Tulsi Prajna 1996 10

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524589/1

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tulasI prajJA ___TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna traimAsikI pUrNAGka-99 pramukha AkarSaNa 0 ahiMsA kI dArzanika pRSThabhUmi 0 vAlmIki rAmAyaNa meM dArzanika tattva 0 rAjasthAnI bhASA meM khar3I bolI * bhArata meM IzAmasIha kA Agamana 0 nakSatra-bhojana ke mAMsaparaka zabda o Science of Consciousness o Heart Disease : Cause & Prevention jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya), lADanU -341306 Jain Vishva-Bharati Institute, Ladnun-341306,

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tulasI prajJA : anusaMdhAna traimAsikI Tulsi Prajna-Research Quarterly pUrNAGka - 99 parAmarzaka pro. bI. bI. rAyanAr3e sadasyagaNa pro. rAya azvinIkumAra pro. Ara. ke. ojhA DaoN. je. Ara. maTTAcArya baccharAja DaoN. dUgar3a praNamsa pAvArI jaina vizvabhAratI saMsthAna (mAnya vizvavidyAlaya ) lADanUM 341 306 (rAja0) bhArata

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Jain Vishva-Bharati Institute Research Journal Vol. XXII . October-December, 1996 . No. 3 saMpAdaka paramezvara solaMkI Articles for Publication must accompany with notes and reference 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 Prajna, JVBI Research Journal, Ladaun-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 Vishva-bharati Institute Deemed University. Ladnun,341 306 and printed by him at Jain Vishva-bharati Press, Ladoun--341 306. Published on 14.1.1997

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anukramaNikA/Contents 167-170 171-190 191-194 195-204 205-210 1. saMpAdakIya-IsA-mUsA ke samAdhisthala 2. manaHparyAya jJAna bhI saMbhava hai ? muni gulAbacandra nirmohI' / 3. ahiMsA kI dArzanika pRSThabhUmi ___maMgalArAma 4. zruta-jJAna---eka mImAMsA muni sukhalAla 5. AcArya kundakunda kI kAvyakalA udayacaMda jaina 6. 'pravacanasAra' meM chanda kI dRSTi se pAThoM kA saMzodhana ke. Ara. candra 7. jinakalpa kI samAcArI sAdhvI vizrutavimA 8. vAlmIki rAmAyaNa meM dArzanika tattva vijayarAnI 9. rAjasthAnI bhASA meM khar3I bolI kA prayoga manohara zarmA 10. 'NAyakumAra cariu' kA nAyaka harizaMkara pANDeya 11. sAhitya-satkAra evaM pustaka-samIkSA paramezvara solaMkI 211-216 217-226 227-230 231-236 237-242 03-04 kAlakrama aura itihAsa 1. bhArata meM IzAmasIha kA Agamana paramezvara solaMkI 2. vikrama saMvat : 36 IsavI pUrva caMdrakAnta bAlI 3. veda aura AgamakAla meM pardAprathA muni gulAbacandra nirmohI' 05-10 11-16

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07-18 19-21 (v) prakIrNakam | 1. vRddhi navakAra maMtra kalpa paramezvara solaMkI 2. nakSatra bhojana ke mAMsaparaka zabdoM kA artha muni zrIcaMda 'kamala' sUmaramala beMgAnI 3. Namo siddhANaM : nAda saundarya jayacaMdra zarmA English Section 1. Religion & Science Hulaschand Golchha 2. Science of Consciousness A way to Harmony and Global Peace Mual Dbarmesh 3. Jaina Epigraphy-I Prof. P. B. Desai 4. New light on Epigraphs from Chittamur A. Ekambaranathan 5. Heart Disease : Cause & Prevention V. P. Singh 6. The Dharmashastras & Untouchability Upendranath Roy 107-110 111-116 117-123 124-126 127-130 131-146

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Our Contributors Among the Contributors to this issue we are blessed with five disciples of Ganadhipati Tulsi : Acharya Mahaprajna, Muni Gulabchand Nirmohi', Muni Sukhalal, Muni Srichand kamal' Muni Dharmesh and one Sadhvi Vishrut Vibha. Others are as follows: 1. Dr. Mangalaram, Astt. Professor of Sanskrit at Jai Narayan Vyas University, Jodhpur. 2. Dr. Udaichand Jain, a Reader in Jainology & Prakrit Deptt. of Mohanlal Sukhadia University, Udaipur. 3. Dr. K.R. Chandra, retired Professor and honorany Director of Prakrit Jain Vidya Vikas Fund, 375, Saraswati Nagar, Ahmedabad -15. 4. Dr. (Mrs.) Vijaya Rani, a Reader in Deptt. of Sanskrit Karukshetra University, Karukshetra-136119. 5. Dr. Manohar Sharma, Editor of Vishvambhara, Journal of Hindi Vishva Bharati, Bikaner. 6. Dr. Hari Shankar Panday, Asstt. Professor in Prakrit, JVBI, Ladnun. 7. Pt. Chandrakant Bali, a famous author, ND-23, Vishakha Enclave, Pitampura, New Delhi-34. 8. Sh. Jhumarmal Bengani, Director of Sevabhavi Ayurvedic Research Center, JVB, Ladnun. 9. Sh. Hulashchand Golchha, an industrialist of Nepal. Ganbabal, Kathmandu. 10. Prof. P.B. Desai, Iminent Epigraphist is author of "Jainism in South India", Dharwad. 11. Mr. A. Ekambaranathan, Jain Youth Forum, 3, Boag Rd. Chennai-600 017. 12. Sh. V.P. Singh, Dy. Registrar (Finance) JVBI, Ladnun 341 306. 13. Sh. Upendranath Roy, a author and historian, Matteli (Jalpaiguri)-735 223. 14. Dr. Jaichandra Sharma, Director, Sangit Bharati, Rani Bazar, Bikaner. 15. Parmeshwar Solanki, Editor, Tulsi Prajna, JVBI, Ladnun.

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sampAvakoya IsA-mUsA ke samAdhi-sthala 'tulasIprajJA' ke isI aMka meM anyatra bhaviSya-purANa kA eka sandarbha prakAzita hai jisameM IzAmasIha ke bhArata-Agamana kA vRttAnta hai| kazmIra ke itihAsa-grantharAjataraMgiNI (kalhaNa) meM bhI kazmIra ke eka sudhAraka saMta ke rUpa meM IzA kA vivaraNa hai| vahAM use IzAna nAma se saMbodhita kiyA gayA hai| ___ mUllA nAdirI ke graMtha-'tArIkha-e-kazmIra' meM "solomana ke siMhAsana" kA vivaraNa hai jisa para cAra aitihAsika ibArateM khodI gaI haiN| san 1413 meM vartamAna rahe itihAsakAra mullA nAdirI ne likhA hai ki rAjA akha ke putra gopAnaMda ne gopadatta ke nAma se rAjya kiyA aura usane hajAra varSa purAne solomana-siMhAsana kA eka pasiyana kArIgara se navInIkaraNa karAyA / isa navInIkaraNa ke samaya usa para nimna cAra ibArateM khodavAI gaIM : (1) siMhAsana ke pAyoM kA nirmAtA rAja bihistI jaragara hai jisane inheM . saM0 54 meM banAyA-memara Ina satUna rAja bihisti jaragara, salpaja va (2) khvAjA rukuna, putra murjAn ne ye pAye banAye-ena satUna bardasta khvAjA ____rukuna bina murjan / (3) isa samaya yuja asapha ne paigambara kA saMdeza sunAyA, saM0 54 meM dara Ina vagata yuja asapha dava-e-paigambara mikunada / sala paJca va cahara / (4) vaha jIsas hai, ijarAila ke putroM kA phariztA aizAna yuz2a paigambara-e banI ijarAila asta / mullA nAdirI ne likhA hai ki yaja asapha rAjA gopadatta ke zAsanakAla meM pavitra deza se isa ghATI meM AyA aura usane ghoSaNA kI ki vaha phariztA hai| vaha parama kRpAlu aura dayAlu thaa| usane kahA thA ki usakA jIvana, usakA saMdeza hai / vaha rAta-dina bhakti meM DUbA rahatA thaa| usane kazmIrI janatA kA vizvAsa jIta liyA thaa| mRtyu ke bAda use mohallA aMjImarAha meM daphanAyA gayA jahAM se Aja bhI usakA saMdeza prasArita hotA hai| IzAmasIha kI kabra tadanusAra zrInagara kI purAnI AbAdI ke madhya aMjImara meM banI hai jise roz2abala kahate haiN| roz2a (Rauza) pharizte kI kana ko kahate haiM / yaha catuSkoNIya bilDiga hai jisameM banI kabra para bhI ibArata hai| isa ibArata meM tulasI prajJA

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batAyA gayA hai ki yaja asapha zatAbdiyoM pUrva kazmIrI ghATI meM AyA thA aura usane satya kI khoja meM apanA jIvana bitaayaa| yahAM do kabragAha banI dIkhatI haiM jinameM lambI kabra yaz2a asapha kI hai aura dUsarI islAmI santa nAsira-ud-dIna kI hai| donoM kabra uttara se dakSiNa banI haiM kintu ina kabroM ke pattharoM ke nIce yaju asapha kI kabra pUrva se pazcima ko banI batAI jAtI hai / yahI nahIM kabra ke uttara pUrvI kaune para pagaliyA baneM haiM jinameM kIleM Thokane ke jana vizvAsa meM yaha haz2arata IsA sAhaba kI kabra hai / kabra 1766 kA likhA eka pharamAna bhI batAyA jAtA hai jisa asapha so rahA hai jisane rAjA gopadatta ke samaya nizAna bhI banAe gae haiM / ke rakSaka logoM ke pAsa san para likhA hai ki- 'yahAM yaj solomana ke siMhAsana ko punaH pratiSThita kiyA thA / taraha AyA thA / usane logoM ko anuzAsita kiyA / kI aura janatA ko Izvara kA saMdeza diyA / usI samaya ucca evaM nimna varga ke logoM dvArA pUjI jAtI hai / ' jo kazmIra meM eka pharizte kI usane apanI paigambarI pramANita se usakI kabra rAjA, musAhiba, vastutaH IzA masIha ko yarUzalama meM sUlI para car3hAyA gayA to use sUlI para car3hAne se pUrva vinegara kA pyAlA pilAyA gayA jise pIte hI vaha behoza ho gayA aura usakI gardana laTaka gaI; isIlie dAhine para bAyAM paira rakhakara kIla Thoka kara rokA gayA / sUlI dene ke bAda use mRta ghoSita kara diyA gayA kintu sUlI para se zAma ko aura linena ke kapar3e meM lapeTa kara Tomba oNpha jIsasa jahAM se tIna dina bAda usakI lAza gAyaba ho gaI / usake pairoM ko tIna ghaMTe ke utArA gayA meM rakha diyA gayA aura usake sIne meM mRtyudaNDa diyA jAtA prApta vivaraNoM ke anusAra yaha huA yaha ki vinegara pIne se jIsas dhar3akana baMda ho gaI / yahUdI prathA ke anusAra use eka bIkara zarAba meM eka jar3I kA rasa milA kara pilA diyA jAtA tAki vaha behoza ho jAe aura mRtyu ke bhaya se pIr3ita na ho / jar3I asclepias acida hai jisake patte bar3e sikke kI taraha gola hote haiM aura vaha devatAoM kA peya - soma kahI jAtI hai / yaha jar3I yoropa meM kahIM paidA nahIM hotI / leTina meM ise Vincetoxicum Hirundinaria kahate haiM | Hirundinaria= Swallow-wort aura Vincetoxicum = Conquer the poison | arthAt viSa ko jItane vAlI jar3I / grIka phArmokolojiSTa DAyaskurdis ( prathama zatI IsavI) ne ise Dog choker kahA hai| usake vivaraNa anusAra mAMsa meM isa jar3I ke patte milA kara kutte ko khilAyA jAya to kuttA mara jAtA hai / mRtvat ho gayA jisa kisI ko isa prakAra behoza jIjasa ko tIna dina bAda hoza AyA aura hoza Ane para vaha yarUzalama kSetra ke dakSiNI paThAra se bethanI calA gayA jahAM use apane anuyAyiyoM ko yaha samajhAne meM vakta lagA ki vaha abhI jindA hai / bAda meM jIsasa ke jiMdA hone kI khabara kI sacAI jAne ke lie jona paoNla damizka gayA aura jIsas se mila kara AyA / khaNDa 22, aMka 3 19

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misra se nikale the, damizka se jIsas TarkI meM nisivisa aayaa| vahAM se uttara pazcima meM eNDapolisa aura pasiyA hotA huA vaha 16 varSa bAda kazmIra pahuMcA, jahAM use yaj asapha kahA gayA / yaj asapha kA zabdArtha hotA hai pavitra hue logoM kA netA / aisA use isalie kahA gayA kyoMki vaha apavitra logoM ko pavitra banAtA thA / isI prakAra mUsA (Moses) ke netRtva meM jo kabIle gohena ( GOSHEN ) meM rhe| vahAM se sinAya parvata pahuMce jo usI ke nAma para jobelamUsA kahA jAtA hai / phira kaDesa ( Oasis of kades) meM rahe jahAM mUsA ko apanI mRtyu kA pUrvAbhAsa huA aura usane apanA antima saMdeza dekara mRtyu ko varaNa kiyaa| vahAM likhA hai ki mUsA maidAnI kSetra (Plains of Moab ) se parvatIya kSetra (Mountain of Nebo) meM gayA aura pisgA (PISGA) ke zikhara para pahuMcA jo bethapora (Beth-peor ) ke sAmane thA / bAibila meM mUsA kI kabra kI pahacAna ke pAMca nizAna batAe gae haiM - (1) The plains of Moab, ( 2 ) Mount of Nebo in the Abarin Mountains, (3) The Peak of Mount PISGA, ( 4 ) Beth Peor aura (5) Heshbon / ina pAMcoM nizAnoM meM Beth Peor kA zabdArtha hai, vaha sthAna jo khulatA hai ( A place that opens) / parsiyana meM jhelama nadI ko behata ( Behat ) kahate haiM aura jhelama kA maidAna (Plain of lake wular) jahAM zurU hotA hai vahAM Aja bhI baMdIpura (Beth Peor) sthita hai / yaha zrInagara se 80 kilomITara hai aura baMdIpura se 18 kilomITara uttara pUrva ko gAMva hasba yA hasbala hai / pisaMga ( Pisga) isase uttara meM hai aura vahAM se uttara pUrva meM kevala do kilomITara para ahaM zarIpha hai jahAM kA pAnI nIrogatA detA hai / isa prakAra ye sAre nizAna zrInagara se bAeM bAjU jhelama ke kinAre para sthita haiM / isalie sAMga bIbI ( islAmI saMta) ke pAsa mAunTa nIbo ke nIce banA samAdhisthala : Muquam-i- Musa hI mUsA kA samAdhi sthala hai| kA patthara) aura jhelama aura siMdha ke saMgama para zAdIpura meM kArnara sTona hai / vahIM sAMga e mUsA ( mUsA kohna - e - mUsA - mUsA kA arthAt mUsA pahale kazmIra pahuMcA aura usake bAda IzAmasIha bhI yahIM Akara rahA aura divaMgata huA / - paramezvara solaMkI 8 tulasI prajJA

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manaH paryAya jJAna bhI sambhava hai ? 0 muni gulAbacandra "nirmoho" DaoN. maiksi miliyana laiMgasnara viyanA ke suprasiddha manovijJAna zAstrI ho cuke haiM / unhoMne mastiSka taraMgoM ke AdhAra para aparAdhI ke mana ko par3hane kA saphala prayatna kiyA thaa| eka bAra kanADA ke pharma hAusa meM eka sAtha huI cAra hatyAoM ke aparAdhoM kA patA mastiSka taraMgoM ke AdhAra para hI unhoMne lagAyA thA / unhoMne isa sambandha meM batalAyA ki manuSya ke vicAra apane kArya-kalApa aura tIvratA meM reDiyo taraMgoM kI bhAMti hote haiM / tIvra na hone para ve zIghra hI lutta ho jAte haiN| mAnava meM aise manovegoM ko grahaNa karane kI antanihita zakti hotI hai| isI zakti se ucca varga ke prANI eka dUsare se apane vicAra abhivyakta karate haiM / parantu cUMki mAnava meM abhivyakti ke lie vAzakti bhI hai / ata: vaha abhivyakti kI antarnihita zakti ko bahuta hada taka kho cukA hai| mere vicAra se vaha zakti puna: ajita kI jA sakatI hai / isa zakti se kisI bhI vyakti kA vicAra paThana kiyA jA sakatA hai aura yaha vicAra paThana bahuta upayogI hai, vizeSa taura se aparAdha ke kSetra meM / kyoMki koI bhI aparAdhI apane kukRtyoM se kabhI vicAra mukta nahIM ho pAtA hai| vicAra taraMgeM usake avacetana mana meM sadA utpanna hotI rahatI haiM aura unheM manovaijJAnika grahaNa kara sakate haiN| ___ unhoMne isa bAta ko bhI spaSTa kiyA ki vAtAvaraNa meM vicAra taraMgeM kAphI samaya taka banI rahatI haiM aura unheM pakar3A jA sakatA hai| unhoMne isa tathya para prakAza DAlA ki aparAdhI ke dimAga meM apane kie hue aparAdha ke citra banate aura bigar3ate haiM / koI bhI manovijJAna ko samajhane vAlA una citroM ko AsAnI se grahaNa kara sakatA hai| ___eka anya rusI vaijJAnika kiraliyAna ne hAI phrikvaisI kI phoTogrAphI kA vikAsa kiyA hai| yadi aisI phoTogrAphI se kisI ke hAtha kA citra liyA jAe to kevala hAtha kA hI citra nahIM AtA apitu usase jo kiraNeM nikala rahI haiM unakA bhI citra A jAtA hai / isameM bhI Azcarya kI bAta yaha hai ki yadi vyakti niSedhAtmaka vicAroM se bharA hai to usake hAtha ke Asa pAsa jo vidyut paramANu haiM unakA citra asvastha, rugNa aura arAjaka hotA hai / vaha aisA lagatA hai mAno kisI bacce yA pAgala AdamI dvArA khIMcI gaI Ter3hI-mer3hI lakIre hoN| yadi. vyakti zubha yA pavitra bhAvanAoM se bharA hai to usake hAtha ke Asa pAsa jo vidyat paramANa haiM unakA citra layabaddha, sundara aura sAnupAtika hotA hai / kiraliyAna ne isa siddhAMta kA pratipAdana khaNDa 22, aMka 3

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kiyA ki bahuta zIghra hI vaha samaya Ane vAlA hai jaba kisI ke bImAra hone se pahale hI hama batAne meM samartha ho jAyeMge ki vaha bImAra hone vAlA hai / zarIra para bImArI utarane se pahale usake vidyut bartula para bImArI utara AtI / isase pahale ki vyakti kI mRtyu ho usakA vidyut vartula sikur3anA zurU ho jAtA hai / yahAM taka ki koI AdamI kisI kI hatyA kare, usake pahale hI usa vidyut vartula meM hatyA ke lakSaNa dikhAI par3ane lagate haiM / pratyeka manuSya ke Irda girda eka AbhAmaMDala hotA hai / manuSya akelA hI nahIM calatA / usake Irda girda eka vidyut vartula (ilekTro DAinemika phIlDa) bhI calatA hai / rusI vaijJAnikoM kA kahanA hai ki jIva-ajIva meM eka hI pharka kiyA jA sakatA hai ki jisake AsapAsa AbhAmaMDala hai vaha jIvita hai aura jisake pAsa AbhAmaMDala nahIM hai vaha mRta hai / unhoMne isa bAta para bhI prakAza DAlA ki mRtyu ke bAda AbhAmaMDala ko visarjita hone meM tIna dina lagate haiM / jaba taka AbhAmaMDala kAyama hai taba taka vyakti sUkSma tala para jIvita hotA hai / mahAvIra yA anya Apta puruSoM ke pratIka ke sAtha AbhAmaMDala nirmita kiyA jAtA hai / yaha sirpha kalpanA nahIM hai, eka vAstavikatA hai / vAstava meM hI unake AsapAsa eka AbhAmaMDaja hotA hai| aba taka to isa AbhAmaMDala ko ve hI jAna sakate the jinheM gaharI aura sUkSma dRSTi prApta thI kintu san 1930 meM eka aMgreja vaijJAnika ne eka aisI rAsAyanika prakriyA nirmita kara dI jisase pratyeka vyakti usa yaMtra ke mAdhyama se dUsare ke AbhAmaMDala ko dekha sakatA hai / jisa prakAra vyakti ke aMguMThe kI chApa apanI nijI hotI hai usI prakAra AbhAmaMDala bhI apanA nijI hotA hai / AbhAmaMDala una sArI bAtoM ko batA detA hai jo vyakti ke gahare avacetana mana meM nirmita hokara bhaviSya meM ghaTita hone vAlI hotI haiM jabaki vyakti svayaM unheM nahIM jAna pAtA / AgamoM meM jJAna ke pAMca prakAra batAe gae hai unameM cauthA hai-- manaH paryAya jJAna / manovargaNA athavA mana se sambandhita paramANuoM ke dvArA jo mana kI avasthAoM kA jJAna hotA hai, use mana paryAya jJAna kahate hai / mAnasika vargaNAoM kI paryAya avadhi jJAna kA viSaya bhI banatI hai phira bhI manaHparyAya jJAna mAnasika paryAyoM kA vizeSajJa hotA / eka DAkTara samUce zarIra kI cikitsA vidhi ko jAnatA hai aura eka vaha hai jo kisI eka avayava vizeSa kA vizeSajJa hotA hai / yahI sthiti avadhi aura mana: paryAya kI hotI hai / manaH paryAya jJAnI amUrta padArtha kA sAkSAt nahIM kara sakatA / vaha dravya mana ke sAkSAtkAra ke dvArA jaise AtmIya cintana ko jAnatA hai, vaise hI usake dvArA cintanIya padArthoM ko jAnatA hai / manaHparyAya jJAna dUsaroM kI mAnasika AkRtiyoM ko jAnatA hai / samanaska prANI jo cintana karate haiM usa cintana ke anurUpa AkRtiyAM banatI haiM / manaH paryAya jJAnI mAnasika AkRtiyoM kA sAkSAtkAra karatA hai / manaH paryAya jJAna AvRta cetanA kA hI eka vibhAga hai / ataH vaha AtmA kI tulasI prajJA 168

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amUrta mAnasika pariNati kA sAkSAt nahIM kara sakatA kintu isake nimitta se hone vAlI mUrta mAnasika pariNati kA sAkSAtkAra kara letA hai / usakA viSaya mAnasika AkRtiyoM ko sAkSAt jAnanA hai aura isake lie vaha apane Apa meM pUrNa svataMtra hai| use kisI dUsare para nirbhara hone kI apekSA nahIM hotii| vijJAna kI bhASA meM AbhAmaMDala ke astitva ko svIkAra kiyA gayA hai ki AbhAmaMDala vyakti kI cetanA ke sAtha-sAtha rahane vAlA pudgaloM aura paramANuoM kA saMsthAna hai / cetanA vyakti ke tejas zarIra (vidyut zarIra) ko sakriya banAtI hai / jaba tejas zarIra sakriya hotA hai taba vaha kiraNoM kA vikiraNa karatA hai / yaha vikiraNa hI vyakti ke zarIra para vartulAkAra gherA banA letA hai / yaha gherA hI AbhAmaMDala hai| AbhAmaMDala vyakti ke bhAvamaMDala (cetanA) ke anurUpa hI hotA hai| bhAvamaMDala jitanA zuddha hogA, AbhAmaMDala bhI utanA hI zuddha hogA / bhAvamaMDala malina hogA to AbhAmaMDala bhI malina hogA / vyakti apanI bhAvadhArA ke anusAra AbhAmaMDala ko badala sakatA manaH paryAya jJAnI mAnasa paramANuoM se mana ke pariNAmoM ko sAkSAt jAna letA hai / manovaijJAnika bhI AbhAmaMDala ke sahAre mana kI sthiti ko pahacAna letA hai / donoM kI prakriyAoM meM bahuta bar3I samAnatA hai / yaha samAnatA isa bAta kI sUcaka hai ki jisa manaHparyAya jJAna ko samaya ke prabhAva se vicchinna mAna liyA gayA hai, Aja kA vijJAna usake nikaTa pahuMca rahA hai ? Adhunika vijJAna ne dharma, darzana aura AdhyAtma ke aneka rahasyapUrNa tathyoM kA udghATana kiyA hai| AbhAmaMDala ke sahAre mana kI sthiti ko pahacAna lene kA upakrama usI rahasya kI khoja meM eka naI kar3I hai tathA adhyAtma vidoM ke lie cintana aura vikAsa ke naye AyAmoM kA udghATana karane kI paryApta saMbhAvanA usameM nihita hai| -agragaNya muni zrI zvetAMbara terApaMtha mahAsabhA khaNDa 22, aMka 3

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ahiMsA kI dArzanika pRSThabhUmi maMgalArAma kisI bhI viSaya para dArzanika citana karanA manuSya kA janmajAta svabhAva hai| 'sarvaM vedAt prasiddhati' kI avadhAraNA ke anusAra samasta darzanoM kA bIja vaidika jJAna meM nihita hai / bhAratIya darzanoM meM nIti-mImAMsA ke antargata kaI pakSoM para vicAra huA hai| unameM ahiMsA-darzana bhI eka vivecya viSaya rahA hai| jahAM eka ora vaidika yajJa paramparA meM pazu-pakSiyoM kI bali ko hiMsA nahIM mAnA jAtA hai, vahIM dUsarI ora janadarzana mana, vacana aura karma tInoM se hI ahiMsA karma ko karaNIya mAnakara usake pAlana kA pratipala sandeza detA hai / gItA 'sarvabhUtahite ratAH' kA sandeza detI hai, to manusmRti hiMsya karmoM ke tyAga tathA hiMsya karma ho jAne para usake prAyazcitta kA bhI upAya batAtI hai| mahAtmA gAndhI satya, Izvara aura ahiMsA meM koI bheda nahIM krte| 1. ati-paramparA meM ahiMsA kI avadhAraNA-yaha saMsAra duHkhabahula hai tathA vidyamAna duHkhoM kI nivRtti ke liye vyakti aneka upAya karatA hai| una upAyoM meM mukhya rUpa se laukika (auSadhi ityAdi) tathA vaidika (yajJa ityAdi) upAya mAne jAte haiN| svarga prApti ke liye kiye jAne vAle vAyu ityAdi yajJa zuddhi evaM Atyantika zAMti se rahita haiN| kAraNa ki ye yajJa avizuddhi nAmaka doSa se grasta haiM / jaise 'vAyavyaM zvetaM chAgalamAlabheta' athavA 'agnISomIyaM pazumAlabheta' yahAM vAyavya yAga nirUpita jo pazuvadha niSTha kAraNatA hai vahI avizuddhi hai / arthAt homa, devapUjana, dakSiNAdi pradAna karanA ityAdi rUpa jo puNyotpAdaka sAdhya karma haiM unake liye kiye jAne vAle vAyuyajJa meM pazu hiMsA hI avizuddhi kahalAtI hai / tAtparya yaha hai ki homa, devapUjana ityAdi puNyakarma bhI yajJa meM hI hote haiM, vahAM hiMsA hone se jo pApa se sambandha hotA hai vahI yajJa kI avizuddhatA hai| jisa prakAra yajJa ke aMgabhUta dakSiNA ityAdi puNya karmoM dvArA paraloka ke liye sukha paidA kiyA jAtA hai usI prakAra yajJa ke aMgabhUta pazuvadha, bIjavadha ityAdi rUpa pApakarmoM ke dvArA paraloka ke liye duHkha bhI paidA kiyA jAtA hai / isa prakAra vaidikakarma yajJa ityAdi duHkhamizrita sukha ke janaka haiM / ___ yadi koI yaha prazna kare ki yajJa meM vihita bIjavadha koI vadha nahIM hai, kyoMki usameM prANoM kA abhAva hai / to yaha kahanA ucita nahIM hai, kyoMki 'vRkSaH zarIram, AdhyAtmika-vAyusambandhavatvAt, manuSyAdizarIravat' isa anumAna dvArA vRkSa ke zarIra hone para 'vRkSa: AdhyAtmikavAyusambandha vAn, vRddhimatvAt, bhagnakSatAvayavasaMdohaNavattvAdvA' khaMDa 22, aMka 3 171

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isa anumAna dvArA AdhyAtmika vAyu se sambandha hone para jAgarUkatA ke kAraNa vrIhi ityAdi bIjoM meM bhI prANatva svIkAra karanA par3egA / manu ne bhI bIjoM meM prANa hone kI bAta ko svIkAra kiyA zArIrajaH karmadoSairyAti sthAvaratAM naraH / vAcikaiH pakSimRgatAM mAnasairantyajAtitAm // ' abhakSya kA bhakSaNa karanA, abhojya ko bhojana kA viSaya banAnA, apeya kA pAna karanA, ayAjya kA yajana karanA, asatpratigraha, parastrIgamana karanA, para dranya kA apaharaNa karanA aura prANiyoM kI hiMsA karanA-ye zArIrika doSa haiN| pAruSya, anUtatba, vivAda aura zrutivikraya - ye vAcika doSa haiN| kisI bhI vyakti ko pIr3A pahuMcAnA, kisI vyakti ke dravya kA apaharaNa karanA, krodha, lobha, mAna aura ahaMkAra -ye mAnasika doSa haiN| ina doSoM ko vyakti jaba bhI jisa umra meM karatA hai ve doSa usa vyakti ko usI umra meM jakar3a lete haiM, ataH bIjavadha vastutaH vadha hI hai| isa prakAra jahAM-jahAM bAhya sAdhanoM dvArA karma sAdhita hote haiM vahAM-vahAM sarvatra koI na koI pIr3A avazya hotI hai isaliye hama yaha nahIM kaha sakate ki vrIhi ityAdi sAdhanasvarUpa yAgakarmoM meM parapIr3A nahIM hai| cAra prakAra kI karmoM kI jAtiyAM haiM kRSNA, zukla kRSNA, zuklA tathA azuklAakRSNA / tamomUlaka tathA mAtra du:kha rUpa phala ko utpanna karane vAle brahmahatyA ityAdi karma kRSNA jAti ke antargata Ate haiM / ye karma durAtmA janoM ke dvArA kiye jAte haiM / rajomUlaka, jisameM duHkha gauNa ho evaM sukha rUpa phala vidyamAna ho, aise bAhya sAdhanoM ke dvArA sAdhya yAgAdi karma zuklakRSNA jAti ke antargata Ate haiN| yajJa ityAdi meM parapIr3A aura parAnugraha donoM vartamAna rahate haiM, ataH yaha zukla kRSNA jAti pApa aura puNya donoM kI janikA hai / yaha jAti yAjJikoM kA viSaya hai / sattvamUlaka tathA mAtra sukha rUpa phala ko hI paidA karane vAle, mAtra mana se hI sAdhya sandhyA, upAsanA, tapa svAdhyAya, praNavajapa ityAdi karma zuklA jAti ke antargata Ate haiN| parapIr3A rAhityavaza tathA svAdhyAya ityAdi ke kAraNa yaha jAti mAtra puNya kI janikA hai jo sabhI janoM kA viSaya banatI hai / sattva, rajas aura tamo rUpa guNatraya ke ahetuka nijAnanda rUpa phala ko utpanna karane vAle samprajJAta samAdhi-sAdhya karma azuklA-akRSNA jAti ke antargata Ate haiN| ye karma yogiyoM ke viSaya banate haiM / isa prakAra jaise dakSiNA dAna ityAdi puNyakarmoM dvArA zuklAtmaka hone ke kAraNa yAgAdi kI vizuddhi hai usI prakAra pazuvadha ityAdi pApakarmoM dvArA kRSNAtmaka hone ke kAraNa yAgAdi kI avizuddhi bhI jisa prakAra dakSiNA, dAna ityAdi puNya karmoM ke yoga ke kAraNa jyotiSToma ityAdi yajJoM dvArA dharma kI utpatti hotI hai usI prakAra pazuvadha ityAdi pApakarmoM ke yoga ke kAraNa adharma kI bhI utpatti hotI hai / isa prakAra dharma aura adharma kA jo sAhacarya hai usakI saMkara saMjJA hotI hai / yAga meM puNya adhika hotA hai aura pApa nyUna / isa prakAra puNya kI apekSA usa pApa kA svalpatva hai / saMkara nAmaka yaha pApa 172 tulasI prajJA

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alpa hai ataH alpatA ke kAraNa prAyazcitta dva rA usakA parihAra sambhava hai / jo Aye hue azubha kA nAza karatA hai tathA phalAMtara ko paidA nahIM karatA usa karma ko prAyazcitta kahate haiM, arthAt pApa ( prAyas ) vizodhana ( cittam ) jisase ho use prAyazcitta kahate | yaha 'prAyazcitta' zabda pApanivartaka ke nimitta rUpa karma vizeSa meM rUr3ha hai / saMkara nAmaka pApa prAyazcitta ke dvArA pariharaNIya hai / svayaM utpanna duSTaadRSTa rUpa saMkara ke parihAra ke liye prAyazcitta Avazyaka hai / yadi Alasyavaza prAyazcitta kA anuSThAna nahIM kiyA to pradhAna karmarUpa jyotiSTomAdi yajJa phalabhUta svarga bhoga ke samaya vaha saMkara nAmaka pApa phalonmukhI hotA hai aura aisA hone para hiMsAjanya adharma jaba taka apanA bhayarUpa phala paidA karatA rahatA hai taba taka vaha bhaya rUpa phala avazya sahana karanA hotA haiM / arthAt saMkara janya duHkha avazya hI bhoktavya hai, yadi prAyazcitta nahIM kiyA ho| kathya yaha hai ki kiyA huA koI bhI karma phaladAyI hotA hai ataH vaha phala dene paryanta kSINa nahIM hotA / yadyapi 'aGgApUrva pradhAnApUrvAtizayamutpAdya vinazyati' yaha siddhAMta hai tathApi mUlataH usakA vinAza svIkAra nahIM kiyA gayA hai / puNyasamUha se yukta svarga nAmaka amRta sarovara meM nahAne vAle jo indrAdi kuzala puruSa haiM ve pApa dvArA kI huI hiMsA se janya devAsura saMgrAma ityadi rUpa ko nirantara sahana karate haiM - yaha lokaprasiddha bAta hai / yadyapi saMkara janya duHkha kA upabhoga karanA hI hotA hai ataH yajJAnuSThAnoM meM yAjJikoM kI pravRtti honA satphalikA nahIM hai tathApi saMkara svalpa hote haiM tathA puNyakarma mahAn hote haiM ataH svalpa-saMkAra mahAn puNyakarmoM ko kSINa karane ke liye paryApta nahIM hai, kyoMki yAga ke anuSThAtA ke puNyAtmaka karma dakSiNA ityAdi - adhika haiM / pradhAna karma - svargaprApti rUpa yajJa meM yaha svalpa saMkara antarbhUta hotA huA svarga meM thor3A duHkha kA sambhedana kregaa| isa prakAra alpa duHkha ke bhaya se mahatsukha ko tyAganA ucita nahIM hai, kyoMki 'hariNa dhAna ko khAyeMge' yaha socakara kabhI dhAna kI buvAI nahIM rokI jAtI tathA 'bhikSuka mAMgane AyeMge' yaha socakara kabhI patIlI meM kI jAne vAlI randhana kriyA rokI nahIM jAtI avizuddhiH somAdiyAgasya pazuvIjAdivadhasAdhanatA yathAha sma bhagavAnpaJcazikhAcAryaH svalpaH saMkaraH saparihAraH pratyavamarSa iti / svalpaH saGkaro jyotiSTomAdijanmanaH pradhAnApUrvasya pazuhiMsAdijanmanAnarthahetunApUrveNa saparihAraH kiyatApi prAyazcittena parihartuM zakyo'tha pramAdataH prAyazcittamapi nAcaritaM pradhAnakarma vipAkasamaye sa vipacyate tathApi yAvadasAvanathaM sUte tAvatsapratyavamarSaH pratyavamarSeNa sahiSNutayA saha vartata iti mRSyante hi puNya sambhAropanItasvargasudhA mahAhradavagAhinaH kuzalaH pApamAtropapAditAM duHkharvAhnikaNikAm / yAga meM pazuvadha tathA tRNAdi kA chedana 'hiMsA' nahIM hai| adhvara yajJa kA nAma hai / dhvara kA artha hai hiMsAkArya evaM usa hiMsA kA pratiSedha karanA hI adhvara kahalAtA hai / 'iyaM hiMsA iyamahiMsA' yaha veda se jJAta hotA hai / samasta jagat ke kalyANa ke liye pravRtta veda kaise kisI puruSa ko hiMsA meM pravRtta karAyegA ? isaliye veda pratipAdita hiMsA ahiMsA hI hai kyoMki yajJa meM samarpita oSadhi, vanaspati ityAdi ucca gati ko prApta karate haiM / yajJAnuSThAtA una pazu, oSadhiyoM ityAdi kI hiMsA nahIM karatA pratyuta khaMDa 22, aMka 3 173

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yajJa meM viniyoga ke liye vidhipUrvaka kATatA huA unake Upara anugraha karatA hai / yajJa meM vidhipUrvaka eka bAra kaTe hue una-una padArthoM kA punaH narakagamana rUpa kartana (kaTanA) nahIM hotaa| dveSapUrvaka prANivadha hI hiMsA kahalAtI hai| yadyapi 'vAyavyaM zvetaM chAgalamAlabheta' yahAM prANaviyogAnukUla vyApAra ke liye Alabhana kriyA kI jA rahI hai isaliye hiMsA hI hai, tathApi 'mA hiMsyAtsarvA bhUtAni' isa niSedha ke viSaya rUpa pApajanikA hiMsA nahIM hai, kAraNa ki 'mA hiMsyAtsarvA bhUtAni' yaha sAmAnya zAstra hai aura 'vAyavyaM zvetaM chAgalamAlabheta' yaha vizeSa zAstra hai / 'apavAdo hya tsarga bAdhate' isa nyAyAnusAra yahAM sAmAnya zAstra vizeSa zAstra dvArA bAdhita ho rahA hai kyoMki vidhi aura niSedha rUpa virodha meM balavAna dvArA durbala kA bAdha hotA hai| vizeSa zAstra niravakAza hone ke kAraNa apavAda hotA hai tathA sAmAnyazAstra kI apekSA vaha balavAna hotA hai, jabaki sAmAnyazAstra sAvakAza hone ke kAraNa apavAdazAstra kI apekSA durbala hotA hai, ataH yahAM sAmAnyazAstra vaidhetaratva ke rUpa meM prayukta huA hai-mA hisyAtsarvA bhUtAnIti sAmAnyazAstraM vAyavyaM zvetaM chAgalamAlabheteti vizeSazAstram / atra hiMsAyAM vidhiniSedhayoravasthAnena virodhAtsAmAnyazAstraM vizeSazAstreNa bAdhyate / virodhe hi balIyasA durbalaM bAdhyate / vizeSazAstraM tu balIyo niravakAzatvAtsAmAnyazAstraM durbalaM sAvakAzatvAttena sAmAnyazAstrasya vaidhetaraparatvam / ' jisakI prApti hone para usake sthAna para jo anya vidhi Arambha kI jAtI hai vaha usakI apavAda kahalAtI hai| vizeSazAstroM kA vizeSa sthaloM meM atizIghra hI pravartana ho jAtA hai| sAmAnyazAstra sAmAnyamukha se vizeSoM meM pravartita hotA hai, ataH sAmAnyazAstra kI una vizeSa sthaloM meM maMda pravRtti hai, phalataH sAmAnyazAstra se vizeSazAstra prabala hotA hai| yathA 'vAyavyaM zvetaM chAgalamAlabheta' isa vizeSa zAstra dvArA 'mA hiMsyAtsarvA bhUtAni' isa sAmAnyazAstra se nirdiSTa viSaya se bhinna viSaya ko viSayI banAyA jAtA hai ! kAraNa ki 'mA hiMsyAt' isa vyApaka niSedha vAkya kA 'vAyavyaM zvetaM chAgalamAlabheta' isa alpapravartanA viSaya meM bhI praveza ho jAtA yadi vizeSazAstra kI yahAM pravartanA na kI jaatii| ataH vaidikI hiMsA sAmAnya hiMsA ke samAna pApajanikA nahIM hai, isaliye to prAyaH kahA jAtA hai ki zAstranujJAta viSayoM se anyatra kisI bhI prANI kI hiMsA nahIM karanI cAhiye / ___manu ne to yahAM taka kahA ki svayaM bhagavAn ne hI yajJa ke liye pazuoM kI sRSTi kI hai| sabhI yajJa kalyANa ke liye hote haiM ata: yajJa meM kiyA huA vadha avadha hI hai, kyoMki yajJa ke liye prayukta oSadhi, pazu, pakSI, mRga, vRkSa, tiryak ityAdi sabhI utkarSatA aura uttama gati ko prApta karate haiM ataH vedavihita hiMsA ahiMsA hI hai yajJArthaM pazavaH sRSTAH svayameva svayambhuvA / yajJasya bhUtyai sarvasya tasmAdyajJe vadho'vadhaH / / auSadhyaH pazavo vRkSAstiryaJcaH pakSiNastathA / yajJArthaM nidhanaM prAptAH prApnuvantyutsRtI punaH / / tulasI prazA 174

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madhuparke ca yajJe ca pitRdevatakarmaNi / atraiva pazavo hiMsyA nAnyatratyavravInmanuH / / eSvaryeSu pazUnhisanvedatattvArtha vidvijaH / AtmAnaM ca pazuM caiva gamayatyuttamAM gatim / / gahe gurAvaNye vA nivasannAtmavAndvijaH / nAvedavihitAM hiMsAnApadyapi samAcaret / / yA vedavihitA hiMsA niyatAsmizcarAcare / ahiMsAmeva tAM vidyAdvedAddharmo hi nirba bho / / yaja ke nimitta mAMsa-bhakSaNa ko deva vidhi kahA hai / isake viruddha mAMsa-bhakSaNa kI pravRtti rAkSasI vidhi hai| kharIdakara yA svayaM kahIM se lAkara yA saugAta kI taraha kisI kA diyA huA mAMsa devatA aura pitaroM ko arpita kara khAye to khAne vAlA doSI nahIM hotA / vidhi ko jAnane vAlA brAhmaNa sukhAvasthA meM avidhipUrvaka mAMsa na khAye, kyoMki avidhi se mAMsa khAne vAle ko janmAntara meM ve prANI khA jAte haiM jinakA mAMsa usane khAyA thA / dhana ke nimitta mRga mArane vAle ko vaisA pApa nahIM lagatA jaisA vRthA mAMsa khAne vAle ko hotA hai / zrAddha aura madhuparka meM tathA vidhi niyukta hone para jo manuSya mAMsa nahIM khAtA vaha marane ke ikkIsa janma taka pazu hotA hai / brahmaNa kabhI maMtroM se binA saMskAra kiye pazuoM kA mAMsa na khAe, sanAtana vidhi ko mAnatA huA maMtroM se saMskRta kiye pazuoM kA mAMsa khAya, pazu mAsa-bhakSaNa kI yadi prabala icchA ho jAve to ghRta yA medA kA pazu banAkara khAya, kintu kabhI bhI pazu ko vyartha mArane kI icchA na kare arthAt apane liye kabhI pazu-hiMsA na kre| devatAdi ke uddezya ke binA vRthA pazuoM ko mArane vAlA manuSya marane para una pazuoM kI roma-saMkhyA ke barAbara janma-janma meM mArA jAtA hai / isaliye vRthA pazuhiMsA na kare --- yajJAya jagdhirmAsasyatyeSa devo vidhiH smRtaH / ato'nyathA pravRttistu rAkSaso vidhirucyate / / krItvA svayaM vApyutpAdya paropakRtameva vA / devAn pitaMzcArcayitvA khAdanmAMsaM na duSpati // nAdyAdavidhinA mAsaM vidhijJo'nApadi dvijaH / jagdhvA hyavidhinA mAMsaM pretya tairadyate'vazaH / / na tAdRzaM bhavatyeno mRgahanturdhanArthinaH / yAdRza bhavati pretya vRthAmAMsAni khAdataH / / niyuktastu yathAnyAyaM yo mAMsaM nAtti mAnavA / sa pretya pazutAM yAti SaMbhavAnekaviMzatim / / asaMskRtAnpazUnmantrairnAdyA dvipraH kadAcana / mantraistu saMskRtAnadyAJchAzvataM vidhimaasthitH|| kuryAdghatapazu saGga kuryAtpiSTapazuM tathA / yAvanti pazuromANi tAvatkRtvohi mAraNam / vRthApazudhnaH prApnoti pretya janmani janmani / ' khaNDa 22, aMka 3 175

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isa prakAra hiMsA to hama use kaheMge jo avaidikI ho aura jisake dvArA anartha honA nizcita ho| vedokta hiMsA ke dvArA kisI bhI prakAra kA anartha nahIM hotA, isaliye to yaha ziSToM kA udghoSa spaSTa hotA hai ki 'vaidikI hiMsA hiMsA na bhavati' tAtparya yaha hai ki vedetara hiMsA hI naraka-janikA hotI hai| ___ mImAMsaka bhI yaha svIkAra karate haiM ki samasta prANiyoM meM hiMsA bhAva ko viSaya banAnA 'agnISomIyaM pazumAlabheta' ityAdi vidhyarthaka vAkya kA tAtparya nahIM hai, apitu mAtra yajJavizeSa meM hI pazu vizeSa kA Alabhana iSTa hai-na khalu sarvabhUtahiMsAbhAvaviSayaka kAryamiti niSedho vidhyarthasya bAdhakaM binA'gnISomIyapazvAlammanaviSayakaM kArya vidhyarthamupapadyata iti mImAMsakAH / yadyapi 'zyenenAbhicaranyajeta' yahAM zyenayAga kA zavadharUpa iSTasAdhanatva hai| yaha zyenayAga abhicAramUlaka karma mAnA gayA hai / abhicAra kahate haiM-zyenayAgAdi ke dvArA zatrumaraNa ko| ataH prakRta udAharaNa kA vAkyArtha huA - 'zyenayAgena zatruvadhaM kAmayamAnaH iSTaM bhAvayet / ' manu ne balavat aniSTa ke janaka jina upapAtakoM ko niSidvAcaraNa ke rUpa meM ginAyA hai unameM abhicAra karma kA bhI parigaNana hai govadho'yAjyasaMyAjyapAradAryAtmakriyA / gurumAtRpitRtyAgaH svAdhyAyAgnyoH sutasya ca // parivittitAnuje'nU Dhe parivedanameva c| tayordAnaJca kanyAyAstayoreva ca yAjanam / / kanyAyA dUSaNaM caiva vAdhuSaM vratalopanam / taDAgArAma dArANAmapatyasya ca vikrayaH / / brAtyatA bAndhavatyAgo bhRtyAdhyApanameva ca / bhRtyA cAdhyayanAdAnamapaNyAnAM ca vikryH|| sarvAka reSvadhIkAro mahAyaMtraprarvatanam / hiMsauSadhInAM styAjIvo'bhicAro mUlakarma ca / / indhanArthamazuSkANAM drumANAmavapAtanam / AtmArthaM ca kriyArambho ninditAnnAdanaM tathA / anAhitAgnitA syeymRnnaanaamnpkriyaa| asacchAstrAdhigamanaM kauzIlavyasya ca kriyA / / dhAnyakupyapazasteyaM madyaparamtrIniSevaNam / strIzUdravikSatravadho nAstikyaJcopapAtakam // isaliye 'zyenenAbhicaranyajet' isa vedokta kriyA tathA 'nAstikyaJcopapAtakarmA' isa manunirdiSTa akriyAkathana meM visaMgati rUpa doSa kI Apatti hotI hai, tathApi 'AtatAyinamAyAMtaM hanyAdevAvicArayan' isa prakAra ekavAkyatA dvArA AtatAyisthala para iSTasAdhanatva vodhita hone para tathA anAtatAyisthala para upapAtaka dvArA prabala aniSTa sAdhanatva vodhita hone ke kAraNa virodha nahIM AtA hai / phalataH ukta doSa kI Apatti kA nirAkaraNa ho jAtA hai-nanvevaM zyenenAbhicaranyajetetyatra zyenasya tulasI prajJA

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zatruvadharUpeSTasAdhanatvamabhicAramUlaM karma ceti manunopapAtakamadhye pAThAdaniSTasAdhanatvaJcAvagamyate / tadetatkathamupapadyata iti cennAtatAyinamAyAMtaM hanyAdevAvicArayanityekavAkyatayAtatAyisthale iSTasAdhanatvamanAtatAyisthale tvapapAtakatvena balavadaniSTasAdhanatvamityavirodha: kalpyate padArthAntarasAkAGkSAM vizeSamiti nyAyAttathA ca vaidhetarahiMsAyA eva narakajanakatvamiti klpyte|' 'sati virodhe sAmAnyazAstrAdvizeSazAstraM prabalam' isa nyAya svarUpa 'mA hiMsyAta' 'zvetaM chAgalamAlabheta' ina donoM vAkyoM meM sAmAnya vizeSa bhAva hone para bhI bhinnaviSayatva hone ke kAraNa arthAt viSayabhedavaza koI virodha nahIM hai| yahAM sAmAnyavizeSabhAva hone se bAdhyabAdhakabhAva kI jijJAsA bhinnaviSayatva ke kAraNa svataH hI samApta ho jAtI hai / 'mA hiMsyAt' isa niSedha vAkya dvArA hiMsA kA anarthahetubhAva jJApita hotA hai na ki akratvarthatA, arthAt isa niSedha vAkya dvArA prabala rUpa se hiMsA kA aniSTasAdhanatva sUcita hotA hai na ki yAgAnupakArakatva / yadi yAgahiMsA se yAgAnupakArakatva bhI jJApita hotA to avazya hI sAmAnya aura vizeSazAstra meM virodha hotaa| yadyapi 'mA hiMsyAt' isa vAkya dvArA hiMsA kA prabala rUpa se aniSTasAdhanatva jJApita hotA hai tathA * zvetaM chAgalamAlabheta' isa vidhivAkya dvArA prabala rUpa se hiMsA meM aniSTa kA ananubandhitva arthAt iSTasAdhanatva bodhita hotA hai| isa prakAra ina donoM sAmAnya aura vizeSa vAkyoM meM virodha kI avazyambhAvitA pratIta hotI hai tathApi 'zvetaM chAgalamAlabheta' isa vAkya dvArA pazuhiMsA kI RtvarthatA kahI jA rahI hai na ki anarthahetutA / kratvarthatA hI yAgopakArakatA kahalAtI hai| 'mA hiMsyAt' isa niSedha vAkya se hiMsA puruSAnarthakarI hai-yahI bodhita hotA hai, na ki hiMsA yAgopakAriNI nahIM hai-aisA bhii| isI prakAra 'zvetaM chAgalamAlabheta' isa vAkya dvArA 'hiMsA yAgopakAriNI hai' yahI jJApita hotA hai, na ki 'hiMsA anarthakArI nahIM hai' yaha bhI / isa prakAra ina donoM sAmAnya aura vizeSa vAkyoM kA viSaya bhinna hone ke kAraNa ina donoM meM virodha nahIM hai| jisa prakAra 'Amata koSThe karpha hanti' isa vAkya kA viSaya iSTa kI siddhi karanA hai aura 'kaNThe ca tattakaM karpha karoti' isa vAkya kA viSaya aniSTa kI siddhi karanA hai| isI prakAra 'mA hisyAt sarvabhUtAni' aura 'zvetaM chAgalamAlabheta' ina donoM vAkyoM meM viSayabheda ke kAraNa paraspara avirodha hai / kAraNa ki 'mA hiMsyAt' isa niSedha vAkya kA viSaya anarthahetutva hai, jabaki 'chAgalamAlabheta' isa vidhi vAkya kA viSaya RtUpakArakatva hai| ataH ucita to yahI hai ki vaidhahiMsA meM bhI narakajanakatva aura RtUpakArakatva ye donoM to haiM. lekina svargajanakatva nahIM hai, jabaki yajJa meM svargajanakatva hai, ataH vaidhahiMsA dvArA paramparayA svargaprApti rUpa iSTa kI siddhi ho jAtI hai--ata eva vaihiMsAyA api narakajanakatvaM RtUpakArakatvaM ca kalpyaM na tu svargajanakatvaM kintu toreva svargajanakatvaM tattadvizeSavidhyabhidhAnAt / api ca na mA hiMsyAtsarvA bhUtAnIti sAmAnyazAstraM vizeSazAstraMNAgnISomIya pazumAlabhetetyanena bAdhyata khaNDa 22, aMka 3 177

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iti yuktaM virodhAbhAvAdvirodhe hi balIyasA durbalaM bAdhyate na cehAsti kazcidvirodho bhinnaviSayatvAt / .... na cAnartha vetutvaRtUpakArakatvayoH kazcidvirodho'sti hiMsA hi puruSasya doSamAvakSyati RtozcopakariSyatIti / " 2. jaina darzana meM ahiMsA kI avadhAraNA jaina darzana AcAra kI zuddhatA ko vizeSa mahattva detA hai aura usI se mokSa kI prApti mAnatA hai / umAsvAti ke anusAra samyak darzana, samyagjJAna aura samyak cAritra hI mokSamArga hai- samyagdarzanajJAnacAritrANi mokSamArgaH / " jisa rUpa meM jIva Adi padArthoM kI vyavasthA saMsAra meM hai, arhat ne usI rUpa meM unake tAttvika artha kA pratipAdana kiyA hai una uktiyoM meM zraddhA rakhanA hI samyak darzana kahalAtA hai -- yena rUpeNa jIvAdyartho vyavasthitastena rUpeNArhatA pratipAdite tattvArthe viparItAbhinivezarahitatvAdyaparaparyAyaM zraddhAnaM samyagdarzanam / 12 jisa svabhAva se jIva Adi padArtha vyavasthita haiM usI rUpa meM moha tathA saMyama se rahita hokara unheM jAnanA samyagjJAna hai yena svabhAvena jIvAdaya padArthA vyavasthitAstena svabhAvena mohasaMzayarahitatvenAvagamaH samyagjJAnam / saMsAra ke karmoM ke naSTa ho jAne para udyata, zraddhAvAn tathA jJAnavAn puruSa kA pApa meM le jAne vAlI kriyAoM se nivRtta ho jAnA hI samyak cAritra hai - saMsaraNakarmocchittAvudyatasya zraddadhAnasya jJAnavataH pApagamanakAraNa kriyAnivRttiH samyak cAritram / bhagavAn mahAvIra ne siddhoM ko namaskAra karake samyak cAritra aGgIkAra kiyA thA / unhoMne samyak cAritra ko aGgIkAra karate samaya sabhI pApa karmoM ko svayaM ke liye akaraNIya mAnA thA - savvaM me akara NijjaM pAva kammaM ti kaTTu sAmAiyaM caritaM paDavajjai / 15 bhagavAn mahAvIra cAritra aGgIkAra karake aharniza samasta prANiyoM aura bhUtoM ke hita meM saMlagna ho gaye / sabhI devoM ne jaba yaha sunA to harSa se pulakita ho uThe - Divajjittu caritaM ahoNisaM savvapANabhUtahitam / solA payatA devA NisAmeti // samyak cAritra ke liye pAMca vratoM kA pAlana Avazyaka hai / ye pAMca vrata haiM ahiMsA, satya, asteya, brahmacarya aura aparigraha / pramAda yA asAvadhAnI se bhI jaba manuSya, pazu, pakSI Adi caroM aura latA, vRkSa Adi sthAvaroM ke prANoM kA vinAza nahIM kiyA jAtA hai to vaha ahiMsA kahalAtI hai na yatpramAdayogena jIvitavyaparopaNam / caraNAM sthAvarANAM ca tadahiMsAvrataM matam / / 7 jaina darzana meM ahiMsA para sarvAdhika bala diyA gayA hai| manuSya ko mana, vacana aura karma se hiMsA kA parityAga karanA cAhiye / hiMsA na svayaM karanI cAhiye na karAnI cAhiye, na usakA samarthana karanA cAhie / kRta, kArita tathA anumataprakAra kI hiMsA tyAjya hai / - saba jaina darzana kI yaha mAnyatA hai ki sAdhu ko hiMsAjanaka praznoM meM mauna rahanA cAhiye / saMyamazIla sAdhu yA sAdhvI ko grAmAnugrAma vihAra karate hue rAste meM sAmane se kucha pathika nikaTa A jAyeM aura ve yoM pUche ki 'he AyuSman zramaNa ! kyA Apane 178 tulasI prajJA

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isa mArga meM kisI manuSya ko, mRga ko, bhaise ko, pazu yA pakSI ko, sarpa ko yA kisI jalacara jantu ko jAte hue dekhA hai ? yadi dekhA ho to hameM batAo ki ve kisa ora gaye haiM, hameM dikhaao|' aisA kahane para sAdhu na to unheM kucha batalAe, na mArga-darzana kare, na hI unakI bAta ko svIkAra kare. balki koI uttara na dekara udAsInatApUrvaka mona rahe athavA jAnatA huA bhI upekSA bhAva se 'maiM nahIM jAnatA' aisA kahe / phira yatanApUrvaka grAmAnugrAma vihAra kare-AusaMto samaNA ! aviyAiM etto paDipahe pAsaha maNussaM vA goNaM vA mahisaM vA pasuM vA pakkhiM vA sarIsavaM vA jalacaraM vA se taM me Aikkhaha daMseha / taM No AikkhejjA No daMsejjA No tassaM taM parijANejjA tusiNIe uvehejjA jANaM ti vadejjA / tato saMjayAmeva gAmANugAma dUijjejjA / sAdhu ko kabhI bhI hiMsA ke liye udyata manuSya ko kanda, mUla, chAla, patte, phUla, phala, bIja, harita, jala, agni, jau, gehUM, ratha, bailagAr3I, svacakra, paracakra, gAMva, rAjadhAnI, grAmayAcaka ityAdi ke bAre meM jAnakArI nahIM denI caahiye| sAdhu yA sAdhvI ke bhikSu jIvana kI yahI sarvAGgapUrNatA hai ki vaha sabhI arthoM meM samyak pravRttiyukta , jJAnAdi sahita hokara saMka. pAlana meM sadA prayatnazIla rahe--etaM khalu tassa bhikkhussa vA bhikkhuNIe vA sAmaggiyaM jaM savvaThehiM samite sahite sadA jaejjAsi tti bemi / 19 ____ yadi koI cora apanA kartavya jAnakara sAdhu ko gAlI galauja kare, apazabda kaheM, mAre, pITe, hairAna kare, yahAM taka ki usakA vadha karane kA prayatna kare aura usake vastrAdi ko phAr3a DAle, tor3a-phor3a kara pheMka de to bhI vaha sAdhu grAma meM jAkara logoM se usa bAta ko na kahe, na hI rAjA yA sarakAra ke Age phariyAda kare, na hI kisI gRhastha ke pAsa jAkara kahe ki 'he AyuSman gRhastha ! ina coroM ne hamAre upakaraNa chIna liye haiM athavA karaNIya kRtya jAnakara hameM kosA hai, mArA-pITA hai, hameM hairAna kiyA hai, hamAre upakaraNAdi naSTa kara diye haiN|' aise kuvicAroM ko sAdhu mana meM bhI na lAye aura na vacana se vyakta kare / kintu nirbhaya, nirdvandva aura anAsakta hokara tathA AtmabhAva meM lIna hokara zarIra aura upakaraNoM kA vyutsarga kara de aura rAga-dveSa rahita hokara samAdhibhAva meM vicaraNa kare --- etappagAraM maNaM vA vaI vA No purato kaTTa viharejjA / appussue jAva samAhIe tato saMjayAmeva gAmANugAmaM dUijjejjA / 3. zrImadbhagavadgItA meM ahiMsA kI avadhAraNA-bhagavad gItA kI dRSTi meM ahiMsA vaha karma hai jisake karane se vyakti ko kisI prakAra kA bhaya udvega nahIM hotA, jabaki hiMsA vaha karma hai jisake karane se vyakti meM pratipala bhaya tathA udvega hotA hai| isI vicAra se bhagavAn zrIkRSNa arjuna se gItA ke bArahaveM adhyAya meM kahate haiM ki jisase koI bhI jIva udvega ko prApta nahIM hotA aura svayaM bhI kisI jIva se udvega ko prApta nahIM hotA tathA jo harSa, amarSa (dUsare kI unnati dekhakara santapta honA), bhaya aura udvegAdikoM se rahita hai vaha bhakta mere ko priya hai - ___ yasmAnnodvijate loko lokAnnodvijate ca yaH / harSAmarSabhayodvegarmukto yaH sa ca me priyaH // 1 bhagavadgItA sAttvika tapa para bala detI hai / trividha tapoM meM ahiMsA zArIrika khaNDa 22, aMka 3

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tapa hai / gItA kI mAnyatA hai ki yajJa, dAna aura tapa rUpa karma tyAgane yogya nahIM haiM, kintu vaha karma niHsandeha karaNIya hai, kyoMki yajJa, dAna aura tapa-ye tInoM hI phalAsakti-rahita buddhimAn puruSoM ko pavitra karane vAle haiN| devatA, brAhmaNa, guru aura jJAnIjanoM kA pUjana evaM pavitratA, saralatA, brahmacarya aura ahiMsA---yaha zarIra sambandhI tapa kahA jAtA hai / jo udvega ko na karane vAlA priya aura hitakAraka evaM yathArtha bhASaNa hai aura jo veda-zAstroM ke paDhane kA evaM paramezvara ke nAma japane kA abhyAsa hai vaha niHsandeha vANI sambandhI tapa kahA jAtA hai / mana kI prasannatA aura zAntabhAva evaM bhagavatcitana karane kA svabhAva, mana kA nigraha aura antaHkaraNa kI pavitratAyaha mana sambandhI tapa kahA jAtA hai / phala ko na cAhane vAlA niSkAma yogI puruSa dvArA parama zraddhA se kiye gaye ye tInoM tapa sAttvika tapa kahalAte haiM - zraddhayA parayA taptaM tapastattrividhaM nraiH| aphalAkAkSibhiryuktaiH sAtvika paricakSate / / 12 sAttvika, rAjas aura tAmas- ina trividha karmoM meM hiMsA tAmas karma ke antargata AtI hai| jo karma zAstravidhi se niyata kiyA huA aura kartApana ke abhimAna se rahita, phala ko na cAhane vAle puruSa ke dvArA binA rAga-dveSa se kiyA huA hai vaha sAttvika karma kahalAtA hai| jo karma atyadhika parizrama se yukta hai tathA phala ko cAhane vAle aura ahaMkAra yukta puruSa ke dvArA kiyA jAtA hai vaha rAjasa karma kahalAtA hai / jo karma pariNAma, hAni, hiMsA aura sAmarthya kA vicAra na karake kevala ajJAna se Arambha kiyA jAtA hai vaha tAmasa karma kahalAtA hai| jo vikSepayukta citta vAlA, zikSA se rahita, ghamaMDI, dhUrta aura dUsare kI AjIvikA kA nAzaka evaM zoka karane ke svabhAva vAlA, AlasI aura dIrghasUtrI (thor3e se kArya ko bahuta samaya taka bhI nahIM karanA) hai vaha tAmasa kartA kahalAtA hai ----- ayuktaH prAkRtaH stabdhaH zaTho naSkRtiko'lasaH / viSAdI dIrghasUtrI ca kartA tAmasa ucyate / / " manuSya kAmanAvaza pApapUrNakRtya karatA hai| gItA ke tRtIya adhyAya meM arjuna bhagavAn zrIkRSNa se pUchatA hai ki he kRSNa ! yaha puruSa balAtkAra se lagAye hue ke sadaza na cAhatA huA bhI kisase prerita hokara pApa kA AcaraNa karatA hai ? zrIkRSNa ne jabAba diyA ki he arjuna ! rajoguNa se utpanna huA yaha kAma hI krodha hai| yahI agni ke sadRza bhogoM se tRpta na hone vAlA (azana) aura bar3A pApI hai / isa viSaya meM tU isa kAma ko hI bairI jAna / jJAnIjana vidyA aura vinaya yukta brAhmaNa meM tathA gau, hAthI, kutte aura cANDAla meM samabhAva se dekhane vAle hote haiM vidyAvinayasampanne brAhmaNe gavi hastini / zuni caiva zvapAke ca paNDitAH samazinaH // 21 nAza ho gaye haiM saba pApa jinake tathA jJAna ke dvArA nAza ho gayA hai saMzaya jinakA aura sampUrNa prANiyoM (bhUta) ke hita meM hai rati jinakI, ekAgra huA hai bhagavAn ke dhyAna meM citta jinakA-aise brahmavettA puruSa zAnta parabrahma ko prApta hote haiM - 180 tulasI prajJA

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labhante brahmAnirvANamRSayaH kSINakalmaSAH / chinnadvadhA yatAtmanaH sarvabhUtahite ratAH / / 25 gItA sampUrNa bhUtoM meM AtmarUpa brahma (vAsudeva) ko dekhane kA upadeza detI hai| bhagavAn zrIkRSNa chaThe adhyAya meM arjuna se kahate haiM ki he arjuna ! sarvavyApI ananta cetana meM ekIbhAva se sthiti rUpa yoga se yukta hue AtmA vAlA tathA saba meM samabhAva se dekhane vAlA yogI AtmA ko sampUrNa bhUtoM meM barpha meM jala ke sadRza vyApaka dekhatA hai aura sampUrNabhUtoM ko AtmA meM dekhatA hai| jo puruSa sampUrNa bhUtoM meM sabake AtmarUpa mujha vAsudeva ko hI vyApaka dekhatA hai aura sampUrNa bhUtoM ko mujha vAsudeva ke antargata dekhatA hai usake liye maiM adRzya nahIM hotA hUM aura vaha mere liye adRzya nahIM hotA hai / jo ekIbhAva meM sthita huA sampUrNa bhUtoM meM AtmarUpa se sthita mujha saccidAnandaghana vAsudeva ko bhajatA hai vaha yogI saba prakAra rahatA huA bhI mere meM hI sthita hai / he arjuna ! jo yogI apanI sadRzyatA se sampUrNa bhUtoM meM sama dekhatA hai aura sukha athavA duHkha ko bhI saba meM sama dekhatA hai vaha yogI parama zreSTha mAnA gayA hai Atmaupamyena sarvatra samaM pazyati yo'rjuna / sukhaM vA yadi vA duHkhaM sa yogI paramo mataH // 9 / gItA kI mAnyatA hai ki brahma rUpa vAsudeva hI samasta bhUtoM kA jIvana tathA sanAtana kAraNa hai / sAtaveM adhyAya meM bhagavAn kRSNa kahate haiM ki he arjuna ! jala meM maiM rasa hUM tathA candramA aura sUrya meM prakAza huuN| sampUrNa vedoM meM oGkAra hUM, AkAza meM zabda tathA puruSoM meM puruSatva huuN| pRthivI meM pavitra gandha aura agni meM teja huuN| sampUrNa bhUtoM meM unakA jIvana hUM aura tapasviyoM meM tapa hUM / he arjuna ! tU sampUrNa bhUtoM kA sanAtana kAraNa mere ko hI jAna, maiM buddhimAnoM kI buddhi aura tejasviyoM kA teja hUM / he bharata bheSTha ! maiM balavAnoM kA Asakti aura kAmanAoM se rahita bala hUM aura saba bhUtoM meM dharma (zAstra) ke anukUla kAma hUM balaM balavatAM cAhaM kAmarAgavivajitam / dharmaviruddho bhUteSu kAmo'smi bharatarSabha / / 27 gItA ke anusAra saMsAra meM icchA aura dveSa se utpanna hue sukha-duHkhAdi dvaMdva rUpa moha se saba prANI ati ajJAnatA ko prApta ho rahe haiN| jaise AkAza se utpanna sarvatra vicaraNa karane vAlA mahAn vAyu sadA hI AkAza meM sthita hai vaise hI bhagavAn ke saMkalpa dvArA utpatti vAle hone se sampUrNa bhUta bhagavAn meM hI sthita haiM / kalpa ke anta meM samasta bhUta bhagavatprakRti ko prApta hote haiM aura kalpa ke Adi meM una bhUtoM ko bhagavAn phira racatA hai| vaha apanI triguNamayI mAyA ko aMgIkAra karake svabhAvavaza parataMtra hue isa sampUrNa bhUta samudAya ko bArambAra unake karmAnusAra racatA hai prakRti svAmaSTabhya visRjAmi punaH punaH / bhUtagrAmamimaM kRtsnamavazaM prakRtervazAt // 20 gItA mAnatI hai ki ajJAnI tathA tAmasI manuSya paramAtmA ko tuccha samajhate haiM, kintu mahAtmA usa paramAtmA kA nirantara bhajana karate haiM / isa kAraNa bhagavAn zrI kRSNa arjuna se kahate haiM ki sampUrNa bhUtoM ke mahAn Izvara rUpa meM mere bhAva ko na janAne khaMDa 22, aka 3 181

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vAle mUr3ha loga manuSya kA zarIra dhAraNa karane vAle mujha paramAtmA ko tuccha samajhate haiM, jo ki vRthA AzA, vRthA karma aura vRthA jJAna vAle ajJAnI jana rAkSasoM ke aura asuroM ke jaise mohita karane vAle tAmasI svabhAva ko hI dhAraNa kiye hue haiN| parantu he arjuna ! daivI prakRti ke Azrita hue jo mahAtmA jana haiM ve to mere ko saba bhUtoM kA sanAtana kAraNa aura nAzarahita akSara svarUpa jAnakara ananya mana se yukta hue nirantara bhajate haiM mahAtmAnastu mAM pArtha daivI prakRtimAzritAH / bhajantyananyamanaso jJAtvA bhUtAdimanavyayam // " gItA ke anusAra nizcaya karane kI zakti, tattvajJAna, amUr3hatA, kSamA, satya, indriyoM kA vaza meM rakhanA, mana kA nigraha, sukha, duHkha, utpatti, pralaya, bhaya, abhaya, ahiMsA, samatA, santoSa, tapa, dAna, kIrti aura apakIrti-isa prakAra ye prANiyoM ke. nAnA prakAra ke bhAva bhagavatkRpA se hI hote haiM / isaliye bhagavAn kRSNa kahate haiM ki he arjuna ! jo saba bhUtoM kI utpatti kA kAraNa hai vaha bhI maiM hI hUM, kyoMki aisA vaha cara aura acara koI bhI bhUta nahIM hai jo mere se rahita hove yaccApi sarvabhUtAnAM bIjaM tadahamarjuna / na tadasti vinA yatsyAnmayA bhUtaM carAcaram / / 20 jo puruSa saba bhUtoM meM dveSa bhAva se rahita evaM svArtha rahita sabakA premI aura heturahita dayAlu hai tathA mamatA se rahita evaM ahaMkAra rahita sukha-duHkha kI prApti meM sama aura kSamAvAn hai tathA jo dhyAnayoga meM yukta huA nirantara lAbha-hAni meM santuSTa hai tathA mana aura indriyoM sahita zarIra ko vaza meM kiye hue bhagavAn meM dRr3ha nizcaya vAlA hai vaha bhagavAn meM arpaNa kiye hue mana-buddhi vAlA bhakta bhagavAn ko priya hai / gItA kI mAnyatA hai ki jo puruSa naSTa hote hue saba carAcara bhUtoM meM paramezvara ko samabhAva se sthita dekhatA hai vahI sahI dekhatA hai, kyoMki vaha puruSa saba meM samabhAva se sthita hue paramezvara ko samAna dekhatA huA apane dvArA Apako naSTa nahIM karatA hai aura vaha parama gati ko prApta hotA hai / yaha puruSa jisa kAla meM bhUtoM ke pRthakpRthak bhAva ko eka paramAtmA ke saMkalpa ke AdhAra para sthita dekhatA hai tathA usa paramAtmA ke saMkalpa se hI sampUrNa bhUtoM kA vistAra dekhatA hai usa kAla meM saccidAnandadmana brahma ko prApta hotA hai--- ___ yadA bhUtapRthagbhAvamekasthamanupazyati / tata eva ca vistAraM brahma saMpadyate tadA / / gItA ke anusAra samasta bhUtoM ko dhAraNa karane kI zakti paramAtmA meM hI hai| bhagavAn kRSNa kahate haiM ki he arjuna ! jo teja sUrya meM sthita huA sampUrNa jagat ko prakAzita karatA hai tathA jo teja candramA meM sthita hai aura jo teja agni meM sthita hai usako tU merA hI teja jAna / maiM hI pRthivI meM praveza karake apanI zakti se saba bhUtoM ko dhAraNa karatA hUM aura rasa svarUpa candramA hokara sampUrNa vanaspatiyoM ko puSTa karatA hUM 182 tu nasI prajJA

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gAmAvizya ca bhUtAni dhArayAmyahamojasA / puSNAmi cauSadhIH sarvAH somo bhUtvA rasAtmakaH // 2 gItA sabhI prANiyoM ke prati heturahita dayA bhAva kA upadeza detI hai aura sabhI prANiyoM ke prati heturahita dayAbhAva rakhane vAlA puruSa hI devI sampadA se yukta mAnA jAtA hai / sarvathA bhaya kA abhAva, antaHkaraNa kI acchI prakAra se svacchatA, tattvajJAna ke liye dhyAnayoga meM nirantara dRr3ha sthiti, sAttvika dAna, indriyoM kA damana, bhagavatpUjA agnihotrAdi uttama karmoM kA AcaraNa, vedazAstroM ke paThana-pAThana pUrvaka bhagavAn ke nAma aura guNoM kA kIrtana, svadharmapAlana ke liye kaSTa sahana karanA, zarIra aura indriyoM ke sahita antaHkaraNa kI saralatA, mana-vANI-zarIra se kisI prakAra bhI kisI ko kaSTa na denA, yathArtha tathA priya bhASaNa karanA, apanA apakAra karane vAle para krodha kA na honA, karmoM meM kartApana ke abhimAna kA tyAga, antaHkaraNa kI uparAmatA, kisI kI bhI nindA na karanA, saba prANiyoM meM heturahita dayA, indriyoM kA viSayoM ke sAtha saMyoga hone para bhI Asakti kA na honA, komalatA, loka aura zAstra ke viruddha AcaraNa meM lajjA, vyartha ceSTAoM kA abhAva, teja, kSamA, dhairya, bAhara-bhItara kI zuddhi, kisI meM bhI zatru bhAva kA na honA aura apane meM pUjyatA ke abhimAna kA abhAva-ye saba devI sampadA ko prApta hue puruSa ke lakSaNa haiM / 4. manusmRti meM ahiMsA kI avadhAraNA manusmRti sadAcAra-pAlana kA upadeza detI hai / usake anusAra antarAtmA ko sukha pahuMcAne vAlA karma hI ahiMsA hai jisa karma ko karane se antarAtmA ko paritoSa hotA hai usa karma ko sadA prayatnapUrvaka karanA cAhiye aura usake viparIta karma ko sadA parivajita kara denA cAhiye yatkarma kurvato'sya syAtparitoSo'ntarAtmanaH / tatprayatnena kurvIta viparItaM tu varjayet // " AcArya, prakRSTa rUpa se vaktRtA karane vAle, pitA, mAtA, guru, brAhmaNa, gAya aura samasta tapazcaryA karane vAle puruSoM kI kabhI bhI hiMsA (mAnasika santApa) nahIM karanI cAhiye-- AcArya ca pravaktAraM pitaraM mAtaraM gurum / na hiMsyAd brAhmaNAngAzca sarvAzcaiva tapasvinaH // " ___ AcAra se hI manuSya bar3I Ayu ko prApta kiyA karatA hai / AcAra zuddha hone se hI abhISTa santati kI prApti hotI hai / AcAra se hI akSaya dhana kA lAbha aura bure lakSaNoM kA nAza hotA hai / bure AcAra vAlA puruSa saMsAra meM nindita ho jAtA hai| aisA duSTa AcAra vAlA vyakti nirantara duHkhoM ko bhogane vAlA, alpa Ayu vAlA aura rogayukta ho jAtA hai / samasta sulakSaNoM se hIna bhI puruSa yadi sadAcAra vAlA hotA hai aura zraddhApUrvaka dekhane vAlA tathA kisI kI nindA evaM burAI na karane vAlA ho to vaha sau varSa taka jIvita rahatA hai - sarvalakSaNahIno'pi yaH sadAcAravAnnaraH / zraddadhAno'nasUyazca zataM varSANi jIvati / / 25 khaNDa 22, aMka 3

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manusmRti kA sandeza hai ki samasta prANiyoM ko pIr3A na pahuMcAte hue paraloka sudhArane ke liye apanI zakti ke anusAra dhIre-dhIre dharma kA usI prakAra saMcaya karanA cAhiye jisa prakAra dImaka dhIre-dhIre miTTI kI dIvAra khar3I kara detI hai / dRr3hatA ke sAtha karma karane vAlA, mRdu, dAMta aura krUra AcAroM meM nivAsa na karatA huA, hiMsA se rahita aura dAna tathA dama-isa prakAra ke vrata vAlA puruSa svarga ko jIta letA hai| jo manuSya adhArmika ho aura jisake pAsa mithyA dhana ho tathA jisakI rati nitya hiMsA meM hI rahA karatI ho vaha isa loka meM kabhI bhI sukha kI prApti nahIM kara sakatA adhArmiko naro yo hi yasya cApyanRtaM dhanam / hisAratazca yo nityaM nehAso sukhamedhate // " manusmRti meM katipaya pazu-pakSiyoM ke mAMsa-bhakSaNa kA niSedha hai / kacce mAMsa khAne vAle giddha Adi aura gAMva-ghara meM rahane vAle kabUtara Ari pakSiyoM kA mAMsa nahIM khAnA cAhiye / jinake nAma kA nirdeza na kiyA huA ho aise eka khura vAle ghor3e aura gadhe Adi abhakSya haiM / TiTaharI pakSI kA mAMsa bhI vajita hai / caTakA, gauraiyA, papIhA, haMsa, cakavA, grAma-kukkaTa, battakha, rajjuvAla, jalakAka, suggA aura mainA ina pakSiyoM kA mAMsa brAhmaNa ko nahIM khAnA cAhiye / kaThaphor3A aura jinake caMgula jhillI se juTe hoM yA jala-murgA, nakha se vidIrNa kara khAne vAlA bAja Adi aura pAnI meM DUbakara machalI khAne vAlA pakSI, bakulA, vadha sthAna kA mAMsa aura sUkhA mAMsa varjita hai| bagulA, balaka, droNakAka, khaJjana, machalI khAne vAlA, jala jIva (magara), grAmyazUkara aura saba prakAra kI machalI nahIM khAnI caahie| manusmRti kI mAnyatA hai ki mAMsa na khAnA azvamegha yajJa karane ke barAbara hai| jo apane sukha kI icchA se ahiMsaka jIvoM ko mAratA hai vaha jIvana meM yA janmAntara meM kahIM sukha nahIM pAtA / jo jIvoM ko bAndhane, mArane yA kleza dene kI icchA nahIM karatA, vaha saba jIvoM kA hita cAhane vAlA atyanta sukha pAtA hai / jo kisI jIva ko duHkha nahIM detA vaha jisa dharma ko mana se cAhatA hai, jo karma karatA hai, jisa padArtha ko cAhatA hai, vaha use anAyAsa hI prApta hotA hai / jIvoM kI hiMsA binA kiye kabhI mAMsa utpanna nahIM ho sakatA / pazuoM kA vadha karanA svarga-prAptyartha nahIM hotA isaliye mAMsa khAnA chor3a denA cAhiye / mAMsa kI upatti ko aura jIvoM ke badha-bandhana ko acchI taraha socakara saba prakAra ke mAMsa-bhakSaNa ko tyAga denA cAhiye / jo vidhi ko chor3akara pizAca kI taraha mAMsa nahIM khAtA vaha saMsAra meM sabakA pyArA hotA hai aura roga se pIr3ita nahIM hotaa| mArane kI AjJA dene vAlA, jIva ko khaNDa-khaNDa karake khAne vAlA, mArane vAlA, becane aura mola lene vAlA, pakAne vAlA parosane vAlA aura khAne vAlA ye AThoM ghAtaka haiM / jo devatA aura pitaroM kA pUjana kiye binA dUsare ke mAMsa se apanA mAMsa bar3hAtA hai usase bar3hakara dUsarA pApI nahIM hai / jo pratyeka varSa, sau varSa taka azvamegha yajJa karatA hai aura jo bilkula hI mAMsa nahIM nahIM khAtA-ina donoM kA puNya phala barAbara hai / phala, mUla aura muniyoM ke haviSyAnna 184 tulasI prajJA

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khAne se vaha phala nahIM milatA jo kevala mAMsa chor3a dene se milatA hai / 'maiM yaha jisakA mAMsa khAtA hUM, paraloka meM vaha mujhe hI khAyegA, yahI mAMsa kA mAMsatva haiM aisA paNDitoM kA kahanA hai / mAM khAne, madya pIne aura strI prasaMga karane meM doSa nahIM hai, kyoMki prANiyoM kI prakRtti hI aisI hai, parantu usase nivRtta ho jAnA mahAphaladAyI hai - mokSa prApti meM ahiMsA sahAyaka hai / indriyoM ke niyantraNa se rAga-dveSa ke tyAga se tathA prANiyoM kI ahiMsA se sanyAsI mokSa pAtA haiindriyANAM nirodhena rAgadveSakSayeNa ca / na mAMsabhakSaNe doSo na madye na ca maithune / pravRttireSA bhUtAnAM nivRttistu mahAphalA // ahiMsayA ca bhUtAnAmamRtatvAya kalpate / / " sanyAsI ko jisa kisI bhI Azrama meM rahate hue kisI doSa se dUSita hone para bhI saba prANiyoM ko samAna dRSTi se dekhate hue dharmAnuSThAna karanA cAhiye / zarIra kI asvasthatA meM bhI jIvoM ke prANa -rakSArtha dina ho yA rAta sadA pRthivI ko dekhakara paira rakhe / binA jAne dina yA rAta meM choTe jIvoM kI pairoM ke nIce dabakara hiMsA ho jAye to usa pApa se vizuddhi ke liye vaha sanyAsI snAna karake chaH prANAyAma kare | vyAhRti aura praNava sahita yathAvidhi tIna prANAyAma hI brAhmaNa ke liye parama tapa jAnanA cAhiye / ahiMsA brahmapada kI prApti meM sahAyaka hai tathA ahiMsA se vyakti nirogI rahatA hai / sAdhaka ahiMsA, indriya-saMyama, vaidika karmoM ke anuSThAna aura kaThina tapasyA se brahmapada ko prApta hote haiM / vaizya kI vRtti se jItA huA brAhmaNa yA kSatriya hisA vAlI parAdhIna kRSi ko yatna se tyAga de / kRSi karma zreSTha hai- aisA koI-koI mAnate haiM, kintu sajjanoM ne kRSi kI nindA kI hai kyoMki khetI aura pharasA, hala ityAdi aujAra se bhUmi aura bhUmi meM rahane vAle jIvoM kA nAza hotA hai| hiMsA karane vAlA rogI tathA hiMsA na karane vAlA nirogI hotA hai khaNDa 22, aMka 3 jAtibhraMzaka pApa aura saGkaTIkaraNa pApa - ina dvividha pApoM meM brAhmaNapIr3A jAtibhraMzaka pApa hai | ataH manusmRti kA kahanA hai ki brAhmaNa kI rakSA brahmahatyA ke pApa kI mocaka hai / brAhmaNa ko lAThI yA hAtha se pIr3A pahuMcAnA, atyanta durgandha yukta lahasuna ityAdi tathA madirA kA sUMghanA, duSTatA karanA aura puruSa ke sAtha maithuna karanA--ye sabhI jAtibhraMzaka pApa haiM / gadhA, ghor3A, UMTa, mRga, hAthI, bakarA, bher3a, machalI, sAMpa aura bhaiMsa inakA vadha karanA saGkaTIkaraNa pApa hai / brAhmaNa kI rakSA karane meM yA go kI rakSA meM vyakti zIghra hI prANa ko tyAga de, kyoMki go aura brAhmaNa kI rakSA karane vAlA brahmahatyA se chUTa jAtA hai dIpahartA bhavedandhaH kANo nirvApako bhavet / hiMsayA vyAdhibhUyastvamarogitvamahiMsayA // " 185

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brAhmaNArthe gavArthe vA sadyaH prANAnparityajet / mucyate brahmahatyAyA goptA yo hmaNasya ca // " manusmRti kI mAnyatA hai ki yadi koI vyakti bhUlavaza kisI prANI kI hiMsA kara bhI de to usa hiMsA ke pApa se prAyazcitta karma karane para chuTakArA mila sakatA hai / sAMpa ko mArakara brAhmaNa noMkAdAra lohe kA DaMDA aura hiMjar3e ko mArakara eka bhAra puAla aura eka mAsA sIsA brAhmaNa ko deve / varAha ko mArane para eka ghar3A ghI, tItara ko mArane para droNa tila, suggA ke mArane para do varSa kA bachar3A, krauMca pakSI ke mArane para tIna varSa kA bachar3A brAhmaNa ko de| haMsa, bAlakA, bagulA, mora, vAnara, bAja aura bhAsa pakSI - inameM se kisI ko mArane para eka gau sparza kara brAhmaNa ko deve / ghor3e ko mArane para vastra, gaja ko mArane para pAMca nIle baila, bakarA aura bher3a ko mArane para eka baila tathA gadhe kA vadha karane para eka varSa kA bachar3A dAna ke rUpa meM brAhmaNa ko deve / kaccA mAMsa khAne vAle pazuoM ko mArane para dudhArU gAya, tRNabhogI pazuoM ko mArane para javAna bachiyA aura UMTa ko mArane para rattI bhara sonA dAna kare / cAroM vargoM kI durAcAriNI striyoM ko mArakara zarIra zuddhi ke liye kramazaH brAhmaNAdi krama se carma puTa. dhanuSa, bakarA aura bher3a dAna kre| yadi dvija sarpAdikoM ko mArane kA prAyazcitta 'dAna' karane meM asamartha ho to pratyeka pApa kI zAMti ke liye eka-eka kRccha prAjApatya vrata kre| haDDI vAle eka sahasra prANiyoM kA vadha karane para tathA bahuta se binA haDDI vAle jAnavaroM kA vadha karane para zUdravadha kA prAyazcitta kare / haDDI vAle jIvo kA vadha karane para brAhmaNa ko kucha deve| binA haDDI vAle jIvoM kI hatyA karane para prANAyAma se hI zuddhi ho jAtI hai| phala dene vAle vRkSa, gulma, ballI, latara aura phalane vAle vRkSoM ko kATane para sau bAra gAyatrI jApa kre| anAjoM se utpanna jIvoM kA tathA gur3a Adi rasoM meM aura phala-puSpoM meM utpanna jIvoM kA vadha karane karane para ghI cATa lene se zuddhi ho jAtI hai| jote hue kheta meM auSadhiyoM aura jaMgala meM svayaM utpanna vRkSoM ko vRthA kATane se eka dina kevala dUdha pIkara hI rahe tathA gAya ke pIche-pIche ghUmeM ! sUkhe hue mAMsa yA jo na jAnA ho, jo mAMsa kasAI ke yahAM kA ho tathA gobara chattA ke khA lene para cAMdrAyaNa vrata kre| jo kaccA mAMsa khAne vAle pazu sUara, UMTa, murgA, kauA aura gadhA-inameM kisI kA mAMsa jJAnapUrvaka khA leve to pApa kI zuddhi ke liye kRcchra vrata kare / brAhmaNa ko tuNa se bhI mArane para athavA usake kaNTha meM kapar3A DAlane yA vivAda meM jItane para usako praNAma kara prasanna karanA cAhiye / brAhmaNa ko mArane kI dhamakI dene se sau varSa aura daNDa prahAra karane se hajAra varSa taka naraka bhoganA par3atA hai ____ avagUrya tvabdazataM sahasramabhihatya ca / jighAMsayA brAhmaNasya narakaM pratipadyate // tInoM lokoM kI hatyA karake aura idhara-udhara bhojana karake bhI Rgveda ko dhAraNa karane vAlA vipra kucha bhI pApa ko nahIM paataa| jo samAhita citta hokara Rgveda saMhitA ko athavA yajuHsaMhitA ko athavA rahasya ke sAtha sAmaveda kA tIna tulasI prajJA

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bAra abhyAsa karatA hai vaha sabhI pApoM se chUTa jAtA hai---- hatvA lokAnapImAMstrInaznannapi yatastataH / RgvedaM dhArayanvipro naigaH prApnoti kiMcana / / RksaMhitA trirabhyasya yajuSAM vA samAhitaH / sAmnAM vA sarahasyAnAM sarvapApaiH / / manusmRti kA kahanA hai ki manuSya ko mAnasa-duSkarma, vANI-duSkarma tathA zArIrika-duSkarma-ina trividhi duSkarmoM kA phala zarIra se hI bhogya hai aura una-una duSkarmoM se vyakti vibhinna nikRSTa yoniyoM ko prApta hotA hai| dUsare kA dhana lene kI bAta, anyAya socanA, citta meM dUsare kA aniSTa socanA, mithyA abhiniveza karanA-- ye cAroM prakAra ke azubha phala dene vAle mAnasa-karma haiN| kaThora aura jhUTha bolanA, dUsare ke doSoM ko batAnA aura binA abhiprAya ke vacana bolanA-ye vANI ke duSkarma azubha phala dene vAle haiN| na dI huI vastu ko balapUrvaka le lenA, binA vidhAna ke hiMsA karanA aura parastrI kA sevana karanA---ye tIna prakAra ke zArIrika duSkarma haiM / mana se kiye hae karma kA phala mana se, vANI kA kiyA huA vacana se aura deha se kiye hue karma kA phala deha se hI bhoganA par3atA hai / zarIra se utpanna karma-doSoM ke phaloM se manuSya sthAvaratA, vAcika doSoM se pakSI aura mRgatva kA tathA mAnasa doSoM se cAMDAlAdi jAti ko prApta hotA hai ___ zArIrajaH karmadoSayati sthAvaratAM naraH / vAcikaiH pakSimRgatAM mAnasarantyajAtitAm / / hiMsA karane vAle kacce mAMsa khAne vAle giddha Adi kI yoni ko prApta karate haiM / sabhI prANiyoM meM apane ko aura sabhI prANiyoM ko apane meM dekhatA huA manuSya svarAjya arthAt brahmasva ko prApta hotA hai sarva bhUteSu cAtmAnaM sarva bhUtAni cAtmani / samaM pazyannAtmayAjI svarAjyamadhigacchati // " ataH manusmRti kahatI hai ki sanAtana vedazAstra hI sabhI prANiyoM kA bharaNapoSaNa karatA hai isIlie yaha jIvoM kA uttama puruSArtha sAdhana hai| 5. gAMdhIjI kI dRSTi meM ahiMsA kI avadhAraNA-bhAratIya cintakoM meM mahAtmA gAMdhI kA ananya sthAna hai| ve zAstrIya dArzanika nahIM, apitu vyAvahArika jIvana ke liye eka navIna dArzanika dRSTikoNa prastuta karane vAle mahAn vicAraka haiM / isa jagat ke liye gAMdhIjI ke do mahAn sandeza haiM-satya ke prati niSThA tathA prANimAtra ke prati prema / unakA mAnanA hai ki mAnava-jIvana kI AdhArazilA naitikatA para TikI hai| gAMdhIjI kI nIti-mImAMsA meM ahiMsA kA sarvocca sthAna hai| ahiMsA ko ve parama dharma mAnate haiN| unakA kahanA hai ki jaba Apa satya ko Izvara ke rUpa meM jAnanA cAheM to usakA eka mAtra upAya prema tathA ahiMsA hai / prema ke rUpa meM ahiMsA sabhI guNoM kI jananI hai / ahiMsA kA sthUla artha kisI bhI jIva kI hatyA na karanA hai| khaNDa 22, aMka 17

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ahiMsA manuSya ke liye svAbhAvika tathA janmajAta sAmarthya kA hI aMga hai| pazu rUpa meM manuSya hiMsaka hai, kintu AtmA rUpa meM vaha hiMsaka nahIM raha sakatA / ahiMsA kA artha hai atyAcArI kI icchA ke viruddha apanI AtmA ko sannaddha krnaa| sacce arthoM meM kevala vahI vyakti ahiMsaka ho sakatA hai jisane bhaya ko jIta liyA ho / gAMdhIjI kA vizvAsa hai ki hiMsA ke AdhAra para koI vastu nirmita nahIM kI jA sakatI / ahiMsA karmaThatA kA darzana hai niSkriyatA kA nahIM / ahiMsA na kevala hamAre virodhiyoM ko parAsta karatI hai apitu hameM AMtarika rUpa se adhika mahAn banAkara anya manuSyoM ke sAtha ekatA ke sUtra meM bAMdhatI hai / ahiMsA sacetana duHkha hai jo hamAre sammukha duHkha sahana karane kI zakti ko prakaTa karatI hai / duHkha sahana karane se vyakti kA hI nahIM apitu rASTra kA bhI nirmANa hotA hai| gAMdhIjI kA vikhyAta 'hRdaya parivartana dvArA krAMti' kA siddhAMta ahiMsA ke manovaijJAnika tathya para AdhArita hai| 188 tulasI prajJA

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sandarbha: 1. manusmRti (dhIra buka selsa prakAzana, haridvAra, dvitIya saMskaraNa, 1988) 12.9 2. mizra, vAcaspati, sAMkhya tattva kaumudI (prathama saMskaraNa, bambaI, 1940) pRSTa 35. 42 3. tarkAlaGkAra, zrIjayakRSNa, sAramaJjarI (dvitIya saMskaraNa, kalakattA, 1935) pRSTa 68 4. manusmRti, 5.39-44 5. vahI, 5.31-38 6. sAramaJjarI, pRSTha 68 7 manusmRti, 11.59-66 8. sAramaJjarI, pRSTha 68-69 9. vahI, pRSTha 69-70 10. sAMkhyatattvakomudI, pRSTha 42-46 11. tattvArthasUtra, 1.1 12. mAdhavAcArya, sarvadarzana saMgraha, Arhata darzana (caukhambA vidyA bhavana, vArANasI, 1984) pRSTha 117-18 13. vahI, pRSTha 119 14. vahI, pRSTha 121 15. sthavira, AcAraGgasUtra, dvitIya zrutaskandha : AcAracUlA, IryA : tRtIya adhyayana, tRtIya uddezaka (zrI Agama prakAzana samiti byAvara, rAjasthAna, 1980) sUtra 766, pRSTha 389 16. vahI, paMdrahavAM adhyayana, sUtra 768 17. sarvadarzanasaMgraha, pRSTha 122 18 AcArAGgasUtra, sUtra 510,pRSTha 202 19. vahI, sUtra 519, pRSTha 206 20. vahI, sUtra 518, pRSTha 206 21. zrImadbhagavadgItA (gItA presa, gorakhapura, vikrama saMvat 2040) 12.15 22. vahI, 17.17 23. vahI, 18.28 24. vahI, 5.18 25. vahI, 5.25 26. vahI, 6.32 27. vahI, 7.11 28. vahI, 9.8 khaMDa 22, aMka 2 189

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29. vahI, 9.13 30. vahI, 10.39 31. vahI, 13.30 32. vahI, 15.13 33. manusmRti, 4.161 34. vahI, 4.162 35. vahI, 4.158 36. vahI, 4.170 37. vahI, 5.56 38. vahI, 6.60 39. vahI, 11.52 40. vahI, 11.79 49. vahI, 11.206 42. vahI, 11.261-262 43. vahI, 12.9 44. vahI, 12.91 190 --- ( DaoN. maMgalarAma ) sahAyaka AcArya. saMskRta vibhAga jayanArAyana lAla vizvavidyAlaya, jodhapura tulasI prajJA

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zruta-jJAna--eka mImAMsA muni sukhalAla jJAna jIvana kI pahacAna hai / ajIva meM jJAna nahIM hotaa| bhikSu zabdAnuzAsanam meM "jJAMz avabodhane" kaha kara jJAna kA artha avabodha kiyA hai / hara' prANI meM kucha na kucha jJAna avazya hotA hai| yahI jIva aura ajIva kI bhedaka rekhA hai| padArtha kA lakSaNa hai artha kriyaakaaritv| pudgala tattva meM taraMgoM ke rUpa meM apanI bhautika kriyA hotI rahatI hai| para prANI bhautika kriyAoM ko jaiva-prakriyA ke mAdhyama se pakar3atA hai| eka avasthA aisI bhI AtI hai jaba jJAna ke lie bhautika-rAsAyanika kriyA kI AvazyakatA nahIM raha jaatii| vaha cetanA kI sarvocca sthiti hai| alpatama vikasita prANI hai ekendriya / paJcendriyatA indriya jJAna ke vikAsa kI uccatama kakSA hai| paJcendriya prANiyoM meM bhI jJAna kI anaMta taratamatA hai| zreSThatama jJAna to kevalajJAna hI hai| vaha indriya sApekSa nahIM hai| mati aura zruta indriya sApekSa hai| ve sparzana, rasana, ghrANa, darzana aura zravaNa ke mAdhyama se hote haiN| sabhI jJAna mAdhyamoM kA apanAapanA mahattva hai| para zrotendriya kA viSaya zrutajJAna, indriyajJAna kI viziSTatama upalabdhi hai| vahI mAnavIya-sambandhoM evaM samAja-saMracanA kI samAyojaka kar3I hai / zabda to prasaraNazIla hai / taraMga dairdhya ke rUpa meM vaha sabase TakarAtA hai| para use grahaNa paJcendriya prANI hI kara sakatA hai / indriya manonibandhanam'-'matiH' ke anusAra matijJAna jJAna kI pahalI sIr3hI hai| ise hI Abhinibodhaka jJAna kahA gayA hai| para sUkSmatA se dekheM to donoM meM bheda bhI hai| Abhinibodha nikaTatA se hone vAle prApyakArI jJAna kA pratirUpaka hai| vaha zruta-nizrita bhI hotA hai aura azrutanizrita bhI hotA hai| avagraha, IhA, avAya aura dhAraNA zruta-nizrita hai tathA autpattikI vainayikI, kArmikI, pAriNAmika ye cAroM buddhiyAM azruta-nizrita haiN| zrutajJAna kA mUla hai dhvani / vaha zabda ke rUpa meM bhI pariNata hotI hai tathA bhASA ke rUpa meM bhii| zabda" jIva, ajIva tathA mizra tInoM prakAra kA hotA hai / sahanyamAna aura bhidhamAna pudgala kI dhvani rUpa pariNati ko zabda kahA gayA hai| bhASA', bhAsijjamANa dhvani pariNAma hai--bolA jAtA huA pudgala-pariNAma bhASA hai / vaha zrutajJAna hai / vaha sthUla, kAlAntara sthAyI tathA zabda saMketa kA viSaya banakara vyaJjana paryAya banatA hai| vaha akSara-AkRti meM Dhalakara lipi bana kara pIr3hiyoM kI apanI paramparA banAtA hai / saMgIta kevala dhvani-pariNAma hai, abhASA hai| gIta meM baMdha khaMDa 22, aMka 3 191

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kara vaha gIta-paryAya arthAt zruta-vAka bhASA bana jAtA hai| zrutajJAna ke pramukha do bheda haiM--dravyazruta aura bhaav-shrut| "dravyazrutAnusAri" parapratyAyanakSayaM zrutaM' ke anusAra bhAvazruta se pahale dravyazruta Avazyaka hai| antarjalparUpa zruta bhAvazruta kI pUrva paryAya hai| zabda meM Dhala kara vaha bhAvazruta bana jAtA hai / mati-zruta meM paraspara bhedAbheda hai| vaha kuMjara aura paramANu kI taraha nahIM apitu balka aura zumba kI taraha hai| jJAtA ke lie pahale matijJAna hotA hai, phira dravyazruta aura phira bhaavshrut| zabda kevala abhivyakti ke mAdhyama haiN| usameM nihita" saMketa jJAna kA saMvAhaka banatA hai| paJcendriya prANiyoM kI bhASA meM bhI aMtara hai| manuSya saikar3oM prakAra kI bhASAeM bolatA hai| pazu bhI apanI bhASA meM bolate haiN| unakA apanA sImita zabdakoza hotA hai / bandara kI bhASA meM 18-20 zabda hote haiN| isI taraha pakSiyoM kI bhI apanI eka bhASA hotI hai / devatAoM meM bhASA aura mana eka sAtha .. hote haiN| zrutajJAna kevala zrotendriya kA hI viSaya nahIM hai / zrotendriya kA viSaya to zruta hai, para zruta kevala zrotendriya kA viSaya nahIM hai| cakSu ke dvArA bhI zrutajJAna hotA hai| balki hara indriya ke dvArA hone vAlA sUkSma sAbhilASya jJAna bhI zrutajJAna hai / hara jJAna kA apanA eka abhilAyaka svarUpa banatA hai| zabda taraMgoM kI hI taraha rUpa, gaMdha Adi kI bhI apanI taraMgeM hotI haiN| taraMgoM ke prakampanoM kA paraspara saMkramaNa bhI ho sakatA hai| jisa taraha zabda taraMgeM zrotendriya kI anukUla AvRti kA viSaya bana kara, sAbhilaSya banakara zrutajJAna banatI haiM usI taraha rUpa taraMgeM cakSurini:ya kA viSaya bana kara sAbhilASyatA ke rUpa meM avyakta zrutajJAna banatI haiN| taraMgeM hI apanI niyata AvRtiyoM ke rUpa meM indriya jJAna kA viSaya banatI haiM / isIlie unakA vaividhya indriya jJAna kI vividhatA kI ora saMketa karatA hai| ekendriya vanaspati prANiyoM kI saMvedanA ko hama vividha AyAmoM meM dekhate hI haiN| __ mati aura zruta kA sAhacarya hai| jisa prANI" meM matijJAna hotA hai usameM zrutajJAna bhI hotA hI hai| ekendriya prANI meM zrotendriya nahIM hai phira bhI zrutajJAna hai, isakA yahI Azaya hai ki sparza indriya dvArA gRhIta matijJAna hI zabdAnusAra sAbhilASya banakara zrutajJAna bana jAtA hai| 192 tulasI prajJA

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sadarbha : 1. naMdI sUtra 71 2. jaina siddhAnta dIpikA 1138 3. vizeSAvazyaka bhASya 177, jaina. si. dI. 2-8 4. naMdI sUtra 34 5. jaina siddhAnta dIpikA 2010 6. , , , 2016 7., , , 115 9. bhagavatI 11442 10. jaina siddhAnta dIpikA 2 / 22 11.,, , , " 12. rAyapaseNI 274 13. vizeSA. 46 --- (muni zrI sukhalAla) dvArA prajJAloka, lADanUM khaNDa 2, aMka 3

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AcArya kundakunda kI kAvya-kalA - udayacaMdra jaina AcArya kundakunda mUlataH adhyAtmakalA ke pravINa AcArya haiN| unakA samagra cintana vizuddha AtmA kA darpaNa hai, jisameM vastu-svarUpa kI yathArthadRSTi pratibimbita hotI hai / unhoMne jo kucha likhA, vaha saba unakI svAnubhUti kA rasa hai| mahAvIra ke vacanoM kI amRtamayI saritA meM avagAhana karake unhoMne pahale svayaM ko amRtatva pAna karane yogya banAyA, phira jinazAsana ke dharmaratha kI bAgaDora thAmakara use jana-jana taka le jAne kA prayAsa kiyaa| vaha do hajAra varSa ke bAda bhI jIvanta hai aura jana-jana ko vizuddha Atma tattva ke darzana karA rahA hai| AcArya ne apane granthoM kI racanA zaurasenI prAkRta (ArSa prAkRta) meM kI hai jo saba gAthA chanda meM haiN| gAthA chanda ke sAtha anuSTupa, upajAti, capalA, vipulA, gAhU, skaMdhaka Adi kA prayoga bhI huA hai| chanda, alaMkAra aura sUktoM ko AdhAra banA kara yahAM unakI kAvya-kalA para eka saMkSipta dRSTipAta kiyA gayA hai1. gAthA chaMda paDhamaM vArahamattA, bIe aTThArahehiM saMjuttA / jaha paDhamaM taha tIaM, daha paMca vibhUsiA gAhA // -prAkRta paMgalam, 54 jisake prathama caraNa meM 12 evaM 18 mAtrAeM aura dvitIya caraNa meM 12 evaM 15 mAtrAeM hotI haiM, vaha gAthA chanda hai-12,18 / 12,15 / yathA cArittaM khalu dhammo, dhammo jo so samo tti nniddittttho| mohakkhohavihINo, pariNAmo appaNo hi smo|| -prava07 gAthA ke bheda lacchI riddhI buddhI, lajjA vijjA khamA a dehiiaa| gorI dhAI cuNNI, chAA kaMtI mahAmAI // -prA0 50, 6. kittI siddhI mANI, rAmA gAhiNI visA a vaasiiaa| sohA hariNI cakkI, sArasi kurarI sihI a haMsIA // -prA. 50, 61 baNDa 22 maMka 3

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arthAt-lakSmI (27 guru, 3 laghu), Rddhi (26 guru, 5 laghu), buddhi (25 guru, 7 laghu), lajjA (24 guru, 9 laghu), vidyA (23 guru, 11 laghu), kSamA (22 guru, 13 laghu), devI (21guru, 15 laghu), gaurI (20 guru, 17 laghu), dhAtrI (19 guru, 19 laghu), cUrNI (18 guru, 21 laghu), chAyA (17 guru, 23 laghu), kAnti (16 guru, 25 laghu), mahAmAyA (15 guru, 27 laghu), kIrti (14 guru, 29 laghu), siddhi (13 guru, 31 laghu), mAninI (12 guru, 33 laghu) rAmA (11 guru, 35 laghu), gAhiNI (10 guru, 35 laghu), vizvA (9 guru, 39 laghu), vAsitA (8 guru, 41 laghu), zobhA (7 guru, 43 laghu), hariNI (6 guru, 45 laghu), cakrI (5 guru, 47 laghu), sArasI (4 guru, 49 laghu), kurarI (3 guru, 51 laghu), siMhI (2 guru, 53 laghu) aura haMsikA (1 guru, 55 laghu) ye sattAIsa gAthA ke bheda haiM / ' lakSmI --27 guru, 3 laghu savve bhAvA jamhA, paccakkhAI para tti NAdaNaM / tamhA paccakkhANaM, NANaM NiyamA muNeyavvA / / -sama0 34 Rddhi-26 guru, aura 5 laghu jadi saMsAratthANaM jIvANaM tujjha hoMti vaNNAdI / tamhA saMsAratthA, jIvA vittamAvaNNA // -sama063 paMcA. 69, sama. 2, niya. 43,44 / buddhi-25 guru, 7 laghu ede kAlAgAsA dhammAdhammA ya puggalA jIvA / labbhaMti davvasaNNaM, kAlassa du Nasthi kAyattaM // -paM0102 sama. 295, prava. 23,27, me. 56,60, niya. 9,100, cA. 2,12 / sajjA -24 guru, 6 laghu jIvAjIvA bhAvA, puNNaM pAvaM ca AsavaM tesi / saMvara-Nijjara-baMdho, mokkho ya havaMti te aTThA / / --paM. 108 paM. 77,5, sama. 188,297, prava. 37,38, niya. 99, bodha. 23,49, bhAva22, li. 24, vAra-36,38, zrutabhakti-1 / vidyA-23 guru, 11 laghu cArittaM khalu dhammo, dhammo jo so samo tti nnitttthio| mohakkhoha-vihINo, pariNAmo appaNo hi smo|| -prava07 paM. 80,10,8, sama. 22,186,202, prava. 3,4, niya. 18,28,80, da.pA. 12, 31, sUtra-26,27, cA. 1, bodha. 7,25, bhAva-14, mo. 12,34,71, vAra-13,22, cAritrabhakti-1 / tulasI prajJA

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kSamA-22 guru, 13 laghu pariNamadi jeNa davvaM, takkAlaM tammayaM tti paNNattaM / tamhA dhammapariNamado, AdA dhammo muNeyavvo / -prava0 8 __paM. 3,9, sama. 3,11,157, prava. 10,34, niya. 17, da.pA. 2,8, sUtra. 5, 20, cA. 13, bodha. 13,26, mo. 22,57, zIla-3,10, vAra-17,43, tittha-2, siddha-6,7, zruta. 2,6 / devI-21 guru, 15 laghu jiNabiMba NANamayaM, saMjamasuddhaM suvIya rAyaM ca / jaM dei dikkha-sikkhA, kammakkhaya-kAraNe suddhA / / - bodha0 15 paM. 81,82,83,3,7, sama. 14, prava. 6,29, niya. 2,21, da.pA. 4,18,33, mU. 1,10, cA 3,4,14, bodha 17,19, bhAva-5,48, mo. 3,4,41, li. 1,6, zIla-7,19, vAra-6,9, siddhabhakti 9 zruta. 8 / / gaurI-20 guru, 17 laghu NANammi dasaNammi ya, taveNa carieNa sammasahiANa / coNaM vi samAjoge, siddhA jIvA Na saMdeho / -- darzana pA0 32 paM. 6,34, sama. 7,12, prava. 1.5.15, niya. 10, da.pA. 5, sUtra. 7,23, vodha. 5,18, bhAva-23, mo. 15,38, liM, 4, zIla-13, vAra-12,39, zruta. 5 / dhAtrI-19 guru, 16 laghu aha puNa appA Nicchadi, dhammAI karei Ni rvsesaaii| taha vi Na pAvai siddhi, saMsArattho puNo bhaNi do| sUtra. 15 paM. 14, sama. 164, prava. 2,12,39, niya. 20,166, da.pA. 9, sUtra. 3, cA. 9,32, bodha. 4,6,43, bhAva. 18, mo. 2,26, liM. 19, zI. 1, vAra. 7, tittha. 4, siddha. 5, zruta. 10 / cUrNA 18 guru, 21 laghu hissaMkiya NikkaMkhiya NividigichA amUDhadiTThI ya / uvagRhaNa ThidikaraNaM, vacchalla-pahAvaNA ya te atttth|| ---cA.pA. 7 paM. 33, sama. 4,16, prava. 22,30,88, niya. 15,91, da.pA. 1, sUtra 6, cA. 8,36, bodha. 3, bhAva-112, mo. 14,40, li. 21,13, zIla. 11, bArasaaNuprekSA1, siddha-8, zrutabhakti-3 / khaNDa 22, aMka 3

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chAyA-17 guru, 23 laghu suNNahare taruhiTTha, ujjANe taha masANavAse vaa| giriguha girisihare vA, bhImavaNe ahava vasido vA / / -bo041 paM088,136, sama. 1,2,171,349, prava. 46,50, niya. 1,23,27, da. pA. 10, cA. 5,6, bodha. 12,41, bhAva-10,8,75, mo. 1, zIla. 14,21, vAra-18, 34, tittha. 3, siddhabhakti 4 / kAnti-16 guru, 25 laghu Niyadeha-sarissaM picchiUNa paraviggahaM payatteNa / acceyaNaM pi gahiyaM, jhAijjhai parama bhAgeNa // -mokSa pA0 9 paM. 6,104,117, sama. 17,209,381,pra va. 14,43,72, prave. je. 50, cA. 8, niya. 3,13, da.pA. 6,35, sUtra. 19, cA. 19, bodha. 2,31,39, bhAva. 20,99, mo. 9, zIla 9, titthayarabhakti-1, siddha-11 / mahAmAyA-15 guru, 27 laghu causaTThi-camara-sahio, cautIsahi aisaehi sNjutto| aNavara-bahusattahio, kammakkhaya kAraNa-Nimitto / / -darzana pA. 29 paM. 42,24, sama. 98,275,380, prava. 55, da.pA. 29, zrutabhakti 4 / koti 14 guru, 26 laghu doNha vi NayANa bhaNiyaM, jANai NavaraM tu smypddibddho| Na du Nayapakkha giNhadi kiMci vi nnypkkh-prihiinno|| -sama. 143 sama. 184,373, prava. cA. 56,58, sUtra. 19, bhAva. 21, zrutabhakti 7 / siddhi-13 guru, 31 laghu jiNa-vayaNa morAhamiNaM visayasuha-vireyaNaM amidabhUyaM / jara-maraNa-vAhi-haraNaM khayakaraNaM sabvadukkhANaM / -da. pA. 17 bhAva. pA. 17 / gAthA chanda ke 15 bheda ko yahAM prastuta kiyA gayA hai aura pAhuDa granthoM meM una kI saMkhyA dI gii| gAthA chanda ke atirikta prayukta chandoM kA ullekha isa prakAra capalA-chaMda dalayodvitIyaturyo gaNo jakArau tu yatra capalA saa| 198 tulasI prajJA

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bharthAt jisa AryA ke donoM adhoM meM dUsare tathA cauthe gaNa jagaNa hoM, vaha AryA papalA hai| jaise :--- samaNa-muhuggadamaTTha, caduggati-NivAraNaM saNivvANaM / eso paNamiya sirasA, samayamimaM suNa ha vocchAmi / / -paM02 niya. 75,107 / paNyAchaMda __ prathamagaNatrayaviratidalayorubhayoH prakIrtitA pathyA / arthAt jisa chanda meM tIna gaNoM ke bAda yati ho vaha pathyA chanda hai --- jaha rAyA vavahArA, dosaguNappAdago ti aalvido| taha jIvo vavahArA, davvaguNuppAdago bhaNido // -sama.108 sama. 108,147,151,152,186,206,208,232,268, prava0 27,36, niya. 97, da.pA. 19, sU. 6, bhA. 73 / vipulAchaMda saMlaya-gaNatrayamAdimaM zakalayo yorbhavati pAdaH / arthAt jisa chanda meM tIna gaNa ke bAda virAma ho usa chanda ko vipulA chanda kahate haiM - arthAt jahAM 12 mAtrAoM ke bAda virAma ho yA virAma aMta meM ho| apariccatta-sahAveNuppAdavvaya-dhuvatta-saMjuttaM / guNava ca sapajjAyaM jatnaM davatti vaccaMti // -prava0 je0 3 niya -51,52,56,62,63,66,67,114 bhAvapAhuDa-25,26,35,42,124 / zIlapAhuDa---16,22,24, dvAdazAnuprekSA 21,27,53,69,70 / gAhU chaMda puvaDhe uttaDhe sttggl-mtt-viisaa|| chaTThamagaNa paamajhe gAhU meruvva jualaai|| gAhU chanda ke pUrvArddha aura uttarArdha donoM meM 27,27 mAtrAeM hotI haiN| AdAya taM pi guruNA, parameNa taM NamaMsittA / soccA savadaM kiriyaM, uvaTTido hodi so samaNo / / -----prava0 cA07 prava. 7,42, mokSa-pAhuDa-31, liMgapAhuDa-7, dvAdazAnuprekSA-83 / upajAti ___ idaM-uviMda-ekka-karijjasu, cauaggala daha NAma muNijjasu / upendravajrA aura indravajrA chanda ko eka karane se upajAti chanda bana jAtA hai| khaNDa 22, baMka 3 199

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Niddhassa NiddheNa durAhieNa, lukkhassa lukkheNa duraahienn| Niddhassa lukkheNa havedi baMdho, jahaNNavajje visame same vA // -prava0 74, kI tatva pra0 TIkA anuSTupa chaMda zloke SaSThaM guru jJeyaM sarvatra laghu paMcamam / dvicatuSpAdayohasvaM sattamaM dIrghamanyayoH // jahAM saba caraNoM meM chaThA akSara guru ora pAMcavAM laghu hotA hai / dUsare aura cauthe pAda meM sAtavAM laghu hotA hai aura pahale tathA tIsare pAda meM guru / pathyAvaktra kA udAharaNa ceyA u payaDIyaTTa, upajjai viNassai / payaDIva ceyayaTTa uppajjai viNassai / __----sama. 312 anuSTupa-sama. 312,314,315, niyamasAra-101,125-133, bhAvapAhuDa57,59,62, mokSapAhuDa-29,30,72, bArasANupehA-20, cAritrabhakti-5,6 / / ukta anuSTupachanda ke chaMdonuzAsana meM kaI bheda kie haiM, jisake anusAra bhI chandoM kA paricaya diyA jA sakatA hai| alaMkAra-yojanA aprastuta prazaMsA prazaMsA kriyate yatrAprastutasyApi vastunaH / aprastutaprazaMsAM tamAhuH kRtadhiyo yathA / / jisa kAvya meM varNanIya vastu se bhinna anya vastu kI prazaMsA kI jAtI hai, usameM 'aprastuta prazaMsA' alaMkAra hotA hai / yathA-- Na muyai payaDi abhavvo, suThTha vi AyaNi UNa jiNadhamma / guDaduddhaM pi pibaMtA Na paNNayA NivisA hoti / / -bhAvapAhuDa 137 bhAva. 138, samayasAra-195,196,197,317 / upamA alakAra upamAnena sAdRzyamupameyasya yatra sA / jahAM upamAna (aprastuta) ke sAtha sAdRzya dikhAyA jAtA hai vahA upamA alaMkAra hotA hai / yathAgayaNamiva NiruvalevA, akkhohA sAyaruvva muNivasahA / -AcArya bhA.6 - hariharatullA vi Naro, saggaM gacchei ei bhvkoddii| ---sUtra.. tulaso prajA 200...

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sattamitte ya samA pasaMsaNiddA aladdhiladdhisamA // bodhapAhuDa-14, -mo. 46 / bhAvapAhuDa -143,144,145,153, dvAdazAnuprekSA-6, tI. 8, prava. 44 / tArAvalipariyario puNNima iduvva pvnnphe| -bhA. 159 kamalaM va ale Nivalevo-prava.cA. 18 / / rUpaka alaMkAra rUpakaM yatra sAdhAdarthayorabhidA bhavet / jahAM dharma sAmya ke kAraNa upameya aura upamAna meM bheda na raha jAe, vahAM rUpaka alaMkAra hotA hai / yathA jiNavara-caraNaMburuha, NamaMti je prmbhttiraaenn| .. te jammavelimUlaM khaNaMti varabhAvasattheNa / / -bhAva. 152 tihuvaNa-bhavaNapadovo-bhAva. 151 bhAva. 154,155,156,157,158, zIla. 31, dvA. 61, bodhapAhuDa-22 / kamma-kalaMkavimukko-mokSa-5 jiNamudaM siddhisuhaM havei-mokSa-47 vIraM visAlaNayaNaM rasuppala-komalassamappAyaM / -zIlapAhuDa-1 daSTAnta alaMkAra anvayAkhyApanaM yatra kriyayA svatadarthayoH / dRSTAntaM mamiti prAharalaGkAraM manISiNaH / / - jisa alaMkAra meM prastuta aura aprastuta kA kriyA, guNa, ceSTAdi sambandha se yathAtathya varNana kiyA jAtA hai, use dRSTAnta alaMkAra kahate haiN| jahAM bimba pratibimba kA bhAva ho| jaha phalihamaNI suddho Na sayaM pariNamai rAyamAIhiM / -sama0 278 jaha majjaM pivamANo aradibhAveNa majjadi Na puriso| davvavabhogearadI NANI viNa vajjadi taheva / / -sama0 196 .... paMcA. 33,85,86,113, sama. 174,168,184,242,349-365, prava. 30, darzana pA. 10,11, sU.pA. 3, bo.pA. 14, bhAva. 82,112,125, mokSa. pA. 24,51, liMgapA. 21, zIla. pA. 24 / anuprAsa-alaMkAra tulyazrutyAkSarAvRttiranuprAsaH sphuradaguNaH / khaNDa 22, aMka 3 201 jaha mjj|

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jahAM samAna sunAI dene vAle akSaroM kI AvRtti ho vahAM manuprAsa alaMkAra hotA hai| yathA daviyadi gacchadi tAI tAI sambhAvapajjayAI jN| daviyaM taM bhaNNaMte aNaNNabhUdaM tu sattAdo / -paM0 9 prAyaH sabhI granthoM meM anuprAsa hai / niya. 26 ullekha-alaMkAra jahAM kisI vastu yA padArtha kA aneka prakAra se varNana yA ullekha kiyA jAe, vahAM ullekha alaMkAra hotA hai / yathA pANehiM caduhiM jIvadi jIvassadi jo hu jIvido puvvaM / so jIvo pANA puNa, balamidiyamAu ussaaso|| ..... -paMcA. 30 paM. 29,38,71,72, sama. 38,67, pra0. 12, niya. 4,100, da.pA. 3, sU. 9, cA. pA. 11,12, bodha. pA. 15, bhAva. pA. 2, mokSapA. 5, li. 2, zI.pA. 36,37, dvAdazAnuprekSA 19 / yamaka alaMkAra syAtpAda-pada-varNAnAmAvRttiH sNyutaayutaa| bhinna artha vAle pAda, pada aura varNa kI saMyukta aura asaMyukta rUpa se AvRtti ko yamaka kahate haiM / yathA-niya. gA. 2 te te savve samagaM samagaM pattegaMmeva pattegaM / yahAM eka samagaM kA artha sAtha, sabako aura dUsare 'samagaM' kA artha sAtha-sAtha hai| isI taraha pattega-pratyekA aura dUsare pattega kA artha pRthak-pRthak hai / zleSa alaMkAra padastaireva bhinna vAkyaM vaktyekameva hi / jahAM eka hI zabda ke do artha ho, vahAM zleSa alaMkAra hotA hai / yathA-- Natthi parokkhaM kiMci vi samaMta savvakkha-guNa-samiddhassa / -prava0 22 'savvakkha' meM sthita akkha ke do artha haiM eka indriya aura dUsarA aatmaa| samasta indriyoM ke guNoM se samRddha athavA AtmA ke samasta guNoM se sampanna / dIpaka alaMkAra AdimadhyAntavatyaikapadArthanArthasaGgatiH / vAkyasya yatra jAyeta taduktaM dIpakaM yathA / / tulasI prajJA

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jisa sthAna para Adi, madhya aura anta meM rahane vAlI eka kriyA se vAkya kA sambandha utpanna hotA hai, vahAM dIpaka alaMkAra hotA hai / yathA paramappANaM kuvvaM appANaM pi ya paraM karito so| aNNANamao jIvo, kammANaM kArago hodi / / -sama0 92 kundakunda ke sUkta-- 1. NANaM dhaNaM ca kuvbadi dhaNiNaM jaha NANiNaM ca duvihehiM / 2. ahamikako khalu suho| 3. aNNANamao jIvo kammANaM kArago hodi / 4. aNNANamao bhAvo annnnaannio| 5. NANissa du nnaannmo| 6. sudaM su viyANaMto sudaM / 7. dhamma bhogaNimittaM nn| 8. kuvaMti je mamattaM tehiM Na NAyaM smysaarN| 9. cArittaM khalu dhammo / 10. AdA NANa pamANaM / 11. NANaM viNA Na appANaM / 12. NANI nnaannshaavo| 13. savvagayaM vA NANaM / 14. NANaM suttassa ya jANaNA bhnniyaa| 15. jo jANaMdi so NANaM / 16. timiraharA jai diTThI jaNassa dIveNa patthi kAdavvaM / 17. jesiM visayesu radI tesiM dukkhaM viyANa sabbhAvaM / 18. hiMDadi ghoramapAraM saMsAraM moha saMchaNNo / 19. jo jANAdi jiNide pecchadi siddhe tadheva aNagAre / 20. uggo ummggpro| 21. ratto baMdhadi kamma muccadi kammehiM rAgarahidappA / 22. kammarajehiM siliTTho bNdho| 23. samavaTTido sahAve so appANaM havadi jhaadaa| 24. juttAhAravihAro rahidakasAo have samaNo / 25. guNasamididovasevI havadi sa bhAgI sumaggassa / 26. so logigo tti bhaNido saMjama-tava-saMjudo cA vi / --paM. 47 -sama. 38 --sama. 92 -sama. 127 --sama. 126 .-sama. 186 --sama. 275 -~-~-sama. 413 -prava.7 --prava. 23 --prava. 27 -prava.28 -prava. 31 -prava.34 -prava. 35 -prava.67 -prava. 64 -prava.77 -prava.je 65 -prava. je. 66 ---prava. jJe. 87 --prava. je. 96 -prava. je.104 -prava. cA. 26 --prava. cA. 59 --prava. cA. 69 khaNDa 22, maMka 3 203

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AcArya kundakunda ke sampUrNa vAGmaya ko AdhAra banAkara sUkta vacana, dRSTAnta, sAmAjika pariprekSya Adi se sambandhita eka vistRta paricaya, dArzanika cintana ke sAtha prastuta kiyA jAya to pAzcAtya evaM bhAratIya dArzanika paramparA ko eka naI dizA prApta ho sakatI hai| kundakunda ke cintana meM jJAna-vijJAna kA manthana hai, jise viloe binA sarvodaya tIrtha kI sthApanA aura rASTrIya bhAvanA ko bala nahIM mila sakatA hai| -(DaoN. udayacandra jaina) piU kuJja 3, araviMdanagara, udayapura-313001 (rAjasthAna) 2.4 tulasI prajJA

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'pravacanasAra' meM chanda kI dRSTi se pAThoM kA saMzodhana ke0 Ara candra "pravacanasAra' AcAryazrI kundakunda kI jaina siddhAnta saMbaMdhI eka prAcIna racanA aura zaurasenI Agama sAhitya kA eka aMga mAnA jAtA hai| usa graMtha ko par3hane para usakI gAthAoM meM aneka jagaha chandobhaMga ho rahA hai usI ko prakAza meM lAkara una gAthAoM meM saMzodhana sujhAyA gayA hai| isa grantha kI racanA gAthA (mAtrika) chanda meM huI hai aura usake lakSaNa isa prakAra batAye gaye haiM usake (gAthA) hareka padya meM do pAda hote haiM aura hareka pAda meM bArahavIM mAtrA para yati hotI hai| prathama pAda meM 30 aura dUsare pAda meM 27 mAtrAeM hotI haiN| prathama pAda meM cAra-cAra mAtrAoM ke chaH gaNa hote haiM jisameM se chaThe gaNa meM cAroM laghu hote haiM yA jagaNa (lagula) hotA hai| antima (chaH mAtrAeM) tIna gaNa do-do mAtrAoM ke hote haiN| dUsare pAda meM bhI chaH gaNa cAra-cAra mAtrAoM ke hote haiM aura chaThA gaNa eka laghu mAtrA kA hotA hai aura antima do-do mAtrAoM ke tIna vaNa hote haiM / __isa grantha meM tRtIyA bahuvacana kI vibhaktiyAM--hi aura-hiM prayukta haiM, paraMtu aneka sthaloM para-hiM ke prayoga (guru) se chandobhaMga ho rahA hai| aise prayoga kahAM para sahI haiM yA kahAM para galata haiM yaha nIce darzAyA jA rahA hai / * 1. tRtIyA bahuvacana kI vibhakti-hi ke sahI prayoga, arthAta laghu varNa ke rUpa meM prayoga(i) a. 1, gAthA 57 kA dvitIya pAda uvaladaM/tehi/kadhaM/paccakkhaM/appaNo/hodi / yahAM para antima --di (arthAt laghu) ko guru mAnA jAnA caahie| (ii) a. 2, gAthA 44 kA prathama pAda logaalogesu/nnbho/dhmmaadhmmehi/aaddo/logo| (iii) a. 3, gAthA 3 dvitIya pAda smnnehi/tN/pi/pnndo/pddicch/mN/cedi/annughido| (iv) a. 3, gAthA 69 kA prathama pAda NiggaMtho/paccaido/vaTThadi/jadi ehigehi/kammehiM / *dekhie 'pravacanasAra', saMpA. e. ena. upAdhye, zrImad rAjacandra Azrama, agAsa, 1964 / khaNDa:22, aMka 3 205

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2. tRtIyA bahuvacana kI vibhakti -hiM ke sahI prayoga, arthAt guru varNa kA prayoga(i) a. 3, gAthA 47 kA prathama pAda vaMdaNaNamaMsaNehiM/abhaTThANANugamaNapaDivattI / uparokta prayoga gAthA ke madhya meM Agata zabda-rUpa kA udAharaNa hai| (ii) pAdAnta meM to aise aneka prayoga milate haiM (a) prathama pAda ke udAharaNa * saMpajjadi/NivvANaM/devAsuramaNuyarAyavihavehiM / 1.6 / * jo/jANadi/arahaMtaM davvantaguNattapajjayattehiM / 1.80 / 0 samavedaM/khalu/davvaM/saMbhavaThidiNAsasaNNidahrahiM / 2.10 / * Apiccha/baMdhuvaggaM/vimocido/gurukalattaputtehiM / 3.2 / * jaM/aNNANI/kamma/khavedi/bhavasayasahassakoDIhiM / 3.38 / * Upara dekho a. 3 kI gAthA 69 kA 'kammehiM' prayoga (ba) dvitIya pAda ke udAharaNa 0 attho/pajjAo/so/saMThANAdippabhedehi / / 2.60 / / 0 saMjamatavaNANaDDhA/paNivadaNIyA/hi/samaNehiM / / 3.63 // ina gAthAoM ke udAharaNoM se spaSTa hai ki chanda kI mAtrAoM ke niyamana ke lie AvazyakatA ke anusAra laghu varNa ke lie ---hi aura guru varNa ke lie --hiM vibhakti kA prayoga kiyA gayA hai / 3. paraMtu 'pravacanasAra' meM 45 aise prasaMga haiM jahAM para ----hi (laghu) ke badale meM -hiM (guru) kA prayoga hai (a. 1 meM 14 bAra, adhyAya 2 meM 25 bAra aura adhyAya 3 meM 6 baar)| * jahAM para -hi ke prayoga se chaMdobhaMga hotA hai unameM se kucha udAharaNa dekhie---- (i) prathama gaNa meM chaMdobhaMga __ tehiM/puNo/pajjAyA/pajjayamUDhA/hi/parasamayA // 2.1 b|| (ii) dUsare gaNa meM chaMdobhaMga ____ mohidIhiM/virahiyA/tamhA/sA/khAiga/tti/madA ||1.55b|| (iii) tIsare gaNa meM chandobhaMga dukkhasahassehi/sadA/abhidhudo/bhamadi/accaMtaM ||1.12b|| (iv) cauthe gaNa meM chaMdobhaMga tamhA/jiNamaggAdo/guNe hiM/AdaM/paraM/ca/davvesu / 1.90 // (v) pAMcaveM gaNa meM chaMdobhaMga pajjAyA/jIvANaM/udayAdihi/NAmakammassa ||2.61b|| (vi) chaThe gaNa meM chandobhaMga (a) so/Neva/ta/vijANadi/uggahapuvvAhi kiriyAhiM // 1.21 // (ba) sapadesehi/samaggo/logo/aThehi/NiTThido/picco / 2.43 / : tumasI prajJA

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(sa) edeM / khalu / mUlaguNA / samaNANaM / jiNa varehiM / paNNattA / 3.9a / 4. laghu (varNa) ke sthAna para guru (varNa) kA prayoga jisase chandobhaMga hotA hai / aise sabhI prayogoM kI sUci (i) prathama gaNa ke prayoga 2. 1a tehi / puNo... (ii) dvitIya gaNa ke prayoga 1.45 mohAdIhiM / virahiyA... 1.76ba jaM / iMdiyehi 2. 38a liMgehi / jehi... 2. 43ba sapadesehi / asaMkhA 2. 53a sapadesehi / samaggo... 2. 55 pANehi / caduhi / jIvadi " 2. 59ba kamme hi / so / Na/raMjadi... 2. 82 ruvA diehi 2. 85a phAsehi / puggalANaM " 2.96ba kammarajehiM / siliTTho 2. 97ba arahaMtehiM / jadINaM 3. 38ba taM / NANI / tihi / gutto' (iii) tRtIya gaNa ke prayoga 1.12ba dukkha sahassehi / sadA 1.59 ba rahiyaM / tu / AggehAdihiM .. 255 pANehiM / caduhi / jIvadi ... (iv) caturtha gaNa ke prayoga 1. 90a guNehiM 2. 4a , gaNehiM... (v) pAMcaveM gaNa ke prayoga 1. 65a 2.61ba (vi) chaTheM gaNa ke prayoga **** 1 khaNDa 22, aMka 3 .... 1. 34a ....., poggaladavva pagehi / vayaNehiM / 2. 55ba 3. 35ba ...., poggaladavvehiM / NivvattA / (vii) dekhie anya gAthAeM .... phAse hi / samasside " udayAdihiM/ NAmakammassa // atha / guNajaehi / citte hi / 1.40, 43a, 63a, 73a, 75a, aura 86a / 2. 55, 56a, 56ba, 57a, 61a, 75ba, 76a, 76ba, 81, 83ba aura 87a ! 207

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5. ina udAharaNoM se spaSTa hai ki jahAM para chanda kI dRSTi se laghu mAtrA arthAt --hi honA cAhie usake badale meM --hiM kA prayoga hone se mAtrA guru ho jAtI hai / isa avasthA meM aisA anumAna bhI nahIM kiyA jA sakatA ki mUla hastaprata meM ...hi pATha hogA aura saMpAdaka zrI ne use --hiM (anusvArayukta hi) kara diyA ho| taba aisA samajha kara calanA cAhie ki ----hiM guru hote hue bhI use laghu mAnanA (par3hanA) caahie| 6. paraMtu inhIM saMpAdaka zrI ne aisI avasthA meM --hiM ke badale meM ---hiM vibhakti (candra bindu yukta/-hi) likhane kI paddhati sujhAyI hai / 'lIlAvaIkahA' meM yahI paddhati apanAI gaI hai, dekhie(a) "lIlAvaIkahA : kohala' meM prayukta -hi, -hiM aura -hiM vibhaktiyAM--- 1. jassa/piya-baMdhavehi/va/cauvayaNa-viNiggaehi/veehi / eNkka/vayaNAraviMda-TThiehiM/bahu-maNNio/appA // 21 // 2. acchau/tA/Niya-chattaM/sesAi/vi/jattha/pAmaravahUhiM / 51 / 3. ahisAriyAhi/Amukka-maMDaNAhi/pi/saMcariu / 56 / (ba) paumacariu--svayaMbhU* meM bhI laghu mAtrA ke lie -hiM kA prayoga 1. giyai~/sira i~/vijjAharehi~ 2.21,1.10 (14 mAtrika chanda) to/rAhaveNe laijjai/vANe hi 2.21.7.7 (16 mAtrika chanda) (sa) paumasirIcariu : dhAhila** se udAharaNa paumasiri-sahiu/vihihiM/kumAru/(16 mAtrika chanda) saMdhi 2.21.245 [--hiM=guru] vajjate hi/tUhi (saMdhi 2.2.23 [-hi-laghu] ) phuDu/ta/ji/vRtta/payaDakkharehi (saMdhi 1.17.17) ubbhinna-vahala-pulayaMgayehi~ (saMdhi 1.9.11) [yahAM para --hiM guru ke rUpa meM aura ----hi, hiM laghu ke rUpa meM prayukta 7. aisI avasthA meM pravacanasAra meM jahAM para bhI --hiM kA prayoga hai parantu chanda kI dRSTi se vaha laghu ho to aise sthaloM para hiM ke badale meM - hi~ yA -hi prayukta kiyA jAnA caahie| yadi hastapratoM meM -hi kA prayoga hI jaba nahIM milatA ho 1 saMpA. DaoN0 e0 ena0 upAdhye, siMghI jaina zAstra vidyApITha, bhAratIya vidyA bhavana, baMbaI, I.saM. 1949 / (yaha mahArASTrI prAkRta meM eka kathA-kAvya grantha hai / ) * DaoN0 ha0 cU0 bhAyANI, siMghI jaina zAstra vidyApITha, bhAratIya vidyA bhavana, baMbaI, I.saM. 1953 / ** saMpA. modI evaM bhAyANI, siMghI jaina zAstra vidyApITha, bhAratIya vidyA bhavana, baMbaI, I.sa. 1948 / 205 - tulasI-prajJA . ..

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taba to --hiM (candra bindu yukta -hi) kA prayoga hI upayukta hogaa| isa dRSTi se 'pravacanasAra' meM udAharaNa ke rUpa meM nimna prakAra se tR. ba. va. kI vibhakti ke prayoga badale jAne cAhie [hiM ke sthAna para ---hiM kA prayoga](i) dvitIya pAda ke udAharaNa--- 1.45 mohAdIhiM/virahiyA tamhA/sA/khAiga/tti/madA / 2.1 tehi/puNo/pajjAyA/pajjayamUDhA/hi/parasamayA // 3.38 taM/gANI/tihi/gutto/khavedi/ussAsametteNa / / 1.12 dukkhasahassehi/sadA/abhidhudo/bhabhadi/UccaMte // 2.61 pajjAyA/jIvANaM/udayadihiM /NAmakammassa // (ii) prathama pAda ke udAharaNa ----- 1.40 atthaM akkhaNivadidaM/IhApuvvehi~/je vijANaMti / 2.56 jIvo/pANaNibaddho/baddho/mohAdiehi~ kammehiM / 2.81 mutto/rUvAdiguNo/bajjhadi/phAse hi~/aNNasaNehiM / 2.87 ratto/baMdhadi kamma/muccadi/kammehi / rAgarahidappA / 3.35 savve/AgamasiddhA/atthA/guNapajjaehi/cittehiM / chanda kI dRSTi se isa prakAra ke mAtrAtmaka saMzodhana se (jo anivArya hai) kyA aisA nahIM pratIta hotA ki isa racanA para apabhraMza-kAla kA prabhAva hai ? 8. vibhakti pratyayoM kA vikAsa kisa prakAra huA aura unameM parivartana kisa kAraNa se AyA isa saMbaMdha meM merI pustaka 'paraMparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI' meM carcA kI gaI hai*, use dekhane se patA calegA ki kisa prakAra tR. ba. va. kA mUla vibhakti pratyaya -hi se -hiM huA aura phira -hiM se ---hiM huaa| -----hiM pratyaya paravartI kAla meM pracalana meM AyA hai yaha dhyAna meM rakhane kI bAta hai| isakA prayoga apabhraMza sAhitya meM bahutAyata se huA hai isIlie aisA kahA jA sakatA hai ki 'pravacanasAra' kI bhASA para apabhraMza kAla kA prabhAva dRSTigocara hotA hai| ---(DaoN0 ke0 Ara0 candra) prAkRta jaina vidyA vikAsa phaNDa 375, sarasvatI nagara, AjAda sosAiTI ahamadAbAda-380015 - *prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, 1995, dekhie adhyAya, 12 aura mukhyataH pRSTha naM. 113 / khaNDa 22, aMka 3

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jinakalpa kI 'sAmAcArI' sAdhvI vibhutavimA jaina AgamoM meM do prakAra kI sAdhanA kA varNana upalabdha hotA hai-(1) saMghabaddha sAdhanA, (2) saMghamukta saadhnaa| jo sAdhaka sAdhanA ke vizeSa prayoga karanA cAhate haiM ve eka nizcita samayAvadhi ke lie saMgha se vimukta hokara sAdhanA karate haiN| saMghamukta sAdhanA karane vAle apramatta sAdhakoM kI mukhyataH tIna zreNiyAM nirdiSTa haiM-1. jinakalpI, 2. yathAlandaka, 3. prihaarvishuddhi| jaina sAdhuoM kI eka niyata sAmAcArI hotI haiN| usake daza prakAra hai- icchAkAra, midhyAkAra, tathAkAra, AvazyikI, naSedhikI, ApRcchA, pratipRcchA, chandanA, nimantraNA aura upasampad / upasampad sAmAcArI do prakAra kI hai--sAdhu viSayaka aura gRhastha viSayaka / jJAna Adi ke lie dUsare gaNa meM jAkara upasampadA lenA sAdhu viSayaka upasampadA hai / gRhastha Adi se pravAsa Adi ke lie anujJA lenA gRhastha viSayaka upasampadA hai / jinakalpI ke pAMca sAmAcArI kA prayoga hotA hai---AvazyikI, naiSedhikI, mithyAkAra, ApRcchA aura gRhastha viSayaka upsmpdaa|' kucha AcAryoM ke anusAra unake mithyAkAra aura ApRcchA kI apekSA nahIM hai / jinakalpI kA jaghanya zruta nauMveM pUrva kI tRtIya vastu tathA utkRSTa zruta bhinnadazapUrva hotA hai| isase adhika zruta paryAya vAlA jinakalpa sAdhanA ko svIkAra nahIM karatA kintu zAsana prabhAvanA, paropakAra Adi ke dvArA bahuta nirjarA lAbha kara letA hai| ____ jinakalpa kI sAdhanA kevala ve hI zakti saMpanna vyakti kara sakate haiM jo vajraRSabhanArAca saMhanana tathA vajramayI dhRti vAle hote haiN|' isa sAdhanA meM upasarga, roga aura AtaGka kI bhajanA hai| yadi upasarga Adi Ate haiM to ve unheM prasannatA se sahana karate haiN| vedanA ke do prakAra haiM 1. AbhyupagamikI vedanA-dhruvaloca, AtApanA, tapa Adi / 2. aupakramikI vedanA-karma ke udaya se hone vAlI vedanA / ina donoM vedanAoM ko ve adIna mana se sahana karate haiN|' jinakalpa sAdhanA karane vAle sAdhaka aise sthAna para kabhI bhI uccAra aura prazravaNa kA tyAga nahIM karate jahAM logoM kA AvAgamana ho athavA jahAM loga dikhAI deN| dIrghakAlIna bahudaivasika upasarga ke kAraNa anApAta (AvAgamana rahita) asaMloka (jahAM loga dikhAI deM) sthaNDila ke abhAva meM ve malamUtra kA visarjana nahIM khaNDa 22, aMka 3 211

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karate / jinakalpI kA AhAra alpa aura rukSa hone ke kAraNa unakA purISa alpa aura abhinna hI hotA hai / isalie unheM nirlepa kI AvazyakatA nahIM hotI / " unakA vasati ( upAzraya) ke prati mamatva nahIM hotaa| isalie na ve svayaM usakI sArasaMbhAla karate haiM aura na hI gRhasthoM ko upalepana Adi kA saMketa dete haiM / " ye Hi fi ko miTTI Adi se nahIM Dhakate / gau Adi ke dvArA tor3I jAtI huI vasati kA nivAraNa nahIM karate / na ve kapATa banda karate haiM, na argalA dete haiM / ' jisa vasati meM jina kalpI sAdhanA kareM to yadi gRhasvAmI use prazna kareM ki Apa yahAM kitane dina raheMge ? athavA yaha nirdeza kareM ki amuka sthAna para uccAraprazravaNa Adi kArya karanA, amuka sthAna para nahIM, amuka sthAna para rahanA, hasta saMketa se nirdiSTa sthAna se tRNa phala Adi grahaNa karanA, dUsare jagaha se nahIM, gAyoM kI rakSA karanA, vasati yadi TUTa rahI ho to usakA punaH saMsthApana karanA, upekSA mata karanA / " jisa vasati meM bali kI jAtI ho, dIpaka jalAyA jAtA ho, agni, aGgAre Adi kA prakAza ho athavA jahAM gRhastha yaha nirdeza deM ki hamAre gRha kA dhyAna rakhanA, vahAM jinakalpI nivAsa nahIM kara sakatA / " vasati meM rahane ke lie anujJA dete hue gRhasvAmI yadi yaha jijJAsA kare ki Apa yahAM kitane dina raheMge to jinakalpa sAdhanA karane vAlA muni vahAM nahIM raha sktaa| kyoMki ye muni kiJcit mAtra bhI dUsaroM kI aprIti ke kAraNa nahIM bana sakate 18 / jinakalpI muni niyamata: tRtIya pauruSI meM bhikSAcaryA bhikSaSaNA abhigrahayukta hotI hai / pAnaka kI bhI yahI vidhi hai caNaka- sauvIra Adi grahaNa karate haiM / " atyadhika mAsikI pratimA, bhadrA - mahAbhadrA Adi pratimA svIkAra nahIM karate kintu unakI kalpasthiti kI paripAlanA hI unakA vizeSa abhigraha hotA hai / ' amla dravya ve grahaNa nahIM karate / 15 karatA hai / usakI ye alepakRta valla 16 jinakalpI jahAM mAsakalpa karate haiM vaha grAma ko chaH vIthiyoM meM vibhAjita karate haiM / pratidina eka - eka vIthI meM gocarArtha jAte haiN| eka vasati meM utkRSTataH sAta jinakalpI eka sAtha raha sakate haiM / eka sthAna para rahate hue bhI paraspara saMbhASaNa nahIM karate / eka vIthI meM eka jinakalpI yadi bhikSArtha jAtA hai to dUsarA vahAM nahIM jA sakatA / " janma aura sadbhAva kI dRSTi se jinakalpI pandraha karmabhUmiyoM meM rahate haiM / yadi deva Adi ke dvArA saMharaNa ho jAe to akarmabhUmI meM bhI unakA sadbhAva ho sakatA hai / " janma kI dRSTi se jinakalpI avasarpiNI ke suSama- duHSamA, duHSamA - suSamA nAmaka tIsare aura cauthe Are meM hote haiM / sadbhAva kI dRSTi se pAMcaveM Are meM bhI jinakalpI ho sakate haiM / utsarpiNI kAla meM ve duHSamA, duHSama - suSamA aura suSama- duHSamA nAmaka dUsare, tIsare aura cauthe Are meM janma le sakate haiM para jinakalpa sAdhanA kA prArambha tIsare aura cauthe Are meM hI kara sakate haiM / " 212 tulasI prajJA

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bharata aura airakta kSetra ke atirikta karma aura akarmabhUmi meM avasthita kAla hotA hai| avasthita kAla (no avasapiNI utsarpiNI) ke cAra pratibhAga hote haiMdevakuru, uttarakuru meM suSama-suSamA pratibhAga, harivarpa-ramyakavarSa meM suSamA pratibhAga, haimavata-hairaNyavata meM suSamA-duSamA pratibhAga aura mahAvidehoM meM duHSama-suSamA prtibhaag| mahAvideha meM utpanna hone ke kAraNa jinakalpI mUlata: caturtha pratibhAga meM hI hotA hai para saMharaNa kI dRSTi se vaha kisI bhI pratibhAga meM ho sakatA hai|" bharata kSetra meM madhyama bAIsa tIrthaGkaroM ke tathA mahAvideha meM chedopasthApya cAritra nahIM hotA / jinakalpa kI pratipatti sAmAyika cAritra meM hotI hai| bharata kSetra meM prathama va aMtima tIrthaGkara ke samaya meM jinakalpa ko pratipatti chedopasthApanIya cAritra meM hotI hai / pUrvapratipanna jinakalpI meM sUkSma samparAya Adi cAritra ho sakate haiN| jinakalpa sAdhanA tIrtha meM hI hotI hai| isakI svIkRti jaghanyata: unatIsa varSa kI avasthA meM ho sakatI hai kyoMki usameM bIsa varSa kI muni paryAya honA jarUrI hai| utkarSataH dezonapUrva koTi avasthA vAlA jinakalpa kI sAdhanA aGgIkAra karatA hai / 22 jinakalpI apUrvazruta Agama' kA adhyayana nahIM karate kintu pUrva adhIta zruta kA ekAgramanA hokara anusmaraNa karate rahate haiM / asaMkliSTa puruSavedI athavA napuMsakavedI hI jinakalpa kI sAdhanA svIkAra kara sakatA hai| strI isa mArga para agrasara nahIM ho sktii| pUrva pratipanna jinakalpI avedI bhI ho sakatA hai kyoMki upazama zreNI ke samaya nauMveM guNasthAna ke aMta meM vaha vedoM ko upazAnta karane se avedI ho jAtA hai| kevalajJAnI nahIM ho sakatA kyoMki vaha usa janma meM niyamataH upazama zreNI hI grahaNa kara sakatA hai 26124 jinakalpa sthitakalpa (prathama va aMtima tIrthaGkara ke samaya) aura asthitakalpa (madhyama bAIsa tIrthaGkara ke samaya tathA mahAvideha meM) hotA hai| jinakalpa sAdhanA karane vAle prArambhika avasthA dravyaliGga (sAdhuveza) aura bhAvaliGga (sAdhutva) donoM hI hote haiN| Age calakara bhAvaliGga hI rahatA hai / vastra jIrNa hone para, pariSThApana kara die jAne se athavA cora Adi ke dvArA apahana hone se kadAcit dravya liGga rahita bhI ho jAte haiN| jinakalpa svIkAra karate samaya tIna prazasta lezyA hotI hai| pUrvapratipanna meM asaMkliSTa azuddha lezyAeM bhI ho sakatI haiM : 25 pravardhamAna dharmya dhyAna kI avasthA meM sAdhaka jinakalpa sAdhanA svIkAra karatA hai| pUrvapratipanna jinakalpI ke karma vaicitya ke kAraNa kadAcit akuzala pariNAma kA udaya ho jAne se niranubaMdha (kSaNika) Arta aura raudradhyAna bhI ho sakate eka samaya meM do sau se nau sau tathA jaghanyataH eka, do yA tIna vyakti isa sAdhanA ko svIkAra kara sakate haiM / pUrvapratipanna jinakalpI do hajAra se nau hajAra ho sakate haiM kyoMki mahAvideha paJcaka meM unakA sadA sadbhAva rahatA hai|" khapar3a 22, aMka 3 213

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jinakalpa sAdhanA ke mArga para calane vAle bhikSAcaryA se saMbaMdhita RjvI gocaracaryA, gatvA-pratyAgatikA gocaracaryA Adi vizeSa abhigraha nahIM karate kyoMki jinakalpa kI sAdhanA hI unakA yAvajjIvana abhigraha hai| usakI pratiniyata evaM nirapavAda gocaracaryA kA pAlana hI usakA parama vizuddhi sthAna hai| jinakalpa avasthA meM ve kisI ko pravajita athavA muMDita nahIM karate haiN| yahI unakI kalpasthiti hai| dhruva pravrAjI ko dIkSA kA upadeza dekara saMvigna gItArtha sAdhuoM ke pAsa bheja dete haiN| mana se kisI bhI anAcaraNIya kI vAJchA karane para unake jaghanyataH caturguruka prAyazcitta hai| jinakalpI zarIra kA pratikarma bilkula nahIM krte| netra ke maila ko bhI dUra nahIM karate tathA cikitsA bhI nahIM krvaate| isa avasthA meM rahane vAle sAdhaka kisI bhI apavAda kA sevana nahIM krte| isa sAdhanA ko svIkAra karane vAle kevala tRtIya prahara meM AhAra vihAra karate haiN| avaziSTa samaya meM prAyaH kAyotsarga meM rahate haiM / jaGghAbala ke kSINa hone para vaha jaba sthiravAsa ko svIkAra karatA hai taba bhI apanI isa kalpasthiti kA paripAlana karatA hai| dvitIya pada kA sevana nahIM krtaa| isa prakAra jinakalpI yAvajjIvana abhyudyata vihAra karatA huA abhyudyata maraNa ko svIkAra karatA hai| sandarbha : 1. vRhatkalpa bhASya gAthA 1379 : Avasi nisIhi micchA, ApucchvasaMpadaM ca gahiesu / anna sAmAyArI, na hoMti se sesiyA paMca / / 2. vRhatkalpa bhASya gAthA 1385 : AyAravattaiyaM, jahannayaM hoi navamapuvassa / tahiyaM kAlaNNANaM, dasa ukkoseNa bhinnaaii| 3. vahI, gAthA 1386 : paDhamillugasaMghayaNA, dhiIe puNa vajjakuDDasamANA / uppajjati na vA siM, uvasaggA esa pucchA u / 4. vahI, gAthA 1387 : jai vi ya uppajjaMte, samma visahati te u uvasagge / rogAtaMkA cevaM, bhaiA jai hoMti visahati / / 5. vahI, gAthA 1388 : abbhovagamA ovakkamA ya tesi veyaNA bhave duvihA / dhuvaloA I paDhamA, jarA-vivAgAi viiekko|| 214 tulasI prazA

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6. vahI, gAthA 1389 : uccAre pAsavaNe, ussaggaM kuNai thaMDile paDhame / 7. vahI, gAthA 1390 : appamabhinnaM vacca, appaM lUhaM ca bhoyaNaM bhaNiyaM / dI vi u uvasagge, ubhayamavi athaMDile na kare // 8. vahI, gAthA 1391 : amamatta aparikammA, niyamA jiNakappiyANa vasahIo / 9. vahI, gAthA 1392 : bile na DhakkaMti na khajjamANi, goNAi vAriti na bhajjamANi / dAre na DhakkaMti na va'ggaliti, 10. vahI, gAthA 1393 : kiyaccirakAlaM vasahi u, ittha ya uccAramAie kuNasu / iha acchasu mA ya ihaM, taNa phalae gihime mA ya // 11. vahI, gAthA 1394 : sAravakhaha goNAI, mAya paDiti uvikkhahaDa bhaMte / 12. vahI, gAthA 1395 : pAhuDiya dIvao vA, aggi pagAso va jattha na vasanti / jattha ya bhaNaMti Dhate, ohANaM deha gehe vi // 13. vahI, gAthA 1396 : sahi aNuSNavito, jai bhaNNai kai jaNattha to na vase / suhumaM pina so icchai parassa apattiyaM bhagavaM // 14. vahI, gAthA 1397 : tauyAi bhikkhacariyA, paggahiyA ya puvvattA / emeva pANagassa vi, giNhai a alevaDe do vi // 15. vahI, gAthA 1398 : AyaMbilaM na giues, jaM ca aNAyaMbilaM pi levAu' / na ya paDimA paDivajjai, mAsAI jA ya sesAo / / 16. vahI, gAthA 1400 : chavIhIo gAmaM, kAuM ekkikkiyaM tu so aDai / 17. vahI, gAthA 1412 : ekkAe vasahIe, ukkoseNaM vasaMti sattajaNA / avaropparasaMbhAsaM, cayaMti annonnavIhiM ca // jammaNa saMtI bhAvesu hojja savvAsu kammabhUmIsu / sAharaNe puNa bhaiyaM, kamme va akammabhUme vA // 18. vahI, gAthA 1415 : khaNDa 22, aMka 3 215

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19. vahI, gAthA 1416 : osappiNAi dosuM, jammaNato tIsu saMtibhAveNaM / ussappiNi vivarIyA, jammaNato saMtibhAve ya / / 20. vahI, gAthA 1417 : nosappiNi ussappe, bhavaMti palibhAgato cautthammi / kAle palibhAgesu ya, sAharaNe hoMti savvesu // 21. vahI, gAthA 1418 : paDhame vA bIye vA, paDivajjai saMjamammi jiNakappaM / puvvaMpaDivannao puNa, annayare saMjame hojjA // 22. vahI, gAthA 1419 : niyamA hoi satitthe, gihipariyAe jahanna gunntiisaa| jaipariyAe vIsA, dosu vi ukkosa desUNA / / 23. vahI, gAthA 14 : na kariti AgamaM te, itthIvajo u vedo ikktro| puva paDivannao puNa, hojja saveo aveo vA // 24. paJcavastu, gAthA 1498 : uvasamaseDhIe khalu, vede uvasAmiyammi u avedo| na u khavie tajjame, kevalapaDiseha bhAvAo / 25. vRhatkalpa bhASya, gAthA: ThiyamaTThiyammi kappe, liMge bhayaNA u davyaliMgeNaM / tihi suddhAhi paDhamayA, apaDhamayA hojja savvAsu // 26. (ka) vahI, gAthA 1422 : dhammeNa u paDivajjai, iareSu vi hojja ittha jhANesu / (kha) paJcavastu, gAthA 1506 : evaM ca kusala joge, uddAme tivvakamma pariNAmA / ruddauTTesu vi bhAvo, imassa pAyaM niraNubaMdho / 27. vRhatkalpa bhASya, gAthA 1422 : __ paDivatti sayapuhuttaM, sahasapuhuttaM ca paDivanne / 28. vahI, gAthA 1423 : / bhikkhAyariyAIA, abhiggahA neva so u pavvAve / uvadesaM puNakuNatI, dhuvvapavvAvi viyANittA / 29. vahI, gAthA 1424 : nippaDikammasarIrA, na kAraNaM asthi kiMci naannaaii| jaMghAbalammi khINe, aviharamANo vi naaddvjjo|| -(sAdhvI vizrutavibhA) dvArA/vRddha sAdhvI kendra lADanUM tumasI mahA

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vAlmIki rAmAyaNa meM dArzanika tattva vijaya rAnI dharma aura darzana bhAratIya saMskRti ke do mUla tattva haiM, yoM to ye donoM tattva eka dUsare se avibhakta rUpa se saMyukta haiM phira bhI yadi sUkSmatA se vicAra kareM to samajha meM AtA hai ki dharma kI pRSThabhUmi meM darzana nihita hai| veda bhAratIya darzana ke mUlasrota haiN| vahAM indra, agni, savitA, viSNu, puruSa Adi devoM ke rUpa meM jagatkartA paramAtmA ke darzana hote haiM, yajJoM ko atyanta mahattva pradAna kiyA gayA hai, sRSTi se pUrva kaunasA tattva thA, isa viSaya para bhI cintana upalabdha hotA hai| samasta aupaniSadika sAhitya bhI AdhyAtmika aura dArzanika vicAradhArA se bharapUra hai| vaidika sAhitya ke bAda laukika sAhitya para dRSTi DAleM to sarvaprathama grantha Adi-mahAkAvya rAmAyaNa ke rUpa meM hameM upalabdha hotA hai jo Adikavi vAlmIki kI adbhuta aura rasamayI kRti hai| yaha mUlataH kAvya grantha hote hue bhI ucca mAnavIya bhAvanAoM se otaprota eka dhArmika, rAjanaitika, AcArika, aitihAsika aura dArzanika grantha bhI hai / yadyapi pratyakSataH isameM maryAdA puruSottama rAma aura mAtA sItA ke jIvana kI ghaTanAoM kA kAvyAtmaka sAMgopAMga citraNa kiyA gayA hai, tathApi eka zodhasAdhaka parokSataH isameM darzana ke maulika siddhAntoM ko bhI khoja letA hai| isI pravRtti ke pariNAma svarUpa prastuta zodha-patra meM katipaya una dArzanika tattvoM kI prastuta karane kA prayAsa kiyA jA rahA hai, jo isa grantha ke adhyayana se ujAgara hote haiN| 1. Izvara tattva yoM to maharSi vAlmIki ne zrIrAma ko mAnava sulabha bhAvanAoM se yukta maryAdApuruSottama ke rUpa meM pradarzita kiyA hai phira bhI ve sthAna-sthAna para unako Izvara, sarvajJa, sarvadarzI, viSNu Adi paramatattva ke rUpoM meM dekhane kA lobha-saMvaraNa nahIM kara sake haiN| ayodhyAkAMDa ke prathama sarga meM hI zrIrAma ke uttama guNoM kA varNana karate hue vAlmIkijI ne unheM svayaMbhU brahmA ke samAna batAyA hai aura itanA hI nahIM unhoMne unheM sanAtana viSNu hI mAnA hai jinhoMne rAvaNa kA vadha karane ke lie bhUloka para avatAra liyaa| yuddha kANDa meM rAvaNa-senA para astra-zastroM kI varSA karate hue zrIrAma kA jo rUpa pradarzita kiyA gayA hai vaha kisI divya zakti meM hI ho sakatA hai, kahA bhI hai-"jaise prajA pralayakAla meM kAla-cakra kA darzana karatI hai usI prakAra rAkSasa caNDa 22, aMka 3 217

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rAma-cakra ko dekha rahe the|" itanA hI nahIM svayaM zrIrAma ke mukha se vAlmIki ne kahalavAyA hai-'etadastrabalaM divyaM mama vA tryambakasya vA" anyatra bharata zrIrAma ke lie kahate haiM- "he rAghava ! Apa devopama sattva se yukta, mahAtmA, satyapratijJa, sarvajJa, sarvadarzI aura buddhimAna haiN| ye sabhI sandarbha zrIrAma ke Izvara aura sarvajJa rUpa ko darzAte haiN| Izvara kI mahimA pratipAdita karate hue eka sthAna para zrIrAma, tArA (bAlI kI patnI) ko kahate haiM-tumheM zoka nahIM karanA cAhie kyoMki vidhAtA ne hI isa sampUrNa jagat kI sRSTi kI hai, vahI ise sukha-duHkha se saMyukta karatA hai, tInoM lokoM ke prANI vidhAtA ke vidhAna kA ullaMghana nahIM kara skte| ___ ina saba sandarbho se jJAta hotA hai ki maharSi vAlmIki zrIrAma ko viSNu kA avatAra mAnate hue unheM sarvajJa, sarvadarzI, vibhu aura sarva zaktimAn rUpa meM dekhate the aura mAnate the ki Izvara jagat kA kartA, saMhartA saba kucha hai usake vidhAna kA koI bhI ullaMghana nahIM kara sktaa| 2. jIvAtma-vicAra punarjanma aura paraloka gamana kI carcA vAlmIki rAmAyaNa meM anekazaH AtI hai jo isa tathya kI paricAyaka hai ki vAlmIki AtmA kI satyatA aura nityatA ko svIkAra karate haiM, jo eka yoni se dUsarI yoni meM saMcaraNa karatI rahatI haiN| vAlmIki rAmAyaNa meM jIvAtmA ke lie bhinna-bhinna sthaloM para bhinna zabdoM kA prayoga milatA hai jaise liGgI, bhUtAtmA, sattva', AtmA" aadi| ye bhinna zabda AtmA ke bhinnabhinna svarUpoM ko darzAte haiN| 'liGgI' kA artha hai 'liGga vaalaa|' AtmA indriya, zarIra, manasAdi liGgoM se yukta hotA hai isalie use 'liGgI' kahate haiN| isI prakAra pAJcabhautika zarIra meM rahane vAlA tattva 'bhUtAtmA' kahalAtA hai| jisa tattva kI sadaiva sattA ho vaha 'sattva' hai, ataH AtmA kI nityatA ke kAraNa use 'sattva' kahA gayA hai / isa prakAra spaSTa hai ki maharSi vAlmIki ne AtmA jaise nitya tasva ko svIkArA hai| 3. karmaphala, punarjanma aura paraloka-vicAra punarjanma aura karmaphala ke siddhAnta ko cArvAka ke atirikta bhAratIya darzana ke lagabhaga sabhI sampradAyoM ne svIkAra kiyA hai, jisake anusAra jIva ko apane zubhAzubha karmoM kA phala isI janma meM yA agrima janma meM avazya bhoganA hotA hai / " hamAre ye zubhAzubha karma hI vibhinna logoM aura vibhinna yoniyoM kI prApti ke niyAmaka banate haiM / saMsAra kA lagabhaga pratyeka jIva karmaphala vyavasthA se Abaddha hotA hai| yuddha kANDa meM kahA gayA hai-jIvoM ko dharma aura adharma rUpa karma ke phala isa loka aura paraloka donoM meM sevana karane par3ate haiN| zrIrAma eka sthala para jAbAla muni ko kahate haiMmAnava jIvana rUpI isa karmabhUmi ko pAkara zubha karmoM kA hI anuSThAna karanA cAhie kyoMki agni, vAyu aura soma apane-apane karmoM ke anusAra vibhinna phaloM ke bhAgI 218 tulasI prajJA

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he|" devarAja indra ne sau yajJa karake svarga loka ko prApta kiyA, maharSiyoM ne ugra tapasyA karake divya lokoM meM sthAna prApta kiyaa|" maharSi vAlmIki kahate haiM ki karma hI saba kAraNoM kA prAyojaka kAraNa hotA hai, kyoMki jo vyakti karma nahIM karatA usake dharma, artha, kAma kucha bhI siddha nahIM hote| jahAM taka karmoM ke zubha-azubha yA dharma-adharma vibheda-jJAna kA prazna hai, vAlmIki kahate haiM ki dharma kA jJAna atyanta sUkSma aura durjeya hai, saba prANiyoM ke hRdaya meM sthita AtmA hI usa zubha-azubha ke vibheda ko ThIka prakAra se jAnatA hai| gItA meM bhI zrIkRSNa kahate haiM-'gahanAkarmaNo gtiH|' vAlmIki rAmAyaNa meM paraloka gamana sambandhI udAharaNa pade pade upalabdha hote haiM / zrIrAma jAbAla muni ko kahate haiM- satya, dharma, parAkrama, dayA, priyavAditA. devaatithi aura brAhmaNoM kI pUjA-ina sabako santoM ne svargaloka kA mArga kahA hai| bharata kaikeyI kI bhartsanA karate hue kahate haiM ki kauzalyA ko putra se alaga karane para tuma loka aura paraloka meM duHkha prApta karogI / 18 isa prakAra karma-phala, punarjanma aura loka-paraloka-ye tInoM bhinna nahIM haiM balki eka hI zRGkhalA kI sambaddha kar3iyAM haiM-bhUtakAla ke karmoM kA phala, vartamAna kAla meM milatA hai, to vartamAna kAlika karmoM kA phala bhaviSya kAla meM milatA hai, lekina kabhI-kabhI vartamAna kAlika karmoM kA phala vartamAna janma meM bhI mila jAtA hai jaise rAjA dazaratha ko andhamuni kI hatyA kA pariNAma isI janma meM zrIrAma viyoga ke rUpa meM milatA hai| karmaphala vyavasthA meM yaha bhI mAnA gayA hai ki apane puNyakarmoM ke kSINa ho jAne para jIva uccaloka ko chor3akara punaH pRthvI para janma letA hai / isI tathya ko dhyAna meM rakhate hue bharata kahate haiM-ayodhyA zrIrAma ke cale jAne se usI prakAra zobhAhIna ho gaI hai jisa prakAra puNya kSINa ho jAne para AkAza se bhraSTa huI koI tArikA dharatI para Akara prabhAvavihIna ho gaI ho|" 4. bhAgya (deva yA kRtAnta) tathA kAla ___ bhAgya yA kRtAnta bhI dArzanikoM kA eka mukhya vicAra-bindu hai jisakA sambandha maulika rUpa se jIva ke zubhAzubha karmoM se hI hai| bhAgya ke vibhinna paryAya milate haiM, jaise-adRSTa, daiva, prArabdha, niyati, kRtAnta, apUrva, phaladAyaka zubhAzubha pUrvakarma / " ___ vastutaH pUrvajanma ke karma isa janma meM dekhe na jAne ke kAraNa 'adRSTa' nAma se abhihita hote haiN| isalie kaha sakate haiM ki 'adRSTa' vidyamAna hote hue bhI pratyakSadaSTa nahIM hotA, ataH pUrvakRta karmoM ke phalasvarUpa koI duHkha prApta hotA hai to hama use adRSTa yA deva yA bhAgya kA nAma de dete haiN| vAlmIki rAmAyaNa meM deva ke sAtha-sAtha 'kRtAnta' aura 'kAla' zabda kA prayoga bhI bhUrizaH huA hai| dhairyavAn aura puruSArthI rAma sAmAnya mAnava ke samAna sukha-duHkha, bhaya-krodha, lAbha-alAbha ityAdi ke prApta hone para ise daiva kRta mAnate haiN| isI prakAra rAjya khaNDa 22, aMka 3 219

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se nirvAsita rAma mAM kaikeyI ko doSI nahIM ThaharAte, apitu kRtAnta (deva) ko hI isa nirvAsana kA mUla kAraNa mAnate haiN| itanA hI nahIM, zokAkula bharata ko sAntvanA dete hue zrIrAma kahate haiM-- manuSya apanA svAmI svayaM nahIM hai, usako kRtAnta sadaiva idhara-udhara khIMcatA rahatA hai / aura kAla hI isI prakAra anya aneka sandarbha aise milate haiM jo bhAgya, kAla yA kRtAnta kI duratikramaNIyatA ko darzAte haiM / kiSkindhA kANDa meM zrIrAma kahate haiM - " jagat meM niyati (kAla) hI sabakA kAraNa hai / vahI samasta karmoM kA sAdhana hai samasta prANiyoM ko vibhinna karmoM meM niyukta karane kA kAraNa hai / * kA ullaMghana nahIM kara sakatA, vaha kAla kabhI kSINa nahIM hotA / 25 kAla kI kisI se bandhutA nahIM hotI, mitra yA jAti birAdarI kA koI sambandha nahIM hotA, kAla koI hetu nahIM hotA, kisI kA parAkrama usa para nahIM calatA kAraNa rUpa kAla AtmA (jIva ) ke vaza meM bhI nahIM hai / " kAla bhI kAla punaH kahA hai tAtparya yaha hai ki kAla, niyati yA kRtAnta aTala aura alaMghya hai / 5. mAnava jIvana anitya hai mRtyu avazyambhAvI saMsAra kI pratyeka vastu anitya, kSaNika aura zIghra - vinAzI hai / yaha aTala satya hai samasta vaidika aupaniSadika sAhitya meM bhI isa tathya ko darzAte hue uddharaNa milate hai / kSaNabhaGga kA siddhAnta bauddha darzana kA to AdhArabhUta hI hai / vAlmIki rAmAyaNa meM bhI aneka sandarbha aise milate haiM jo jIvana ko vinazvara aura mRtyu ko avazyambhAvI ghoSita karate haiM / zokAkula bharata ko zikSA dete hue rAma kahate haiM-- " samasta saMgrahoM kA anta kSaya haiM, laukika unnati kA anta patana hai, saMyoga kA anta viyoga hai aura jIvana kA anta maraNa hai / hone para gira jAtA hai usI prakAra manuSya ho jAtA hai / " isa saMsAra meM sabhI prANiyoM ke dina-rAta lagAtAra vyatIta hote jA jaise sudRr3ha khambhe vAlA makAna bhI purAnA jarA aura mRtyu ke vaza meM par3a kara naSTa rahe haiM, Ayu zIghratA se naSTa ho rahI hai vaise hI jaise sUrya kI kiraNeM grISma meM jala ko zIghratA se sokha letI hai / " jaise nadI kA pravAha vApisa nahIM lauTatA vaise hI dina-pratidina DhalatI avasthA nahIM lauTatI, usakA kramazaH nAza ho rahA hai / " uparokta sandarbhoM se jIvana kI nazvaratA aura mRtyu kI aTalatA kA bodha hotA hai / 6. mokSa yA mukti kI bhAvanA mokSa mAnava-jIvana kA parama puruSArtha hai aura bhAratIya darzana kA sarvapramukha vicAraNIya viSaya hai / mokSa yA mukti ke siddhAnta ko sabhI sampradAyoM ne svIkAra kiyA hai / mokSa zabda kA artha hai - sAMsArika duHkha aura AvAgamana se aikAntika aura Atyantika nivRtti aura paramapada kI prApti / vAlmIki rAmAyaNa meM mokSa kI avadhAraNA bahuzaH upalabdha hotI hai| yahAM mokSa ke lie brahmaloka", nirvANa", amRta", niHzreyasa, avyayapada" viSNudhAma", mukti, 220 tulasI prajJA

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Adi zabdoM kA prayoga milatA hai| samudramaMthana ke prasaMga meM 'amRta' pada AyA hai jise 'uttama' kahA gayA hai|8 jarAmaraNa se mukta hokara 'amara' banane kI abhilASA se prerita hokara devoM aura dAnavoM ne samudra maMthana kiyaa| rAmAyaNa ke anusAra mokSa ho jAne para 'sanAtana brahmaloka' kI prApti hotI hai| zrIrAma ke viSaya meM kahA gayA hai ki gyAraha hajAra varSa rAjya karane ke anantara zrIrAma apane paramadhAma brahmaloka ko jaaeNge|" rAmAyaNa meM isa zarIra se hI devatAoM kI paramagati prApta karane kI bAta kahI gaI hai| isa prakAra yahAM mokSa ko paramagati, uttamagati, paramasukha tathA kSaya rahita avasthA kahA gayA hai| mokSa kI prApti ke sAdhana ke rUpa meM satyavAditA aura satya karmoM ko svIkAra kiyA gayA hai| kahA gayA hai ki satyavAdI isa loka se pare akSayaloka ko prApta karatA hai| anyatra bhI kahA hai ki jo satya dharma ke upAsaka haiM unako mRtyu kA bhI bhaya nahIM hotaa|" aneka uddharaNoM se jJAta hotA hai ki japa, tapa ko brahmaloka prApti kA sAdhana mAnA jAtA thaa| 7. vAlmIki rAmAyaNa meM lokAyatavAda lokAyata eka bhautikavAdI vicAradhArA hai jise nAstika vicAradhArA bhI kaha sakate haiN| vAlmIki rAmAyaNa meM isake pratinidhi haiM-- maharSi jAbAla, jo zrIrAma ko vana se ayodhyA lauTAnA cAhate haiM aura isIlie unheM taraha-taraha se bhautikavAdI bAteM samajhAte haiM / unake anusAra saMsAra meM koI kisI kA bandhu nahIM hotA, manuSya akelA hI naSTa ho jAtA hai / 5 koI kisI kA mAtA-pitA nahIM hotA ye sambandha to nimitta mAtra hote haiN| ina sabameM Asakti nahIM rakhanI caahie| ye saba sambandha to vaise hI asthAyI haiM jaise yAtrI kA dharmazAlA yA sarAya se sambandha hotA hai| aSTakA Adi zrAddha karma jo pitaroM ke lie kie jAte haiM, ve sabhI vyartha haiM kyoMki mRta vyakti anna kaise grahaNa kara sakatA hai| yaha to vastutaH anna kA nAza hI hai / yajJa, pUjana, dAna, dIkSA, saMnyAsa grahaNa karanA Adi bhI mUrtoM ke kArya haiN| unakA kathana haiparaloka kucha nahIM hai, ihaloka hI saba kucha hai| pratyakSa para vizvAsa karanA cAhie parokSa para nhiiN| eka anya sthala para zrIrAma bharata se pUchate haiM-"tAta ! tuma kabhI lokAyatika buddhi vAle brAhmaNoM kA saMga to nahIM karate kyoMki ve mUrkha hote hue bhI apane ko paNDita mAnate haiM aura paramArtha meM vizvAsa nahIM rakhate haiN| ve veda Adi pramukha dharmazAstroM ke virodhI hote haiM aura nirarthaka tarka kiyA karate haiN|"51 . ina saba sandarbho se spaSTa hai usa kAla meM nAstika vicAradhArA ke jana bhI samAja meM vidyamAna the| 8. vAlmIki rAmAyaNa meM tAkika darzana vAlmIki rAmAyaNa meM nyAya-vaizeSika jaise tArkika darzana ke bIja bhI upalabdha hote haiM / zrIrAma ke uttama guNoM kA varNana karate hue vAlmIki kahate haiM ki ve nyAyayukta pakSa ke lie bRhaspati ke samAna eka se bar3hakara eka yuktiyAM dete the| kaI sthaloM para 121

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tAkika buddhi ke lie 'AnvIkSikI' zabda kA prayoga huA hai| uttama vaktA aura brAhmaNa eka dUsare ko jItane kI icchA se bahuta se hetuvAda upasthita kara zAstrArtha kiyA karate the / 54 bAlakANDa meM kaI sthaloM para vizvAmitra ko 'vAkyajJaH55, zatAnanda ko 'vAkyakovida 56 aura zrIrAma ko 'vAkyavizArada kahane se aisA pratIta hotA hai ki vAda-vidyA (zAstrArtha) kA usa samaya acchA pracalana thA / 6. vAlmIki rAmAyaNa meM yoga-paramparA vAlmIki rAmAyaNa meM sthAna-sthAna para yogI, tapasvI, maharSi, brahmarSi Adi kI carcA milatI hai| maharSi vasiSTha ko japa karane vAloM meM sarvazreSTha kahA gayA hai / maharSi vizvAmitra ne apane akhaNDa tapa se 'brahmaSi' pada ko prApta kiyA / vasiSTha ke Azrama meM tapaH siddha, agnikalpa mahAtmA kandamUla bhoga karane vAle zAnta, dAnta, indriyajit bahuta se RSi japa homa meM lage rahate the| isI prakAra vizvAmitra te kandamUla phala khAkara uttama tapasyA kii| ina saMdarbho se tathA yahAM akathita anya bahuta se saMdarbho se yaha spaSTa hai ki pAtaJjala yoga meM batAe gae yama, niyama Adi aSTAMga yoga kA usa samaya pracuratA se RSi muni abhyAsa kiyA karate the| japa aura tapa kA vizeSa mahattva thaa| 10. vAlmIki rAmAyaNa meM karma-mImAMsA (yajJa-yAga) kA prasAra adhyayana se yaha bhI jJAta hotA hai ki rAmAyaNa kAla meM yajJa-yAga kI nIMva bahuta gaharI thI / ayodhyA nagarI meM bahuta sI yajJazAlAyeM thiiN| rAjA dazaratha aura zrIrAma meM apane-apane zAsanakAla meM azvamedha yajJa kie the / azvamedha yajJa karAne vAle veda pAraMgata yAjJika vahAM vidyamAna the jinhoMne 'pravarNya karma' prAtaH, mAdhyandina aura tRtIya savana yathAvidhi karAe 2 dazaratha ne putra kAmanA se zrautavidhi se 'putreSTi yajJa' krvaayaa| maharSi vasiSTha vizvAmitra se kahate haiM-he rAjan ! darza, paurNamAsa, pracura dakSiNA vAle yajJa tathA anya aneka puNyakarma yaha kAmadhenu hI hai, isI para merA saba kucha nirbhara hai / 14 usa samaya kevala RSi, muni aura devatA hI yajJa nahIM karate the balki rAkSasa samudAya bhI inameM kuzala the / rAvaNa vedoM kA jJAtA aura yajJAdi meM pAraMgata thaa| ataH spaSTa hai ki karma-mImAMsA usa kAla meM vikasita rUpa meM thii| niSkarSa uparyukta vivecana se spaSTa hai ki vAlmIki rAmAyaNa meM bhAratIya darzana ke maulika tattva vidyamAna the| usa samaya meM yadyapi vaidika saMskRti kA bolabAlA thA tathApi nAstika yA lokAyatika jana bhI unakA virodha karane ke lie vidyamAna the; karma-mImAMsA, yoga aura vAdavidyA hetuvidyA kA acchA pracAra-prasAra thaa| loga Izvara, AtmA, bhAgya, kAla, kSaNikatA=anityatA meM vizvAsa rakhate the| dharma aura mokSa kI ora abhiruci thI / 222 tulasI prajJA

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sandarbha : 1. svayambhUriva bhUtAnAM babhUva guNavattaraH / / -vA0 rA0 ayo0 2. sa hi devairudIrNasya rAvaNasya vadhAthibhiH / arthito mAnuSe loke jaro viSNuH sanAtanaH // 3. dadRzU rAmacakraM tat kAlacakramiva prajAH // 4. vahI, yuddhakANDa 93.38 5. vahI, ayodhyA kANDa 106.6 6. vahI, kiSkindhA kANDa 24.41, 42 7. vA0 rA0 sundara kANDa 13.42 8. vA0 rA0 yuddha kANDa 93.23 2 9. vA0 rA0 yuddha kANDa 59.55 -ayo0 kA0 106.6 " 10. vA0 rA0 ayo0 kANDa 105.45 - kiSkindhA kANDa 18.15 -vA0 rA0, ayo0 0 1.7 11. avazyameva bhoktavyam kRtaM karma zubhAzubham / - vA0 rA0 yuddhakANDa 93.30 12. aihalaukikapArakyaM karma puMbhiniSevyate / -brahmavaivarta purANa, kRSNa janma 44 0 1.6 13. karmabhUmimimAM prApya karttavyaM karma yacchubham / agnirvAyuzca somazca karmaNAM phalabhAginaH // -- yuddha kANDa 64.9 J 14. vA0 rA0 ayo0 kANDa 109.29 15. karma caiva hi sarveSAM kAraNAnAM prayojanam / -ayo0 kA0 109,28 16. sUkSmaH paraNa durjJeyaH satAM dharma- plavaGgama / hRdisthaH sarvabhUtAnAmAtmA veda zubhAzubham // - yuddha kA0 64.7 - kiSkibha 18.15 17. vA0 rA0 ayo0 kANDa 109.31 18. va10 rA0 ayo0 kANDa 74.29 19. vA0 rA0 ayo0 kANDa 114.11 25. dra0 moniyara viliyama kRta koza tathA ApTe kRta saMskRta hindI koza khaNDa 22 aMka 3 223

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21. sukha duHkhe bhayakrodhI lAbhAlAbho bhavAbhavo / yasya kiJcit tathAbhUtaM nanu devasya karmakRta // 22. kRtAnta eva saumitre draSTavyo matpravAsane / rAjyasya ca vitIrNasya punareva nivartane // 23. nAtmanaH kAmakAro hi puruSo'yamanIzvaraH / itazcetarazcainaM kRtAnta: parikarSati // 24. vA0 rA0 kiSki0 kANDa 25.4 25. na kAlaH kAmamatyeti na kAlaH parihIyate // 28. vahI, 105. 18 29. vA0 rAmA0, ayo0 kANDa 105.20 30. vahI, 105.31 39. vahI, bAla0, 1.97,34.4,57.7 -ayo0 30.17 32. vahI, bAla * 36.13 -- ayo0 77.8 -ayo0 22.15 aura bhI vahI, 22.16,17,18,30 33. vahI bAla0 45.39 26. vahI 25.7 27. sarve kSayAntA nicayAH patanAntA samucchrayAH / saMyoga viyogAntA maraNAntaM ca jIvitam // -ayo0 25.33,30.15 34. vahI kiSki0 12.17;20.11 35. vahI ayo0 kA0 101.27; 109.11 36. vahI uttarakANDa 111.16,21 37. vahI rA0 mAhAtmyam 1.20; 5.35 38. udatiSThannarazreSTha tathaivAmRtamuttamam / --ayo0 kA0 105.15 224 -ayo0 22.22 39. vahI, bAlakANDa, adhyAya 45 40. jagAmAkAzamAvizya brahmaloka sanAtanam // 41. vA0 rA0 bAlakANDa 1.97 42. gaccheyaM svazarIreNa devatAnAM parAM gatim / vahI 25.6 -ayo0 105.16 - bAlakANDa 45.39 - bAla0 34.4 -vahI, bAla0 57.11 tulasI prazA

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43. ayo. kA. 1.9.11 4. yuddha kANDa 46.33 45. ayo0 kANDa 108.03 46. vahI 108.4-6 47. vahI 108.14 48. vahI 108.16 49. vA. rA0, bhayo0 kANDa 1.6.17 50.vahI 100.38 51. vahI 100.39 52. vA0 rA. ayo0 kANDa 1.7 53. vahI 100.39 54. bAlakANDa 14.19 55. bAlakANDa 51.10 56. vahI 57. bAlakANDa 53.8,16 58. bAlakANDa 52.1,20 59. bAlakAMDa 51.14 60. vahI 15.27 61. vahI 57.03 62. vahI 14.4-7 63. vahI sarga 15 64. vahI 53.24 --(DaoN0 (zrImatI) vijaya rAnI) rIDara, saMskRta vibhAga kurukSetra vizvavidyAlaya kurukSetra baDa 22, baiMka 3 225

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bhASA adhyayana: rAjasthAnI bhASA meM khar3I-bolI kA prayoga manohara zarmA pichale lagabhaga eka hajAra varSoM se rAjasthAnI bhASA meM satata sAhitya-nirmANa ho rahA hai aura isa sAhitya-sAmagrI meM padya ke sAtha hI gadya kI bhI vividha vidhAeM haiN| yaha sAmagrI atyanta sarasa, zikSAprada tathA preraNAdAyaka hai| abhI taka isakA bahuta hI thor3A aMza prakAza meM A pAyA hai parantu isa svalpAMza ne hI bar3e-bar3e vidvAnoM ko camatkRta kara diyA hai| itanA hI nahIM, isake prabhAva se aba to rAjasthAnI bhASA meM nava-nirmANa kI prakriyA bhI bar3I tejI se cala par3I hai, jo lagAtAra vikAsa ko prApta kara rahI hai| dhyAna rakhanA cAhie ki rAjasthAnI bhASA kI vividha zailiyAM haiM, jinameM pracura sAhitya-racanA huI hai| pandrahavIM zatI taka rAjasthAnI tathA gujarAtI samAnarUpA thiiN| aisI sthiti meM rAjasthAnI bhASA kI eka zailI meM gujarAtI ke upalakSaNoM kA prakaTa honA to svAbhAvika hI hai| isake sAtha hI rAjasthAnI meM brajabhASA kA bhI mizraNa huA, jise 'piMgala' nAma diyA gayA aura isameM kAphI racanAeM huii| piMgala ke sAtha hI rAjasthAnI bhASA kI 'DiMgala' zailI bhI prakhyAta hI hai, jisake 'gIta' anUThe tathA anupama haiN| isI krama meM yaha bhI dhyAna dene yogya viSaya hai ki aneka purAnI rAjasthAnI racanAoM meM paMjAbI kA prabhAva bhI sApha najara AtA hai, jisake lie yahAM kI 'nIsANI' nAmaka racanAeM draSTavya haiN| isI silasile meM rAjasthAnI bhASA kI una purAnI racanAoM para bhI sahaja hI dhyAna calA jAtA hai, jinameM khar3I bolI kA prayoga athavA mizraNa hai| vahAM rAjasthAnI eka bhASA ke rUpa meM samAdata hai aura khar3I bolI eka bolI ke rUpa meM hai| rAjasthAnI bhASA kI racanAeM aisI bhI haiM, jinameM Adyanta yahI zailI apanAI gaI hai| isa dizA meM 'bahalImAM rI bAta' kA nAma eka namUne ke rUpa meM liyA jA sakatA hai jo AkAra meM kAphI bar3I hai aura tatkAlIna 'upanyAsa' kA rUpa grahaNa kie hue hai| ___ rAjasthAnI bhASA kA purAnA gadya-sAhitya bar3A samRddha hai| isameM vividha vidhAeM haiM, jo bar3I mahattvapUrNa haiM / inameM eka vidhA rAjasthAnI 'bAta' hai| hajAroM rAjasthAnI bAteM purAnI hastapratiyoM meM adyAvadhi surakSita haiM, jinameM se bahuta hI thor3I sI 'bAteM' prakAza meM A pAI haiM / rAjasthAna meM 'kahAnI' ke lie 'bAta' zabda pracalita hai| isake sAtha hI 'kathA' kA bhI apanA alaga mahattva hai| rAjasthAnI bhASA kI 'jaina-kathAeM' vizeSa vikhyAta haiM, jinameM apanI kucha alaga vizeSatAeM haiN| khaNDa 22, aMka 3 227

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jaba rAjasthAnI bhASA kI 'bAtoM' para vicAra kiyA jAtA hai to unakI bhASAzailI sAmane AtI hai / bAteM rAjasthAna kI bolacAla kI bhASA meM likhI gaI haiM / asala meM ve maukhika paramparA se calI A rahI rAjasthAnI loka-kathAeM hI haiM, jinako saMvAra - sajAkara likhita rUpa meM prastuta kara diyA gayA hai| yahI kAraNa hai ki prAyaH likhita bAtoM meM lekhakoM ke nAma nahIM haiM aura unako loka-sampatti hI mAnA gayA hai / itanA hI nahIM, eka hI bAta ke choTe aura bar3e kaI rUpa bhI milate haiM, jinameM ghaTanAoM kA vivaraNa bar3hA diyA gayA hai aura bhASA-zailI meM bhI vibhinnatA hai / sAtha hI yaha bhI sthiti hai ki eka hI pAtra aneka 'bAtoM' meM upasthita dRSTigocara hotA hai / yaha saba rAjasthAnI janatA ke itihAsa-bodha kA dyotana hai / rAjasthAnI 'bAta - sAhitya' meM aitihAsika sAmagrI pracura mAtrA meM samAviSTa hai / yahI kAraNa hai ki aneka 'bAtoM' ko yahAM kI 'khyAtoM' (itihAsoM) meM bhI sthAna diyA gayA hai| rAjasthAnI bAtoM para dhyAna dene se yaha bhI sahaja hI prakaTa hotA hai ki inameM anekazaH khar3I bolI aura rAjasthAnI kA mizraNa huA hai / isa prakAra kI mizrita bhASA kA prayoga sAmAnyatayA nAtha-jogI pAtroM ke mukha se karavAyA gayA hai / inake sAtha hI musalamAna pAtroM ke sAtha bhI aisA hI huA hai / eka hI 'bAta' meM jahAM lekhaka kA vaktavya evaM anya pAtroM kA vacana rAjasthAnI meM hai, vahIM yadi koI musalamAna pAtra hai to vaha khar3I bolI- mizrita rAjasthAnI bolatA hai / isa viSaya meM Age kucha vistAra se sodAharaNa carcA kI jAtI hai / sarvaprathama musalamAna pAtroM kI vANI dekhie 1. so iNa dohe rI kihIM bAdazAha nuM cugalI kIvI, "je kezarIsiMhajI kuMvara cAraNa pAsa kisa taraha kahAvatA hai / " taha bAdazAha cAraNa nuM bulavAya phuramAyo, "taine kesariye kuMvara kUM kisa taraha kahA ?" vaha cAra vAreka tI naTiyo paNa bAdasAha phera gADha kara pUcho, tada cAraNa bAMha cADha dUho kahiyo, so bAdasAha suNa ghaNAM mANasAM rai suNatAM pharamAI, je usa roja to kesariyA aisA hIja huvA / " to sagalA dekhatA hI raha gayA / cugalakhorAM ro mUMha phIko par3a gayau phera eka dina bakasI Rs nAyaba bAdazAha sUM mAlUma kIvI, "je kesariyA kuMvara gaira-hAjira / " to bAdasAha suNa pharamAI, "kesariyA hAjara thA, usa roja tuma na the / " vaha nAyaba phIko mUMha kara khar3o rahiyo / ( padamasiMgha rI bAta ) | 2. hi aThai begama pAtisAha sUM araja kIdhI, "maiM bIramade sonigarA ne kabUla kIdho / merA byAha - nakA kro| merA khAvaMda siraposa jAlora kA dhaNI hai / " pAtisAha kI, "begama, U to hindU hai / merI tarapha sUM gADha bhAMti-bhAMti sUM karisUM / piNa melA to khudAya ke hAtha hai / " ai vAtAM kari pAtisAhajI aMbakhAsa takhata virAjiyA khAna sulatAna darIkhAne miliyA / kAnar3adejI paNa AyA | jardai pAtisAhajI rAvajI ne ghaNo Adara sUM sagAvidha sUM batalA - vaNa kIdhI ne kahyo, "rAvajI, hamArI lar3akI tamArA lar3akA ke dIdhI / tulasI prajJA 225

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salAma kro| hama tuma samadhI kA nAtA hai| hamAre tuma baDe ravesa ho|" rAvajI kahyo, "pAtisAha dIna-dunI rA chau / hUM pAdhariyo ghara rau dhaNI rajapUta huuN| pAtisAhAM sagAvala kro| roma-sUma viloyadA rA dhaNI hai| hUM tau vaMdagI karUMchu / (vIramade sonagarA rI vaat)|| Upara do uddharaNa die gae haiN| inameM eka sAtha hI bAta lekhaka ke atirikta hindU tathA musalamAna pAtroM kA vArtAlApa hai| isameM musalamAna pAtroM kI bhASA khar3I bolI-mizrita rAjasthAnI sApha hai / ___isI prakAra nAtha-jogI pAtroM se sambandhita eka uddharaNa bhI namUne ke lie dekhie taha gorakhanAthajI Aya baitthaa| taThe depAla Adesa kara ara gorakhanAthajI nUM AsaNade ara bolaayaa| Ayasa kanhai baitthaa| itarai kahIM kehIka kahI, rAja, goTha tayAra hui ch|" tada depAla kahI, pahilai ApasajI nUM jimaavo|" taha kahyo, "ApasajI, mAMsa hai| Aroga so ?" taha gorakhajI kahI, "bAbA, hama atIta chaaN| Avai, so khAvAM / atIta kU kyA pUchaNA ? alakha kA ghara hai| aba hI goTha saba khAvAM / " tada depAla kahI, "to nahIM kATUM ? jiimii|" taha ye purasaNa gayA ara gorakhanAthajI jImatA gyaa| taha sArI hI jImIyo / taha depAla pUchiyau, "ApasajI, dhApIyA ?" taha gorakha kahI, "bAbA, atIta kA kyA dhAgA ? (depAla ghaMgha rI bAta) __ aneka rAjasthAnI 'bAteM' musalamAnoM ke jIvana para AdhArita haiN| unameM Adi se aMta taka isI prakAra kI bhASA kA prayoga huA hai / udAharaNa dekhie1. pAMca paikaMbara urasa-theM utre| utari ke vanavAsa ke viSa tapasyA karate the| savA pAMca maNa bhoga, pacAsa maNa dUdha kA gaiva kA pyAlA pakkai kaa| cAra paikaMbara leTe-leTe dopaharai utthe| eka paikaMbara gaiba kA ghor3A baNAya ke, gaiba kA Ayudha baNAya sikAra khele| dopahara chor3e, tava sikAra le aavai| Aya pyAlA piiye| pAMca milikara baiThe, khela-ramai / kitane heka roja yUM tapasyA karatAM ho gyaa| eka dina rAyaba kA ghor3A bnnaayaa| paikaMbara sikAra khelatA thaa| trikhA laagii| urahAM-parahAM joyaa| kahAM Aba hoI to Aba pIjai / yUM karitAM nijari daudd'aaii| eka Thaura dekha jyU bagalI ur3atI nijara aaii| ubAhAM ghor3A daur3Aya kari gayA / (bahalImA rI bAta) prathama mayI deza ko pAtasAha / mayI pAtasA tisake choro nhiiN| taba nIThInIThI kaiyeka mahala ke tAhI peTa rahyA / phira pUre mahIne hue| pIr3a laagii| tada lar3akI, sU mUlA meM huI / tada kAjI kahyA, "yaha lar3akI rAkhaNI nhiiN| e bure nakSatra huii|" taba hajarata ne kahA, "hama lar3akI kU mAra to nahIM / hamAre nITo-nITI huI hai| jo hamAre tAhI pUchate ho to mohara gaja kA kapar3A lehU, tisameM lapeTa kara, kATha ke paMjare meM suvAya kara dariyAva meM bahAya dehuM / (sasI-punnU kI bAta) musalamAnI-jIvana se sambandhita sabhI 'bAtoM' meM isa prakAra kI bhASA-zailI ko bala 22, baMka 3 229

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2 apanAyA gayA ho, aisI cIja nahIM hai| isa zreNI kI aneka bAtoM meM zuddha rAjasthAnI bhASA kA prayoga bhI huA hai| udAharaNa isa prakAra haiM1. uttarAkhaMDa desa, tIke meM javAlApura naaNvaingr| tIkai meM bAMvanapAr3a pAtasA rAja kara cha / caurAsI to bajAra, causaTha khair3a, bAra kor3a gharAM hI basatI / TIkA basa ch| bAMvana kIror3a kekANa, dasa lAkha hasatI, pana kor3a pAyadala / cAkara cAkarI meM hAjara khar3A ch| sattara khAMna, bohattara amarAva, baMkA desa, pAsatA sukha-sukha rAja kara ch| (bayAna samasera rI bAta) pirojasA pAtasA gaDha gajanI rAja kara ch| su pAMtasA vicArayo ke bIjApura ro gaDha lIjai, pAttasohI liijai| pAtasA phauja le ne bIjApura rai gaDha laago| mAsa ATha tAIM gaDha rau roLo huvii| nai parcha gaDha piroja pAtasA liidho| ne bIjApura meM dAkhala huvaa| nai Aya takhata pe baitthaa| nai chatra-caMvara Dhulai cha / (bahalImAM hI bAta) Upara prastuta kie gae uddharaNoM kI bhASA meM saMskRta ke tatsama zabda (tapasyA, Ayudha, deza, nakSatra, mAsa Adi) urdU ke zabda (gaira-hAjira, khAvaMda, gayaba, Aba, dariyAva, pAtasA Adi) aura TheTha rAjasthAnI zabda (dhaNI, goTha, nIThI, chorA, kekANa, roLo Adi) prayukta hue haiN| sAtha hI urdU ke zabdoM kA rAjasthAnI-karaNa bhI ho cukA hai / yaha bhASA-mizraNa dhyAna dene yogya hai| isa prayoga se rAjasthAnI bAtoM ke vAtAvaraNa ko svAbhAvika svarUpa dene kI ceSTA kI gaI hai, jo ucita hI hai| bAtoM meM bhIla Adi viziSTa vargoM ke pAtra sAmane Ate haiM to unake mukha se bhI kathopakathana kI yahI svAbhAvikatA prastuta karane hetu bhIloM kI bolI kA prayoga dekhA jAtA hai / yaha rAjasthAnI bAtoM kI eka apanI vizeSatA hai| isa prakAra sAmAjika samanvaya ke sAtha-sAtha sAmpradAyika ekatA kA bhI Azcaryajanaka rUpa sAmane AyA hai, jo zlAghya hai| hindI bhASA (khar3I bolI) kA itihAsa likhane vAle vidvAnoM ko rAjasthAnI bAtoM kI ora bhI pUrA dhyAna denA cAhie / satarahavIM zatAbdI meM 'bAtoM' kA likhA jAnA prArambha ho cukA thA parantu isa kArya ko vistAra aThArahavIM zatI meM milaa| isa prakAra khar3I bolI ke vikAsa ke adhyayana hetu rAjasthAnI bAtoM kI vizeSa upayogitA hai| -(DaoN. manohara zarmA) kailAza nikuMja, bhAratI bagIcI rAnI bAjAra, bIkAnera 230 tulasI prajJA

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samIkSA : 'NAyakumAra cariu' kA nAyaka D harizaMkara pANDeya nAgakumAra carita (NAyakumAra cariu) apabhraMza kAvyadhArA ke dhaureya-dhRti, samullasita pratibhA aura mahanIya medhA sampanna supratiSThita mahAkavi abhimAnamerU puSpadaMta kI sundara, subodha lAvaNyamaNDita evaM kamanIya kalA kalita racanA haiM, jisameM mahaccaritra nAgakumAra ke mAdhyama se kartavyAkartavya nirdeza evaM Ahata-dharma kI pratiSThA rUpa mahaduddezya hI mukhya abhilakSya evaM paramakAmya rUpa meM nirUpita hai| sAhitya siMdhu kI sauvIrya sAdhanA se samutthita ratnamaNiyoM kI mAlA ko sRjita kara mahAkavi puSpadanta ne zeSa rasika athavA sahRdayacetanA saMpanna jIvita saMsAra ke lie 'nAyakumAra cariu' ko prastuta kiyA, jisameM darzana kA satya, vijJAna kA tathya ramaNIyatA aura kSaNa-kSaNa abhinavatA se yukta sundara ke rUpa meM abhivyakta huA hai, jo lokottara AhlAda jananasamartha evaM 'kAMtAsammitatayopadezayuje' kI sAtvika saraNi meM adhiSThita hai / kAma aura artha kA prabhUta bhogakara evaM unakI hrasvatA siddhakara dharmasAdhita mArga kA anugamana karate hue anta meM parama zivasvarUpa mokSa meM pratipannatA kA pratipAdana isa caritra kAvya kA kendrIya vidu hai / nAgakumAra isa grantha kA nAyaka hai / vaha kanakapura ke rAjA jayaMdhara kA putra hai| usakI vimAtA kA putra zrIdhara thA, jo atyanta krUra evaM dRSTa prakRti kA thaa| usI ke kAraNa nAgakumAra rAjya chor3akara bAhara calA jAtA hai / apane buddhi-kauzala evaM dhairyAdi guNoM ke dvArA prabhUta dhana daulata ke sAtha yaza kA arjana karatA hai aura bAda meM pitA dvArA punaH bulAye jAne para rAjyAbhiSikta hotA hai / zAstrIya dRSTi se nAyakatva jo vyakti kathAnaka ko mukhya uddezya yA phalAgama taka le jAtA hai tathA mukhya phala kA adhikArI hotA hai vaha nAyaka kahalAtA hai| nAgakumAra utthAna-patana ke thaper3oM ko sahatA hai, aura anta meM saMpUrNa kathA ko mokSa-dharma meM prastuta karatA hai tathA svayameva usa dharma kA adhikArI banatA hai| kAvya zAstra meM sAmAjika AdhAra para nAyaka ke tIna bheda kie gaye haiMpati, upapati aura vaizika / nAgakumAra pati zreNI kA nAyaka hai| jo nAyikA (svakIya) kA vidhivat pANigrahaNa karatA hai / vaha pati nAyaka hai / rasamaMjarIkAra ne ullekha kiyA khaNDa 22, aMka 3 231

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vidhivatpANigrAhakaH ptiH| nAgakumAra aneka kanyAoM ke sAtha vidhipUrvaka pANigrahaNa saMskAra karatA hai tathA unake yauvana kA prabhUta bhoga karatA hai / kucha udAharaNa draSTavya haiM(1) kazmIra kI rAjakumArI ke sAtha vivAha vihio suyaNANaM ucchAho duNDaM puraNAheNa vivaaho|' ahiNavamuggamaNoharavayaNA bahulAyaNNA diNNA kaNNA / NAyakumAraho saMgeM laggA ajjhAsA icchiyasaMsaggA / (2) girizikhara nAmaka nagara ke vanarAja kI putrI lakSmImati ke sAtha pANigrahaNa aNNahiM diNe karivaragai pariNAviya lacchImai / ' so vammahu sA rai saI kiM vaNNami haDaM jaDakai / / (3) ujjainI kI rAjakumArI tilakasundarI ke sAtha vivAha-- to diNNa kaNNa jAiu vivAhu sirisaMge NaM tuTThau vikAhu / thiu rAmaI sahuM rAmAhirAmu NAvaI sIyaI sahu~ deu rAmu / ' kAmapravRtti ke AdhAra para nAyaka kI cAra zreNiyAM svIkRta haiM - anukUla dakSiNa, zaTha aura dhRSTha / nAyakumAra dakSiNa-nAyaka ke antargata parigaNita kiyA jA sakatA hai| dakSiNa-nAyaka kA svarUpa hai dakSiNa nAyaka aneka nAyikAoM kA svAmI hotA hai tathA sabase anukUla vyavahAra karatA hai / kavirAja vizvanAtha ne likhA hai eSu tvanekamahilAsu samarAgo dakSiNaH kathitaH / bhAnudatta ne rasamaMjarI meM nirdeza kiyA hai ___sakalanAyikAviSayakasamasahajAnurAgo dakSiNaH / ' arthAt sabhI nAyikAoM ke sAtha samAna rUpa se vyavahAra karane vAlA dakSiNa nAyaka hai| nAgakumAra aneka rAjakumAriyoM ke sAtha vivAha karatA hai lekina sabake sAtha samAna vyavahAra karatA hai / jina kumArI yuvatiyoM ke sAtha vaha vivAha karatA hai unameM kazmIra kI rAjakumArI [5.10], lakSmImati [6.9], mAmA kI putrI [7/9], ujjaina kI rAjakumArI [8.8], dantIpura kI rAjakumArI [9.1] tathA anya rAjakumAriyAM [8.16] Adi pramukha haiM / sabake sAtha nAgakumAra sammAna janaka vyavahAra karatA hai / zIla kI dRSTi se nAyaka ke cAra bheda svIkRta haiM-dhIrodAtta, dhIralalita dhIroddhata aura dhIraprazAMta / nAgakumAra dhIrodAtta nAyaka hai / dhIrodAtta kA lakSaNa mahAsattvo'tigaMbhIraH kSamAvAnavikatthanaH / sthiro niguDhAhaMkAro dhIrodAtto dRDhavrata / ' arthAt dhIrodAtta parAkramazAlI, gaMbhIra, kSamAvAn, AtmazlAdhA se rahita, sthira, nigUDhAhaMkAra aura dRr3havatI hotA hai| nAgakumAra meM ye sAre guNa prabhUta mAtrA meM upalabdha haiN| vaha atyanta parAkramazAlI hai| apane zaurya, parAkrama, bala evaM vIrya 232 tulasI prazA

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ke AdhAra para caturdika vijaya lAbha karatA hai| janma paramparA ke AdhAra para nAyaka kI do zreNiyAM ho sakatI haiM-1. uccavaMzodbhava aura 2. nimnavaMzodbhava nAgakumAra uccavaMzodbhava hai kyoMki usakA janma dharatI para prasiddha kanakapura ke rAjavaMza meM huA hai / vaha girinagara kI aniMdya sundarI rAjakumArI pRthvI devI aura kanakapura ke rAjA jayaMdhara kA putra thaa| yoni ke AdhAra para nAyaka ke tIna bheda mAne jAte haiM :-- manuSya, divya aura divyAdivya / nAgakumAra manuSya yoni kA nAyaka hai| puruSArtha ke AdhAra para nAyaka ke cAra bhedoM kI saMkalpanA kI jA sakatI hai :-1. arthAsakta, 2. kAmAsakta, 3. dharmAsakta aura 4. mokSAsakta / nAgakumAra ke mokSapathAnugAmI hone se vaha mokSAsakta nAyaka ke antargata parigaNita kiyA jA sakatA cAritrika vikAsa nAgakumAra ke caritra kA vikAsa saMgharSamaya vAtAvaraNa meM hotA hai / vaha vimAtA se tiraskRta hokara jIvana yAtrA prAraMbha karatA hai tathA apane puruSArtha ke bala para saba kucha prApta kara letA hai / nAyaka kA yaha caritra vAlmIki rAmAyaNa ke rAma aura bhAgavata purANa ke dhruva se milatA julatA hai / vimAtA kaikeyI ke kAraNa rAma vana-vana bhaTakate haiM, apane-vIrya kA pradarzana karate haiM tathA anta meM apanA puruSotamatva ko pratiSThApita karate haiM / bAlaka dhruva vimAtA se tiraskRta hokara paramapada, paramacakravatitva ko prApta karatA hai, usI prakAra nAgakumAra vimAtA ke kAraNa rAjA kA kopa bhAjana hotA hai, kArAgAra meM DAlA jAtA hai tathA kArAgAra se nikalakara apane puruSArtha ke bala para saba kucha sAdha letA hai| nAmakaraNa ko sArthakatA Ucca, sthUla aura saghana stanoM vAlI kiMkaNI laTakatI huI mekhalAeM dhAraNa karane vAlI gajagAminI kAminiyAM bAlaka ko goda meM lekara vApI jala ko dekha rahI thIM ki acAnaka bAlaka vApI meM gira gyaa| bhItara baiThe eka nAga ne usako bcaayaa| nAga ke dvArA rakSita hone ke kAraNa devoM ne use nAgakumAra tathA pitA ne prajAbaMdhura kahakara pukArA __ jaNaNeNa payAdhuru sudisu devehiM vi NAya kumAra sisu // medhA sampanna rAjakumAra* vaha kuzala prajJA sampanna bAlaka thaa| alpakAla meM hI vaha vividha vidyAoM meM niSNAta ho gayA : siddhaM Namaha bhaNevi aTTAraha liviu bhuaMgau / dakkhAlai suyaho sikkhai mehAvi aNaMgau / / kAlakkharaiM gaNiyaiM gaMdhavvaI vAyaraNAI sikkhiu / so NiccaM paDhaMtu huu paMDiu vAesariNirikkhiu / / khaNDa 22, aMka 3

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chaMdAlaMkArAI NigghaMTaiM joisAiM gahagamaNapayaTTaI / kavvaI NADayasatthaI suNi yaI paharaNAI NIsesaI gunniyiN|| arthAt 'siddha bhagavAn ko namaskAra karo' aisA kahakara nAga ne putra ko aTThAraha prakAra kI lipiyAM dikhalAyIM aura vaha medhAvI kAmadeva sIkhane lagA / syAhI se kAle akSara likhanA, gaNita, gAMdharvavidyA, vyAkaraNa bhI sikhaayaa| nAgakumAra nitya par3hate par3hate sarasvatI kA nivAsa paMDita bana gyaa| usane chanda, alaMkAra nighaNTu, jyotiSa, grahoM kI gamana pravRtiyAM, kAvya evaM nATyazAstra sune evaM samasta AyudhoM kA bhI jJAna prApta kara liyaa| zArIrika saundarya vaha AbhyantarIya zobhA se sampanna to thA hI, usakA bAhya zarIra saMhanana bhI apUrva AkarSaka thaa| jisa yuvati ne usake kizoravaya para dRSTi DAlI, vaha kAmodvegita hokara Asakta ho gayI / yovana-dhanyA kumAriyoM ke netra bhI usake rUpa-yauvana, sugaThitazarIra aura divya mukha ko nirakhakara dhanya ho jAte the| usake AMgika saundarya kA varNana karate hue kavi kahatA hai sohai vaTThalapAnipavaTThahiM ugNaya pAyapuTThiaMguhiM / uNNayavitthipaNe bhAlayale ugNayabhuyasiharahiM balapavaleM // pekkhai jahiM jahiM jaNu tahiM tahiM ji sulakkhaNabhariyau / vaNNai kAiM kaIM jaga vammahu saiM avyriyu| vaha lAvaNya kA puMja thA / svayaM candramA thaa| vividha guNa ratnoM kI khAna thA mAnoM vizva sundarI lakSmI ne hI vilAsa yukta uttama puruSa ke zarIra ko dhAraNa kiyA ho : NaM lAvaNNapuMju NaM sasaharu NaM guNarayaNaraiu / NaM puravara sirIe NaravarataNu saggavilAsu laiyau // krIDA priya kumAra vividha zAstrIya-vidyAoM meM niSNAta to thA hI atyanta krIr3A-priya bhI thaa| usakI paitRka sampatti ko eka juArI zrI varma ke dauhitra ne dyUta meM jIta liyA thaa| pitA kI AjJA pAkara dyUta krIr3A meM apanI sampatti tathA zrI varma kI sampUrNa sampatti jIta letA hai, parantu zatru kI sampatti ko sahaja rUpa se lauTA kara apanI udAratA kA paricaya detA hai / dyUta krIr3A kA udAharaNa draSTavya hai :__ maI sahuM ajju salakkhaNa khellahi dehi sAri lai pAsau DhAlahi / tA ti tiha karevi khaNe jittau, jaNaNa NIsesu vi hittau // " yuddhavIra vaha kumAra na kevala zArIrika saundarya meM utkRSTa thA balki vIratA, dhIratA, zaurya evaM parAkrama meM bhI advitIya thaa| aridamana ko bhI damana karane vAlA kumAra vyAla apane svAmI ke rUpa meM nAgakumAra ko svIkAra karatA hai| gayadappe karikaradIhabAhu jayakAriu jAyavi NiyayaNAhu / 12 234 tumasI prajJA

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eka sthala para unmatta hAthI ko apana bhujadaMDoM se vaza meM kara letA hai| goviMde tuliu govaTTaNu NaM jayakAraNu / jittau teNa gauNaM pupphayaMta disivAraNu / / " arthAt jisa prakAra goviMda ne govardhana ko uThAkara apanA jaya jayakAra karAyA thA usI prakAra nAgakumAra ne usa gaja ko jIta liyA jaise puSpoM ke samAna dAMtavAle diggaja ko jItA ho| yAyAvarIvRtti vibhinna dezoM evaM nagaroM ke paribhramaNa se jJAnapUrNatA evaM nItikuzalatA kI prApti hotI hai isIlie caritakAvyoM ke nAyaka sAmAnyatayA deza bhramaNa ke lie nikalate hai| suprasiddha kavi bANabhaTTa ne deza bhramaNa se hI prabhUta jJAna rAzi ko prApta kiyA thaa| mahAkavidaMDI ke dazakumAra carita ke sabhI kumAra dezATana se hI dhana-samRddhi evaM jJAnasampadA ko prApta karate haiN| nAyaka nAgakumAra bhI aneka dezoM, rAjyoM evaM nagaroM kA paribhramaNa karatA hai| aneka vivAha nAgakumAra ke aneka vivAhoM kA ullekha milatA hai| vaha jahAM bhI jAtA usa rAjya kI rAjakumArI usake rUpa saundarya para AkRSTa ho jAtI thI / kazmIra kI rAjakumArI [5.10], lakSmImati [6/9], mAmA kI putrI [7.9[, ujjanI kI rAjakumArI [8.6], tilakAsundarI [8.8], pavanavega se mukta karAyI gaI aneka kanyAoM ke sAtha [8.16] tathA daMtIpura kI kanyA ke sAtha vaha vivAha karatA hai| dharmaruci sampanna-- vaha dhArmika pravRtti kA nAyaka hai / aneka sthaloM para usakI jina bhakti, dAnadayA Adi guNoM kA nidarzana milatA hai / 9 vI saMdhi meM nAgapaMcamI vrata ke prati zraddhAmAn ke rUpa meM nAgakumAra dRggocara hotA hai| rAjyAbhiSeka vimAtA evaM vimAtA putra ke kAraNa nAgakumAra pita-rAjya se bAhara nikalakara rAjyoM meM bhramaNa karatA huA prabhUta mAna, dhana evaM jJAna kA arjana karatA hai| bAda meM usake pitA ke maMtrI nayandhara rAjya meM use vApasa lAtA hai tathA pitA zrI jayaMdhara yogya kAla meM usakA rAjyAbhiSeka karate haiN| vairAgyavAn evaM mokSamArga meM pratiSThita atyanta saMrambha aura parAkrama ke sAtha pRthvI kA upabhoga kara nAgakumAra apane guNavAn putra devakumAra ko apanA rAjya samarpita kara saMsAra se virakta hokara jina bhagavAn ke zaraNa meM praviSTa ho jAtA hai / aneka yoddhAoM evaM amAtyoM ke sAtha jaina dIkSA lekara kaThora tapa pratipanna ho jAtA hai / anta meM mokSa meM pratiSThita hotA hai, aMga ke vikAra se rahita ho jAtA hai :-- khaga 22, aMka 3 235

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tti agaM agaMga huDa pattau maukkhu anaMga viyArau / 14 pupphayaMta suraNa miu pahu pasiyau NAyakumAru bhaDArau // " isa prakAra caritanAyaka nAgakumAra dharma, artha, kAma kA prabhUta upayoga kara anta meM mokSa pratipanna hotA hai / saMdarbha : 1. rasamaMjarI pR0 171 2. nAyakumAra cariu 5:10.1-3 3. tatraiva 6.9.10 4. tajaiva 8.8.4-5 5. sAhitya darpaNa 3.35 6. rasamaMjarI pR0 174 7. dazarUpaka 2.4, 5 8. nAyakumAra cariu 2.14.1 9. tatraiva 3.4 10. 3.5 11. 3.13 4.13 12. 13. 3.17 14. ,, 9.25 236 " "" "" "" - DaoN. harizaMkara pANDeya saha AcArya prAkRta bhASA evaM sAhitya jaina vizva bhAratI saMsthAna, lADanUM tulasI prazA

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pustaka samIkSA sAhitya-satkAra evaM pustaka-samIkSA 1. 'paraMparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI'-lekhakaDaoN0 ke0Ara0 candra, prakAzaka-prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda, prathama saMskaraNa-1995, mUlya-50 rupaye, pRSTha-152+8 / lekhaka ne 'prastAvanA' meM kahA hai ki 'paraMparAgata prAkRta vyAkaraNa' se usakA tAtparya hai-'vyAkaraNa saMbaMdhI ve niyama jo paraMparA se prApta hue haiN|' usane yaha bhI spaSTa kara diyA hai ki vaha upalabdha prAkRta sAhitya aura prAkRta zilAlekhoM meM bhASA kA jo svarUpa milatA hai usako dhyAna meM lete hue vyAkaraNa ke amuka niyamoM kI samIkSA kara rahA hai ki ve kahAM taka una para lAgU hote haiM ? usane prAcIna prAkRta aura uttaravartI prAkRta bhASA ke antara ko vyAkaraNa graMthoM meM spaSTa na karane tathA kSetrIya prAkRtoM ko eka dUsare se alaga na karane kI bhI bAta mAnI hai aura isake lie tarka diyA hai ki usa kAla ke vyAkaraNakAroM kA uddezya bhASA kA aitihAsika yA tulanAtmaka adhyayana karane kA nahIM thaa| unake dvArA to upalabdha prAkRta sAhitya kI kRtiyoM kI bhASAoM kA kucha vizeSa rUpa samajhAne ke lie vyAvahArika dRSTi se, saMskRta bhASA se unakI vibhinnatA darzAnA hI hetu thaa| isa prakAra DaoN. candra ne apanI samIkSA ko sImita aura surakSita kara liyA hai| prastuta prakAzana ke sabhI 15 adhyAya, lekhoM ke rUpa meM 'zramaNa', 'tulasI prajJA', 'saMbodhi', 'prAkRta vidyA', aura 'jaina vidyA ke AyAma' meM prakAzita bhI ho cuke haiM; isalie una para vidvAnoM ke mantavya bhI ajJAta nahIM haiN| DaoN0 candra ne mUlataH vararuci ke prAkRta prakAza aura hemacandrAcArya ke prAkRta vyAkaraNa ko apane adhyayana kA AdhAra banAyA hai| unhoMne pizela, meheNDale, nItiDolacI Adi ke mata uddhRta kiye haiM aura caNDa ke prAkRta lakSaNam bharatamuni ke nATya zAstra, mArkaNDeya ke prAkRta-sarvasva se bhI havAle die haiM kintu vAlmIki sUtra jinendra vyAkaraNa, zAkaTAyana aura kA-tantra vyAkaraNa Adi kA koI havAlA nahIM diyaa| vararuci ke prAkRta prakAza jaisA ki pUrva kahA jA cukA hai (dekheM-AdizAbdika aura pAraMparIya prAkRta-tulasI prajJA, pUrNAMka 97 pR079-87) meM nauMveM adhyayana ke bAda ke adhyAya prakSipta haiM / mUla meM, usameM ATha hI adhyAya the| khaNDa 22, aMka 3 237

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isa prakAra lekhaka kA yaha adhyayana dazavIM sadI ke bAda ke vyAkaraNoM para hI AdhRta hai / lekhaka dvArA udghATita tathya ki binA zirorekhA ke nakAra para zirorekhA ke prayoga se nakAra ko NakAra meM badalane kA niyama bana gayA - - vicAraNIya ho sakatA hai| isI prakAra jaisalamera bhaNDAra meM prApta 'vizeSAvazyaka bhASya' kI tAr3apatrIya prat meM jo prAcIna bhASA rUpa mile haiM; unheM svIkAra kiyA jAnA caahie| isase ghoSaaghoSa kA dhvanyAtmaka parivartana sudhArA jA sakatA hai / isI prakAra prastuta graMtha meM - madhyavartI ta=da, paba, alpa prANa vyaMjanoM kA lopa, 'ya' - zruti, anunAsika vyaMjanoM kA anusvAra meM parivartana, ssi aura - mhi lakAra aura jJa kA 'nna' yA 'paNa' meM badalanA Adi anekoM prasaMgoM paraparyApta sAmagrI juTa gaI hai / tathApi zruta paraMparA ke guNa doSoM kI kahAnI aura vistAra se kahI jAnI cAhie / acchA ho, isa viSaya para adhikArI vidvAn mila baiThakara carcA kareM aura sarva sammata nirNaya prAcIna bhASA svarUpa ko susthApita kareM | DaoN0 ke0 Ara0 candra ne isa saMdarbha meM adhyavasAyapUrvaka bahuta zrama kiyA hai kintu yaha kArya eka vyakti ke sAmarthya se bAhara kA hai / isalie unake kArya ko Age bar3hAne kA sad prayatna honA cAhie / 2. zodha aura svAdhyAya, lekhaka - harivallabha bhAyANI, prakAzaka - gujarAta sAhitya akAdamI, gAMdhI nagara - 382011, prathama AvRtti, 1996, mUlya - 85 rupaye / pRSTha-192 / prastuta kRti meM bhAyANIjI ke zabdoM meM - apabhraMza, arvAcIna bhAratIya Arya kA kA prAraMbha kAla, purAnI hindI, purAnI rAjasthAnI, gujarAtI ityAdi ke viSaya meM prakAzita lekhAdi ko punaH mudrita kiyA gayA hai| gujarAta hindI sAhitya akAdamI adhyakSa ke anusAra saMkalita lekhoM meM apabhraMza, ardhamAgadhI, prAcIna gurjara bhASA, prAcIna rAjasthAnI, prAcIna hindI, prAcIna paMjAbI aura loka sAhitya se saMbaMdhita mahattvapUrNa lekha haiM / vastutaH ina lekhoM se apabhraMza sAhitya para vyApaka prakAza par3atA hai / 'apabhraMza bhASA aura hemacaMdrIya apabhraMza' zIrSaka meM lekhaka ne viSaya kI acchI vyAkhyA kI hai / ' apabhraMza vyAkaraNa kI kucha samasyAeM' - - nAmaka apara nibandha meM usane prAkRta aura apabhraMza kI bheda rekhAeM khIMcane kA prayAsa kiyA hai| lekhaka kI mAnyatA hai - "yadi hama kaheM ki apabhraMza sAhitya arthAt jainoM kA hI sAhitya, to bhI clegaa|" kintu sAtha hI vaha yaha bhI mAnatA hai - 'suvistRta apabhraMza graMtha bhASA zAstriyoM se 'anAghrAta' par3e haiM, jisa taraha zakuntalA pahale thI / ' aba taka usI bhAMti duSyanta se milane se zabdoM kI vyutpati, artha carcA, zabdoM kI kathA Adi bhAyANIjI ke priya viSaya haiM aura isa saMbaMdha meM saMgraha meM anekoM lekha haiM / 'DholA-mArU rA dUhA' - saMbaMdhI lekha 238 tulasI prajJA

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meM lekhaka ne 'vAgbhaTAlaMkAra' ke TIkAkAra siMhadevagaNi ke kathana-'isameM kvacid mUla meM avidyamAna hone para bhI repha kA Agama hotA hai'-ko uddhRta karake nimna dohe ko saMzodhita kiyA hai cArUda tuhu aimAM Di au, dIsai savva paDhantu / kahi mA kaI ahaM Avisai, amhaM ke ranu kantu // bhAyANIjI dvArA saMzodhita cAtraga (cAtruga) tuhaM ai paMDiyau, dIsahi savva paDhaMtu / kahi mA kai aha~ Avisai, amhaha~ kerau kaMtu / / isa saMzodhana meM 'cArUda' ko jabarana 'cAtraga' banA diyA gayA hai| vastutaH yaha 'cAullar3a' kA dUsarA rUpa hai jisameM rephAgama ho gayA hai / 'cAullar3a' ko rAjasthAnI meM 'ar3abo' bhI kahate haiN| yaha nakalI putalA pazu-pakSiyoM se anAja kI surakSA hetu kisAnoM dvArA khetoM meM banA diyA jAtA hai| dohe meM kheta rukhAlane vAlI eka yuvatI aise hI eka putale ko saMbodhana kara rahI hai ki he cAruda ! tUM saba kucha par3hA-likhA dIkhatA hai isalie likha-mAMDa kara batA ki merA pati kaba AyegA? ___'rAuravela'-zilAlekha ke bhASA-svarUpa para TIkA karate hue lekhaka ne usameM purAnI maithilI, purAnI marAThI, pazcimI hindI, paMjAbI, gaur3a pradeza aura mAlavI bolI ke avazeSa khojane kI ceSTA kI hai| isa viSaya meM hama unakA samarthana nahIM kara sakate / zilAlekha meM jo bhASA hai usameM maithilI, marAThI, pazcimI hindI ke avazeSa nahIM haiN| hindI sAhitya akAdamI, gAMdhI nagara ko isa prakAzana ke lie dhanyavAda diyA jAnA cAhie jisase hindI pAThakoM ko DaoN0 bhAyANI ke vicAroM ko jAnane kA suavasara mila gayA hai| 3. nigraMtha (pravezAMka) saMpAdaka-ema. e. DhAkI evaM jitendra zAha, prakAzaka-zAradA bena cimanabhAI ejyUkezanala rIsarca senTara, zAhI bAga, ahamadAbAda-4, san, 1995 mUlya-150 rupye| hindI, gujarAtI, aMgrejI--tIna bhASAoM meM prakAzita nigraMtha kA pravezAMka paM. dalasukhajI mAlavaNiyA ko samarpita hai| vArSika aMka ke rUpa meM prakAzita hone vAle isa jarnala meM jaina zodha ko susaMpAdana ke sAtha prakAza meM lAne kA saMkalpa liyA gayA hai kintu pahale hI aMka meM saMpAdakoM ko apane saMkalpa-pUrti meM darapeza AI majabUrI kA ijahAra bhI karanA par3A hai / jarnala meM ke. Ara. candra, bI. ema. kulakarNI, eca. sI. bhAyANI, ena. pI. jozI, ema. e. DhAkI jaise mUrdhanya vidvAnoM ke sAtha jagadIzacandra jaina evaM agaracaMda nAhaTA jaise divaMgata logoM ke bhI lekha haiN| gujarAtI khaMDa meM vAdIndra mallavAdI zramAzramaNa ke samaya para jitendra zAha kA mahattvapUrNa lekha hai| isI prakAra madhusUdana DhAkI kA 'vAdI-kavi bappabhaTTi sUri'-lekha bhI sUcanAoM se bharApUrA hai| khaNDa 22, aMka 3 239

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gujarAtI khaMDa meM hI zilAlekha evaM mUrti zilpa saMbaMdhI ati mahattvapUrNa jAnakArI dI gaI hai| hindI khaNDa meM naya vicAra evaM kAvya prakAza ke anUThe TIkAkAraAcArya mANikya candra sUri acche lekha haiN| aMgrejI ekzana meM lalitakumAra kA gujarAtI citrakalA para likhA lekha bhI nayI jAnakArI detA hai| unake isa kathana meM sacAI hai ki gujarAtI jaina citrakalA kI apanI svataMtra zailI thii| saba milAkara nirgrantha ke pravezAMka kA svAgata hai| vastutaH aise vividhatApUrNa jaina zodha jarnala kI jaina jagat ko pratIkSA banI thii| zAradAbena cimmanabhAI kendra ne isa kamI pUrti ke lie jo zurUAta kI hai vaha zlAghya aura prazaMsanIya hai| -paramezvara solaMkI 4. ar3abo (zyAma maharSi rI kavitAvAM)-zyAma maharSi / prakAzaka-rAjasthAnI vibhAga, rASTrabhASA hindI pracAra samiti, zrIDUMgaragar3ha (cUrU) / saMskaraNa-1996 / mUlya-80 rupye| prastuta saMgraha meM zyAma maharSi kI 49 kavitAoM kA saMgraha hai| the, bo; TAbara, ramatiyAM; kutiyo, dhINApa; meha, DAMphara; gAMva rI lugAyAM, kuvai ro pANI; bhobhara; AbhairA motI; AMdhI, droNapura-ityAdi kavitAoM meM ApasI tAlamela hai| vaise sabhI kavitAeM gAMva kI nizcchala saMskRti ke AsapAsa kavi mana kI bhaTakana kI taraha lagatI haiN| ___ ina kavitAoM meM thalI ke gAMvoM para bItI ghaTanAoM kI chApa hai| kavi karma kI Adhunika soca ke anusAra ina kavitAoM meM vyakta anubhUtiyAM jAnI pahacAnIsI lagatI haiN| zAstrIya dRSTi se inameM kitanA kucha tattva hai ? yaha prazna alaga kara deM to zyAma maharSi kI ye kavitAeM Adhunika rAjasthAnI kavitA ke pAThaka ko bahuta AkarSaka lagegI---isameM saMdeha nahIM / acchA ho, zyAma maharSi koI khaNDa kAvya kI sarjanA meM zrama kreN| usameM unheM saphalatA milegI-aisI pUrNa AzA hai| 'ar3avo' se vilaga isa prakAra ve apanA nijI pratIka khar3A kara skeNge| 5. mUkamATI : cetanA ke svara--DaoN0 bhAgacandra jaina 'bhAskara', prakAzaka-jejAnI ceriTebala TrasTa evaM Aloka prakAzana, nyU eksaTeMzana eriyA, sadara, nAgapura / prathama saMskara-1995 / mUlya--50 rupaye / pR0 344 / prastuta prakAzana lekhaka ke pUrva prakAzita 'mUka mATI : eka dArzanika mahAkRti' kA nayA saMskaraNa hai jisameM tIna naye adhyAya jur3e haiN| vastutaH yaha kAvya 'nita navatAmupaiti'-ke anusAra uttarottara abhinava udghATanoM se pAThakoM ko AplAvita kara rahA hai| lekhaka ne usameM rASTrIya cetanA ke antaH svara khoje haiN| AtaMkavAda kI pratidhvani dekhie 24. tulasI prajJA

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jaba taka jIvita hai AtaMkavAda zAnti kA zvAsa le nahIM sakatI dharatI yaha ye AMkheM aba AtaMkavAda ko dekha nahIM sakatI ye kAna aba AtaMka kA nAma suna nahIM sakate yaha jIvana bhI kRta saMkalpita hai ki usakA rahe yA isakA yahAM astitva eka kA rahegA / isI prakAra bhArata-pAka saMgharSa kI pRSThabhUmi meM kavi ne pAkistAna ke tatkAlIna rASTrAdhyakSa ko saMbodhita kiyA thA usakI paMktiyAM dekhie paraspara kalaha huA tuma logoM meM bahuta huA, vaha galata huA / miTAne miTane meM kyoM tule ho itane sayAne ho / juTe ho pralaya karAne viSa se dhule ho tuma sadaya bano / adaya para dayA karo abhaya bano / 1 samaya para kiyA karo abhaya ko amRta-maya vRddhi sadA sadA sadAzaya dRSTi re jiyA, samaSTi jiyA karo / 'mUka mATI' eka pratIka kAvya hai, jahAM mATI ke mAdhyama se vyakti kI upAdAna zakti ko abhivyaMjita kiyA gayA hai / DaoN0 bhAskara ne usameM se sAmudAyika cetanA kI pRSThabhUmi meM chipI AdhyAtmikatA ko ujAgara kiyA hai / isakA abhivyaMjanA zilpa bejor3a hai, usameM aura bhI anekoM ratna jar3e haiM jo jaba taba apanI camaka dete haiM / - paramezvara solaMkI khaNDa 22, aMka 3 241

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prApti svIkAra 1. jaina karma - siddhAnta aura manovijJAna - DaoN0 ratnalAla jaina, prakAzaka - bI. jaina pablizarsa (prA.) li., 192 / 10 cUnA maNDI, pahAr3agaMja, naI dillI- 55, mUlya - 255 ru0 / 2. svarUpasambodhana -- paMcavizati - DaoN0 sudIpa jaina, prakAzaka - 242 1:3 bhAratIya jaina yuvA phaiDarezana, alavara / mUlya - 15 rupaye / 3. jaina dharma-saMkSepa meM pro0 e0 cakravartI likhita paMcAstikAyasAra kI aMgrejI prastAvanA kA anuvAda | prakAzaka - zrI digaMbara jaina sAhitya saMskRti, DI - 302, viveka vihAra, dillI - 65 / mUlya - 25 rupaye / 4. yazodharacaritam - hindI anuvAda - paM0 pannAlAla jaina | prakAzakazrI AcArya zivasAgara digambara jaina graMtha mAlA, zAntivIra nagara, zrI mahAvIrajI / mUlya - 15 rupaye / 5. paramAtmA hone kA vijJAna -- jaina dharma / lekhaka - bAbUlAla jaina, prakAzaka -- prabhAta jaina, 9 / 1329 galI - 12, kailAzanagara, dillI - 31 / mUlya - eka rupaye kA DAka TikaTa / 6. kula kA dIpa - sAmAjika, aitihAsaka evaM paurANika ekAMkiyoM kI prastuti zrI mAdhurI jaina, 'jyoti' / prakAzaka - jaina saMskAra bhAratI, saMghIjI kA -zrI akhila rAstA, jayapura- 3 / 7. khyAta itihAsa, kalA evaM saMskRti kI zodha patrikA / saMpAdaka - vI. ela. bhAdAnI, prakAzaka --- marubhUmi zodha saMsthAna, zrIDUMgaragar3ha / tulasI prajJA

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kAlakrama aura itihAsa 1. bhArata meM IzAmasIha kA Agamana -paramezvara solaMkI 2. vikrama saMvat : 36 IsavI pUrva -candrakAnta bAlI 3. veda aura AgamakAla meM pardA-prathA -munizrI gulAbacandra nirmohI

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bhArata meM IzAmasIha kA Agamana zrI veMkaTezvara presa, bambaI se mudrita bhaviSyapurANa pratisarga parva ke cauthe khaNDa ke dvitIya adhyAya meM (21veM zloka se 33veM zloka taka) IzAmasIha kA varNana ekadAtu zakAdhIzo himatuMgaM samAyayau / / 21 haNa dezasyamadhyevai giristhaM puruSaM zubham / dadarza balavAnrAjA gaurAgaM zvetavastrakam / / 22 ko bhavAniti taM prAha sahovAcamudAnvitaH / IzaputraM ca mAM viddhi kumArI garbhasaMbhavam / / 23 mlecchadharmasya vaktAraM satyavrataparAyaNam / iti zrutvA nRpaH prAha dharme kiM bhavato matam / / 24 / zrutvovAca mahArAja prApte satyasya saMkSaye / nirmaryAdemleccha deze masIho'haM samAgataH / / 25 IhAmasI ca dasyUnAM prAdurbhUtA bhyNkrii| tAmahaM mlecchataHprApya masIhatvamupAgataH / / 26 mleccheSu sthApito dharmomayAtacchRNabhUpate / mAnasaM nirmalaM kRtvAmalaM dehe zubhAzubham / / 27 naigamaM jApamAsthAya japeta nirmalaM param / nyAyena satya vacasA manasakyena mAnavaH / / 28 dhyAnena pUjayedIzaM suurymNddlsNsthitm| acalo'yaM prabhuH sAkSAttathA sUryo'calaH sadA // 29 tattvAnAM calabhUtAnAM karSaNaH sasamaM ttH| iti kRtyena bhUpAla masIhA vilayaMgatAH / / 30 IzamUrtiha di prAptA nitya zuddhAzinakarI / IzAmasIha iti ca mama nAma pratiSThitam / / 31 iti zrutvA sa bhUpAlo natvA taM mleccha pUjakam / sthApayAmAsa taM tatra mleccha sthAne hi dAruNe // 32 svarAjyaM prAptavAnrAjA hayamedhamacIkarat / rAjyakatvA sa SaSTayabdaM svargalokamupAyayau // 33 bhaviSya purANa meM batAyA gayA hai ki cIna, taittiri, vAhlIka, kAma rUpa, romaja, khuraja Adi vaidezikoM ne bhArata para sindhu nadI pAra se athavA bolana-khebara daroM se khaMra 22, aMka 3

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AkramaNa kie the jinheM vikramAditya pautra zAlivAhana ne bAhara khader3A aura unheM siMdhu pAra rahane ko vivaza kiyaa| vaha himAlaya kSetra meM bhI gyaa| vahAM usane hUNa deza (laddAkha kSetra) meM eka zveta paridhAna vAle gaurAMga vyakti ko dekhA to use pUchA ki Apa kauna haiM ? isa para usane javAba diyA maiM kumArI ke garbha se janmA Iza putra huuN| mleccha dharma kA pravaktA hUM aura satyavrata kA pAlaka huuN| rAjA ne usase usakA dharma pUchA / uttara meM usane kahA ki mlecchoM meM satya ke kSaya hone aura maryAdA na rahane para maiM masIhA yahAM AyA hai| vahAM mleccha deza meM IhAmasI paidA huI jise pAkara maiM masIhA bnaa| mleccha deza meM sthApita dharma meM mana ko nirmala banAkara aura deha ko zuddha karake nirmala param kA naigama jApa karanA hotA hai aura nyAya, satya vacana ke sAtha ekAgra mana se sUrya maNDala meM saMsthita Iza kA dhyAna karanA hotA hai| isase vyakti sUrya kI bhAMti prabhu meM acala AsthA vAlA bana jAtA hai| calAyamAna mana ko nirodha karake samatA pAne se isI prakAra masIhA hotA hai / maiMne nitya zuddha zivaMkarI Iza mUrti ko isI prakAra apane hRdaya meM pratiSThita kiyA hai aura maiM IzAmasI bana gayA huuN| bhUpAla ne yaha saba sunakara use vahAM rahane diyA aura apane rAjya ko lauTa kara azvamedha yajJa kiyA aura vaha sATha varSa paryaMta rAjya bhoga kara svarga gyaa| isa purANa meM vikramAditya ke samaya bhArata varSa meM, pazcima meM siMdhu nadI taka, dakSiNa meM setubaMdha taka, uttara meM badarIsthAna aura pUrva meM kapilAnta taka kula 18 rASTra batAye gaye haiN| indraprastha, pAMcAla, kurukSetra, kApila, antarvedI, brajathI, ajayamerU, marudhanva, gaurjara, mahArASTra, drAvir3a, kaliMga, AvantI, uDupa, baMga, gaur3a, magadha aura kaushl| vahAM likhA hai ki vikramAditya ke dvArA niSkAsana ke lagabhaga sau varSa bAda punaH vaidezikoM ne AkramaNa kie to vikramAditya pautra ne maryAdA sthApita kI / zAlivAhana vaMza meM daza rAjA hue jinhoMne 500 varSa rAjya kiyA / dazaveM rAjA bhojarAja ne daza sahasra senA lekara siMdhupAra kiyA aura gAMdhAra, mleccha aura kAzmIra meM apanA prabhutva sthApita kiyaa| usake bAda mleccha deza meM mahAmada AcArya huA jisane marusthala nivAsI rAjAmahAdeva ke sAtha siMdhu nadI taTa ko pAra kiyaa| usane liMgacchedI, zikhAhIna parantu zmazrudhArI aura jora se bolane vAle sarvabhakSI logoM kA paizAca dharma pravartana kiyaa| usa samaya vidhya himAlaya ke madhya AryAvarta meM Arya varNa rahate the aura vidhyAntara meM varNa saMkara / siMdhupAra, musalavanta aura tuSa tathA barbara dezoM meM IzAmasI dharmI rahate the| usa kAla meM tInoM vargoM meM saMskRta sthApita rahI kintu zUdroM meM prAkRtIbhASA sthApita huii| -paramezvara solaMkI tulasI prajJA

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vikrama saMvat : 36 IsavI pUrva D candrakAnta bAlI "jyotiSiyoM kA saMvat zakakAla ke 587 varSa pazcAt AraMbha hotA hai / brahmaguptakRta khaNDakhAdyaka - jo musalamAnoM meM al arkanda nAma se prasiddha hai -- isI saMvat para avalaMbita hai / " -- abUrihAM albairUnI prakRta lekhaka kA yaha nizcita mata hai ki bhArata-saMgrAma 3148 I0 pU0 meM huA thA / usakA Akalana yaha bhI hai ki AcArya varAhamihira ke kathanAnusAra, bhAratasaMgrAma se 2526 varSa pazcAt, arthAt 622 I0pU0 se prAcIna zakakAla sthApita huA thA / parantu apane eka kaThoradharmA Alocaka ne hamArI ina donoM sthApanAoM ko nirasta karate hue kahA hai ki- " 3148 I0 pU0 kA saMgrAmakAla siddha nahIM, abhI sAdhya koTi kA hai / vidvajjanoM ne usa para prazna cihna laTakA rakhA hai / 3137 I0 pU0 se 2526 varSa bAda 619 I0 pU0 kA samaya vRddha garga kA racanAkAla hai / " hama kabhI apane kaThoradharmA Alocaka kI manamAnI TippaNiyoM se vicalita nahIM hue, pratyut akSaya utsAha se prerita hokara apane anusaMdhAna - mArga para calate rahate haiM / hameM kadama-ba-kadama saphalatAeM bhI mila rahI haiN| isI saMdarbha meM hamArI eka upalabdhi adhunA prAsaMgika hai hama gata 15 varSoM se nirantara yaha ghoSaNA kara rahe haiM ki 58 I0 pU0 se calane vAlA 'vikrama saMvat' apane Apa meM ikalautA vikrama saMvat nahIM hai, balki usase pUrva aura pazcAt calane vAle vikrama saMvat bhI vicArAdhIna haiM / pUrvavartI vikrama saMvat 116 I0 pU0 kA hai; paravartI vikrama saMvat 36 / 35 I0 pU0 kA hai / vahI vikrama saMvat isa nibaMdha kA pratipAdya viSaya hai / kRta saMvat prastuta 'vikrama saMvat' kA nAma zurU-zurU meM 'kRta saMvat' nAma caritArtha huA / 'kRta saMvat' kA kyA artha hai ? ise ThIka DhaMga se na samajha kara kucha eka kAla-vid paMDitoM ne apanI-apanI 'pataMgeM' ur3AI haiM / ujjayinI ke prasiddha paMDita sUryanArAyaNa vyAsa ne 'kRta' kA saMbaMdha kArtavIrya se jor3ate hue vikramAditya ko purANa- prasiddha rASTra - vaMzadharoM se jor3A hai / ThIka isI taraha paMjAba ke khyAtanAmA paM0 bhagavaddatta ne khaNDa 22, aMka 3 5

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'kRta saMvat' kA tAtparya mahArAjA zUdraka dvArA sthApita dharma-zAsana se liyA hai / donoM artha gaNitazAstra ke viparIta par3ate haiN| gaNita-zAstra ke mutAbika kRta=cAra= 4 kA hI grahaNa hotA hai| 'kRta saMvat' kA vyAvahArika artha hai-mAlava vaMzadharoM kA cauthA saMvat / arthAt prastuta vikrama saMvat se prAgvartI do zatakoM meM tIna-tIna saMvat-gaNanAeM sthApita ho cukI thiiN| yathA 1. sAhasAGka saMvat-candragupta maurya (dvitIya) ke putra siddhasena-sAhasAMka ne apane nAma se 'sAhasAMka-saMvat' calAyA, jo 146 I0 pU0 se ginA jAtA hai / isake prayoga adhika saMkhyA meM upalabdha nahIM haiN| 2. vikrama saMvat -siddhasena sAhasAMka kA putra 'vikramArka' ne apane nAma se alaga se kAla-gaNanA sthApita kii| yaha saMvat 116 I0 pU0 se ginA jAtA hai / anubhava meM yaha AyA hai ki 116 I0pU0 ke vikrama saMvat ke prayoga gine cune hI milate haiM; jabaki vikramArka ke maraNoparAnta gaNanAdhIna 'saMvat.prayoga' 94-IsavI pUrva se cale DheroM kI saMkhyA meM milate haiN| jitane cAho saMgraha kara lo| (srota-himavanta therAvalI) 3. vikrama saMvat 58 I0 pU0-vikramArka ke pautra 'vikrama carita' ne apane nAma se saMvat alaga calAyA, jo 58 I0 pU0 se ginA jAtA hai aura vaha loka prasiddha hai| 4. vikrama saMvat =kRta saMvat : 36 I0 pU0-vikramacarita ke pautra vikramAditya ne 36 I0 pU0 se nayA 'vikrama saMvat' sthApita kiyaa| vyAvahArika taura para yaha mAlava vaMza kA cauthA saMvat hai / 'kRta-saMvat' kA yahI itihAsa mAnya artha hai| yahAM prazna honA svAbhAvika hai ki 'kRta saMvat' kI gaNanA 36 I0 pU0 se prakriyAdhIna hai-isakA kyA pramANa hai ? pramANa hai / hama binA pramANa juTAe bAta karate hI nahIM / yathA--- ___"kRte hi 300-35-jarA (jyeSTha) zuddhasya paMcadazI..." varNAlA (jayapura sTeTa) : vikramasmRtigraMtha/50 ukta saMdarbha meM zuddha-jyeSTha mAsa kA ullekha hai| prAyaH sabhI zodha-kovidoM ne 335-57=278 IsavI san ThaharAyA hai, jo nitAnta azuddha hai| IsavI san 278 meM kisI adhika mAsa kI saMbhAvanA nahIM hai / isake viparIta-299 IsavI meM zreSTha adhika mAsa hai| isase yaha siddha hotA hai ki kRta saMvat 36 I0 pU0 se astitva meM aayaa| bhaNDArakara-sUci meM kRta saMvat ke sabhI prayoga isI vidhi se samanvita hote haiN| ata: vikramAditya dvArA sthApita 'vikrama saMvat' para vicAra karake hI anusaMdhAna karanA cAhie / mAlava saMvat 'kRta saMvat' ke pazcAt aura 'vikrama saMvat' se pahale - arthAt madhyAntaravartI kucha samaya ke lie-isa kAla-gaNanA kA nAma 'mAlava saMvat' pracalita rhaa| hameM ... tulasI prajJA

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aisA pratIta huA ki kRta saMvat - mAlava saMvat - vikrama saMvat - yaha nAmAvali kar3iyoM ke rUpa meM saTI huI hai / ukta mAlavavaMza kA mUla 'mauryavaMza' hai| cUMki maurya vaMza rASTrIya sattA para adhikAra kie hue thA, ataH use mAlava bhUmi para adhikAra hone para bhI 'mAlaveza' kahanA ucita nahIM haiM / kuNAlaputra samprati se yaha vaMza vidhipUrvaka 'mAlaveza' thA; parantu usakA mAlavAdhipati hone para bhI kisI ghaTaka (rAjA) ko 'mAlaveza' kisI ne nahIM likhA / parantu vikramacarita potra vikramAditya -- ko usake Azrita jyotirvid kAlidAsa ne mAlaveza likhA hai- isase mAlUma par3atA hai, 'mAlava saMvat' nAma se pracalita kAlagaNanA bhI 36IsavI pUrva se mAnya rahI hogI / brahma saMsad yatto'dhunA kRtiriyaM sati mAlavendre / zrI vikramAkarka- nRparAjavare samAsIt // bhAratIya narezoM kI yaha paramparA rahI hai ki unake rAjadarabAra meM kalAkAroMkaviyoM-guNiyoM - paNDitoM kA khAsA jamAvar3A rahatA thA / saMyogavaza jyotirvid kAlidAsa 'vikramacarita' tathA 'vikramAditya' kI brahma saMsada meM vartamAna thA aura donoM pakSoM kA spaSTa vivaraNa dete hue kAlidAsa likhatA hai 1. vikrama (carita) - dhanvantariH kSapaNakAmarasiMha - zakraH vetAla bhaTTa-khaTakharpara- kAlidAsAH / khyAto varAhamihiro nRpateH sabhAyAM ratnAni vai vararucirnava vikramasya || - jyotirvidAbharaNa; zloka 7 khaNDa 22, 2. vikramAditya - zakraH suvAgvararucirmaNiraGgu dattaH jiSNuH trilocanaharI ghaTa kharparAkhyaH / anye'pi santi kavayo'marasiMha pUrvA yasyaiva vikramanRpasya sabhAsado'bhI // - pUrvavat zloka 8 kitane nAma chUTa gae, kitane nAma jur3a gae - yaha vizleSaNa kaThina nahIM hai / alabattA - -- jyotivid kAlidAsa ubhaya brahma saMsada kA ghaTaka hai; eka sthAna para vaha rAjAzrita jyotirvid mAtra hai; anyatra vaha rAjAzraya nivRtta rAjasakhA hai / usane apanA samaya kali saMvat 3068 33 IsavI pUrva kA batAyA hai / atha pramANIkaraNa aMka 2 hamane prAsaMgika 'vikrama saMvat' 36 I0 pU0 se gaNanAdhIna mAnA hai / hama ise sAkSya se pramANita karate haiM / - pUrvavat, 10

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hamane bhArata-saMgrAma 3148 I0pU0 kA sthApita kiyA hai| hama isa mAnyatA para sthitaprajJa haiN| parantu pramANAntara yA prakArAntara se upasthita mAnyatAoM para carcA karanA zodha-siddhAnta ke viparIta nahIM pdd'taa| hama jAnate haiM, 'sumatitaMtra' kI gaNanA meM 'bhArata-saMgrAma' 3149 I0 pU0 meM ghaTita huA thaa| hama usI bindu se gaNanAvistAra meM utaranA cAhate haiM / yathA(1) bhArata saMgrAma 3149 I.pU. (2) varAhamihira ke matAnusAra 2526 varSa pazcAt varSa pazcAt zakakAla sthApita huA 623 I0pU0 (3) prasiddha arabayAtrI abUrihAM ke kathanAnusAra zakakAla ke 587 varSa pazcAt vikrama saMvat -587astitva meM AyA : 36 I0pU0 araba yAtrI aburihAM ke viruddha koI tarkavAdI abhI taka hamArI jAnakArI meM nahIM hai / hama isa pramANa ko aMtima aura akhaNDanIya pramANa mAnate haiN| pahacAna prastAvita 'vikrama saMvat' se prAgvartI do vikrama saMvat pahale se vidyamAna haiN| kAlagaNanA kI daur3a meM ghAvamAna tIna-tIna vikrama saMvatoM meM 36 I0pU0 kI gaNanA kI pahacAna kyA hai ? yaha prazna nitarAM sAmprata naz2ara AtA hai| pahale kucha udAharaNa sAmane rakha leM, phira paricAyaka siddhAnta sthira kreN| yathA 1. zrI vikramArka nRpa rAjavare.. 2. zrI vikramArka nRpa saMsadi"" 3. zrI vikramaH so'dhibhUH // 4. zrImad vikrama bhuubhujH| 5. zrI vikramArko nRpaH 6. zrImad vikrama bhUbhRtA" 7. zrI vikramArko'vanipaH 8. sadA vikrama medanI ze... (sabhI saMdarbha 'jyotividAbharaNa' ke haiM, aMtimAdhyAya 7-18 zloka) 9. zrI vikramAditya bhUbhRtA 10. zrI vikramArka nUpa kAlAtIta... 11. vikrama napa kAlAtIta" (bhaMDArakara sUcI, kramAMka 80,169,240) 12. zrImato'vantinAthasya vikramasya kSitizituH / -zatapatha brAhmaNa kA TIkAkAra 'harisvAmI' ina udAharaNoM ko dekha/par3hakara yaha nizcita hotA hai ki vikrama' "vikramAditya' athavA "vikramArka' prabhUti nAmoM ke sAtha-sAtha 'nupa' 'bhUbhat' 'medanIza' Adi vizeSaNoM ko dekhakara 36-IsavI pUrva ke "vikrama saMvat' kI pahacAna sahaja ho gaI hai| tulasI pramA

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upasaMhAra aba socanA yaha hai ki 'gar3abar3a' kahAM huI ? kaise huI ? sacAI yaha hai ki 22 varSIya antarAla para do-do saMvat gaNanAeM cala nikliiN| yathA 1. vikramacarita : saMvat 58-IsavI pUrva / 2. vikramAditya : saMvat 36-IsavI pUrva / huA yaha, 'vikramacarita' nAma kevala jaina-granthoM meM raha gayA; use apadastha karate hue 'vikramAditya' kA nAma janamAnasa para chA gyaa| 'vikrama saMvat' kI 58 I0 pU0 se calI A rahI gaNanA sthira rahI; parantu sthAnAntaraNa ke kAraNa usakI kAlagaNanA36-IsavI pUrva-sarvathA lupta ho gii| ___ adhunA zodhakovidoM ko naI upalabdhi parosa dI hai| isa kAma ko Age bar3hAnA, hamane unake khAte meM likha diyA hai / iti / -paM0 candrakAMta bAlI ena. DI,/23 pItamapurA, dehalI-110034 TippaNI lekhaka kA vAgvilAsa pAThakoM ko rucikara aura anusaMdhitsujanoM ko utpreraka hogA-isa AzA se yaha lekha prakAzita hai| hamAre dRSTikoNa se 'vikrama saMvat' ke sAtha aisI cher3achAr3a anAvartaka honI caahie| vikrama saMvat kA zubhAraMbha nakSatra vidyA ke anusAra bhAratIya AkAza meM nakSatroM kI eka sthiti vizeSa kA dyotaka hai jisakA vivaraNa vAyupurANa (99.413) bhAgavatapurANa (12.3.24) viSNupurANa (4.24.102) aura mahAbhArata (vana parva adhyAya-190) Adi meM upalabdha hai| -saMpAdaka baMDa 22, aMka 3

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veda aura AgamakAla meM pardA-prathA muni gulAbacandra nirmohI' vizva kavi ravIndranAtha Taigora ne apanI-"hvena AI vAja cAilDa"-pustaka meM likhA hai-'parde se lipaTI huI aurata aisI lagatI hai mAno koI jIvita kabra calI jA rahI ho|' iMgalaiNDa ke mahAn nibandhakAra zrI bekana ne eka nibandha meM likhA hai--'kapar3oM se DhakA huA muMha nArI jAti kA sabase bar3A patana hai| lagatA hai ki Izvara ke darabAra meM usane sabase bar3A pApa kiyA thA jo Aja muMha chipAkara calanA par3a rahA hai|' kipaliMga ne isa sambandha meM apanI vyaMgyAtmaka bhASA meM kahA ---'nArI gRhastha jIvana meM itanI Alipta rahatI hai ki becArI ko sUrya dekhanA bhI nasIba nahIM haiN|' pazcima ke anya vicAraka milTana ne 'pairADAija laoNsTa' meM eka sthAna para likhA hai-'parde se to acchA hai ki nArI jAti cakSuhIna hI paidA ho tAki dekhane kI bhI AvazyakatA nhiiN|' ukta abhimata parde kI anupAdeyatA ko avikalpataH abhivyakta karate haiM kintu eka aisA yuga AyA jisameM nArImAtra ke lie pardA anivArya mAnA jAne lgaa| isakA prArambha kaba huA, isa viSaya meM nizcita rUpa se kucha bhI kahanA kaThina hogaa| eka abhimata ke anusAra mugalakAla se isakA prArambha mAnA jAtA hai kintu tathyoM ke AdhAra para yaha siddha hotA hai ki mugalakAla se pahale bhI pardAprathA kA pracalana rahA hai|' mahAkavi kAlidAsa ke zabdoM meM maharSi kaNva ke do ziSya zAGgadhara aura zAradvata jaba gautamI ke sAtha zakuntalA ko lekara rAjA duSyanta ke pAsa jAte haiM taba duSyanta zakuntalA ko lakSya karake jijJAsA karatA hai keyamavaguMThanavatI naatiprisphuttshriirlaavnnyaa| __ madhye tapodhanAnAM kisalayamiva pANDupatrANAm // yahAM avaguMThanavatI zabda parde vAlI nArI ke lie prayukta huA hai| ataH parde kA pracalana mugalakAla se bhI pUrva rahA hai-aisA mAnane meM kisI prakAra kA saMkoca nahIM honA caahie| kAlidAsa se bhI pUrva itihAsa evaM sAmAjika paraMparAoM kA adhyayana aura anusaMdhAna karate hue jaba hama Agama, tripiTaka evaM veda ke yuga meM pahuMcate haiM taba pardA-prathA ke sambandha meM bhinna tathya prApta hote haiN| vaidika kAla meM pardA prathA ke pracalana kA ullekha prApta nahIM hotaa| usa samaya khaNDa 22, aMka 3

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svayaMvara kI prathA thI / nArI ko svataMtratA thI ki vaha svayaMvara maMDapa meM kisI bhI vyakti kA varaNa kara sake / veda vAkya ke anusAra vivAha ke samaya upasthita loga kanyA ko dekhate the aura use AzIrvAda dete the| usa samaya kI sAmAjika paristhiti ke anusAra striyAM nyAya prApta karane ke lie nyAyAlaya meM bhI jAtI thii|' isa prakAra anya aneka sandarbha prApta hote haiM, jinase spaSTa hotA hai ki vaidika kAla meM nArI ke lie pardA Avazyaka nahIM thA / pANini ne apane saMskRta vyAkaraNa meM 'asUyaM pazyA' zabda kA ullekha kiyA hai / ' kucha vidvAnoM kA mata hai ki yaha usa samaya pracalita pardA prathA yA usase milatI-julatI kisI anya prathA kA sUcaka hai / 'asUyaM pazyA' zabda kA prayoga usa nArI ke lie hotA thA jo sUrya ke dvArA bhI nahIM dekhI jA sakI ho / bahudhA yaha zabda rAjA kI rAnI ke lie prayukta hotA thA / rAmAyaNa aura mahAbhArata meM bhI aise aneka sthala aura sandarbha prApta hote haiM jinase yaha spaSTa hotA hai ki usa samaya viziSTa kula kI nAriyoM kA sAmAnya janatA ke bIca AnA sthala para maharSi vAlmIki ne adhika uttama nahIM mAnA jAtA thA / kahA hai- 'Aja sar3aka para calate hue ko dekha rahe haiM jo pahale AkAzagAmI prANiyoM ke dvArA bhI nahIM vAlmIki ne eka anya sthala para kahA hai ki meM striyoM kA adarzana doSakAraka nahIM hai / " striyoM ko sabhA ki pANini evaM nArI vaidika kAlIna nArI kI taraha sAmAnya chor3akara vicaraNa nahIM karatI thI tathA rAjyanahIM dekha pAte the / mahAbhArata meM kahA hai ki prAcIna kAla meM loga vivAhita Adi meM nahIM le jAte the / ina sandarbhoM aura tathyoM se spaSTa hotA hai rAmAyaNa aura mahAbhArata ke kAla meM manuSyoM ke bIca kucha vizeSa avasaroM ko parivAra kI striyoM ko sAdhAraNa manuSya Agama evaM tripiTaka sAhitya ke adhyayana se spaSTa hotA hai ki usa samaya nArI ke lie parde kA pracalana nahIM thA / tathya yaha hai ki usa samaya puruSa apane antaHpura ke saundarya para gaurava anubhava karatA thA aura yadA-kadA usakA pradarzana bhI karatA thA / " putrI ke rUpa bhI nArI kisI vyakti se pardA nahIM rakhatI thI evaM dharma guru va sAdhuoM ko bhikSA dene Adi kAryoM meM bhI vaha anya pArivArika vyaktiyoM ke samAna hI bhAga letI thI / " usa samaya vyakti-svAtaMtrya kA sammAna hotA thA / vyakti kI icchA aura bhAvanA kA Adara kiyA jAtA thA / yahI kAraNa hai ki Agama aura tripiTaka sAhitya meM kanyA ke vivAha ke viSaya meM Agraha sUcaka niyamoM kA sarvathA abhAva hai / aisI kanyAoM ke mAtA-pitA jo apanI putrI kA vivAha karane meM asamartha rahate the dhArmika dRSTi se bhayabhIta nahIM huA karate the / kanyAeM bhI vivAha karane yA na karane ke viSaya meM apane ko svataMtra samajhatI thI tathA AjIvana avivAhita rahane meM bhI kisI prakAra ke sAmAjika AkSepa kA anubhava nahIM karatI thI / " vivAha yogya putrI bhI apane prastAvita pati ke sammukha kisI prakAra ke parde ke binA hI apanA abhimata vyakta karane ke lie svataMtra thI / usa samaya putrI se usake 12 'tulasI prajJA rAmAyaNa meM eka loga usa sItA dekhI gaI thI / vipatti, yuddha, svayaMvara, yajJa tathA vivAha

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vivAha kI svIkRti prApta karane kA pracalana bhI ho cukA thaa| sumedhA kA prastAvita pati rAjA 'anikaratta' svayaM usase vivAha kI svIkRti lene gayA thaa| usa samaya kabhI-kabhI aisA bhI hotA thA ki mAtA-pitA ke atyadhika anurodha ke bAvajUda bhI kanyAeM vivAha sambandhI prastAva ko dRr3hatA pUrvaka asvIkAra kara pravajita ho jAyA karatI thiiN| Agama sAhitya ke AdhAra para eka aura tathya bhI spaSTa hotA hai ki usa samaya vivAha yogya avasthA ko prApta kanyAoM kA bhI darzana jana-sAdhAraNa ke lie sulabha thaa| usa samaya kI sAmAjika paramparA ke anusAra poTilA", devadattA Adi kanyAoM kA vivAha vaya prApta hone para ghara kI chata para genda khelane kA ullekha prApta hotA hai| tathA yauvanAvasthA ko aprApta somA" Adi kanyAoM kA rAjapatha para geMda khelane kA ullekha prApta hotA hai| isase spaSTa hotA hai ki yauvanAvasthA ko prApta kara lene ke uparAnta kanyAeM ghara ke bAhara kama jAtI thiiN| tAtparya kI bhASA meM AgamakAlIna samAja meM jana-sAdhAraNa meM putrI kA darzana usake hita meM anucita nahIM mAnA jAtA thaa| vAstavikatA yaha hai ki kanyAoM ke lie parde kA pracalana taba taka bhArata meM kabhI nahIM rhaa| usa samaya kI sthiti ke anusAra jaba nArI putra-vadhU ke rUpa meM gRha-jIvana meM praveza karatI thI, taba bhI parde kA prayoga nahIM karatI thii| isakA mukhya kAraNa yaha thA ki usa samaya putra-vadhU ke rUpa meM nArI ke jo karttavya the, unakA pAlana pardai meM rahakara nahIM kiyA jA sakatA thaa| isake atirikta zvasura Adi anya viziSTa vyaktiyoM ke sammukha nArI AvazkatAnusAra upasthita hotI thI aura unase vArtAlApa bhI karatI thii| sujAtA putra-vadhU ke rUpa meM buddha ke sammukha upasthita huI thii|" RSidAsI ke zvasura ne svayaM usase apane putra kI virakti kA kAraNa pUchA thaa|" dhannA sArthavAha dvArA apane jJAti evaM mitrajanoM ke samukha apanI putravadhuoM ko zAlikaNa dene kI kahAnI to jaina-paramparA meM atyanta vizruta hai| itanA avazya thA ki putra-vadhueM apane zvasura Adi viziSTa vyaktiyoM ke samakSa upasthiti meM bahuta hI saMyata hotI thii| .. AgamakAlIna yuga meM putra-vadhU kI apekSA graha-svAminI ke rUpa meM nArI adhikAroM kI dRSTi se adhika sampanna hotI thii| ataH usa sthiti meM usake lie parde kI AvazyakatA hI pratIti nahIM hotI thii| gRhakAryoM ke saMcAlana kA netRtva gRha-svAminI karatI thI, ataH samaya-samaya para usakA aneka sAmAjika vyaktiyoM se samparka hotA rahatA thaa| pati kI AjJA se dharma-guruoM ke darzanoM ke lie bhI vaha akelI calI jAyA karatI thii|" mAtA ke rUpa meM nArI ko AvazyakatAvaza kahIM bhI jAne kI svataMtratA thii| udAna ke anusAra mRgAra mAtA akelI hI madhyAhna meM buddha ke pAsa gaI thii|" thAvaccA bhI apane putra kI pravrajyA ke prasaMga meM kRSNa ke pAsa gaI thii|" nAyAdhammakahAo meM prApta kucha saMketoM ke AdhAra para kucha vidvAn yaha aMdAja khaNDa 22, aMka 3

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lagAte haiM ki usa samaya parde kA pracalana thA kintu AgamakAlIna yuga ke una sandarbho kA pUrvApara prasaMga ke sAtha sUkSma dRSTi se vizleSaNa kiyA jAe to vAstavikatA sahaja hI prakaTa ho jAtI haiN| nAyAdhammakahAo ke eka prasaMga ke anusAra mahArAnI dhAriNI dvArA dekhe gae svapnoM kA phala jAnane ke lie svapna-pAThakoM ko AmaMtrita kiyA jAtA hai| svapna pAThakoM dvArA svapna phala batAne ke samaya jaba mahArAnI rAjyasabhA meM upasthita hotI hai to usake Asana ke sAmane eka yavanikA lagA dI jAtI hai|" mahArAnI usa yavanikA kI oTa meM baiThakara svapna-phala ke tathyoM kA jJAna karatI hai / yavanikA mAtra ko parde kA pratIka mAna lenA vyAvahArika nahIM hogaa| kyoMki rAjyasabhA kI mAnamaryAdA aura ziSTatA ke pAlana ke lie usakA prayoga kiyA jAtA thaa| usa samaya rAjyasabhA meM striyoM kI upasthiti nahIM hotI thii| ataH usa maryAdA kA pAlana karane ke lie yavanikA ko kAma meM liyA jAtA thaa| eka anya prasaMga ke anusAra kisI nArI vizeSa ke vastroM ke lie nAka kI havA se ur3ane kA kathana hai / inako parde kA pratIka mAna liyA gayA hai| kyoMki pardA mukha para rahatA hai aura jaba zvAsa liyA athavA chor3A jAtA hai, taba vaha hilatA hai| nAsikA kI havA se kapar3e ke hilane mAtra se use parde kA pracalana mAnanA vAstavikatA nahIM hogii| ukta sandarbha meM vastra ke lie nAka se ur3ane kA kathana eka sAhityika vizeSaNa hai jo usakI garimA ko vyakta karatA hai| isa prakAra ke kucha anya prasaMga bhI ho sakate haiM kintu yadi unake mUla saMdarbha ko khojA jAe to vAstavikatA kA samyag bodha ho sakatA hai| ataH yaha mAnane meM koI kaThinAI nahIM honI cAhie ki AgamakAlIna yuga meM striyAM parde kA prayoga nahIM karatI thii| sandarbha : 8. The position of women in Hindu civilization p. 166 2. abhijJAna zAkuntalam 5 / 14 3. Vedic Index 1.474 4. Rgveda saMhitA 1085 / 33 : sumaMgalIriyaM vadhUrimA sameta pazyata / saubhAgyamasyadatvAyA'thAstaMvi paratena // __ -atharvaveda saMhitA 2 / 36 / 1, 14 / 11121 5. nirukta 3 / 51 : taM tatra yA putrA yApatikA sAro hti| tAM tatrAkSarAhaghnanti sA rikthaM lbhte| 6. pANini vyAkaraNa 3 / 2 / 36 7. vAlmIki rAmAyaNa 2 / 33 / 8 : yA na zakyA purA draSTuM bhUtairAkAzagairapi / tAmadya sItAM pazyanti rAjamArgagatAH janAH / / tulasI prajJA

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8. vahI, 6 / 117 / 27: bhyasaneSu na kRcchaNu na yuddheSu svayaMvare / na krato na vivAhe ca darzanaM duSyanti striyaH / / 9. mahAbhArata 2069 / 9 : dhayAM striyaM sabhAM pUrva na nayantIti naH zrutam / sa naSTaH kauraveSu pUrvo dharmaH sanAtanaH / / 10. nAyA dhammakahAo 118 : taM atthiyAiM te kassai ranno vA jAva erisae orohe diTTha puvve jArisae NaM ime mayaM Arohe-videhavararAyakannAe chinnasa vi pAyaMguTThassa ime dava orohe samasahassaimaMpi kalaM na agghai |-te NaM se jiyasattU dUyaM sadyAvei ---jai vi ya NaM sA sayaM rjjsuNkaa| 11. paramatthadIpinI (theragAthAkI aTTha kathA, barmI lipi), pR0 461 12. Women under primitive Budhism p. 25 A woman no longer felt bound to marry to save herself respect and that of her family but, on the contrary found that she could honourably remain unmarried without running the gaug plank of public scorn. 13. therIgAthA 161814 : ........"anIkaratto ca AruhI turitaM / maNikanakabhUsitaGgo kataJjalI yAcati sumadhaM // 14. therIgAthA 16 / 11467 : atha te bhaNati sumedhA mA edisikAni bhavagatamasAraM / pavvajjA vA hohiti maraNaM vA me na ceva vAreyyaM // 15. NAyAdhammakahAo 1 / 14 / 8 : tae NaM sA poTTilA dAriyA aNNayA kayAi vhAyA savvAlaMkAra vibhUsiyA ceDiyAcakkavAla-saMparivuDA uppi pAsAyavaragayA AgAsata lagaMsi kaNagatiMdUsaeNaM kIlamANI-kIlamANI viharai / 16. vipAka 129 / 34 : tae NaM sA devadattA dAriyA aNNayA kayA hAyAi jAva vibhUsiyA bahUhiM khujjAhiM jAva parikkhittA uppi AgAsatalagaMsi kaNagatidUsaeNaM kIlamANI viharai / 17. antagasadasAo 38642 : tae NaM sA sImA dAriyA aNNayA kayAi vibhUsiyA bahUhiM khujjAhiM mahattaraviMda-parikkhittA sayAo gihAo paDiNikkhamai, paDiNikkhamittA jeNeva rAyamago teNeva uvAgacchai, uvAgacchittA rAyamagaMsi kaNagatiMdUsaeNaM kIlamANI ciTThai / 18. aMguttaranikAya 2 / 303; therIgAthA 15 / 2 / 410-414 19. aMguttara nikAya 3 / 223 : "evaM bhaMte' ti kho sujAtA gharasuNhA bhagavato paTissutva yena bhagavA tenupsNkmi| caNDa 22, aMka 3

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20. therIgAthA 1531419: tassa vacanaM suNitvA, sassu sasuro ca meM apucchisu / kissa tayA aparaddhaM, bhaNa vissaTThA yathAbhUtaM / 21. uvAsagadasA-1 : tae NaM sivaNaMdA--koDuMbiyapurise--khippAmeva lahukaraNa pjjuvaasi| 22. udAna 2 / 9 : atha kho visAkhA migAramAtA divA divasa yena bhagavA tenupsNkmi| 23. nAyAdhammakahAo 1 / 5 / 20 : tae NaM sA thAvaccA AsaNAo ambhuDhei, abbhuThettA mahatthaM mahagdhaM maharihaM zayArihaM pAhuMDa geNhai, geNhittA mitta-nAi-niyaga-sayaNasaMbaMdhi-pariyaNeNaM saddhi saMparivuDA jeNeva kaNhassa vAsudevassa bhavaNavara-paDiduvAra desabhAe teNeva uvaagcchi| 24. nAyAdhammakahAo 1 / 1 / 25 : abhitariyaM javaNiyaM aMchAvei, aMchAvettA attharaga maua-masUraga-utthaiyaM dhavala-vattha-paccutthuyaM visiTTha-aMgasuha phAsayaM sumaiyaM dhAriNIe devIe bhaddAsaNaM rmaavei| 25. nAyAdhammakahAo 121133 :...."naasaa-niisaasvaay-vojh...| tulasI pramA

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prakIrNakam 1. vaddhi navakAra maMtrakalpa -paramezvara solaMkI 2. nakSatra-bhojana ke mAMsaparaka zabdoM kA artha -muni zrIcaMda 'kamala' -jhUmaramala baMgANI 3. NamosiddhANaM : nAda saundarya -jayacandra zarmA

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vRddhi navakAra maMtra kalpa - akhila bhAratIya zrI jaina zvetAMbara kharataragaccha mahAsaMgha, naI dillI ke mukhapatra -jyoti saMdeza vArtA (4.9) aMka meM yati gautamacandra , bAlotarA (bAr3amera) ne "NamutthuNaM ke maMtra"-zIrSaka se katipaya maMtra prakAzita kie haiM / ina maMtroM meM prathama ke nau maMtra vRddhi navakAra maMtrakalpa ke haiM jisakI eka pratilipi (lagabhaga 18vIM sadI vikramI uttarArddha kI graMthalipi meM likhI) varddhamAna graMthAgAra meM upalabdha hai / usake anusAra maMtroM kA mUlapATha nimna prakAra se hai 1. ||AUM namotthuNaM arihaMtANaM bhagavaMtANaM AigarANaM titthagarANaM __OM hrIM hrIM hU~ hraH svAhAH / / 2. ||AUM namo sayaM saMbuddhANaM hrIM bhroM svAhAH / / 3. ||AUM hrIM purisottamANaM aNaliyaporusANaM ahra asi AusAhu nmH|| 4 ||AUM hrIM namo arihaMtANaM purisasIhANaM purisavarapuMDariyANaM . purisavaragaMdhahatthANaM OM hrI grAM svAhAH / / 5. ||AUM hrIM namo jiNANaM loguttamANaM loganAhANaM logahiyANaM logapaivANaM logajoyarANaM mama zubhAzubhaM darzaya darzaya karNapizAcI svaahaaH| 6. ||AUM namo arihaMtANaM abhayadayANaM cakkhudayANaM maggadayANaM saraNadayANaM jIvadayANaM ai hI sarva bhayaM nidrANAyai namaH / / 7. ||AUM namo bohidayANaM dhammadesiyANaM dhamma desiyANaM arihaMtANaM OM namo bhagavaie devayAe savva suyabhAyAe bAra saMgajaNaNie " arihaMta siddharIe bhavIM kSvIM svAhAH / / / 8. ||AUM hrIM namo arihaMtANaM dhammanAyagANaM dhammasArahINaM dhammavaracAuraMta cakkavaTTINaM mama paramaaizvaryaM kuru kuru svAhAH / / OM hrIM haMsaH svaahaaH| 9. ||AUM namo arihaMtANaM appaDiyayavara nANadaMsaNadharANaM viyaTTa chaumANaM ai svAhAH // isa mUlapATha meM kiMcit antara hai| yati gautamacandra ne apane maMtrapATha kA koI saMdarbha nahIM diyA hai kintu unake maMtrapATha meM jApa Adi kA jo vidhAna batAyA gayA hai vaha prAyaH vRddhi navakAra maMtrakalpa ke vidhAna se mela khAtA hai| khaMDa 22, aMka 3

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2. yati gautamacandra ne tIna maMtroM kA pATha aura mudrita karAyA hai jo isa prakAra hai 1. OM namo jiNANaM jAvayANaM kevalijiNaNaM paramohijiNaNaM sarva roSa prazaminI jaMbhiNi staMbhaNi mohini svAhA / / 2. OM namo arahaMtANaM tinnANaM tArayANaM ay svAhA // 3. OM namo arahaMtANaM buddhANaM bohiANaM svAhA // -ye tInoM maMtra vRddhi navakAra maMtrakalpa ke nahIM haiM; kintu ye maMtra 'zaka svavAmanAya zucinAdheya' ke hastalekha meM milate haiN| usa hastalekha meM ye isa prakAra likhe haiM 1. OM namo jiNANaM javiyANaM kevalijiNANaM paramohijiNANaM sarvaroSaprasami ni jaMbhiNi staMbhi mohinI svAhAH // 2. OM namo arUhaMtANaM tinnANaM tArayANaM kSya>> svAhAH // 3. OM namo'rihaM tANaM bUdhANaM bohIyANaM svAhAH / / 3. 'zaka svavAmanAya zucinAdheya' ke hastalekha kA mUlapATha nimna prakAra zrI gotamAya namaH OM namo bhagavo goyamassa siddhassa bUdhassa akkhINa mahANasIladdhisa hrIM avajara 2 Anaya 2 manovAMchitArtha kuru kuru svAhA / pATho taMdulAn samabhimaMtrya yaMtra kSipyate tanna hIyate sarvathA vardhate caH chH| OM namo bhagavo goyamassa siddhassa vussa (?) aSINa mahAMNassa bhagavan bhAskArAMzriya hrIM nmaH / OM namo bhagavo goyamassa gaNahArissa aSINamahANassa savvANaM batthaNaM akhINa mahANasiyA laddhIhavauma svAhA / / prItarUpaM yogavelAyA viharaNavelAyaM citanIyaM smaraNIyaM vA vAra 21 maMtrAbhimaMtraNaM deyaM vastu abhimaMtradIyaM OM hrIM bAya budhANaM saMbhinnasoyANaM akhINa hA goyamANaM savvaladdhINaM svAhA vAra 108 vA vala 100 japI rASIje je vastumemu kIjai aSTaH ||shrii|| _ OM namo jiNANaM jAviyANaM kevalijiNANaM paramohijiNANaM sarva roSaprasamini jaMbhini staMbhi mohinI svAhAH // pATha maMtra likhitvA jApo 108 dIyate tatkAle vastu khaMDaM mayurazikhA saMyuttaM patijAya vAmapAva dhriyaterA jAvasyo bhavati / OM namo aruhaMtANaM tinnANaM tArayANaM myU~ svaahaa| jApa 108 tu saMkaTAdAraNyA jjulapUra planA canistArayati / OM namo'rihaMtANaM bUdhANaM vohIyANaM svAhA / jApa SaNmAsAn yAvat kAkeSvanunutthitiSThekAgra manasA jApa 108 svaparamayA svArthe veditvaM para pUrNAsuklAH zcityAM / / 12 / / OM namo jiNANaM muttANaM moyagANaM mlyU~ svAhA asi AusA namaH 108 -baMdi mokSa kuru kuru svAhA rAtraudivA sahazratdvaMdimo // 13 // OM namo savannaNaM savvadarisiNaM amuga samama vAnANAi sayaM kuru kuru hrIMsaH 108 pratyahaM jApa pratijJA jJAnAtizayAya kalpate / / 14 / / tulasI prajJA

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OM namo'rihaMtANaM sivamayalamaruyamaNaMtamakkhaya mavvA vAha mayuNa rAvati sidhigai nAmadheyaM gaNaM saMyattANaM mama zAMti nirupAdravyaM nirbhayaM kuru kuru svAhA / / zrI pAdikSIrabharu phalakethIle vA zrIkhaMDadraveNakarapUrAmizreNa maMtra likhilayuSpasaMpujya jApa 108 utpanno pai vazyaM zAMti bhavati dina 7 vAra 21 // kartavya / / 15 / / OM namo jiNANaM jiyabhayANaM ki traNeNa savva bhayAi uvasama tu hrIM svAhA kuMkuMmagorocanAdidravyai bhUrje likhitvA kanyA sUtreNa vaMTyamaNI kRta paridhapAsa lIlA nalAdi sarvabhaya rakSa bhavati // 16 // iti zakra sva vAmanAya zucinAdheya saMpUrNa / -paramezvara solaMkI paNDa 22, baMka 3

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khagola vidyA nakSatra-bhojana ke mA~saparaka zabdoM kA artha munizrI zrIcaMda 'kamala' - jhUmaramala baiMgAnI brahmANDa jitanA hama dekhate haiM yA dekha sakate haiM utanA hI nahIM hai| yaha ati vizAla brahmANDa tAroM se bharA hai| binA dUrabIna kI sahAyatA ke karIbana chaH hajAra tAre dekhe gae haiN| dUrabIna ke Age vAlA laiMsa kA vyAsa 1 inca ho to eka lAkha tAre dekhe jA sakate haiM aura agara dUrabIna ke laiMsa kA vyAsa 10 inca kA ho to pacAsa lAkha tAre gine jA sakate haiN| ___vartamAnakAla meM sabase bar3I jyotiSa saMbaMdhI vedhazAlA mauNTa vilasana para hai, jisameM sabase bar3A dUravIkSaNa (100 inca laisa vAlA) hai / isa yaMtra ke dvArA AkAza meM ATha sau caurAsI mahAzaMkha mIla (840000000000000000000) dUrI ke padArtha dikhalAI dete haiN| jo tArA pRthvI ke sabase adhika nikaTa hai, usakI dUrI 76 araba mIla hai aura jo tArA hamAre sabase nikaTa hai usakA prakAza hamAre pAsa Ane meM 43 varSa lagate haiM / prakAza eka saikaDa meM 186772 mIla calatA hai| jaisA hamArA sUrya hai aise hI ina tAroM meM bhI bahuta se sUrya haiM aura unake cAroM ora tAre ghUmate haiM jo atyanta dUra hone se kevala tAroM ke samAna dikhAI dete haiM / nakSatra AkAza meM eka hI sthAna para aneka tAre ekatrita hokara jo AkAza banAte haiM use nakSatra kahate haiN| nakSatra 27 haiM-azvinI, bharaNI, kRttikA, rohiNI, mRgazirA, ArdrA, punarvasu, puSya, azleSA, maghA, pUrva phAlgunI, uttara phAlgunI, hasta, citrA, svAti, vizAkhA, anurAdhA, jyeSThA, mUla, pUrvASADhA, uttarASADhA, zravaNa, dhaniSThA, zatabhiSA pUrvabhAdrapadA, uttarabhAdrapadA, revati / inake alAvA AkAza meM eka nakSatra aura dikhalAI detA hai usakA nAma abhijit hai / jyotiSa ke kaI AcArya mAnate haiM ki uttarASADhA nakSatra kI 15 ghar3iyAM aura zravaNa nakSatra kI cAra ghar3iyAM-kula 19 ghar3iyAM abhijit nakSatra kA kAlamAna hai| khaNDa 22, baMka 3

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s s m m s m h s m m ` h nakSatroM kA AkAra uparokta nakSatroM ke tAre aura unase banane vAle AkAra isa prakAra hainakSatra va tAroM kI saMkhyA AkAra jo banatA hai 1. azvinI ghor3e ke mukha ke samAna 2. bharaNI yoni ke samAna 3. kRttikA chure ke samAna 4. rohiNI gAr3I ke samAna 5. mRgazirA hariNa ke mukha ke samAna 6. ArdA maNi ke samAna 7. punarvasu gRha ke samAna 8. puSya vANa ke samAna 9. azleSA cakra ke samAna 10. maghA bhavana ke samAna 11. pUrvaphAlgunI cArapAI ke samAna 12. uttaraphAlgunI zayyA ke samAna 13. hasta hAtha ke samAna 14. citrA motI ke samAna 15. svAti mUMgA ke samAna 16. vizAkhA toraNa (phATaka) ke samAna 17. anurAdhA bhAta kI bali ke samAna 18. jyeSThA kuNDala ke samAna 19. mUla siMha puccha ke samAna 20. pUrvASADhA hAthI dAMta ke samAna 21. uttarASADhA maJca ke samAna 22. abhijit trikoNa ke samAna 23. zravaNa vAmana rUpa tIna caraNoM ke samAna 24. dhaniSThA mRdaGga ke samAna 25. zatabhiSag vRtta ke samAna 26. pUrvabhAdrapadA maMca ke samAna 27. uttarabhAdrapadA jur3e hue do bAlakoM ke samAna 28. revatI mRdaGga ke samAna m mh >> >> sh mh m s s s w w s s hy tulasI prajJA

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parivanI (bArA) apamukhamama bharaNI (tArA) yonisAza. katikA / 6 tArA ) surasaraza rohiNI (1 tAre NeeraAra mRgazira (tArA) harijamukhamadata bhAI (1 )maliyana | punarvasa ( 5 nArA ) gRhamAla (nArA) ANakAra mun de pA(5 tAra) sAkAra mahAsa) banAma - - paNa 22, aMka 3

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1 10 F putArA ) maja 94 13 2 * * *** hasta ( 1 tArA ) hastasarA citrA (1 tArA) mukrAkAra svAtI ( 1 tArA ) viduma RE PO Rong devA (tArA) bahidvAramA ko balisa TE 20 ........ 12 nurAdhA ( 4 tArA ) bhA zatabhiSA (100zAre ) kRSa sadasa " uttarAkAnI (4 lAga) rAjya : mahaza 000 (tArA) avijita (sAtha) trikoza vAsabAbata ke dara bha uttarAbhAdrapadA ( 2 tArA ) yamalasadRza mana ( tArA siMha (pUrvASADhA (1 tArA) gajadanta uttarASADhA (tArA) maJca 32 arto at jyeSThA ( 3 tArA ) kuNDalAkara *. 21 pUrvAbhAdrapadA ( 2 bArA * urmilA (7 tArA ) hRda saMsa, dUsare bhata se (114 sAta prakriyoM meM * * * * * " * 1 * * . revatI (32 tArA ) mRdaGgalavaza * mAsaraza tulasI prazA

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sthAna sthiti rAjasthAna rAjya ke kisI bhI sthAna se dekhane para punarvasu, mRgazirA, ArdrA, jyeSThA, anurAdhA, hasta, pUrvASADhA, uttarASADhA aura mUla ina nakSatroM ke tAre AkAza meM dakSiNa dizA kI ora dikhalAI dete haiN| ___ kRttikA, rohiNI, puSya, citrA, azleSA, revatI, zatabhiSag, dhaniSThA aura zravaNa ye nau nakSatra AkAza ke madhya bhAga meM dikhalAI dete haiN| azvinI, bharaNI, svAti, vizAkhA, pUrvaphAlgunI, uttaraphAlgunI, maghA, pUrvabhAdrapadA, uttarabhAdrapadA ye nau nakSatra uttara meM dikhalAI dete haiN| nAmakaraNa jyotiSa zAstra meM nakSatroM kA pramukha sthAna hai / jisa samaya jAtaka kA janma hotA hai usa samaya ke nakSatra ke AdhAra para nAmakaraNa, rAzi aura mahAdazA kA nirdhAraNa kiyA jAtA hai / isake lie nakSatroM ke sAtha akSara jur3e hue haiMcUce co lA azvinI lI la le lo bharaNI A I u e kRttikA o vA vI va rohiNI ve vo ka kI mRgazirA AdroM ke ko ha hI punarvasu puSya azleSA maghA pUrva phAlgunI uttaraphAlgunI DI DU De Do mA mI mU me mo TA TI TU Te Topa pI pU Sa Na Tha pe po rA rI rU re ro tA tI tU te to nA nIna ne no yA yI yu ye yo bhA bhI bhUdhA phA DhA bhe bho jA jI khI khU khe kho gA gI gUge go sA sI sU se so da dI dU tha jhana . de do ca cI 14 citrA svAti vizAkhA anurAdhA jyeSThA mUlA pUrvASADhA uttarASADhA zravaNa dhaniSThA zatabhiSaga pUrvabhAdrapadA uttarabhAdrapadA revatI baMda.22, aMka 3

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grahoM ke janma nakSatra sAmAnya jAtaka kI taraha grahoM ke bhI janma nakSatra haiM / yamyacitrottarASADhA dhaniSThottaraphAlgunI, aindrapISye'rka vArAdikadigraha roho stu bharaNIjJeyA ketoH sArdhaM janmatithI tu ma zubhakarma zubhagrahANAM janmakSa zubhakarma pApagrahANAM janmarkSa zubhaM janmam // tathaiva ca zubhAvaham, cApyazubhaM bhavet // sUrya kA bharaNI nakSatra, candramA kA citrA, maMgala kA uttarASADhA, budha kA dhaniSThA, bRhaspati kA uttaraphAlgunI, zukra kA jyeSThA, zani kA revatI, rAhu kA bharaNI ketu kA azleSA janma nakSatra haiM / grahoM kI janmatithi tathA janmanakSatra meM zubha kArya varjita hai / zubhagrahoM ke janmanakSatroM meM zubhakarma phaladAyaka hotA hai / pApagrahoM ke janma nakSatra meM zubha karma bhI azubha ho jAtA hai / nakSatra vRkSa vivarjayet // vRkSoM meM kucha vRkSa nakSatroM se saMbaMdhita hote haiM / jAtaka kA janma jisa nakSatra meM hotA hai usa jAtaka ko usa nakSatra vRkSa ko davA Adi meM prayoga nahIM karanA cAhie, kyoMki vaidya yadi usa vRkSa saMbaMdhI koI davA de bhI to vaha usake lie lAbhaprada nahIM hotii| Ayurveda meM kahA gayA hai viSadru dhAtrItaru hemadugdhA jambUstathA khadirakRSNavaMzAH, azvatthanAgau ca vaTaH palAza: plakSastathA'mbaSThataruH krameNa // 42 // vilvArjunau caiva vikakaMto'thasakesarAH zambara sarjavaJju lAH / sapAnasArkAzca zamIkadambAstathA''mranimbI, madhukadrumaH kramAt // 43 // amI nakSatra devatyA vRkSAH syuH saptaviMzatiH, azvinyAdi kramAdeSAmeSA nakSatra paddhatiH yastveteSAmAtmajanmarkSa bhAjAM martyaH kuryAdbheSajAdIn madAndhaH // tasyAyuSyaM zrIkalatraJca putro nazyatyeSA varddhate varddhanAdyaiH // 45 // (rAjanighaMTu dharaNyAdi varga zloka 42 se 45 ) 1. viSadra (viSa tanduka) (2) dhAtrI ( AMvalA) 3. taru (vRkSa) 4. hema dugdhA ( audumbara vRkSa ) 5. jambU 6. khadira 7. kRSNavaMzA ( kAlAvAsa ) 8. azvattha ( pIpala) 9. nAga ( nAgakesara vRkSa ) 10 vaTa 11 ( ambaSThA) 14. vilva 15. arjuna vRkSa ( nAgakezara ) 18. zambara (arjuna) 21. sapAnasa ( nicula) 22. arka 26. nimbU 27. madhuka (mahuA ) ye saba kramaza: azvinI Adi yahI nakSatroM kI paddhati hai / jo madAndha apane janmanakSatra vAle palAza 12. plakSa ( pakaDI ) 13. ambaSTha taru 16. vikaMkata ( kaTAI - rAmavabUra ) 17. sakezara 19. sarja ( rAjavRkSa) 20. vaJjula (baita) (madAra ) 23. zamI 24. kadamba 25. Ama nakSatroM ke deva vRkSa haiM / vRkSoM kA auSadha Adi tulasI prazA 12 // 44 //

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karate haiM usakI Ayu lakSmI, strI tathA putra naSTa ho jAte haiM aura apane janmanakSatra ke vRkSoM ke bar3hAne aura pAlana karane se Ayu Adi kI vRddhi hotI hai| prasiddha vaidyoM ke kahe hue auSadhoM ke upayoga ko jAnakara bhI janma nakSatra ke vRkSoM kA prayoga na kare / nakSatroM ko saMjJA svAdi, punarvasu, zravaNa, dhaniSThA aura zatabhiSag ina pAca nakSatroM kI ghara athavA cala saMjJA hotI hai / maghA, bharaNI aura tInoM pUrvA ina pAMca nakSatroM kI krUra athavA umra saMjJA hotI hai / rohaNI aura tIna uttarA ina cAra nakSatroM kI sthira aura dhruva saMjJA hotI hai / mUla, azleSA, jyeSThA aura ArdrA ina cAra nakSatroM kI dAruNa athavA tIkSNa saMjJA hotI hai / puSya, hasta, azvinI aura abhijita ina cAra nakSatroM kI laghu athavA kSipra saMjJA hotI hai / revatI, mRgazirA, citrA aura anurAdhA ina cAra nakSatroM kI mRdu athavA mitra saMjJA hotI hai / vizAkhA aura kRttikA ina do nakSatroM kI mizra yA sAdhAraNa saMjJA hotI hai / jo nakSatra jisa saMjJA ke hote haiM unameM vaisA kArya karane se siddhi hotI hai / jaise cara athavA laghu saMjJA vAle nakSatroM meM prayANa, vidyAraMbha karane se lAbha hotA hai / ugra, sthira aura mitra saMjJA vAle nakSatroM meM mAMgalika, abhiSeka yA ArAma Adi zAMtimaya kArya kie jAte haiM / yAtrA muhUrta siddhiyoga, amRta siddhiyoga, sarvArthasiddhiyoga, mRtyuyoga, jvAlAmukhIyoga, yamaghaMTayoga, utpAtayoga, kumArayoga, rAjayoga, sthirayoga, raviyoga Adi aneka yoga, tithi, vAra aura nakSatra ina tInoM ke yoga se banate haiM, koI yoga inameM se do ke yoga se banate haiM, ye yoga muhUrtI meM kAma Ate haiM / tapa muhUrta, loca muhUrta, vidyAbhyAsa muhUrta, yAtrA muhUrta, vastradhAraNa muhUrta, anazana muhUrtta, gRhapraveza muhUrta, maMtrasAdhana muhUrta, bhUmi pUjana muhUrta, pratiSThA muhUrta, zAntipauSTika muhUrtta Adi aneka muhUtoM nakSatra kA vizeSa sthAna hotA hai / prastuta prakaraNa meM anya muhUrtI kI upekSA kara kevala yAtrA muhUrta para vicAra kara rahe haiM / yAtrA muhUrta meM bhI kevala nakSatroM ke bhojana para carcA karanA abhISTa hai / nakSatra bhojana tithi aura vAra azubha hone para unake anupAlana se unakI azubhatA dUra ho jAtI hai / nakSatroM kA anupAna pracalita nahIM hai| muhUrtaciMtAmaNI yAtrA prakaraNa ( zloka 84.85 meM ) nakSatroM kA bhojana die gae haiN| unameM 10 nakSatroM kA bhojana pazu pakSiyoM kA mAMsa hai / isalie pracalita nahIM hai / sUrya prajJaptisUtra (10 / 120 ) meM khaNDa 22, aMka 3 13

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kRttikA se lekara azvinI taka 28 nakSatroM ke lie bhojana diyA gayA hai| usameM likhA hai usa nakSatra meM usakA bhojana kara jAne se kArya kI siddhi hotI hai| jainoM meM mAMsa abhakSya hai, phira yaha kathana kahAM taka saMgata hai| hara vyakti asamaMjasa meM AnA svAbhAvika hai / jaina Agama vanaspati koza meM isa mAMsa zabda kI Ayurveda ke nighaMTuoM ke mAdhyama se saTIka vyAkhyA kI gaI hai| Ayurveda nighaMTuoM meM vanaspati kI majjA, asthi, garbhAzaya aura mAMsa zabda kA prayoga huA hai / yaha prayoga draSTavya hai bhallAtakasya tvaga mAMsabRhaNasvAduzItalam // bhilAve kI chAla aura mAMsa bRhaNa (rasa raktAdi vardhaka) svAdu tathA zItala hote haiM / bhilAve ke mAMsa kA artha hai bhilAve kA gudaa| (zrImad vRddhavAgbhaTTa viracita aSTAMga saMgraha sUtrasthAna saptamodhyAya zloka 198) dUsarA udAharaNa kaiyadeva nighaMTa kA hai kRmi zleSmAni laharA mAMsa svAdu himaM guru, bRhaNa zleSmalaM snigdhaM pitamArutanAzanam // 256 / / kaiyadevanighaMTu ke zloka 253 aura 254 meM bijaure ke paryAyavAcI nAma haiN| zloka 255 aura 256 meM usake guNadharma hai / bijaure kA mAMsa- phala kA gudA svAdiSTa zItala, guru, bRhaNa (dhAtuvardhaka) kaphavardhaka snigdha tathA vAta pita ko naSTa karatA hai| (kaiyadeva nighaMTu auSadhi varga pR. 51) Upara likhe donoM saMdarbho se spaSTa hai ki mAMsa zabda kA prayoga vanaspati ke gUde ke artha meM hotA hai| sUryaprajJapti meM ullikhita nakSatra bhojanoM (mAMsaparaka zabdoM) para aneka sAdhuoM ne apanI-apanI vyAkhyA dI hai| una nakSatra bhojanoM kA pracalana Aja usI rUpa meM cala rahA hai| kucheka vyAkhyAeM hameM upalabdha huI haiN| vaha vyAkhyA kinakI hai, isakA ullekha nahIM milA hai| hameM jisa vyakti ke dvArA upalabdha huI hai hama usI ke nAma se prastuta kara rahe haiN| 1. muhUrta ciMtAmaNI 2. sUrya prajJapti 3. jaina Agama vanaspati koza 4. purAnA saMgraha 5. munizrI sAgaramalajI 'zramaNa' 6. amolaka RSijI 7. svargIya zrI mohanalAlajI baMgAnI (bIdAsara) 8. zrI sumeramalajI copar3A (gaMgAzahara) 14 tulasI prajJA

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nakSatra azvinI khaNDa 22, aMka 3 bharaNI kRttikA rohiNI mRgazirA AdI punarvasu bhIge ur3ada tittirimAMsa methI azvagaMdhA gur3a kA pUA sItAphala sItAphala sItAphala ur3ada, jo tila tilataMdulaka tila, cAvala tila tila, cAvala tila cAvala tila cAvala tilI tela tila mizrI yA cAvala cAvala cAvala dahI dahI dahI dahI ur3ada kI dahI gur3a milAkara dahI dAla dahI ur3ada vRSabhamAMsa vRSabhakaMda - gorocana ghRta ghRta ghRta gAya kA dahI mRga mAMsa kastUrI ke kastUrI milA kastUrI kasturI kastUrI kastUrI dAne pakva anna gAya kA ghRta navanIta navanIta navanIta navanIta navanIta navanIta navanIta gAyA dUdha ghRta ghRta ghRta ghRta kastUrI ghRta ghRta ghRta hariNa mAMsa khIra khIra dUdha dUdha, khIra khIra kAlI gAya khIra ke dUdha kI khIra maga rakta dIvaga mAMsa citraka kaisara mizrita zakkara kesara kamala kavaca kavaca pakvAnna gur3a kasAra khIra kasAra kasAra kesara kesara kasAra kesara kasAra kesara caSayA mAMsa meDaka mAMsa meMDhAsiMgI kA jIvaka ur3ada, ilAyacI ilAyacI Ala ilAyacI Ala ilAyacI gudA AlU mRga mAMsa nakhI mAMsa bar3e vera kA nakhI dravya ur3ada, lahasuna lahasuna Alu lahasuna AlU lahasuna ur3ada gudA Alu, pyAja dAla kharahA mAMsa vatsAdanIya giloya ajamoda siMghAr3A binolA siMghADA siMghADA siMghADA puSya azleSA maghA pUrva phAlganI uttaraphAlgunI

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nakSatra citrA svAti vizAkhA anurAdhA anna jyeSThA mUla 1 2 3 4 sAThI kA mudga sUpa mUMga kI dAla mUMga kI mUMga kI dAla mUMga kI dAla mUMga kI dAla mUMga kI dAla cAvala dAla priyaMgu phala phala phala motI abIMdha phala mIThA phala phala pUDA agatthiyA agatthiyA khAje agasti bIja ADalIyA ADalIyA ADalI AMvalA sAga jIvaMtI sAga anekavarNa mizrAkUra kastUrI milA khicar3I mizrI dAkha mizrakUro mizrakUrodhAna kurodhAnya kA pakSI kacchuA kolAsthika bera kI khoDI madhuyaSTi kolA, zakkara kolA zakara bAjarA, zakkara kolA kA mAMsa mizrakaro dhAnya ghI kA cUrasA / mainA kA mAMsa mUlAparNa sahijana ..... mUlI kI gAMdala mUlI yA mogarA mUlI yA mogare mUlI sAMgarI kA sAga kA pattA goha kA mAMsa Amalaka AmalA AmalA AMvalA, mizrI AmalA AMvalA AmalA sArika seha kA mAMsa vilva balA ke mizrI, nIMbU bela billI phala bela, pakA pakA nIMbU bIja kucIlA pakA nIMbU / khicar3I puSpa / gulakaMda sugaMdhI puppa puSpa puSpa puSpa mUMga khIra khIra dUdha dUdha, khAMDa khIra khIra khIra mUMga cAvala jUsa - mAMDU, mUMga karelA yA karelA yA karelA bhAva karelA zakara kolA zakara kolA jo kA satU tuvarI tuvara kI arahara kI tuMbe ke bIja tumbe kI dAla tumbA pakAI tuvara dAla pUrvASADhA uttarASADhA nAbU nIMba puSpa abhijita zravaNa dhaniSThA tulasI prajJA zatabhiSag

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khaNDa 22, aMka 3 17 natratra pUrva bhAdrapadA uttarabhAdrapadA revatI machalI kA mAMsa aneka varNa cAvala dahI bhAta 2 karelA varAha mAMsa 3 karelA 4 5 karelA, dahI karelA vArAhIkaMda zakarakaMda uDada kI bar3I kapUra cIlar3A, dahI karelA kapUra 6 jalacara phUlana yA pAnI 7 karelA kapUra 5 karelA kapUra jalacara phUlana jalacara yA pAnI jalayara mAMsa nAriyala phala jalacara kA gudA nAmaka vRkSa saMkhyA naM0 6, 7, 8 kA vargIkaraNa prAya: samAna hai / naM0 6 kA pratipAdana kisa AdhAra para huA hai, yaha jJAta nahIM hai / naM 0 3 kA pratipAdana Ayurveda ke graMthoM ke AdhAra para huA hai / adhika jAnakArI ke lie jaina vizva bhAratI, lADanUM se prakAzita jaina Agama vanaspati koza kA avalokana kiyA jA sakatA hai| - muni zrIcanda 'kamala' jhUmaramala baiMgAnI sevAbhAvI kalyANa kendra jaina vizva bhAratI, lADanUM

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" NamokAra - mahAmaMtra" kI pAMca paMktiyoM meM " Namo siddhANaM" dvitIya paMkti hai / mahAmaMtra kI pratyeka paMkti apane Apa meM eka pada hai / pada kA saMbaMdha mAtrAoM se hotA hai / dvitIya pada (paMkti) pAMca mAtrAoM kA hai| prathama, tRtIya aura caturtha pada sAta-sAta mAtrAoM ke tathA antima pada nau mAtrAoM kA hai / isa prakAra mahAmaMtra meM kula 35 mAtrAeM haiM / sAdhAraNa dRSTi se dekhane para ukta padoM se koI mahattvapUrNa jAnakArI nahIM milatI hai / kevala pAMca mahAn zaktiyoM ko namana karane ke bhAva haiM / namana kI kriyA prabhAvazAlI hai agara namana samarpita bhAva se kiyA gayA ho / mahAmaMtra pratyeka pada (paMkti) meM viziSTa zakti evaM guNa haiM / dvitIya pada ke pAMcoM akSara sAdhaka ke hRdaya meM paMca-taMtrI vINA ke tAroM kI bhAMti saMkRta hote rahate haiM / ina akSaroM kA sahI prakAra se layabaddha uccAraNa karane para hRdaya meM svayambhU - nAda kI utpatti hotI hai, jisakA saMbaMdha sumadhura-nAda arthAt sAMgItika svaroM se hai / aura svara kI saMvAdAtmaka dhvaniyAM nAda - saundarya ko prakaTa karatI hai, jisakA jJAna sAdhaka ko nahIM hotA para vaha ukta nAda-taraMgoM kI laya meM lIna hokara Ananda prApta karatA rahatA hai / Age isI viSaya para prakAza DAlA jA rahA hai / zabda Namo siddhANaM : nAva saundarya jayacandra zarmA zabda kI utpati 'nAda" se huI hai aura nAda kI utpatti vAyu aura agni ke saMyoga se / "saMgIta ratnAkara" graMthakAra likhate haiM (sAMsArika vyaktiyoM ke lie) nAda ke viSaya meM prAcIna evaM Adhunika vidvAnoM ne bahuta kucha likhA hai / saMsAra ko nAdAdhIna kahA hai, isIliye nAda ko brahma kahA gayA hai / nAda sumadhura khaNDa 22, aMka 3 nakAraM prANanAmAnaM dakAramanalaM viduH / jAtaH prANAgnisaMyogAttena nAdo'bhidhIyate // Ahana amadhura anAhana samasta ( yogiyoM ke lie) 19

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Ahata nAda se samasta saMsAra kA vyApAra calatA hai| zabda aura svarotpatti Ahata-nAda se huI hai| Ahata-nAda ke do bheda haiM, sumadhura aura amadhura-nAda / sumadhuranAda se mana prasanna hotA hai aura amadhura-nAda mastiSka meM cir3acir3Apana paidA hotA hai / hamAre kAnoM kI zravaNendriyAM use sunanA pasanda nahIM karatI haiN| mahAmaMtra kI dvitIya paMkti meM zabda-nAda ke sAtha svara-nAda bhI taraMgita hotA hai, jisakA jJAna maMtra-sAdhaka ko nahIM hone se vaha nAda ke saundarya svarUpa kA Ananda prApta nahIM kara paataa| ukta pada ke pratyeka zabda (akSara) meM sumadhura-nAda kA svarUpa nimna prakAra haiM * prathama akSara "Na" / "Na" kA prayoga "na" ke taura para karate haiM, jaise, namana, namaskAra Adi / "Na" kI dhvani vINA, mRdaMga evaM zAstrIya nRtya katthaka kI aneka racanAoM meM pAyI jAtI hai| vINA vAdya ke tAra para mijarAva dvArA ulTA-sIdhA prahAra kiyA jAtA hai| prahAra kI isa kriyA ko DA, DiDa, DANA athavA DA, DiNa, DANA ke zabdoM ko upayoga meM liyA jAtA thA, jo vartamAna meM dA, dira, dAra bana gayA hai| mRdaMga kI racanAoM meM DeDe DiNa, DiNa ke bola Aja bhI bajAye jAte haiN| mRdaMga ke boloM ke AdhAra para hI nRtya kalA kI racanAeM hotI haiN| ina racanAoM meM jhiNa, jhaNa NaNa, jhiNakiTa, kiNa kattAna, ghaNaNaNa, Adi aneka prakAra se dhvaniyoM ko prakaTa kiyA jAnA hai| mahAmaMtra ke 'Na" akSara meM saMgItakalA kA saptama svara na (niSAda) kI dhvani kA bodha karAtA hai| maMtra sAdhaka ko isakA jJAna nahIM hotA hai kintu mAnava zarIra meM antara-nAda ke taura para svataH hI madhura taraMgeM prakaTa hotI haiM, jo nAda-saundarya ke kAraNa sAdhaka ke hRdaya meM Ananda kI taraMgeM taraMgita karatI haiN| 0 dvitIya akSara "mo" / "ma" akSara kI dhvani ati madhura hai / sarva prathama zizu "mA" zabda kA uccAraNa karatA hai| isa akSara meM mamatva kI bhAvanA hai| prabhu prasanna hote haiM "ma'' kI madhura taraMgoM ko sunakara / saMgIta kalA ke saptasvaroM meM isakA caturtha sthAna hai| jise madhyama svara kahate haiN| cAra zruti vAle isa svara ke pUrva meM sA, re, ga svara aura bAda meM pa, dha, ni svara sthita haiN| sA se bha e zratyAMtara para madhyama-bhAva tathA ma se tAra saptaka ke sA svara 13 zrutyAntara para paMcama-bhAva darasAte haiN| ye donoM bhAva zabda evaM svaroM meM nAda-saundarya kI saSTi karate haiN| ata: Namo (namo) zabda meM saMgIta ke niSAda aura madhyama svara ke donoM bhAva nAda-saundarya kI dRSTi se vidyamAna haiN| * tRtIya akSara si :-'si' akSara to svayaM sA kA svarUpa hai| sidhi prApta karane ke lie sA kI madhura taraMgeM sarvAdhika mahattvapUrNa haiN| yaha acala svara saptaka ke samasta svaroM kA rAjA hai| kisI bhI maMtra kI sAdhanA kIjiye isa svara kI madhura taraMgeM una zabdoM ke sAtha svayambhU nAda ke taura para nAda 20 tulasI prajJA

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saundarya ko prakaTa karatI haiN| * caturtha akSara dhA:-hindI varNamAlA meM "" akSara 19vAM hai| 1+9=10 kA aMka saMkhyA eka kI jAnakArI karAtI hai| eka kA artha hai paramAtmA eka hai| yahI auMkAra hai| sarva zaktimAna hai| saMgIta kalA meM dhA kI madhura dhvani kA viziSTa mahattva hai| sapta svaroM meM dhaivata vAdI svara vAle rAgoM ke gAne kA samaya subaha kA hai| tAla aura nRtya racanAoM ko prabhAvI banAne kA kArya karane vAlA 'dhA' akSara ati mahattvapUrNa mAnA gayA hai / ata: 'dhA' kI dhvani nAda-saundarya ko prakaTa karane meM nirantara sahayoga karatI hai| 0 pAMcavAM akSara 'NaM'-'Na' akSara para bindu lagAne se Na se NaM kI dhvani meM kAphI antara A jAtA haiN| 'Na' kI dhvani meM saMgIta kalA ke tRtIya svara gaMdhAra kA nivAsa hai| 'NaM' akSara ko uccArita karane para svayaMbhU-nAda ke rUpa meM gaMdhAra svara kA bodha hotA hai| isa prakAra "Namo siddhANaM" pada ke pAMcoM akSaroM meM nAda-saudarya ko prakaTa karane vAle saMgIta kalA ke pAMca svara mahattvapUrNa haiN| ina svaroM kA krama haiM- sA, ga, ma, dha, ni / ina paMca-svaroM dvArA aneka rAgoM kI jAnakArI milatI hai| jaise-ga, dha, ni komala svaroM se mAlakoza, tIvra hone para 'hiNDola' sabhI zuddha svaroM se / bhinna SaDja rAga banatA hai| pAMca svaroM ke rAga ko oDava-jAti kA rAga kahate haiN| mUrcchanA paddhati ke mAdhyama se jaba auDava-cakra ke dvArA pAMca naye rAgoM kI utpatti hotI hai| kahane kA tAtparya yaha hai ki 'Namo siddhANaM' pada apane Apa meM eka rAga hai, jisakI layabaddha sAdhanA karane para nAda-saundarya kA usa sthiti meM bodha hotA hai, jaba sAdhaka kI sAdhanA "siddhoM" ke stara taka pahuMca jAtI hai / saMdarbha : 1. saMgIta ratnAkara 2. saMgIta pArijAta 3. nAda-rUpa 4. nAda yoga 5. OM nAda brahma 6. bhAratIya zruti svara rAga zAstra - (DA0 jayacandra zarmA) nidezaka zrI saMgIta bhAratI, bIkAnera-334001 khaNDa 22, aMka 3

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English Section

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RELIGION & SCIENCE* Hulaschand Golchha The 'religion' I am referring to here is not Hinduism, Buddhism, Jainism, Christianity or Islam, but the "Dharma" or religion itself. Dharma or Religion cannot be labeled because dames refer to the sects only. Religion is the essence of life and the true religion is the Purification of soul. All the philosophies and rituals are centered around this essence of life. Therefore, there cannot be any difference of opinion among its followers in the essential elements of religion. The aim and destination of different religions are the same but only the path to reach there, are different according to their prescribed ideologies. It is unfortunate that people quarrel on the rightfulness of their own path. It is an irony that even the learned people of religion are doing the greatest disservice to it by insisting on the dogmatic fundamentals rather than prioritising the truth which is imbibed in the basic principles of religion, may it be known by any name. Lord Mahavira, the last prophet of Jainism, said that "what I say is truth, but what others say might also be truth". This gives much larger dimension to the thinking and also gives freedom from "insistence". The true religion teaches us to strive for truth. There is a vast difference between what you believe and what you know. Believing is done by our heritage and by what we learn from the people who have experienced the truth. But unless and until we experience the truth by our own efforts it cannot be said that we know it. When we don't actually know and insist on just for what we believe in, then it becomes a reason to fight. Can this fight be considered as a part of the religion ? I understand that no religion or true sect ever teaches us to fight. A man of science does not fight without any ground for belief. If you insist on something, you must prove it or else your fight will not sustain. You can go on insisting that what I believe is true but no body will be ready to believe you unless and until you prove it. Similarly, today's religion will attract the edu* Based on the speech delivered by self at the Seminar on Spiritua lity and Religion organised at Kathmandu on 5 Oct. 1996,

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108 TULSI-PRAJNA cated people only if we give them sufficient reasoning behind our teachings or teach them how to explore the truth themselves. Actually speaking the aims of both science and religion are identical and which are to explore the unknown and the trut whats, hows and the whys. The early man started to discover things as per his needs and this process went on improving on the things discovered earlier. This was the beginning of science. Today's science has explored so many truths or half truths, and has puzzled the common man. He has started thinking that religion is only limited to rituals and that the science is there to discover things. He seldom realises that both are meant to explore the truth but one is more busy in the materialistic world and other one for spiritualism. We must fully understand the principle that whatever truth is explored and is put into black and white, are all relative. There is no denying from either side from the fact that there cannot be any absolute truth. Prof. Albert Einstein propounded in his famous "theory of relativity that truth is subject to certain parameters and is always relative. Similarly, Lord Mahavira in his famous principle known as "Syadwad" or "Anekant" said that every truth is relative to something. Nothing is moving or stationary without relation to something. Nothing is big or small without relation to something. The same event is good for one and bad for another. Not only that, the same event is good and bad for the same person in different aspect, situation and time. Having said that, I would like to stress on the need for the people of religion to gladly accept the apparent truth which science has discovered and proved. Educated people loose faith in the religion when they examine the negative comments by religious leaders on apparent truths like (a) Earth is round, (b) Earth and planets rotate round the Sun, (3) Eclipse takes place because of the positioning of the Sun, Moon & the Earth, and (4) the most vivid happening of the twentieth century, the spectacular landing by Neil Armstrong on the moon. Similarly, the people of science should also learn to accept the importance of most apparent Truths & the human values taught by the religion, without wbich the man will become demon and destroy the entire planct by its sheer madness. This is equally important with the view of "'unity in diversity", otherwise the distance between science and religion will increase to the extent that it will be detrimental to our very existence. We must realise the fact that science and religion are not competitive but complementary to each other. Scientist Prof. Albert Einstein, who proclaimed in his last wish that in his next birth, he

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Vol. XXII, No. 3 109 would like to know the knower or gyata, i.e., "my own-self by myself". It is here that religion and science have a perfect meeting point. Nowadays, medical science is doing miracles for saving life of people but some experiments might prove devastating. The genetic engineering is making bewildering advances. The potential threat of Nuclear, Chemical and Biological Warfare Materials is lurking round the corner. If these advances are allowed to go ahead undeterred and devoid of human touch, the time will not be very far when there will be no future generation left in order to blame us for our blunders. It is high time now to meditate on the words of wisdom expressed by Prof. Einstein that Science without religion is blind and religion without science is lame. The more the science delves deep into the truth, the fidings of the earlier times are proving to be incomplete or false. We do not yet know as to how deep is the truth and whether it is fathomable or not. The question whether science will ever reach the atman or the soul, also seems to be unanswerable. As the science cannot visualise the end of the vast universe, it is equally inconceivable that the science will ever be able to fathom the inner universe. Under these perspectives, it has become extremely imperative that science and religion cooperate with each other, as it is said earlier, the two must be considered complimentary and not competitive to each other. There is however a silver lining when we find that some scientists are looking seriously at the religion for cooperation and same is the case with the people of religion. People of religion have started giving due importance to science and writing about their experiences and wisdom using the scientific researches in explaining their philosophies. The people of medical science are experimenting with the effects of mental powers, meditation, yoga and diets nearer to nature for not only stopping of advance of disease but also for its treatment. Experiments in the USA have revealed that Angina Prectoris or the blockage of heart arteries can be reversed by the combined use of meditation, stringent vegetarian dict and yoga exercise. In this very direction, experiments are going on in Delhi in the Adhyatma Sadhana Kendra under the strict medical supervision of Prof. Manchanda of the All India Institute of Medical Sciences, Delhi, with the help of preksha meditation developed by a famous Jain monk, Acharya Mabaprajya. Several big business houses have subjected their executive core to the classes of Preksa Meditation which has revealed that the concentration power and efficiency of their executives increased several fold. This has also helped some of them in

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110 TULSI-PRAJNA getting rid of drinking and smoking habits. It has proved on myself also to reduce mental tension. May I once again reiterate that time has definitely come when science and religion must try to understand each other and forge their mutual cooperation. In this respect, I would like to highlight the efforts of Anuvrat sponsor and great Jain saint Ganadhipati Tulsi, who is trying to build "Adhyatmic Vaijyanic Vyakttiwa" (3TTETTfc astifiat cufthra) i.e., scientific-cum-religious personality. I would like to end by citing certain religious teachings and practices which prove their great value in today's life style and in the scientific considerations as well : 0 Any form of violence gives birth to violence. : Science says-Every action has equal & opposite reaction. 0 Don't hurt innocent beings. Don't cut green trees : To Science, it is a serious question of Ecology & Environment. 0 Limit your requirements and don't waste resources : Again an Ecological question. O Be honest and dedicated to your purpose : An essence of pro gress and modern management practice. O Observe celibacy limiting to your spouse: World is now facing the menace of AIDS virus. -Hulaschand Golchha Golcbba House Ganba hal Kathmandu (Nepal)

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SCIENCE OF CONSCIOUSNESS-A WAY TO HARMONY AND GLOBAL PEACE Muni Dharmesh 1. Who am I? What separates me from the non-living material world? These questions and many others have been asked from time immemorial. A probable answer, which is based on intuition, commonsense and ageold wisdom has an appeal that it almost seems axiomatic. 2. Basic concept of Jainology is that the essential entities of cosmos can be divided into two categories: matter or material body, and consciousness. In terms of ecology, nature consists of biotic factor and abiotic factor. In popular terms it can be called nonliving and living. In the terminology of spiritual science, conscious and non-conscious elements. 3. Not only the nature but each biotic factor is not purely conscious entity. It is composite of conscious and non-conscious elements. Each of the species has consciousness with non-conscious material body. There are certain characteristics attributed by spiritual science to the conscious element. It has three properties namely, to know (i.e. to be aware of and to acquire information), to feel and to exercise free will. These properties are not displayed by material objects even as complicated as a computer or a robot. So a living-being knows the surroundings, feels the sensations of pleasure and pain and executes his or her free will to retain or reduce sensations. 4. But what about the material world? What is matter? If we look at it with the views of quantum physics, there is no matter. The whole world is an energy continuum; the reality beyond space and time. But if we see it through classical physics, it has certain properties like heat, light, etc. There can't be a predication of the absolute reality, without any frame of reference. This should not be misinterpreted: There is no negation of absolute reality, but negation of predication of the absolute without any frame of reference. 5. If we become more pragmatic and percieve the world through senses, from which consciousness looks towards the world, we find different characteristics of the matter. These are colour, smell, taste and touch.

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112 TULSI-PRAINA 6. These are the inputs through which our experiences are recorded. Every conscious being tends to hold on pleasing colour, smell, taste and touch These are properties from which human being is affected most. Usually, if a person succeeds in retaining the desired sensual pleasure giving material, he finds himself in a happy psychological state. If not he feels frustrated and dejected. 7. It is true that without matter sustenance of life is not possible. mere indulgence, sensual pleasure does not lead one to truth or reality. The more the indulgence in material pleasures, the more sorrowful and painful will be the result. It will lead to dissipation of energy leading to fatigue and tension. Ultimately it will cause minimized awareness of reality. Such person gets entangled in prosperity of self-alone. Selfish out-look pervades his personality. He accumulates more and more defying other's good, becomes more violent and cruel, loozes peace and internal bliss, creates artificial demands which damages the natural resources. Social and personal health also gets vitiated. Nature of Our Existence CONSCIOUSNESS, MATTER Colour To know to be Aware Smell To feel, Bliss, Taste Free will-power Touch Over indulgence in materialistic world Results IN Consciousness Personality Society and Environment 1. Minimized awarenes Fatigue & tension Social disparity 2. Distorted Bliss Selfish outlook Damage to nature 3. Lack of will-power Accumulation of Wealth Lavish life-style Violent and cruel behaviour Lack of Peace and Bliss Disintegration of Personality Personality disintegration 8. Each person is a composite of conscious and non-conscious elements. Our awareness to environment and intended information is retained in our consciousness. The nonconscious element attached with our consciousness is in the form of material body. According to spiritual science, the material body is in three forms which occupy the spectrum from the gross to the subtle. The subtle-most body is

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Vol. XXII, No. 3 called the causal body or microbody. The subtle body is called electric body or astral body while the gross one is called physical body. 9. The consciousness pervades throughout non-conscious material bodies. But we are not always aware or conscious of subtle and subtle-most bodies. Our awareness is just limited to physical body. But a few spiritual masters have vast awareness from gross to subtle bodies. And even to intangible self, the consciousness. 10. Due to our awareness of the environment, all input information gets recorded in our subtle most layers of material body. It emerges from within and motivate for further action. Many kinds of motivations attack on the mental layers at every moment. It sometimes results in internal conflict and sometimes in proper decision. Inability to carryout a decision leads one to fall in the pit of frustration and failure. Repeated conflicts and failure in life lead to maladjustment in personality. It may further lead to broken family relationships and disintegration of personality, sometimes culminating in criminal anti-social behaviours. Personality Disintegration Flow of Consciousness Casual Body Astral Body Physical Body Emotional Plane Mental Plane Vocal Plane Physical Plane 0. 0." 0. Environmental Damage | Social Disparity & Disorder | Broken Family Relationships Maladjustment Motivations Confict I - - Decision - Failure 113 Unability - - | Ability Success

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114 TULSI-PRAJNA 11. Development of integrated personality through Preksha-Meditation Excessive pressure of mundane desires disturbs the balance of endocrine, nervous, and muscular systems. This leads to emotional unstability causing imbalance and over activation in the sympathetic nervous system. Mounting tension in the muscular system and impaired interpersonal relationships are the ultimate outcome of the cycle. To build an integrated personality we have to utilize the freewill power of consciousness and recycle the whole internal physiological systems of physical body towards more emotional stability, tranquility of nervous system and relief from muscular tension. 12. Preksha Meditation Preksha meditation is a powerful means to remedy the above maladies. It is a process that utilizes the properties of our consciousness, awareness and free will to transform our personality. One of the key characteristics of our consciousness is awareness leading to perception. Therefore, awareness to different levels of consciousness and resulting perception constitutes a major part of Preksha meditation system. It can be called an applied science of consciousness. Preksha Meditation is composed of eight main techniques, four sub-techniques and three advanced techniques. Eight main techniques are 1. Relaxation with awareness 2. Internal trip 3. Perception of breathing 4. Perception of body 5. Perception of psychic centres 6. Perception of psychic colours 7. Contemplation 8. Auto-suggestion. Four sub-techniques are 1. Recitation of sound 2. Mudra 3. Yogasanas and 4. Pranayam-breathing exercises. Titree advanced techniques are1. Perception of present-moment 2. Perception of thought 3. Perception without blinking the eyes. (Animesh Preksha)

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115 Vol. XXII, No. 2 115 Personality Formation By Preksha Meditation Flow of Consciousness Casual Body Perception of Thoughts Astral Body Perception of Psychic Colours Physical Body -Perception of Psychic Centres Emotional Plane Perception of Body Mental Perception of Breathing Vocal Sound Recitation Physical Relaxation with Awareness Preksha Meditation At action : If consciousness (C) and materialness" M were two measurable entities, the following diagram schematically illustrates the various bodies on the C-M axis. Action of Preksha Meditation CONSCIOUSNESS Relaxation with Self Awareness Perception of Breathing ----- Perception of. Body -------- P. of. Psychic Centres-- P. of. Psychic Colours + P. of. T - --+ Endocrin Nervous S Respiratory. S. Muscular System 1. Personality - - M Causal Body Astral Body Physical Body 13. Preksha meditation is believed, felt and experienced to facilitate the transition of the self from the gross body to total consciousness, It starts with relieving tension from muscular system by the technique of 'Relaxation with self-awareness. It slows down the rate of hasty and fast breathing by 'Perception of breathing'. It tranquilizes and balances the vital energy in the nervous system by 'Perception of

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116 body'. Harmonizes the hormones by 'Perception of psychic centres'. Management of aura is taken care of by Perception of psychic colours'. Ultimately at the level of consciousness there is a experience of unity in diversity. It brings more and more understanding of self and nature leading to universal friendship and amity. TULSI-PRAJNA Conclusion: Much of personal dissatisfaction afflicting todays high-tech society can be traced to lack of self-awareness rather than technology. Preksha meditation, which is a system specifically designed and refined over ages to increase self-awareness, is ideally suited to alleviate dissatisfaction at a personal level. It requires no capital investment nor to become an ascetic at the expense of wordly life. All that is required is a desire to learn the self, to dive deeper into ones being and unearth the mystries that lie within. Several studies have been conducted to quantify the benefits of PM, not only on intangible things such as personal satisfaction but on measurable entities like blood pressure, heart-rate, etc. The results are unequivocally astounding. For example, in one study conducted by cardiologist Dr. Manchanda and Dr. Vimal Chhajed of AIIMS, PM resulted in cardio-vascular benefits comparable to many clotbusting drugs or more invasive procedures such as baloon Angioplasty. Similar results have been achieved in other fields. The results are especially noteworthy because of the minimum expenses and discomfort to the patient in practising PM as opposed to more invasive procedures. Experience at JVB, and other similar institutions has revealed that the discipline required for Preksha Meditation can be developed over time. And once developed, it benefits all spheres of life and not just mental and spiritual well-being. Awareness to consciousness and utilization of its power is the prime need of the time. There is a need for a new science of consciousness to bring out more and more self-understanding to alleviate and eliminate human sufferings. It is essential for building a new generation with scientific outlook and spiritual amity to all. All these, are key ingredients that lead to global peace and harmony with nature. -Muni Dharmesh Monk educator in JVBI

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Epigraphic Soarces of History JAINA EPIGRAPHY--1 Prof. P. B. Desai Vast and varied is the Jaina epigrapbic literature. Its antiquity goes back to the centuries before the advent of Christianity. Jaina inscriptions are found in almost all parts of India, in the North, South, East and West. They are engraved on the rocks of hills, slabs of stone, copper plates and pedestals of images. The scripts cmployed are different and varying according to the age and the region. Their languages are many, such as Sanskrit, Prakrit, Kannada, Tamil and Telugu. As for their dimensions, they range from simple names of devotees or pilgrims to lengthy descriptions of prominent personages including teachers and pontiffs, running into several pages. Some of the records offer excellent specimens of prose and poetic compositions. All these records are highly useful for reconstructing the illuminating history of this pervasive religion with its philosophy and ethics. Outstanding among the early epigraphs of North India is the famous gratis inscription of st-arda, the lord of Kalinga. Inscribed in a cavity in the Udayagiri Hill near Bhubaneswar in Orissa, this record has revealed for the first time the existence of a unique emperor of Jaina persuasion who belonged to the mahA-meghavAhana family of the oat clan and flourished in the second or first century B.C. Besides being an implicit adherent of Jainism, artan was its enthusiastic supporter and contributed for its prosperity. He brought back the Jaina image formerly snacthed away by a king of the Nanda dynasty from Kalinga. He excavated caves for the Jaina monks in the kumArIparvata, i.c. khaMDagiri hill and also built a monastery. The epigraph concludes with the significant words: "The prince of welfare, king of prosperity, mendicant monarch, ruler of piety, supremely triumphant is he, the glorious emperor ara". arca's qucen was also an ardent follower of Jainism. The following inscription caused to be engraved by her in the Manchapuri cave in the Udayagiri Hill stands testimony to her picty and devotion to the faith.

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118 TULSI-PRAJNA "This temple of the Arbats and cave for the shop of Kalinga has been made by the chief queen of the illustrious ada, the overlord af Kalinga, who was the daughter of king aan. Originally confined to a small area, Jainism soon started on a career of conquest and there is reason to believe that Agrate himself moved to Kalinga to preach his gospel. In the statyst inscription cited above occurs an expression mentioning the setting in motion of the wheel of conquest of the First Hills and this seems to contain an allusion to the visit of the great teacher to the Kalinga country. The migration of saferent wag along with his disciple, the Maurya em peror Chandragupta, to the southern part of Mysore in the third century B.C. constitutes an important landmark in the history of Jainism in South India. This episode is narrated in an inscription at zravaNa belagola' as follows: "Success : Be it well, Victory has been achieved by the venerable an, the establisher of the glorious holy faith and the embodiment of the nectar of happiness resulting from the perfection attained." Now indeed, after the sun gerate has completely set, IQTE-Fatalt who came in regular descent from the venerable supreme Rishi Taar, who was acquainted with the true nature of the eightfold great omens and was a seer of the past, the present and the future, having learnt from an omen and foretold in Ujjayini a calamity lasting for a period of twelve years, the entire Sangha set out from the North to the South and reached by degrees a country containing many hundreds of villages and filled with happy people, wealth, gold, grain and heards of cows, buffaloes, goats and sheep". Jainism, however, seems to have journeyed to the Tamil country through Kalinga and 1787, prior to its advent into far. This is indicated by epigraphic sources. In the southern parts of the Tamil country, particularly in the areas of the Pudukkottai, agar and Tinnevelly districts, are found a large number of ancient relics in the form of beds popularly attributed to the Five qisars. They are carved in hills and caverns, some of them bearing inscriptions in peculiar atat characters of about the third or second century B.C. As some of these beds are associated with Jaina symbols, it is possible to conclude that they were the creations of Jaipa monks who had settled in those areas for the propagation of their faith before the third century B.C. Epigraphy has largely contributed to the historical study of the

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Vol. XXII, No.-3 119 Jaina Churcb in the Tamil land. It is revealed by inscriptions that in course of time the Jaina monks organised monastic orders and developed a large oumber of strongholds for spreading their doctripes all over the area. They popularised their faith among the masses by introducing new devices such as the ceremonial worship of the secondary deities like yakSa and yakSiNI. From pumerous references in inscriptions to the teachers and lay followers of the fair sex, we come to know that Jainism claimed a considerable quantity of womaofolk in its fold. Conspicuous among the monastic orders of the Tamil church are fFUTTS (feminine of Sanskrit Guru) or ordained lady teachers who appear to have enjoyed greater measure of freedom here than in other parts. Jainism wielded influence to the farthest limits of peninsular India and we may note with interest that this faith was entrenched in the cornerland of Kerala. Worthy of mention as Jaina centres in the southern part of this region are Tiruchchanattumalai and Nagarkoyil which have treasured Jaina vestiges to the present day. The former name which in its full form 'Tiruchcharanattumalai' means 'the sacred hill of the aos', is reminiscent of the Jaina tradition relating to the arcos who were Jaina monks indowed with supernatural powers. This place possesses prominetly carved on its rock a figure of ambikA, the yakSiNI of neminAtha tIrthaGkara, who is mentioned as bhaTAri i.e. goddes, in an inscription found near the spot. We now pass on to Fafea where there is profusion of Jaina monuments and epigraphs. It is generally believed that the land south of the Vindhyas was monopolised by the Digambara order of the Jainas. But epigraphy shows that the followers of the raatae school also existed here side by side with the Digambaras from the early times, though not predominantly. By way of illustration one piece of epigrapic evidence may be cited in support of this view. A copper plate charter of the Kadamba king of anna? of about the 5th century announces the grant of a village in favour of the Jaina gods and the Jaina recluses. Among the latter, distinction is made between the great congregation of monks with white robes, i.e. the areas, and the great congregation of the far ascetics, i.e. Digambaras. The Jaina scholars made substantial contributions to Sanskrit and some of their contributions are in the form of epigraphs. From the literary as well as historical point the Aihole areas of the 19 king gufu II is a rare piece of Sanskrit composition in an ornate style inscribed on stone and its author and Jaina poet fortfa is entit

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120 TULSI-PRAJNA led to an exalted place along with frere and arafa. The Jaina inscriptions of Fufen generally commence with the following Sanskrit verse in praise of the jinazAsana. zrImat paramagambhIra-syAdvAdamoghalAMchanam / jIyAt trailokyanAthasya zAsanam, jina-zAsanam // 1 // "May the doctrine of Lord Jina be victorious-the doctrine which is the commandment of the overlord of three words and which bears the glorious and supremely profound Fara (theory of may-be) as its infallible characteristic mark". A good number of inscriptions are devoted to the descriptions of Jaina scholars and teachers belonging to various monastic orders and their geneological accounts in Sanskrit. Here is a specimen passage praising a precepter. "His disciple, an emperor of philosophy, lord of great fame overspreading the whole sea-girt earth, a lion adorned with the pearls scattered in splitting the frontal globes of the rutting elephants, the five senses, honoured by the learned, favourite of sarasvatI, was kaladhautanandI Munipa". A profound scholar and adept in polemic contests the renowned teacher Samantabhadra, is described in the following speech attribu. ted to bim in an epigraph. 10 "At first the drum was beaten by me within the city of arzforga; afterwards in the country of mAlavA, sindhu and Thakka, at kAMcIpura and at fast. I have now arrived at #TET(r) which is full of learned men, profound in scholarship and crowded with Pcole. Desirous of disputation, O King, I exhibit the sporting of a tiger". "When the disputant ant stands in court, Oking, even the tongue of a#27, i.e. f414, who talks clearly and skilfully, turns back quickly towards the nape of the neck. What hope can there be for others ?" Spoor here is a renowned sacred centre visited by thousands of Jaipa devotees from all parts of India. But few are aware of the fact that there flourished in the South another holy place that equalled, nay, even excelled to date in sanctity and eminence. Explorations carried on at Koppal during the past years have revealed the importance of the place as a supremely sacred resort of the Jains. According to the testimony of epigraphs and tradition, Kopana was adorned by an exceedingly large number of Jaina temples and shrines. The veracity of this statement is brought home to the

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Vol. XXII, No. 3 121 explorer through the Jaina epigraphs and other relics that have survived to the present day at modern Koppal after the devastating activities of the hostile elements. Allusions to go as a Jaina ata par excellence are found in many inscriptions at sparer datant, one of which refers to its immense wealth of Jaina temples11. An inscription in the Shimoga district1: extols it as "distinguished among the millions of Jaina sacred places". Kopana is mentioned as Koppam in the inscription of the Tamil country which testify to its sanctity and eminence. This sacred place maintained its reputation for nearly one thousand years, from the seventh to the sixteenth century, after which period it passed under a spell of oblivion, as Let us now proceed to staru datter itself. This Jaina centre is famous on account of the monolithic colossus of the epic personage bAhubali, popularly known as gommaTezvara, carved out of rock and perched on the top of a hill. This wonder of the world is the creation of cAmuNDarAya, minister and general of the western Ganga ruler rAjamalla (circa 983 A.D.). The story and legend associated with the erection of this unique image are graphically narrated in an inscription at zravaNa belagolA thus: "The emperor Bharata, son of grea caused to be made near Paudanapura an image, 525 bows high, resembling the form of the victorious-armed agafa fast. After the lapse of a long time, a world-terrifying mass of innumerable as having sprung up in the region near that Jina, that enemy of sin obtained the name stras. Afterwards that region became invisible to the common people, though seen even now by many skilled in spells and charms. On hearing from people of the celebrated supernatural power of that Jina, a desire arose in his (i.e. chamundaraya's) mind to see Him; when he prepared himself to go, he was told by his preceptors that the region of that city was distant and inaccessible; whereupon, saying in that case I will cause to be made an image of that god, The (i e, nestra) had this god made. Combining in himself learning, purity of faith, power, virtuous conduct, liberality and courage, the moon of the Ganga family, THCS, was celebrated in the world. Was it not that king's matchless power viz. TOUTO alias TC, an equal of Mapu, that thus caused this god to be made with a great effort ?". The image tb'us created has combined in itself the unsurpassed

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122 TULSI-PRAJNA virtues not only of loftiness, but also of beauty and supernatural power. This unique feature of the image is further described in the inscription cited below. "When an image is very lofty, it may not have beauty; when possessed of loftiness and real beauty, it may not bave supernatural power : loftiness, real beauty and mighty supernatural power being all united in it, how worthy of worship in the world is the glorious form, comparable to itself, of advar Jina.". As in South India, a series of Jaina centres and holy spots have also thrived in North India. One such is Girnar in Kathiawar. On this sacred hill arose shrines dedicated to the eminent Jaina deities and details about these foundations are recorded in inscriptions. Two brothers afgun and aware, of the smart family, who were ministers of the Chalukya king aroun, bave immortalised their names by their religious zeal and munificent endowments for the promotion of the Jaina faith at forcar and other holy places. A verse in a Sanskrit epigraph of 1230. A.D. at Girnar, while recounting the memorable services of agera, praises his generosity in the following terms. 16 "After king witor has passed away piercing through the sun and the illustrious Munja has acquired the supremacy of Heaven, here stands alone solitary aegara intent upon wiping out the flow of tears of the poor and the needy". Soon after the establishment of the great Vijayanagara empire, Jainism which was reduced to a faith of the minority at this time was threatened by a crisis. This was, however, averted by the foresighted and statesmanly action of the king from I. who safeguarded the interests of its adherents and assured them a place of honour and status of equality among his subjects 16 Under the benign patronage of the Vijayanagara rulers. Jainism raised its head once again. Jaina temples and institutions were erected in the city of Vijayanagara, the very heart of the empire. One such shrine was dedicated to the rare deity Kuathu, the seveniccnth ant. This event is related in an inscription at Vijayayanagara,17 dated 1385 A.D. through the following charming phrases. "There is a city named Vijaya, which is resplendent with wonderful jewels, and wbich exbibits the spectacle of an unexpected moonshine by y the multitude of its whitewashed palaces. There the girls play on roads paved with precious stones, stopping by embankments of pearl-sand and the water poured out at donations.

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Vol. XXII, No. 3 123 In this city the general Iruga caused to be built of fine stones a temple of the blessed Kunthu, the Lord of Jinas. Let there be prosperity to the religion of Jina !" The general Iruga or Irugapa, a Jaina by persuasion, was a minister of king Harihara II. He is credited with the authorship of the Sanskrit lexicon mAnArtharatnamAlA. Within half a century after this beneficient foundation, another temple dedicated to pArzvanAtha, the twentythird tIrthaMkara, came into being in this capital through the catholic act of the king a II. The passage describing this transaction in another epigraph of 1426. A.D. at Vijayanagar18 runs as follows. "The illustrious lord Devaraja who was famed both for wisdom and modesty, caused to be built in a street of the above-mentioned city in the a-gar amare a temple of stone, which gives delight to the good, which is a bridge of entire merit, to the blessed, the lord of Jains." Kou Reference: 1. Ep. Ind., Vol. XX, p. 72 f. 2. Ibid., Vol. XIII, p. 159. 3. The expression reads - supavatta- vijaya- cakka kumArI-pavvate, For explanation see my. Jainism in south India, and some Jaina Epigraphs. 4. Ep. Carn. Vol. II. Ins. No. 1. The inscription has been roughly assigned to A.D. 600. 5. For a detailed discussion of their interesting problem and different views held by scholars. see. Jainism in South India, etc. (op. cit.), pp. 27 ff. and 93. 6. The question has been surveyed in all its aspects in my article 'gefaure in afar, see the Journal of Indian History, Vol. XXXVI, Part II, August 1958. 7. Ind Ant., Vol. VII, p. 37. 8. Ep. Ind., Vol. VI, pp. 1 ff. 9. Ep. Cara Vol. II, No. 66. 10. Ibid., No. 67. 11. Ep. Carn., Vol. II, Sh. No. 127. 12. Ibid. Vol. VII (Part I), Sh. No. 64. 13. For details about the antiquities and importance of Kopana see 'Jainism in South India', etc. (op. cit.), pp. 200-206 & 338 ff. 14. Ep. Carn., Vol. II, No. 234. 15. prAcInalekhamAlA, part III, p. 186. 16. Ep. Carn, Vol. II, No. 344. 17. South Indian Inscriptions, Vol. 1, No. 152. 18. Ibid., No. 153. This and the above record are in Sanskrit.

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NEW LIGHT ON EPIGRAPHS FROM CHITTAMUR A. Ekambaranathan The Sambhuvarayas were feudatories of the Colas, ruling over an area comprising the modern districts of Chittor, North Arcot, South Arcot and Chingleput, During the reign of Rajadhiraja II, a civil war broke out in the Pandya country and the timely intervention of Sengeniammaippan on the orders of the Cola emperor, restored Kulasekbara on the Pandya throne. Later on, Kulasekhara with the support of the Ceylon king Parakramabahu, rose in revolt against the Colas, hence Rajadhiraja sent a powerful army under the same Sambhuvaraya chief and captured the Pandyan territory. It was this victory over the Pandya earned the chieftain the title "Pandyanadukondan'. The inscription from Chittamur echose the same political episode wherein he is styled as Pandyanadukondan Sengeni Mummalaraya. The epigraphic records from Chittamur throw some new light on the religious history of this region and supplement to our knowledge of the Cola conquest of the Pandyan territory. Hitberto, it was believed that Jainism had its origin at Chittamur only in the late medieval period, but the foregoing study would push back the antiquity of Jainism to the 9th century A.D. The magnificient sculptures of Neminatha, Adinatha, Parsvanatha and Bahubali, carved on the boulder in the Malaipatha temple, exhibiting typical early Cola style of art of the 9th century A.D. corraborates the date arrived at from epigraphs. The patronage extended by the Colas and their feudatories, particularly the Sambhuvarayas, to the Jain sect is obvious from these records. Inspite of their adherence to Saivism, liberal grants had been made to jain institutions and the Chittamurd temple received its due share from them. The queen of Aditya had taken special interest to revive an endowment which was discontinued for reasons unknown. Cola queens making rich endowments to jain temples was an important feature that was continued even in the later period. Chittamur had attracted devotees even from far off places like Puttambur like Puttamburd in Pudukkottai as early as the 9th century A.D. Matiyan Arintigai of Puttambur, a place nearly 300

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Vol. XXII, No. 3 125 kilometres south-east of Chittamur, had made provision for burning a perpetual lamp in the Malainatha temple. Incidentally, this reveals the active intercourse between Chittamur and other Jain centres Lithic records of Rajadhiraja II are also found in places like Viranamur 'and Melsevur' in the Gingee taluk itself. But it is the one from Chittamur that echoes the political episode of the Colas conquerring the Pandya country under the leadership of Sengeni Sambuvaraya. The same chieftain had endowed some lands to the Chittamur temple. Thus, the epigraph from Chittamur attract special attention as that throw significant light on the religious and political history of this region. References : 1. K.A. Nilakanta Sastri, pp. 367-373. 2. Jain Shrines of Tamilnadu, p. 17. 3. ARE., 326/1937-38. 4. Ibid., 222/1904. -A. Ekambaranathan Clo Jain Youth Forum 3, Boag Rd. Chennai-600 017

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HEART DISEASE: CAUSE & PREVENTION V. P. Singh Generally all heart attacks occur when a narrowed coronary artery is closed by a blood clot, cutting off blood to the area fed by the clogged artery. But no one knows the exact cause of heart disease. A heart attack is signaled by moderate to severe angina, which is not relieved by rest. Angina occurs when the heart, because of narrowed arteries or some other circulatory problem, does not get enough oxygen. Thus angina pain is the heart's way of warning. This pain starts from the centre of the chest and spreads to the shoulders and down the insides of the arms. So when some one susPain in the chest can have many causes. pects he has angina pain, he should lie down with his head and shoulders raised to relieve the heart of stress, enabling it to replenish itself. If the bain does go away after resting it is further evidence of angina. The human heart is a pump. Like most pumps, the heart needs to exert a certain amount of force to push the blood through circulatory system. But the main thing is that the heart has to work against the arterioles. The arterioles restrict the blood flow, forcing it through the capillaries, some of which are so small that blood cells can only move through them one cell at a time. Furthermore the human body is a complex factory, capable of synthesizing many diffect substances. One of those substances is cholesterol. Cholesterol is present in every cell of the body. The body regulates its own blood chalesterol level through an elaborate and complex system. Attempts to tamper with this system may reduce blood cholesterol but can also upset the body's natural balance, causing a series of problems much more hazardous than high cholesterol. There are actually two forms of cholesterol: HDL (high density lipoprotein) and LDL (low density lipoprotein). The level of LDL in the body is controlled by the liver, which makes both LDL and HDL. The body also gets LDL from the food it digests. HDL goes

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128 TULSI-PRAJNA into the body and attaches itself to an LDL molecule, which it back carries to the liver, effectively taking it out of the body. It the liver ditermines there too is much LDL ia the body, it will manufacture more HDL. Likewise if there is too little LDL, it will reduce the amount of HDL and manufacture more LDL. That is how the liver controls the level controls the level of cholesterol in the body. Risk Factors : Risk factors of Heart disease are based entirely on statistics. Certain characteristics are shared by people who have heart disease. These characteristics are called risk factors. While this may seem an ideal way to predict future heart trouble, the statistical evidence is often inconsistent. Statistics can not tell us if a given person will get heart disease. They only indicate risk. Even if a person is at risk for all the factors possible, still there is no guarantee of his developing heart disease, Conversely even if a person has no risk factors still he may get a heart attack. A diabetic, chain smoker with high blood pressure could quite possible live well in to bis nineties, while a trim, healthy person may have a fatal heart attack at 40. High blood pressure, stress, smoking, unbalanced diet and life style heredity are the causes to angina and arteriosclerosis. Arteriosclerosis is a thickening and hardening of the arteries. It can be caused by smoking, cholesterol, high blood pressure or free radicals. The irritation may cause due to some virus also. No one is sure what causes arteriosceleosis, though it is thought the process begins with demage or irritation to the middle layer of the artery. The body attempts to heal the injury by making more smooth muscle cells. This causes the arterial wall to bulge inward. The bulge acts as a snag, accumulating cholesterol, fatty deposits and dead cell tissues and it further may make the artery so narrow that a blood clot can plug it completely, cutting off the blood supply and causing a heart attack. Simillarly stress can be a contributing factor to the development of arteriosclerosis. In response to stress, the muscles of the arteries constrict, raising blood pressure and diaking the heart work harder to keep up. Narrowing of the arteries can be especially dangerous in arteries that are already partially blocked by arteriosclerosis, taking them one step closer to being totally blocked by a blood clot, Again, the carbon monoxide in cigarette smoke attaches itself to blood cells, so they can not carry oxygen to the beart and other parts of the body. Free radicals are found in tobacco smoke and

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Vol. XXII, No. 3 129 other common irritants. They cause lesions in the arteries that provide the foundation for arterial deposits of minerals, cholesterol and other debris. In this way smoking affects adversely to the circulatory system and in a circulatory system already hampered by arteriosclerosis, smoking can push it beyond its capacity to meet the body's needs. Prevention The key to heart attack prevention, is healthy, clean arteries and other circulatory channals. It is revealed by siatistical siudies that most of heart attacks start on Monday morning. So, it is a good time to load up on cayenne. It keeps arteries open and prevents blood clots that cause heart attacks. Garlic and Ginger also prevent blood clots by lowering the level of fibrin, the clotting material. Cayenne dissolves the clot & opens the artery. It can stop a heart attacks by giving in warm water or putting it under the tongue, of the patient is unable to swallow. Cayenne jumps starts heart with a shot of strengthening energy. It opens wide arteries and does not raise heart beat or blood pressure. Another safe way to clean the arteries is Lecithin. It's choline liquefics cholesterol and dissolves deposits. Nutritionists recommend taking three table spoons of lecithin granules at one time every day for 12 days, with light exercise about two hours after you take it. Lecithin is actually a type of water-soluble fat derived from eggs and soybeans, used in chocolate bars and many other food products. It makes water and oil mix. Surgical procedures like bypass and angioplasty are expensive and debilitating. Surgery will never make you as good as new or even as good as you were before the operation. So one should use caynne and garlic. Cayone works better when combind with Ginger, it's facilitator Opin facilitates garlic, helping it work better. Myrrh facilitates the anti-biotic herb Goldenseal. These herbs synergize when blended. Synergistic herbs work together with actions that complement one another, making each strontger and more effective. V.P. Singh Dy. Registrar (Finance) JVBI, Ladaun--341 306

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Origin of Untouchability (IV) THE DHARMASHASTRAS AND UNTOUCHABILITY Upendranath Roy We We already discussed the antiquity of untouchability. mentioned Manu and Apastamba there but did not base ourselves on them. There are reasons for the precaution. First, due to interpolations that took place from time to time, it is difficult to ascertain the date of a passage in the Dharmasastras and conclusions based on such a passage do not pass beyond doubt. Secondly, most of what we find in the Dharmashastras is ambiguous and disputed and therefore demands separate treatment. Now we are in a position to discuss it. Ambedkar believes untouchability had not come about during the days of the Dharmasastras. Briefly' he opines as follows: 1. The words Antya, Antyaja, Antyavasin and Bahya occur in the Dharmasutras and Smrtis but it is not clear which the groups referred to by those terms are. 2. The word "Asprsya" occurs in the Visnu Dharmasutra and the Katyayana Smrti but there is no indication as who they are.1 3. There were no untouchables in the age of the Dharmasastras in the present sense of the term. There were certain Communities which were deemed impure at the time. They were avoided by the Brahmanas and their touch caused pollution on a ceremonial occasion only. 4. The 'Impure' class of the Dharmashastras is not the same as the untouchable of modern India. Terms under Dispute The term 'Asprsya' used by Visnu and Katyayana does mean 'untouchable' etymologically but as the 'Asprsya' groups are not specified therein, Ambedkar exploits the opportunity to raise two questions were they the same as untouchables in modern India ? Did the term connote the same thing in the age of the Dharma. sastras as it does today? He answers both in negative. The terms Bahya and Antya occur in the Dharmasastras but it is not stated

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132 TULSI-PRAJNA therein clearly who they were. The words Anty aja and Antyavasin are the only exceptions. The Madhyamangirasa Smrti gives a list of seven castes called Antyajas while Vedavyasa Smrti enumerates twelve castes of the Antyajas. D.R Ambedker finds a lot of differences in these lists and concludes that it is difficult to ascertain if the communities called Antyavasin, Antyaja and Bahya were untouchables. Ambedkar's views warrant two comments. First, even when the Dharmasastr s do not explain the terms they use, internal evidence can be used to ascertain the meaning. Such an attempt may not succeed in each case but neither can we deem it entirely useless Secondly, a few more or less names in the lists mean too much to DR. Ambedkar, so we have to consider if the Dharmasastras aimed at preparing-exhaustive lists. That alone can lead to a correct conclusion. Who were the Bahyas Ambedkar believes that Manu used the term Varna-Bahya' or merely Bahya' for Anuloma Varna-Sankaras and Hina' for Prati. loma Varna-Sarkaras. "The Hinas are lower than the Bahyas. But neither the Babyas not the Hinas does Manu regard untouchables"2 Ambedkar does not care to prove that assertion. One who cares to read will find that Manu uses the terms Bahya and Hina in the same sense, both connote the offspring of the Pratiloma marriages that is, the varna-sankara jatis alleged to be born of fathers of lower varna and mothers of higher varna. Thus, Manu says, "just as a Brahmana woman gives birth to a Bahya child from (her marriage to a) Suura, similarly the Bahyas beget Bahyataras from their marriage to women of) four varnas. Thus from the Pratiloma relations the Bahyas beget Bahyataras with the result that the Hinas beget fifteen Hina varnas''s, So Ambedkar is mistaken in his assertion that Manu uses the term "Bahya" for Anuloma Varna-sarkaras. He is not, however, mistaken when he claims that the term Bahya does not mean untouchable. It was used for a large number of groups (i.e. Pratiloma Varna-sankara jatis) and social status of all of them need not be the same. It is clear from the Dharmasastras that the Bahyas were a heterogeneous mats. The possibility remains, therefore, that some of the groups called Bahyas were untouchables while the rest were not. Antya and Antyaja Ambedkar treats Antya and Antyaja as two different categories As a matter of fact, they are ideatical. If a Brahmana is called 'son

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Vol. XXII, No.-3 133 of a Brahmana' a Ksatriya called Son of a Ksatriya' or a Vaisya is called 'son of a Vaisya' nobody rushes to the conclusion that 'son of a Brahmana', 'son of a Ksatriya' and 'son of a Vaisya' are categories different from Brahmanas. Ksatriya and Vaisya. Similarly, Antyaja and Antyayoni mean 'offspring of Antya' and no body with an average knowledge of Sanskrit grammar would argue that Antyaja' and 'Antyayoni' are castes other than the Antyas. The words 'Antya' and 'Antyaja' are used in two senses in the Dharmasastras. In a broad sense it connotes the entire sudra va na as in the Chapter VIII, verse 279 of Manu. The topic under discussion there is what punishment should be given to a sudra for crimes committed by him. First, it is laid down that the tongue of a sudra is to be chopped off if he dares to use harsh words against a twiceborn4. Then comes the above verse prescribing amputation of the limb an 'Antyaja' uses to offend a person of a superior varna. Under the circumstances, the term 'Antyaja' cannot mean anything but sudra. The terms Antya' and 'Antyaja', therefore, connote all people who are not twice-born, that is, who are not deemed fit for upanayana and who have to reside on the periphery of village. The words were used in a narrow sense too. The sudras were divided in two strata and the words then indicated the lower stratum of the sudras. We come to know of this usage, for example, from the following: "Women shall testify for women, twice-born of equal varna for the twice-born, 'good' (Sat) sudras for the sudras and Antyajas for the Antyas".5 Obviously, 'Antya' or 'Antyaja' in such case means 'asat sudras' i.e. all the sudras who were deemed not-'good'. We find the word 'Antya' used in a narrower sense too in the Manusmrti. In a verse Manu forbids residing with the Candalas, the Pulkasas, the Antyas, and the Antyavasayins etc. As the three castes, namely, the candalas, the Pulkasas and the Antyavasayins are mentioned separately, the connotation of the term 'Antya' becomes That is done, it seems, to imply that the three castes mentioned are worse than the rest of the Antyas. narrower. narrow sense. Generally, the words Antya or Antyaja are not used in such a Even the literature of the age bears testimony to it. Bhasa, the dramatist, was a predecessor of Manu. He was a contemporary of Narayana (53-1 B.C.), the ruler of the Kanva dynasty." In the first act of his drama Avimaraka, the hero introduces himself

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134 TULSI-PRAJNA as 'Antyaja' while it is learnt from the sixth Act that his parents had become Shvapakas as a result of the curse of a sage. The svapakas were, therefore, included in the category of the Antyajas since long before Manu, Madu too includes the Candalas, Pulkasas and Antyavasayias in that category in the rest of his work. This we have to infer from the fact that nowhere does he say who testify for them or how they are to be punished for various crimes. It is simply incredible to conclude that Manu was forgetful enough to omit such details. Equally inconceivable is the hypothesis that they were never involved in cases, never appeared as witnesses before a law-court and never committed a crime. So we are forced to conclude that Manu included them in a broad category called "Antya' or Antvaja' and laid down rules for evidence, punishment and inheritance etc. for them by referring to that category. "Antya' and 'Antyaja' are therefore, like Bahya, a big category. Depending on the nature of its usage (broad or narrow sense) it may or may not include untouchables. Generally, it does. "Antyavasin" DR. Ambedkar believes the word 'Antyavasin' occurs in five works, namely, Gautama Dharmasutra, Vasistha Dharmasutra, Manu Smrti Mahabharat and Madhyamangirasa Smrti. As a matter of fact, the term is not "Antyavasin", but Antyavasayin. According to Manu, it is the name of a particular varna-sankara jati born of a Nisada woman and a Candala males. In the Mahabbarata (Anusbasanaparva) the same caste is called Antyavasayin'. Vasistha Dharmasutra traces the origin of Adityavasayin from sudra father and Vaisya mother, though other smstis name offspring of such a marriage Ayogava instead. 10 But whatever the differences among them, all the Dharmasastras except the Madhyamangirasa Smsti agree in regarding Antyavasayin as the name of a caste. It is Madhyamangirasa Smoti alone that mentions Antyavasayin as the name of a group consisting of seven castes. The very name 'Madhyamangirasa Smoti' signifies there were three Smstis of the same name at a certain time and they were identified with the help of the epithets Veddha, Laghu and Madhyama attached to them. Madhyamangirasa Smoti is no longer available. Nobody could have even heard its name but for quotations from the work in the Mitaksara commentary of the Yajnavalkya Smrti (belon. ging to the 12th century). It is difficult to say when and why the Madhyamangirasa Smrti picked up seven out of the fifteen Bahya castes of Manu and gave them a new name (Antyavasayin). As

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Vol. XXII, No. 3 135 Madhyamangirasa is not mentioned or cited by earlier works we can safely assign a late date to it and regard it as useless from historical point of view. To take stock of the situation, out of the terms discussed so far, only Antyavasayin is the name of a caste and the rest are names of big categories. The terms are, therefore, not necessarily synonyms of untouchable. Impure Vs. untouchable Are we to conclude, then, that there were no untouchables in the age of the Dharmasastras? That is what Ambedkar believes. There are indications that some of the Bahyas and Antyajas were untouchables. But Ambedkar refuses to admit that. His arguments are as follows: 1. The Mahabharata mentions Antyaja soldiers in Santiparva11. 2. Sarasvati-vilasa names seven castes (like Rajaka) Prakrti and Sangamner Plate of Bhillama II of sakabda 922 mentions trade-guilds of washermen etc. as eighteen Prakrtis. 3. According to Viramitrodaya, eighteen castes like Rajaka etc. are called srenis (trade-guilds) and are collectively known as Antyajas. What do these arguments mean? Are the Antyajas to be taken as Ksatriyas on the ground that the Mahabharata mentions Antyaja soldiers? Or are they to be taken as Vaisyas on the ground of other pieces of information ? Is there or can there be any consistency between the evidence of the Mahabharata and that of later sources ? Ambedkar does not answer these questions. He does not think such questions can ever arise. Even the Mlehchhas (barbarians) and demons are said to have taken sides in the great war described in the Mahabharata. As there were and even now are hunters among the untouchables, it is not proper to conclude that the mention of Antyaja soldiers excludes the possibility of their being untouchables. Surely Ambedkar would not claim the untouchables had ever been incapable of using weapons but that is exactly where his logic leads to. 'Prakrti' in Sanskrta is equivalent of 'subject'. People belonging to 'higher' castes were once deemed lords and those belonging to 'lower' castes were taken to be their subjects. So even an ordinary cultivator in the villages of U P. is called 'raja' (king) and barber, washerman, blacksmiths, potters, kaharas etc. are his 'praja' (subjects). Not all of them are untouchables but the Rajaka' who is mentioned in all the three sources referred to above is included in the list of the

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136 TULSI-PRAJNA untouchable castes in the provinces of Bengal, U.P., Bihar, Assam, Orissa. The list was prepared and adopted by the Government of India in 1935 and is quoted by DR. Ambedkar in his work on pages 14 to 20. Why should trade-guilds be excluded from the class of untouchables? We do not find organised guilds in higher' castes The 'lower' castes, including untouchables, mostly pursue some trades and they do have their guild-like organisations called 'pancayata.' Judging people belonging to their caste, punishing the offenders, deciding purificatory measures for sinful deeds-everything falls within the jurisdiction of these caste pancayatas. Obviously, they are the relics of their trade-guilds. It is unwarranted, therefore, that belonging to a trade-guild cxcludes the possibility of being untouchable. The Antyavasayins are labelled Antyavasins by Ambedkar They were not untouchables according to him. He advances two arguments to establish his contention. One of the arguments is as follows: "......the Mitaksara says they are a sub-group of the Antyajas which means that the Antyavasins were not different from the Antyajas, what is therefore true of the Antyajas may also be taken as true of the Antyavasias". 12 That is right. We have seen that the Antyaja in a broad sease includes untouchables and in a narrow sense is used exclusively for Candalas, sva pacas etc. No more comments are needed now. The other and the main argument is as follows: "A Brahmacati was referred to as Antyavasin. It probably meant one who was served last. Whatever the reason for calling a Brahmacari Antyavasin it is beyond dispute that the word in that connection could not connote Untouchability. How could it when only Brahmanas, Ksatriyas and Vaisyas could become Brahmacaris''18 ? To admit the argument we must be sure if the word 'Antyavasin' is used for 'a Brahmacari'. Not only that, we must agree with Ambedkar that what applies to 'a Brahmacari' applies to the group labelled as 'Antyavasin' also. Unfortunately, we cannot agree with Ambedkar on either of the two points. Ambedkar's authority for the contention that a Brahmacali was called 'Antyavasin' in the Amarkosa. But Kanda II, Brahmavarga, verse 11 (Ambedkar says verse II erroneously) therein gives the word 'antevasin' for a Brahmacari (chhatrantevasinau sisye). Nowhere do we find the terms 'Antyavasin' and 'Aniyavasayin' used for a Brahmacari. What we find instead is that Amarakosa mentions .Antyavasayin' as a word used for a barber,

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Vol, XXII, No. 3 137 while 'Antevnsin' occurs as a word used for the Candalas. As we are concerned here with the use of the term of Antyavasayin and its relation with a Brahmacari only, we need not divert our attention to them. 'The use of the term Anevasin for a Candala though mentioned in the Amarakosha is rare and I do not remember having come across such usage in literature. Still, if the term is used that way, it means a person residing at the end of village. The meaning of term, however, must differ when it is used for a student (Brahmacari). The word 'ante' is used in the sense of near' in the Narada Smoti (acaryasya vasedante) and the term Antevasin, therefore, must mean 'one who lives near a teacher'. The pupil is enjoined by Narada to stay near his teacher and the latter is to spare time for him and teach him regularly, to feed him and to treat him as own son15. The word 'ante' cannot mean anything but near' in this context as the pupil is further enjoined to serve the teacher and his wife and son attentively which is hardly possible by staying at a good distance.16 The term Antyavasayin cannot mean anything like that. How can one compare a Brahmacari with that Antyasayin who is called 'vile even among the Bahyas' and a dweller of cremation ground17 ? A person going to cremation ground even for a while becomes polluted and requires purification by bathing. How can then a caste reside in the cremation ground for ever and yet remain touchable ? To equate Antyavasayin with Antavasin and then to pick up one of the senses of the term 'Antevasin' (i.e. Brahmacari) and to argue on the ground of that sense that the word connot possibly cannote untou. chability-that is what Ambedkar's logic amounts to. Such a logic we find it difficult to accept. The Antyavasayips are not the only outcastes mentioned in the Dharmashastras. Manu has indicated the residence of Andhras and Medas, the two castes of the Babya group, outside the village18. The Candalas and sva pacas are forbidden entry into villages and towns during night'. Mounds, cremation grounds, hills, forests and gardens are said to be the dwellings of Nisada, Ayogava, Chunchu, Madgu, Ksair, Ugra, Pukkasa, Dhigvaga, Vena etc. 20 Why they were not allowed to enter and reside in villages and town requires explanation. DR. Ambedkar can explain that away. But we come across the term 'Apa patra' in at least three Dharma Sutras21. They were people who could not touch and use the food vessels of higher' castes. If they used them, the vessels could not be purified by any means and had to be thrown away. Manu uses the term for Candalas and

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138 TULSI-PRAINA Svapacasa. While we are aware of a class who could make foodvessels polluted beyond purification, is it sensible to deny the existence of untouchability at the time ? As a matter of fact, the Dharmashastras are so full of details about untouchability (particularly about the Candalas), that one cannot easily believe there was no untouchability at the time. So Ambedkar argues that there were not untouchables as such at the time, there was simply a class of impure persons: "The distinction between Impure and Untouchable is very clear. The untouchable pollutes all while the Impure pollutes only the Brahmana. The touch of the Impure causes pollution only on a ceremonial occasion. The touch of the untouchable causes pollution at all times'*28. In order to establish it, Ambedkar quotes some rules of atonement prescribed by the sastras to dispel pollution caused by the touch of a Candala and draws the following conclusions : 1. "That the pollution by the touch of the Candala was obscr ved by the Brahmana only." 2. "That the pollution was probably observed on ceremonial occasions only" 24 However, there is nothing in the passages quoted by him to suggest that the pollution was observed on ceremonial occasions only. We have reason to believe that slackening of the rules regarding pollution was permitted on special occasions while observance of pollution was the general practice. Atri permits discarding its observance in temple, in religious procession and during marriage, sacrifice and festivals.25 Similar permission is given by satatapa and BIbaspati. Smotyarthasara, a work of late 121h century enume. rates the following occasions as unfit for observing the rules of pollution-battle, market-passage, religious processions, temples, festivals, sacrifices, sacred places, calamities, invasions, bank of a big reservior, presence of great men, sudden fire. Moreover, there is nothing in the passages from Gautama, asistha and Manu quoted by him to suggest that the pollution was observed by the Brahmanas only. It is only the passage from Bodhayana that contains the word 'Brahmana'26. Ambedkar studied the Dharmasastras through Eoglish translations and translations lead to confusions some times. Generally the words 'Dvijati' and 'Dvija' are used in the Dharma sastras for the first three varnas and whenever the Brahmanas alone are intended, the words Vipra' and 'Brahmana' are used. Translators are not always caroful in rendering

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Vol. XXII, No. 3 139 these terms which mislead the researchers too. That seems to be the case here too. We shall now, therefore, collect the evidence that shows pollution was observed not only by Brahmanas but by Ksatriyas and Vaigyas also. Yajnavalkya prescribes a hundred pana as fine if a Candala dares touch the higher three varnas27. Visnu Dharmasutra says the untouchable deserves beating for the same offences. Hemadri quotes from Garudapurana and Parasara to show that sixteen castes are to be treated as candalas in matter of sight, conversation and touch". They include Rajaka, Nata, Buruda, Kaivarta, Meda and Bhilla as well as blacksmith, goldsmith, barber, carpenter etc. Angirasa Smrti enumerates seven castes as Antyajas, namely, Rajaka, Charmakara, Nata, Buruda, Kaivarta, Meda and Bhilla. Eating cooked food of these castes requires atonement for purification, Candrayana Krchchha and ardha-krchchha are prescribed for Brahmanas, Ksatriyas and Vaisyas respectively in this connection". Angira prescribes purificatory measures for all the four varnas separately in case they dip their pots and take water from a Candala's well by mistakes. Apastamba Smrti enjoins atonement as a must for all the varnas if they drink water from a Candala's well or pot3s. It is also stated there that Candalas touch pollutes every varna and all of them require atonement. Despite such statements in the Dharmasastras we are expected to believe there were no untouchables at the time ! There are stronger objections to Ambedkar's thesis and basic ones at that time. The distinction between Impure and untouchable mentioned by Ambedkar in Chapter XV of his book goes against the well-known concepts of sociology and does not agree with the distinction between the two drawn by Ambedkar himself in Chapter II of his work. So we turn now to the distinction between Impure and untouchable pointed out in Chapter II and examine how far that distinction is applicable in case of Candala etc. 1. Impure person is isolated for a certain period on occasions like birth, marriage, death etc. while untouchable is avoided always. 2. After the expiry of a certain period or after performance of certain rites, the impure is allowed to mix with others in society. But untouchability is permanent. People polluted by the contact of untouchable become pure by bathing etc. but there is nothing that purifies the untouchable. 3. Impurity is caused by certain factors to particular persons or at most to their close relations while untouchability is attached to entire groups:

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140 TULSI-PRAJNA 4. Impure people are isolated only for a certain period while untouchables are compelled to live outside the village perma nently. These distinctions are perfectly clear and sociologically sound. Ambedkar should have procecded with them to establish his thesis. Instead, he reduces the distinctions to bare two, namely, "untouchable pollutes all while the Impure pollutes only the Brahmana", and "the touch of the Impure causes pollution only on ceremonial occasion". That is an unsound way of procedure in historical research and smacks of a lawyer's trick as he does not care to explain the reasons for discarding the criteria for distinguishing between the Impure and untouchable given by himself at the outset of his work. However, an examination of the social conditions of the $hvapacas and Canndalas etc. reveals their similarity with uptouchables in characteristics pointed out in items nos. 3 and 4 above, Ambedkar admits there were entire communities of impure people. It is also beyond dispute that they lived outside the villages. The Dharmasastras have indicated residence outside the villages and towns in respect of several groups like svapacas, Candalas, Medas, Aodbras, Antyavasayins etc. That leaves the first two characteristics. As for the first, we have seen there is no ground for the claim that the Candalas etc. were deemed impure on ceremonial occasions only and by the Brahmanas only. There is nothing in the Dharmasastras to indicate that a Candala could become pure after so many days or after performing such and such purificatory rites. Even Ambedkar dares not claim that the Children of the Candalas etc. were not deemed impure in the age of the Dharmasastras. They were born impure, they remained impure while they lived, they died the death of the impure and they gave birth to children who were born with the stigma of impurity affixed to them. So we find in the Dharmasastras impurity attached to entire groups since birth, permanent and hereditary. There is no provision for dispelling it after a certain period or after performance of certain purificatory rituals. Finally the Impure" are asked to reside outside the villages. It is not sensible, therefore, that the Candalas etc. were not untouchables. We must conclude that the alleged Impure were untouchables. Sa Government lists Vs. Untouchability To establish his contention, Ambedkar invokes the authority of the schedule attached to the Order-in-Council issued under the Government of India Act, 1935 by thep Government of India. The

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Vol. XXII, No. 3 141 Schedule is "taken to be both exhaustive and authentic" list of the "vast number of communities which are regarded as hereditary untouchables by Hindus". Ambedkar couterposes the list to the names in the Smrtis and observes that. 1. Antyaja castes in the Smrtis do not number more than twelve, while the untouchable castes and tribes in the Schedule number 429. 2. Out of the castes mentioned in the schedule only three, namely, Nata, Rajaka and Carmakara are found in the Smrtis. 3. Many communities mentioned in the Smrtis do not find a place in the Schedule. 4. Only one caste, namely, Carmakara is mentioned in the Smrtis as well as in the Schedule and regarded as untouchable throughout India. Nata and Rajaka appear in both lists but they are regarded as untouchables in part of India only. These facts are "so significant and so telling" according to Ambedkar that they cannot but force the conclusion that people mentioned in the Dharma sastras do not belong to the same category as people mentioned in the Schedule, so he argues that the Smrtis enumerate the 'Impure' while the Schedule lists the untouchable'. Rejection of such interpretation leads to insurmountable difficulties in his opinion35. These difficulties as pointed out by him are as follows: 1. "If these 429 communities belong to the same class as the 12 mentioned by the sastras why none of the sastras mention them ?" 2. "If the Impure are the same as the untouchables why is it that as many as 42 out of 429 should be unknown to the Smrtis"? 3. "If the Impure and the untouchables are one and the same, why those communities which find a place in the Smrtis do not find a place in the list given in the Order-in-Council" ? It is worthwhile to remind here that we have opined that there was untouchability during the age of the Dharmasastras but that is not based on the lists given in the Smrtis. We have established the existence of untouchability during the age independently, not by taking the words like 'Antyaja' and 'Antyavasayin' to chable. Moreover, we have expressed doubts as to how old and reliable the Madhyamangirasa Smrti and Atri Smrti are. So the quesBut we turn to tions raised above do not affect our position at all. mean untou

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142 TULSI-PRAJNA discuss the questions in order to further investigate the truth. The first two questions raised by Ambedkar are one and the same in fact. Both are concerned with the vast number in the official list. So it must be clarified at the outset that the schedule of 1935 is a single list divided in nine parts from the legal point of view only. Actually it is a collection of nine lists prepared separately for nine different parts of India. A single list can contain the name of a caste only once, not five, seven or nine times. But the name of the same caste occurs several times in different parts of the Schedule. Such recurrence gives an unreal picture. Sometimes, the name of the same caste occurs with nominal changes in spelling Again, branches of the same caste are often treated as separate castes; eg. Bhantu. Habara and Sans are the branches of one caste and the Dherkars and Bansphor are the branches of the other caste but they are all mentioned separately. So the very procedure of preparing the list has inflated the number in the schedule and we cannot expect such a big number anywhere else. It was not possible in the days of the Dharmasastras to prepare a list after conducting a census throughout the country. Instead, they wrote about different castes according to social conditions of their own region guided by their own knowledge, experience and whims. The Mahabharata and the Manusmrti did not intend to prepare a list of untouchables. Their passages referred to above were written simply for registering certain castes as Vratya, Vrsala or Varnasarkara. Atri, Angira and Yama mention seven castes called Antyajas and say they are untouchables36, but the internal evidence shows they regard other castes like Candala, svapaca etc as untouchables too. The Vedavyasa Smoti enumerates twelve castes and adds and others who eat beef are called Antyajas''87. That means the list is not exhaustive. The rest of the Dharmasastras do not attempt to prepare a list as they did not deem it necessary. Even the British who ruled over the whole of the country for a long time did not experience the need of such a list before 1935. How then the authors of the Dharmasastras find it necessary ? Names of few castes are mentioned in the Dharmasastras as exception and that is done to confirm their status and remove doubts about them. How are we to explain the fact that the names mentioned in the Smrtis do not find a place in the Schedule ? One of the reasons is the change in the names that has taken place due to lapse of time and difference of place. Certain castes are undoubtedly known by new names today and it is not difficult to trace them in the Schedule. For example, Buruda is the same as Basor and it is mentioned in the

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Vol. XXII, No. 3 AB parts of the Schodule meant for U.P., C.P. and Orissa. Kaivarta is mentioned as Dhivara ctc. in different parts of the Schedule. Candala is listed as such in Madras and otherwise elsewhere. The list prepared by a government, however, bears the impact of different pressures, while there are people who strive to include their castes in the list with the hope of ensuring certain advantages, there are others who regard it as something against the dignity of their caste and oppose the enlistment. Such pressures being absent in case of Dharmasstras, the government list cannot but differ from the list of the Dharmasastras. DR. Ambedkar refers of the fact that Nata and Rajaka are not regarded as untouchables in the whole of India and explains it with the contention that they were merely Impure during the age of the Dharmasastras. But there are many castes other than Nata aad Rajaka which are listed as untouchable only in a few provinces or regions. It may be due to the fact that they inhabit these regions only or are known by other names elsewhere. There is also the possibility that they resisted enlistment successfully. What is more important, however, is the fact that they are regarded as untoucha. bles in the major part of the country. Nata is listed as untouchable in Bengal, Bihar, U.P. and Punjab while Rajaka finds a place in the lists for Orissa, Assam, C.P., Bihar, U.P. and Bengal. DR. Ambedkar emphasizes the fact only Camara of the 12 communities mentioned in the Smstis is regarded as untouchable throughout India and explains it with the thesis that the Camara was impure during the age of the Dharmashastras but became untouchable subsequently unlike the rest of the communitics mentioned in the Smstis. Why did the Camara alone become untouchable? Ambedkar explains it as follows: "Of the twelve communities mentioned in the Smstis as Impure communities only the Camara should have been degraded to the Status of an untouchable is not difficult to explain. What has made the difference between the Camara and other Impure communities is the fact of beef-eating. It is only those among the Impure who were eating beef that became untouchables, when the cow become sacred and beef-eating became a sin. The Camara is the only beefcating community. That is why it alone appears in both the lists". 48 That there were no untouchables in the age of the Dharma. sastras has been proved mistaken in the preceding pages. That beef-cating made Impure people Untouchables subsequently is a new point. We reserve the examination of that point for a subsequent

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TULSI-PRAJAA chapter. For the present, we conclude by summing up what we have discussed in this chapter : 1. Bahya does not mean untouchable. It is used for the so called varna-sankara-jatis which include the untouchables. 2. The words 'Antya' and 'Antyaja' are interchangeable and they are used in a broad sense for the entire sudra Varna and in a narrow sense for untouchables. 3. The existence of untouchability in the age of the Dharmasastras is proved independently. Whatever the meanings of Bahya, Antya or Antyaja may be, that does not affect it. 4. The government list is a political document. certainly not a scientifically prepared list of a sociologist. So it is not wise to base a conclusion solely on the Schedule. Availability of non-availability of names in the Schedule is not that impor tant. 5. Generally the Dharmasastras do not care to give any lists. The lists we find despite that are seceptions to the general rule and by no means exhaustive. 6. That there were no untouchables but only 'impure' people during the age of the Dharmasastras is a contention based on tortuord and confused logic as well as denial of a lat of facts, References : 1. Visnu, V. 104 and Katyayana, 433; 783 The Untouchables, p. 133 3. Manu, X. 30-31 4. Manu, VIII. 270 5. Manu, VIII. 68 6. Do, IV. 79 7. K.P. Jayaswal, Jouernal of Asiatic Society of Bengal, 1913, p. 259 8. Manu, X. 39 9. Anusa sana parva, XLVIII. 10-13 10. Vasisthadharma sutra, XVIII. 3 11. Mahabharata, santiparva, CIX. 9 12. The Untouchables, p. 137 13. Do, p. 137 14. Amarakosa, Kanda II, sudravarga, verses 10 and 20 15. Narada, Vivada peda V. 15-16 16. Do, V.8 17. Manu, X. 39 . 18. Do, X. 36

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Vol. XXII, No. 3 19. Do, X. 54 20. Do, X. 50 21. Apastamba (1/7/21 & 1/5/16); Vasistha (20/16); Bodhayana (1/21/15; 2/2/13) 22. Manu, X. 51 23. The Untouchables, pp. 139-140 24. Do, p. 139 25. Atri, Verse 249 26. Bodhayana, 1/5/6/5 27. Yajnavalkya, II. 234 28. Visnu, V. 104 29. Kane, History of Dharmashastra, Vol. IV, Chap. IV 30. Angirasa Smrti, Verse 3 31. Do, Verse 4 32. Do, Verses 5-11 33. Apastamba Smrti, IV. 1-3 34. Do, V. 1-5 35. The Untouchables, pp. 140-141 36. Atri, 195-196; Angtrasa, Verse 3; Yama, 33 37. Vedavyasa Smrti, I. 12-13 38. The Untouchables, p. 142 145 -(Upendranath Roy) V & Post-Matteli Jalpaiguri (W.B.)

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