunAra ye sassA pAcUM burA pahale karo vicAra : 662. sAThI budha nAThI "sAta bAra nau' tyauhAra / 663. sAta mAmA ko bhANajo bhUkho raijyA / 664. sAdhavA ke kaso suvAda mAvaNade malAI sudAI / 665. sAMbhara paDyo so luunn|| 666. sArI rAmAyaNa par3halI ! sItA kuNa kI bhuu| 667. sAlI choDa sAsuAM saiI maskarI / 668. sAla binA kyAM ko saasro| 669. sAvaNa kA paMcaka galai nadI bahatA nIra / 670 sAvaNa kI chA bhUtA nai kAtI chA pUtAM nai / 671. sAvaNa chAcha na ghAlatI bhara baisAkhAM dUdha garaja divAnI gUjarI ghara meM mAMdo pUta / 672. sAsarai ko vAsa Apare kula ko nAza / 673. sAsarai khaTAvai konI. pIra meM suhAvai konI / 674. sAsU bolI-bInaNI gyArasa karasI ke TAbara hUM-sAgAra lesoke isIke abhAgaNa hUM so sAgAra konI lyUM / 675. sAsU maragI kaTagI ber3I bhU car3hagI harakI peddii| 676. sikAra kI bakhata kutiyAM haMgAI / 677. sIra para bhITako tambU meM vaDavAde / 678. ziva-ziva raTai saMkaTa kaTai / 679. sita ko canaNa ghasarai lAsyA tUM bhI ghasa terA ghara kA nai bulAlyA / 680. sItalA mAtA ghoDo diye manna kaha maiM gadhe para car3hI huuN| 681. sIdhI AMgatiyAM dhI konyA nIkale / 682. sIdha para do ladai / 683. sIra sagAI cAkarI khuzI dAve ko kAma / 684. sIlI ho ! sapUtI ho sAta pUta kI mAM ho kaha rahaNa de terI AsIsa ne nau to pelA hI hai| 685. solI ho sapUtI ho bUr3a suhAgaNa ho dUdAM nhAvo pUtAM phalo / 686, susaro vaida kuThor3a khAI / 687. sUtyA kI pADA hI jaNai / 688. sUdI chipakalI ghaNA janAvara khAya / 42 tulasI prajJA
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________________ 689. sUnai mAthai bAmaNa Acho konyA / 690. sera kI hoDI meM savA sera konI khaTAvai / 691. soka to kA, cUna kI burI / 692. so dina cora kA eka dina sAhUkAra kA / 193. so nakaTA meM eka nAka hAlo hI nakkU bAje / 694. sonUM gayo karNaka ke sAtha / 695. sone ke kATa konyA lAge / 696. sone ke thAla me tAMbe kI mekha / 697. so me sUra sahasa me kANU sabase khATo aiMcA tANU aiMcA tANU karI pukAra kajA se rahiyo hushiyaar| 698. solai sAla se mAthA nhAyo jelI se sulajhAyo / 699. syANA samajhavAna kI to sagalI bAtAM mota hai| 700. syAma kA marayAM naM dina kada ugai / 701. svAmIjI tilaka to cokhA karayA ke sUkhyA ThA pdd'sii| 702. syAlo to bhogI ko ara UnAlo jogI ko| 703. haMsa Apake ghara gayA kAga huA paradhAna jAvo vipra ghara ApaNa siMgha kisA jjmaan| 704. hakIma jI ? maiM to marayo to kaha aTha kuNa jIrayo hai| 705. har3ara hasa kumArar3I mAlaNa kA TUTa bUMTa tUM ke hasa bAvalI phaikar3a baiThe U~Ta / 706. hathelI meM sirasyUM konI Uge / 707. hara bar3A ka hiraNA bar3A saguNA bar3A ke zyAma arajana ratha ne hAMka de bhalI kara bhagavAna / 708. hara hara gaMgA godAvarI ki maika zaradA ara kiM maikaM joraavrii| 709. harayo dekha carai sUkyoM dekha bidk| 710. haladI jaradI nAta jai, khaTa rasa tajai na Ama zIlavaMta guNa nA taje, oguNa taja na gulAma / 711. haldI meM raMgyor3I cAdara nAma pItAMbara / .712. havA-havA ko mola hai| 713. hAMsI meM khAMsI ho jyAya / 714. hAtha ne hAtha khAya / 715. hAtha polo jagata golo| 716. hAthaliyo kAMso mAMgaNa ko ke sAMso / 717. hAthiyAM kI kamAI khAtAM mIDakAM kI kada khaaii| 718. hAthI ke gaila ghaNAI gaMDakar3A ghurIyA karai hai| khaMDa 22, aMka 2
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________________ 719. hAthI Aka kI DAlI ke konI baMdha / 720. hAthI kA khANA kA dAMta ora hoya hai ara dikhAvA kA ora hai / 721. hAthI ke khoja meM sabakA khoja samAvai / 722. hAthI ko gura AMkasa hai / 723. hAthI nai harayA kuNa kahai / 724. hAthI mare to bhI nau lAkha ko| 725. hArayo juvArI duNUM khele / 726. hArayor3o UMTa dharmasAlA kAnI dekhe / 727. hAla to cAvala kA sA hI hai / 728. hiyA ko AMdho gaThar3I ko puro| 729. hiMjar3A kI kamAI mUMcha muMDAI meM / 730. hIjar3A kIsI katAra lUMTI hai| 731. hIrA kI parakha joharI hI jANe / 732. hUNI ne namaskAra hai| 733. heta kapaTa vyavahAra rahai na chAno / 634. heta kI bhANa aNa heta ko bhAI / 735. hoNI ho so hoya / noTa:-"au", "aM", "a" para koI kahAvata nahIM hai aura DakAra, akAra, ThakAra, NakAra, yakAra, zakAra aura SakAra para bhI koI kahAvata saMgraha nahIM huI hai / 44 tulasI prajJA
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________________ prAmANyavAda aura kvAntama yAntrikIya dhAraNAeM zaktidhara zarmA nyAya vaizeSikAdi darzanoM ke prAmANyavAda kI mUlabhitti kArya kAraNabhAvasiddhAnta hai| sampUrNa vaijJAnika siddhAntoM kI mUla bhitti bhI yahI mAnI jAtI hai parantu bIsavIM zatAbdI meM sambhAvanA siddhAnta evaM anizcitatA siddhAnta (Probability theory and uncertainty principle) kI dhAraNAoM ne vaijJAnika jagat meM khalabalI macA dii| paJcAvayava vAkyoM ke AdhAra para kiye jAne vAle nirNayoM ko cailenja kiyA gyaa| pichale vaijJAnika, kAryakAraNa-bhAva siddhAnta kI paramparA ke andhAnuyAyI the / yahAM taka ki AiMsTAIna ne anizcitatA-rAddhAnta kA prabala virodha kiyA aura ve marane taka ina naI dhAraNAoM ke samAntara, sUkSma jagat kI kaThinAtikaThina samasyAoM ke samAdhAna ke liye paramparAgata dhAraNAoM ke AdhAra para hI siddhAntoM ko sUtrarUpa meM vikasita karake dikhalAne ke prayatna karate rhe| parantu-gaNitajJa dArzanikoM ne sambhAvanA siddhAnta tathA anizcitatA rAddhAnta ke AdhAra para sthaitika evaM gAtika caloM kI sUkSma jagat ke gati-vijJAna meM idamitthaM nirNaya meM truTiyoM kI ora nirdeza kiyaa| __aisA pratIta hotA hai ki nyAya vaizeSikAdi darzanoM meM idamitthaM nirNayAtmaka (Deterministic) dhAraNAeM haiM, vedAnta meM bhI kucha anizcayAtmaka parantu adhikAMza niSedhaparaka dhAraNAeM upalabdha hotI haiN| jaina darzanoM meM sApekSadRSTyA sambhAvAnAmUlaka anizcayAtmaka dhAraNAoM ke AdhAra para prAmANyavAda meM eka vizeSa, krAntikArI mor3a syAdvAda ke rUpa meM hameM prApta hotA hai| nIce isa viSaya para navIna bhautika vijJAna kI uccatama dArzanika gaNita-zAkhA kvAntama yAntrikI (Qnantum Mechanics) evaM jaina tathA anya darzanoM meM aisI hI dhAraNAoM kA tulanAtmaka adhyayana prastuta kiyA jaaegaa| ____ kvAntama-yAntrikI meM cirasammata-yAntrikI (Classical Mechanics) kI prAcIna kAryakAraNa siddhAntamUlaka dhAraNAoM kI tulanA meM, bilkula pRthak rUpa vAlI, kAryakAraNa siddhAnta ke viparIta dhAraNAoM kA vikAsa huA hai| isa navIna gaNitIya dArzanika zAkhA meM kAryakAraNa siddhAnta ko sambhAvanA ghanatva (Probability densities) kI dhAraNA ne zithila kara diyaa| hAijanavarga ne 1927 meM anizcitatA rAddhAnta kI gaNitIya vyavasthA dii| isake anusAra sthaitika evaM gAtika caloM (Static and Dynamic Variables) ke yogapadyena (Simultaneously) mApana karane meM anivArya anizcitatAoM meM aise sambandha diye jisase sUkSma khaNDa 22, aMka 2
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________________ jagat ke gativijJAna meM krAntikArI unnati huii| yadi kisI sUkSmadarzIya kaNa (Microscopic Particle) kI sthiti ke mApana meM anizcitatA Ax ho evaM usake saMvega (Momentum) ke mApana meM anizcitatA AP ho to guNanaphala sthira saMkhyA h/47 se sadaiva adhika hogaa| ___AX, AP 2h/4m yahAM h plAMka sthirAMka h=6.625x10-7 varga saikiNDa hai| dhyAna rahe-ye anizcitatAeM mApana meM azuddhi nahIM mAnI jA sakatI apitu ye anizcitatAeM sUkSma jagat ke kaNoM kI gati sthiti adhyayana meM anivArya rUpa se svayaM niviSTa ho jAtI hai| koI aisI vidhi nahIM jisase inakA adhyayana ina anizcitatAoM ke binA ho sake / yadi inakA adhyayana karanA hai to ye anizcitatAeM vizleSaNa meM avazya aaeNgii| inakA anvaya-vyatireka "yatsattve yatsattvam evaM yadabhAve yadabhAvaH'' sambandha hai| yaha kahA jA sakatA hai ki kisI yantra vizeSa to kyA yadi AMkha se bhI inako dekhane kA saMyoga bana sake to AMkha kI kanInikA laiMsa ke kAraNa bhI inakI sthiti meM itanA vikSobha (Disturbance) paidA jo jAegA aura inakI gati sthiti meM itanA parivartana hogA ki yaha isa sUkSma kaNa ke apane sAiz2a se lAkhoM guNA jyAdA hogA arthAt---isa kaNa kI sthiti meM itanI azuddhi (yadyapi yaha zabda siddhAntAnusAra aprayojya hai|) A jAegI ki use vahAM prApta karanA sambhava hI nhiiN| anya zabdoM meM yaha kahA jAya ki jaba bhI usakA adhyayana kiyA jAtA hai to usakI sthiti meM itanA parivartana ho jAtA hai ki sthiti sambandhI "azuddhi" usake parimANa ko hI vyapohita kara letI hai / kyoMki sthiti gatyadhyayana ke prayAsoM meM sUkSmadarzI yantrAdi ke prayoga anivArya hai ataH adhyayanArtha prayAsa jahAM bhI hogA, yantroM ke prayoga mAtra se taraMgAtmaka kaNa kI sthiti meM vikSobha avazya aaegaa| isa vikSobha ke binA isakA adhyayana sambhava hI nhiiN| ataH ina vikSobhoM evaM kaNa kI sthiti kA anyonyAzraya yA avinAbhAva sambandha hai jaba sthiti meM isa prakAra kI anizcitatA AtI hai, to kaNa ke saMvega (Momentum) gati meM bhI anizcitatA parilakSita hotI hai| koI bhI sUkSma jagat sambandhI kaNa ho, ina donoM anizcitatAoM ke guNanaphala kA adhikatama mAna h/4m hI ho sakatA hai| yaha sambandha prayukta yantra ke nirapekSa hai / isa anizcitatA rAddhAnta ke sUtrapAta se sUkSma jagat ke adhyayana meM kAryakAraNa bhAvasiddhAnta kI mAnyatAeM zithila ho gii| isa krAntikArI siddhAnta ke sUtrapAta se pUrva hI sambhAvanA siddhAnta ke AdhAra para sAMkhyakIya sambhAvanA yAntrikI (Statistical Probabilistical Mechanics) ke siddhAntoM kA vikAsa cala hI rahA thaa| anizcitatA rAddhAnta ke sUtrapAta se kvAntamayAntrikI kI mUla bhitti bnii| jisakA sAMkhyakIya yAntrikI se sambandha sthApita kiyA gyaa| kvAntama-yAntrikI ke siddhAntoM ko samajhane ke lie kucha udAharaNa binA gaNitIya vizleSaNa ke yahAM diye jAte haiM : 1. kalpanA kareM ki ilaikTrona kisI vibhavarodha (Potential barrier) ko tulasI prajJA
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________________ pAra kara rahe haiN| kAryakAraNa bhAva siddhAntAnusAra to yadi vibhavarodha kI UrjA (Energy) ilaikTrona kI UrjA se adhika ho to ilaikTrona use pAra nahIM kara sakatA / isake viparIta yadi ilaikTrona kI UrjA vibhava kI UrjA se adhika ho to kAryakAraNa bhAva siddhAntAnusAra vaha usa vibhavarodha ko avazya pAra kara jaaegaa| parantu kvAntama yAntrikI ke siddhAntoM ke anusAra sthiti bilkula bhinna hai ilaikTrona ke vibhava ko pAra karane kI kucha sambhAvanA hai| kaNa taraMgAtmaka hai evaM isakI gatisthiti meM anizcitatA hai| prakAza kI taraMgoM kI taraha isakA kucha bhAga parAvartita yA apavartita (Reflected or Refracted) ho sakatA hai| vizeSa bAta yaha hai ki kaNa kI UrjA bar3hAte jAne para kucha UjAMoM ke liye apavartita bhAga kama hone lagate haiM UrjA aura adhika bar3hAne para puna: apavartita bhAga adhika hone lagatI hai| yadi UrjA aura adhika bar3hAI jAya to phira ghaTane lagatA hai| yaha tathya kAryakAraNa-bhAva siddhAntAnusAra asaMgata hai| 2. anunAdI prakIrNana (Resonance Scattering) bhI eka aisA hI udAharaNa hai jisakA prAcIna yAMtrikI meM koI upameya Analogous nahIM hai| isa prakIrNana meM ApAtI kaNa kI UrjA vizeSa ke liye prakIrNana kRttakSetra (Scattering Cross Section) ananta ho jAtA hai aura UrjA bar3hAte jAne para ghaTatA bar3hatA huA kAryakAraNa bhAva siddhAnta ke viruddha ghaTanAeM upasthita karatA hai| ise isI prakAra samajhiye jaise ki kisI vizeSa AvartAka (Frequency) ke liye reDiyo meM Arambha meM anunAda meM hotA hai aura Frequency badalane para yaha sthiti nahIM rhtii| ise bar3hAte jAne para anya AvartIka ke liye punaH anunAda hote rahate haiN| 3. prakIrNana ke atirikta vinimeyatA-janya vijanitatA (Exchange degen eracy) bhI eka udAharaNa hai, jo ki prAcIna yAntrikIya dhAraNAoM ke viruddha tathya upasthita karatI hai| yadi koI kulaka (System)-kRtva: vijanitatA (n-fold-degeneracy) vAlA hai, to yaha kalaka yaugapadyena n avasthAoM meM vidyamAna hai| yaha tathya arthApatti-pramANa ke nigamana ke viruddha hai, parantu-kulaka ke avayava ghaTaka kaNoM kI eka rUpatA ke kAraNa yaha sthiti kvAntama yAntrikIya dhAraNAoM meM mAnya hai| yadi kisI paramANu meM do ilaikTrona (jaise He') meM bhinna-bhinna kakSAoM meM hoMge; to kauna sA ilaikTrAna kisa kakSA meM hai ? isakA nirNaya sambhava nhiiN| kvAntama yAntrikIya dhAraNAoM ke anusAra yaha kulaka yogapadyena do sthitiyoM meM hai| prathama sthiti vaha hai jisameM ilekTrona naM. 1 kakSA naM. 1, (1S) meM hai aura ilaikTrona naM. 2 kakSA naM. 2, (2S) meM hai yaha sthiti avasthA (1S)1(2S) hai| dUsarI sthiti meM prathama ilaikTrona (2S) kakSA meM hai, aura dUsarA ilaikTrona (1S) kakSA meM hai yaha avasthA (1S) (2S)1 hai / kvAntama yAntrikI ke anusAra yaha khaMDa 22, aMka 2 47
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________________ kulaka 50 pratizata sambhAvanAoM ke sAtha donoM avasthAoM meM yaugapadyena vidyamAna hai| yahAM donoM avasthA taraMgoM ke AyAmoM (Amplitudes) kA yoga vA antara hI do avasthAeM hai| do ilaikTrona kA pArasparika vaidyuta vikarSaNa isa vijanitatA kI donoM avasthAoM kI UrjAoM meM antara paidA kara ke unheM pRthak-pRthak dikhalAtA hai| yaha tathya prayogoM se siddha hai / isa prakAra kulaka ke do avasthAoM meM (athavA adhika avasthAoM meM) yaugapadyena hone kI sambhAvanA kvAntamayAntrikIya siddhAntoM meM mAnya hai| yaha samajhiye ki uparyukta kulaka meM donoM ilaikTrona apanI-apanI kakSAeM badalate rahate haiM, yaha eka anunAda kI sI sthiti hai| eka ilaikTrona eka sAtha donoM kakSAoM meM mAnA jA sakatA hai| kvAntama yAntrikIya dhAraNAoM ke anusAra do kaNa yogapadyena eka sthAna para raha sakate haiM kyoMki ye kaNa taraMga rUpa hai| isa prakAra kvAntama yAntrikIya dhAraNAoM meM kArya kAraNa bhAva siddhAnta viruddha kucha udAharaNa upasthita karake aba hama yahAM yaha vivecana kareMge ki bhAratIya darzanoM meM kyA aisI dhAraNAeM hai yA nahIM ? 1. chAndogyopaniSada meM trivRtkaraNa siddhAnta evaM taittirIyopaniSad meM paJcIkaraNa evaM vAda meM sapta bhaMgI Adi ke siddhAnta kucha aisI hI dhAraNAoM ko liye hue hai| udAharaNArtha paJcIkaraNa dhAraNAnusAra pRthvI mahAbhUta meM AdhA bhAga pRthvI tattva evaM 1/8 bhAga anya mahAbhUta haiN| eka tattvAvasthA anya tattvAvasthAoM kA mizraNa ho yaha dhAraNA kvAntamayAMtrikIya dhAraNAoM se kAphI sAmya rakhatI hai| 2. sAMkhya darzana ke anusAra sabhI tattvoM meM satva raja: evaM tama kA honA bhI aise tathyoM ke hI udAharaNa prastuta karatA hai| viruddha guNoM kA ekatra samAveza yahAM mAnya svIkRta huA hai| kvAntama yAntrikIya dhAraNAoM ke anusAra kulakoM meM sApekSa dRSTyA viruddha dharmoM kA samAveza tarka saMgata hai| ilaikTrona vibhavakUpa ko pAra karatA bhI hai aura nahIM bhI / isa prakAra usameM pAra karane kI sAmarthya evaM asAmarthya ina donoM viruddha dharmoM kA yogapadyena samAveza hai / sAMkhyAnusAra mahAbhUta tAmasika sRSTi hai isameM tamoM guNa pradhAna hai parantu satva evaM rajaH kI bhI kucha pratizata sattAe hai isa prakAra anya tattvoM meM bhI yogepadyena sattva rajaH tama ye tInoM guNa alaga-alaga pratizata mAtrAoM meM hai ? ye saba dhAraNAeM vaijJAnika gaNita-dArzanikoM ko mAnya hai| 3. kiJca satva raja evaM tama kI to kvAnmatayAntrikIya sRSTi saMrakSaNa, evaM vinAza ke prakArakoM (Operators of creation preservation and annihilation) se tulanA kI jA sakatI hai| jApAnI kvAntama phijiksa ke vidvAn DaoN0 sakurAI ne ina prakArakoM kI tulanA brahmA viSNu tathA maheza se kI hai| 48 tulasI prajJA
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________________ 4. yoga-darzana meM eka hI prakAra ke paramANuoM meM bheda jAnane ke liye yaugika pratyakSa ko sAdhana mAnA hai| yoga darzana meM etat sambaddha sUtra yaha hai| "jAti-lakSaNadezairanyatAnavacchedAt tataH pratipattiH / " isa sUtra kI bhojavRtti meM likhA hai ki do tadAtma (Identical) paramANuoM kI eka bindu para sthiti sambhava hai aura isa siddhi dvArA donoM paramANuoM meM pArthakya jJAna hotA hai| yaha jJAna usI prakAra kA hai jisa prakAra vaijJAnika loga kisI vibhavavizeSa dvArA vinimeyatA-janya vijanitatA (Exchange degeneracy) dUra karake do avasthAoM ko pRthak-pRthak dekha lete haiN| 5. jaina darzana ke prAmANyavAda meM to eka vizeSa parivartana syAdvAda ke rUpa meM cintana meM aayaa| yaha isa darzana kI apanI vizeSatA hai| yahAM kAryakAraNabhAva-siddhAntIya dRr3ha nizcaya bhASA ke sthAna para sambhAvanA se otaprota bhASA kA prayoga hone lgaa| dhyAna rahe--yahAM anizcitatA kA svarUpa, nirNaya kI rUpAdicatuSTaya sApekSatA para nirbhara hai| isa bhASA meM tIna koTieM haiN| syAdasti, syAnnAsti evaM anirvacanIyam asti| inameM se eka-eka do-do evaM tInoM ke saMcaya se sAta sthitieM prApta hoNgii| kyoMki sabhI saMcayoM (Combination) kA joDa 3c1+3co+3cg-2-1=7 hai| isa prakAra banI sAta sthitiyoM ke svarUpa ye haiM -- (1) syAdasti (2) syAnnAsti (3) syAdanirvacanIyamasti (4) syAdasti syAdanirvacanatIyamasti (6) syAnnAsti syAdanirvacanIyamasti (7) syAdasti syAnnAsti syaadnirvcniiymsti| isa syAdvAdIya bhASA meM sambhAvanA kI dhAraNA hai| yaha bhASA Adhunika kvAntama yAMtrikI meM bhautika avasthAoM ko abhivyakta karane ke liye prayukta bhASA ke samAntara hai| prathama, dvitIya evaM tRtIya bhaMgiyeM spaSTa rUpa se sambhAvanAnuprANita athavA aneka koTitA tathA bhASA kI sahAyatA se avaktavyatA prakaTa hotI hai| caturtha bhaMgI meM virodhI guNoM kI yogapadyena sattA ke kAraNa avaktavyatA hai| paJcama, SaSTha evaM saptama bhaMgiyoM meM astisvarUpa evaM nAstirUpa ke sApekSa avaktavyatA hai| jaina dArzanikoM kI upasthApanAoM meM isa bhASA kA prayoga bahuta huA hai| pudgala kI gati ke vivecana meM isa sambhAvanAnuprANita bhASA kA prayoga hotA rahA hai| pudgala kI gati tathA gamana dizA meM balaprayoga ko kAraNa nahIM mAnA gyaa| kiJca ise aspRzad gati arthAt anya pudagaloM ke sAtha binA sparza kiye hI calate hue mAnA hai| ye dhAraNAeM prAmANyavAda ke viruddha hai| pudgala para bala yadi kisI viziSTa dizA meM lagatA hai, to usI dizA meM usakI gati honI cAhiye parantu jaina dArzanikoM kA vizvAsa rahA hai ki vaha kisI bhI dizA meM jA sakatA hai| arthAt usakI anya dizAoM meM jAne kI bhI sambhAvanA hai kAryakAraNa bhAva siddhAnta ke viruddha hai| pudgala paramANu yadi eka kaNa hai to isakI gati meM anya sabhI samIpasthamArgavartI pudgaloM ke sAtha isakA sparza na honA asambhava khaNDa 22, aMka 2
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________________ hai / bhArgavartI pudgaloM se sparza na honA yaha siddha karatA hai ki usakI gati para anya pudgaloM kI sthiti kA prabhAva nahIM hotA / aisI kalpanA ina kaNoM kI taraMga rUpatA se hI yukti saMgata mAnI jA sakatI hai / jaina darzanoM meM "eka upacaya apacaya prakaTa karane vAlI dhAraNA bhI hai| jo ki taraMga siddhAnta se kAphI milatI hai / yahAM yaha spaSTa kara denA ucita hogA ki kvAntama yAntrikIya dhAraNAoM meM syAdvAda jaisI bhASA, kulakoM (Systems) kI gati sthiti ke nizcayana meM apUrNatA ke kAraNa hotI hai jabaki syAdvAda meM aisI bAta nahIM hai / kucha bhI ho, syAdvAdIya bhASA kvAntama yAMtrikIya bhASA se sAmya rakhatI hai / udAharaNa ke liye beMjIna riMga (Benzen Ring) kA kesa leM / isakI dvika bandhoM (Double Bonds) se janya do abasthAeM hai / jinameM anunAda ( Resonance) hotA hai / H H H-C| H-C 50 C-H -H HC | H-C H yadi kaikule sUtra ke paripekSya meM yA banda hai ? to uttara meM khulA hai, bhaMgiye hI hoMgI / khulA bhI hai, banda bhI hai, anirvacanIya hai, aisI bhASA hI vAstavika sthiti ko dyotita karatI hai / kyoMki anizcitatA rAddhAnta se gaNita karane para jJAta hotA hai ki baiMjInariMga kI do avasthAoM meM pariNati kI dara eka saikiNDa meM karor3oM bAra hai / aisI sthiti meM hamArA koI bhI eka nizcayAtmaka uttara jaise khulA hai yA banda hai ityAdi arthahIna hai kyoMki vAkya uccAraNa karate samaya hI karor3oM bAra parivartana ho cuke haiM / ataH spaSTa hai ki syAdvAda kI hI bhASA upayukta hai| aisI dhAraNAoM kI kvAntama yAntrikIya siddhAntoM se tulanA karanA eka vizeSa anusaMdheya kArya hai / yaha prazna kiyA jAe ki banda hai, anirvacanIya hai C-H /CH baijIna riMga khulA hai isa trika se banI sAta - ( DaoN0 zaktidhara zarmA) prophesara, phijiksa vibhAga, paMjAbI vizvavidyAlaya, paTiyAlA tulasI prajJA
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________________ 45 jainAgamoM kA suvarNAkSarI mUlapATha jaina vizva bhAratI saMsthAna (mAnya vizva vidyAlaya) lADanUM ke varddhamAna graMthAgAra meM 45 jainAgamoM kA eka durlabha saMgraha-sunahare akSaroM meM mudrita mUlapATha surakSita hai| yaha lohe kI cAra peTiyoM meM surakSita 1336 patrakoM meM mudrita mUlapATha hai jo zrImAn jhaverI nemIcaMda negInacaMda vakIlavAlA, dIpacaMda nIvAsa, sUrata kI ora se graMthAgAra ko bheMTa meM milA hai| jainAgamoM kA yaha mUlapATha--"zrI sudharma svAmi zrI jambU svAmi zrI prabhava svAmi zrI zayyaMbhava zrI yazobhadra zrI saMbhUtivijaya zrI sthUlabhadra zrI suhastisUri zrI susthitasupratibuddha 10 zrI indradinna zrI dinnasUri zrI siMha giri zrI vajrasvAmi zrI vajrasenacandra gaccheza zrI caMdrasUri vanavAsa gaccheza zrI sAmantabhadrasUri zrI vRddhadevasUri zrI pradyota nasUri zrImAnadevasUri 20 zrImAna tuMgasUri zrI vIrasUri zrI jayadevasUri zrI jayAnandasUri zrI vikramasUri zrI nRsiMhasUri zrI samudrasUri zrImAnadevasUri zrI vibudhaprabhasUri zrI jayAnandasUri 30 zrI raviprabhasUri zrI yazodevasUri zrI pradyumnasUri zrImAna devasUri zrI vimalacaMdrasUri zrI udyotanasUri bRhadgacchAdhIza zrI sarvadevasUri zrI devasUri zrI sarvadevasUri yazobhadrasUri 40 municaMdrasUri ajitadevasUri vijayasiMha sUri somaprabhasUri tapogaccheza tapasvi hIralAjagaccaMdrasUri devendrasUri dharmaghoSasUri somaprabhasUri somatilakasUri devasundarasUri 50 somasundarasUri muni sundarasUri ratnazekharasUri lakSmIsAgarasUri sumatisAdhusUri hemavimalasUri AnandavimalasUri vijayadAnasUri hIravijayasUri sahajasAgara 60 jayasAgara nyAyasAgara jItasAgara mAnasAgara mayagalasAgara padmasAgara svarUpasAgara nANasAgara mayAsAgara gautamasAgara 70 jhaverasAgarajI pAdakamala caMcarIkAnandasAgara sUriNA catvAriMzadeva kulikA zikhara yukta prAsAda catuSka zrI zAzvatajinaprAsAdayute maMdire sakalA AgamAH zilAsu pratiSThApitA:"---saurASTra deza ke pAdaliptapura ke zrI siddhAcalAdrita lahaTTikAgata zrI vardhamAna jainAgama maMdira meM zilAoM para utkArita aura zodhita hai| ina jainAgamoM meM zrI devaddhigaNi kSamAkSamaNa dvArA pustakIkRta Aheta siddhAntoM meM zrI AcArAMga prabhRti 11 aMga; zrI aupapAtika prabhRti 12 upAMga; zrI catuHzaraNa prabhRti 10 prakIrNaka; zrI nizItha prabhRti chaha cheda sUtra; zrI AvazyakAdi cAra mUla sUtra; zrI nandI aura anuyoga-kula 45 AgamoM kA mUlapATha hai| isa mUlapATha ko zrI rAjanagarIya utkRSTa mudraNAlayAdhipati paTela puraSottamadAsa zaMkaralAla ne saurASTra deza ke pAdaliptapura kI 'zrI vardhamAna jainAgama maMdira saMsthA' ke lie mudrita karake prakAzita kiyA hai| khaNDa22, aMka 2
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________________ zilAMka * 44 101 122 126 130 143 mUlapATha kI vigata nimna prakAra haisUtranAma sUtrANi gAthA: 1. AcArAMga 402 147 2. sUtrakRtAMgaM 82 732 3. sthAnAMgaM 169 4. samavAyAMga 168 5. zrIbhagatyaMga 869 6. jJAtadharmakathAMga 7. upAsakadazAMgaM 8. antakRddazAMgaM 9. anuttaropapAtikadazAMgaM 10. praznavyAkaraNAMgaM 11. vipAka zrutAMgaM 12. aupapAtikamupAMga 13. rAjapraznIyaM 14. jIvAjIvAbhigamaH 272 15. prajJApanA 16. sUryaprajJaptiH 103 17. candra prajJaptiH 107 103 18. jambUdvIpa prajJapti: 181 131 19. nirayAvalyAdyupAMgapaMcaka 105 20. catuHzaraNa prakIrNakaM 21. Atura pratyAkhyAnaM 22. mahApratyAkhyAnaM 275 23. bhaktaparijJA 447 24. tandula vaicArika 25. saMstAraka prakIrNakaM 26. gacchAcAra prakIrNakaM 846 27. gaNividyA prakIrNakaM 928 28. devendra stava prakIrNaka 1235 29. maraNa samAdhi prakIrNakaM 1898 30. nizIthaM chedasUtraM 31. viMzatAvuddezeSu uddeza krameNa sUtrANi 58-59-79-- 127-79-77-91-39-28-47-92-42 -74--51-154-----50-151-88-36-55 32. bRhatkalpaH SaT sUddezeSu-50-30-30-53-20 352 107 169 195 205 209 224 227 228 228 229 229 586 231 232 232 s ly sm 238 241 tulasI prajJA
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________________ 52 245 33. vyavahAraH dazasUdde zeSa-35-30-29--32-21--- 12-27-16-46-37 243 34. dazAzruta skaMdhacchedasUtraM 35. kalpasUtra vArasA 26 36 . jIta kalpabhASyaM mU0 103 vyAkhyA 2711 37. paMcakalpa bhASyaM 2665 266 38. mahAnizIthacchedamUtraM a0 7--32.217-~208 279 42-10.136-0 28-2 128--416 22-8 103-30 39. AvazyakaMsaniyuktikaM sU0 54 ni. 1719 bhA. 257 sUtragAthA-21 / 294 mUlasUtraM 40. oghaniyuktiH bhA. 322 305 41. dazavakAlika 515 42. piMDaniyuktiH bhA. 37 314 43. uttarAdhyayanAni mUlasUtraM 318 44. nandI sUtraM 90 325 45. anuyogadvAra sUtraM 125 152 327 isa prakAra yaha mUlapATha kula 327 zilAoM para utkArita hai jise kula 1336 patrakoM meM sunaharI syAhI se mudrita bhI karA diyA gayA hai| --paramezvara solaMkI ni. 812 mr 0. ni. 671 mr khaMDa 22, aMka 2
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________________
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________________ English Section
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________________ AN INCOMPLETE MANUSCRIPT OF GOPA-LEELA Gouri Shankar Tripathy An incomplete oriya palm leaf manuscript has been brought to y notice preserved in Vardhman Granthagar in the Campus of Jain 'ishva Bharati. Sometimes, it is felt, no critical appreciation should e written on any book or manuscript which is generally inomplete On this score, there are several reasons. However, in spite f the aforesaid contention 1 am to pen a few important points that re necessary pertaining to the matter contronted with. 1. This is a Khanda Kavya in oriya language relating to the iraculous achievments and martial strength of both Balaram and rikrishna who were the mundane potentates In eighteen century Orissa, Such types of Kavyas are available in lenty from different poets of repute. Hence it can be easily assued that this Kavya might have been written during the same period entioned above. 2. First 111 folios of this manuscript are missing which is evident om the fact that it starts from the digit 112. It is continuous up to 28 digit with a missing of two in between 112 and 228 folios leaving hind 114 folios which constitute to the existing incomplete Oriya anuscript in toto on Gopa Leela of Shrikrishna. Hence It is difficult to ascertain at present as to how many folios e missing after the digit 228 as the Gopa Leela of Shrikrishna also mains incomplete in the aforesaid manuscript and nobody can say here the Oriya poets has completed his Kavya. 3. This incomplete manuscript appears to have been copied from e original as three types of Oriya hand writing are found in the anuscript. Hence it is quite evident that three people must ha> e pied at different times from the original one-perhaps traditionally om the same family. 4. There are six lines in each folio in the entire existing manusipt except a few where four lines are also found. 5 This Khand Kavya has been written on "DAS KATHIA
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________________ TULSI-PRAJN STYLE" having fourteen alphabets in one line mentioned as follow where two lines are given as an example. "GOPE ADHIPATI JE ATANTI NANDA RAI YE KAHNU SANKARSHAN JE TANKAR BENI POYE" In the literary culture of Orissa this DAS Kathia Brutta holds much important place. This incomplete manuscript is mutilated, moth-eaten and pe: haps kept carelessly in the unprotected place. The very appearani of the palm leaves is a clear testimony to this. On account of ti missing palm leaves from the beginning as well as in the end as suc! carrying the message of Gopa Leela of Shrikrishna commencit from His birth, the name of the poet and title of the manuscript a missing. Though it is difficult rather of course not impossible, know the name of the poet at present, but taking the theme of th manuscript a title can be coined for the manuscript as "Gopa Leela' From the existing part of the manuscript we do find the follow ing: "In a cloudless sky, like the brilliant sun, Srikrishna is brilliant bright in the palm leaf manuscript. His childhood centres rounds many wonderful and attractini incidents. Kansa, the then King of Mathura sent Putana wit poison on her nipples to kill the infant Srikrishna, but she was kille instead. Crane Asura had been sent to swallow the boy Srikrishn but he was torn to pieces. This is another example from th manuscript. "PADILAKA BAKASURA BENI KHANDA HOEE POE TAHA DEKHU THANTI KHANDE DURE THAI". Both Balram and Srikrishna were invited to Mathura in order to attend the Dhanu-Yatra, in their childhood from Gopa Pura Kansa arranged the biggest and most ferocious elephants to tread them to death in Mathura. But these beasts were dashed to death in na time by the two brothers. A herd of cattle had been stolen away by Brahma through thi sky from the Gopa Pura in order to test the divinity of Srikrishna To his utter surprise Srikrishna created in no time, another herdo cattle so exactly like those Bramha had stolen. In this way the trui incarnation of Vishnu had been testified by Bramha and restored to him the real herd of cattle. With the fire of its passions the serpent Kaliya in Jamuna was a
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________________ Vol. XXII, No. 2 error when Srikrishna was a child in the Gopa Pura. The animals ind birds were annihilated with its fumes and trees on its bank became affected with blight. Plunging into the river Jamuna, Sri rishna challenged the serpent and gained mastery over it as a result he sorrows of all creatures had been dispelled. With growing admiration one can go through the manuscript when the poet has described the moral outlook ascribed on Kubja at Mathura A deformed woman Kubja became a beautiful lady with he magical touch of Srikrishna in place of some fragrant ointment resented. 45 The style of writing of the poet invites attention and applause pecially when he described the worship of Govardhan abdoning the Forship of rain god Indra. On this occasion Indra had been defeated aiserably before the Almighty God Srikrishan though the former ad created fierce storm that raged for seven days and seven nights to ike revenge upon the Govardhan worship. Hectic accumulation of opisodes is sometimes tiresome for eeper research in order to measure the depth of the incidents in ome places. A well acquired taste adds to the appeal of this aggree-. ble manuscripts for scholars The spiritual love of Srikrishna with Gopies coloured in terms f physical love, sometimes gives a wrong impression in the minds f the readers. True picture of Radha, Chandaravali and Lolita had been rawn by the poet in a most facinating manner on different circumsInces centering round srikrishna with a touch of divinity. The immoral tendencies towards krishna worship in an unmitakable way has been betrayed by vallabhacharya sect in order to ave the untrammelled gratification of their passions and wishes. rgent attention of scholars has been drawn towards the spiritual aders of this sact who have the arrogance of godhood in themselves or the purpose of comparison to the characteristic tendency of rishna worship. For establishment of Virtues and annihilation of vice Lord rikrishna took his birth. As no blame is attributed to fire that >nsumes fuel of every description, the infringement of Virtue and le daring performances that are witnessed in the divine beings must ot be challanged as a disgrace." -(Dr. Gouri-Shankar Tripathy) JAIN VISHVA BHARATI LADNUN-341306
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________________ THEORY OF RELATIVITY & ANEKANTAVAD N. L. Jain A story is narrated that once Mrs. Einstein asked her husband about the theory of relativity. Smilingly, he told about the feeling of time under (a) when a boy spends time with his girl friend and (b) a boy is asked to stand on a hot platform. In the first place, hours seem minutes, while in the second case, minutes seem to be hours. This is the real polyviewstic approach. The theory of relativity started a revolution in ideas since early twentieth century. The whole world-thinking has been effected by it except per chance the Jaina system-so immune to new ideas-per chance there are none as all have been exisiting in the perfect knowledge of the omnis. cients. The Jaipas have no worries for the physically and intellectually growing knowledge-fronts. They seem to be pleased with their preservative attitude towards their traditional intutional know. ledge. It will, however, an humble effort to visualise our current position with respect to the theory of Anekantavada (Relativism). Types of Knowledge In early days of human thinking. religion, philosophy and science were not seperated as they are today. The Greek word Phys' for physics meant to study the essential nature of things involved in everythings associated with the world and its phenomena. The earliest human thinking starts with monistic hylozoism or animism as evidenced from the first principles of Vedas, Jaipa and Chinese scriptures and early Greek schools involving pantbeonism cosmic breath and nature by itself. This principle was later to dualism in terms of spirit and matter, soul and body, mind matter, living and matter, living and the non-living seperate fr each other under a single divine principle concept. The Greek atomists pointed living matter to be formed from the complex combinations of atoms in contact with the independent manifestation concept of the living by the Jainas. The philosophers or religionists of east and west of the time turned their attention more towards spiritual world rather than material. Aristotle and eastern scholars called it more valuable. That is why early systems deal with the basic nature of the world rather than gross matter. However, since then, these two facets have been occupying the minds of thinkers,
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________________ 48 TULSI-PRAJNA cast. They acquired their knowledge about them in three ways: (i) direct experience or intuition (ii) intellectual reasoning or analysis and (iii) authority or scriptures containing records by those who delved and realised deeper into the problems and had complete knowledge. The authoritative knowledge has been most threatened by the scientific community since Descartes time in the west while it has been elaborated and extended in most cases in the east. Human mind is capable of two kinds of knowledge or modes of consciousness which could be expressed in terms of (i) analytic or rational and (ii) psychic or intuitive. In current terms, thay may be called scientific and philosophic or religious. Their characteristics are given in table 1. Despite their different nature, however, it is found that as both types of knowledges occur in both the fields, there always seems to be some element of rationality in intuitive knowledge and vice-versa. However, the reliability of these knowledges in comparable according to current scientific opinions. Table 1 seems so indicate that these two ways of knowledge seem to be quite different from each other in their most characteristics such as nature, object and representation ctc. though they use parallel methodology. The scientists were opposed to intuitive knowledge, even, called it sometimes impossible, but researches done in the last 100 years have softened their minds and they are accepting its probablity. Kit Pedler has shown that reliable proof for telepathy, clairvoyance, out-of-body experiences and psycho-kinesis are now available. Moreover, it seems that they have moved towards a stage about construcuing a picture of reality from sophisticated instru: mentation and mathematicalised practical genius which seems quite akin to the intuitive constructs. Moreover, they have realised that their intellectualism seems to have attained a limit for finding out basic building blocks' of matter. Hence, they are getting more philosophers than scientific. In fact, it is now opined that the two ways of knowing indicate the complementarity of mind, the modes of being inside the person like the complementarity principle of physics. The scientific type of knowledge acquired with the help of sepses, instruments and intellect. However, some non-sensieal knowledge has also been possible in this area (X-rays, radio-activity, sub-atomies), of course through instruments This is termed as direct knowledge, repeatable by almost all qualified and thus independant of on observers. In contrast, intuitive knowledge has strong internal and individual element expressed in terms of
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________________ Vol. XXII, No. 2 meditative perception. Though many philosophies have not given details about the types of knowledges, but Jainas specify five types of cognitions. The scientific knowledge is involved in empirical direct cognition while telepathy, clairvoyance and absolute cognition is intuitive knowledge. The scriptural knowledge is the fifth one. Thus, the Jainas follow the act of three types of cognitions wbich they also call instruments of valid cognition by causal relationship. As they originate from the same source-human mind, they could be assumed to be somehow closely related despite the facts of Table 1. Concepts about Reality and Universe Both ways of knowing things have given us concepts about universe and its multi-dimensional phenomena. Most scientists and philosophers presume the objective reality of the universe and its contents. Pure morism (animism or inanimism) has changed and since the days of dualistic or Cartesian appreach, spirit and matter have been taken as independant realities. The spirit has been termed by various, supposed to be equivalent, names during the ages : body?, mind, soul, brain, consciousness etc. In fact, it is a living unit now called a non-material force of which these elements form a part. The living is responsible for knowing about self and other material world. The living one employed the methods, as above, to learn about the non-living Table II shows the postuled concepts about this world upto nineteenth contury-a period known as classical, Newtonian, Cartesian or mechanistic. With twentieth century, starts what we call modern age in which quantum theory and theory of relativity play the paradigmic role for new concepts and ideas, the summary of which is also given in Table II. One observes that almost all points have an altogether changed form in contrast with the calssical ideas. It is said that the modern age pro. vides a consistent, logical and problem-solving view of the universe beginning in show compatiblity even with paranormal or eastern intuitionism. Table III gives a comparative statement about modern scientific age of relativity and Jaina canons, It is ciearly observed with reference to table II and III that twentieth century scientists are moving closer to Jain philosophy in their conceptology about the universe. However, it also connotes the idea that the position of other jaina postulates seem to be more inclined towards Newtonian age. Theory of relativity Different people have varying opinions about the theory of relativity. Some say that it is very difficult and there are very few
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________________ 50 people who understand it properly. However, others including Einstein himself feel that it is so simple that nothing could be simpler than that. It may be that its mathematical forms may seem complicate (which we shall not deal with). However, it is based on some common observations which suggest that reality or truth depends on the conditions of the observed and observer-when and where he is. It is not absolute as Newten believed. Some well known examples may be quoted here which from background for this revolutionary theory. They have been mentioned by many authors. TULSI-PRAJNA (a) Different realities about a single fact: A person in a moving train drops a ball out of the window of the moving train. Now, the person in the train will see that the circular ball is getting smaller and smaller moving in the direction opposite to the train. However, if there is an another observer static and outside the train, he would look the falling ball making a curve without changing the size and direction. (It means a single event seen by different persons differently under static and moving conditions). (b) Relativity of Time :1 Assume there are twin brothers of age 25 and both are astronauts. One of them moves in a spaceship upwards while the other remains on the earth in control room. The space ship sends messages after every ten minutes. However, as the spaceship moves faster and faster upwards towards attaining the speed of light, the control room gets messages at longer and longer intervals. It has been calculated that if the spaceship remains in sapce for two years, the brother in space will attain the age of 27 years while his brother on earth will have an age of 70 years. This suggests that time is effected by static and moving conditions and is shortened at higher speeds. This also leads to the possiblity of past and future reading-a part of omniscience. (c) Relativity of Length" It is true for a stationary Suppose a rod has a length of 15 cms. observer. However, if the same rod is carried by a person moving, say in a fast spaceship, it will have a length of less than 15 cms. (There is a contraction in length like time showing variablity and relativity of length). (d) Relativity of Mass A body weighs 50 kg. on a balance here. It is its eqatorial weight. If the same body is taken at poles, it will weigh more than
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________________ Vol. XXII, No.-2 50 kg. However, if the same mass is carried by a person moving fast, it will show higher and higher weight depending on speed of movement. (e) Looking of Images in the Past1 When one observes his image in the mirror, it is not the image of the moment of vision. It is the image of the past instant as light must have taken some time to go and come back to the eye. The distant stars we see are the stars of many light years ago as light has taken so many years to reach us. Thus, there is no simultaneity of our observation and reality. We see the past, not present. There are many more such observations we need not describe. Quantum Theory The theory of relativity is not only an attempt to explain the above common phenomena on a finer scale but also to correspond it with the Quantum theory of radiations of Planck of 1901. The Quantum theory has replaced the wave theory of radiation which could not explain many phenomena and modified the concept of Newtonian corpuscular theory. It postulated that radiations are in terms of discrete quanta particles of energy which are associated with a frequency. These quanta are said to be synthesis of dual nature of radiations as complementary rather than contradictory. Thus, quantum theory is the first scientific theory negating the absolute nature of realities and postulating relatively dual nature of radiationthe true nature being a complex one-per chance transcending both the aspects. This concept seems in accord with the theory of Anekantvada. The two-fold predication (positive wrt particles, negative wrt wave aspect) is represented here. A later theory of de Broglie postulated the reverse of Quantum theory that matter is also associated with waves in consonance with the concept of symmetry in natural laws of mechanics and opties. This proved two-aspectal nature of matter as in the case of radiation. Thus, matter and radiations-both become two-aspectal at least and could be relatively defined: 51 , Radiations: Wave --Quanta particles Matter particles------waves The fundamental question has now been-if both behave bothways, what is their true nature? Is it deterministic ? Is it expressible? The German scientist took up this question and found that true nature could neither be determined nor expressed in common language except myths or symbolism. He observed that even the measuring process alters the real situation. This alteration may be
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________________ 52 negligible in macroscopic objects, but it has a tremendous effect in microscopic world. Thus, he proposed the uncertainty principle pointing out the limit of experimentation about reality in atomic phenomena which seems to be a way to the third aspect of reality of Anekantavada. This is equivalent to 'indeterminable, indeseribable or inexpressible' aspect of reality. The scientific world, thus, has gone upto three predications of Anekantavada out of seven. This principle also defies the absolutism of classical physics and supports non-absolutism about reality. This 3-aspectal description about the nature of observable reality represents the canonical 3aspectal philosophical concept which has been modified later as will be shown. Thus, the philosophy of Anekanta has got extended to the real world in the early first decades of this twentieth century. Of course, the third predicate was added to it in the third decade. TULSI-PRAJNA Theory of Relativity Einstein contributed in substantiating the quantum theory by explaining many classically unexplainable phenomena observed. But his most epoch making contribution is his theory of Relativity in the field of physical sciences. He believed in the natural harmony of creation. He had before him two types of entity: (i) gross matter and (ii) dual. natured electromagnetic radiations such as light, along with the above phenomena surpassing the common sense. He was successful in solving the unification of these two entities first through special theory in 1905 and later through his general theory of relativity in 1915. He was also trying to develop a unified field theory to nnify those two theories so that behaviour of all systems and forces could be dealt with only through one theory. Though he could not do that satisfactarily, but Geoffry Chew and David Bohm have taken up his cause which is showing some promise.a' The theory of relativity has two aspects: (i) Scientific and (ii) philosophical. The first involves some observational facts on the basis of which abstract concepts have been developed which may or may not be in tune with classical concepts. The philosophical aspects contain the basic intuitive or subjective conceptualisations which may not be subject to experimentation. The sub-atomic phenomena has forced scientists about the limit of their experimentation as they observe that when they try to produce finer fundamental particles by highly energised collisions, they obtain somewhat grosser particles due to mass-energy interchange. Relativity concept has helped this philosophisation of science. Moreover, even the scientific aspects of the theory have been able to confirm and expand the theory of
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________________ Vol. XXII, No. 2 53 Anekantava da from a purely speculative mental construct to its applicablity in many real physical phenomena experimenatally and mathematically for fuller understanding them. It has also confirmed the fact of limitation in acquiring complete knowledge independently as is connoted by Anekantavada, thus advising scientists to go beyond science for learning completely about reality. The relativity theory consists of combination of two laws: (a) law of equivalence and covariance and (ii) law of maximalness and constancy of velocity of light Table III gives comparative details about the concerts and statements of the relativity theory and various Jaina postulates as understood by this author. It is seen that while the Jainas agree to the law of equivalence for uniform systems and therefore, concept of relative aspects giving it a philosophical and, logistic support, they might not be in a position to agree to the maximalness and constancy of volecity of light on canonical grounds on which the relativity theory is based Moreover, the constancy of light has also been suggested to be violated in case of many paranormal phenomena1 and Hubble-Narlikar theory. However, velocity of light is a physically measurable phenomena and nonagreement with it leads to many other variances of Jainas on physical issues based on it as shown in the Table. the In fact, this Einstein combination of two laws has led not only to explain the above phenomena, but have forced the scientific community to modify their ideas regarding absolute truth or reality, space, time, matter, simultaneity and gravitation. These have all been turned into relative phenomena in the world. This has led to abandon the ether and gravitational field concept which were equated with the Jaina conncept of medium of motion and rest as the theory could explain all the phenomena even without them. Moreover, normal 3-d space has been extended to 4-d space-time continuous having a non-traditional geometry reducing the concept of time as an independant reality into it becoming an inseperable part of space. These modified views have not only been derived mathematically but verified experimentally too. Anekantvada or Jain Relativism Anekantavada is one of the most fundamental philosophical principles of Jainology in tune with their habit of aspectwise studies in terms of different types of disquisition doors (positings, standpoints, instruments of cognitions etc) and in tradition of a pre-canonical scripture named 'Astinasti-pravada'-now extant.""" Its seedlings are sufficiently traceable in canons but it was fully developed into its sevenfold predications by ascetic scholars like Samantbha
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________________ 54 TULSI-PRAJNA dra, Siddhasen, Akalanka and others. 8 Jainas have won many debates of historical importance on this basis in the past. Many Jain scholars have composed taxts on this topic only. Currently, Tatia, Mukherji, Mehta' apd others have written about its philosophical, ethical, spiritual, social and individual aspects in excellencial figure of speech while Kothary, Mahlanbois, Haldane, Mardia, Munishri Mahendraji, Javeri, G.R. Jain 10 and others have a current scientific approach in their writings exemplifying its validity with respect to current scientific developments and bservations involving relativity and statistics. In accord with them, the tables given in this paper suggest that the theory has a comparable conceptualisation which results in some canonically differing views on many observable facts. However, it has worked wonders in metaphysical phenomena like the relativity theory in physical phenomena. In fact, as Mahatma Gandhi, has extended the applications of non-violence from individual to national and international level the Quantum and relativity theories have extended the application of Jaina Relativism from philosophical to physical phenomena. However, it tries to establish uniformity amidst diversified philosophical views and encourages religious harmony. It is a principle of rational unity. That is why somc call it a super-specialisation induceed by psychic elasticity. 18 Historical Development 7'8 Malvania has guessed that the dream of seeing a variegated coloured bird in the pre-omniscience night is an indication of Mahavira's pluralistic and multi-aspectal sermons the examples of which are traceable in Bhagvati and other canons. It could be supposed to have developed from contemporary reductionistic trends in which description of reality or an issue could be made on the basis of simultaneous correspondence between contradictory attributes by separation or division in parts of an issue. Mahavira tried to resolve many complex philosophical problems of the day by this method. The reductionist method has been later converted into a wider holist method involving a spectal or partial truth of opposites and termed as Anekantavada This represents a harmoniser of human minds and aims at unification of contradictions. Anekanta. vada is a philosophy which is applied through a method termed as Syadvada or Sapibhangi (relativism or seven-folded ness). The theory of Anekantvada is applied through various predications in respect of an object or knowable. Sthnanga mentions twofold predications of about 16 contradictory pairs.11 Nasadiya Sukta of Rgveda and Mandukyopnishada and other Indian philosophical
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________________ Vol, XXII, No. 2 systems mention two-fold predications for quite a number of philosophical issues and went upto three representing. (i) Existence or positivity with respect to self. (ii) Non-existence or negativity with respect to not-self. 55 (iii) Indescribable (like non-both (i) & (ii) To these three, the fourth was added later in terms of (iv) Existence-cum-non-existence (both (i) & (ii). However, The Canons follow this order of predications. the age of logic modified not only this order replacing (iii) by (iv) but increased the number of predications from four to seven, thus, getting the name of Saptabhangi' for this principle. Thus, it is in the fifth century AD that the current form of Anekantavada system was well established after about 1000 years after Mahavira. It is this form which was followed by later Jain scholars for defending Jaina principles through debates and treatises. However, it must be added that the theory had its origin on philosophical issues (i.e. mostly non-observable entities) but it was extended to many physical phenomena in the age of logic. Now, its philosophy has been extended to other realistic experimental issues in explaining them properly. Basic Postulatss of Anekantavada The basic postulates of Anekantavada may be summed up as follows: (a) Every knowlable object or entity is endowed with infinite number of attributes-quite a number of times seeming to be contradictory. It is conglomeration of attributes. (b) A knowable entity can not be described as a whole unless it is integrally studied with respect to all its aspects. (c) The description of physical and universal phenomena do not represent the real truth, but truth with respect to some aspectal prominence. (d) The seemingly contradictory properties are nothing but complementary parts of the whole in multi aspectal approach. (e) Every description about an entity may represent a partial truth. Thus, Anekantavada is an integrated form of different partial truths. (f) Different observers under different conditions may have different truths about the same phenomena. (g) Our language is not capable of describing multi-aspectal description. Our statements are, therefore, prefixed with the term
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________________ 56 TULSI-PRAJNA 'Syat' or 'with respect to'. May be does not seem to be a good translation for Syat'. (h) Any object could be described in terms of seven-fold predications, new supported by relativistic and statistical argumentation, 80 may be stated in various ways having the same meaning. They are as below: (i) Existence with respect to self. (ii) Non-existence with respect to not-self. (iii) Existence-cum-non-exisience with respect to both (logic age sequence). (iv) Inexpressible or indeterminate. (v) Inexpressible as qualified by existence. (vi) Inexpressible as qualified by non-existence. (vii) Inexpressible as qualified by both-existence and non-exis tence. Kothari mentions that the fourth predication is key element of this system supported by modern physics. (i) Following are some of the topics dealt in philosophical literature applying this principle : (a) Eternal-cum-changing nature of reality. (b) Particular-cum-universal nature of reality. (c) Identity-cum-difference of substances and their qualities. (d) Absolute permanance-cum-fluxism. (e) Internal and external causality. (f) Permanence-cum-impermanance of sounds. L.C. Jain 10 has mentioned about twenty such topics covered by Anekantavada in literature. However, they do not cover physical phenomena, where it could be applied such as. (i) Dual nature of radiations and matter particles. (ii) Heliocentric and geocemtric nature of universe, (iii) phenomena connected with static and fast moving observer, object and events (iv) Inter-relatedness of mind and matter (v) Variablity of mass, length and time under static and fast moving conditions. Many authors have described Anekantavada mostly qualitatively with above characteristics. They have called it as highest reach of intuitive human mind, dynamic dialectics taking us deeper and deeper into exploration and comprehension of reality and as a guide and inspiration for fundamental studies in science and mathematics. Of course, it may not be mathematical but it is highly statistical and speculative. It is universally applicable and indispensable for
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________________ Vol, XXII, No. 2 57 ethical, spiritual and intellectual-cum-mental non-violence. It is not a rest house for absolute truth, but it leads us to absolute truth. It is a principle of Also-ism' rather than 'only-ism'. However, Mahlanbois10 has suggested it to be the logical background of statistical theory in a qualitative form. He maintains that sevenfold predications of Syadvada are necessary and sufficient to exhaust the possiblities of knowledge, as exemplified by him through tossing a coin. Kothari10 has also supported him and has gone still further to show that Syadvada mode of seven-fold predication may be illuminated through the superposition principle of quantum mechanics by the example of an atomic particle in a box with two compartments. We need not go into details of the representation. However, the interested readers are referred to KGS Fel. Vol. Rewa, 1980 p. 368. Haldane has also realised the importance of Syadyada by stating that any logical system allowing conclusions intermediate between certainty and uncertainty should interest scientists, All this shows that the theory of Anekantavada basically involves not only the qualitative and logistic frame for the Relativity theory, but also to Quantum mechanics, Principles of complementarity and superposition and statistical theory of probablity which support the dual nature of radiations and particles and point out the relativity of seemingly opposite attributes and inter-relatedness of various events and phenomena. Moreover, the many scientifically verified paranormal phenomena also suggest the subjectivity of our experience which is involved in the concept of Anekantavada. This was also the preferred view of Einstein, though it was eluded in his theory but it is getting involved in newer theories. There is sufficient discussion about the terms 'soul, mind and consciousness' which are definitely different from brain. In contrast to Jain philosophy, majority of scientists do not commit about soul, but they agree to mind with characteristics of conscousness and control. It is now felt that mind resides as a whole in every part of brain in a less physically fixed state like a halogram but it has higher mobility. It could become dis-embodied and interconnected with matter giving strain guage sigoals, Gerald Feinberg has opined that mind may be equivalent to a 4-touch mindon type particle or force which may not, thus, be immaterial. It will be equivalent to the psychic mind of the Jaina concept rather than physical mind which is equated with brain. Thus, mind becomes an integral part of the knowing process. It does not remain as observer alone it becomes a participator of the whole process of knowing. This
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________________ 58 inclusion of subjectivity concept in the process of knowing stregthens further the theory of Anekantavada by increasing the number of aspectal issues for much better understanding of reality. The mind and matter or objects become complementary to each other specifying the result with mental design. TULSI-PRAJNA Comparision The Tables given show us that the relativity theory supports the basic concepts of Anekantavada regarding infinity of attributes, aspectal and total truth and integral complementarity of opposites in a unitary system. These concepts lead one to better and deeper insights into the nature of reality. This is an appreciable part of Anekantavada theory based on mental construct. However, when physical phenomena are examined under these concepts, they show quite dis-similar results to those postulated in Jaina scriptures. Jain canons do not seem to support the modified views through relativity theory regarding space, time and matter as they postulate absolutism, independance and non-effectism, even though interrelated, about them Of course, time is an exceptional reality which has an absolute and relative variety. There seems to be some difference of opinion about their definitions in the two Jain schools,19 however, relative aspect of time as a frame of reference is common in both the schools. Muni Mahendraji has mentioned that Jain concepts seem to be more in tune with Newtonian or classical concepts. However, he has opined that the postulate of absolute space or time may not be useful in realistic world, but that should not mean their negation at least logically. It seems to be due to incapacity of the experimenter rather than their objective negation. He has quoted Reinbach to confirm Jaina postulates about seperate realities of space and time. This is a philosophical and transcendental approach not subject to verification. However, Anekantavada may be applied to these issues of absoluteness or relativity of space and time. Nothing has been commented on the variablity of mass with velocity as per chance, mass may not be a speculative object. These variant views are also found in case of concepts of gravitation and other physical pheno mena. Further. Munishriji has comparatively analysed the results of relativity and has supported the canons on the ground of questioning the crediblity of ever-changing science in contrast with neverchanging characters of canons based on omnisciental perfect knoledge. This seems to be a traditional indirect disregard for the highly dedicated labour and intelligence of scientists in contradiction
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________________ Vol. XXII, No. 2 to the spirit of Anekantavada. Moreover, it can be shown that basic canonical concepts have also undergone modification, for exarople the development of concept of dualism, i.e. seperate postulation of living and non-living out of basic animism. Many more such cases have been cited under various categories by Jain. 12 The changingcum-eternalist Jainas call 'cbange or modification is progress' while maintaining 'never-changeness' to the contrary. Do they want to be called as non-progressive ? In the world of dynamism, knowledge must move forward to better the humanity. Had knowledge remained static, human beings would never had material or semi-material progress. However, it inust be pointed out that realitivity stops at a point by describing the object in two contradictory aspects without telling its integral nature. Though through it, limitation of expressiblity of language is realised, but the nature of reality as inexpressible is not postulated. In fact, the nature of reality cannot be expressed under sin ultancous contradictoriness. This was realised by Anekantists who did predict it as a whole. Thus, the, Jaina theory goes somewhit deeper into the nature of reality. Heissenberg realised this point through his uncertainty principle. However, Kothari bas remarked that the additional four predications about reality in Anekantavada require peeping into higher or finer planes of reality for which the theory of relativity does not feel competant. Thus, Syadvada takes us to deeper explorations. Table IV has been prepared with a view to give informations about many points of similarity, dis-similarity and distinction between the theory of relativity and Jaina relativism or Anekantavada based on the above discussion. Though these points are not exhaustive, but they represent the salient features of the two theories There may be some repeatition from earlier Tables. It is observed that there are six points of similarity. four points of distinction and eleven points of dis-similarity. If we analyse these points, we find that the points of similarity represent the philosophical aspec's of the theories points of dis-similarity indicate physically verifiable issues and points of distinction applicational aspects. We find that Anekantavada is in tune with relativity on philosophical grounds but it has wider applicablity towards betterment of human nature inculca, ting habits of mutual tolerance and accommodation besides better physicalism. However, it reflects a status quoist mind regarding physical laws-thus having Points of dis-similarity nearly equal to the sum of two other points. A scientist could easily feel tbis fact as the real cause of faith crosion. Anekantavada has the capacity to check
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________________ 60 TULSI-PRAJNA it, but how-? This is the problem for religious authorities to think over and act seriously. O Table I Characteristics of Rational and Intuitive Knowledge Rational (Scientific) Intuitive (Philosophic) (a) Nature 1. Western system 2. Analytic and scientific 3. Quantitative 4. Reductionist 5. More valued but lower kind 6. Relative knowledge 7. Abstract/conceptual Knowledge 8. Non-traditional, western 9. Scientific tradition 10. Observer-concepted 11. Pattern of matter 12. Modifiable, changeable Mostly eastern system Psychic and speculative/philosophic Qualitative, intuitional Monist/Holist Less valued but higher kind Absolute Knowledge Non-abstract/complete Traditinal, eastern Mystic tradition Participator concepted pattern of mind Non-modifiable, eternal Way of One-related, rarely repeat Unlimited range Non-linear, Non-sequential Clairvoyant reality 13. Everyday way, repeatable 14. Limiting range and applicablity 15. Linear, sequential structure 16 Sensory reality Paranormal phenomena exist 17. Paranormal phenomena possible 18. Deals mostly with macroscopic Deals directly with sub-microscoworld and indirectly with pic world and even non-material micro world. 19. Reason and logic prevail. 20. Require secondary details 21. Subject to checks/measurements Not subject to analysis/checks world. Reality transcends reason Intution has only primary details. (b) Representation 22. Ordinary state of Conscious- Non-ordinary state of conscious ness 23. Mar or reality (c) Acquirers 24. Non-coniscients/scientists Omniscients and yogis 25. Acquirers may be proved Intuitinists may never be wrong ness representation of reality itself wrong 26. Belief in everchange/modifi- Calls for never-changing laws cation.
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________________ Vol. XXII, No. 2 d) Process of acquiring knowledge 27 Experimental 18. Non-meditative 29 Local causes work 30. 3-stage set (i) Experiment, communication (ii) Good training required (iii) Sensory perception (iv) Sometimes intuitional flash (v) Philosophisation follows (vi) Communication in depth Classical Concepts Direct experioncial Meditative, direct insight Mostly non-local causes work 3-stage set hypothesis, Meditative introspection, Direct insight/watching, communication Interpretation/ difficult Table II Classical and Current Concepts about Universe Current Concepts Good masterly training required Beyond sensory perception Purely intuitional for long times Intellectualism follows intuition Communication more difficult 1 Universe 1. Classical physics is a solid Modern physics calls it a marshy rock one 2. Universe is a objective, engineered mensense reality. 3. Universe is a huge self-regulating mechanical system-a deterministic one 61 predictable, Universe is indeterminate, insepecom- rable in parts, strange to senses, transcending classical logic, subjective, dynamic reality-an inseperable whole including observer in an essential way. 4. Heavenly bodies move with evenness following laws of motion 5. It is created by Ged, the Created by God, the cosmic dancer clockmaker 6. Newtonian laws of motion/ They do not hold under high mechanics hold velocity, smaller mass, sub-atomic events. The absoluteness turns in uncertainty. 7. Law of causation is strictly Causation may not apply in all followed Cases (EPR effect, precognition, fundamental particles, intuition)
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________________ TULSI-PRAJNA 8. Universe is hard-edged and Boundaries, edges, borders do not static exist 9. Universe consists of polar The polar opposites are but opposites complementary and superposable 10. In universe, observer, object They are interrelated, interdepenand medium are seperated dane and inseperable. Particles have no meaning as isolated entity B. Contents of the Universe 11. Its contents are mind (soul), It is a dynamic web of inse perable matter, space, time, ether, energy patterns. The contents gravitation, electromagnetic are more of subjective nature, radiations and force fields- forces are dynamic patterns of seperate, independant and particles and exchange of particles objective unifying force and matter C. Matter or Mattergy 12. It is made of small, solid, Atoms have been subatomised and indestructible mass point basic blocks do not carry any atoms meaning-their solidity dissolved into dynamic wave-like pattern 13. Material bodies are rigidly Force and matter have gone inse connected with force of gra- perable and interchangeable, * vity-an innate property exist only in middle universe 14. The mass and shape of They are variable with motion matter are unchangeable and absolute 15. Light and heat are cerpus- Radiations have dual nature. cular Matter particles are also wa vicular 16. Matter and energy/force are Matter is concentrated energy seperate 7. Properties of matter and par. They can be studied appreximately ticles can be studies absolutely only in terms of interactions with surroundings-observer or its conscousness. Any system is never isolated. It is integral part of a whole D. Space 18. Space is absolute, void, static, Space is clastic and changeable. 3 d and unchangeable. It is a space-time 4-d continuum It follows Euclidean geometry inseperably related with time. It is non-empty and relative. It follows non-Euclidean geometry and curved
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________________ Vol. XXII, No. 2 ace 19. Space and time are indem. They are inter-related part of a dant of each other and abso- whole lute Its absoluteness gives fixed frame of reference 20. All events happen in space All events occur in space-time and time continuum. They do not happen E. Time 21. Time in absolute, indendant, Time is also clastic and variable invariable objective reality serving as a frame of reference like space 22. Time may be divided into Divisions of time is an illusion past, present and future F. Mind or Soul 23. Mind may be equated to Mind represents subjectivity to consceusness 24. There is nothing like soul as Miod may be residing in brain non-material entity loosely. It could be a force, energy or non-material as soul G. Philosophy 25. Absoluteness of space, time, Based on relativity and quantum matter theory 26. Reductionist ideology Holist ideology 27. Sensory knowledge is com- Valid knowledge is not sensory plete and absolute giving only but is through knowing onevalid description ness of the observer and objects. It is better gained subjectively 28. Objective science is irrespec tive of the observer, excludes * subjectivity 29. Physical observations present Physics can't study reality but truth and absolute reality connections only between mind and observable systems. The observations present only aspectal truth, not the real, Measurement effects Table III Concepts of relativity and Concepts of Jainas Relativity Jaipa concepts There are two types of sys- No such classification exists tems :-(i) inertial and (ii) accelerated
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________________ 64 TULSI-PRAJNA 2. There are two versions of The Relativity theory may be trea. Relativity: one for each-(i) ted as equivalent to Anekantvada special theory and (ii) gene- which has only one version Jainas ral theory (iii) The special do not unify systems or laws theory unifies mechanics and mathematically or experimentally. electromagnetics while gene. It paves the way for intellectual ral theory deals with gravita- unification tion (iv) Attempt is being made to Jaipas bave unification trend on unify the two theories to- philosophical level in terms of wards a universal law. A 7-foldpredication theory. No super-universal theory is matbematical formulation attempunder trial ted (v) Newton also bad Relativity theory : (i) Law of equivalence All these statements may be agree. able in jaina philosophy (ii) Mechanics is unaffected by frame of reference (iii) All events occur in absolute space and time (vi) Classical laws have limi- These limitations are not found tations for (a) small masses in texts. and (b) high velocities. They are also not applicable under polar opposite systems (vii) The special theory of The physical laws assume uniforRelativity has two postulates: mity in systems in macroscopic world. (a) Physical laws are the same when stated for two systems uniform translatory motion (Law of Equiv.) (b) The velocity of light is This is not agreeable. There may maximum and constant be superluminal speeds as in (i) atoms (ii) transmigratory motions and sound canonically. EPR para dox & MN theory possible. (viii) The theory has led these concepts : (a) Length time and mass are Length, mass and time are absolute
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________________ 65 Vol. XXII, No. 2 relative and variabe and unvariable under all conditions. They are related but not inseperably (b) mass increases with velocity (c) length decreases with velocity (d) Time contracts with velocity (e) Concept of simultaneity Simultaneity phenomena is not of space and time have only found in canons, but it could be relative meaing and not abso- inferred absolute because of similute lar nature. The third predication gives hint at simultaneity, however (f) Motion and rest are rela- Motion and rest depends on absotive independant of any inert lute and independant mediums. or active medium. Systems They can not occur without them. can work without them and Despite their current relativity, therefore, not needed their absoluteness still remain intact. (g) Radiations are not purely Light and heat (only the two forms waves, but particle (Quanta) in canons) radiations are mattergic of energy also. Thus, they or corpuscular in nature. Their show a dual nature wave nature is not traceable in canons. However, Anakantvada may support duality with different aspectal view. (b) Mass is a form of concen- This type of relationship is not trated energy as per, E=mc, 2 traceable in canons Both are interconvertible as below: (a) Materialisation of energy High energy gamma/cosmic rays-electron-positrop pair (b) Energination of matter electron+positron-Radiant energy (ix) The polar opposite sys- Anekantvada is an ancient form tems are complementary of complementarity stating oppo site attributes are parts of the whole (x) The general theory states Space is 3-d and time is l-d. They that space is curved and forms are absolute. Space contains ether
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________________ 66 ad space-time continuum. realities besides matter. Space is Space contains matter not generally curved. (xi) The inertial mass gra- No such effect in canons vitational mass: F/a-w/g=m dean (xii) Universe is a non-cucli- Universe is eternal, spatially and system boudless yet timally infinite, the finite space finite. It is cylindrical/sphe- is surrounded by un-ocoupied rical as a whole. It may have space-curved and finite un-occupied space too. Thus, it is a Einstein-De Settar model (xiii) It is impossible to know It could be true for common man absolute truth only Table IV Comparision between Relativity and Anekantavada Anekantavada Relativity TULSI-PRAJNA 1. Similarities (i) It is an attempt towards unifi- It is an attemet towards uniforcation of physical laws spread mity among diversified philosophiover many diversified domains cal and physical systems. It endorses extremist views as aspectal truths. It is law of unification of contraries (ii) The macroscopic world is part All systems and laws stated in of total world where classical laws different metaphysical systems are held. They form only one aspect partial truth, not the whole truth. of total truth They may be applied to physical systems also (iii) Polar opposites may be reali- Anekantavada is based on complesed as complementary aspects of mentarity. Intuitional insight transcends contrarities reality (iv) The theory is unlocking the It is the key to unlock the mystery doors of many practical and the- of paradoxical reality oretical problems (v) Relativity is an attempt lea- It also aims at better comprehending to precise/the rough compre- sion to avoid vagueness hension (vi) Law of causality is limited to It also relies on causality. However, gross world. It does not always intuition works on non-local work as in EPR and paranormals causes
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________________ Vol. XXII, No.-2 2. Distinctions (i) The theory has limitations. It Though it was originated for phimostly refers to physical pheno- losophic issues, but it has applicamena tions in moral and spiritual world besides physical phenomena. It is wider in scope (ii) The theory has only 2-aspectal In it, the inference is examined description. Uncertainty princi- with 7-aspectal approach verifiable ple has added a third dimension statistically and quantum mechani(Verifiable) cally. It goes deeper into reality and advanced over Relativity (ii) Relativity concept may be It indicates the limit of rational improved and is not the lemit of knowledge through its predication knowledge of indescribablity (iv) It is intellectual, mathemati- It is intuitional and subjective cal, logical and verifiable theory construct of experience and wisIt was postulated during 1905-15 dom. It was postulated carlier than 527 B.C. 3. Dis-similarities (i) It is biased more towards It is biased more towards metaobservable phenomena, though physical/philosophical world. It mind-matter relationship is invol- reflects strong mind-matter relaved tionsbip It may be extended to physical reality (ii) The unification of natural The intuitional insights can not be Jaws may be mathematicised in mathematicised. Its logic did not volving micro-and macro-world encourage quantitative observa tions. However, some modern scholars have tried to express Anekantavada in different mathematical forms: Statisfically (i) 3 C, +3C, + 3 Cg =7 Holistically (ii) + 00 S P. ap=T=O (P=asspects or Standpoints) T=truth, O= Inexpressible) (iii) -00 S7 P. dp=T=24 (where 24 parameters are virtually insolutlity).
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________________ 68 TULSI-PRAJNA (iii) One can have only relative Common man can have only truth, not the absolute truth. It aspecial truth, bui perfect knowers depends upon when and where may have absolute truth you are. (iv) The classical views of abso- Space and time may be relative as lute mass, time, space have to be well as absolute. There is no modified in terms of relativity contradiction sipterrelation (v) It has virtually no credit to It relies on intuition more over unverifiable intuitional insight experimenal observations. Logic is to systematise experience (vi) It has a rational and co-ope. It has a paranormal and philosorative approach pbic approach less prone to reason. It could not progress due to overlogic (vii) It is not represented by parti. It is denoted by the prefix 'Syat' cular term and it has a literal or some respects to indicate parmeaning tial true character of statement (viii) It discards, modifies or even It maintains the old and new views replaces classical laws and views intact as every view is partially true. This overburdens the mind for action, (ix) The contradictory attributes This may not be acceptable. A may be observed at the same time system can not behave ambiguously at the same time (x) Mass is a concentrated form This postulate is not traceable in of energy and interconvertible or canons but many scholars have even annihilable made a guess about it (xi) The space may follow Eucli. The space follows traditional geodean and non-euclidean geometry metry References : 1. Kit Pedler ; Mind Over Matter, The mas Muthuen, London, 1981, p. 24,47-9,81,105,112,155,163 2. F. Capra : Tao of Physics, Sanbhala Publications, Beston, USA, 1981, p. 5-10,13-71 3. Umasvati, Acharya : Tattvarthsutra, Varni Granthmala, Kashi, 1949, p. 17 4. Rajam, J.B.; Atomic Physics, S. Chand & Co. Delhi, 1984, p. 374-463,494,1240 5. Jain, G.R.; Cosmology, Old And New, Bhartiy Jnanpith, Delhi. 1975, p. vii, 152,158
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________________ Vol. XXII, No. 2 6. Javeri, J.S.: Microcosmology, Jain Vishya Bharti, Ladnun, 1991 p. 137, 178, 183 7. Dixit, K. K.; Jain Ontology, LD Institute. Abemedabad, 1971 P. 14 8. Malvania, Dalsukh : Agam Yug ka Jain Darshan, Sanmati Jnan pith, Agra, 1966, p. 52,92-114 9. (a) Tatia, N.M.; Studies in Jain Philosophy, PVRI, Varanasi, 1951 (b) Mukerjee, S.; Jain Philosophy of Non-absolutism, MLBD, Delbi. 1978 (c) Mehta, M.L. : Outlines of Jain Philosophy, Jain Mission Society, Cal. 85 10. (i) Kothari, D.S. : in (a) K.C. Shastri Fel Vol., Rewa, 1980 p. 368 & (b) Jeet Abhin. Granth, Jayadhvaj Samiti, Madras, 1986 p. 2 187 (ii) Muni, Mahendrkumar: Vishva Prahelika, Javeri Prakashan, Bombay, 1969, p. 187-201 (iii) Jain, L.C. : Tao of Jaina Sciences, Arihant International, Delhi 2.10, 4.18, 4.61-66 (1992) (iv) Mardia, K.V.: Scientific Foundation of Jainism, MLBD, Delhi, 1990 p. 80-82 11. Sudharma, Svami: Sthananga, Jain Vishva Bharti, Ladnun, 1976 p. 37 12. Jain, N.L;(a) Scientific Contents in Prakrta Canons (Intr), (in press) (b) Jain System in Nutshell, NSK, Satna, 1993 13. Shah, Nawin; Paper read in Anekanta workship, Ahmedabad, 1993 14. Jain, Ramesh Chandra; Arhat Vacena, 1,1,1988 -(Dr. N.L. Jain) Director, Jain Kendra 8/662, Bajrangnagar Rewa (MP)_486001
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________________ EDUCATION IN ANCIENT INDIA AS KNOWN FROM BUDDHIST WORKS Narendra Kumar Dash It is believed that in the beginning of the humanity, education was quite unconscious. Gradually human-being learnt to study the nature for food, shelter and safety. "Man excercised the physical and mental powers to save himself from the destructive forces. The elder generation advised the youngers that what was harmful, how to get pleasure and to keepaway from pain. The art of cutting, hunting, defending etc. Contributed to the development of human intellect, the observation of the striking phenomena in Nature laid the foundation of man's ideas of worship and religion and both increased his knowledge of the physical world. Then man learnt to rise above his brutal instincts in the family, village and society under the bounds of customs and laws. This may be the beginning of conscious education".1 The most potent influence on Ancient Indian education was that of the religious and social environment. In the Vedic age the influence of the priests increased as the ritual of the sacrifice became more complex. The lore of the hymns was taught by the poet priest to his offsprings or near relatives and this, may be treated as the beginning of the education. Gradually, the priestly schools were developed. It was the first duty of a student to learn the hymns of his school with accuracy. Thus the system of vidhi and arthavada introduced. During this time it was necessary to study the six subjects, technically called the sad vedanigas. From these other subjects were developed. Home Education : 1.1. The system of home education in ancient India was much more similar to the present system. The members of a family, at their leisure, kindled not only the child's love of nature but his interest in literature, by telling him stories and reading aloud to him extracts from the golden deeds of the epic heroes and heroines. The child's personality was worked and developed and his work assessed and appreciated in his treatment of nursery rhymes as well as in the reproduction of these stories.
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________________ 72 TULSI-PRAJNA Elementary Education : 2.1. The elementary education was started with the knowledge of alphabates. It is obvious that without the knowledge of alphabates, it is not possible to persue the study further. Kautilya remarks that "having undergone the ceremony of tonsure the student shall learn the art of writing and the scripts (lipi) "and after the investiture of the sacred thread he shall study the triple vedas.8 Now it may be presumed that the students were used to learn the alphabates before the ceremony of upanayang. I-Tsing, the chinese traveller observed that, during his time, the students were being educated with the scripts at the age of six years, 4 However, Yuan Chwang inform that children passed on to the study of arts and sciences at seven years of age, so that elementary education must have begun earlier, 2.2. So many Buddhist scriptures mention about the subject and the system of the elementary education. The Lalitavistara has a chapter which is dedicated to the art of writing of the letters, their varieties and the sense of each letter. Tbus, this text gives a modern system of teaching the letters, as the teacher then taught each of them in association with a sentence beginning with a letter. Again, we know from this text that there were sixtyfour kind of scripts, as the student asked the teacher that which scripts he will taught out of sixty-four varieties viz, asam bho upadhyaya catuhsastilipinam katamam tvam sisyapayisyasi ? 2.3. The Siksa enumerates the course of elementary education as comprising the act of writing (lipi), prayers (stuti), meanings of words and their mutual relationships (nighantu) and elementary grammar including terminations and tenses, declensions and inflections (Sabda). The Divyavadana refers that pencils were used in writing the letters and the abacus was used to teach arithmetic. The abacus was called as janitra. Now we would like to mention here the report of the Chinese travellers which furnish some idea about the curricula of studies carried on the monastic schools. Yuan Chwang suggests that a student should learn the alphabet followed by the Siddhir-astu, a primer of twelve chapters. Then began the study of five vidyas viz., Sabdavidya, Silpasthanavidya. Cikit savidya, Hetuvidya and the Adhyatmavidya. 1-Tsing, however, narrates the subjects in more details and we are not going to discuss these here. 2.4. Beside the tula and janttra the phalaka "wooden writingboard and barnaka 'wooden pen' were used as the materials for writing the letters. We have the reference of phalaka in the Lalitavistara viz., atha bodhisatya uragasaracandanamayam lipiphalakamadaya
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________________ Vol. XXII, No 2 73 divyarsasuvarnatirakam samantatnaniratnapratyuptam visvamitramacaryamevamaha-//.The Jataka stories have also the reference of the phalaka. It is interesting to mark that this phalaka 'black-board' also is used at present in the Indian elementary schools. Students were used to go to the schools for the education like the present system. The schools were called lekha-sala or lipi-sala viz., tada mangalyasatasah israih lipisalamupaniyatesma' etc. 2.5. The medium of the instruction of the primary education in the Buddhist monasteries, was perhaps, the local dialects. Once two bhiksus named Yamelu and Tekula complained before the lord that the priests corrupted the language by their own dialect and offered that they would put down the teachings in Sanskrit. However, Gautam replied-_"You are not, O Bhikkhus, to put the word of Buddha into Sanskrit. I order you to learn the word of Buddha each in his own dilect."'8 This view of Lord Buddha as described in the Chullabagga suggests that the local dialect was the medium of instruction and it is really a scientific way to educate the children in the local dialect or regional language, rather than a language which is not of their own, Admission : 3.1. In ancient India, generally education was based on Veda and most of the teachers were Brahmin by caste. But the Buddhist education was not based on vedas and it was not necessary that a Brahmin will be a teacher. The Buddhist monasteries were open to all concerns and not merely for the three twice-born castes. Regarding the qualifications to take admission in a monastery, perhaps the knowledge of scripts was required. The Mahabagga explains in details that who is fit to take admission in a monastery and who is not. According to that text if a student is affected with diseases then he was not permitted to take admission in a monastery." Besides, one who is in the royal service, a proclaimed robber, one who has broken out of jail, a debtor, a slave, one under fifteen years of age and one who is deformed in body was also not permitted to take admission viz., na, bhikkhave, rajabhato pabbajetabbo na, bhikkhave, dhajabandho coro pabbajetabho/na, bhikkhave, karabhedako coro pabbaje. tabbo/etc. 10 Before the Upasampada ordination, a probation (parivasa) of four months was required for a student who belonged to a heretic (titthiya) school. If he failed to satisfy the bhikhus by his character and conduct during this period, the Upasampada ordination was refussed to him. However, there was exceptions for the fire-worshippers, the
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________________ 74 TULSI-PRAJNA Jatilas and heretics of Sakya birth. They received the Upasampada ordination directly and no parivasa was imposed upon them. A person between fifteen and twenty years of age could receive only the pabbaija ordination and had to wait till his twentieth year for the Upasampada. The novice (sramanera) had to live a life of strict discipline during this period under the guidance of an ubajjhaya. He bad to practice the ten precepts like abstinence form (a) destroying life, (b) stealing, (c) impurity, (d) lying, (e) intoxicating liquor, (f) eating at forbidden times, (g) dancing, (h) garlands and scents, (i) use bigh beds and (j) accepting gold or silver. He was expelled, if he violated any of the first five precepts or if he spoke against the Buddha, dharma or Samgha. 3.2. The life of a novice in the monastery was regulated by stri disciplines. Every morning, a student having chewed tooth-wood. should come to his teacher and offer him tooth-wood and put a washing-basin and a towel at the side of his seat. Then he should worship the holy image and walk around the temple. After that, he should make salutation to his teacher holding up his cloak and with clapped hands. Touching the ground with his head three times, the student should remain kneeling on the ground. Then, with bowed head and clapped hands, he enquires of the teacher, saying "Let my Upadhyaya be attentive, I now make enquiries whether Upadhyaya has been well through the night, whether his body has been in perfect health, whether he is active, whether he digests his food well, whether he is ready for the morning meal ?" After getting the answers from the teacher the pupil goes to salute his seniors who are in the neighbouring apartments. Afterwards he reads a portion of the scriptures, and reflects on what he has learnt. 11 Teachings i 4.1. The teachings of lord Buddha was handed down by word as this was the custom during that time. Therefore, the method of teaching at that time was chiefly oral. It is, further, clear from the dialogues of Nagasena and Milinda that teachings through qestions and answers were the usual rule. Again, Buddha adopted his teachings to the need, and capacity of his disciples. It was the characteristic feature of the Buddha's method of teaching that he should examine his opponents' position first. As per examplo, lord asked Nigrodha to ask question to him about Nigrodha's own doctrine The method of teaching at the Nalandamahavihara seems to be both tutorial and professorial. All the students were bound to attend the discourses without fail. The students were engaged from m to night in discussions. The old and the young ones mutually help
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________________ Vol. XXII, No. 2 75 one another. Learned personalities from different cities were used to come to remove the doubts of the students. 4.2. The study of medicine at Taxila seems to have had both theoretical and practical course. The practical course, perhaps, included a first-hand study of plants to find out their medicinal values Jivaka was sent to Texila for medical studies by prince Abhaya. Having proficiency in treatment he was asked by the teacher to bring something which is not medicinal. Jivaka travelled a yojana all round Taxila and could not see anything that was not medicinal. The Mahavagga gives this account of Jivaka as - "ahindantomhi acariya takkasilaya samanta yojanam, na kinci abhesajjam addasam'til/.12 Female Education : 5.1. Generally, the common people believe that females were not permitted to take education in the ancient India. This is not correct at all. We have many examples that women were highly qualified in the Vedic age. In the Sutra-period also they were not only received education, they were employed in the military.18 They also had been enrolled as students, teachers and scholars. During the time of Gautam Buddha, females had right to study the sastras and were taught to read and write. The Lalitavistara narrates that Gautam needed a maiden who is accomplished in writing and in composing poetry who is endowed with good qualities and well-versed in the rules of the Sastras viz., sa gathalekha likhite gunaarthayukta ya kanya idrsa bhaya mama tam varetha / and sastre vidhijna kusala ganika yathaiva pascat svapet prathamamulthihate ca sayyat / maitranuvarti akuhapi ca matnbhuta etadrsim mi nspate badhukam vrnisva //14 The Mahaparinibban-sutta mentions that bhiksunis should undergo two years probation before receiving the Upasampada ordination, during which they would learn the Six precepts. 16 We also get information in details regarding the Samgha meant for the bhiksunis from tbe vinaya-Pitaka. The Cullavagga has also some rules and regulations meant for bhiksuni-samgha, 16 5.2. According to the Majjhimanikaya bhiksunis should not take their seat in the presence of a bhiksu without the permission of the later and the former should receive instructions from the bhiksu by turn. 17
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________________ TULSI-PRAJNA 5 3. Females were not only being educated with the rules and regulations of the Buddhist religion, they were also studied the Buddhist philosophy. The Majjhimanikaya narrates that once Dhammadinna was asked by Visakha to explain Sakaya-ditthi Sakayanirodha, ariya-atthangikomaggo, samkharas, nirodhasamapatti and several kinds of vedana. She explained these with full satisfaction.18 Later she was praised by the lord himself and ranked as the foremost among the sisters who could preach. 19 She also mastered the Vinaya well, Another well-educated lady named Sukka was a great preacher and when she taught the nuns the Buddhist doctrine, everybody listened her with great attention.20 Thus women were properly educated in the Buddhist societies in ancient India and, therefore, Dr. Law rightly opines that the gathas sung by some women and the record of the intellectual attainments of certain individual ladies prove that a fairly high standard of literacy culture was attained in feminine circles in the days of Gautam Buddha.21 76 Teachers: 6.1. We came to know from the scriptures of the Hindus about six types of teachers like guru, acarya, upadhyaya, caraka, kathika and maskarini. Among these, according to Patanjali, the term acarya was used for the highest of the high teachers, to an original thinker and efficient academician. In the Buddhist tradition five types of different terms are mentioned for the teachers viz, dahara, sthavira, upadhyaya, acarya and karmacarya. Among these, 'Dahara is a small teacher, after passing ten summer retreates one becomes a sthavira or settled one, who could be trusted to live by himself without a superVision; but the Upadhyaya and acarya are the most important classes of teachers'.22 6.2. In the Buddhist tradition, the teachers were given the status according to their qualification. The brother who expounds orally one treatise in the Buddhist canon, whether Vinaya, Abhidharma or Sulta, is exempted from serving under the prior; he who expounds two is invested with the outfit of a superior; he who expounds three has brethren deputed to assist him; he who expounds four has lay servants assigned to him; he who expounds five, rides on an elephant and has a surrounding retinue'.28 6.3. In the Milinda-panho it has been stated that teachers should be careful about twentyfive qualities when they behave the students viz., Samma patipanne antevasike ye acariyanam pancavisati acariyaguna! te hi gunehi acariyena samma patipajjitabbam | (IV-1-8). These qualities are 'He must always keep guard over his student. He must instruct him as to sleep and as to keeping himself in health. He must teach
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________________ Vol. XXII, No. 2 77 him what to cultivate and what to avoid, to share the food. He should encourage him by the words, 'be not afraid, you will gain advantage from what is taught here.' He should never indulge in foolish talk with him. He should look upon him in his heart as a son, should not teach anything partially, keep nothing secret and he should love him, never desert him in necessity and always befriend him when he goes wrong.' Like the duties of a teacher, there are ten qualities of a student. In the same text these ten are explained in details--dasa ime maharaja upasakassa upasaka guna' : etc. (IV-1-9). Relation between teacher and student : 7.1. In the Buddhist tradition a student had to live for the first ten years in absolute dependence upon his teacher and he who has completed his tenth year may give a nissaya himself. The word nissaya dependence and in the monastic system it is a relation between acarya and the antevasin. The antevasin lives nissaya' with regard to the acarya i.e., dependant on him and the acarya gives his nissaya to the antevasin i.e., he receives him into his protection and care 24 In other chapters of the Mahavagga, nissaya is said also of the relation between Upadhyaya and saddhiviharaka. 25 Later this was relaxed and competent student bad to live only five years in dependence on his teacher. However, an unlearned on had to live in dependence on his teacher all his life. 26 7.2. Above all, the relation between a teacher and a student was like father and son. In the Mahavagga lord says that--"The acarya, O bhikkhus; ought to consider the antevasika as a son; the antevasika ought to consider the acarya as a father. Thus these two, united by mutual reverence, confidence and communion of lifo, will progress, advance and reach a high stage in this doctrine and discipline."?27 Notes and References : 1. This is the view of Sri S.K. Das and we do agree with this observation of Sri Das; Refer "Thc Educational system of the Ancient Hindus" of Sri Das; p. 1. 2. The direction for the performance of a rite as given in the Brah mana portion of the Veda, which according to Sayana consists of two parts, 1. Vidhi means 'precepts or commandments' e.g., Yajeta 'he ought to sacrifice', Kuryat 'he ought to perform': 2. arthavada means 'explanatory statements as to the origin of rites and use of the mantras, mixed up with legends and illustra tions : Refer the Sanskrit-English Dictionary of M. William. : Indian Reprint, Madras, 1987; p. 968. 0
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________________ 8 TULSI-PRAJNA 3. Refer the Arthasnstra of Kautilya; translated by R. Syama Sastri; pp. 10-11. 4. Vide : Das, S.K.; Educational System of the Ancient Hindus; Calcutta; 1930; p. 32. 5. Ibid; p. 33. 6. The Lalitavistara; ed. by P.L. Vaidya; Darbhanga, 1958; pp. 88-89. 7. Ibid; p. 88. 8. cf. na, bhikkhave, buddhavacanam chanaso aropetabbam/ yo aropeyya, apatti dukkatassa......etc./ The Cullavagga, Ed, by J. Kashyap; 1956; p. 229. 9. Cf; na bhikkhave, pancahi abadhehi phuttho pabbajetabb0/ The Mahavagga, ed. J. Kashyap; 1956; p. 77. 10. The Mahavagga; ed. J. Kashyap; 1956; pp. 78-80. 11. Refer the report of I. Tsing, translated by Takakasu; pp. 116 117. 12. The Mabavagga, ed. J. Kashyap: 1856, p. 288. 13. Refer, Dash, N.K.; Education in Ancient South Asia as known from Panini; the Asian Studies, Vol. 6, No. 4, 1988, pp. 1-8. 14. The Lalita vistara, ed. by P.L. Vaidya, Darbhanga, 1958, pp. 97-98. 15. Refer the Vinayapitaka II/253-255. 16. Refer the Cullavagga Chapter X i.e., the bhikkhunikhandhakam; ed. by J. Kashyap, 1953; pp. 373.405. 17. Refer the Nandakovadasuttam in the Majjhimanikaya; ed. J. Kashyap; 1958; pp. 361-375. Cf; Kassa nu kho, ananda, ajja pariyayo bhikkhunio ovaditum pariyayena'ti ? Ibid; p. 361 18. Refer the Cullavedallam suttam in the Majjhimanikaya; Ibid; pp. 369-376. Cf; .--bhagava visakham upasakam etadavoca- Pandita. Visa kha, dhammadinna bhiksuni, mahapanna, visakha, dhamma dinna bhiksuni // (Ibid; p. 376). 19. Refer the Paramatthadipani, Dharmapala's Commentary on Therigatha, XII; ed. by Muller, E.; London; 1893, pp. 15-20. 20. Ibid; pp. 57-61. 21. Refer; Law, B.C.; Women in Buddhist literature, 1981 (reprint); pp. 61-62. Also refer the Chapter V. 22. According to the view of Rhys Davis and Hermann Oldenberg it is very difficult to draw a sharp line of distinction between acarya and upadhyaya. (Note 2 on I. 32.1 of the Mahavagga).
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________________ Vol. XXII, No. 2 79 Refer The Vinaya Texts (Sacred Book of the East Series Vol. XIII), ed. by T.W. Rhys Davids and H. Oldenberg; pt. 1; Indian reprint 1968; p. 178. 23. Vide; Das, S.K.; The Educational System of the Ancient Hindus, Calcutta, 1930, p. 157. 24. The Mahavagga I. 32. 8, note 1 on page 179 by Rhys Davids and H. Oldenberg. 25. Ibid; p. 179. 26. Cf; "In consequence of that and on this occasion the Blessed One, after having delivered a religious discourse, thus addressed the Bhikkbus : 'I prescribe, O Bhikkhus, that a learned, competent Bhikkhu lives five years in dependence (on his acarya and Upadhyaya), an unlearned one all his life". Ibid; p. 207. 27. Ibid; p. 179. -(Dr. Narendrakumar Dash) Deptt. of Indo-Tibetan Studies Vishva Bharati Shantiniketan-731235
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________________ THE CONCEPT OF DEVELOPMENT AND MAN Anand Kashyap Along with the concept of nature and the concept of man, the conception of time was also restructured from the ancient mythic cyclical movement to that of a linear journey or the "march generale" of history. This linear development of man as homo faber has been the crux of all progress ideologies and models of modernity. Modernization and development, in fact, have become synonymous 10 each other constituting of two facets of the same reality of change perceived through linear history, thus creating a schism between tradition and modernity juxta posed in mutual contradictions and as binary opposites of each other. There hardly appears any attempt to synthesize them into some principle of complementarity and mutual harmony. Instead of being a symbiotic dialectic, the twin processes of tradition and modernity, in developing societies like India have become a phenomena of "double alienation." Before World War II the concept of man as homo faber and as the Cartesian/Baconian master and possessor of nature" had beld immense hopes in the hearts of people for an optimistic future. But since the havoc wrought on Hiroshima and Nagasaki by two primitive atom bombs some serious apprehensions and doubts have been puzzling social thinkers and social scientists, bot only regarding the nature and efficacy of technology but also regarding the very concept of scientific knowledge and its epistemological assumptions. Similarly the Renaissance view of human progress and development is also being looked at sceptically. In fact since World War II humanity has entered a new phase or "wave" of industria' civilization where the problem is not merely a problem of techno-economic growth or that of ideo-political nanipulation, but one which has been precipitated by another dimension of the same problem in a new form, that is, the accelerating dehumazation of the world manifested in the lurking dangers of nuclear warfare, star wars, national and international terrorism, and the increasing use of scientific discoveries for sophisticated death technology. Dehumanization is also evinced in the general erosion of human values, the growing ecological imbalance tb ough industria.
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________________ 82 TULSI-PRAJNA lisation and increasing criminalization and impersonalization in the spheres of social relationships of man. At the personal level also, a sense of meaninglessness or purposelessness of life has started grow. ing out of proportions which is not merely a cost of progress, as was generally conceived by the positivist social scientists, but symptoma. tic of some serious lacunae endemic in our perception and construction of social reality. The present paper aims at highlighting this issue with reference to the prevelant notion of social development which is a predominan. tly hedonistic-econocentric concept of technoeconomic growth. Generally sociologists who venture to make a swing in sociologizing this 'econocentrism' also generally land on the institutionalisticcollectivistic dimension of social reality which is another version of 'econocentrism' for they have no other alternative model of human development' except the econocentric-hedonistic one. They almost forget to look to the undercurrent of human consciousness-a phenomena constituting the most vital and key component of the tota lity of human reality. The image of man in sociology has by and large suffered from an excessive preoccupation with sociocentrism; this needs a serious review and a re-orientations so as to envisage man as a concrete human being central to all social concerns. James Degenais draws our attention to the fact that the origi gramme of sociology which was initiated to cure the evils of society caused to men gradually turned into the task of curing the "evils" which men caused to the society. This inversion of the original approach of sociology is a natural out-come of the mechanomorphic view of man nature and society and needs a new approach to revitalize the humanistic perception of reality and to formulate a suitable concept of social development capable of having insight into the future course of history also. With a view to conceiving of man in his existential totality and social development as a concomitant process ot' societal change commensurate with the growth of man's authentic subjectivity, this paper seeks to highlight the need for an integral perspective where the concept of man and the concept of development could be appropriately synthesized and articulated. In this perspective instead of conceiving man as a one dimensional horizontal being, we could conceive him as being endowed with two important dimension of his being, viz, to use Hannah Arendt'sa phraseology, "vita-activa" and "vitacontemplativa". While the vita-activa or the horizontal dimension relates and commits man to worldly activities or the praxiological dimension, the ytta-contemplativa sees him with-drawn from the field of action in the aspect of becoming, in the contemplative or the centroverted aspect of his
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________________ Vol, XXII, No. 2 83 being. The twin traditional concepts of Indian classical thought, viz., pravritti and nirvritti provide an apt expression to these two existential tendencies of man. While pravritti, or vitta activa congtitutes the centrifugal tendency, niryritti or vitta contemplativa forms the centripetal tendency of man's personality. It is "spiritual praxis"'3 or the concept of sadhana, to borrow a concept more from the Indian traditional wisdom, which articulates these two components of man's being and gives this inner dialetic of man a meaning and a frame-ofreference to act in society. It is spiritual praxisor Sadhana wbich gives to man an upward psychic-mobility in the scale of values, i e., a movement of his consciousness from the realm of pleasurables to the realm of preferables or desirables. This dialectic of the vita activa and the vita-contemplativa articulated and brought into harmony through the concept of Sadhana conceives freedom as the very essence of man, and therefore, instead of conceiving him merely as a cluster of social roles or as a homa-faber. i.e., reducing the wholeness of his existence into fragments or categories of public and private' where 'private' signifies the realm of his freedom as an individual edowed with some natural rights, and public' the field of his life in collectivity, assigns him a trans-social meaning also. But this trans-social nature of man should not be confused with his asocial instinctive animality or the Freudian irrational. Instead it is a trans-figured non-rational or preferably supra-rational natur-econstituting of the sacred or the transcendental part of his personality rather than the profane or the secularizing mundanity. In fact it is this trans-srcial transcendentality of man which reveals to him his authentic existence a vista of freedom--and makes him a better or rather an ever-perfecting individal, a self-contented moral man, and also a compassionate social being full of altruism and concern for others. The essence of man's transcendentality lies in the fact that in order to go beyond narrow selfishness it is necessary first to realize self, i.e., his true identity as a human being. Thus man's true sociality is a function of his trans-social nature and the crux of the social relationships of man is the extension of his own real self. As the Upanishadic wisdom of India observes regarding this essential transcendental nature of man, "nothing finite can satisfy the the human spirit which longs for iofinity." The quest for selfexpansion and infinity has been one of the basic existential needs of man expressed in different forms and ways in history. The subduing and conquering of the dark and mysterious forces of nature, together with political expansionism form the characteristic features of the heroic tradition of the west. Oriental tradition in
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________________ 84 TULSI PRAJNA general and Indian tradition in particular, are recognized for the expansion of the faculty of human consciousness into advaitic perfection through self-reflection and the development of self-awareness. As the historian G.C. Pande, observes that "there has been a persistent tendency in the west to create all-inclusive authoritarian structures," e.g., the polis among Greeks, the church in the Middle Ages and the state as a nation or party today. He observes that a liner view of history is one of the consequences of this attitude. Unlike the Indian tradition which maintains a deep faith in the simultaneity of time and the peaceful co-existence of heretic faiths and belief systems, the western heroic tradition has held its own ideology and beliefs as the only valid perception of truth worthy of propagation and expansion. Thus Alexender sought to hellenize the world and the Romans romanized it, and similarly in the recent past, Christians have tried to christianize it, now the same tendency is seen through the propagation of scientific rationalism especially in the attempt to modernize the third world countries This expansionist tendency condemns the vast prehistoric and archical traditions as primitive simply because they are economically backward "as if wealth and intellectual attainment alone give mcaning and value to life." Such a journey of expansion is in fact, a movement of history on the same horizontal scale where apart from heroic adventurism and rising standards of a comfortable living, no significant break-through in terms of a qualitative change of human consciouness bas been made. The tendency to infinitize on the horizontal scale in contemporary modern society is best expresed by dilemma to use Daniel Bell's words, between "beyond" and the "limits." Modern man as rires to go beyond" everything beyond tragedy." "beyond death", beyond culture." "beyond morality" and so on, but is always confronted with the limits of scale," ie.. limits to growth," limits to comprehension," "limits to resources, and many more other kinds of astringent constraints. The transcendence or the infinitization of man in terms of an expanding consciousness or self-awareness, i.e., his growth as a value-seeking-being constitutes his vertical expansion Max Scheler 6 in propounding his model of Buddhist sociology had recogoized this fact and had tried to comprehend human reality as a dimnsion spreading between the absolute unity of spirit to the concrete diversities of material life To Scheler a higher value is that which is less dependent upon material goods, more holistic, less quantifiable in contents and deeper and more enduring is the fulfilment it yields.
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________________ Vol. XXII, No. 2 85 Thus according to him while bodily pleasure endures only as long as there is physical simulation and the individual still longs for additional pleasure and deeper satisfaction, the feeling of bliss corresponding to the value of the holy or the sacred grants a deeper and enduring satisfaction ultimately minimizing his material needs to the bare minimun. The Indian tradition is essentially homo heirarchicus in this sense and is fairly represented by the four-fold goals of life called the Purusharthas, viz., Artha, Kam, Dharma and Moksha. With the challenges of the post-modern era of this industrial civilization, the emergent realities of social life are highly illusive and the old traditional models and paradigms still cling to the same absolute utilitarianistic notions of the Welfare-Warfare which fail to explain them adequately or to offer a suitable alternative model of social development. Any functional, dialectical or humanistic approach which does not recognize the essential transcendental nature of man or bis existence as a human being in totality, to my mind, will not be able to comprehend man, his actions and plights in sufficient measure. As a result of the implacable Cartesian approach which was mainly responsible for separating man from his mythico-spiritual dimension and setting him on the voyage to modernity the hicrarchical order between the vita contemplativa and the vita-activa has been reversed and the entire society, as Hannah Arendt? observes, "has been reduced to the society of labourers" and consumers. In fact the growth of consumerism as a dominant value and style of life in post-modern society bas reversed the order of traditional economics from the determinism of "supply" to the determinism of "demand." As Daniel Bell8 argues, due to the growing hyper-specialization and knowledge boom in the field of science and technology, there is a basic "shift in the axis of economics from supply to demand." The result of this demand geeting freed from the earlier supply constraints has given rise to a new adoration of technology as Kalpa. taru (the mythical wish fulfilling tree), and a novel dimension to the old economic barbarism charactcrized by the phrase "cowboy eco. enneth Bouldingo has suggested the replacement of this economic model of development by a more closed-ended "space man" economy which views this planet more realistically as a spaceship with limited "reservoirs" both for resource extraction and pollution deposits. E.F. Shumacher 10 has also suggested the humanization of economics and the replacement of its gigantic consumerism by such
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________________ 86 TULSI-PRAJNA an alternative model of social development which could liberate man from the blind folds of arbitrary and independent economic forces Regarding the glorification of bedonistic consumerism by modern economics and sociology, Hanpah Arendtii aptly observes that there is a tendency to glorify "labour," that "everybody today thinks in terms of a 'job' or 'work' and not in terms of making a living. And what we confront now is the prospect of a society of labourers without labour, that is, without the only activity left to them." In fact the glorification of labour and the rising standards of consumerism as the measure of human happiness and social development form the two facets of the same coin, i.e., the dilemma of one dimensional man who has no other option but to choose either of the two ideals. This problem or the dilemma of man imples one to reflect upon the concepts of "work" and "leisure" also. Work and leisure in fact constitute the two ends of the same continuum of man's life-world, In addition to looking at them as the structural properties of a society, we could see them as properties of the human consciousness also. While "work" as a force of extroversion impels man to act in consonance with the vita activa, leisure corresponds to the vita contemplativa, i.e. to a withdrawal from instrumental life. Pie per 18 has tried to perceive leisure" as a form of silence" or perfect inner tranquility of the mind. This state of mind is not merely idleness or inactivity of the mind but an active affirmation of the self's agreement with itself. It is as Pieper remarks, the celebration of the cultus" the spirit divine. Uprooted from the cultus it is idleness. On the other hand labour' is a metabolic process of the human body and 'work'a ceaseless labour directed towards utilita. rian ends. Thus the ultimate end of leisure is to unite with one's own authentic self, not merely in recreation through sense pleasure which when once institutionalized and structuralized as that is society functions as the chief source of "conspicuous consumption's i.e , consumerism and mass-culture. Leisure could, thus, be perceived as a chief component of man's self transcendence or vita-contemplativa and also as an structural opportunity to realize one's instrinsic freedom or the real selfhood in society The perfection of buman action or work does not dwell merely in the ceaseless pursuit of work or in outer success, i.e., matecial achievements, but in transfiguring the meaning of action itself and subsequently uniting man with his own source of authenticity,
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________________ Vol. XXII, No. 2 87 i.e., his true subjective self. Such an action or work turns out to be more expressive rather than instrumental in approach and becomes the Nishkama Karma-yoga of the Bhagwat Gita. Thus such an action serves as a means to emancipate man from his subhuman vitalism. It is laudable to consider alternative models of development but these endeavours do not provide an adequate base to meet the damage that has already been done by mechanomorphic and ultrautilitarian doctrines and their blind execution, for these humanistic approaches do not offer an appropriate concept of the "integral man" in terms of his open-ended growth as a value-seeking-being. What is needed, in fact is, to use Ivan Illich's18 phrase, the "celebration of awareness," i.e , a revolutionary change in our perception of social reality which would make our approach more man-central than institution biased. With the industrial civilization of the West fast becoming obso. lescent, traditional Indian wisdom has much in the store to offer to the world. The contributions of Gandhi and Sri Aurobindo are remarkable in this direction, Gandhi as a moral praxiologist and Sri Aurobindo the contemplative philosopher who have worked out concrete solutions and a detailed cognitive frame-work to compre. hend contemporary reality. Perhaps it is only the myopic xenophilia of Indian sociologists that makes them shy of accepting these visiopary perceptions and irsights. We would like to mention in brief some of the conceptual relevancies of these two great pillars of modern Indian social thought and bring out the implications relevant for our purpose. Sri Aurobindo has tried to give a new meaning to the theory and process of evolution unlike the Darwinian thesis, he does not conceive of human evolution in the mechanical frame-work, i.e., as a process set into motion mechanically without any initiator. Sri Aurobindo extends this process of organic mutation from the plane of mere physical extence to the self-aware existence of man. To him man is a middle link between nature and spirit, continuously evol. ving to realize his real spiritual identity. He writes : Man at his highest is a half god who has risen up out of the animal nature and is splendidly abnormal in it, but the thing which he has started out to be, the whole god, is something so much greater than what he is that it seems to him as abnormal to himself as he is to animal. 16 To him, thus, man is always a "future" or a potentiality which should not be judged merely in terms of his "real" or present a hcievements.
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________________ 88 TULSI-PRAJNA Sri Aurobindo is critical of conservative reason and rationality which always tend to confuse the law of the future with the law of the past and present as if the future is merely an extension or the repitition of the past or present. Positivistic reason, as D.P Chattopadhyay 15 observes, is more faithful to actualities than to possibilities and that is why even at its best, reason can think only of that future which is more of a reproduction of the past and the present than the integral totality of the future. The nature of scientific prediction is also this kind of reductionism a second order construcs tion, as it is always a conditional and selective prediction rather than a prediction of reality in its totality. A positivisit: minded scientist or a social scientist in his reduc. tiopist understanding is biased when he attempts to explain "ought" in terms of "is" and "ideals" in terms of "actualities" It is to this effect that Sri Aurobindo 16 writes about scientific methodology that: We seek to copstruct systems of knowledge and systems of life by which we can arrive at some perfection of our existence some order of right relations, right use of mind, right use and happiness and beauty of life. right use of the body But what we achieve is a constructed half-rightness mixed with much that is wrong and unlovely and unhappy... With his concept of the evolutionary integral-man, Sri Aurobindo, abrogates the division created by Descaries between existence and its concept ie., essence, moreover he undoes the split created by the Sramanic and the Vedantic (Shankarite) philosopbical schools between life and spirit through the institutionalization of Sanyas, i.e., world renunciation. To him life or the existence of man is an integral whole and his development in the world of nature and society is a process of outwardly horizontal evolution as well as an inward vertical evolution of his self-awareness which taken together constitute an integral development of man in society. To both Sri Aurobindo and Gandhi man forms the basic unit of social development and serves as the key agent for all kinds of social changes. They do not construe social reality as sui generis, i.e., independent of man's existential context; for without articulating the dimension of human consciousness significantly with the dimension of the institutional structure of the society, no viable model of social development is possible. Like Sri Aurobindo, Gandhi does not offer any theoretical model of social development, but through his moral praxiology and the ideas expressed in different writings, a well-articulated system of
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________________ Vol. XXII, No. 2 thought could easily be worked out. The most important of his ideas which have a direct bearing upon the concept of social development are the metaphysic of satyagraha, the ethic of ahimsa and the theory of trustecship and aparigraha. In fact satyagraha, as Gandhi17 has conceived it, is the science of social change based on the principle of the realization of truth through the Nishkama Karma-yoga of Bhagvat Gita. The realization of truth through satyagraha, is a process of the dealienation of one's self from imposed falsehood. This imposition of falsehood could have a myraid of sources and many forms, viz , through false laws imposed by foreign rule, exploitation of the deprived sections of society by the higher castes or classes, the evils of dowery, corruption, militarism and coercion, etc. The ideal of satyagraha, in fact, is to become "zero," symbolizing the perfect self-transcendence of man from the falsehood of his egocentrism, and to learn to be strong through perfecting bis obvious weakness, i.e., humility. To put it in a Taoist metaphor, water (humility of the soul) is more powerful than the rock (physical force). Thus the main key in bringing about change in society through satyagraha is not economic or the political force or the outer revolution but the complete moral and change of heart through the realization of truth, It is a "process of self-discovery and ends with mutual liberation by a firm grasp of the truth."18 In fact the true change emanates from within the man himself, and in terms of the Gandbian logic, apy other mode of social development or sarvodaya based on some extraneous agency of change if a wrong approach to development. In fact the good that concerns all sbould be subscribed to by everybody and cannot be imposed merely by one person upon others; nor can it be perfectly cast into some institutional mould. In terms of Gandhian thought the instituitional approach to social change tends to generate social conflict and man becomes relegated to a secondary position. As D.P. Chattopadhyayis observes. The common denominator of social aggregates is inversely related to their numbers. The factors which are common to all social groups and iostitutional frame-works are bound to be few and superficial. Thus the basis of human unity or the inner consensus of a society that can be achieved through the common factor could never be made possible through any institutional mechanism, however carefully it might be planned. Again while men can change themselves speedily and easily to bring about change through institutional
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________________ 90 TULSI-PRAJNA methods is an arduous and a sluggish process. Institutions are inherently conservative in nature and they are bound to inject a mechanical character" and the elements of impresonality in the society. As to Sri Aurobindo, the ideal of a perfect or good society, to Gandhi also is a pure spiritual anarchy with no outer restraints imposed on man's authentic existence in society. The beauty of Sri Aurobindo's and Gandhi's thought is that both accept the creativity of man as a truth-force in society and so provide scope for the syathesis of modernity with the tradition and do not perceive a dialectics of tradition and modernity as inherently contradictory; their dialectics of change is a symbiotic dialectics which does not generate class conflicts but grows into unity, peace and harmony. But in the name of modernization, to both Sri Aurobindo and Gandhi, the extravaganza of science and technology which could reverse the order of the priorities of man's life-goals is not acceptable. The notion of spiritual anarchy as is generally construed, is not a concept of nihilism or destruction, rather it is a notion which corresponds to what Lannoy 20 calls the classless, stateless and decentralised democracy based on local and individual initiative." The objective of spiritual anarchy is not to dislodge order but to establish a true or authentic order which is not imposed by any outside means or superficial majority consensus unsubscribed to by the individuals in their private lives, but through the realization of truth emanating from within their own consciousness. Erich Heller21 has rightly observed that in fact we have become prisoners of our own intellectual freedoom, an amorphous mass of victims to our sense of rational order" which is not worth living with. By "true order" he means that order which embodies the incalculable and unpredictable, transcending our rational grasp..." In fact, in terms of the inner logic of the ideas advanced by Mahatma Gandhi and the system of thought offered by Sri Aurobindo even the concept of society would be different from the Durkheimian notion of society as a 'conscience collective'. To them the notion of society is more an extension of man's authentic subjectivity or true consciousness rather than man being understood in terms of a "collective consciousness'-a reality sui-generis, independent of the psychic reality of man. Thus through this logic, it would be more appropriate to conceive of society as a spirited unity of self-consciousness, full of truthforce" or "soul-force" rather than as mechanical.
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________________ Vol. XXII, No. 2 In fact the characteristic approach of the Indian social and philosophical thought to the problems of life and reality is quite different from the linear rational approach of the west. As Lannoy92 points out. "The non-linear cluster configuration of Indian thought does not proceed along a developmental line progressing to a climax, but is a spiral from a germinating point and swelling in value by return and repitition." He further observes that where the linear thought systems fail to meet the challenges of the non-Euclidian world of today, the Indian mind is at home in perceiving the multidimentional reality and its simultaneity all-at-once. The multidimentional and Kaleidoscopic reality of the postmodern society of the world has proved to be greatly elusive for almost all varieties of liner models designed to comprehend it, whether it be the Marxist socialist variety or the functional utilitarian variety. And as John Rex has suggested, it requires a sociologist to take a moral stand now and demystify the "pseudo-scientific world of the ideologists" including the "ideology of revolution as well as the ideology of the status-quo."28 It is only through such a process of demystification by rejecting the value-neutral stance of sociology that a break-through in giving a new orientation to this discipline can be made and a new logicomeaningful" stance be achieved. For achieving such results we will have to start thinking, to use Feyeraband's24 phrase, "counter inductively," i.e., through questioning the very assumptions on which this discipline rests. This process of counter-inductivity" and "demys. tification" must accompany a positive search for alternative ways of perceiving social reality and reconstructing society. It is only through this process of "counter-inductivity" that the stalemate created by the heavy emphasis on positivist methodology may be eschewed. The Indian traditional thought reformulated and rearranged. according to the emergent historical conditions of the present day world, by Mahatma Gandhi and Sri Aurobindo provides ample scope for a sociologist to extract some meaningful concepts of human reality from these systems of social thought and offer models of social development which have greater relevance for the present day dehumanizing world than the mechanomorphic linear concepts of the conventional econocentric variety. References 1. Jamas J. Degenais, Models of Man: A phenomenological Critique of some Paradigms in the Human Science (The Hague :
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________________ 92 TULSI-PRAINA Martins Nijhoff, 1972), p. 91. See also, Y. Singh, Image of Man (Delhi : Chanakya Publications, 1984), pp. 23-77. 2. Hannah Arendit, The Human Condition, (Chicago : The Univer sity of Chicago Press, 1958), pp. 16-17. 3. See G C. Pande, Foundations of Indian Culture (Vol. 1), (New Delhi : Books and Books, 1984), p. 2. 4. G.C. Paode, The Meaning And Process of Culture (Agra : Shiva Lal Agarwal and Co., 1972), pp. 103-105. 5. Daniel Bell, Sociological Journeys : 1960-1980, (London : Heinemann, 1980), p. 276. 6. Max Scheler, Problems of A Sociology of Knowledge, (Tr.. by Manfred S. Frings, ed. by Kenneth W. Stikkers) (London: Routledge and Kegan Paul, 1983), pp. 13-17. 7. Hannah, Arendit, op. cit., p. 294. 8. Daniel Bell, op. cit., p. 22. 9. Kenneth, Boulding, "The Economics of the Coming Spaceship Earth" in Toward a Steady-State Economy. Herman E. Daly (ed.), (San Francisco : Freeman 1973), pp. 127-29. 10. E.F., Schumacher, Small is Beautiful : Economics as if People Mattered, (New York, Harper and Row, 1973). 11. Hannah, Arendit, op. cit., p. 294. 12. See, S.P. Nagendra, "The Concept of Ritual in Modern Sociolo gical Theory," The Academic Journals of India, (New Delhi, 1971), p. 166. and J. Pieper, Leisure, The Basis of Culture, (London : Faber and Faber, p. 52). 13. Ivan, Illich, Celebration of Awareness : A call for Institutional Revolution, (Penguin Books, 1980). 14. Sri Aurobindo, the Human Cycle, centenary volume, (Pondi cherry : Sri Aurobindo Ashram, 1972), pp. 210-212. 15. D.P. Chattapadhyay, Environment, Evolution and Values : Studies in Man, Society and Science, (New Delhi : Sauth Asian Publishers, 1982), pp. 57-58. 16. Sri Aurobindo, Life Divine, First University edition, (Pondi cherry : Sri Aurobindo Ashrama, 1955), p. 1229. 17. See (i) Joan Bondurant, Conquest of Violence : The Gandhian Philosophy of Conflict, (Berkly : University of California Press, 1958). (ii) D.P. Chattapadhyaya, p. 193.
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________________ 93 Vol. XXII, No. 2 18. Richard Laonoy, The Speaking Tree (London : Oxford Univer. sity Press, 197 ), p. 404. 19. D.P., Chattopadhaya, pp. 202-203. 20. Richard Laonoy, p. 410. 21. Erich Heller, The Disinherited Mind (London: Bowes and Bowes 1952). 22. Lannoy, p. 423. 23. John Rex, Sociology and the Demystification of the Modern World (London : Routledge and Kegan Paul, 1974), pp. 252 253. 24. Paul, Feyerabani, Against Method, Verso Edition (London, 1980), p. 29. -Dr. Anand Kashyap Head Dept. of Anthropology University of Rajasthan 2. K.I. Jawabarnagar, Jaipur-4
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________________ ARMY PROBLEM IN KAUTILYA'S ARTHASASTRA: AN OBJECTION Dhananjaya Bhanja Politics plays a crucial role in a country to establish its proper ruling system. Generally. when a state faces a problem either external aggression or internal affair then proper use of politics leads to proper reconciliation The concept of politics is as old as the civilization of man. In order to maintain mutual understanding and relationship between the countries, one has to use politics in a tactful manner, i.e. one has to be a good diplomat. In any country, whether developed or a developing one, the foremost duty of a king or a ruler is the protection of his kingdom (country or state). For that, he has to utilise his defence forces in order to get a bold over his strong opponents. This can also be done through diplomacy, i.e. in turn through politics. In contrast to the prevailing conditions of today, in olden days, the kings were less guided by politics. They must have been great politicians, but their political knowledge did not come into force in course of the administration of their kingdom and hence mostly they had to adopt and rely upon their army-men with great respect for protecting their motherland. Today the opponent is pleased or is made to surrender not through battle and fighting on the buitle field but through political/ diplomatic talks. Politics today has come to provide safety and security to common man. Kautilya's Arthasastra, a magnus opus, is the present example for its clear existence. It is followed by modern politicians as a major sword to fight against injustice. The common meaning of Arthasastra is usually taken as the 'science of money' and economics but in particular its meaning goes beyond this and it tells us as a Science of tricks' that is mayasastra or upayavijnana." Out of 15 adhikaranas and so many chapters we have chosen the 133th chapter from 8th adhikarana for the present paper, which discusses on the different calamities of the army and other army problems. In this context, one can easily accept the theories of Kautilya, regarding employment of Army, in the separate groups for
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________________ 96 TULSI-PRAJNA fighting period. There are 34 varities of Army. Briefly, here we discuss them with some objections only. The detailed study of the different groups of Army are not necessary for this paper and pointing out the differences of one from another 2 Yet we believe that there are many points for which unnecessary separate divisions bave been made and those points could be included under the other divisions or varieties. Objections : It is not needed to clarify 34 varieties of Army, because of simi. lar actions taking place, among some different varieties. For example : 1. Variety number 1st and 2nd; The first variety called as amanita, which is unhonoured since a long time is the better than the second variety, called as vimanita, wbich is dishonoured since a long time too. At the time of battle, according to Kautilya, amanita is far better, because the king can our that Army variety and then the army can fight property. But due to the dishonour, vimanita can not do that. But logically, it is incorrect. If amanita, after receiving proper honour becomes ready, then king should follow the same way to praise vimanita with a large amount donating him. After this he can forget his earlier mood, and fight, like amanita. Further, there is no major difference between amanita and vimanita. 2 Variety numbers 6th, 7th and 25th; Here the 6th variety of army called as durayata, which comes after a long march alike the 7th variety, called as parisranta army. Both become tired and restless. Due to lack of food, parisranta becomes exhausted more than durayata. Kautilya prefers the 5th variety than the 6th one and says that 6th variety is more harmful than 5th variety. In the context of parisranta, Kautilya again marks that, this variety is less harmful than 8th variety. We must not follow the opinion of Kautilya in this regard and should object that, after having proper food, shelter, rest etc, both 6th and 7th varieties can do same job on the battle field. Further, the 25th variety called as chinnadhanya, which has no food at all, is very much similar to the above mentioned two varieties (i.e. 6th and 7th varie. ties). It would be appropriate to accept only one variety for those three varieties. 3. Variety numbers 8th. 10th and 26th; Kautilya points out that, the army variety namely pariksina,
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________________ Vol. XXII, No. 2 97 which is depleted due to loosing its army-mates on the battle beid is more harmful than the 7th variety, i.e. parisranta which is exhausted due to lack of food only. The oth variety called as hatagravega, an army-man, who has broken in the first ever onslaught is also more harmful than the 9th variety ie. pratihata army. 8 The 26th variety of army is cchinnapurusavivadha, which is devoid of grains (food) and men (army) is a destroyer than 25th variety, i.e cchinnadhanya army. But our discussion and conclusion would affected Kautilya's sel.ction method as : all the three varieties are same in action and in facing the problems. All are devoid of army-men and grains. Further, the 8th, 10th and 26th varieties appear to be similar. Therefore, those three varieties should be in one single variety only 4. Variety numbers 14th, 3-th and 33th; This discussion is also based on oiher three varieties i.e. 14th, 32th and 33th. The i 4th variety is namely. parisrta, the deserted army is staying without a leader 10 The 32th variety called as aswamisamhata, which is not united with the leader (master or king), is also facing the same problem 11 The 33th variety is called as bhinnakuta, which is staying with having head-broken or without a leader, also joins in this variety 12 We would like to mark bere, that, all these varieties of Army are loosers in the case of leader. There is no necessity to divide them into three different varieties. 5. Variety numbers 16th and 18th; The 16th variety is called as antahsalya, a soldier with having 'dirt inside, is worse than kalatragarhi 13 The 18th variety of army is bhinnagarbha, which have split-inside, is also not better than kupitamula variety 14 But to recognise both varieties, we can see the similarites and both are same as usual. Because they have same problem, that is rivalry inside themselves. So there is no reason to place them in two separate varieties. 6 Variety numbers 19th and 20th; The most interesting part of our objection falls in this para. graph According to Kautilya the 19th variety is apasrta army. which is defeated or pained by one country only and the 20th variety is called as atiksipta army, which is defeated by many couptries 16 Here, Kautilya says that, at the moment of battle, the 19th variety is far better than the latter one, i.e. the atiksipta army.16 But we would not like this clarification of Kautilya in some context. For a clear understanding, this example can enrich our readers mind in a better way. Suppose, there are many countries namely 'A', 'B', 'C', 'D',...
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________________ 02 98 TULSI-PRAJNA M', 'N'... "X', 'Y', etc. Apasrta army is defeated by one country i.e. 'A'. Atiksipta army is defea C'... Although, aliksipta has been defeated by many countries, but it does not mean, to be defeated by all countries. So, for both varieties, there are some new countries, to fight with for the first time. In this situation the king should prefer both varieties to allow them for fighting. Therefore, kautilya's view is not showing a neutral judgement for both varieties, but a little bit partiality for apasrta only. Any way, at this moment, we are here to amplify a cear idea in the minds of our readers and not to start querrel among the supporters of Kautilya's thoughts. Afterall, Arthasastra demands a new ideology to get its proper place in modern politics. We have mentioned earlier that our view goes to a limited area and therefore, here we want to disclose the ideas of Kautilya. In the ancient era, the political situation was not the same like todays politics. Through this great work, we, the citizens of India, can get the real value of our oldest traditional politics and enrich our th: ughts in a greater way. References : 1. Arthasastra 15.1.2. 2. The Kautilya Arthasastra; Part II, R.P. Kangle, University of Bombay, 2nd edn. 1972 pp. 101-104. 3. Arthasastra, 8.5.2 4. ibid, 8.5.4 5. ibid, 8.5.5 6. ibid, 8.5.14 7. ibid. fn. S 8. ibid, 8.5.6 9. ibid, fn. 6 10. ibid, 8.5.8 11. ibid, 8.5.17 12. ibid, 8.5 18 13. ibid, 8.5.9 14. ibid, 8.5.10 15. ibid, 8.5.11 16. ibid, fp. 15 Dhananjaya Bhanja C.A.S.S University of Pune, Pune-7. Dhananas. Thanja
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________________ JAIN KARMA THEORY Serguet Krivov The pluralistic approach to rationality has one interesting parallel in ancient Indian culture. That is Jain Anekanta Logic. "Anekanta means not ekanta. Anta literally means end of extreme (11). "Anekanta is often translated as logic of non-absolutism. Anekanta"...affirms the passability of diverse attributes in a unitary entity. Strictly speaking, a thing is neither an absolute unity nor split up into an irreconcilable plurality. It is both unity and plurality all the time (9)" Anekanta could be considered as a set of statements: "The cognizable object is universal-cum- particular existent-cum-non-existent, eternal-cum-non eternal 'expressible cum-non expressible and thus indeterminate in terms of formal contradiction (11)." How is possible that things exist and not exist simultaneously? We see a jar in it's place and not existing in another place. Existence and non existence are thus both predicable of the jar (11). Thus ANEKANTA EMPLOY MUNDANE HUMAN ABILITY TO LOOK ON THINGS FROM DIFFERENT POINTS or an ability of images processing. But anekanta is not restricted by things perceivable by sense organ. It is applicable to complex idea which could be seen from following dialogue (10): Gautam Is the soul permanent or impermanent, o Lord ? Lord: The soul is permanent in some respect and impermanent in another respect. It is permanent in respect of it's substance (which is eternal) and it is impermanent in respect of modes which originate and wanish. Some Jain sages are used to generalizing anekanta logic into following form: All systems of philosophy are only different projections, different 2 dimensional pictures of one 3-dimensional reality. I have listened this statement from Muni Mahendra Kumar, Muni Dulahraj and Muni Dharmesh during my stay in Jain Vishva Bharati campus. Jain philosophy articulate objectivism and has it's own system of metaphysics supposed to be absolute. And some jainas may not agree if their system will be considered as only one possible
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________________ 100 TULSI-PRAINA projection of reality. That is somehow inconsistent with idea of anekapta approach. Thus keynote of Jainism which is common for all Jain sects is effort for common peace and non-violence. And those jainas who involve peace movement articulate anekanta approach to interreligious communication. Computer Mandala of Jain Karma Theory The concept of karma and rebirth are accepted by almost all religions in India and by mystical philosophy in the West. The gist of the doctrine is following: 1. Every living being has immortal soul which is the substrate of consciousness. 2. There is karma body around soul which keep information about past experience of the soul. 3. Every action of a living organism--thought, speech or body certain putential psycho-physical force (karma-body is substrate which is responsible for this kind of forces) which could came into activity under appropriate condition in the worldly life. 4. Karmic bondage lead the soul through stages of existense. Soul reincarnate into different classes of living beings according to it's karma, We may have more meaningful outline of karma theory if we concentrate on one particular tradition. Late us take Jaina tradition. The following sketch of Jaina Theory of Karma is composed on the basis of books mentioned in bibliography (6-16) and private discussion witb Muni Mahendra Kumar, Muni Dhermcsh and Prof. L.C. Jaia. ecording to Jaina tradition karma is a kind of matter (which has atomic and molecular structure). Karma body (karmana sharira) consist of molecules of karmic matter. * The soul exist in contamina. tion with karmic matter and it longs to be purified. Living beings differ due to the varying density and types of karmic matter. The karmic bondage leads the soul through stages or existence cycles (12)". Some kind of analogy between a computer and Jaina Universe has been already used in some modern works on Jainology. In Neuroscience and Karma" (13) karma particles are storing in the karma body are considered as some kind of programs which work in proper situation and totally determined human conduct. That is good example how computer could be used for metaphorical or mandala thinking. The following consideration shows that we may reduce the
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________________ 101 Vol. XXII, No. 2 problem of modelling of karma theory to the problem of modeling of several logical links A soul operate through particular body (human, animal, celestial, hellish). We shall consider behavior as sum of Yoga and Kashaya. Yoga or activity consists of operations of body, organ of speech and mind. Kashaya is passions. The behavior takes place in particular situation. It depends on situation which produces outer stimulas. It depend on soul which produces inner stimulus and pure wisdom (vishuddhi). The behavior of the subject changes, the situation. It also causes new karmic bondage of the soul (ashrava and bandha). We have here complete cybernetic Feedback cycle : Behaviour create karmic bounds. Karmic bound from their side influence further behavionr. Behaviour in a particular situation depends on structure of situation and karmic state of the soul (Satta). According to Jain Philosophy karma contributes into behaviour through our consciousness. Consciousness is divided into 2 kind: (1) vishuddhi.pure consciousness. The soul is the subject of visbu ddhi. (2) karma chaitanya--consciousness caused by karmic bound. It may be better to describe karma chaitaniya as a kind of consciousness which is spoiled by karmic bound. The subject of the consciousness is the soul. Karmic bound does not create consciousness, it only contributes into it, In another words we have to find the set of rules which describe binding. They may have the form: if SA, p> then binding by SK D. I. Q> (If the action A has taken place along with the passion P, then there is binding by karma skandha of kind K, with the duration of fruition D, with the intensity of fruition I and content particles.) Perhaps the first logical link is the most difficult to grasp. Wo have to define dependence of behavior from the karmic bound and the structure of the situation in terms of logical rules. In the first stage this task could be solved only if we extremely simplify the scope of possible situations. One of the question arisen here is that : How and up to which extend according to Jain karma theory karma define human behaviour ? Whether karma dictate us our behaviour or it only imposed some restriction on it? It seems that Jain karma theory supports second point. Quick glance on definition of 148 kinds of karmic matter (prakrities) show us that karma could say just nothing
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________________ 102 TULSI-PRAJNA about details of common sense action which we do. They describe only general features of these actions. It seems that contribution of karina into our behavior could be considered as a restriction of possible behavior and possible development of situation. If we have a situation A then according to common sense logic it may be possibly transformed into situations AJ,...Ai, ..An. The karmic bound restrict this set of possible outcome from the situation A to the set Al,......Ai The intelligence which is required to a ware all possible outcomes from a situation and to make a choose is awarded by the soul. Karmic bound is only restrict this gift of intelligence. Literature 1. Feierabend, P Farewell to Reason 2. Skolimowski, H., Eco-Philosophy Designing New Tactics For Living, IDEAS IN PROGRESS, 1981 3. Skolimowski, H, The participatory mind, ARKANA, 1994 4. Skolimowski, H, Dancing Shiva in the Ecological Age, lee, New Deihi, 1995 5. Concept of Ecology, WEED, IIEE, New Delhi 6. Reality (English translation of Tattvarthasutra) 7. Gommatsara jivakanda 8. Gommatsara karma KANDA 9. Satkari Mookerjee. The Jaipa Philosophy of non Absolutism. Motilal Banarasidas, DELHI. 10. Yuvacharya Mabaprajna, New Dimension of Jaina Logic. 11. Acharya Tulsi, Illuminator of Jaina Tenets. JVB, Ladnun 12. K V. Mardia, The Scientific Foundation of Jainism Motilal banarasidas, Delhi 13. z.s. Zaveri and Muni Mahendra Kumar, Neuroscience and Karma, JVBI, I adnun. 14. L C. Jain, Tao of Jain Sciences 15. English commentary of L.C. Jain on Labdhisara (in press) 16. Glassenap, The Doctrine of Karma in Jaina Philosophy -(Serguei Krivov) C/O A 15, Paryavaran Complex South of Saket, New Delhi-110030
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________________ tulasI prajJA (pUrNAMka-97) para prApta huIM katipaya pratikriyAeM 1. 'prAkRta jJAna vidyA vikAsa phaNDa, ahamadAbAda' se DaoN0 ke0 Ara0 candra likhate haiM'zaurasenI ke bAre meM jo galataphahamI phailAI jA rahI hai vaha academic nahIM hote hue mAtra sAMpradAyika hai| ApakA isa viSaya para jo saMpAdakIya prakAzita huA hai, vaha prazaMsanIya hai| isa para to aura bhI kAphI likhA jA sakatA hai|' 2. jyoti nikuMja, cArabAga, lakhanaU se DaoN0 zazikAnta likhate haiM--- 'ApakA sampAdakIya-zaurasenI kahane kA Agraha kyoM ?-anucita nahIM hai / isa viSaya para zodhAdarza-26 meM 'bhagavAn mahAvIra kI prAkRta' para apane vicAra pahale hI de cuke haiN|' 3. vallabha vidyAnagara (gujarAta) se avakAzaprApta prophesara DaoN0 bhUpatirAma sAkariyA likhate haiM'ApakA saMpAdakIya 'zaurasenI kA Agraha kyoM ?' maiM gambhIratApUrvaka par3ha gayA huuN| samajha meM to adhika nahIM AyA, parantu Apake saMpAdakIya ne mujhe uttejita kiyA hai| gata tIna varSoM se merA soca yaha rahA hai ki rAjasthAnI bhASA kI utpatti kisI mAru apabhraMza se huI hai, anya kisI apabhraMza se nhiiN| zrI sItArAma caturvedI ne kendra kI bhASA patrikA meM chape apane eka lekha meM aneka saMskRta granthoM ke udAharaNa dekara yaha prasthApita kiyA hai ki hindI kI utpatti kisI apabhraMza se na hokara sIdhe saMskRta se huI hai| Aja rAjasthAna ke aneka vizvavidyAlayoM meM ema. e. meM rAjasthAnI viSaya pAThyakramoM meM hai aura sabhI prAdhyApaka bhASA vijJAna ke antargata hindI kA bhASA vijJAna par3hAte haiM / Apa jaise sakSama vidvAn se rAjasthAnI bhASA apekSA rakhatI hai ki Apa eka bhASA vijJAna kA laghu graMtha hI sahI rAjasthAnI para avazya likheN| yaha eka 'mAila sTona' hogaa| jahAM merI sevAoM kI AvazyakatA Apako lage, mujhe avazya likheN|' 4. alakhasAgara, bIkAnera se DaoN. girijAzaMkara zarmA likhate haiM-- 'bhAratIya vizvavidyAlaya stara para jo zodha patrikAyeM dekhane meM A rahI haiM, unameM 'tulasIprajJA' apanI vizeSa pahacAna banAe hue hai| guNadRSTi se sabhI
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________________ 104 TULSI PRAJNA lekha zodhaparaka evaM sUcanAparaka haiN| navInatama aMka meM jainadarzana ke sAtha kAlakrama aura itihAsa viSayaka lekha dekara Apane 'tulasI prajJA' ke pAThakoM ke dAyare ko bar3hA diyA hai / 'tulasI prajJA' meM jaina srotoM para bhI adhika se adhika sAmagrI deM to bhAratIya itihAsa kA aneka sthAnoM para avarUddha huA itihAsa krama sAmAnya bana sakegA / ' 5. varadA, visAU aura vizvaMbharA, bIkAnera ke saMpAdaka DaoN0 manohara zarmA likhate haiM 'tulasI prajJA' kA nayA aMka (97) prApta huA / isameM ati mahattvapUrNa sAmagrI dI gaI hai / prakAzana zlAghya hai / etadartha hArdika badhAI / ' 6. 136, sahelI nagara, udayapura se avakAza prApta prophesara pratApasiMha likhate haiM-- "Apake atirikta kisI ne bhI 15 saMdhiyoM kI merI zaMkAoM ke samAdhAna meM koI sahAnubhUti va sahayoga nahIM dikhAyA / sabane upekSA yA palAyanavAda kA sahArA le cuppI sAdha lI hai / Apake isa sahayoga ke lie dhanyavAda / ' 7. pAMcAla zodha saMsthAna', kAnapura se zrI hajArImala bAMThiyA likhate haiM" tulasI prajJA " -- pUrNAMka 97 milA / sadaiva kI bhAMti anusaMdhAna - sAmagrI se ota prota hai / " - prApta patroM se "
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________________ Registration Nos. Postal Department : NUR-08| Registrar of News Papers for India: 28340/75 Vol. XXII TULSI-PRAJNA 1996-97 Annual Subs. Rs 60/- Rs. 20/- Life Membership Rs. 600/prakAzaka-saMpAdaka : DaoN. paramezvara solaMkI dvArA jaina vizva bhAratI presa, lADanUM (bhArata)-341306 meM budrita karAke prakAzita kiyA gyaa|