Tulsi Prajna 1998 01

Author(s): Parmeshwar Solanki
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524594/1

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tulasI prajJA _TULSI PRAJNA Jain Vishva Bharati Institute Research Journal anusaMdhAna-aumAsikI pUrNAGka-104 saMpAdaka paramezvara solaMko 12sa sAramA bhAga-23, aMka-4 : janavarI-mArca, 1968 I0 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-104 saMrakSaka pro0 bhopAlacanda lor3hA kulapati sampAdaka-maMDala pro0 dayAnanda bhArgava pro0 TI. ema. vaka DaoN. baccharAja dUgar3a ga0 jagatrAma bhaTTAcArya DaoN0 je. pI. ena. mizrA sampAdaka paramezvara solaMkI 42 jaina vizva-bhAratI saMsthAna (mAnya vizvavidyAlaya) ___ lADanUM 341 306 (rAja.) bhArata

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Jain Vishva-Bharati Institute Research Journal Vol. XXIII Jan.-March, 1998 No. 4 Editor PARAMESHWAR SOLANKI 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, Ladoun-341 306 (INDIA). (c) Copyright of Articles, ete published in this journal is reserved. Annuai 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 30.6.98

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saMpAdakIya zalAkA-parIkSA kA Ayojana jaina vizva bhAratI saMsthAna meM jaina vidyA ke praur3ha pANDitya kI paraMparA ko pallavita-puSpita karane ke lie vividha upakrama cala rahe haiN| unameM eka upakrama hai-snAtakottara upAdhi prApta pAMca samaNiyoM dvArA jaina vidyA saMbaMdhI praur3ha granthoM kA anuzIlana / pUjya gurudeva zrI tulasI ne apane jIvana ke aMtima caraNa meM eka paMcavarSIya yojanA taiyAra ko tho / usako kriyAnviti ke antargata vigata varSa meM AcArya hemacandra kI kRti -pramANa-mImAMsA kA anuzolana kiyA gayA / isa gahana adhyayana kA parIkSaNa gata 9 jUna ko huA / parokSaNa ke lie prAcIna bhAratIya paddhati se zalAkA-parIkSA lene kI pravidhi apanAI gaI aura yaha parIkSA svayaM AcArya zrI mahAprajJa ne lii| zalAkA-parIkSA meM parIkSaka, parIkSA grantha ke kisI bhI aMza kI vyAkhyA kisI bhI parIkSArthI se pUcha sakatA hai / parIkSArthI ko pUche gae aMza kI saMdarbha sahita vyAkhyA tatkAla maukhika rUpa se karanI hotI hai| aMgrejoM ke Ane ke pUrva taka isI paddhati se parIkSArthI ke jJAna kI parIkSA hotI thI jo parIkSArthI ke sAMgopAMga adhyayana kI paricAyaka hai / isa vilupta paramparA ko punarjIvita hote hue dekhane kA durlabha avasara isa Ayojana meM upalabdha huaa| jaina vizva bhAratI ke prajJAloka-sabhAgAra meM upasthita vidvata samAja evaM caturvidha saMgha ke sAmane AcArya zrI mahAprajJa ne pAMcoM samaNiyoM se, pUrva meM binA batAe, kisI eka parIkSArthI ko saMbodhita karake 'pramANa-mImAMsA' ko eka paMkti kA pUrvAMza bolA aura usameM antanihita zaMkA-samAdhAna kI jAnakArI lii| taduparAMta usa paMkti ke saMbaMdha meM gahana prazna aura vitarka upasthita kie| kramaza: pAMcoM samaNiyoM ne apanI-apanI paryaSaNA-parIkSA, dharmasaMgha kI maryAdAoM kA pAlana karate hue parantu unmukta bhAva se tarka-vitarka meM bhAga lekara dI aura apane mantavyoM kA vispaSTa prakaTIkaraNa karake upasthita vidvata samAja ko camatkRta kara diyA / AcAryazrI dvArA bArambAra kie gae gale vitarkoM se parIkSArthI aprabhAvita rahe aura apane-apane spaSTIkaraNa ko khalAsA karate rhe| tulasI prajJA, lADanUM-khaMDa 23, aMka 4

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zalAkA-parIkSA ke uparAMta AcArya zrI ne svayaM mAnA aura sArvajanika taura para vijJapta kiyA ki paryApta zrama kiyA gayA hai kintu yaha upakrama ajasra aura avicchinna rahanA caahie| unhoMne 'pramANa-mImAMsA ke bAda 'pramANanaya tattvAloka' aura usakI TIkA-'ratnAkArAvatArikA' para adhyayana-zodha kA sujhAva diyaa| AcArya zrI ne prakaTa kiyA ki jaina zAsana kI adabhata prabhAvanA hai jise kramazaH pravacana, dharmakathA, vAda, nimitta, tapa, vidyA, siddhi, kavitva ityAdi aneka rUpoM meM AcArya umAsvAti, siddhasena divAkara, jinabhadragaNi, Arya rakSita, pAdaliptasUri, haribhadrasUri, mallavAdI, siddharSi, abhayadevasUri, bappabhaTTa, mAnatuMga aura hemacaMdra, vAdideva, yazovijaya Adi ne nirantara prabhAvamaya banAe rakhA hai| unake zrama ko cirasthAI banAye rakhane kA satata udyoga hote rahanA caahie| jaina vizva bhAratI saMsthAna kA yaha upakrama bahuta upayogI va zreyaskara hogA aura jaina vidyA meM pANDitya ko prabuddha karegA-isameM koI vaimasya nahIM ho sktaa| kiMtu isa upakrama ko vizvavidyAlayoya adhyayana-zodha pravRtti se vidhivata jor3A jAnA cAhie aura isase parIkSArthI nirantara lAbhAnvita hote raheM-aisA vyavasthA honI cAhie / -paramezvara solaMkI tulasI prazA

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anukramaNikA/Contents 379-384 385-396 397-402 403---412 413-418 419-436 437-442 1. saMpAdakIya paramezvara solaMkI 2. nikSepa-bhASA aura vivAra kI vaijJAnika paddhati sAdhvI vimalaprajJA 3. bhAratIya loka jIvana kA mAMgalika pratIka-thApA e. ela. zrIvAstava 4. zarIra meM atIndriya jJAna ke sthAna samaNI maMgala prajJA 5. dhAraNA : eka saMkSipta vimarza sAdhvI zrutayazA 6. jainoM kI saiddhAMtika dhAraNAoM meM krama parivartana naMdalAla jaina 7. jaina AgamoM meM jyotiSa : eka paryAlocana muni zrIcaMda 'kamala' 8. AcArya kuMda kuMda kI kRtiyoM meM 'AtmA' __ AnaMda prakAza tripAThI 'ratneza' 9. jaina pada sAhitya meM pArzvanAtha zrImatI muni jaina 10. rAjasthAna meM jaina maMdiroM kI Arthika vyavasthA sohana kRSNa purohita 11. gurudeva ke kAvyoM meM rasa-paripAka muni vimala kumAra 12. AcArya mahAprajJa kA saundarya darzana harizaMkara pANDeya 13. bauddha dharma darzana : eka dRSTi mAdhovAsa muMdhar3A 14. saMgIta kA prANatattva jayacaMdra zarmA 15. astitvavAda bIrabAlA chAjer3a tulasI prajJA, lADanUM : khaMDa 23 aMka 4 443 -448 449-454 455-460 471-476 477-492 493-496 497-502

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503--506 507--514 155-162 16. prAcIna bhArata meM parivrAjikAyeM ratanalAla mizra 17. sAhitya-satkAra evaM pustaka samIkSA paramezvara solaMkI English Section 1. Unique Example of Embryo-Transfer ? Mangilal Bhutoria 2. The Jain Time-cycle and The cosmic calendar Muni Nandighosh Vijay 3. New Horizons of Thinking (Gurudeo Tulsi on Non-violence) Translator - Adil Dhar 4. Acharya Mahaprajna on Training in Non-violence Parameshwar Solanki 5. Book Reveiw 163-174 175- 193 199-204 205-206 tulasI prajJA

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hamAre lekhaka / Contributors 1. sAdhvI vimalaprajJA 2. DaoN. e. ela. zrIvAstava, bI-132, sekTara-sI, mahAnagara, lakhanaU - 226006 3. samaNI maMgalaprajJA 4. sAdhvI zrutayazA 5. DaoN. nandalAla jaina, nidezaka, jaina kendra, 12 / 644, bajaraMga nagara, rIvA (ma. pra. ) -486001 6. muni zrIcaMda 'kamala' 7. DaoN. Ananda prakAza tripAThI 'ratneza' saha-AcArya, jaina vizvabhAratI saMsthAna, lADanaMM 8. DaoN. zrImatI munnI jaina, bI-23/45, zAradAnagara kaoNlonI, nabAvagaMja mArga, vArANasI-10 9. DaoN. mohana kRSNa purohita, saha-AcArya, itihAsa vibhAga, jayanArAyaNa vyAsa vizva vidyAlaya, jodhapura 10. muni vimala sAgara 11. DaoN. harizaMkara pANDeya, vyAkhyAtA, prAkRta vibhAga, jaina vizvabhAratI saMsthAna, lADanUM 12. seTha mAdhodAsa mUMdhar3A, adhyakSa, giradhara dAsa mUMdhar3A zikSaNa saMsthAna, vIkAnera 13. DaoN. jayacandra zarmA, nidezaka, zrI saMgIta bhAratI mahAvidyAlaya, rAnI bAjAra, bIkAnera 14. zrImatI bIrabAlA chAjer3a, mesarsa pradIpa chAjer3a eNDa kampanI, 100, gopAla maNDI mArga, kaMthala, ujjaina -- 456006 15. DaoN. ratanalAla mizra, 44/62, kiraNapatha, mAnasarovara, jayapura -- 20 16. DaoN. paramezvara solaMkI, sampAdaka, tulasI prajJA, jaina vizva bhAratI saMsthAna, lADanUM tulasI prajJA, lADanUM : khaMDa 23, aMka 4

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17. Shri Mangilal Bhutoria, Advocate, 7, Old Post Office Street, Calcutta-700001 18. Muni Shri Nandi ghosh vijay, C/o Dr. Anil kumar Jain, 12, Sharda Kripa Society, Chandkheda, Ahmedabad-382424 19. Dr. Anil Dhar, Asstt. Prof., Jain Vishva-Bharati Institute, Ladaun 20. Dr. Parameshwar Solanki, Editor, Tulsi Prajna, Ladoun tulasI prajJA

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nikSepa : bhASA aura vicAra kI vaijJAnika prayoga paddhati va sAdhvI vimalaprajJA anuyoga jainoM kI eka vaijJAnika aura vyavasthita zikSA-paddhati hai / yaha satya ke samIpa pahaMcane kI pagaDaMDI hai, vyAkhyA paddhati hai| anuyoga kA artha hai-sUtra ke sAtha anukala artha kA yoga karanA / ' sUtra apane choTe se AkAra meM saMkar3oM arthoM ko sameTe hue hai / usake sAtha samyak artha yojanA kA nAma anuyoga hai / anuyoga vidhi meM pahale guru ziSya ke lie sUtra ke artha kA kathana karatA hai, usake bAda kathita artha ko niyukti se samajhAtA hai / tIsarI bAra meM ziSya ko prasaMga-anuprasaMga sahita saMpUrNa jJAna karA detA hai / yahI anuyoga vidhi hai|' __anuyoga ke cAra dvAra haiM-1. upakrama 2. nikSepa 3. anugama 4. naya / ye anuyoga ke cAra praveza dvAra haiN| binA dvAra ke nagara meM praveza nahIM ho sakatA / eka dvAra hone se praveza kaThinAI se hotA hai, kArya meM avarodha paidA hotA hai / cAra mukhya dvAra hone para praveza sukhapUrvaka ho sakatA hai / kArya meM bhI avarodha paidA nahIM hotaa|' jinabhadragaNI ne isI satya ko udghATita karate hue kahA--- ina cAra dvAroM se kathana nahIM karane se yukta ayukta bana jAtA hai aura ayukta yukta bana jAtA hai / anuyoga vidhi eka vaijJAnika paddhati hai| tattva vicAra ke lie isI paddhati kA Alambana liyA gyaa| lekina jaina vidvAna isase udAsIna rhe| unhoMne isa paddhati ko apanI lekhanI kA viSaya nahIM bnaayaa| jisase jaina zikSA paddhati kA eka vyavasthita rUpa zikSA jagat ke sAmane prastuta nahIM ho skaa| Aja vicAra jagat meM virodha utpanna ho rahA hai / saMgharSa ho rahA hai, kyoMki pratyeka vastu ananta dharmAtmaka hai / usa vastu ke satyApana ke lie ananta dRSTiyoM kI apekSA rahatI hai / pratyeka vastu ke lie bhASA kA prayoga vaktA apane vicAroM ke anusAra karatA hai / kisI vastu kI siddhi ke lie jaba ekAntika bhASA kA prayoga hotA hai to vahAM saMgharSa yA virodha kI paristhiti bana jAtI hai aura jaba vicAroM kA vikendrIkaraNa hotA hai to vahAM cintana kI svastha paramparA ubharatI hai| anuyoga paddhati vicAroM ko khulA AkAza detI hai / cintana ko samyaka aura svastha banAtI hai| do dRSTiyoM meM saMgharSa paidA karane kI apekSA use satya ke samIpa le jAtI hai / anuyoga ke mArga meM na koI virodha hai aura na saMgharSa / yadi jaina dArzanika anuyoga paddhati se dUsare darzanoM kA mUlyAMkana karate to ve zAyada khaNDanAtmaka mArga kI apekSA maNDanAtmaka mArga kA Alambana lete / jaina dArzanikoM ne sphoTavAda kA khaNDana kiyA kintu yadi ve zabda naya ke mAdhyama se vicAra karate to sphoTavAda kA satya tulasI prazA, lADanUM : khaMDa 23, aMka 4

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nitara kara sAmane A jaataa| anuyoga paddhati meM saba samasyAoM kA samAdhAna hai| bauddha kSaNasantati ko mAnate haiN| unake sAmane eka samasyA AtI hai--eka vastu 10. varSa taka ekarUpa meM rahI phira pUrNa naSTa ho gaI isakA hetu kyA hai ? bauddhoM ke pAsa isakA samAdhAna nahIM hai| lekina jaina darzana ke pAsa isakA samAdhAna hai| jaina darzana meM do prakAra ke paryAya haiM ----1. vyaJjana paryAya 2. artha paryAya / vyaJjana paryAya dIrghakAlika hai, sthala hai| artha paryAya vartamAnavI hai| vyanjana paryAya se yaha samasyA svataH sulajha jAtI hai| anuyoga kA prathama dvAra hai ... upakrama / uttarAdhyayana cUNi meM upakrama ko paribhASita karate hue likhA hai-- upakrama vaha hai, jo zAstra ko samIpa lAtA hai --adhyetA ke samakSa pRSThabhUmi ke rUpa meM grantha ko prastuta karatA hai| isase zrotA aura pAThakoM ko grantha kA prArambhika paricaya prApta hotA hai| upakrama-upodghAta ke binA vyakti grantha kI viSayavastu ko nahIM jAna sakatA aura na hI usameM pravRtta hone kI utsAhita ho sakatA / vRhatkalpabhASya meM kahA gayA hai-andhere kamare meM rakhI huI vastueM dIpaka ke prakAza meM dikhAI detI haiM, isI prakAra zAstra meM nihita artha upodghAta ke dvArA abhivyakta hotA hai|' jisa prakAra meghoM se AcchAdita candramA AkAza meM nahIM camakatA hai isI prakAra zAstra bhI upodghAta ke binA upayogI nahIM bntaa|" anuyoga kA dUsarA dvAra hai-nikSepa / nikSepa kA artha hai-nyAsa karanA / sUtrakRtAMga cUNi meM kahA hai jisakA sthApana niyata aura nizcita hotA hai, vaha nikSepa hai| zabda nirIkSaNa kI paddhati kA nAma nikSepa hai / vastu pahacAna kA mAdhyama zabda hai / artha aura zabda kA vAcya-vAcaka saMbaMdha hai| isa saMbaMdha sthApanA kA uddezya hai-vyavahAra kA nirvahana / eka zabda ke aneka artha hote haiM, vastu ke paryAya ananta haiM lekina zabda la.voM taka hI haiM isa sthiti meM vaktA kisa zabda ke dvArA kisa artha ko lakSita kara apanI bAta kaha rahA hai| isa samasyA ke samAdhAna meM hI nikSepa kA mahattva hai| nikSepa bhASA prayoga kI paddhati hai| vicAra saMpreSaNIyatA meM kisI bhI prakAra kI kaThinAI na ho, aspaSTatA yA bhrAnti na rahe...isa daSTi se nikSepa paddhati atyanta upayogI hai| jagat ke vyavahAra tIna prakAra se hote haiM.--1. arthAzrayI 2. jJAnAzrayI 3. zabdAzrayI / isa anaMta dharmAtmaka vastu ke saMvyavahAra ke lie ina tInoM vyavahAroM ko AdhAra banAnA nikSepa hai| vastu ke yathArtha svarUpa ko samajhAne ke lie usake zAbdika, Aropita, bhUta, bhAvI aura vartamAna paryAyoM kA vizleSaNa karanA jarUrI hai / nikSepa kyoM karanA cAhie ? nikSepa kI upayogitA kyA hai ? ina praznoM ke pariprekSya meM gurudeva zrItulasI ne "bhikSu nyAya kaNikA" meM isake do prayojana batalAe haiM ---1. aprastuta artha kA nirAkaraNa 2. prastuta artha kA vidhAna / uttarAdhyayana vRhadvRtti meM anya do kAraNoM kA ullekha hai-1. zikSArthI kI mati ko vyutpanna karanA / 2. saba vastuoM ke sAmAnya aura vizeSa dharmoM kA prtipaadn| nikSepa ke kitane prakAra ho sakate haiM ? isa prazna ke samAdhAna meM sUtrakAra ne anuyogadvAra meM kahA hai 380 tulasI prajJA

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jattha ya ja jANejjA NikkhevaM Nikkhive hiravasesa / jattha vi ya na jANejjA caukkayaM Nikkhive tattha // ___ arthAt --nikSepa karane vAlA yadi samasta nikSepoM ko mAnatA hai to vahAM sabhI nikSepoM se vastu kA nirUpaNa karanA cAhie jahAM saba nikSepoM kA jJAna na ho vahAM kama se kama cAra nikSepa avazya karane caahie| sAmAnya rUpa se nikSepa ke cAra bheda hote haiM-1. nAma 2. sthApanA 3. dravya 4. bhAva / uttarAdhyayana niyukti meM uttara zabda ko 15 nijhepoM se vyAkhyAyita kiyA gayA hai| 1. nAma 2. sthApanA 3. dravya 4. kSetra 5. dizA 6. tApakSetra 7. prajJApaka 8. prati 9. kAla 10. saMcaya 11. pradhAna 12. jJAna 12. krama 14. gaNanA 15. bhaav| kisI bhI vastu kI pahacAna kA prathama mAdhyama hai - nAma aura ruup| binA nAma aura rUpa ke koI bhI vastu vyavahAra meM upayogI nahIM bana sktii| vyavahAra calAne ke lie kisI saMketa paddhati kA vikAsa karanA hotA hai| vyavahAra kAla meM kisI vastu ko samajhane aura samajhAne ke lie koI nAma gaDhA jAtA hai, kisI AkAra meM bAMdhA jAtA hai athavA kisI vastu meM use Aropita kiyA jAtA hai jisase vaha usa vastu kA bodha karA sake / kaSAya pAhuDa meM sAmAnya ke do prakAra batalAye haiM--1. tadbhAva sAmAnya 2. sAdRzya sAmAnya / tadbhAva sAmAnya-... vastu kA apanA sAmAnya hai| sAdRzya sAmAnya vastu kA pratibimba phoTo Adi, jo vastu kA bodha karAtA hai| nAma meM donoM vikalpa pAe jAte haiN| sthApanA meM tadbhAva sAmAnya kA abhAva hai vahAM kevala sAdazya sAmAnya hI hai / isa prakAra nAma yAvatkathika hotA hai, sthApanA yAvatkathika aura itvarika-donoM prakAra kI hotI hai| dravya nikSepa- jo bhUta aura bhAvI paryAya kA kAraNa hai, vartamAna meM anupayukta hai, vaha dravya nikSepa hai / hamAre vicAra kA AdhAra hai-smRti aura kalpanA / itihAsa atIta kI smRti karAtA hai, vyakti ke lie prakAza stambha kA kArya karatA hai / yaha vicAra kA prathama koNa hai / vicAra kA dUsarA koNa hai-klpnaa| koI bhI vyakti kArya karane se pahale usakI yojanA banAtA hai, kalpanA karatA hai| ina do koNoM ke AdhAra para dravya nikSepa ke 'jJa' zarIra aura bhavya zarIra-ye do vikalpa niSpanna hue haiN| 'jJa' zarIra kA artha hai-atIta meM jAnane vAle kA shriir| jaise koI vyakti atIta meM uttara zabda ko jAnatA thA lekina vartamAna meM usakA zarIra hai| use kahate haiM uttara zabda ko jAnane vAle kA zarIra / bhavya zarIra- bhaviSya meM jAnane vAle kA zarIra / jaise yaha vyakti bhaviSya meM uttara zabda ko jaanegaa| dravya nikSepa kA tIsarA vikalpa hai-tadvyatirikta / uttarAdhyayana vRtti meM tavyatirira ke tIna bheda haiM-1. sacitta-pitA ke uttara meM putra / 2. acitta-dUdha kA uttaravartA dahI / 2. mizra--mAM ke zarIra se utpanna roma Adi yukta santAna / uttarAdhyayana niyukti evaM kaSAya pAhuDa meM tadvyatirikta ke do bheda anya prakAra se upalabdha hote haiM-1. karma 2. no karma / khaNa 23 aMka 4

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anuyoga dvAra sUtra meM tadvyatirikta ke tIna bheda hai-1. laukika 2. kuprAvanika 3. lokottara / ina bhedoM se yaha saMbhAvanA kI jAtI hai ki jJa zarIra aura bhavya zarIra ke atirikta jitane vikalpa banate hai ve tavyatirikta ke antargata samAhita ho jAte hai| ina tIna nikSepoM ke atirikta jo nikSepa prApta hue unheM uttara zabda se ghaTita kiyA hai kSetra uttara- meru Adi kI apekSA uttara meM sthita uttara kurU / kSetra kA eka artha kheta bhI hai, isa apekSA se jo pahale zAli-kSetra thA bAda meM vahI ikSu-kSetra bana gyaa| dizA uttara-yaha uttara dizA hai, dakSiNa dizA kI apekSA se / tApa kSetra uttara-tApa dizA kI apekSA / jaise sabake uttara meM / prajJApaka uttara-prajJApaka ke bAyeM bhAga meM sthita vykti| prati uttara-eka dizA meM sthita devadatta aura yajJadatta meM devadatta se pare yajJadatta uttr| kAla uttara-samaya ke uttara meM aavlikaa| saMcaya uttara-dhAnya rAzi ke Upara kASTha / pradhAna uttara-isake tIna vikalpa hai-1. sacitta 2. acitta 3. mizra / 1. sacitta uttara-dvipada meM uttara tIrthakara / 2. acitta uttara-cintAmaNi / / 3. mizra uttara-gRhastha avasthA meM alaMkAra yukta tIrthaGkara / jJAna uttara-kevalajJAna, nirAvaraNatA ke kAraNa / krama uttara-paramANu se uttara hai dvipradezI skandha / gaNanA uttara-eka ke uttara meM do| bhAva uttara-audayika Adi pAMca bhAvoM meM kSAyika bhAva uttara hai| nikSepa ke aneka vikalpa bana sakate haiN| jise jitanA jJAta ho utane hI vikalpa banA sakatA hai| isalie jIta bhASya meM nikSepa zabda kA nirvacana karate hue batAyA gayA hai : ni zabda ke tIna artha-1. grahaNa 2. AdAna 3. adhika / kSepa-prerita krnaa| jisa vacana padati meM ni-adhika, kSepa-vikalpa ho usakA nAma nikSepa hai| nikSepa aura naya kI saMbaMdha yojanA-nikSepa vicAra kI pRSThabhUmi aura naya dUsaroM ke abhiprAya ko jAnanA / dUsare zabdoM meM hama kaha sakate hai-nikSepa aura naya meM viSaya-viSayI saMbaMdha hai| nikSepa aura naya kI saMbaMdha-yojanA meM alaga-alaga AcAryoM ke bhinna-bhinna mata haiM tulasI prazA

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nikSepa naya AcArya nAma, sthApanA, dravya, bhAva, naigama, saMgraha, vyavahAra AcArya guNadhara nAma, sthApanA, dravya nagama, saMgraha, vyavahAra siddhasena RjusUtra ny| bhAva nikSepa RjusUtra naya siddhasena cAra nikSepa jinabhadragaNI nAma, dravya, bhAva guNadhara nAma aura bhAva zabda naya guNadhara isa prakAra naya aura nikSepa donoM paraspara jur3e hue haiM / ina donoM ke mAdhyama se vyakti vastu ke yathArtha svarUpa ko samajha sakatA hai / apanI soca ko samyak aura svastha banA sakatA hai| saMdarbha 1. Avazyaka malayagirIyA vRtti pa. 90 2. suttattho khalu paDhamo, bIo nijjuttimIsito bhnnito| taio ya niravaseso, esa vihI hoI aNuoge / / nandI 127 / 5 3. uttarAdhyayana cUNi pu0 8 4. vizeSAvazyaka bhASya-1383 5. zAstrasamIpIkaraNaM zAstrasyAbhyAsadezAnayanamityarthaH uttarAdhyayana cUNi pR0 9 6. bRhatkalpa bhASya 1-10 2 7. Avazyaka cUNi 1 pR. 84 8. uttarAdhyayana vRtti 14 9. uttarAdhyayana niyukti 1 -sAdhvI vimala prajJA paNa 234

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bhAratIya lokajIvana kA mAMgalika pratIka thApA yA paJcAGa gulAMka e. ela. zrIvAstava mAMgalikatA bhAratIya jIvana kA avibhAjya aMga rahI hai aura Aja bhI hai| gAMva-kasboM se lekara nagara-mahAnagaroM taka phaile jana-jana meM mAMgalika bhAvanA bharI huI hai / sukha, sampannatA, santAna, sauMdarya aura saubhAgya kI AkAMkSAoM se kauna achUtA hai ? kalyANI mAMgalika bhAvanA hamAre mana meM bhItara taka vyApta ho gaI hai| isIlie jAne-anajAne, cAhe-anacAhe hamAre jIvana meM jaba-jaba harSa aura ullAsa ke kSaNa Ate haiM, hamArI mAMgalika bhAvanAeM ujAgara ho uThatI haiM / inase hamAre mana pavitra ho jAte haiM ThIka vaise hI jaise mandira meM deva-pratimA ke samakSa jAne para hamAre mana ke kaluSa dUra ho jAte haiM aura mana sAttvika tathA pavitra bhAvoM se bhara jAtA hai| mAMgalikatA ko bhAratIya janamAnasa ne bhAMti-bhAMti ke svarUpoM meM abhikalpita kiyA hai| inhIM svarUpoM ko mAMgalika cihna athavA mAMgalika pratIka kahA jAtA hai| mana ke bhAvoM ko prakaTa karane meM jaba vANI asamartha hotI hai yA zabda gUMge ho jAte haiM taba pratIka hI sahAyaka banatA hai / hamArA sAhitya, kalA, dharma, darzana aura lokajIvana ina pratIkoM se bhare par3e haiM / ina pratIkoM se hamAre vicAra, Adarza, AdhyAtmikatA Adi sahaja rUpa se abhivyakti pAte haiN| bhAratIya kalA aura lokakalA meM aneka mAMgalika cihna yA pratIka lokapriya rahe haiM jaise svastika, zrIvatsa, mIna-mithuna, kalaza, padma, mAlA, nandayAvarta Adi / isake atirikta ghara-parivAra meM kAma Ane vAle sabhI upakaraNa jaise cakkI-cUlhA, gAlImUsala, sila-baTTA, cAMda-sUraja, gAya-baila, totA-mora Adi mahilAoM kI abhiruci aura jIvana-jagata ke prati unakI nikaTatA kA saMketa bhI dete haiN| mahilAoM dvArA banAI gaI alpanAoM meM inhIM mAMgalika pratIkoM kA lokaraMjaka svarUpa prakaTa hotA hai / inameM unakI sAmAjika, dhArmika, AdhyAtmika, sAMskRtika manovRtiyAM prakaTa hotI haiN| ye alpanAeM aura unameM prayukta ye mAMgalika pratIka unake lokAcAra ko pratibimbita karate haiM / inhIM se loka-vizvAsa jIvita rahate haiM / dhyAna deM, alpanA banAne ko cauka pUranA kahA jAtA hai / yaha 'pUranA' pUrNatva kI mAMgalika bhAvanA hI hai|| ____ bhAratIya lokajIvana kA eka aisA hI sazakta mAMgalika cihna hai 'thApA' yAnI hAtha kI pAMcoM uMgaliyoM kA nizAna / prAcIna bhAratIya sAhitya meM ise 'paMcAGa gulAMka, kahA gayA hai / yaha 'thApA', 'thapiyA' athavA 'paJcAGa gulAMka' prAyaH cAvala kI pIThI tulasI prajJA, lADanUM : khaMDa 23 aMka 4

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(piSTa) se banAyA jAtA hai isIlie bANabhaTTa ke graMtha-harSacarita meM ise "piSTapaJcA. gulAMka' kahA gayA hai| cAhe bAlaka kA janma ho, kisI lar3ake yA lar3akI kA vivAha ho, lar3akI kA tilaka ho yA phira devI kI pUjA ho, ghara kI mahilAoM ke dvArA haldI aura cAvala kI pIThI se taiyAra kie gae aipana se thApe lagAne kI paramparA hamAre deza ke kone-kone meM Aja bhI pAI jAtI hai| janmotsava yA vivAhotsava ke avasara para nAriyAM apanI dAyI hathelI meM aipana lagAkara gharoM ke daravAjoM ke pakkhoM para usa hAtha kI chApeM lagA detI haiM / jaba lar3akI kA tilaka car3hAyA jAtA hai taba usameM bheje jAne vAle kapar3oM ke thAna para lar3akI ke hAtha kA thApA lagavAyA jAtA hai| vivAha ke maNDapa meM gAr3e gae khambha para bhI thApe lagAe jAte haiM / isI prakAra vivAha ke bAda jaba maNDapa sirAyA jAtA hai taba bhI ghara kI nAriyAM prAya: sabhI parijanoM kI pITha para thApe lagAtI haiM / devI kI pUjA karate samaya unakI mar3hiyA (choTA mandira) ke pravezadvAra para athavA banAI gaI alpanA meM bhI nAriyAM prAyaH sAta thapiyAM banAkara saptamAtRkA ke rUpa meM unakI pUjA karatI haiN| Aie dekheM thApA yA paJcAGagulAMka kI yaha lokapriya paramparA kitanI purAnI hai, kitanI vyApaka hai, aura thApe kA artha kyA hai, tAtparya kyA hai athavA ye kyoM lagAe jAte haiM ? ___thApA' yA 'paJcAGgulAMka' kA ullekha hamAre sAhitya meM, abhilekhoM meM tathA kalA meM eka mAMgalika cihna ke rUpa meM hajAroM sAloM se pAyA jAtA rahA hai| isI prakAra thApe kA upayoga aneka prAcIna paraMparAoM meM dikhAI detA hai| putra-janma sabase pahale hama putra-janma kI paramparA kA parIkSaNa kreN| Aja bhI putra-janma ke avasara para ghara ke pravezadvAra ke alaga-bagala pakkhoM para paJcAGgula ke chApe (thApe) banAe jAte haiM / ghara ke jisa kamare meM bAlaka kA janma hotA hai use 'sorI' yA 'soragaha' kahA jAtA hai / saurakakSa ke dvAra para ye thApe vizeSa rUpa se lagAe jAte haiM / thApoM ke sAtha-sAtha pravezadvAra ko jhAlaroM aura bandanavAroM se bhI sajAyA jAtA hai / putra-janma ke avasara para paJcAGa gulAMkoM se dvAra ko sajAne kI paraMparA ke sAkSya sAtavIM zatAbdI I0 ke vANabhaTTa kI kRti kAdambarI meM pAe gae haiN| kAdambarI meM ujjayinI ke rAjA tArApIr3a kI rAnI vilAsavatI ke sUtikAgRha kA vizad varNana hai / usake dvAra ke donoM pAzvoM meM do maMgala kalaza padharAe gae the| bhAMti-bhAMti ke nava pallavoM se banI jhAlareM aura bandanavAra dvAra para laTakAI gaI thIM / lokAcAra meM nipuNa bar3I-bar3hI striyoM ne dvAra ke pakkhoM para gobara se sathiyAM (svastika pratIka) banAI thIM jina para kor3iyAM aura kapAsa ke gulle cipakAe the| donoM pAvoM meM sUrya aura candra kI AkRtiyAM banAI gaI thiiN| unake bIca meM Alate ke thApoM se alaMkRta kapar3e cipakAe gae the| tulasI prajJA

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vivAha vivAha ke avasara para thApe yA paJcAGgulAMka kA mahattva Aja bhI bhAratIya samAja meM sarvajJAta hai| tilaka ke avasara para kanyA pakSa ke loga haldI, akSata, pAnasupAr3I, rolI-rakSAsUtra, vastra phala-phUla, miSThAnna tathA dravya Adi se thAla sajAkara vara pakSa ke yahAM le jAte haiN| usa thAla meM jo kapar3oM ke thAna hote haiM, una para kanyA ke dAyeM hAtha kI thApeM lagavAkara bhejI jAtI haiN| vivAhoparAnta jaba nava vadhU ghara meM praveza karatI hai, taba usa avasara para bhI usake dAyeM hAtha ke thApe lagavAe jAte haiM / saMbhava hai, prArambha meM ina thApoM ke AdhAra para sahI kanyA kI pahacAna kI jAtI rahI ho aura Age calakara yaha thApe lagAne kI prathA rUr3ha ho gaI ho / vivAha-maNDapa ke khambha para bhI yA to aipana se thApe lagAe jAte haiM athavA kapar3e para thApe lagAkara use khambha para lapeTa diyA jAtA hai / aise thApe pravezadvAra para, koibara ke sthAna para aura maNDapa ke nIce sthApita maMgala kalaza para bhI lagAe jAte the| bANabhaTTa ke grantha 'harSacarita' meM harSavarddhana kI bahana rAjyazrI ke vivAha kA vistRta varNana pAyA jAtA hai / usameM kahA gayA hai ki usa avasara para Ae hue rAjA loga svayaM pheTA lagAkara aneka prakAra ke kAmoM meM juTa ge| koI sindUrI raMga se mAMjakara pharza ko camakAne lage, kucha byAha kI vedI ke khambhoM ko apane hAtha se khar3A karane lage aura kucha unheM gIle aipana ke thApoM, AlatA ke raMga meM raMge kapar3oM aura Ama tathA azoka ke pattoM se sajAne lge| (kSitipAlaizca svayamAbaddhakakSaH svAmyarpita karma zobhAsampAdanAkuchaH sindUrakuTTimabhUmIzca masaNayadbhiH vinihitasaramAtarpaNahastAn vinyastAlaktapATakAMzca) 2 usa avasara para okhalI, musala, sila Adi ghara ke upakaraNoM para bhI aipana ke thApe lagAe gae the (piSTapaJcAGa gulamaNDyamAnolUkhalamusalazilAd yupakaraNam) / ' bhavanoM kI sajAvaTa ___ thApoM kI pAMtoM se saje-sajAe ghara Aja bhI gAMvoM meM dikhAI dete haiM / bhavanoM ko thApoM yA paJcAGa gulAMkoM se sajAne kI paramparA bar3I purAnI hai / Aja se lagabhaga do hajAra varSa pahale zrIlaMkA meM race gae grantha mahAvaMza meM eka mahAstUpa ke nirmANa kA vistRta varNana hai| isameM kahA gayA hai ki zrIlaMkA ke rAjA duTThagAminI ne mahAstUpa kA nirmANa karavAyA aura usameM dhAtu (avazeSa) kI sthApanA kii| isake bAda usane darjI se sapheda vastra kA gilApha banavAkara usase mahAcaitya ko DhaMkavAyA tathA citrakAroM se usa vastra para sundara-sundara vedikA, pUrNaghaToM kI paMkti aura paJcAGa gulAMkoM kI paMkti citrita karavAI (cittakArehi kAresi vedikaM tattha sAdhukaM pantI puNNaghanTAnaM ca paJcAGgulAMkapantikam / ) mahAvaMza ke isa varNana kI sampuSTi zuMgakAlIna bharahuta tathA mathurA-zilpa se hotI hai / bharahuta tathA mathurA ke utkIrNa zilpa meM stUpoM, vihAroM, bodhigharoM aura caMkramoM (vaha cabUtarA jisa para buddha TahalA karate the) ke aMkana pAe gae haiM jina para khaMra 23, maMka 4 387

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paJcAMgula paMktiyAM bhI ukerI gaI haiM jo tatkAlIna bhavana-sajjA kI paramparA para prakAza DAlatI haiM | bharahuta-zilpa se do udAharaNa - stUpoM tathA eka bodhicakrama' kA prApta huA hai| inameM eka stUpa kI medhi kI dIvAra para tathA dUsare ke aNDa bhAga para paJcAGgula cihna paMktibaddha dikhAI dete haiN| caityAkAra khir3akiyoM vAle eka stambhamaMDapa ke bhItara ratnacaMkrama hai jisake Upara phUla bikhare haiM aura jisakI bhitti para paJcAMgulo kIeka paMkti hai / mathurA se mile eka utkIrNa phalaka para bodhighara kA aMkana hai jisakI AdhArabhitti para bhI thApoM kI eka paMkti banI dikhAI detI hai / pazuoM kI sajAvaTa thApe yA paJcAMgulAMko se pAlatU pazuoM ko sajAne kI paramparA bhI atyanta prAcIna kAla se Aja taka samAja meM pracalita hai / dIpAvalI ke dUsare dina pratipadA ko godhana pUjA kA parva manAyA jAtA hai / usa dina gAMvoM meM ghara ke pAlatU pazuoM jaise gAya, baila, bhaiMsa Adi ke sIMgoM meM gerU evaM tela kA lepa lagAyA jAtA hai, unake galoM meM ghaNTiyAM laTakAI jAtI haiM aura gerU evaM tela ke lepa se unake aMga para thApe bhI lagAe jAte haiM / pazuoM ke aMga para paJcAMgulAMka banAne kI paramparA ke kaI prAcIna purAtAttvika aura sAhityika sAkSya pAe gae haiM / mandasaura (madhyapradeza) se prApta yazodharmana ke staMbha-abhilekha ke prAraMbha meM ziva kI vaMdanA hai / usameM kahA gayA hai ki zUlapANi (ziva) kI vaha lambI patAkA tumhAre zatru kI zakti kA mardana kare jisameM vRSabha kA cihna banA hai aura jisake aMga para pArvatI dvArA paJcAMgula kA lAMchana aMkita kiyA gayA hai ukSANaM taM dadhAnaH kSitidharatanayAdatta paJcAgulAMka drAdhiSThaH zUlapANe: kSapayatu bhavatAM zatrutejAMsi ketuH / balipazu kI sajAvaTa meM bhI paJcAGgulAMka kA upayoga kiyA jAtA thaa| isakA eka ullekha matakabhatta jAtaka kathA meM tathA dUsarA zUdraka racita nATaka mRcchakaTikam meM pAyA jAtA hai / matakabhatta jAtaka meM eka guru zrAddha karane ke lie taiyAra hai| zrAddha meM vaha eka meSa kI bali denA cAhatA hai / vaha guru apane eka ziSya ko bulAkara kahatA hai ki "tAta ! isa meSa ko nadI para le jAkara, nahalAkara, isake gale meM mAlA pahanAkara tathA isake aMga ko paJcAGgulAMkoM se sajAkara le Ao" ( tAtA imaM elakaM nadi ne-vA nahApetvA kaNThe mAlaM parikkhapitvA paJcaGa gulikaM datvA maNDetvA AnethA) / ' Aja se lagabhaga Der3ha hajAra varSa pahale guptakAla meM race gae saMskRta nATaka 'mRcchakaTikam' meM eka aisA ullekha hai jisameM bali die jAne vAle pazu ke aMga ko lAla thApoM se sajAne kA saMketa hai / corI ke abhiyoga meM jaba nAyaka cArudatta ko zUlI para laTakAne ke lie le jAyA jAtA hai taba vaha kahatA hai ki "puruSa ke bhAgya kA kArya acintanIya hai jisase maiM aisI dazA ko prApta ho gayA hUM, kyoMki samasta aMgoM para lAlacandana ke thApoM ke dvArA tathA pIThI aura tiloM ke cUrNa se vyApta karake mujha puruSa ko hI balipazu banA diyA gayA"--- 388 tulasI prajJA

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sarvagAtreSu vinyastaiH raktacandana hastaka : piSTacUrNAkIrNaizca puruSo'haM pazUkRtaH ' isa udAharaNa se yaha bhI spaSTa ho jAtA hai ki prAcInakAla meM zUlI para laTakAe jAne se pahale abhiyukta ke aMga para bhI lAlacandana ke paJcAMgulAMka aMkita kie jAte the / pUrNakalaza kI sajAvaTa pUrNakalaza athavA maMgalakalaza ke binA to hamAre koI bhI dhArmika yA sAmAjika anuSThAna pUre hI nahIM hote haiM / bANabhaTTa ke grantha 'harSacarita' meM eka kalaza kA ullekha maMgala kalaza ke rUpa meM pAyA jAtA hai / bANabhaTTa ko jaba samrATa harSavarddhana ne apane rAjadarabAra meM bulavAyA to jAne se pahale bANabhaTTa ne kaI mAMgalika kRtya kie / inhIM meM maMgalakalaza ke darzana karanA bhI sammilita thaa| jisa maMgalakalaza ke darzana bANabhaTTa ne kie the vaha gobara se lipe hue cabUtare para sthApita thA / usa maMgalakalaza ke male meM sapheda phUloM kI mAlA baMdhI thI, usake mukha para Amrapallava rakhe hue the aura usakI piTAra para paMcAMgula kA maMgala cihna aMkita thA / (piSTapaJcAGgulapANDuram ) / 1deg zastra kI sajAvaTa paMcAMgula ke cihna se eka yuddha-zastra ke saje hone kA ullekha vAlmIkIya rAmAyaNa meM milA hai, nikumbha rAvaNa kA eka maMtrI aura kumbhakaraNa kA vIryavAna putra thA / isane hanumAna ke sAtha ghora yuddha kiyA parantu anta meM hanumAna ne isakA vadha kara diyA / isI nikumbha kA parigha phUla mAlAoM tathA paMcAMgula ke maMgala cihna se alaMkRta thAtataH sragdAmasannaddhaM dattapaJcAGa gulaM zubham Adade pariSaM dhIro mahendrazikharopam // " mRttikA paJcAGa gulAMka jarmana purAtattvavid harbarTa haTela ne soMkha (mathurA) TIle kI khudAI meM 27 stara ( prathama zatAbdI I0 pU0 ) se pakAI miTTI kA eka paJcAGgula khojA hai / 3.1x2.1 se0 mI0 mApa vAle isa paJcAGa gula kI pAMcoM uMgaliyAM sIdhI khulI huI haiM aura hathelI meM vaijayantI, nandyAvarta aura svAstika ke cihna bane hue haiM / 12 kisI mRNmUrti kA aMga na hokara yaha eka svataMtra paJcAGa, gula hai / isa paJcAGgula ke pAe jAne se yaha tathya prakaTa hotA hai ki paJcAGa gula pratIka na kevala citrita hI kie jAte the apitu mAMgalika avasaroM para unake mUrta svarUpa kA bhI upayoga kiyA jAtA thA / saMbhava hai mRttikA paJcAGgula kA koI tAMtrika upayoga rahA ho, kyoMki katipaya jyotiSa graMthoM meM paJcAGa gulI nAma kI devI kA ullekha pAyA jAtA hai / zmazAna meM paJcAGgulAMka bharahuta ke stUpa kI vedika - zIrSa para eka phalaka meM paJcAGgula kA eka vicitra 23, aMka 4 389

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aMkana milA hai / dRzya meM eka Asana yA cakrama hai jisake pIche bAyIM ora cAra siddhoM ke jhAMkate mukha haiM aura dAyIM ora pAMca puruSa hAtha jor3e khar3e haiM / Asana ke Age kaI bAMsoM se banAI gaI eka TikaTI jala rahI hai / TikaTI ke eka sire para eka sarpa tathA dUsare sire para eka laghu mAnava-AkRti hai / TikaTI ke vAyIM ora apane ghuTane para bAeM hAtha kI kohanI TikAe aura hathelI para mastaka TikAe eka vyakti zokamudrA meM baiThA hai / nIce agala-bagala do pizAca-muNDoM ke bIca eka paJcAGgulAMka hai| dRzya ke Upara eka brAhmI lekha hai- 'da da ni ka mo ca ka mo|" isa dRzya ko samajhane meM vibhinna vidvAnoM ne apane bhinna-bhinna mata vyakta kie haiM / kaniMghama ne isa dRzya meM solaha bauddha narakoM meM se eka kA, beNImAdhava baruA ne uragajAtaka kA" aura lyUDarsa ne kisI bodhisattva kI tapasyA tathA usake dvArA kI gaI mAra-vijaya kA aMkana mAnA hai|" parantu dRzya meM utkIrNa paJcAGgulAMka kI ora kisI vidvAna ne bilkula dhyAna nahIM diyaa| yahAM taka ki usakA ullekha taka nahIM kiyaa| saMbhava hai isa dRzya meM paMcatattva ke pratIka ke rUpa meM paJcAGa gulAMka banAyA gayA ho / cUMki dRzya zmazAna kA hai, isalie saMbhavataH paJcAGa gulAMka banAkara kalAkAra yaha batalAnA cAhatA ho ki jina paJcatattvoM (kSiti, jala, pAvana, gagana, samIra) ke samAnupAtika saMgaThana se zarIra kA nirmANa hotA hai, unake vighaTana se zarIra naSTa ho jAtA hai aura yahI janma aura mRtyu kA marma hai| rAjasthAna aura madhyapradeza meM milane vAle satI-staMbhoM para bhI thApe yA paMje ko ukerA gayA hai| ise chattIsagar3ha kSetra meM hAthA karate haiM / satI sTonsa ke thApe satI ke smAraka hone ke sAtha-sAtha saMbhavataH jIvana aura mRtyu kA saMketa bhI dete haiN| alama aura paJcAgula paJcAGa gula kA prayoga bhAratIya musalamAnoM meM bhI 'paMjA' ke rUpa meM pAyA jAtA hai| moharrama ke dinoM meM jaba ve julUsa nikAlate haiM taba alama (jhaNDA) uThAte haiM / alama ragIna kapar3e se lapeTA huA eka lambA bAMsa hotA hai jisameM raMgIna kapar3e kI hI eka phaharAtI huI patAkA jor3a lI jAtI hai / alama ke zIrSa para prAyaH cAMdI kA eka paMjA lagA rahatA hai| isIlie isa Alama ko paMjA bhI kahate haiM / muslima vizvAsa meM ise hajarata abbAsa athavA hajarata alI kA paMjA mAnA jAtA hai jise alama ke rUpa meM uThAyA jAtA hai| aisA jAna par3atA hai ki musalamAnoM ke bhArata meM A jAne ke uparAMta hI unameM paMje kA mahattva panapA aura bar3hA hogaa| rAjasthAna meM curU aura zrIgaMgAnagara ke bIca gogApIra kI daragAha yA maMdira hai| isake pujArI hindU aura musalamAna donoM hote haiM jo milajulakara daragAha kI vyavasthA karate haiM aura car3hAve ko Apasa meM bAMTa lete hai / isa daragAha para Ane vAle hindU manautI meM gobara aura haldI se dIvAra para svastika banAte haiM aura musalamAna thApe kI chApa lagAte haiN| paMjA sAhiba bhASA-vijJAna ke prakANDa vidvAna aura ilAhAbAda vizvavidyAlaya ke pUrva prAcArya tumasI prajJA

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DA0 haradeva bAharI ne lekhaka ko batalAyA ki pAkistAna meM sikkhoM kA eka mahattvapUrNa tIrtha hai paMjA sAhiba / paMjA sAhiba meM eka pahAr3I para dhaMse hue eka paMje kA nizAna hai jisase pAnI nikalatA rahatA hai| sikkha - mAnyatA ke anusAra eka bAra guru nAnaka apane parama ziSya mastAnA ke sAtha kahIM jA rahe the ki rAste meM unheM pyAsa lagI / vahAM sthita valI kaMdhArI nAmaka pIra se unhoMne pAnI maaNgaa| pIra ke inakAra karane para guru nAnaka ne apanA khulA paMjA pahAr3I kI caTTAna meM zakti ke sAtha gar3A diyA / jahAM unhoMne paMjA gar3AyA vahIM se nirmala jala kI dhArA vaha nikalI jo Aja taka jyoM kI tyoM baha rahI hai| jahAM se jala pravAhita ho rahA hai vahAM para aba bhI paMje kA nizAna hai jise apanI yAtrA ke daurAna DA0 bAharI ne svayaM dekhA thA / paJcAGgulAMka kI isa sudIrgha paramparA meM prAcInatA kA puTa aura bar3ha jAtA hai jaba isakA aMkana hameM deza kI prAgaitihAsika guhA citroM meM mila jAtA hai| uttarapradeza ke mirjApura jile meM sorahoghATa, kohabara aura kaNDAkoTa pahAr3a ke samIpavartI mArga meM sthita zilAzrayoM meM kSepAMkana (sTeMsila) vidhi se aMkita gerue raMga ke aneka hastacitra prApta hue haiM / " kahIM akele eka hAtha kI chApa milatI hai, kahIM donoM kI / madhyapradeza meM hozaMgAbAda ke nikaTa bhImabeTakA nAmaka pahAr3I kSetra ke stara III epha-17 111 aura stara III I- 12 meM do paJcAGgula ke citrAMkana mile haiM / " madhyapradeza hI rAyasena jile meM barakher3A nAmaka sthAna ke zilAzvayoM se bhI aise hI paJcAMgulAMka citrita pAe gae haiM / " takSazilA kI purAtAtvika khodAI meM aneka paMcamArka sikkoM para anya pratIkoM ke sAtha paJcAGgula kA pratIka bhI pAyA gayA hai / 21 yadi adhika nahIM to kama se kama DhAI hajAra varSo se thApe yA paJcAGgula kI paramparA hamAre deza meM nirantara abAdhagati se pracalita rahI hai| isa mAMgalika pratIka kI lokapriyatA kA kAraNa kyA hai ? dUsare zabdoM meM thApe kA artha kyA hai, isa cihna kaunasA tAtparyaM sannihita hai ? saMbhavataH isake do kAraNa batAe jA sakate haiM- pahalA pAMca kI saMkhyA kA mahatva aura dUsarA karma kA mahattva / saMbhava hai paJcAGgula pAMca kI saMkhyA kA dyotaka hone ke kAraNa zubha evaM mAMgalika mAnA jAne lagA ho / bhAratIya jIvana meM pAMca kA vizeSa mahattva hai / paJcatattva, paJcaparamezvara, paJcAmRta Adi kA lAkSaNika artha kisI se chipA nahIM hai / sikkha sampradAya meM paMje kA pUjya sthAna hai / unake paMje pAMca 'ka' Ate haiM keza, kaMghA, kRpANa, kacchA aura kar3A jinakA pratyeka sikkha ke pAsa sadaiva honA Avazyaka mAnA jAtA hai / bhAratIya musalamAnoM meM bhI pAMca kI saMkhyA zubha mAnI jAtI hai / unake pAMca mahApuruSoM ko 'paMjatana' kahA jAtA hai jisameM hajarata mohammada sAhaba, unakI beTI phAtimA, dAmAda haz2arata alI aura unake do nAtI hasana aura husena kI gaNanA kI jAtI hai / thApe yA paJcAlAka kI lokapriyatA kA dUsarA sannihita karma kI preraNA hai / paJcAGgula hAtha kA pratIka hone aura lokapriya bnaa| hAtha karma karane kI kSamatA kA dyotaka 23, 4 mahatvapUrNa kAraNa isameM ke kAraNa mahattvapUrNa aura dharma kA sAdhana hai / 391

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hAtha se hama sabhI prakAra ke dharma-karma karate haiN| hAtha se hama bhojana karate haiM, zauca karate haiM, likhate-par3hate haiM, tairate-nahAte haiM, nahareM-tAlAba khodate haiM, jaMgala-pahAr3a kATakara mArga banAte haiM, tIra-talavAra calAte haiM, kRSi karate haiM, vastrAbhUSaNa, zayanAsana, ghara-AMgana, astra-zastra banAte haiM, mandira aura mUrtiyAM banAte haiM, pUjA karate haiM, hRdaya ke ullAsa evaM avasAda prakaTa karate haiM / spaSTa hai ki jIvana-vyApAra ke lie hAthoM kA kitanA mahattva hai| jisa dina caupAyA do pairoM hara khar3A huA aura usake do agale paira hAtha bane usI dina se mAnava sabhyatA vikAsa druta gati se huaa| hAthoM ke isI mahattva ke kAraNa kahAvata banI"apanA hAtha jagannAtha' arthAt 'apanA hAtha samasta jagat kA svAmI hai|' saMbhavataH isIlie prAtaHsmaraNa meM sabase pahale 'kara-darzana' kI bAta kahI gaI hai-- __ karAgre vasati lakSmI karamadhye sarasvatI karamUle tu govinda prabhAte karadarzanam / bhAratIya manISiyoM ne bahuta pahale hI hAtha yA paJcAGgula kA mahattva jAna liyA thaa| tabhI unhoMne hAtha ke pratIka thApe yA paJcAGgulAMka ko apane samUce jIvana meM janma se lekara mRtyu taka apanAyA thA aura jAne yA anajAne thApe kI yaha paraMparA bhAratIya samAja meM Aja bhI jIvita hai|* 392 tulasI prajJA

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'bhAratIya lokajIvana kA mAMgalika pratIkaH thApA EBERFEEL 030020chA 2 00008 4 +4+4 a Margr vnyvt HHHHHET ET 3 107 R 19 527 Ee citra-paricaya : 1. takSazilA ke paMcamArka sikkoM para utkIrNa pratIka, 2-3. bharahuta stUpa ke gumbaja para aMkita pratIka, 4. bharahuta zilpa ke zmazAna - dRzya meM aMkita, 5. soMkha (mathurA) se prApta mRtikA paMcAGgula, 6 mathurA - zilpa meM bodhighara kI bhitti para aMkita, 7. barakher3A ( rAyasena, ma0 pra0) se prApta eka zilAcitra aura 8. ropa (mirjApura, u0pra0 ) se prApta eka zilAcitra | rekhAMkana - e. ela. zrIvAstava X

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TippaNI evaM saMdarbha * prastuta lekha meM lekhaka ne 'paMcAMgulAka' kI lokarUna paramparA kA byaurA diyA hai aura mAnava-jIvana se usake tAdAtmya ko ujAgara kiyA hai| isa sambaMdha meM unhoMne rAjasthAna ke pAMca pIroM meM gogApIra, sikkhoM ke paMjA sAhaba aura musalamAnoM kI paMcatana tathA satI-staMbhoM ke hAthA ko bhI yAda kiyA hai| rAjasthAna meM paMcapIroM meM, gogA mer3I ke gogA cauhAna ke bAda rAmadevarA ke rAmadeva taMvara kI bar3I mAnyatA hai aura unakI majAra para prativarSa lAkhoM loga jinameM musalamAna 'alama' lekara aura hindU Adi yAtrA-saMgha 'rAmadeva patAkAeM' lekara paidala jAte haiM aura dhoka lagAte haiN| majAra ke bAhara mahilAeM apane hAtha bhI mAMDatI haiN| bIkAnera meM eka paMca-maMdira yA paMcAyatana maMdira hai jahAM pAMca devatAoM kI pUjA hotI hai / satI-staMbhoM para paMcAMgulAMka nahIM banatA kintu jaise vivAha bAda vadhU kI vidAI para vaha pIhara meM donoM hAthoM kI chApe mAMDa jAtI hai vaise hI satI hone vAlI mahilA bhI apane sasurAla meM donoM hAthoM kI chApeM lagAkara ghara se bAhara jAtI hai / isa prakAra yaha bahirgamana para smRti rUpa hotA hai| jodhapUra ke bAlA gAMva kI satI jo dinAMka 15-2-43 se 15-11-86 taka, 43 varSa bhUkha-pyAsa, nidrA evaM malamUtra-visarjana Adi naisargika vRttiyoM kA nirodha karane meM samartha rahI usake saMbaMdha meM kahA gayA hai ki use jaba eka purAne ghara meM le jAyA gayA aura vahAM kisI satI ke hAtha kA darzana karAyA gayA to usane kahAyaha to ThIka hai parantu vAkI tIna hAthoM kI chApeM kahAM haiM ? bAda meM zeSa tIna chApeM (paMcAMgulAMka) bhI mila gaI jo unhIM kI batAI gii| arthAt ve hI usa ghara se bAhara satI hone ko gaI to unhoMne do ke sthAna para cAra (donoM hAthoM kI do, do) chApeM lagAI thiiN| -pa. so., saMpAdaka 1. vAsudevazaraNa agravAla, kAdambarI : sAMskRtika adhyayana, vArANasI 1970, 50 84 2. vAsudevazaraNa agravAla, harSacarita : eka sAMskRtika adhyayana, paTanA 1964, pR072 3. vahI, pa0 70 4. mahAvaMzaTIkA, 32 / 3-5 (saM0 esa0 vI0 sohanI), pR0 540 5. kaniMghama, stUpa oNva bharahuta, vArANasI 1962, phalaka 31/1; rASTrIya saMgrahAlaya, __ naI dillI, purAtattva vIthikA, pradarza saM0 72-331 6. kaniMghama, uparokta 3114 7. je0 epha0 phlITa, kArpasa inskripzana iNDikerama, bAlyUma 3, pR0 146; vAsudeva ___upAdhyAya, gupta abhilekha, paTanA 1974, 10 224 8. matakabhattajAtaka, draSTavya rAjakizora siMha (saM.), abhimava pAli-pAThAvalI, lakhanaU 1977-78, pR0 75 9. mRcchakaTikam 1015 10. vAsudevazaraNa agravAla, harSacaritaH eka sAMskRtika adhyayana, 10 36 394 tulasI prajJA

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11. rAmAyaNa, 6 / 77/2 ( gItA presa gorakhapura saMskaraNa, 2024-25 vi0 saM0) 12. harbarTa hala, 'da ekjakevezana aiTa soMkha : e priliminarI riporTa, ' jarmana skAlarsa ina iNDiyA, vAlyUma 2, naI dillI 1976, pR0 88 citra 27 13. kaniMghama, uparokta, phalaka 477 benImAghava baruA, bharahuta, buka 3, kalakattA 1934, phalaka 81, citra 116; bhAratIya saMgrahAlaya, kalakattA, nigeTiva saM0 e-21 14. kaniMghama, uparokta, pR0 94 15. benImAghAva baruA, uparokta, buka 2, pR0 121-122 16. kArpasa inskripzana iNDikerama, vAlyUma 2, pArTa 2, abhilekha saM0 bI - 77, pR. 174 ema0 haidara riz2avI (urdU 17. isa jAnakArI ke lie lekhaka apane mitra DA0 esa 0 vibhAga, haidarAbAda vizvavidyAlaya, haidarAbAda) kA kRtajJa hai / 18. jagadIza gupta, prAgaitihAsika bhAratIya citrakalA, dillI 1967, pR0 439, phalaka pratIka 83 19. yazodhara, 'bhImabeTakA ke zaila citroM kA kAla-nirdhAraNa', prAcya pratibhA vAlyUma 31 julAI 1975), saM0 2 pR0 108; ke0 esa0 vAkaNakAra, 'da prIhisTaoNrika pairADAija, prAcya pratibhA, uparokta, citra 4 20. draSTavya, vAbyUma 28, saM0 4 ( sitambara 1975), phalaka 7, citra - 7-8 21. mArzala, takSazilA, vAlyUma 3, kembrija 1951, khaNDa 23, aMka 4 1951, phalaka 232, 177-85 -DA0 e0 ela0 zrIvAstava bI - 132, sekTara-sI, mahAnagara lakhanaU-226006 395

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zarIra meM atIndriyajJAna ke sthAna samaNI maMgalaprajJA jaina darzana ke anusAra AtmA ananta, jJAna ananta darzana, ananta Ananda evaM ananta zakti sampanna hai / pratyeka AtmA meM ananta catuSTya vidyamAna hai / AtmA apanI ananta jJAna zakti ke dvArA sArvakAlika sampUrNa jJeya padArtha ko sarvAMgINa rUpa meM jAnane meM samartha hai kintu saMsArAvasthA meM AtmA kA yaha svarUpa jJAna-AvAraka jJAnAvaraNIya karma se AvRta rahatA hai, ata: AtmA kA vaha mUla rUpa prakaTa nahIM ho paataa| AvRta dazA meM AtmA kA jitanA-jitanA AvaraNa dUra haTatA hai va utanA hI jJeya jagat ke sAtha samparka sthApita kara sakatI hai| jaina paramparA meM mati Adi pAMca jJAnoM kA svIkaraNa hai| ye pAMca jJAna pratyakSa evaM parokSa ina do bhAgoM meM vibhakta haiM / mati zruta ye do jJAna parokSa haiN| mati evaM zrata jJAna kI avasthA meM AtmA padArtha se sIdhA sAkSAtkAra nahIM kara sktii| padArtha jJAna meM use Atma bhinna indriya, mana, Aloka Adi kI apekSA rahatI hai, ata: ina jJAnoM ko parokSa kahA gayA hai|' indriya jJAna prApti ke sthAna zarIra meM pratiniyata haiN| indriyAM apane niyata sthAna se hI jJAna prApta karatI haiN| __AvaraNa ke virala athavA sampUrNa rUpa se haTa jAne se AtmA ko jJeya sAkSAtkAra meM bAhya sAdhanoM kI apekSA nahIM rahatI arthAt isa avasthA meM indriya, mana Adi podgalika sAdhanoM kA upayoga nahIM hotA hai / avadhi, manaH paryava evaM kevalajJAna ye atIndriya jJAna haiM / jaina paramparA meM inheM pratyakSa pramANa mAnA gayA hai|' avadhi evaM manaH paryava ye do vikala/apUrNa pratyakSa hai| tathA kevalajJAna sakala pUrNa pratyakSa hai| avadhi mana: paryava jJAna kI sImA rUpI dravya hai, jabaki kevalajJAna kI rUpI arUpI, sampUrNa dravyoM meM nirbAdha gati hai| jaina darzana ke anusAra AtmA zarIra pramANa hai| yahAM yaha prazna upasthita hotA hai ki pAramArthika pratyakSa kI jJeya prakriyA meM indriyoM kI AvazyakatA nahIM hai, kintu Atma-pradeza dehAdhiSThita hai aisI avasthA meM zarIra ke aMgopAMga usa jJAna prApti ke sAdhana banate hai yA nahIM ? isa prazna kA samAdhAna hameM 'naMdI sUtra' evaM 'SaTkhaNDAgama satra' meM prApta hotA hai| vahAM para avadhijJAna kI carcA ke prasaMga meM isa viSaya se saMdarbhita mahatvapUrNa carcA huI hai| AtmA zarIra ke bhItara hai aura cetanA bhI usake bhItara hai / indriya cetanA kI razmiyAM apane-apane niyata sthAnoM ke mAdhyama se bAhara AtI haiM tathA padArtha jagat ke tulasI prajJA, lAgnUM : khaMra 23 aMka 4

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sAtha samparka sthApita karatI haiN| atIndriyajJAna ke lie zarIra meM koI niyata sthAna nahIM hai kintu zarIra kA jo bhI bhAga, karaNa bana jAtA hai usake dvArA atIndriya cetanA kA prakaTIkaraNa ho jAtA hai / avadhijJAna ke lie koI eka niyata pradeza yA caitanya kendra zarIra meM nahIM hai / avadhi jJAna kI razmiyoM ke bAhara Ane ke lie zarIra ke vibhinna pradeza yA caitanya kendra sAdhana banate haiM / 'naMdI sUtra' meM AnugAmika avadhijJAna ke do bheda kiye gaye haiM- aMtagata aura madhyagata / antagata avadhi vahAM para tIna prakAra kA nirdiSTa hai - purataH antagata, mArgata ( pRSThataH ) antagata evaM pArzvataH antagata / avadhijJAna ke ye bheda jJAtA, zarIra ke jisa pradeza se dekhatA hai usake AdhAra para kiye gaye haiM / antagata avadhijJAna kI razmiyAM zarIra ke paryaMtavartI (agra, pRSTha aura pArzvavartI) caitanya kendroM ke mAdhyama bAhara AtI hai / purataH, mArgataH evaM pArzvataH avadhijJAna ke bheda evaM nAmakaraNa zarIra ke AdhAra para hue haiM / zarIra ke jisa bhAga se avadhijJAna kI razmiyAM nikalatI haiM usakA vahI nAma de diyA gayA hai / madhyagata avadhijJAna kI razmiyAM zarIra ke madhyavartI caitanya kendroMmastaka Adi se bAhara nikalatI haiM / sarva Atma pradezoM meM AvaraNa vilaya se vizuddhi hone para bhI jo audArika zarIra kI eka dizA se dekhatA hai, vaha antagata avadhijJAna hai / " usake tIna bheda haiM 1. purataH antagata avadhijJAna audArika zarIra ke Age ke bhAga se jJeya ko prakAzita karatA hai / 2. mArgataH antagata -- jo jJAna zarIra ke pIche ke pradeza se jJeya ko prakAzita karatA hai / 3. pArzvataH antagata -- jo avadhijJAna zarIra ke eka pArzva athavA donoM pAzrva se padArthoM ko prakAzita karatA hai / madhyagata avadhijJAna -- jisa jJAna ke dvArA jJAtA cAroM ora se padArthoM kA jJAna karatA hai vaha madhyagata avadhijJAna hai / audArika zarIra ke madhyavartI spardhakoM kI vizuddhi, saba AtmapradezoM kI vizuddhi athavA saba dizAoM kA jJAna hone kAraNa yaha madhyagata avadhijJAna kahalAtA hai / " eka dizA meM jAnanevAlA avadhijJAna antagata avadhijJAna hai / saba dizAoM se jAnane vAlA avadhijJAna madhyagata avadhijJAna hai / " 'SaTkhaNDAgama' ke eka kSetra aura aneka kSetra avadhijJAna kI tulanA antagata evaM madhyagata avadhi jJAna se kI jA sakatI hai / jisa avadhijJAna kA karaNa jIva ke zarIra kA eka deza hotA hai vaha eka deza avadhijJAna hai / jo avadhijJAna pratiniyata kSetra kI varjanA kara zarIra ke saba avayavoM meM rahatA hai vaha aneka kSetra avadhijJAna hai / " avadhijJAna ke prasaMga meM Agata- antagata evaM madhyagata ye donoM zabda zarIra meM sthita caitanya kendroM ke gamaka haiM / apramAda ke adhyavasAya ko jor3ane vAle zarIravartI sAdhana ko cakra yA caitanya kendra kahA jAtA hai / " ina karma vivaroM (caitanya kendra ) se hI tulasI prazA 398

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atIndriya jJAna kI razmiyAM bAhara nikalatI hai| zarIra kA jo sthAna karaNa/caitanya kendra bana jAtA hai usI ke mAdhyama se jJAna razmiyAM bAhara nikalatI haiN| jIva pradezoM ke kSAyopazamika vikAsa ke AdhAra para caitanyakendramaya zarIra pradezoM ke aneka saMsthAna banate haiM / 'SaTkhaNDAgama' meM isakA spaSTa ullekha hai / kSetra kI apekSA se zarIra pradeza aneka saMsthAna meM saMsthita hote haiM / jaise- zrIvatsa, kalaza, zaMkha, svastika, naMdyAvarta aadi| "bhagavatI sUtra meM bhI vibhaMga jJAna saMsthAnoM kA ullekha kiyA gayA hai| usameM aneka saMsthAnoM ke nAma upalabdha haiM / jaise-vRSabha kA saMsthAna, pazu kA saMsthAna pakSI kA saMsthAna Adi / " avadhijJAna evaM vibhaMgajJAna donoM zarIragata saMsthAna hote haiM-yaha mata nirvivAda hai| avadhijJAna ke prasaMga meM 'SaTkhaMDAgama' meM karaNa zabda kA prayoga huA hai| isa prasaMga meM karaNa zabda kA artha hai-zarIra kA avayava, zarIra kA eka bhAga jisake mAdhyama se avadhijJAnI puruSa viSaya kA avabodha karatA hai| zarIra meM kucha viziSTa sthAna hote haiM jahAM cetanA saghanatA se rahatI hai / yaha siddhAMta aneka granthoM meM svIkRta hai / 'suzruta saMhitA' meM 21. saMdhiyoM aura 107 marma-sthAnoM kA ullekha prApta hai| " asthi, pezI aura snAyuoM kA saMyogasthala 'saMdhi' kahalAtA hai| marma-sthAnoM meM prANa kI bahulatA hotI hai| isIliye ve avayava, marmasthAna kahalAte haiN|" caitanya kendra inhIM marma sthAnoM ke bhItara hai| haThayoga meM bhI prANa aura caitanya pradezoM kI saghanatA ke sthala dhyAna ke AdhAra rUpa meM sammata hai / jaina sAdhanA paddhati ke rUpa meM vikhyAta 'prekSAdhyAna' meM bhI zarIra ke kucha viziSTa sthAnoM ko caitanya kendra ke rUpa meM svIkRta kiyA gayA hai / " una kendroM para dhyAna karane se vRttiyoM ke parimArjana ke sAthasAtha atIndriya jJAna zakti kA vikAsa hotA hai / yaha anubhUta tathya/satya hai| 'naMdI', 'paMca saMgraha', 'gommaTasAra' Adi granthoM meM avadhijJAna ke utpatti kSetra kI carcA kI gayI hai| paMcasaMgraha' evaM 'naMdI' ke abhimatAnusAra tIrthakara nArakI evaM devatA ko avadhijJAna sarvAMga se utpanna hotA hai tathA manuSya evaM tiyaMcoM ke zarIravartI zaMkha, kamala, svastika Adi karaNa cinhoM se utpanna hotA hai / " jaise zarIra meM indriya Adi kA AkAra niyata hotA hai vaise zarIravartI cihnoM kA AkAra niyata nahIM hai| eka jIva ke zarIra ke eka hI sthAna meM avadhijJAna kA karaNa hotA hai-aisA koI niyama nahIM hai| kisI bhI jIva ke eka, do, tIna Adi kSetra rUpa zaMkha Adi zubha sthAna saMbhava hai| ye zubha sthAna avadhijJAnI, tiryaJca evaM manuSya ke nAbhi ke Upara ke bhAga meM hote haiM tathA vibhaMga ajJAnI tiryaJca evaM manuSya ke nAbhi se nIce adhobhAga meM giragiTa Adi AkAra vAle azubha saMsthAna hote haiN| vibhaMgajJAniyoM ke samyaktva Adi ke phalasvarUpa avadhi jJAna ke utpanna hone para giragiTa Adi azubha AkAra miTakara nAbhi se Upara zaMkha Adi zubha AkAra ho jAte haiN| jo avadhijJAnI samyaktva ke nAza se vibhaMgajJAnI ho jAte haiM unake zubha saMsthAna miTakara azubha saMsthAna ho jAte haiN| avadhijJAna evaM manaH paryavajJAna kI utpatti ke sambandha meM 'gommaTasAra' ke mantavya se bhI zarIragata viziSTa atIndriya kendroM kA bodha hotA hai| mana:paryava-jJAna kI khaMDa 23, baMka 4 399

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utpatti AtmA ke una pradezoM se hotI hai jinakA sambandha dravyamana se hai / paMDita sukhalAlajI ke anusAra dravyamana kA sthAna hRdaya hai / " ataH hRdaya bhAga meM sthita Atma pradezoM meM hI manaH paryava jJAna kA kSayopazama hai / parantu zaMkha Adi zubha cihnoM kI utpatti zarIra ke sabhI aMgoM meM ho sakatI hai / ataH avadhijJAna ke kSayopazama kI yogyatA zarIra meM sarvatra hai / " sAdhanA ke dvArA jo kSetra adhika sakriya ho jAtA hai usake mAdhyama se hI atIndriya jJAna kI razmiyoM kA nirgama hotA hai / zarIra ke sthAna vizeSa atIndriyajJAna ke nirgamana ke patha vana jAte haiM / 'yoga darzana' meM bhI zarIra ke viziSTa sthAnoM para ekAgra hone se vizeSa prakAra kA jJAna utpanna hotA hai - aisA ullekha hai / vahAM ullekha hai ki sUrya meM saMyama karane se bhuvanajJAna hotA hai / " nAbhicakra meM saMyama karane se zArIrika saMracanA kA jJAna ho jAtA hai / aise aneka varNana vahAM prApta haiM / PX kucha parAmanovaijJAniko ke anusAra manuSya kA mastiSka rahasyoM ke taMtujAla se banA eka karizmA hai| vaha apanI ekAgratA kA vikAsa kara grahaNa aura preSaNa kI kaI aisI kSamatAoM ko ujAgara kara sakatA hai jo indriya bodha kI maryAdA meM nahIM AtI / kucha parAmanovaijJAnikoM kI avadhAraNA hai ki hamAre zarIra se utsarjita evaM vikIrita bAyoplAjmA enarjI yA sAikoTronika enarjI atIndriya zaktiyoM kA AdhAra hai / dhyAna, sAdhanA Adi ke dvArA inakI layabaddhatA ko vikasita kara viziSTa bodha kSamatA kA vikAsa kiyA jA sakatA hai / kucha vidvAnoM ke anusAra atIndriyajJAna kA AdhAra manuSya kI chaThI indriya hai / yaha indriya kozikAoM ke eka-eka choTe samUha ke rUpa meM mastiSka ke nIce rahatI hai, jo hara vyakti meM samAna rUpa se sakriya nahIM hotI / dhyAna, sAdhanA, abhyAsa, manana Adi ke dvArA utpanna AdhyAtmika ekAgratA isakI sakriyatA ko vRddhigata karatI hai / kucha vicArakoM ke anusAra hamAre manaH saMsthAna kA kevala 9% bhAga hI jAnA jA sakA hai| zeSa 91% bhAga jise DArka eriyA kahA jAtA hai, vahI atIndriya kSamatAoM kA nivAsa sthAna hai / tAlutala se jIbha kA sparza kara mastiSka kI prasupta evaM avijJAta zaktiyoM ko jAgRta evaM pradIpta kiyA jA sakatA hai| vaijJAnika dRSTi se ise picyuTarI aura pinIyala kA sthAna kahA jA sakatA hai / zarIra vijJAna ke anusAra kendriya nAr3I tantra kA bhAga atIndriya jJAna kI kSamatA kA dhAraka ho sakatA hai / nAr3Itantra kA vaha bhAga jahAM granthiyoM kA nivAsa hai, atIndriya jJAna kI dRSTi se mahatvapUrNa haiM / niSkarSa rUpa meM kahA jA sakatA hai ki pUre zarIra meM caitanyakendra avasthita haiM / sAdhanA ke tAratamya ke anusAra jo caitanyakendra jAgRta hotA hai usI meM se atIndriyajJAna kI razmiyAM bAhara nikalane lagatI haiM / yadi pUre zarIra ko jAgRta kara liyA jAtA hai to pUre zarIra meM se atIndriya jJAna kI razmiyAM nikalane lagatI haiM / 25 kabhI-kabhI binA sAdhanA ke hI coTa Adi lagane se bhI, zarIra kA koI hI pradeza atIndriya cetanA kA vAhaka bana jAtA hai / isa prakAra caitanya kendra kA viSaya sAdhanA kI dRSTi se bahuta 400 tulasI prajJA

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mahatvapUrNa hai / jaina darzana ke anusAra AtmA pUre zarIra meM vyApta hotI hai kintu usake pradeza yA caitanya kI saghanatA eka jaisI nahIM hotii| zarIra ke kucha bhAgoM meM caitanya saghana hotA hai aura kucha bhAgoM meM virala / atIndriyajJAna zakti vikAsa aura Ananda kI anubhUti ke lie una saghana kSetroM kI sakriyatA sabake lie bahuta mahatvapUrNa hai / " isa dRSTi se yaha viSaya para bahuta mananIya hai / apekSA hai isa viSaya para Adhunika jJAnavijJAna kI avadhAraNAoM ke sAtha vimarza kiyA jAe jisase jJAna ke gUDha rahasyoM kA vyavahAra jagata meM salakSya prayoga ho sake / sandarbha 1. tatvArtha sU. 1/9 / 2. vahI. 1/11 / 3. nyAya kaNikA-'sAhAyyApekSa parokSa' / 3/1 / 4. tattvArtha sU. 1/12 / 5. nyAya kaNikA 2/4 / 6. anyayoga vyavacchedika gA. 9-yatraiva yo dRSTa guNa sa tatra........ / 7. naMdI sU. 10/11 / 8. naMdI cU. pR 16 / 9. vahI-pR. 16 / 10. naMdI sU. 16 11. SaTkhaNDAgama, pustaka 13 pR. 294-jassa ohiNANasya jIvasarIrassa egadeso karaNa hodi tamohiNANamegakkhettaM NAma / jamohiNANaM paDiNiyadaravettavajjiya sarIra sadhvAvayavesu vaTTadi tamaNeyakkhettaM NAma / 12. apramAdAdhyavasAyasaMdhAnabhUtaM zarIravartikaraNaM caitanyakendraM cakramiti yAvat / AcArAMga bhASyam sU. 5/20 / 13. SaTkhaNDAgama, pu. 13 pR. 296- khettado tAva aNeyasaMThANa saMThidA / sirivaccha kalasa saMkha sotthiya NaMdAvattAdINi saMThANANi NAdatvANi bhavati / 14. bhagavaI 8/103-vibhaMganANe aNegavihe........nANAsaMThANa saMThie pnnnntte| 15. AcArAMga bhASyam pR. 247 -avadhijJAna prasaMge karaNapadasyArthoM bhavati zarIrAvayavA, zarIraikadezo vA yasmAd avadhijJAnI viSayaM jAnAti / 16. suzrutasaMhitA, zarIrasthAnam 5/26, 6/31 17. syAdvAdamaMjarI pR. 77-bahubhirAtmapradezairadhiSThitA dehAvayavAH marmANi / 15. prekSA siddhAMta aura prayoga pu. 98 / 19. (ka) paMca saMgraha (saMskRta) 1/58 - tIrthakRcchavAbhradevAnAM sarvAMgottho'vadhirbhavet / nRtirazcAM tu zaMkhAmjasvastikAdyaGga cihnajam // khaNDa 23, aMka 4 401

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20. naMdI sU. 22-- neraiyadevatitthaMkarA ya, auhissa'vAhirA haMti / pAsaMti savvao khalu, sesA deseNa pAsaMti / / 20 dhavalA 13/5,5,58/296/10 ---Na ca ekkassa jIvassa ekkamhi padese auhiNANakaraNaM hoditti Niyamo atthi, ega do tiNNi-cattAri-paMca-6 Adi khettANamegajIvamhi saMkhAdi suha saMThANANaM kamhi vi sNbhvaado| edANi saMThANANi tirikkha-maNussANaM NAhIe uparimabhAgo hoti, No heTThA suhasaMThANa madhobhAgeNa saha virohaado| tirikkhamaNussavihaMga-NANINaM NAhIe heTThA saraDAdi asuhasaMThANANi hoti tti guruvadeso Na suttamasthi / 21. karmagrantha, bhAga 1 pR. 111 22. gommaTasAra jIvakANDa gA.441 satvaMga aMgasaMbhavaviNhAduppajjade jahA ohI / maNapajjavaM ca davvamaNAdo upajjade NiyamA // 23. pAtaJjala yoga sUtra. 3/26 -'bhuvanajJAnaM sUrye saMyamAt' / 24. vahI. 3/29-'nAbhicakre kAyavyUhajJAnam / 25. jaina parAmanovijJAna pR. 41 / / 26. apanA darpaNa: apanA bimba pR. 129 / -samaNI maMgalaprajJA jaina vizva bhAratI saMsthAna lADanUM 402 tulasI prajJA

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dhAraNA : eka saMkSipta vimarza sAdhvI bhutayazA jainadarzana meM atyanta prAcInakAla se paJcavidha jJAna vibhAga kI paramparA hai| jJAna ke pAMca prakAroM meM matijJAna kA kSetra sarvAdhika vyApaka hai kyoMki alpatama jJAna cetanA ke vikAsa meM bhI yaha jJAna vidyamAna rahatA hai / indriya aura mana ke nimitta se AvirbhUta hone vAlA yaha prathama jJAna sarvajJatA ke pUrvavartI prathama kSaNa taka vidyamAna rahatA hai / matijJAna kSAyopazamika jJAna hai / vaha eka niyatakrama se hotA hai / yadyapi abhyasta dazA meM hameM usa krama kA avabodha nahIM hotA / indriyoM se hone vAle jJAna kA antima kSaNa hai dhAraNA (Retention) / prastuta laghu nibaMdha meM usI ke viSaya meM kucha vimarza abhIpsita hai| ___ avAya ke dvArA gRhIta avabodha kA cetanA ke kisI bala para itanI gaharAI le pratibimbita honA ki vaha smRti ke rUpa meM pariNata ho sake-dhAraNA hai| vaha jJAnAMza jo dhAraNa karake rakhA jA sake, citta ko vAsita kara sake-dhAraNA kI koTi meM AtA hai / hamArA smRtikoSa utanA hI samRddha banatA hai jitanA hamArA dhAraNA-bala puSTa hotA hai / dhAraNA samanaska prANiyoM kA vizeSAdhikAra hai kyoMki sAmAnyataH mana:paryApti ke abhAva meM asaMjJI prANiyoM kA indriya pratyakSa avAya taka Ate-Ate avaruddha ho jAtA hai| dhAraNA indriya pratyakSa kI prakriyA kA caturtha aMga hai / avAya dvArA nirNIta artha ko isa prakAra dhAraNa karanA ki vaha kAlAMtara meM bhI yAda kiyA jA sake, dhAraNA hai / 'Avazyaka niryakti' se bhI isI artha kI sampuSTi hotI hai / ' Avazyaka cuNikAra ke anusAra avagraha Adi ke dvArA jJAta artha ko dhAraNa karanA tathA anya kisI samaya meM usakA puna: smaraNa karanA dhAraNA hai / jinabhadragaNi ke anusAra dhAraNA kA artha hai-nirNIta artha kI avicyuti / nandI cUrNikAra ke anusAra avagata artha kA cyuta na honA dhAraNA hai / isa prakAra unhoMne dhAraNA ke smRti aMza ko pradhAnatA dI hai -yaha kahA jA sakatA hai / AcArya haribhadrasUri ne dhAraNA ko paribhASita karate hue kahA ki artha vizeSa ko dhAraNa karanA dhAraNA hai / isake tIna rUpa hote haiMavicyuti, smRti evaM vAsanA / yaha jinabhadragaNi dvArA prastuta-avicyuti, vAsanA evaM smRti kA hI anusaraNa hai mAtra kramabheda hai / pUjyapAda ne bhI dhAraNA ko avismRti kA kAraNa mAnA hai| kintu vaha kAraNarUpa saMskAra jJAnAtmaka hone se jinabhadragaNi kI vyAkhyA se bhinna hai / akalaMka, vidyAnanda, anantavIrya Adi uttaravartI AcAryoM ne bhI tulasI prajJA, lADanUM : khaMDa 23 aMka 4

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isakA anusaraNa kiyA hai / tattvArthabhASya ke anusAra dhAraNA ke tIna rUpa hai pratipatti, matyavasthAna evaM avadhAraNa / ata: dhAraNA upayoga kA vaha paripAkAMza hai jisameM aveta aMza ke upayukta aura anupayukta donoM avasthAoM kA sanniveza ho jAtA hai / siddhasenagaNi ne prastuta prasaMga meM ina tInoM avasthAoM kI vistRta vyAkhyA kI hai| unake anusAra dhAraNA kI prathama avasthA pratipatti hai / jisameM aveta artha (nirNIta viSaya) nirantara upayoga meM rahatA hai / upayoga se cyuta hone ke bAda nirNIta artha kA zakti ke rUpa meM avasthita rahanA matyavasthAna hai / aura kAlAMtara meM usI kA avalambana lekara jJAna kA udaya honA avadhAraNa hai / pratipatti kI tulanA vizeSAvazyaka bhASyagata avicyuti tathA nandIsUtragata dhAraNA se kI jA sakatI hai| svAmI vIrasena evaM malayagiri ke anusAra aveta artha ko kAlAMtara meM na bhUlane kA kAraNabhUta jJAna dhAraNA hai| kalikAla marvajJa hemacandra ne dhAraNA ko smRti kA hetu (pariNAmI kA raNa) batAte hue kSamAzramaNa ke mata kI samIkSA kI hai| unake anusAra avicyuti vastutaH dIrghatara avAya hI hai ata: vaha avAya se bhinna nhiiN| aura smRti parokSa pramANa hone se dhAraNA nahIM ho sakatI kyoMki dhAraNA sAMvyAvahArika pratyakSa hai / ina saba paribhASAoM ke AdhAra para dhAraNA ke nimnAMkita lakSaNa prakaTa hote 0 dhAraNA Abhini bodhika jJAna kA aMtima caraNa hai| 0 isameM vastutaH koI nayA jJAna nahIM hotA, valki jJAta yA nirNIta aMza kA avadhAraNa kiyA jAtA hai| 0 dhAraNA meM iMdriyoM kI bhUmikA gauNa aura mastiSka kI bhUmikA pramukha hotI hai| manovijJAna ke anusAra yaha eka jaTila maMracanAtmaka prakriyA 0 dhAraNA avAya ke bAda hone vAlI jJAtAMza kI paripakvatA hone ke kAraNa mAMvyAvahArika pratyakSa hai jora smRti-parokSa pramANa kA kAraNAMza bhI hai ata: ise donoM pramANoM kA sena yA mImAMta kahA jA sakatA hai| dhAraNA kA kAlamAna niyukti evaM nandI meM dhAraNA kA kAla-asaMkhyAta aura saMkhyAta kAla batAyA gayA hai / isa viSaya meM unhoMne dhAraNA kI bhinna-bhinna avasthAoM kI pRthak vivakSA nahIM kI / sAmAnyataH dekhA jAtA hai ki jaba kisI bAta ko sIkhA jAtA hai, kisI tathya ko grahaNa kiyA jAtA hai to vaha eka bAra avagRhIta ho jAtA hai lekina cetana mana meM usakI avasthiti sudIrgha nahIM hotI / jaba koI nimitta milatA hai tava usake saMskAra punaH avabuddha ho jAte haiM / yaha isa tathya kA sUcaka hai ki vaha cetana mana meM vyakta rUpa meM avasthita nahIM thI, kintu usakI avacetana yA acetana mana meM upasthiti avazya thii| cetana mana meM avasthiti ko jaina pAribhASikI ke anusAra upayoga avasthA evaM suSupta saMskAroM ko anupayoga avasthA ke rUpa meM samajhA jA sakatA hai / jJAta artha kI ina vibhinna caitasika avasthAoM ke AdhAra para jinabhadragaNi kSamAzramaNa ne niyuktigAthA 404 tulasI prajJA

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kA bhASya karate hue batAyA ki dhAraNA kA saMkhyAtakAla evaM asaMkhyAtakAla vastutaH vAsanA kI apekSA se hai / " unake anusAra upayoga sAtatya rUpa avicyuti jo dhAraNA kA prathama bheda hai. antarmuharta kAla kI hotI hai, vAsanA-prabodha se hone vAlI smRti bhI upayoga rUpa hai, chadmAsthika upayoga kA kAla antarmuhUrta hai, ata: smRti bhI AMtamohUrti kI hotI hai, vAsanA tadAvaraNIya karmoM kA kSayopazama hai / yaha yAvajjIvana bhI ho sakatI hai aura alpakAlika bhI, isaliye vAsanA kA kAla AyuSya ke samAna do prakAra kA hotA hai --- 1. saMkhyAta kAla---- jisa samayAvadhi kI gaNanA, mAsa, Rtu, varSa Adi ke dvArA ho sake vaha saMkhyAtakAla hai, sAmAnyata: vartamAnakAlIna manuSyoM va tiryaJcoM kI Ayu saMkhyAtakAla kI hotI hai ata: unakI vAsanA-dhAraNA bhI saMkhyAtakAlika hotI hai / 2. asaMkhyAtakAla-.. jisa kAla kI gaNanA mAsa, Rtu, varSa Adi kI saMkhyA se nahIM kI jA sakatI athavA jise upamAoM ke dvArA abhivyakta kiyA jAe vaha asaMkhyAtakAla kahalAtA hai, jaise palyopama. sAgaropama Adi devatA. nArakI ke samAna kucha kSetra vizeSa tathA samaya vizeSa meM hone vAle manuSyoM evaM tiryaJcoM kI Ayu bhI upameyakAla (asaMkhyAtakAla) kI hoto hai, aise asaMkhyAta varSAyuSka prANiyoM kI vAsanA bhI asaMkhyAtakAla kI ho sakatI hai / carNikAra jinavAsa ne avicyuti kA kAla jaghanyata: asaMkhyAta samaya evaM utkarSataH antarmuhUrta kahA hai / 12 AcArya haribhadra evaM malayagiri ne bhASya kA anusaraNa kiyA hai / ' svAmI vIrasena ke anusAra dhAraNA kA yaha kAlamAna-saMkhyAta-asaMkhyAta kAla hI koSThabuddhi kA AdhAra hai / 14 dhAraNA ke prakAra-- arthAvagraha, IhA aura avAya ke samAna dhAraNA ke bhI chaha prakAra hote haiM 1. zrotrendriya dhAraNA 2. cakSurindriya dhAraNA 3. ghrANendriya dhAraNA 4. rasanendriya dhAraNA 5. sparzanendriya dhAraNA 6. noindriya dhAraNA / dhAraNA ke ina chaha prakAroM ke viSaya meM sampUrNa jainavAGmaya meM koI matabheda nahIM avagraha, IhA evaM avAya ke samAna dhAraNA ke paryAyavAcI nAmoM kI bhI tIna dhArAoM kA ullekha kiyA jA sakatA hai / dhAraNA ke paryAyavAcI nAmoM kI eka zrRMkhalA nandIsUtra meM upalabdha hotI hai jisakI vyAkhyA jinadAsagaNI, haribhadrasUri evaM malayagiri ne kI hai / dUsarI paramparA ko SaTkhaNDAgama sUtrIya yA digambara paramparA kahA jA sakatA hai jisakI vyAkhyA dhavalA meM svAmI vIrasena ne kI hai tathA tIsarI paramparA tattvArthabhASya meM upalabdha hotI hai, jise siddhasenagaNI ne apanI bhASyAnusAriNI TIkA meM ukita kiyA hai / / nandIsUtra meM dhAraNA ke jina paryAyavAcI zabdoM kA ullekha kiyA gayA unameM khaNDa, 23 aMka 4 405

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jJAna paramparA ke kramika vikAsa ke caraNa nihita haiM, ataH unakA vizeSa mahatva hai 1. dharaNA avAya ke pazcAt yathAvat rUpa meM jJAta artha ko nirantara dhAraNa karanA dharaNA hai, yaha dhAraNA kI prathama avasthA hai jisameM upayoga se artha cyuta nahIM hotA / isakA kAlamAna antarmuhUrta hai / isakI tulanA tattvArtha bhASyagata pratipatti aura vizeSAvazyakabhASyagata avicyuti se kI jA sakatI hai / 2. dhAraNA avAya ke dvArA jJAta artha eka samayAvadhi ke bAda anupayoga kI avasthA meM calA jAtA hai phira bhI AvazyakatAnusAra punaH smaraNa kara liyA jAtA hai, jJAna ke avasthAna kI yaha avadhi jisakA kAlamAna antarmuhUrta se lekara dinoM taka kA hai, vaha dhAraNA hai / 6 haribhadra ke anusAra bhI dhAraNA vaha jJAnopayoga hai jo antarmuhUrta se lekara asaMkhya kAla taka avadhi ke bAda bhI jJAta aMza ke smaraNa kA kAraNa banatA hai / 17 3. sthApanA - jinadAsagaNI ke anusAra sthApanA vaha dhAraNAMza hai jisameM avAya ke dvArA avadhArita artha ko pUrvApara AlocanA ke sAtha hRdaya meM sthApita kara diyA jAtA hai, unhoMne use pUrNaghaTa ke dRSTAMta se samajhAyA hai / " haribhadra ne bhI sthApanA ko cUrNikAra ke samAna hI vyAkhyAyita kiyA para dRSTAMta meM 'pUrNa ghaTa' ke sthAna para 'mUrta ghaTa' zabda kA prayoga kiyA hai / 16 haribhadra ne dRSTAMta ke viSaya meM parivartana kyoM kiyA tathA isakA kyA AdhAra rahA - isa viSaya meM kucha nizcita nahIM kahA jA sakatA, unhoMne sthApanA kA eka artha vAsanA bhI kiyA hai jo una para jinabhadragaNI kA prabhAva parilakSita karatA hai, unhoMne eka matAMtara kA bhI ullekha kiyA hai / jisameM dhAraNA evaM sthApanA kA svarUpa prastuta svarUpa se vyatyaya rUpa meM pratipAdita huA hai / 20 prastuta sandarbha meM hRdaya zabda vizeSa vimarza kI apekSA rakhatA hai, yahAM isakA vAcyArtha vakSasthalamadhyavartI hRdaya na hokara mastiSka madhyavartI hAipothelemasa honA cAhiye kyoMki Adhunika jJAna evaM manovijJAna ke anusAra hamArI jJAnendriyoM se prApta saMvedanAeM mastiSka ke vibhinna kendroM meM saMgRhita rahatI haiM, hRdaya meM nahIM, hAipothelemasa ko mastiSka kA hRdaya bhI kahA jA sakatA hai / 21 4. pratiSThA ---- sthApita artha kA bheda-prabheda ke sAtha pratiSThApana karanA pratiSThA hai / cUrNikAra ne ise 'jala meM upala-prakSepa' ke udAharaNa se samajhAyA hai / ** haribhadra ne bhI isI kA anukaraNa kiyA hai | 5. koTThA - prAcInakAla meM zAli Adi anAjoM kI surakSA ke liye koThe kA prayoga hotA thA / koThe meM rakhA gayA dhAna cirakAla taka kharAba nahIM hotA thA / usI prakAra avadhArita artha ko smRti - prakoSThoM meM avinazvara rUpa meM dhAraNa kara rakhanA koSTha yA koThA 406 tulasI prajJA

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kahalAtA hai / 24 haribhadra ne bhI sUtrArtha rUpI bIjoM ko avinazvara rUpa se dhAraNa karane ke kAraNa dhAraNA ko koSThaka kahA hai / 25 / _____ vastutaH smRti kA pariNAmI kAraNa yaha koSThaka hI honA caahiye| jisakI dhAraNA zakti jitanI prabala hotI hai usakI smRti bhI utanI hI teja va sthira hotI hai / zabdakoSa ke anusAra dhAraNakSama buddhi ko medhA kahA jAtA hai-'sA medhA dhAraNakSamA / 26 deva vAcaka ne medhA ko avagraha tathA buddhi ko avAya ke paryAya rUpa meM ullikhita kiyA hai / 27 ina donoM avadhAraNAoM ke sandarma meM medhA evaM buddhi zabda ke artha kI utkarSa yAtrA kA sahaja hI anumAna lagAyA jA sakatA hai / sAtha hI yaha bhI spaSTa hai ki smRti ke pariNAmI kAraNa ke pariprekSya meM zAbdikoM kI medhA se nandI sUtrIya koSThA kI tulanA meM koI Apatti nahIM / Adhunika parAmanovijJAna meM pUrvajanma kI smRti ke viSaya meM mahattvapUrNa anusaMdhAna kArya cala rahA hai / pUrvajanma kI smRti evaM usase prApta hone vAlI sUcanAoM kI avisaMvAditA ke AdhAra para AtmA evaM karma siddhAMta kI siddhi saMbhava hai / eka yA do janma taka hI nahIM, joya barve nAmaka eka bAlikA ne apanI nau janmoM taka kI smRti kI carcA karake manovaijJAnikoM ke samakSa bahuta kucha ciMtana evaM anusaMdhAna kA avakAza pradAna kara diyA hai / 28 jaina darzana bahuta prAcInakAla se hI jAtismRti jJAna ke astitva meM vizvAsa karatA rahA hai, usake anusAra jAtismRti, matijJAna kA eka prakAra hai jisake dvArA nirantara nau janmoM aura una janmoM meM yadi jAti smRti yA avadhijJAna huA ho to usa AdhAra para anaginata janmoM kI ghaTanAoM ko vyakti sAkSAta jAna sakatA hai| jAti smRti kA upAdAna kAraNa hai dhAraNA / dhAraNA jisakI cirasthAyI hotI hai, pratiSThA evaM koSThA buddhi kA jitanA vikAsa hotA hai, jAti smRti kI saMbhAvanAeM utanI hI adhika ho jAtI haiM, pUrva janma meM anubhUta vastuoM, paricita vyaktiyoM Adi ko dekhakara, tatsadRza ghaTanAoM, nRtya Adi ke kAraNa jaba vyakti IhA, apoha, mArgaNA aura gaveSaNA karatA hai to lezyA vizuddhi, citta kI ekAgratA evaM saMskAra-prabodha se jAtismaraNa jJAna ho jAtA hai / jaina zAstroM meM isakI suvistRta carcA upalabdha hotI hai| yoga darzana evaM bauddha darzana meM bhI jAtismRti jJAna ko svIkAra kiyA gayA .. yogadarzana ke anusAra saMskAra citta ke aparidaSTa dharma haiM, ve ghaTAdi dRzya padArthoM ke samAna sabhI ko dikhAyI nahIM dete, ve pUrvajanmoM meM niSpAdita hote haiM, jaba unameM saMyama kiyA jAtA hai to unakA sAkSAtkAra hotA hai / saMskAroM ke sAtha tatsambandhI deza, kAla, nimitta Adi kA bhI sAkSAtkAra hotA hai, isase pUrvajanma kA jJAna hotA pUrva-pUrva janmoM meM saMcita prabala saMskAroM meM mAnavIya AkAra, indriya, mana Adi kI dhAraNA karake usameM samAdhibala se yadi jJAnazakti ko pUMjIbhUta kiyA jAe to saMskAra apane vizeSaNoM se yukta hokara samyak rUpa se vijJAta ho jAte haiM ki ve kahAM, kisa janma meM, kisa rUpa meM saMcita aura citta para samArUr3ha hue the phalataH tatsambandhI baNDa, 23, aMka 4

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janma bhI smRti patha para A jAte haiM / bhASyakAra ne jAti smRti sambandhI jaigISavya kA saMvAda bhI uddhRta kiyA hai| bhagavAna jaigISavya ko dasa mahAsargoM ke sabhI janma pariNAmakrama jJAta ho gaye the| vAcaspati aura vijJAnabhikSu donoM isa bAta meM to sahamata haiM ki deza, kAla aura nimitta ina tInoM anubaMdhoM se yukta saMskAra hI pUrvajanma ke aparokSa jJAna ke hetubhUta haiM para sUtra ke bhASyagata 'paratra' zabda ke artha meM matabheda hai / mizra ke matAnusAra yogI svayaM ke pUrva janmoM ke samAna anya vyakti ke pUrva janmoM kA sAkSAtkAra kara sakatA hai / jabaki vijJAnabhikSu ke anusAra paratra zabda bhAvI janmoM ke jJAna kA sUcaka hai|" bauddha darzana ke anusAra SaDabhijJA meM caturtha abhijJA kA nAma hai --pUrvanivAsAnusmRti jJAna / isa jJAna ke dvArA vyakti apane eka yA aneka pichale janmoM kA yathArtha smaraNa kara letA hai / bauddha mata ke anusAra isakI utkRSTa sImA aneka saMvRtakalpa aura vivatakalpa hai / isake dvArA usa janma meM svayaM ke nAma, vaMza, jAti, sukha-duHkha ke anubhava Adi sampUrNa jIvana-vivaraNa ko jAnA jA sakatA hai / 32 SaTkhaNDAgama meM dhAraNA ke pAMca paryAyavAcI nAma upalabdha hote haiM / svAmI vIrasena ne unakA spaSTIkaraNa nimnAMkita rUpa se kiyA hai| 1. dharaNI - jisa prakAra pRthvI, giri, saritA Adi ko dhAraNa karatI hai usI prakAra nirNIta artha ko dhAraNa karanA dharaNI hai| 2. dhAraNA -aveta artha ko jisake dvArA dhAraNa kiyA jAtA hai vaha dhAraNA hai / dharaNI aura dhAraNA meM koI artha saMbaMdhI bhinnatA pratIta nahIM hotii| 3. sthApanA- jisake dvArA jJAta artha kI saMskAra rUpa meM sthApanA hotI hai / 4. koSThA-koSThA kA artha hai dusthalI, jisameM dhAnya ko surakSita rakhA jAtA thaa| saMskAroM kA koSThA ke samAna saMrakSaNa kA kArya koSThA hai / 5. pratiSThA-jisameM avadhArita artha ko avinazvara rUpa meM pratiSThita kiyA jAtA hai, vaha pratiSThA hai / 33 SaTkhaNDAgama ke ekArthaka nAmoM kI nandI sUtra se tulanA kI jA sakatI hai para jJAna prakriyA ke kramika vikAsa kA jo nirUpaNa nandI cUNi evaM TIkA dvaya meM upalabdha hotA hai / dhavalA meM usakA abhAva hai, tattvArthabhASya meM dhAraNA kI tIna kramika avasthAoM pratipatti, matyavasthAna aura avadhAraNA kA nirdeza karane ke pazcAt pratyeka ke kramaza: nizcaya, avagamana aura avabodha-ina paryAyoM kA nirdeza kiyA gayA hai| isakI tulanA vizeSAvazyaka bhASyagata avicyuti, vAsanA aura smRti se kI jA sakatI hai| isa prakAra ke paryAyavAcI nAmoM ko nimnalikhita tAlikA dvArA samajhA jA sakatA tattvArthabhASya pratipattinizcaya matyavasthAnaavagama vizeSAvazyakabhASya avicyuti vAsanA nandIsUtra dharaNA dhAraNA SaTakhaNDAgama dharaNI dhAraNA 408 tulasI prajJA

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avadhAraNa avabodha smRti sthApanA sthApanA koSThA pratiSThA pratiSThA koSThA dhAraNA kI tulanA nyAyavaizeSika darzana sammata dhArAvAhika jJAna tathA saMskAra smaraNa evaM hInayAnIya bauddha darzana sammata javana, javanAnubandha evaM tadArammaNa pAka se kI jA sakatI hai, upAdhyAya yazovijayajI ne use paripAkAMNa ke rUpa meM mImAMsita kiyA hai|4 dhAraNA-pramANa yA apramANa ? dhAraNA matijJAna kA bheda hai / Agamika paribhASA ke anusAra samyaktvI kA sArA jJAna pramANa hai| ataH dhAraNA ke prAmANya ke viSaya meM prAcIna yuga meM koI UhApoha nahIM huaa| pramANa vyavasthA yuga meM prAmANya kA niyAmaka tattva 'nirNAyakatva' ko mAnane se avagraha aura IhA ke prAmANya para praznacihna lagA aura siddhasenagaNI ne unheM apramANaghoSita kara diyA / 35 isake viparIta kaI AcAryoM ne avagraha aura IhA meM bhI nirNayAMza yA nirNayAbhimukhatA ko svIkAra kara usake prAmANya kI sthApanA kI kyoMki apanI koTi kA nirNAyaka jJAna unameM bhI hotA hI hai / prAmANya ke nirNAyaka tattvoM meM jaba agRhIta-grAhitva kI cacAM kA samAveza hone lagA taba dhAraNA kI pramANatA bhI vimarza kA viSaya bana gaI / pratIta hotA hai ki bauddha AcArya dharmakIrti ke prabhAva se anadhigatArthagrAhI jJAna kI pramANatA kI sthApanA karane vAlI isa paramparA ke puraskartA bhaTTa akalaMka hI the| mANikyanandI Adi AcAryoM ne bhI unakA anukaraNa kiyA aura digambara AmnAya meM dhAraNA tathA dhArAvAhika jJAnoM kI pramANatA para AkSepa kI saMbhAvanA haI / svAmI vIrasena ne isa viSaya meM apanI svataMtra sUjha kA paricaya dete hue zvetAmbara AcAryoM ke samAna dhAraNA kI pramANatA ko svIkAra kiyaa| unakI mukhya yuktiyAM haiM 1. dhAraNA phalajJAna hai para apramANa nahIM / yadi kevala hetujJAna ko hI pramANa mAnA jAe to avagraha ke atirikta sabhI jJAna apramANa ho jaayeNge| 2. dhAraNA avAya kA kArya hai para ise apramANa nahIM mAnA jA sakatA kyoMki sAre jJAna apane pUrvavartI jJAna ke kArya hone meM apramANa ho jaaeNge| 3 dhAraNA jJa'na yadi grahItagrAhI hone me apramANa mAnA jAe to yukta nahIM kyoMki avismaraNa kA hetRbhUta liMga usane apUrva rUpa meM grahaNa kiyA hai / 36 ___ isa prakAra dhAraNA ke stara meM gocarajJAna kA pUrNa vikAsa ho jAtA hai / avAya ke stara meM upalabdha nirNaya kI dhAraNA se hI vaha gocara jJAna meM badala jAtA hai / aura yahI isa caturtha caraNa kA vaiziSTya hai / indriya pratyakSa ke ye cAra caraNa isa bAta ke spaSTa sUcaka haiM ki jJAna eka aisI praNAlI hai jisameM vibhinna viSayoM evaM vibhinna prakAra ke nirNayoM kA saMyojana, samAyojana hotA hai| pariNAmasvarUpa jaba koI nayA jJAnAMza grahaNa karanA hotA hai to usakI prakriyA meM eka vikAra paidA hotA hai, caitasika jagat meM eka halacala hotI hai aura pUrva khaMDa 23, aMka 4 409

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saMgrahIta jJAna ke prakAza meM usakI pahacAna-sat asat dharmoM kA parIkSaNa prAraMbha hotA hai| parIkSaNa ke bAda huA nirNaya puna: usa koSa meM saMgrahIta ho jAtA hai / koSa kA ubhayamukhI upayoga hai ---AgAmI jJAna kI vikAsa yAtrA meM tathA smRti pratyabhijJAna Adi uttaravartI jJAnAMzoM meM / bodha ke manovijJAna kI dRSTi yaha sampUrNa carcA vizeSa rUpa se mahattvapUrNa hai / kyoMki jJAna meM yadi dhAraNA kI koI upayogitA hai to isake antargata mastiSka kI yAda karane kI kSamatA kA bhI samAveza honA cAhiye / aura yAda karanA tabhI saMbhava hogA jaba kisI nayI grahaNa kI gayI bAta kI pUrvajJAta tathya ke sAtha pahacAna hogii| jaina dArzanikoM ne mAnava mastiSka evaM usakI kSamatAoM para sUkSmatA evaM gahanatA se vicAra kiyA hai / Adhunika vijJAna aura manovijJAna ke sAtha usakI tulanA aura vizleSaNAtmaka adhyayana kiyA jAe to smRti vikAsa ke kSetra meM navya saMbhAvanAoM kA avirbhAva ho sakatA hai| saMdarbha 1. Avazyaka niyukti gA0 3 2. Avazyaka cUNi pR0 11 3. vizeSAvazyaka bhASya gA0 180 4. nandI caNi pR0 34 tavvisesAvagata'tthassa dharaNa - avicyutI dhAraNA 5. vizeSAvazyaka bhASya gA0 291 6. sarvArtha siddhi 1115 anuccheda 111 7. tattvArthabhASyAnusAriNI TIkA 1115 pR0 82,83 8. (ka) dhavalA pustaka 13 pR0 218-19 (kha) nandImalayagirIyA vR0 10 168 9. pramANamImAMsA 1 / 1 / 29 10. vahI 11. vizeSAvazyaka bhASya gA0 334 12. nandI cUNi pa0 41 13. (ka) nandI hAribhadrIyA TIkA pR0 57 (kha) nandI malayagirIyA va0 pa0 168 14. dhavalA pustaka 9 pR0 53 15. nandI cUNi pR0 37 16. vahI 17. nandI hAribhadrIyA TIkA pR0 51 18. nandI caNi pR0 37 19. nandI hAribhadrIyA TIkA pR0 51 20. vahI-vAsanetyarthaH / anye tu dhAraNAsthApanayortyatyayena svarUpamAcakSate / 21. ahiMsA aura zAMti pa0 162-63 22. nandI cUNi pR0 37 tulasI prajJA

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23. nandI haribhadrIyA TIkA pR0 51 24. nandI cUrNi pR0 37 25. nandI hAribhadrIyA TIkA pR0 51 26. abhidhAnacintAmaNi 2 / 223 27. navasuttANi nandI sU0 43,47 28. jaina parAmanovijJAna pU0 164-71 29. pAtaMjala yogadarzana 3 / 18 - saMskArasAkSAtkaraNAt pUrvajAtijJAnam 30. tatvavaizAradI pR0 147 - svasaMskArasaMyamaM parakIyehavatidizati 31. yogavArtika pR0 333 - uddhRta pAtaMjalayoga vimarza 32. (ka) majjhimanikAya pAli 6 / 1 / 3 (kha) dIghanikAya pAli 5 / 2 / 17 33. dhavalA pustaka 13, pR0 244 34. jJAnabinduprakaraNam pR0 15 anuccheda 47 35. tattvArtha bhASyAnusAriNI TIkA pR0 80 36. dhavalA pustaka 13 10 233 khaNDa 23, aMka 4 -- sAdhvI zrutayazA 411

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vicAra maMca jainoM kI saiddhAMtika dhAraNAoM meM krama-parivartana ? naMdalAla jaina jainadharma aura darzana ke adhyayana se aisA lagatA hai ki janmanA jaina bane rahanA atyaMta sarala hai, kintu karmaNA jaina bana pAne kA prayatna UhApoha kA zikAra banatA dikhatA hai / vibhinna yugoM meM dharma kI paribhASAoM ke vikAsa kA adhyayana karane para jJAta hotA hai ki yaha kriyAkAMDa, jJAnayuga, bhaktiyuga evaM vaijJAnika yuga ke parivoM se gujarA hai / isameM sarvajana hitAya se 'vyakti hitAya' kA caraNa AyA aura aba phira 'bahujana hitAya' kI jhalakiyAM dikhane lagI haiM / vastutaH dharma kA jo svarUpa jJAnavAdI aura vaijJAnika yugoM meM nikharatA dikhA hai, usane nayI pIDhI ko AkarSita kiyA hai| isase naI pIr3hI kI ora paraMparAvAdiyoM kI AMkheM bhI uThI haiM, para vaha usakI paravAha kiye binA dhArmika mAnyatAoM kA vizleSaNAtmaka parIkSaNa karate hue use vyAvahArika aura vaijJAnika rUpa dene meM lagI huI hai / yaha sacamuca Azcarya kI bAta hai ki aneka dhArmika saMta aura vidvAna dhArmika siddhAMtoM kI kAlika satyatA evaM aparivartanIyatA ke mApadaNDa ko AdhAra banAkara usameM vaijJAnikatA, parivartanazIlatA yA saMvardhanazIlatA kI upekSA kara dete haiN| abhI eka pustaka prakAzita huI hai 'sAiMTiphika kanTeMTasa ina prAkRta kainansa' / isameM dhArmika sAhitya meM varNita vicAra, AcAra evaM ghaTanAoM meM krama parivartana, nAma bhinnatA, nAma evaM krama bhinnatA, saMkhyAtmaka evaM avadhAraNAtmaka bhinnatA tathA bhautika nirIkSaNoM kI vividhatA ke tIsa saMdarbha diye haiN| yaha bhinnatA parivartana, saMzodhana, vistAraNa yA saMkSepaNa kI pratIka to mAnI hI jAnI caahie| zAstra pAraMgata vidvAnoM se carcA karane para yaha manoraMjaka tathya sAmane AtA hai ki ve una bhinnatAoM ko parivartana mAnane ko taiyAra hI nahIM lagate / Aja kA vidyArthI jAnatA hai-jahAM pravAha nahIM, vahAM pragati nhiiN| phira bhI, ina bhinnatAoM ke pariprekSya meM ve jJAna ko pravAha rUpa mAnane ko taiyAra nahIM haiN| isI kAraNa vizvadharma kI kSamatA (prazAstA, pavitra pustaka, uttamatA) rakhane vAle jaina taMtra ke anuyAyI isa bhUtala para kevala 0.04% hI bane hue haiN| kisI bhI taMtra kI pravAhazIlatA ko na mAnanA usakI pragati meM bAdhaka hI siddha hotA hai| ___isI pRSTha bhUmi meM kucha aise prakaraNa prastuta kiye jA rahe haiM jinase yaha pravAha avaruddha yA pragata huA hogaa| yaha avarodha yA pragati hI isa taMtra kI vaijJAnikatA ko vyakta karatI hai aura isake siddhAMtoM ko vicAraNIya parIkSaNa ke kSetra meM lA detI hai| ina prakaraNoM meM parivartana kA AdhAra kyA rahA hogA, aura krama-parivartana kA kyA prabhAva tulasI prajJA, lADanUM : khaMDa 23 aMka 4

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par3A hai, usake saMbaMdha meM kucha vicAra-vidu yahA~ prastuta kiye jA rahe haiM :1. jJAna-varzana-cAritra yA darzana-jJAna-cAritra ? A0 umAsvAti ke tatvArtha sUtra kA pahalA sUtra hai-'samyak-darzana-jJAnacAritrANi mokSamArga : ' / yahAM zraddhApUrvaka darzana, jJAna aura cAritra ko prazasta mAnA gayA hai / yaha tIsarI-cauthI sadI ke prAraMbha kA graMtha hai| usake pUrvavartI sthAnAMga (3.509 enaM 3.489) Adi sUtroM ke tathA SaTkhaMDAgama ke samAna prAcIna karmavAda ke graMthoM meM jJAna-darzana-cAritra kA krama batAyA hai| isa prAcIna krama ke parivartana kA AdhAra kyA ho sakatA hai ? kyA ise buddhivAda para vyaktibAda ke prAraMbha kI vijaya mAnA jAe jisameM darzana ke kAraNa (niHzaMkita aMga?) jJAna pUrvAgrahI ho jAve / darzana kA pahalA aMga hI jijJAsA zaMkA yA saMdeha kA Urdhvagamana hai| ise buddhivAdI jagat svIkAra karane meM apane ko asamartha pAtA hai / mujha lagatA hai ki jJAna-darzana-cAritra kA krama adhika vaijJAnika hai| jJAnI kI zraddhA bhI balavatI hotI hai / mana-vacana-kAya yA kAya-vacana-mana ? hama sabhI prAya: mana-vacana kAya kI carcA karate haiN| isase prakaTa hotA hai ki socakara bolo aura kro| yaha krama prAcIna aura Agamika hai| gupti, daMDa, gardA Adi ke prakAra isI krama ke nirupaka haiN| sthAnAMga (peja 161-62) para A0 upAsvAti ne vahAM bhI krama parivartana kiyA hai-"kAya-vAG-mana karma yogaH" / isa krama-parivartana kA AdhAra bhI vicAraNIya hai| mana bar3A hai yA kAya ? kriyA bar3I hai yA vicAraNA, jisake AdhAra para kriyA kI jAtI hai| karma ke vikAsa Asrava evaM karma baMdha kI avadhAraNA ko itihAsa ke vikAsa kI dRSTi se A. umAsvAti paraMparA vAdI siddha hote haiM kyoMki janadharma meM kuMdakuMda ke yuga se pUrva bhI bhAva yA mana kI pradhAnatA yA prAthamikatA kI carcA cala par3I thii| mana bhAvoM, vicAroM, AvegoM Adi kA AdhAra hai| kyA umAsvAti mana kI gauNatA svIkAra kara bhaktivAda kI prastAvanA ke rUpa meM mana ko aMtima sthAna dete haiM ? buddhivAdI yuga manapUrvaka kriyA kA samarthaka hai| pazcimI vicAraka bhI isa krama ke vyatyaya para vicAra karane lage haiM / phalataH yaha krama bhyatyaya vicAraNIya hai| 3. saMraMma-samAraMbha-AraMbha yA saMraMbha-AraMbha samAraMbha ? karmavAda aura kaSAyavAda jainoM ke do pramukha siddhAMta hai / mAlA ke 108 maNiyoM kA AdhAra kaSAyavAda kA vistAra hai-4434343 (saMraMbha Adi) / inameM saMraMbha, samAraMbha aura AraMbha kA krama AgamoM meM bhinna hai aura digaMbara graMthoM meM bhinna hai| krama bhinnatA se kisI pada kI artha- bhinnatA bhI ho gaI hai (smaarNbh)| zvetAMbara graMthoM meM (sthAnAMga 3.16 yA 7-84-89) yaha krama nimna hai| 1 AraMbha, saMraMbha, samAraMbha (paritApa pazcattApa) yahAM kriyA ke AdhAra para saMkalpa ke hone kI sUcanA hai| sAthahI, yadi kriyA azubha hai, to usake liye svAbhAvika paritApa ke manobhAva hone kA saMketa hai| isa prakAra, yahAM karma-mana-manovega tulasI prajJA

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ke AdhAra para mana kI aMtima pramukhatA batAI hai / yaha pUrvokta Agamika mAnyatA ke viparyAsa meM lagatI hai evaM mana-kAya ke saMbaMdha meM pracalita do paraMparAoM kA saMketa detI hai / yaha krama prakSipta bhI ho sakatA hai / isake viparyAsa meM, umAsvAti ne (6-8 meM) saMrabha-samAraMbha-AraMbha kA krama diyA hai (vicAra,taiyArI aura kriyA) jo vyAvahArika evaM vaijJAnika dRSTi se adhika tarka saMgata lagatA hai para yahAM bhI, mana kI mUlabhUtatA (6-1 ke) mana kI gauNatA kI tulanA meM vicAraNIya ho gaI hai / digaMbara graMthoM kA yaha krama mana-vacana-kAya ke krama kA pratiSThApaka hai jo (6-1 ke) viparyAsa meM hai| yahAM 'sabhAraMbha' zabda bhautika kriyA hetu taiyArI ke artha meM AyA hai, manovegoM ke artha meM nhiiN| AgamoM meM mana: pradhAna (buddhivAdI) varNana hai, ata: unakA krama buddhivAdI ciMtana kahA jA sakatA hai| pariNAmajanya manovega jIvana meM sudhAra bhI lA sakate haiN| usake viparyAsa se digaMbaroM kA krama vyAvahArika adhika hai| isameM zubhatA kI vatti pracchanna hI hai| 4. pradeza-prakRti-sthiti-anubhAga baMdha yA prakRti-sthiti-anubhAga-pradeza baMdha ? Agamika yuga meM evaM A0 kudakuda ke samaya meM karma-baMdha ke cAra prakAroM kA krama pradeza, prakRti, sthiti, anubhAga ke rUpa meM rakhA gayA hai| isake viparyAsa meM, SaTkhaMDAgama evaM tatvArtha sUtra meM isa krama meM vyatyaya huA hai (samayasAra 290 kudakuda bhAratI saMskaraNa, tatvArtha sUtra 8-3) / vastutaH pahalA krama adhika vaijJAnika lagatA hai| binA pradezoM kI saMkhyA ke karma prakRtiyoM kA nirmANa kaise ho sakatA hai ? A0 vidyAnaMda ne apanI TIkA meM isa krama meM kiMcit parivartana vyakta kiyA hai| isa vyatyaya kI vyAkhyA apekSita hai| sAta tatvoM evaM nava padArthoM kA krama AgamoM aura kuMdakuda ke graMthoM meM no, dasa, gyAraha yA bAraha taka tatva batAye gaye haiM jinakA zraddhAna aura jJAna atizaya cAritra kA kAraNa hotA hai| lekina inakA krama jainetara tattvoM ke adhika anurUpa hai aura bauddhoM ke cAra AryasatyoM ke viparyAsa meM paMca-yugalI satyoM ke anurUpa hai| kyA tatva yojanA jainoM kI apanI maulika nahIM hai? inake kramoM meM baMdha-mokSa aMta meM Ate haiN| saMbhavata: jaina jJAnoM ke vikAsa kA AdhAra anya taMtroM kI mAnyatAeM rahI hoN| inake prAcIna krama para inakA prabhAva spaSTa vyakta hotA hai jaisA ke. ke. dIkSita bhI mAnate haiM / isa krama ke viparyAsa meM A0 umAsvAti kA tatvakrama hai jahAM na kevala tatva saMkhyA hI nirdhArita kI gaI hai apitu unakA krama bhI parivartita kiyA gayA hai| uttaravartI AcAryoM ne bhI ise mAnA hai / aisA pratIta hotA hai ki tatvoM kA pracIna krama bauddhika dRSTi se utanA manovaijJAnika aura tarkasaMgata nahIM lagatA / isake viparyAsa meM, umAsvAti ke krama meM ye donoM hI guNa pAye jAte haiN| yaha vyavasthita bhI hai| unake dvArA isa krama parivartana kA AdhAra kyA rahA hogA, yaha baDa 23, aMka 4 415

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vicAraNIya hai / vanya vyatyayoM ke viparyAsa meM, yaha vyatyaya unake svataMtracetA hone kA pracaMDa saMketa detA hai / 6. bAraha bhAvanAoM aura dasa satyoM kA krama jainoM meM adhyAtmapatha kI ora bar3hane ke liye dhyAna aura bhAvanAoM kA bar3A mahatva hai / vibhinna graMthoM meM unake nAmoM aura kramoM meM aMtara pAyA jAtA hai / inameM parivartana bhI pAyA jAtA hai / sthAnAMga (peja 122) evaM rAjavArtika ke vivaraNoM se dasa satyoM ke nAma, krama aura arthabheda spaSTa haiM / 7. nayoM kA krama jainoM meM naya siddhAMta kA kramika vikAsa huA hai, aisA prAya: sabhI vidvAn svIkAra karate haiM / bAlacaMda zAstrI ne apane graMtha meM (peja 167 para) batAyA hai ki dhavalA ( 4 / 2 ) meM naigama, vyavahAra evaM saMgraha ke rUpa meM nayoM kA krama hai jabaki tatvArtha sUtra (1.33 ) meM naMgama, saMgraha evaM vyavahAra naya kA krama hai / 8. indriya aura iMdriya viSayoM kA krama jaina AcAra-vicAra meM indriya jaya kA pramukha sthAna hai / indriyAM mana kI sahAyatA se rAga-dveSa kA kAraNa aura phalataH, karmAsrava aura karmabandha kI srota haiM / bhagavatI 2.1, sthAnAMga 10.23 aura prajJApanA 15.1 meM indriya aura indriya-viSayoM kA krama zrota, cakSu, ghANa, rasana aura sparzana ke AdhAra para diyA gayA hai / mUlAcAra gAthA 1091 meM bhI indriyoM ke AkAra kA varNana isI AdhAra para diyA gayA hai| isake viparyAsa meM, digaMbara granthoM evaM tattvArtha sUtra meM yaha krama sparzana, rasana, ghrANa, cakSu evaM zrota ke rUpa meM diyA gayA hai| prathama krama meM sUkSma sthUla kI ora vRtti kA saMketa hai jabaki dvitIya krama meM sthUla se sUkSma kI ora pravRtti kA saMketa hai / indriyAM aura unake viSaya mukhyataH bhautika jagata se saMbandhita haiN| yahAM sthUla pravRtti sAmAnya hai / phalataH isa krama viparyaya kA kAraNa bhI anveSaNIya hai / sUkSma kI ora uparokta ATha prakaraNa prAyaH pUrNataH hI jaina saiddhAMtika mAnyatAoM se saMbaMdhita haiM / unameM pAye jAnevAle krama parivartanoM para TIkAkAroM yA vidvAnoM ne vicAra kiyA ho, yaha dekhane meM nahIM AyA / ina krama vyatyayoM ke viSaya meM nimna vidu vicAraNIya haiM : 1. aitihAsika pariprekSya jaina siddhAMtoM ke vikAsa ko aitihAsika pariprekSya meM dekhane para yaha mAnanA susaMgata lagatA hai ki bhinna-bhinna samayoM meM inake AyAma vistRta, parivartita aura saMkSepita hue haiM / isameM prAraMbha meM loka-anubhava thA, bAda meM buddhivAda AyA, uttara kAla meM vyaktivAda / zraddhAvAda AyA / darzana -jJAna-cAritra evaM kAya vacana mana kA uttaravartI *ma isI kA pratIka mAnA jA sakatA hai / 2. buddhivAda kA vikAsa A0 umAsvAti kA yuga saMbhavataH saMkramaNa kAla rahA hogA / isIliye unake tulasI prazA 416

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" sUtroM meM jahAM bhaktivAda ke svara gUMja rahe haiM, vahI saMrabha Adi kA krama jIvAdi tatvoM tathA nayoM kA vyavasthita krama unake buddhivAdI svarUpa ko vyakta karatA hai / hAM aisA lagatA hai ki ve cAra baMdhoM ke krama meM aisA nahIM kara pAye / umAsvAti ke bAda ke prAyaH sAta sau varSa ke buddhivAdI yuga ne jainoM kI pratiSThA meM cAra cAMda lagAye / Aja usI pravRtti kI AvazyakatA hai / anekAMtavAda kI cauthI pAMcavI sadI kA vikAsa hameM avaktavyatA taka to le jAtA hai, para usameM nirNayAtmakatA kA tatva kahAM hai ? yaha prazna hai / 3. parivartanazIlatAH vaijJAnikatA kI kasauTI uparokta krama - vyatyaya Agamaz2oM kI vaijJAnika manovRtti ko prakaTa karate haiM / ataH sabhI agamika mAnyatAoM ko traikAlika mAnanA prAya: samIcIna nahIM pratIta hotA / ye krama parivartana jainoM kI vaijJAnikatA ke pratIka haiN| kyA hama avaijJAnika yA paraMparA vAdI haiM ? yadi aisA hotA to hama pratyakSa ke do bheda, paramANu ke do bheda aura pramANa kI saMkSipta evaM vistRta paribhASA na kara pAte / 4. uttara pratipatti aura dakSiNa pratipatti uparokta krama - vyatyaya kyA uttara aura dakSiNa-pratipatti ke pariNAma hai ? yA digaMbara - zvetAMbara matabhedoM ke parimANa haiM ? zvetAMbara Agama to mukhyataH uttara pratipatti ko nirUpita karate haiM aura digaMbara graMtha prAyaH dakSiNa pratipatti ke pratIka mAne jAte haiM / inake AcAryoM meM prAcIna kAla meM saMparka ke abhAva meM yaha vyatyaya svAbhAvika hai / yaha to aisA khela pratIta hotA hai jaise eka cakra kI prAraMbhika carcA aMtima sadasya ke pAsa pahuMcane taka yutkramita ho jAtI hai / 5. vikAsa kA aMtima caraNa uparokta prakaraNa jaina taMtra ke saMddhAMtika vikAsa ke aMtima caraNoM ke vikAsa ke pratIka / dasavIM sadI taka aisI sthiti A gaI thI ki usake bAda unameM vikAsa saMbhava nahIM rahA / zraddhAvAda kA yuga A gayA | ina aura aise hI anya prakaraNoM ke kAraNa Aja kA buddhivAdI vyakti satyAsatya nirNaya kI apanI kSamatA aura tadanurUpa anukaraNavRtti kA upabhoga karanA cAhatA hai / para usake sira para vIrasena aura vasunaMdi kI talavAra laTakI huI hai - satyaM kimiti sarvajJa eva jAnAti' / hama to bhaktivAdI haiM, hameM zaMkA yA jijJAsA kA adhikAra nahIM / para hameM samantabhadra aura siddhasena bhI yAda Ate haiM jo zAstrasya lakSaNaM parIkSA' kahakara hamArA utparivartana karate haiN| vartamAna saMtoM aura vidvAnoM se AzA haiM ki ve nayI pIr3hI ke aise UhApohoM ke viSaya meM mArgadarzana kareMge / khaNDa 23, aMka 4 DaoN naMdalAla jaina jaina kendra, bajaraMga nagara rIMbA - 417

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jaina AgamoM meM jyotiSa : eka paryAlocana 0 muni zrIcaMda 'kamala' (ka) grahoM kA varNana ___ jyotiSa granthoM meM 9 grahoM kA varNana milatA hai / sUrya, candra, maMgala, budha, bRhaspati zukra, zani, rAhU aura ketu| - Adhunika jyotiSI 3 graha aura mAnate haiM -nepacyUna, pluTo aura yUrenasa ; kintu jaina jyotiSa meM 88 grahoM kA ullekha milatA hai jo isa prakAra haiM aMgArakavikAlaka, lohitAkSa, zanizcara, Ahuta, prAhuta, kana, kanaka, kanakakanaka, kanakavitAka, kanakasaMtAnaka, soma, sahita, AzvAsana, kAryopaga, karbaTaka ajakaraka,, dundubhaka, zaMkha, zaMkhavarNa, zaMkhavarNAbha, kaMsa, kaMsavarNa, kaMsavarNAbha, rukmI, rukmAbhAsa, nIla, nIlAbhAsaH bhasma, bhasmarAzi, tila, tilapuSyavarNa, daka, dakapaJcavarNa, kAka, karkandha, indrAgri, dhUmaketu, hari, piMgala, budha, zukra, bRhaspati, rAhu, agasti, mAnavaka, kAza, sparza, dhura, premukha, vikaTa, visandhi, Niyalla, pailla, jaDiyAilaga, aruNa, agnila, kAla, mahAkAlaka, svastika, sauvastika, varddhamAnaka, pralaMba, nityAloka, nityodyota, svayaMprabha, avabhAsa, zreyaskara, kSemaMkara, AbhaMkara, prabhaMkara, aparAjita, arajas, azoka, vigatazoka, vimala, vitata, vitrasta, vizAla, zAla, suvrata, anivRtti, ekajaTin, jaTin, karakarika, dorAjArgala, puSyaketu, bhAvaketu, / ' rAhu ke do bheda haiM-nitya rAhu aura parvarAhu / nityarAhu kRSNapakSa kI pratipadA ko caMdramA kA eka bhAga 15 AvRta karatA hai, dvitIya ko 25 AvRta karatA hai, isa prakAra amAvasa ko pUrNa Avata karatA hai| parvarAhu grahaNa kA kAraNa banatA hai / parvarAhu kama se kama 6 mAsa meM aura adhika se adhika 42 mAsa meM candramA ko AvRta karatA hai, use candragrahaNa kahA jAtA hai / 48 varSoM meM sUrya ko Avata kara parvarAhu sUrya grahaNa karatA hai| rAhu ke paryAyavAcI nAma 9 haiM-zRMgATaka, jaTilaka, khataya, kharaya, dardara, makara, matsya, kacchapa, kRSNasarpa / ye nAma jyotiSa granthoM se bhinna haiM / (kha) nakSatroM kA vivaraNa nakSatroM para jaina AgamoM meM vizeSakara jaMbUdvIpa prajJapti meM vyavasthita rUpa meM varNana hai| nakSatroM ke nAma, caMdra ke sAtha yoga, nakSatroM ke devatA, nakSatroM ke tAre, nakSatroM ke gotra, nakSatroM ke saMsthAna, caMdrayoga kA kAla, sUrya ke sAtha nakSatroM kA yoga, kula, pUrNimA, amAvasyA, sannipAta Adi viSayoM kI carcA kramazaH vistAra se kI gaI hai| tulasI prajJA, lADanUM-khaMDa 23, aMka 4

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nakSatra 28 haiM-abhijit, zravaNa, dhaniSThA, zatabhiSag , pUrvabhAdrapada, uttarabhAdrapada, revatI, azvinI, bharaNI, kRttikA, rohiNI, mRgasara, ArdrA, punarvasu, puSya, azleSA, maghA, pUrvaphAlgunI, uttaraphAlgunI, hasta, citrA, svAtI, vizAkhA, anurAdhA, jyeSThA, mUla, pUrvASADhA, uttarASADhA / ___ ina nakSatroM meM caMdramA ke sAtha sadA dakSiNa dizA se yoga karane vAle mRgasara ArdrA, puSya, azleSA, ista, mUla ye 6 nakSatra haiN| uttara dizA se yoga karane vAle 12 nakSatra haiM-abhijit, zravaNa, dhaniSThA, zatabhiSag, pUrvabhAdrapada, uttarabhAdrapada, revati, azvinI, bharaNI, pUrvaphAlgunI, uttaraphAlgunI, svAtI / / caMdra ke sAtha sadA dakSiNa aura uttaradizA se pramadayoga karanevAle sAta nakSatra haiM-kRttikA, rohiNI, punarvasu, maghA, citrA, vizAkhA, anurAdhA / caMdra ke sAtha sadA dakSiNa se pramadayoga karanevAle pUrvASADhA aura uttarASADhA daH nakSatra haiN| caMdramA ke sarva bAhya maMDala meM ina nakSatroM ne yoga kiyA hai, kara rahe haiM aura kareMge / __caMdramA ke sAtha jo sadA pramadayoga karatA hai vaha jyeSThA nakSatra haiN|' 1. devatA abhijit nakSatra kA brahma devatA hai, zravaNa nakSatra kA viSNu, dhaniSThA kA vasu, zatabhiSag kA varuNa, pUrvabhAdrapada kA aja, uttarAbhAdrapada kA abhivRddhi, revatI kA puSya, azvinI kA azva, bharaNI kA yama, kRttikA kA agni, rohiNI kA prajApati, mRgasara kA soma, ArdrA kA raudra, punarvasu kA Aditya, puSpa kA bRhaspati, azleSA kA sarpa, maghA kA pitR, pUrvaphAlgunI kA bhaga, uttarAphAlgunI kA arthamana, hasta kA savitA, citrA kA tvaSTA, svAtI kA vAyu, vizAkhA kA indrAgni, anurAdhA kA mitra, jyeSThA kA indra, mUla kA naiRti, pUrvASAr3hA kA jaladeva aura uttarASAr3hA kA vizva devatA haiM / 2. tAre abhijit Adi aTThAisa nakSatroM ke tAre kramaza: ye haiM abhijit ke tIna tAre, zravaNa ke tIna, dhaniSThA ke pAMca, zartAbhaSA ke sau, pUrvabhAdrapada ke do, uttarAbhAdrapada ke do, revatI ke battIsa, azvinI ke tIna, bharaNI ke tIna, kRttikA ke chaha, rohiNI ke pAMca, mRgasara ke tIna, ArdrA kA eka, punarvasu ke pAMca, puSya ke tIna, azleSA ke chaha, maghA ke sAta, pUrvaphAlgunI ke do, uttarAphAlgunI ke do, hasta ke pAMca, citrA kA eka, svAti kA eka, vizAkhA ke pAMca, anurAdhA ke cAra, jyeSThA ke tIna, mUla ke gyAraha, pUrvASAr3hA ke cAra aura uttarASADhA ke cAra tAre kahe gae haiM / ' 3. nakSatra-gotra abhijit kA maudagalAyana gotra, zravaNa kA saMkhyAyana gotra, dhaniSThA kA agrabhAvagotra, zatabhiSA kA kaNilAyana gotra pUrvAbhAdrapada kA jAtukarNagotra, uttarAbhAdrapada kA dhanaJjaya gotra, revatI kA puSyAyanagotra, azvinI kA azvAyanagotra, bharaNI kA bhArgaveSa, kRttikA kA agnivezagotra, rohiNI kA gautamagotra, magasara kA bhAradvAjagotra, ArdrA kA lohityagotra, punarvasu kA vaziSTha gotra, puSya kA avamajjAyana gotra, 420 tulasI prajJA

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azleSA kA maMDavyAyana gotra, maghA kA piMgAyana gotra, pUrvaphAlgunI kA govAllAyana gotra, uttarAphAlgunI kA kAzyapagotra, hasta kA kauzikagotra, citrA kA darbhAyanagotra, svAti kA cAmarachAyanagotra, vizAkhA kA zrRMgAyana gotra, anurAdhA kA govalyAkhyAnagotra, jyeSThA kA titsiAyana gotra, mUla kA kAtyAyana gotra, pUrvASADhA kA babbhiyAyana gotra aura uttarASADhA kA vyAghrapatyagotra hai / " 4. nakSatra saMsthAna (AkAra) abhijit kA gozIrSAvali saMsthAna, zravaNa kA kAhArakA, dhaniSThA kA pakSI ke piMjare kA, zatabhiSA kA puSpa ke puMja kA, pUrvabhAdrapada aura uttarAbhAdrapada kA bAvaDI, revatI kA nAvA, azvinI kA azvaskaMdha jaisA, bharaNI kA bhaga jaisA, kRtikA kA kSuradhAra, rohiNI kA zakaTa, mRgasara kA mRga kA sira jaisA, ArdrA kA rudhira bindu samAna, punarvasu kA tulA, puSya kA vardhamAnaka, azleSA kA dhvajA, maghA kA prAkAra, pUrvAphAlgunI aura uttarAphAlgunI kA paryaMka, hasta kA hAtha kA paMjA, citrA kA mukhaphallaga ( lalATa kA AbhUSaNa), svAti kA kIlaka, vizAkhA kA dAmanI, anurAdhA kA ekAvalI, jyeSThA kAgajadanta, mUla kA vRzvika kI pUMcha, pUrvASADhA kA gajavikrama, uttarASADhA kA baiThA huA siMha | " yogAyoga abhijit nakSatra caMdra ke sA 937 muhUrtta taka yoga karatA hai / zatabhiSA, bharaNI, ArdrA, azleSA, svAti aura jyeSThA ye chaha nakSatra paMdraha muhUrtta paryaMta, uttarAbhAdrapada, uttarAphAlgunI, uttarASADhA, punarvasu, rohiNI aura vizAkhA ye nakSatra 45 muhurtaparyaMta zeSa 15 nakSatra tIsa muhUrtta paryaMta, candra ke sAtha yoga karate haiM / ' abhijita nakSatra sUrya ke sAtha 4 aho rAtri aura 6 muhUrtta paryaMta, zatabhiSA, bharaNI, ArdrA, azleSA svAti aura jyeSThA ye chaha ahorAtra aura 21 muhUrta paryaMta, uttarAbhAdrapada, uttarAphAlgunI, uttarASADhA, punarvasu, rohiNI, vizAkhA ye chaha nakSatra 20 ahorAtra aura tIna muhUrtta paryaMta, zeSa paMdraha nakSatra teraha ahorAtra aura bAraha muhataM paryaMta sUrya ke sAtha yoga karate haiM / " pUrNimA bAraha hai (1) zrAviSTI (zrAvaNamAsa kI ) ( 2 ) poSTavatI ( bhAdrava mAsa kI) (3) AzvinI (Asoja mAsa kI) (4) kArtikI (kArtika mAsa kI) (5) mRgazrI ( mRgasara mAsa kI) (6) poSI (poSa mAsa kI) (7) mAghI ( mAha mAsa kI ) (5] phAlgunI (phAlguna mAsa kI) (9) caitrI (caitra mAsa kI ) (10) vaizAkhI ( vaizAkha mAsa kI ) ( 11 ) jyeSThAmUlI (jyeSTha mAsa kI ) ( 12 ) ASADhI ( ASADha mAsa kI) / 12 zrAvaNa mAsa kI pUrNimA ko tIna nakSatra yoga karate haiM--abhijit, zravaNa, aura dhaniSThA / bhAdravI pUrNimA ko tIna nakSatra yoga karate haiM- zatabhiSA, pUrvAbhAdrapada aura uttarAbhAdrapada / azvinI pUrNimA ko revatI aura azvinI ye do nakSatra yoga karate haiM / kArtika pUrNimA ko do nakSatra bharaNI aura kRttikA, mRgasara mAsa kI pUrNimA ko do nakSatra, rohiNI aura mRgasara, poSI pUrNimA ko tIna nakSatra ArdrA, punarvasu aura puSya, 1 23 aMka 4 421

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mAgha mAsa kI pUrNimA ko do nakSatra azleSA aura maghA, phAlgunI pUrNimA ko do nakSatra pUrvAphAlgunI aura uttarAphAlgunI, caitrI pUrNimA ko do nakSatra hasta aura citrA, vaizAkhI pUrNimA ko do nakSatra svAti aura vizAkhA, jyeSThAmUlI ko tIna nakSatra anurAdhA, jyeSThA aura mUla, ASAr3hI pUrNimA ko do nakSatra pUrvASAr3hA aura uttarASAr3hA yoga karate ___ isa prakAra zrAvaNI, bhAdravI, poSI aura jyeSThAmUlI pUrNimA ko kula nakSatra, upakula nakSatra aura kulopakula nakSatra yoga karate haiM, zeSa pUrNimAoM ko kula nakSatra aura upakula nakSatra yoga karate haiM / " __zrAvaNa mAsa kI amAvasyA ko azleSA aura maghA do nakSatra yoga karate haiM / bhAdrava mAsa kI amAvasyA ko pUrvaphAlgunI aura uttarAphAlgunI, AsojI amAvasyA ko hasta aura citrA, kAttikI amAvasyA ko svAti aura vizAkhA, mRgasara kI amAvasyA ko anurAdhA, jyeSThA aura mUla, poSa kI amAvasyA ko pUrvASAr3hA aura uttarASADhA, mAgha kI amAvasyA ko amijita, zravaNa aura dhaniSThA, phAlgunI amAvasyA ko zatabhiSA, pUrvabhAdrapada aura uttarabhAdrapada, caMtrI amAvasyA ko revatI aura azvinI, vaizAkhI amAvasyA ko bharaNI aura kRttikA, jyeSThAmUlI amAvasyA ko rohiNI aura mRgasara, ASAr3hI amAvasyA ko ArdrA, punarvasu aura puSya nakSatra yoga karate haiN|" jaba zrAvaNa mAsa kI amAvasyA hotI hai taba mAgha mAsa kI pUrNimA hotI hai / jaba mAgha mAsa kI pUNimA hotI hai taba zrAvaNa mAsa kI amAvasyA hotI hai| isakA hetu hai azleSA aura maghA nakSatra / ye do nakSatra zrAvaNa mAsa kI amAvasyA ke sAtha yoga karate haiM aura mAgha kI pUrNimA ke sAtha yoga karate haiN| jaba bhAdravI pUrNimA taba phAlgunI amAvasyA hotI hai / azvinI pUrNimA hotI hai taba caitro amAvasyA hotI hai / jaba kAttikI pUrNimA hotI hai taba vaizAkhI amAvasyA hotI hai| jaba magasarI pUrNimA hotI hai taba jyeSThAmUlI amAvasyA hotI hai jaba poSI pUNimA hotI hai taba AsADhI amAvasyA hotI hai / varSA Rtu ke prathama mAsa ko cAra nakSatra pUrNa karate haiM ---uttarASADhA, abhijit, zravaNa aura dhaniSThA / uttarASADhA caudaha ahorAtri taka, abhijit sAta ahorAtri taka, zravaNa ATha ahorAtri taka aura dhaniSThA eka ahorAtri taka rahatA hai / usa mAsa meM cAra aMgula puruSa chAyA se sUrya paribhramaNa karatA hai / arthAt usa mahIne ke antima dina meM do pAMva aura cAra aMgula adhika chAyA sUrya ke tApa meM par3atI hai taba prahara dina AtA hai| varSA Rtu ke dUsare mAsa ko cAra nakSatra pUrNa karate haiM-dhaniSThA, zatabhiSA, pUrvabhAdrapada aura uttarabhAdrapada / dhaniSThA caudaha ahorAtri payaMta, zatabhiSA sAta ahorAtri payaMta, pUrvabhAdrapada ATha ahorAtri paryaMta aura uttarAbhAdrapada eka ahorAtri rahatA hai| usa mAsa meM sUrya ATha aMgula adhika puruSa chAyA se paribhramaNa karatA hai / usa mAsa ke antima dina meM do paga ATha aMgula se paurisI hotI hai| __varSA Rtu ke tIsare mAsa ko tIna nakSatrapUrNa karate haiM-uttarAbhAdrapada, revatI 422 tulasI prajJA

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aura azvinI / inameM uttarAbhAdrapada caudaha ahorAtri, revatI paMdraha ahorAtri aura azvinI eka ahorAtri rahatA hai / isa mAsa meM sUrya bAraha aMgUla kI puruSa chAyA se paribhramaNa karatA hai / usa mAsa ke antima dina meM tIna pAMva chAyA se paurisI AtI ___ varSA Rtu ke cauthe mAsa ko tIna nakSatrapUrNa karate haiM-azvinI, bharaNI aura kRttikA / azvinI caudaha ahorAtri, bharaNI pandraha ahorAtri aura kRttikA eka ahorAtri rahatA hai / usa mAsa meM solaha aMgula kI puruSa chAyA se sUrya paribhramaNa karatA hai / usa mAsa ke antima dina meM tIna pAMva cAra aMgula chAyA se paurisI AtI hai| hemaMta Rtu ke prathama mAsa ko tIna nakSatrapUrNa karate haiM - kRttikA, rohiNI aura mRgasara / kRttikA caudaha ahorAtri, rohiNI pandraha ahorAtri aura mRgasara eka ahorAtri rahatA hai / usa mAsa meM bIsa aMgula kI puruSa chAyA se sUrya paribhramaNa karatA hai| usa mAsa ke antima dina meM tIna pAMva ATha aMgula se paurisI AtI hai --- ___ hemanta Rtu ke dUsare mAsa ko cAra akSatrapUrNa karate haiM--mRgasara, ArdrA, punarvasu aura puSya / mRgasara caudaha ahorAtri, ArdrA ATha ahorAtri, punarvasu sAta ahorAtri aura puSya eka ahorAtri rahatA hai / usa samaya caubIsa aMgula pramANa puruSa chAyA se sUrya paribhramaNa karatA hai| usake antima dina meM tIna pAMva cAra aMgula se paurisI AtI hemanta Rtu ke tIsare mAsa ko tIna nakSatra pUrNa karate haiM--puSya, azleSA aura madhA / puSya caudaha ahorAtri, azleSA pandraha ahorAtri aura maghA eka ahorAtri rahatA hai / usa samaya bIsa aMgula pramANa puruSa chAyA se sUrya paribhramaNa karatA hai / usa mAsa ke antima dina meM tIna pAMva aura ATha aMgula se paurisI hotI hai / hemanta Rtu ke cauthe mAsa ko tIna nakSatrapUrNa karate haiM-maghA, pUrvaphAlgunI aura uttaraphAlgunI / maghA caudaha ahorAtri, pUrvAphAlgunI pandraha ahorAtri aura uttarAphAlgunI eka ahorAtri rahatA hai / usa samaya solaha aMgula kI puruSa chAyA se sUrya paribhramaNa karatA hai / usa mAsa ke antima dina meM tIna pAMva cAra aMgula se paurisI hotI hai| grISma Rtu ke prathama mAsa ko tIna nakSatrapUrNa karate haiM-uttarAphAlgunI, hasta aura citraa| uttarAphAlgunI caudaha ahorAtri, hasta pandra ha ahorAtri aura citrA eka ahorAtri rahatA hai / usa samaya bAraha aMgula kI puruSa chAyA se sUrya paribhramaNa karatA hai aura paune tIna pAMva se paurisI hotI hai / grISma Rtu ke dUsare mAsa ko tIna nakSatra pUrNa karate haiM-citrA, svAti aura vizAkhA / citrA caudaha ahorAtri, svAti pandraha ahorAtri aura vizAkhA eka ahorAtri rahatA hai / usa samaya ATha aMgula puruSa chAyA se sUrya paribhramaNa karatA hai / usa mAsa ke antima dina meM do pAMva ATha aMgula se pauriSI hotI hai| grISma Rtu ke tIsare mAsa ko cAra nakSatrapUrNa karate haiM-vizAkhA, anurAdhA, jyeSThA aura mUla / vizAkhA caudaha ahorAtri, anurAdhA ATha ahorAtri, jyeSThA sAta ahorAtri aura mUla eka ahorAtri rahatA hai / usa samaya sUrya cAra aMgula puruSa chAyA khaMra 23, aMka 4 423

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se paribhramaNa karatA hai| usa mAsa ke antima dina meM do pAMva cAra aMgula se paurisI hotI hai| grISma Rtu ke caturtha mAsa ko tIna nakSatrapUrNa karate haiM-mUla, pUrvASADhA aura uttarASADhA / mUla caudaha ahorAtri, pUrvASADhA pandraha ahorAtri aura uttarASADhA eka ahorAtri rahatA hai / usa samaya vartula, samacatusra saMsthAna aura nyagrodha parimaMDala saMsthAna vAlI apanI kAyA samAna chAyA se sUrya paribhramaNa karatA hai / usa samaya do pAMva se paurisI hotI hai|" 5. dvAra ____ abhijit, zravaNa, dhaniSThA, zatabhiSA, pUrvabhAdrapada, uttarabhAdrapada, revatI ye pUrva dvAra haiM / azvinI, bharaNI, kRttikA, rohiNI, mRgasara (saMThANa) ArdrA, pUnarvasu ye sAta dakSiNadvAra haiM / puSya, azleSA, maghA, pUrvAphAlgunI, uttarAphAlgunI, hasta aura citrA ye sAta nakSatra pazcima dvAra haiM / svAti, vizAkhA, anurAdhA, jyeSThA, mUla, pUrvASADhA aura uttarASADhA ye sAta nakSatra uttara dvAra haiN| una una nakSatroM meM usa usa dizA meM yAtrA karanI zubha hotI hai / 6. bhojana kRttikA ko dahi, rohiNI ko vRSabhakaMda, magasara ko kastUrI ke dAne, ArdrA ko navanIta, punarvasu ko ghRta, puSya ko khIra, azleSA ko citraka, maghA ko kasAra, pUrvaphAlgunI ko meMDhAsiMgI kA gudA, uttaraphAlgunI ko bar3e bera kA gudA, hasta ko giloya, citrA ko mUMga kA sUpa, svAti ko phala, vizAkhA ko khAje, anurAdhA ko kastUrI milA huA anna, jyeSThA ko bera kI khoDI, mUla ko sahijana, pUrvASADhA ko AmalA, uttarASADhA ko velaH abhijit ko puSpa, zravaNa ko khIra, dhaniSThA ko jUsa, zatabhiSA ko tuvara kI dAla, pUrvAbhAdrapada ko karelA, uttarabhAdrapada ko vArAhIkaMda, revatI ko nAriyala kI girI, azvinI ko maithI aura bharaNI ko tila, cAvala, ina nakSatroM meM unakA bhojana khAkara jAne se kArya kI siddhi hotI hai / 8 7. kulopakula saMjJA ___ dhaniSThA, uttarAbhAdrapada, azvinI, kRttikA, mRgasara, puSya, maghA, uttaraphAlgunI, citrA, vizAkhA, mUla, uttarASADhA, ye bAraha nakSatra kulasaMjJaka haiN| zravaNa, pUvabhAdrapada, revatI, bharaNI, rohiNI, punarvasu azleSA, pUvaphAlgunI, hasta, svAti, jyeSThA aura pUrvASADhA ye bAraha nakSatra upakulasaMjJaka hai / abhijit zatabhiSA, ArdrA aura anurAdhA ye cAra nakSatra kulopakulasaMjJaka haiM / " isa prakAra nakSatroM ke saMbandha meM jaina AgamoM meM vistRta varNana hai aura unake devatA, tAre, gotra , saMsthAna, dvAra, bhojana aura kulopakula saMjJA ke sAtha yogAyoga ke vivaraNa prApta hote haiM / pAThakoM kI suvidhA ke lie unakA eka cArTa nIce prastuta kiyA jA rahA hai-- 424 tulasI prajJA

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AgamoM meM jyotiSa : eka paryAlocana khaNDa 23, aMka 4 nakSatroM kA cArTa 1. devatA 2. tAre 3. gotra 4. saMsthAna 5. dvAra 6. bhojana 7. kula upakula pUrva puSpa brahma viSNa khIra jasa vasu abhijit zravaNa dhaniSThA zatabhiSA pUrvabhAdrapada uttarabhadrapada revatI azvinI bharaNI kRttikA rohiNI mRgasarA ArdrA punarvasu varuNa aja abhivRddhi puSya azva yama agni prajApati soma raudra Aditya in mo a rom min w rm on or 3 maudagalAyana saMkhyAyana agrabhAva 100 kaNilAyana 2 jAtukarNa 2 dhanaMjaya 32 puSyAyana azvAyana 3 bhArgaveSa agniveza 5 gautama 3 bhAradvAja 1 lauhitya vaziSTha gozIrSAvali kAhArakA pakSI kA piMjArA puSpa ke puMja bAvar3I bAvar3I nAvA azvaskaMdha kulopakula upakula kula tuvara kI dAla kulopakula karelA upakula vArAhI kaMda kula nAriyala kI girI upakula maithI kula tila, cAvala upakula dahi kula vRSabhakaMda upakula kastUrI kA dAnA kula navanIta kulopakula ghRta upakula bhaga pUrva parva dakSiNa dakSiNa dakSiNa dakSiNa dakSiNa dakSiNa dakSiNa kSuradhAra zakaTa mRgazISa rudhirabiMdu 225 tulA

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puSya kala azleSA maghA pUrva phAlgunI uttara phAlgunI hasta citrA svAtI vizAkhA anurAdhA jyeSThA bahaspati 3 avamajjAyana sarpa 6 maMDavyAyana pitR 7 piMgAyana bhaga bhaga 2 govAllAyana aryamana / 2 kAzyapa savitA kauzika tvaSTA 1 darbhAyana vAyu 1 cAmarachAyana indrAgni 5 zrRMgAyana mitra 4 govalyAkhyAna indra 3 tigitsAyana naRti 11 kAtyAyana jaladeva 4 babbhiyApana vizvadevatA 4 vyAghrapatya vardhamAna (zarAvalA) pazcima khIra kula . dhvajA pazcima citraka upakula gADekA pazcima kasAra paryaka pazcima meMDhA siMgI kA gudA upakula paryaka pazcima baDe bera kA gudA kula / hAtha kA paMjA pazcima giloya upakula mukha kA AbharaNa pazcima mUMga kA sUpa kula . kIle kA uttara upakula dAmanI uttara khAje kula ekAvali uttara kastUrI milA anna kulopakula gajavaMta uttara bera kI khor3I upakula vRzcika kI pUMcha uttara sahijana kula / gaja vikrama uttara AmalA upakula baiThA huA siMha uttara bela phala pUrvASAr3hA uttarASAr3hA kula tulasI prajJA, lADanUM khaMDa 23, aMka 4

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(ga) saMvatsara Adi kA vivaraNa saMvatsara pAMca prakAra kA hai-1. nakSatra saMvatsara 2. yuga saMvatsara 3. pramANa saMvatsara 4. lakSaNa saMvatsara 5. zanaizcara saMvatsara / 1. nakSatra saMvatsara ke 12 prakAra haiM --zrAvaNa, bhAdrava, Asoja, kArtika, mRgasara, poSa, mAgha, phAlguna, caitra, vaizAkha, jeThamUla, ASADha / bRhaspatimahAgraha Upara ke 12 saMvatsaroM meM sarva nakSatramaMDaloM kI gati pUrI karatA hai| 2. yuga saMvatsara ke pAMca prakAra haiM-candra, candra, abhivadhita, candra, abhivadhita / (ka) candra saMvatsara ke 24 pakSa hote haiM / (kha) candra saMvatsara meM 24 pakSa hote haiM / (ga) abhivadhita saMvatsara meM 26 pakSa hote haiM / (gha) candra saMvatsara meM 24 pakSa hote haiM / (Ga) abhivadhita saMvatsara meM 26 pakSa hote haiM / isa prakAra eka yuga meM 124 pakSa hote haiN| (3) pramANa saMvatsara ke pAMca prakAra haiM-nakSatra, candra, Rtu, Aditya aura abhivadhita / (4) lakSaNa saMvatsara ke pAMca prakAra haiM-samyak prakAra se nakSatra candramA ke sAtha yoga kare aura samyak prakAra se Rtu hove, na ati garma aura na ati zIta, bahuta pAnI ho / samyak prakAra se nakSatra kA candramA ke sAtha yoga ho isakA artha hotA hai-jisa nakSatra ke nAma se mAsa kA nAmakaraNa hai usa nakSatra ke sAtha candramA kA yoga ho, jaise- zrAvaNa mAsa meM zravaNa nakSatra ke dina pUrNimA ho, mAgha mAsa kI pUrNimA ko maghA nakSatra ho / candrasaMvatsara___ kisI pUrNamAsI ko do nakSatra aura kisI pUrNamAsI ko tIna nakSatra sparza karate haiM viSama nakSatra (mAsa ke nAma vAle nakSatra ke atirikta dUsare nakSatra) ke sAtha candramA kA yoga ho, varSA bahuta ho para kaTu ho (zIta, tApa Adi adhika aura rogAdi ho)| Rtu saMvatsara ___ jisa saMvatsara meM vanaspati viSamakAla meM aMkurita ho, binA Rtu puSpa Adi ho, samyak prakAra se varSA na ho / Aditya saMvatsara ___ alpa varSA se bhI pRthvI, puSpa, phala, rasa tathA chAyAdi ko adhika de, pAnI paryApta ho| abhivadhita saMvatsara___sUrya ke teja se kSaNa, lava, divasa Rtu Adi kA pariNamana ho, UcA nIcA saba sthAna jala se paripUrNa ho / (5) pAMcavA 'zanizvara' nAma kA mahA saMvatsara hotA hai / jisake 28 bheda haiM-abhijit, zravaNa, dhaniSThA, zatabhiSA, pUrvabhAdrapada, uttarabhAdrapada, revatI, azvinI, bharaNI, kRttikA, rohiNI, mRgasara, ArdrA, punarvasu, puSya, khaNDa 23, aMka 4 427

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azleSA, maghA, pUrvaphAlgunI, uttaraphAlgunI, hasta, citrA, svAtI, vizAkhA, anurAdhA; jyeSThA, mUla, pUrvASADhA, uttarASADhA / yaha zanizcara saMvatsara 30 varSoM meM ina saba nakSatroM ko sparza kara pUrNa karatA hai| mAsa eka saMvatsara meM bAraha mAsa hote haiN| mAsa ke do prakAra haiM-laukika aura lokottara mAsa / zrAvaNa Asoja Adi lokika mAsa hai / lokottara mAsa ke zrAvaNa Adi se kramaza: 12 nAma ye haiM-1. abhinaMdita 2. pratiSThA 3. vijaya 4. prItivarddhana 5. zreyAMsa 6. ziva 7. zizira 8. hemavat 9. basaMta 10. kusumasaMbhava 11. nidAgha 12. vanavirodha / pakSa divasa aura rAtri eka mAsa meM do pakSa hote haiM / kRSNa pakSa aura zukla pakSa / eka pakSa meM pandraha dina hote haiN| pratipadA divasa, dvitIya divasa, tRtIya divasa, ..."paMcadaza divasa / ina pandraha divasoM ke kramaza: nAma haiM-1. pUrvAMga 2. siddha manorama 3. manohara 4. yazabhadra 5. yazodhara 6. sarvakAma samRddha 7. indramUrdhAbhiSikta 8. saumanasa 9. dhanaJjaya 10. artha siddha 11. abhijAta 12. atyazana 23. zataMjaya 14. agni veSa 15. upazama / / ina pandraha divasoM ke kramaza: tithi nAma haiM---naMdA, bhadrA, jayA, tucchA (riktA), pUrNA / eka pakSa kI pandraharAtri hotI hai-pratipada rAtri, dvitIyA rAtri......"paJcadazI rAtri / inake kramaza: nAma haiM--(1) uttamA, (2) sunakSatrA, (3) elApatyA, (4) yazodharA, (5) saumanasA (6) zrIsaMbhUtA, (7) vijayA, (8) vaijayantI, (9) jayantI, (10) aparAjitA, (11) icchA, (12) samAhArA, (13) tejA aura ati tejA, (14) devAnandA, (15) nirati / ina pandraha rAtriyoM ke tithi nAma kramaza: ye haiN|" ugravatI, bhogavatI, yazomatI, sarvasiddhA, sukhanAmA, ugravatI, bhogavatI, yazomatI, sarvasiddhA, sukhanAmA / ugravatI, bhogavatI, yazomatI, sarvasiddhA, sukhanAmA / jyotiSa ke graMthoM meM pandraha tithiyoM meM pratipadA, dvitIyA Adi nAma pracalita haiN| ___Agama meM pandraha dinoM kI lokottara saMjJA, rAtriyoM, rAtriyoM ke nAma tathA ugravatI Adi rAtriyoM ke nAma vizeSa ullikhita haiN| muhUrta eka ahorAtra meM 30 muhUrta hote haiM / jo isa prakAra hai-raudra, zveta, mitra, vAyu, suvIta, abhicandra, mahendra, balavAna, brahma, bahusatya, IzAna, tvaSTA, bhAvitAtmA, vaizramaNa, varuNa, Ananda, vijaya, vizvasena, prajApatya, upazama, gandharva, agniveza, zatavRSabha, AsmavAn, amama, RNavAn, bhauma, vRSabha, sarvArtha, rAkSasa / karaNa eka tithi meM do karaNa hote haiN| eka karaNa dina meM hotA hai tathA dUsarA karaNa rAtri meM hotA hai| cara karaNa kramazaH tithiyoM meM calate rahate haiN| sthira karaNa 426 tulasI prajJA

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nizcita tithi ke nizcita samaya hotA hai / gyAraha karaNa haiM-bava, vAlava, kolava, strI vilocana, garAdi, vANija, viSTi, ye sAta karaNa cara hai / zakunI, catuSpAda, nAga aura kistughna ye cAra karaNa sthira haiM / nizcita tithiyoM meM hI hote hai / zukla pakSa kI pratipadA ko rAtri ko bava karaNa hotA hai dvitIyA ko dina meM hI bAlava karaNa aura rAtri meM kolava karaNa tRtIyA ko dina meM strI vilocana karaNa aura rAtri meM garAdi karaNa, caturthI ko dina meM vaNija karaNa aura rAtri meM viSTikaraNa hotA hai| paMcamI ko dina meM bava karaNa aura rAtri meM bAlava karaNa SaSThI ko dina meM kolava karaNa aura rAtri meM strI vilocana karaNa saptamI ko dina meM garAdi karaNa aura rAtri meM vaNija karaNa aSTamI ko dina me viSTi karaNa aura rAtri meM bava karaNa / navamI ko dina meM bAlava karaNa aura rAtri meM kolava karaNa dazamI ko dina meM strI vilocana karaNa aura rAtri meM garAdi kAraNa ekAdazamI ko dina meM vaNija karaNa aura rAtri meM viSTi karaNa dvAdazI ko dina meM bava karaNa aura rAtri meM bAlava karaNa trayodazI ko dina meM kolava karaNa aura rAtri meM strI vilocana karaNa caturdazI ko dina meM garAdi karaNa aura rAtri meM vaNija karaNa paMcadazI ko dina meM viSTi karaNa aura rAtri meM bava karaNa kRSNa pakSa kI pratipadA se amAvazyA taka karaNa isa prakAra haiM-pratipadA ko dina ko bAlava va rAtri ko kolava / isa prakAra prayodazI ko rAtri taka kramazaH karaNa hote haiN| caturdazI ko dina meM viSTi aura rAtri meM zakuni, amAvasyA ko dina meM catuSpAda karaNa aura rAtri meM nAga / zukla pakSa kI pratipadA ke dina kiMstudhna karaNa sthira rahate haiM / zeSa tithiyoM meM sapta karaNa kramazaH hote rahate haiN| jaina jyotiSa ke anusAra saMvatsara meM prathama caMdrasaMvatsara, ayana meM prathama dakSiNAyana, Rtu meM prathama prAvaTa Rtu, mAsa meM prathama zrAvaNa mAsa, pakSa meM prathama kRSNa pakSa, ahorAtri meM prathama dina, mUhUrta meM prathama rudra , karaNa meM prathama vavakaraNa aura nakSatra meM prathama abhijit hai| sUrya kA paribhramaNa kSetra sUrya kI gati karane ke 184 maMDala haiM / 65 maMDala jaMbU dvIpa meM haiM jo 180 yojana meM haiN| 119 maMDala lavaNa samudra meM haiM jo 330 yojana meM haiN| 184 maMDaloM meM sUrya 180+330 = 510 yojana gati karatA hai / meru parvata ke sarvAbhyantara maMDala se lavaNa samudra ke sarvabAhma maMDala taka sUrya 183 ahorAtri meM 184 maMDaloM meM gatimAna rahatA hai| sarvAbhyantara maMDala aura sarva bAhya meM sUrya eka-eka bAra jAtA hai aura 182 maMDaloM meM do-do bAra jAtA hai / jambUdvIpa meM do sUrya haiN| eka sUrya ahorAtri (30 muhUrta) meM eka maMDala kI gati karatA hai, dUsarA sUrya bhI 30 muhUrta meM usI maMDala kI gati karatA hai / isa prakAra do sUrya milakara 60 muhUrta meM eka maMDala kI parikramA pUrNa karate haiN| 23, baMka 4

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sarvAbhyantara maMDala se jaba sUrya lavaNa samudra kI ora gati prArambha karatA hai taba dakSiNAyana kA prArambha yA prathama samaya hotA hai jise sarva vAhya maMDala taka pahuMcane para dakSiNAyAna pUrNa ho jAtA hai / jaba sUrya sarva vAhya maMDala se sarvAbhyantara maMDala kI ora gati karatA hai taba uttarAyaNa kA prAraMbha bindu hotA hai / sUrya 183 ahorAtra meM 510 yojana pAra karatA hai isalie eka ahorAtra meM *3 = 246 yojana pAra karatA hai / pratyeka maMDala kI dUrI do-do yojana kI hai aura sUrya kA vimAna yojana kA hai / isa dRSTi se sUrya 2+1 = 266 yojana pratyeka maMDala meM gati karatA hai / meru parvata se sarvAbhyantara maMDala 44820 yojana dUra hai aura sarva usase 510 yojara dUra haiM isa prakAra meM meru parvata se sarva vAhya maMDala 510 = 45330 yojana dUra hai / prathama maMDala para sUrya eka calatA hai / sarvAbhyantara prathama maMDala kI paridhi vyavahAra naya se 315089 yojana kI hai| sUrya jaba meru parvata kI sampUrNa pradakSiNA karatA hai taba usakA eka maMDalapUrNa hotA hai| eka maMDala ko pUrNa karane meM 60 muhUrta yA do ahorAtra lagate haiM / isalie muhUrta meM 315089/60= 525136 yojana kI gati se maMDala para 18 muhUrta kA dina hotA hai| itane samaya meM vaha 52513618= 94526 yojana gati karatA hai / 30 muhUrta dina meM prakAza karatA hai / 94526/3/2 = 472630 yojana dUra se vahAM ke bharata kSetra ke manuSyoM ko sUrya dRSTigata hotA hai / sarvAbhyantara se nikalakara sUrya rAtri meM gati karatA huA dUsare maMDala meM praveza karatA hai / dUsare maMDala para sUrya prati muhUrta meM 525147 yojana se gati karatA hai aura 471700 yojana dUra rahe hue manuSyoM ko dRSTigata hotA hai / pratyeka maMDala para 5 yojana prati muhUrta gati bar3hAtA huA 85 yojana se kama dUrI kama karatA huA vahAM bharata kSetra ke manuSyoM ko dRSTigata hotA hai / sarva vAhya maMDala para pahuMcate pahuMcate sUrya kI gati prati muhUrta 53756 yojana ho jAtI hai / 318313 yojana kI dUrI se vahAM ke manuSyoM ko dikhAI detA hai / dina-rAtri pa 'va jaba sUrya sarvAbhyantara maMDala meM hotA haiM taba 18 muhUrta kA dina hotA hai aura 12 muhUrta kI rAtri hotI hai / sarvAbhyantara maMDala se sarva vAhya maMDala kI ora sUrya gati karatA hai taba dakSiNAyana prAraMbha hotA hai / sarvAbhyantara maMDala se dUsare maMDala para sUrya hotA hai taba 18 muhUrta se muhUrta kama dina hotA hai aura 12 muhUtaM se muhUrta Safe rAta hotI hai / pratyeka maMDala para muhUrta dina kama hotA jAtA hai aura rAtri bar3hatI jAtI hai / sarvavAhya maMDala para pahuMcane para dina 12 muhUrta ho jAtA hai aura rAtri 18 muhUrta kI ho jAtI hai / pratyeka maMDala para hai muhUrta kA antara hotA hai to 183 maMDaloM para x183 = 6 6 6 = 6 muhUrta / sarvAbhyantara maMDala se sarva vAhya maMDala taka 6 muhUrta kI hAni aura vRddhi hotI hai 18-6 = 12 muhUrta kA dina 12+ T 1 4 tulasI prazA vAhya maMDala 44820 +

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6 = 18 muhUrta kI rAtri / vApasa sarvavAhya maMDala se sarvAbhyantara maMDala kI ora gati karane se uttarAyaNa prArambha hotA hai / muhUrta dina bar3hatA jAtA hai aura rAtri ghaTatI jAtI hai| paridhi meru parvata ke donoM ora do bAhu avasthita haiM / eka kA nAma sarvAbhyAntara aura dUsarI kA nAma sarvavAhya hai / meru parvata kI paridhi 61623 yojana kI hai| sarva Abhyantara bAhu meru parvata ke pAsa 948660 yojana kI paridhi meM hai / yaha meru parvata kI paridhi kA 30 hissA hai / 31623430 - 948660 yojana hai / sarvavAhabAhu lavaNasamudra ke pAsa 9486830 yojana hai / yaha jaMbUdvIpa kA 30 bhAga hai / jaMbUdvIpa kI paridhi vyavahAra naya se 316228 yojana kI hai| 316228x 30 = 646684 = 9486840 yojana / sarvAbhyantara maMDala kI lambAI x caur3AI 99640 yojana haiM aura usakI paridhi 315089 yojana hai| sarva bAhya maMDala kI lambAI caur3AI 100660 yojana hai aura usakI paridhi 318315 yojana hai / donoM kI lambAI caur3AI kA aMtara hai-100660-99640 = 1020 yojana / 183 maNDaloM meM 1020 yojana lambAI caur3AI bar3hatI gaI hai| isalie 1 maNDala meM 1020183 = 535 yojana / sarvAbhyantara maNDala se Age ke sAre maNDaloM meM 511 yojana pratimaNDala se lambAI caur3AI bar3hatI gaI hai / vaise hI donoM maNDaloM kI paridhi kA antara hai, 318315-315089 = 3226 yojana / pratyeka maNDala meM 3226 183 - 1716 yojana / sarvAbhyantara maNDala se Age pratyeka maNDala meM 18 yojana se kama (17111) yojana paridhi baDhatI jAtI hai| tApakSetra sUrya kA tApakSetra kitanA hai ? isakA uttara milatA hai-783330 yojana / sUrya jaMbUdvIpa meM prakAza karatA hai aura lavaNa samudra ke kucha bhAga taka bhI prakAza karatA hai / meru parvata se 45000 yojana jaMbU dvIpa kI jagatI hai aura usase Age lavaNa samudra ke ? bhAga taka usakA tApa kSetra hai / lavaNa samudra 2 lAkha yojana kA hai| usakA bhAga, 20000 =333333 yojana / jaMbUdvIpa kA 45800 yojana tathA lavaNa samudra kA 333333 yojn| kula milAkara 45000 +333333 =783333 yojana / tApa kSetra kA saMsthAna jaba sUrya sarvAbhyantara maNDala meM hotA hai taba usake tApakSetra kA kyA saMsthAna hotA hai ? tApa dhotra kA saMsthAna Urdhvamukha kalaMba (dhatUre) ke puSpa ke samAna hotA hai, jo bhItara se meru parvata ke pAsa saMkucita tathA bAhara se lavaNa samudra meM caur3A hai / bhItara vartula aura bAhara caur3A hai| bhItara aMkamukha saMsthAna vAlA tathA bAhara Urdhvamukha zakaTa saMsthAna vAlA tathA bAhara sarvavAhya maNDala para sUrya gati karatA hai taba usakA saMsthAna Urdhvamukha dhatUre ke puSpa ke samAna hotA hai| andhakAra kA saMsthAna sarvAbhyantara bAhu meM andhakAra kA saMsthAna Urdhvamukha dhatUre ke puSpa ke samAna hai / baNDa 23, aMka 4 431

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jaisA tApa kSetra kA saMsthAna hai vaisA hI andhakAra kA saMsthAna hai / andara se saMkucita bAhara se caur3A hai / andhakAra kI sarvAbhyantara bAhu meru parvata ke pAsa 63246. yojana eka yuga meM candramA nakSatra ke sAtha 67 bAra yoga karatA hai aura sUrya pAMca bAra yoga karatA hai / abhijit nakSatra candra ke sAtha eka bAra 927 muhUrta yoga karatA hai| 67 bAra meM 937467 == 630 muhUrta / eka ahorAtri ke 30 muhUrta hote haiN| isalie 630 muhUrtoM ke 630:30 = 21 ahorAtri / abhijit nakSatra eka yuga meM 21 ahorAtri taka caMdramA ke sAtha yoga karatA hai / sUrya 5 bAra yoga karatA hai isalie isameM 5 kA bhAga diyA 21:5= 4 ahorAtri 6 muhUrta / isalie sUrya eka bAra meM abhijit nakSatra ke sAtha 4 aho rAtri 6 muhUrta taka yoga karatA hai| jo 6 nakSatra candramA ke sAtha 15 muhUrta yoga karate haiM ve kula 154 67 = 1005 muhUrta karate haiN| 1005 muhUrta=33 dina 15 muhUrta / sUrya 5 bAra yoga karatA hai| 3334:56 dina 21 muhUtaM / isa vidhi se gaNita karane para candramA ke sAtha aura sUrya ke sAtha kauna nakSatra kitane dina aura kitane muhUrta taka yoga karate haiM nikala sakatA hai / suvidhA ke lie nIce eka yantra diyA jA rahA hai candra muhUrta ahorAtri 30 mm or 1. abhijit 2. zravaNa 3. ghaniSThA 4. zatabhiSA 5. pU. bhAdrapada 6. u. bhAdrapada 7. revatI 8. azvinI 9. bharaNI 10. kRttikA 11. rohiNI 12. mRgasarA 13. ArdrA 14. punarvasu 15. puSya 16. azleSA 17. maghA 18. pU. pha. 19. u. pha. mr 0 000 mr 0 ow m 0 Ea &* * * * * * * * * * * * r 0 M 45 15 * 432 tumasI prajJA

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mr m mr wo mm 0440 * * * * * * * * 5 20. hasta 21. citrA 22. svAtI 23. vizAkhA 24. anurAdhA 25. jyeSThA 26. mUla 27. pU. SADhA 28 u. SADhA yuga kI Adi prabhAta se hotI hai| yuga kI Adi meM candramA ke sAtha abhijit nakSatra yoga karatA hai / phira kramazaH nakSatra apane-apane muhUrta kAla taka candramA ke sAtha yoga karate jAte haiM / eka nakSatra kA kAlamAna pUrNa hone para dUsarA, tIsarA nakSatra kramazaH yoga karatA jAtA hai| gati candramA se sUrya kI zIghra gati hai / sUrya se grahoM kI zIghragati hai / grahoM se nakSatroM kI zIghragati hai aura nakSatroM se tArAoM kI zIghra gati hai| tArAdeva se nakSatradeva adhika Rddhi vAle haiN| natratroM se graha adhika RddhivAle haiM / grahoM se sUrya adhika RddhivAle haiM aura sUrya se candramA adhika RddhivAle haiN| antara tArAoM meM paraspara antara jaghanya pAMca sau dhanuSa aura utkRSTa do koza kA aMtara hai / parvatAdi kA vyavadhAna hone se jaghanya 266 yojana tArAoM meM antara hai| cAra so 400 yojana UMcA niSadha parvata para 500 yojana kaTa UMcA hai, ve zikhara Upara 250 yojana cor3e haiM, usase 200 yojana dUra tAre haiM, isa prakAra 266 yojana hote haiM / parvatAdi kA vyavadhAna hone se utkRSTa 12242 yojana tArAoM meM antara hai / 10000 dasa hajAra yojana kA meru parvata caur3A hai aura meru se 1121 yojana tAre haiN| isa prakAra 12242 yojana tArAoM meM antara hai| candra ko 88 mahAgraha, 28 nakSatra aura 66975000000000000000 tArAoM kA parivAra hai| jambU dvIpa ke meru parvata se 1121 yojana dUra jyotiSa cakra meru ke cAroM tarapha paribhramaNa kara rahA hai| ___ loka ke anta se 1111 yojana dUra cAroM tarapha phiratA jyotiSa cakra hai| samabhUmi se 790 yojana Upara nIce kA tArArUpa jyotiSa cakra hai / sUrya kA vimAna samabhUtala se 800 yojana Upara hai / candra kA vimAna samabhUtala se 880 yojana Upara hai| Upara ke tAre samabhUtala se 900 yojana gati karate haiM / caMdramA ke 4 yojana Upara nakSatra paTala hai, usake cAra yojana Upara budha paTala hai, usake 3 yojana Upara bRhaspati paTala hai, usake 3 yojana Upara maMgala hai aura usake 3 yojana saNa 23, aMka 4 433

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Upara zani hai / isa prakAra 20 yojana meM sabhI tArAeM haiN| tArAoM se 10 yojana Upara sUrya gati karatA hai, usake 80 yojana Upara candramA calatA hai| isa prakAra tArA rUpa saba jyotiSa cakra 110 yojana calatA hai| sUrya vimAna se 80 yojana Upara caMdramA kA vimAna hai aura usase 20 yojana Upara tArA hai / abhijit nakSatra saba se Abhyantara calatA hai| mUla nakSatra sabase vAhya hai / bharaNI nakSatra saba se nIcA calatA hai aura svAti nakSatra saba nakSatroM se UMcA calatA hai / candramA kA vimAna Urdhvamukha ardhakaviTha ke phala ke saMsthAna se saMsthita hai, sphaTika ratnamaya, abhyudgata utsita prabhAva vAlA hai / candra kA vimAna yojana lambA caur3A golAkAra hai, yojana jAr3A hai| sUrya kA vimAna yojana lambA caur3A hai 24 yojana jAr3A hai / do kosa lambA caur3A aura eka kosa jAr3A grahoM kA vimAna hai / eka kosa lambA caur3A aura pAva kosa jAr3A tArAoM kA vimAna hai / tArAoM kA yaha pramANa utkRSTa hai jaghanya pAMca sau dhanuSa lambA caur3A aura aDhAi sau dhanuSa jAr3A bhI hotA hai / 44 tulasI prazA

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saMdarbha 1. sthAnAMga 2 / 325 2. (ka) samavAyAMga 15 // 3 (kha) bhagavatI 12 / 124 3. bhagavatI 12 / 123 4. sthAnAMga, 8 / 119 5. jaMbUdvIpa prajJapti 7130, sthAnAMga 2 / 324 6. jaMbUdvIpa prajJapti 7 / 131 7. vahI 7 / 132 8. ,, 7 / 133 9. ,, 7 / 134 10. , 7 / 134 11. ,, 7.136 12. jaMbUdvIpa prajJapti 7.137 13. vahI 7 / 137 se 184 14. ,, 7 / 148, 149 15. ,, 7154 16. , 7156 se 167 17. sUrya prajJapti 10 / 121 18. , 10 / 120 19. jaMbUdvIpa prajJapti, 1 / 103-113 20. " 7 / 114 -muni zrIcaMdra 'kamala' khaNDa 23 baMka 4

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AcArya kundakunda ko kRtiyoM meM 'AtmA' . AnandaprakAza tripAThI 'ratneza' AcArya kundakunda digambara-paramparA ke AcAryoM meM mahattvapUrNa sthAna rakhate haiN| digambara jaina paramparA ke maMgalAcaraNa meM unakA sthAna gautama gaNadhara ke tatkAla bAda AnA unakI mahattA kI svIkRti hai|' Agamika padArthoM kI dArzanika dRSTi se tAkika carcA unhoMne zurU kI~-aisA upalabdha sAhitya sAmagrI ke AdhAra para kahA jA sakatA hai| unhoMne Agamika jaina tattvoM ko tatkAlIna dArzanika vicAradhArAoM ke prakAza meM spaSTa kiyA aura anya darzanoM ke mantavyoM kA yatra-tatra nirasana karake jaina mantavyoM kI vizeSatA aura upAdeyatA siddha kii| jisase zraddhA aura buddhi donoM ko paryApta mAtrA meM paripoSaNa milaa| jaina AgamoM meM nizcayanaya prasiddha thA tathA nikSepoM meM bhAva nikSepa bhI vidyamAna thA / bhAva nikSepa kI pradhAnatA se nizcaya kA Azraya lekara jaina tattvoM ke nirUpaNa dvArA AcArya kundakunda ne jainadarzana ko tatkAlIna dArzanikoM ke samakSa eka naye rUpa meM upasthita kiyA / nizcaya aura bhAva nikSepa kI pramukhatA kA Azraya lene para dravya aura paryAya, dravya aura guNa, dharma aura dharmI, avayava aura avayavI ityAdi kA bheda miTAkara abheda sthApita kiyaa| unake graMthoM meM nizcayanaya kA pradhAnatA se ullekha hai aura naizcAyika AtmA ke varNana meM vedAnta brahmavAda ke nikaTa jaina AtmavAda pahuMca gayA kundakundAcArya adhyAtma ke puraskartA haiN| unakI kRtiyoM meM adhyAtma parilakSita hotA hai| paMcAstikAya, pravacanasAra, samayasAra evaM niyamasAra unakI dArzanika kRtiyAM haiM / DaoN0 suSamA gAMga ne apane zodhagrantha 'kundakundAcArya kI pramukha kRtiyoM meM dArzanika dRSTi' meM ina graMthoM kI vivecanA karate hue kahA hai ki samayasAra dravyadRSTi pradhAna hai, pravacanasAra paryAyadRSTi pradhAna, paMcAstikAya pramANadRSTi pradhAna tathA niyamasAra sAdhaka daSTi pradhAna hai|' samayasAra racanA ke mAdhyama se kundakundAcArya ne A mavAda kA jo nirUpaNa kiyA hai vaha samasta jana vAGmaya meM anupama hai / isI kAraNa adhyAtma premI jaina sAMpradAyika bhedabhAva ko chor3akara samayasAra ke adhyAtma rasa kA pAna karate haiN| Atmatatva jaina darzana meM AtmA kA vivecana tattva vicAra ke rUpa meM Arambha hotA hai| jaina darzana meM sAta tattva mAne gaye haiM, jisameM prathama jIva yA AtmA hai tathA ajIva sahita chaH anya tattva haiM / una sabhI kA mahatva jIva ke kAraNa hai / ye sAta tattva isa prakAra haiN|' jIva, ajIva, Asrava, bandha, saMvara, nirjarA aura mokSa / kucha paramparAoM meM pApatulasI prajJA, lADanUM : khaMDa 23 aMka 4

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puNya ko lekara nau tattva bhI mAne gaye haiN| pravacanasAra ke anusAra jIva aura ajIva do hI tattva haiM / sAta tattvoM meM jIba aura ajIva do hI pradhAna' tattva haiM, zeSa tattva jIva aura ajIva ke paryAya haiN| jIva aura ajIva ko sambaddha karane vAle Asrava aura bandha haiM tathA unheM pRthaka karane vAle saMvara aura nirjarA haiN| mokSa jIva kI svataMtra avasthA kA nAma hai| isa prakAra jIva yA Atmatatva sarvAdhika mahattvapUrNa hai / amRtacandra AcArya ne samayasAra kI AtmakhyAti TIkA meM kahA hai 'zuddha naya kI apekSA eka mAtra Atmajyoti hI camakatI hai, jo ina bhava tattvoM meM dharmIrUpeNa anugata hote hue bhI apane ekatva ko nahIM chodd'tii| paMcAstikAya meM AtmA ko jIva, cetayitA aura upayoga vAlA mAnA gayA hai|' samayasAra meM jIva ko rasa rahita, rUpa rahita, gandha rahita, avyakta tathA indriya se nagocara, cetanA guNavAlA, zabda rahita aura AkAra rahita mAnA gayA hai / ataH vaha to sahajAnanda svarUpa samyaka darzana, jJAna cAritrAdi ananta guNoM kA akhaMDa piMDa hai| kundakundAcArya ne paMcAstikAya meM AtmA kA vicAra karate hue kahA hai-'AtmA jIva hai, caitanya hai, upayoga vAlA hai, apane kiye hue karmoM kA svAmI hai, puNya pApa karmoM kA kartA evaM una karma phaloM kA bhoktA, zarIra pariNAmI, amUrtika aura karma saMyukta hai|' kundakundAcArya ke uttaravartI AcAryoM ne AtmA ke isI svarUpa kA anusaraNa kiyA hai| kundakundAcArya ke uttaravartI AcAryoM ne do dRSTiyoM se Atma svarUpa kA vivecana kiyA hai-pAramArthika dRSTikoNa aura vyAvahArika dRSTikoNa / dRSTikoNa ko jaina darzana meM naya kahate haiM / AdhyAtmika dRSTi se naya ke do rUpa haiM-nizcaya naya aura vyavahAra naya / deg kundakundAcArya ne nizcaya naya ko bhUtArtha arthAt vastu ke zuddha svarUpa kA grAhaka aura vyavahAra naya ko abhUtArtha arthAt vastu ke azuddha svarUpa kA vivecaka kahA hai / " AtmA ke zuddha svarUpa kA vivecana zuddha nizcaya naya se aura usake azubha svarUpa kA vivecana vyavahAra naya tathA azuddha nizcaya naya kI dRSTi se kiyA gayA hai| AtmA ke zuddha svarUpa kA vivecana kundakunda ne bhAvAtmaka evaM niSedhAtmaka donoM dRSTiyoM se kiyA hai / bhAvAtmaka dRSTi se unhoMne batAyA hai ki AtmA kyA hai ? aura abhAvAtmaka dRSTi se batAyA hai ki AtmA kyA nahIM hai| nizcayanaya kI bhAvAtmaka daSTi se zuddhAtmA baMdhahIna, nirapekSa, svAzrita, acala, nisaMga evaM jJApaka jyotimAtra hai| aura abhAvAtmaka dRSTi se vaha varNa, gandha, rasa, sparza, rUpa, zarIra, saMsthAna Adi nahIM hai| niyamasAra meM bhI AtmA ko nigraMtha, vItarAga, niHzalya svarUpa mAna kara doSa, kAma, krodha, mAna, mAna, mAyA evaM bhedarahita kahakara nizcayanaya ke bhAvAtmaka evaM niSedhAtmaka svarUpa ko puSTa kiyA gayA hai " vyavahAranaya kI dRSTi se azuddha yA saMsArI AtmA kA svarUpa bhI svIkAra kiyA gayA hai / isa dRSTi se adhyavasAya Adi karma se vikRta bhAvoM ko AtmA kahA gayA hai / jIva ke ekendriyAdi bheda, guNasthAna, jIva, samAsa evaM karma ke saMyoga se utpanna gorAdivarNa tathA jarAdi avasthAeM aura nara-narakAdi paryAya azuddha AtmA ke hote haiN|" paMcAstikAya meM AtmA kA svarUpa batalAte hue kundakunda ne kahA hai ki AtmA caitanya tathA upayoga svarUpa, prabhu, kartA, deha pramANa, amUrtika evaM karma saMyukta hai|" tulasI prazA

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AtmA ke svarUpa ko lekara kundakundAcArya ke graMthoM meM nimna niSkarSa dekhe jAte 1. caitanya AtmA kA svAbhAvika dharma hai, Agantuka nahIM hai / nyAya vaizeSika darzana AtmA ko jar3a svarUpa mAnakara caitanya ko usakA Agantuka lakSaNa mAnA hai kintu kundakunda ne jaina ciMtana ke anusAra hI caitanya aura AtmA ko bhinnabhinna na mAnakara eka mAnA hai / caitanya AtmA usI prakAra caitanya svarUpa hai jisa prakAra agni uSNa svabhAva vAlI hai / dravya aura guNa bhinna-bhinna nahIM hai / AtmA bhI eka dravya hai aura caitanya usakA guNa hone ke kAraNa caitanya AtmA se pRthak nahIM mAnA jAtA / isI kAraNa se jJAna aura AtmA meM koI bhinnatA nahIM 2. AtmA sva para prakAzI hai / AtmA jJAna svarUpa hai aura jJAna sva ke sAtha-sAtha para ko bhI prakAzita karatA hai / jaise sUrya yA dIpaka apane Apako prakAzita karatA hai aura anya padArthoM ko bhI prakAzita karatA hai, usI prakAra AtmA bhI svayaM tathA para-padArthoM ko pradarzita karatA hai / AcArya kundakunda prathama jaina AcArya haiM jinhoMne jJAna ko sarvaprathama svapara prakAzaka mAnakara isa carcA kA sUtrapAta kiyA / " 16 3. AtmA caitanya ke samavAya sambandha se caitanyavAna nahIM hai| jo svayaM jar3a hai / vaha caitanya ke saMbaMdha se caitanyavAna evaM jJAnI kaise kahalA sakatA hai ? yahAM para kundakundAcArya prazna karate haiM ki AtmA jJAna nAmaka guNa se saMbaMdha hone ke pahale jJAnI thA yA ajJAnI ? yadi AtmA jJAna se saMbaMdha ke pahale jJAnI thA evaM jJAna ke samavAya saMbaMdha se AtmA ke jJAnavAna hone kI kalpanA karanA vyartha hI hai / ' yadi acetana AtmA cetanya ke samavAya saMbaMdha se caitanyavAna ho jAtA hai to ghaTAdi padArtha bhI jar3a hone se AtmA kI taraha caitanyavAna hone cAhie, lekina aisA nahIM hotA hai ataH jar3a AtmA cetanA saMbaMdha se caitanyavAna nahIM hotA / 4. jIva eka brahma kA aMza nahIM hai " jaisA advaita vedAMta meM mAnA gayA hai / kundakunda vedAMta kI isa mAnyatA se sahamata nahIM haiM ki jisa prakAra bahuta se jala ke ghar3oM meM bhinna-bhinna rUpa dikhAI detA hai, vaise se zarIroM meM bhinna-bhinna rUpa se dikhAI detA hai / jaina darzana ekAtmavAdI nahIM apitu anekAMtavAdI hai / eka hI caMdramA 5. AtmA mUrtika aura amUrtika bhI hai / kundakunda ne AtmA kA vargIkaraNa amUrtika dravyoM meM kiyA hai / " AtmA ko amUrtika kahane kA tAtparya hai pudgala ke guNa rUpAdi se rahita honA / ataH zuddha AtmA hI amUrtika hai para kevala AtmA ko amUrti mAnane se vaha AkAza kI taraha karmabaMdha rahita ho jAyegA / cUMki AtmA karmabaMdha rahita nahIM hai / kahA gayA hai - 'vyavahAreNa karmabhiH sahaikatvapariNAmAnmUrto'pi nizcayena nIrupasvabhAvatvAnnahi mUrta: / 22 ataH siddha hai ki nizcaya naya kI apekSA AtmA amUrtika hai aura vyavahAranaya kI dRSTi se anAdi kAla se dUdha aura pAnI kI taraha AtmA aura karma ke mile rahane ke kAraNa AtmA mUrtika 23, aMka 4 439 eka hI jIva bahuta vedAMta kI taraha

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bhI hai / AcArya pUjyapAda ne bhI kahA hai ki AtmA ke amUrtatva ke saMbaMdha meM anekAMta hai / AtmA kathaMcita mUrtika hai aura kathaMcita amUrtika / 23 AtmA kI vyApakatA jainadarzana meM AtmA ko kathaMcita sarvavyApI mAnA gayA hai| AtmA jJAna svarUpa hone se jJAna pramANa hai / jJAna jJeya pramANa kahA gayA hai, jJeya lokAloka hai| isalie jJAna sarvagata hai / 24 AtmA kathaMcita hI sarvagata hai| vaise to AtmA ko deha pariNAmI hI mAnA gayA hai / upaniSadoM meM bhI AtmA ko nakha se zikha taka vyApta mAnA gayA haiM / paMcAstikAya tAtparya vRtti meM kahA gayA hai ___ 'sarvatra dehamadhye jIvo'sti na caikadeze / 25 AtmA ko deha pramANa mAnane se tAtparya AtmA ko apane saMcita karma ke anusAra jitanA choTA-bar3A zarIra milatA hai, usa pUre zarIra meM vyApta hokara vaha rahatA hai / zarIra kA koI bhI aMza nahIM, jahAM jIva na ho| jIva meM saMkoca vistAra karane kI zakti hotI hai / prazna yaha hai ki AtmAoM ke saMkoca-vistAra kA kAraNa kyA hai ? paMcAstikAya meM kahA gayA hai ki kArmaNa zarIra ke kAraNa saMsArI AtmA saMkocavistAra zakti se deha pramANa hai / AtmA kartA, bhoktA evaM prabhu hai ___ AcArya kundakunda ne jIva ke kartRtva para prakAza DAlate hue kahA hai / 26 karma saMyukta hone kI apekSA jIva ke prabhutva guNa ke viSaya meM kahA hai ki anAdikAla se karma saMyukta jIva, bhAva aura dravya karmoM ke udaya se zubhAzubha karmoM kA kartA aura bhoktA hotA huA zAMta tathA ananta caturgati rUpa, saMsAra meM moha se AcchAdita hokara bhramaNa karatA rahatA hai| jinendradeva dvArA batalAye mArga para calakara jIva samasta karmoM ko upazama aura kSINa karake viparIta abhiprAya ko naSTa kara prabhutvazaktiyukta hotA hai aura jJAna mArga meM vicaraNa karatA huA AtmIya svarUpa mokSa mArga ko prApta karatA hai / / 27 AtmA ke isa vizleSaNa se yaha spaSTa hotA hai ki jIva Izvara kI preraNA se zubha-azubha karma nahIM karatA hai / 28 AtmA ko sarvajJatA janadarzana meM sarvajJatA saMbaMdhI vicAra atyanta prAcIna haiM / jJAna svabhAva AtmA ke nirAvaraNa hone para ananta jJAna yA sarvajJatA svAbhAvika rUpa se prakaTa ho jAtI hai| kundakundAcArya ne vItarAgI kevalajJAnI ko samasta padArthoM kA yugapata draSTA kahA hai| unhoMne niyamasAra ke zuddhopayogAdhikAra26 meM kahA hai --'kevalI bhagavAna samasta padArthoM ko jAnate aura dekhate haiM', yaha kathana vyavahAranaya kI apekSA se hai lekina nizcaya naya se ve apane Atma svarUpa ko jAnate aura dekhate haiN|' tAkika yuga meM samantabhadrAcArya, siddhasena, akalaMkadeva, haribhadra, vIrasena, vidyAnanda, prabhAcandra aura hemacaMdrAdi ne prabala yuktiyoM se sarvajJa kI sattA ko siddha kiyA hai| AramA ke bheda kundakundAcArya ne sAmAnya kI apekSA se AtmA kA eka bheda aura vistAra kI tulasI prajJA

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apekSA se dasa bheda kiye haiM 'eko ceva mahappA so duvi yappotti lakkhaNo hodi / cadu caMkamaNo bhaNido paMcaggaguNappathANo ya / / chakkApakkamajutto uvautto sattabhaMga smbhaavo| aTThAsao Navattho jIvo dasa DhANago bhaNido / ' paMcAstikAya gA. 71-72 vaha jIva mahAtmA caitanya yA upayoga sAmAnya kI apekSA eka prakAra kA hai / jJAna, darzana yA saMsArI-mukta tathA bhavya-abhavya yA pApa-puNya kI apekSA se do prakAra kA hai / jJAna cetanA, karma cetanA, karma phala cetanA, utpAda-vyaya dhrauvya yA dravya-guNa-paryAya kI apekSA se tIna prakAra, cAra gatiyoM (manuSya, deva, tiryaJca, nAraka) meM bhramaNa karane kI apekSA yA ekendriya Adi kI apekSA se pAMca prakAra, chaH dizAoM meM upakramayukta hone ke kAraNa chaha prakAra, aura saptabhaMgI se siddha hone ke kAraNa sAta prakAra kA hai / ATha karma yA samyaktvAdi ATha guNayukta hone ke kAraNa ATha prakAra kA hai / nau padAthoM rUpa pariNamana hone ke kAraNa nau prakAra kA hai| pRththI Adi pAMca ekendriyAdi pAMca ina dasa sthAnoM ko prApta hone ke kAraNa isa prakAra kA hai / saMdarbha 1. maGgalaM bhagavAna vIro maGgalaM gautamo gaNI / ___maGgalaM kundakundArya: jaina dharmo'stu maMgalam / / 2. purovAk pR.7 3. tatvArya sUtra 14 4. pravacanasAra 2135 5. samayasAra, gA. 13 6. samayasAra : AtmakhyAti TIkA kalaza 7 7. 'jIvo tti havadi cedA uvaogavise sido' (paM. mU. 109) 8. samayasAra mU. 49 9. paMcAstikAya, gA. 27 10. devasena : nayacakra, gA. 183 11. samayasAra, gA. 11 12. " 14-15 13. " 50, niyamasAra 3138-46 64. NiggaMtho NIrAgo Nissallo syldosnnimmukko| NikkAmo Nikkoho NimmANo Nimmako appA / / niyamasAra 3144 15. samayasAra, 56-57 16.paMcAstikAya, 27 17. pravacanasAra 227 18. niyamasAra 166-172 khaNDa 23, aMka 4

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19. paMcAstikAya, 49 "" 20. 21. 22. 23. sarvArthasiddhi, 27 22 442 "" " 3 24. pravacanasAra, 23, 27 25. paMcAstikAya, tA. 5, pR. 72 26. paMcAstikAya tatvadIpikA, 27 27. paMcAstikAya, tA. vR. 70 28. syAdvAda maMjarI, kA. 7 29. niyamasAra gA. 159 111, vR. 71 97 tatva dIpikA TIkA, 27 -DA. AnandaprakAza tripAThI 'ratneza' asisTeNTa prophesara jaina vizva bhAratI saMsthAna, lADanUM - 341306 (rAja.) tulasI prazA

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jaina pada-sAhitya meM pArzvanAtha zrImatI muni jaina hindI sAhitya meM pada sAhitya kA viziSTa mahatva hai| pada kA mUla AdhAra saMgItamaya hotA hai, jo vibhinna prAcIna rAga-rAganiyoM para AdhArita hotA hai / isa meM "Teka" kA prayoga jarUra hotA hai| hindI sAhitya ke mUla sRSTA jaina kaviyoM ne pada sAhitya ko kAphI samRddha kiyA hai / jaina paramparAnugAmI pada sAhitya meM ArAdhya kI ArAdhanA kA uddezya anya upAsakoM se thor3I bhinnatA liye huye rahatA hai| tIrthaMkaroM kI bhakti meM ArAdhaka unakI unnata jIvana jhAMkI ko smaraNa karatA hai, tathA unake vizeSa gurgoM kI stuti karatA huA apane ko usa yogya banane ke bhAva saMjotA hai / Atma nivedana, anta mukhI Ananda ke kSaNa jIvana meM durlabha hote haiM, jaba vyakti apane ArAdhya ke sAtha abhinna pratIta hotA dikhAI detA hai| teisaveM tIrthaMkara pArzvanAtha aitihAsika puruSa the| inakI lokapriyatA rAma-kRSNa kI taraha loka jIvana para gaharI thI ata: unake jIvana carita evaM guNoM kI stuti ko pada sAhitya meM viziSTa sthAna prApta hai| jana-jana kI AsthA pArasanAtha ke sAtha jur3I huI thii| jana kaviyoM ke atirikta Adhunika hindI kA sUtrapAta karane vAle prasiddha jainetara kavi bhAratendu haricandra ne bhagavAn pArasanAtha kI stuti meM nimna pada racA hai jo bahuta lokapriya hai tumahi to pArzvanAtha ho piyAre tar3apana lAgai prANa bagala te chinahu hota na nyAre / / tuma sau aura pAsa nahi kou mAnahu kari patiyAre / harIcanda khojata tuma hI ko veda-purAna pukAre / / isa pada meM unhoMne apanI aMtasa kI AtmAnubhUti ko prabhu pArzva bhakti meM samarpita kiyA hai / isake atirikta unhoMne tIrthakara RSabhadeva tathA arihaMta deva ke prati bhI apanI dRr3ha zraddhA vyakta karate huye pada likhe haiM jo bhAratendu saMgraha (bhAga 2) nAmaka grantha tathA unakI anya racanAoM meM saMkalita hai| ___ kavi jhanakalAla (saM0 1944) ne pArzva prabhu jI aura unakI janmabhUmi banArasa kI mahimA ke sambandha meM aneka kavittoM kI racanA kii| unakI kRti kI eka prati dillI ke zrI paMcAyatI maMdira meM surakSita hai| isameM kavi ne nimnalikhita kavittoM meM banArasa kI mahimA evaM tIrthaMkara pArzvanAtha kI manoharI chavi kA apanI unnata kalpanA se bhavya varNana kiyA hai tulasI prajJA, lADanUM : khaMDa 23, aMka 4

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nagara banArasa jahAM virAjai, bahai sugaMgA gahara gaMbhIra / ujjala jala kari zobhA maMDita pare nivAre kistI vIra // kaMcana ratna jar3ita ati unnata, sveta varana pula lasai sudhIra / / vana upavana kari zobhA sobhita aru visarAma sunA ke tIra / / rUpa ke raMga mAnI, gaMga kI taraMga sama, inda duti aMga aise jala suhAta hai, sasikI sI kiNi kidhoM, meha taTa jharani kiMdhau, aMbara kI mani kidhoM megha varaSAta hai, hIrA sama seta chabi hari leta kiMdhau muktA duti deSi mana marasAta hai siva tiya apane pati ke siMgAra dekhi, karatu kaTAchu, aise camara phararAta hai| tIrthakara pArzvanAtha ke janma mahotsava ke samaya sarvatra prasannatA kA vAtAvaraNa hai| mahAkavi daulatarAma mAM bAmA ke ghara meM isa janmotsava kA sajIva citraNa karate hue kaha rahe haiM ki vAmA ghara bajata badhAI, cali dekhi rI mAI / suguna rAsa jaga Asa bharana tina, jane pArzva jinraaii| zrI hI dhRti kIrati buddhi lakSmI, harSa aMga na mAI // sAMDava nRtya naTata harina tina, lakha-nakha surI nacAI / kinnara kara-ghara bIna bajAvata, dagamana hara chavi chAI / / "daula" tAsu prama kI mahimA sura, guru paM kahiya na jAI / jAke janma samaya narakana meM nAraki sAtApAI / / tIthaMkara pArzvanAtha ke garbha, janma, tapa, kevalajJAna, mokSa-ina pAMca kalyANakoM ko dhyAna meM rakhakara 17 vIM zatAbdI ke "vAcaka jayanidhAna" kRta vArANasIpArzvanAtha stavanam ke kucha pada bar3e hI mahatvapUrNa haiM' pAsa jiNesara vaMdiyaI, jasu mukha pUnimacaMdI re| sAmala varaNa suhAmaNau, pekhata hoI ANaMda re // 1 // pUraba dezi vANArasI nidhirasa rasa sasi (1669) mAnai re / pAsa jiNaMda juhAriyA, saMvacchari ika tAnai re // 8 // ari kari hari jala kesarI, roga jalaNa bhaya jAe re / pAsa jiNesara dhyAvatAM, sukha saMpati ghari thAe re / / 9 / / "jayanidhAnavAcaka" bhaNai, pAsa caraNa cita lAI re / kAya anai vacanai karI, ahanisi tumha sevA bhAI re // 10 // mahAkavi daulatarAma ne tIrthaMkara pAzvanAtha ke darzana karane se huI sukhada AtmAnubhUti ko komala padAvalI meM isa prakAra vyakta kiyA hai' pArasa jina caraNa nirakha, harakha yoM lahAyo / citavana candA cakora jyoM pramoda pAyo / 44 tulasI prazA

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jyoM suna ghanaghora zora, mora harSako na ora, raMka nidhi samAjarAja pAya, mudita thAyo / / paars.|| jyoM jana thira kSudhita hoya, bhojana lakhi sukhita hoya, bheSaja gadaharaNa pAya, suraja suharakhAyo / paars.|| vAsara bhayo dhanya Aja, durita dUra pare bhAja, zAntadazA dekha mahA, mohatama palAyo |paars. jAke guna jAnata jima, bhAnana-bhavakAnana ima, jAna 'dola" zarana Aya, ziva sukha lalacAyo |paars jin0|| kavi kI AtmAnubhUtipUrNa prasannatA anubhava gamya aura indriyAtIta evaM antarmukhI hai| aise kSaNa viraloM ko hI prApta hote haiN| ___mahAkavi daulatarAma ne apane padasaMgraha meM pArzvanAtha ke guNagAna karate hue unake prati apanI bhakti prakaTa kI hai| pratyeka manuSya prAtaH uThakara apane parama ArAdhya kA smaraNa karatA hai, unake guNoM kA manana, cintana karanA zreSTha samajhatA hai / ataH prAtaH sarva prathama pArzva prabhu ko smaraNa karake hI mana kI sukha zAnti kI prApti hetu unakI ArAdhanA karane kI preraNA dete huye jinadAsa kavi ne yaha pada likhA hai-- bhora bhayo uThi bhaja re pAsa / jo cAhe tUM mana sukha vAsa // caMda kiraNa chavi maMda parI hai pUraba dizi ravi kiraNa prakAsa // bhora bhyo| sasi ara vigata bhaye taare| niza chorata hai pati AkAza // bhora bhayo / sahasa kiraNa cahuM diza pasarI hai kavala bhaye vana kiraNa vikAsa // bhora bhyo| paMkhIyana grAsa grahaNa kU udde| tamacura bolata hai nija bhAsa / / bhora bhyo| Alasa tajisa bhaji sAhiba (pArasa) kU kahai "jina" harSa phala ju Asa // bhora bhyo0|| prasiddha tatvajJa zrI Anandaghana jI ne "pArasanAtha" meM hI sabhI devoM ke darzana kiye haiN| unake anusAra dayAlu samyagdRSTi hokara jo AtmarUpa (armUta saundarya) kA saMsparza karatA hai vahI "pArzva" hai / "pArzva" hI siddhi mokSa mArga kI ora le jAne meM samartha hai| rAma kaho, rahamAna kaho kou, kAna kaho mahAdeva rii| pArasanAtha kaho koI brahmA, sakala brahma svameva rI / / nijapada rame rAma so kahie, rahima kare rahimAna rii| pharSe karma kAna so kahie,mahAdeva nirvANa rI / Teka // ra 23, aMka 4

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parase rUpa pArasa sau kahie, brahma cinhe so brahmarI / iha vidhi sAdho Apa " Anandaghana" cetanamaya niSkarma rI // Teka // / zrImad devacandra jI ne caturviMzati jinastavana meM pArzvanAtha ko jJAnAdi guNoM ke sAgara tathA kevalajJAna rUpa hIre kA janaka kahate huye stavana kiyA hai sahaja guNa AgarI svAmI sukhasAgaro, jJAna vaiyarAgara prabhu savAyo / zuddhatA ekatA tIkSNatA bhAvathI, moharipu jIti jayapaDa havAyo || bhaktoM kI dRSTi meM pArzva prabhu kI mahimA aparampAra hai / unake darzana mAtra sabhI prakAra ke pAtaka china bhara meM dUra ho jAte haiM / ve bhaktoM ko sukha pradAna karane vAle haiM / isalie kavirAya ghAnatarAya jI ne pArzva prabhu kI stuti karate hue likhA hai-- hamako prabhu zrIpAsa sahAya jAvo darzana dekhata jaba hI, pAtaka jAya palAya // hamako | jAvo indra pharnida cakradhara, baMde sIsa navAya / soI svAmI aMtarajAmI, bhavyani ko sukhadAya // hamako || " ghAnata" avasara bIta jAyago, phera kachu na upAya || soI svAmI aMtarajAmI bhavyani ko sukhadAya || hamako || isI taraha rAjasthAnI meM 'pArzvanAtha jinastavana' nAmaka darzana stuti kavi "guNasAgara " dvArA racita hai| isameM kavi ne pArzvanAtha bhagavAna ko saMkaTa evaM pApa nivAraNa kartA ke rUpa meM prarUpita karate hue unake guNagAna karate rahane kI kAmanA kI hai - 446 jAke cAra ghAtiyA bIte, doSa jugaye vilAya / sahita ananta catuSTaya sAhiba, mahimA kahIM na jAya / / hamako || tAkI yA var3o mityo hai, hamako, gahi rahiye mana lAya / pAsa jI ho pAsa darasaNa kI bali jAiye, pAsa manaraMge guNa gAiye / pAsa bATa ghATa udyAna meM, pAsa nAgai saMkaTa upasama pAsa manaraMge guNa gAiye / upasamai saMkaTa vikaTa kaSTaka, durita pApa nivAraNo AnaMda raMga vinoda vArU, arSa saMpati kAraNo // pA0 // jaina kavi ArAdhanA, bhakti karate samaya pArzvaprabhu ke guNoM kI stuti karate huye, saMsAra ke bhogoM kI kAmanA karake nija pada ( AtmA ) kI pahicAna karane tathA mokSamArga para jAne ke lie preraNA cAhate huye likhate haiM 1. pArzva prabhu tumheM pukArUM maiM / aisI mati do eka bAra nija, svapada nikhArUM maiN........|| bhava samudra dala-dala se nikarUM rUpa nikhArUM maiM / jarjara taraNI Dagamaga Dole, pAra utArUM maiM // karmazatru zivasukha ke dAtA, inheM pukArUM maiM / siddhazilA para pAsa tumhAre nAtha padhArUM maiM / / tulasI prazA

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2. prabhu kA jo nita bhajana kare / pArzvanAtha ko nAma leta hI, saMkaTa sakala ttreN........|| nija svabhAva chavi dekhata ura meM, moda pramoda bhareM / jaba taka zivapada mile na taba taka, prabhu pada namana kareM / / zukladhyAna dhara kSapakazreNI car3ha jo nija bhAva vareM / mahAmokSapada pakheM unake, AThoM karma jareM // 3. pArzva prabhu parama vItarAgI / bhava tana bhogoM se udAsa ho, vana gaye vairAgI // tuma darzana se mere ura meM nija mahimA jAgI bhAva sahita prabhu caraNa pakhArUM, bujhe karma AgI || pArzvaprabhu || terApaMtha ( zvetAmbara paramparA) ke yazasvI AcArya jayAcArya ne svaracita caubIsI vandanA meM pArzvaprabhu ke darzana bhAgya se prApta hote haiM, isa taraha kI bhAvAbhivyakti karate huye saMvat 1900 meM yaha racanA lADanUM ( rAja0 ) nagara meM racI / yaha vandanA duSTavya hai - pArasa deva tumhArA darzana bhAga bhalA soI pArva ho / bhAga bhalA soI pAvaM, hUM vAri jAuM jIva magana ho jyAvai ho pArasa deva / lauha kaMcana kareM pArasa kAco, te kaho kara kuNa leve ho / pArasa tU prabhu sAco pArasa, Apa samo kara deva ho // 1 // phaTika - siMhAmaNi siMha AkAre, vaMsa dezanA devai ho / vana-mRga Ava vANI suNvA, jANaka siMha ne sevai ho || 3 || anta meM mANakacaMda pATanI kA manoharI pada' - " tumase lAgI lagana " rahe merI pArzva jinaMda / jAgUM yA rahUM nIMda meM sumarU vAmA naMda / / tuma sumare saba sukha mile, tumako sumare saMta / tuma hI ho mAtA-pitA tuma hI ho mere kaMta // isa prakAra hama dekhate haiM ki pArzva prabhu se saMbaMdhita ina padoM meM jahAM unakI sampUrNa bhArata vyApI lokapriyatA dRSTigata hotI hai vahIM bhaktoM ke hRdayoM meM apane aura apane jIvana ke prati eka AzvAsana, tasallI, jAgarUkatA, zraddhA aura AsthA prANavAna ho uThatI hai / 23 aMka 4 447

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saMdarbha 1. hindI jaina sAhitya kA saMkSipta itihAsa (DaoN. kAmatA prasAda jaina) 10 201 2. adhyAtma pada pArijAta pa0 176 3. vArANasI-jainatIrtha le0 bhaMvara lAla nAhaTA, vIranirvANa saM0 2502 prakAzaka-zrI jaina saMskRti kalAmaMdira-pI 25, kalAkAra sTrITa kalakattA 7 4. hindI jaina sAhitya parizIlana pu0 78 5. adhyAtma-pada-pArijAta pR0 30 prakAzaka gaNezavarNI saMsthAna, nariyA, vArANasI 1996 6. hindI jaina sAhitya kA saM0 itihAsa (DaoN0 kAmatA prasAda jaina) pR0 72 7. jinendrabhakti gaMgA pa0 315-317-320) prakAzaka jaina sAhitya sadana, zrI ___diga0 jaina lAla maMdira, cAMdanI cauka, dillI) 8. vandanA-racayitA mANika canda pATanI "paMkaja" prakAzaka kamalakumAra vaDajAtyA 6 hanumAna mArkeTa AgarA geTa, ajamera - DaoN0 (zrImatI) munnI jaina bI-23/45 zAradA nagara kaoNlonI navAvagaMja mArga, vArANamI-10 tumasI prajJA

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rAjasthAna meM jaina mandiroM kI Arthika vyavasthA (hastikuNDo abhilekhoM ke sandarbha meM) hA sohana kRSNa purohita hastikuNDI nagarI javAI bAMdha se 14 kilomITara dUra sthita bIjApura grAma se savA tIna kilomITara kI dUrI para hai / vartamAna meM isa ujar3I nagarI kA nAma hathUNDI hai| yaha jaina tIrtha aitihAsika, purAtAtvika evaM dhArmika dRSTi se atyanta mahatvapUrNa sthala hai / ' yahAM se ullikhita abhilekha prApta hone aura rAtAmahAvIra jI kI pratimA kI viziSTa pratiSThA ke kAraNa isakI prasiddhi hai / hastikuNDI se vi. saM. 996,1053, 1335, 1336, 1345, 1346 1299, 1011, 1048 aura 1122 ke abhilekha mile haiN| ina abhilekhoM ko kIlahAna, munijinavijaya, pUraNa canda nAhara, DaoN. gopInAtha zarmA, DaoN. sohanalAla paTanI ke alAvA sukhavIra siMha gahalota DaoN. sohana kRSNa purohita evaM DaoN. nIla kamala zarmA ne prakAzita kiyA hai / DaoN. sohana lAla paTanI ne apane grantha meM hastikuNDI ke kucha naye zilAlekhoM kA bhI prakAzana kiyA hai / hastikuNDI se prApta abhilekhoM se prAcIna kAla meM rAjasthAna ke jaina mandiroM kI saMcAlana-vyavasthA sambandhI mahatvapUrNa jAnakArI milatI hai| vi. saM. 1053 ke dhavala ke zilAlekha se jJAta hotA hai ki jaina AcArya apane ziSyoM ko mandira nirmANa hetu preraNA dete the| rAja parivAra ke loga tulAdAna ke mAdhyama se dhana kI vyavasthA karate the| rAjakumAra mammaTa ne bhI AcArya vAsudeva kI icchA kA Adara karate hue mandira banavAne ko svarNadAna diyaa| ' jisakA 2/3 bhAga jina (tIrthaGkara) ko aura zeSa bhAga pUjya gurudeva ko samarpita kiyaa| kaI bAra rAja parivAra ke loga mandira ke dainika vyaya kI pUrti hetu bhUmi athavA kuA bhI dAna meM de dete the| hastikuDI abhilekha se saMketita hai ki dhavala ne pIpalA gAMva kA kuMA jaina mandira ko bheMTa kiyaa| pro. ke. sI. jaina evaM DaoN. sohana lAla paTanI kA vicAra hai ki yahAM zloka kA artha pippala gAMva kA kuMA nahIM apita pippala nAmaka kaMA mAnanA cAhiye / ' vAsudeva atyanta tejasvI AcArya the| unake upadeza se prabhAvita hokara harivarmA ke putra rAjA vidadharAja ne vizAla evaM sundara RSabhadeva ke mandira kA uddhAra kiyaa| yaha mandira maNiyoM se se dIpta evaM dhuMgharAle kezoM se yukta sundara striyoM ke mukha maNDala kI taraha manohara pratibhAsita thaa| vidagdharAja dvArA nirmita mandira ke jIrNa hone para rAjA dhavala ne usameM prathama tIrthaGa kara RSabhadeva kI pratimA vi. saM. 1053 meM sthApita kii| tulasI prajJA, lADanUM : khaMDa 23, aMka 4

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12 mandira kA nirmANa ho jAne para usameM pUjA ityAdi kI vyavasthA karane hetu dhana kI AvazyakatA par3atI thI / isake lie kaI taraha kI vyavasthA kI jAtI thI / isa sambandha meM vi. saM. 973 evaM 996 ke zilAlekha se jJAna varddhaka jAnakArI milatI hai / isa abhilekha meM kahA gayA hai ki hastikuDI nagarI meM zrI balabhadra guru ke liye vidagdharAja ne jina mandira kA nirmANa karavAyA / usa mandira meM nAnA dezoM se Aye hue jana samudAya ko Amantrita kara unakI sAkSI meM candra sUrya kI sthiti taka rAjA ne AjJA prasArita kI ki bIsa poThoM ke kraya-vikraya tathA AyAta-niryAta para dharmArtha nitya eka rupayA deya hogA / " bharI huI gAr3I ke yahAM se gujarane para eka rupayA denA hogA tathA pratyeka ghANI tathA arahaTa para eka karSa sabako rIti ke anusAra denA hogA / " pAna vikretAoM tathA juAriyoM ko pratyeka aDDe ke lie 13 collikA 2 mandira hetu zAsana ko denA hogaa| DaoN0 dazaratha zarmA kA mata hai ki collikA zabda kA rAjasthAna ke abhilekhoM meM anyatra bhI prayoga kiyA gayA hai jisakA tAtparya bAhara se maMgAI jAne vAlI pAna kI TokarI se thA aura jisa para 50 pAna ke pattoM kA sarakArI Taiksa thA / ' 3 hastikuDI meM pratyeka arahaTa se geMhU va jau se bharA huA ADhaka lene kI vyavasthA kI gaI thii| bhaMsa para pAMca pAlikAe evaM pratyeka bhAra" para kaur3I kA 20 vAM bhAga mandira hetu liyA jAtA thA / isa prakAra mandira kI jo Aya hotI usake 2 bhAga mandira hetu tathA zeSa tIsarA bhAga AcArya hetu arthAta vidyAdhyayana para kharca kiyA jAtA / isa abhilekha meM kahA gayA hai ki rAjA, usake putroM, pautroM, goSThikoM tathA nagara vAsiyoM ko guru evaM deva dhana kI rakSA karanI caahie| dAna dene phala hai dAna se bhI adhika usake pAlana meM phala hai / guru tathA devatA ke dhana ko khAne aura usakI upekSA karane se pApa hotA hai / 93 16 hastikuMDI ke abhilekhoM meM goSThika " tathA paMcakula" zabda Aye haiM jo mandira Arthika gatividhiyoM kI dRSTi se mahatvapUrNa haiM / goSThI prAcIna kAla meM svAyata saMsthA hotI thI jisake sadasya goSThika kahalAte the / hastikuMDI ke mandira kI goSThI ne bhI jaina mandira ke jIrNodvAra meM mahatvapUrNa yogadAna diyA thA / " vi. saM. 1048 ke abhilekha se saMketita hai ki zrI zAnti bhadrAcArya dvArA gaThita goSThI ne maMDapa kA nirmANa karavAyA / " goSThI eka aitihAsika saMsthA thI / zaMkara ne usake lakSaNa batalAte hue likhA hai ki jahAM vidyA, dhana, zIla, buddhi aura Ayu ke samAna zIla loga anurUpa bAtacIta ke dvArA, eka sthAna para baiThakara vicAra kareM to use goSThI kahate hai / 22 rAmAyaNa tathA mahAbhArata meM goSThI kA ullekha hAsya vinoda ke sArvajanika sthala ke rUpa meM milatA hai / " kSIra svAmI tathA rameza candra majUmadAra kA vicAra hai ki goSThI prAcIna samAja kA hI dUsarA rUpa thA / 24 vAtsyAyana ne bhI vibhinna prakAra kI goSThiyoM kA ullekha kiyA hai / " goSThI ke svarUpa ke sambandha meM bidvAnoM meM matabheda hai / jI. ena. zarmA ne inheM zreNI kI taraha kI prAdezika stara para sarakArI kAryoM meM sahayoga dene vAlI saMsthA mAnA hai / 26 ke. sI. jaina ke vicAra bhI isI taraha ke haiM / unakI mAnyatA hai ki sAdhAraNatayA sthAnIya saMsthAe zAsaka aura usake adhikAriyoM kI rakSA karatI thI / ye saMsthAeM tulasI prazA 450

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goSThI, paMcAyata aura paMcakula ke nAma se prasiddha thIM / baijanAtha purI ne likhA hai ki goSThI uttara sabhA kI taraha saMsthA thii| jo dAna meM dI gaI sampati se prApta dhana kI ucita vyavasthA tathA mandira kI dekha-bhAla karatI thii| kaI bAra vaha sarakArI stara para sauMpe gaye kAryoM ko bhI pUrA karatI thii| hamArA vicAra hai ki goSThI samAna vicAroM vAle, sAmAjika evaM dhArmika kArya karane hetu icchA rakhane vAle manuSyoM kI saMsthA thii| kaI bAra isameM rAja parivAra ke sadasyoM ko bhI sammilita kara liyA jAtA thaa| prAya: gAvoM meM nivAsa karane vAle vayovRddha puruSa jo naitikatA, jJAna aura sampati kI yogyatA rakhate the, unheM jana samarthana se athavA mandira ke AcArya kI icchA se goSThI kA sadasya banAyA jAtA thaa| mandira ke nirmANa kartA bhI prAyaH apanI icchAnusAra goSThI kA nirmANa kara dete the| goSThI ke sadasya milakara mandira kA jIrNodvAra/utsava sampanna karavAte, dhArmika pravacana evaM yAtrAeM Ayojana kA kArya karate the / goSThI mandira hetu prApta dhana ke saMrakSaNa evaM upabhoga kI bhI ucita vyavasthA karatI thii| hasti kuDI ke abhilekhoM se spaSTa hai ki vi. saM. 1053 vikramI ko mAgha sadI 13 ravivAra puSya nakSatra meM jaba RSabha deva kI pratiSThA kI gaI usa samaya goSThI ke sadasyoM ne bhI zrAvakoM ke sAtha apane apane azeSakarmoM kA kSaya karane ke liye aura apanI saMtAna ko saMsAra sAgara se pAra utArane ke liye nyAya se upArjita dhana se yaha pratiSThA krvaaii|" . hastikuDI kI goSThI bhI rAjasthAna ke anya mandiroM kI goSThiyoM kI taraha isa jaina nIrtha kI vyavasthA kI dekha-bhAla kara usake Arthika kriyA kAlapoM para apanA pUrNa niyantraNa rakhatI thii| __ hastikuDI ke vi. saM. 1335 ke abhilekha meM paMcakula nAmaka saMsthA kA ullekha bhI vicAraNIya hai / paMcakula Adhunika paMcAyata kA hI prArammika svarUpa thaa|" hastikUNDI ke vivecita zilAlekha meM paMcakUla ke sadasyoM ke nAma diye gaye haiM jo isa prakAra hai:--- maMTha pikAyA bhAM pATahaDa bhAvA (?) pavarA, maMha sajana u maha dhINA udhapasiMha uba devasiMha prabhUti pucakulena / 32 isakA artha DA0 sohana lAla paTanI ne isa prakAra kiyA hai OM saMvata 1335 vi. ke zrAvaNa vada 1 somavAra ke dina sevAr3I maMDapa ke bhAyA, haTA, bhAvA payarA, vayovRddha sajjana jI, dhINAjI ThA0 dhanasiMha jI, ThA0 deva siMhaAdi paMcoM (paMcakula ke sadasyoM) ne rAtA-mahAvIrajI ke mandira meM dhvajAcaDhAI evaM 24 drama prativarSa ye loga deMge va paramparA kA pAlana kreNge|" eka anya zilAlekha ke anusAra saMvata 1345 vikramI bhAdrapada vadI 9 zukravAra ke dina zrI nADola maNDala ke mahArAja sAvaMta siMha ke rAjya meM yahAM niyukta zrI karaNA, lalanA Adi paMcoM (paMcakula sadasya) tathA sajjana hemA ne hathuNDI gAMva meM mahAvIra bhagavAna kI sevArtha prativarSa 24 drama kA dAna diyA / " abhilekhoM meM paMcakula ke liye "tanniyukta" tathA 'tadadhiSThita' arthAt zAsaka kI dekharekha tathA saMcAlana meM, donoM zabda milate hai / pAMca sadasya jinheM loka samarthana prApta hotA thA, ke atirikta zAsaka dvArA niyukta mukhya amAtya zrI karaNAdhikArI bhI isakA sadasya hotA thaa|" abhilekhoM se jJAta hotA hai iNDa 23, aMka 4

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ki paMcakula ke sadasyoM kA nyAyapAlikA ke kAryoM maNDapikAoM tathA sthAnIya vyavasthA para bhI prabhAva hotA thaa| "kara saMgraha kA kArya to vastutaH maNDapikAoM dvArA hotA thA lekina unakI Aya meM se paMcakula ke sadasya dAna de sakate the| jisakI puSTi vi0 saM0 1356 aura vi0 saM0 1335 ke hastikuNDI ke abhilekhoM se hotI hai| paMcakula goSThI rAjya meM bhUmidAna Adi dete samaya sAkSI kA kArya bhI karatI thii| rAjasthAna ke vibhinna mandiroM ke abhilekhoM se saMketita hai ki kaI bAra dAnadAtA sthAnIya adhikAriyoM aura paMcakula ko sambodhita karake hI dAna dete the| 8 ___ ataH uparyukta vivaraNa ke AdhAra para hama isa niSkarSa para pahuMcate hai ki hastikuNDI kA jaina tIrtha prAcIna kAla meM hI khyAti prApta kara cukA thaa| yahAM lambe samaya se RSabhadeva tathA rAtAmahAvIra jI kI pUjA-arcanA kI jAtI rahI hai| isa mandira ke nirmANa evaM jIrNoddhAra meM yahAM ke rAja parivAra evaM janatA ne mukta hasta se Arthika sahayoga diyA / mandira kI pUjA nimitta dhana kI vyavasthA hetu rAjA ne AjJA prasArita kara aneka prakAra ke kara lagAye / jisakI puSTi hastikuNDI ke vi0 saM0 996 ke abhilekha se hotI hai / mandira kI dekhabhAla hetu goSThI evaM paMcakula jaisI svAyata saMsthAoM kA sahayoga anavarata rUpa se milatA rahatA thA tAki dainika pUjA meM kisI prakAra kA vyavadhAna upasthita na ho| 452 tulasI prajJA

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saMdarbha 1. paTanI sohanalAla, hastikuNDI kA itihAsa, pR0 / , somAnI Ara0 vI, jaina inskipzaMsa oNva rAjasthAna, pR. 105-106 2. kIla hArna, jarnala oNva da eziyATika sosAiTI oNva baMgAla 62, khaNDa prathama saM. 4 pR. 309-314 muni jina vijaya, prAcIna jaina lekha saMgraha, 2 pR.175185, nAhara, pUraNa canda, jaina lekha-saMgraha, khaNDa prathama, saM. 898 pR. 68, 118-120, khaNDa prathama, pR0 233-238, sukhavIra siMha, gahalota, sohana kRSNa purohita evaM nIlakamala zarmA rAjasthAna ke pramukha abhilekha pR. 155 165 paTanI, sohana lAla, pUrvo0 pa. 61-106. 3. gahalota, purohita evaM zarmA, pUrvo. pR. 161 4. vahI, paTanI, pUrvo. 63 5. gahalota, purohita evaM zarmA, pUrvo. 162 6. jaina ke. sI. jainijma ina rAjasthAna, pR. 26 7. paTanI, pUrvo. pR. 74 8. paTanI, pUrvo. pR. 76 9. vahI, pR. 81 10. vhii| 11. vahI / prAcIna kAla meM karSa eka mudrA kA nAma thA / dra. zloka 9. Ti. vi. 1 saM. 998, 973 kA zilAlekha 12. dekhe zloka 10 sambhavataH collikA bhI koI sikkA hI hotA thaa| aisA vicAra DA. paTanI kA hai| dekhe unakA grantha pR. 82 13. zarmA dazaratha, rAjasthAna tha da ejeja, pR. 330 14. paTanI, pUrvo. pa. 82 ADhaka =4 sera 15 kor3I kA 20 vAM bhAga vizoSaka kahalAtA thA / __ bhAra=mApa, pAlikA-eka sikkA 16. zloka 14, 17. rAjhA tatputra pautezca goSThyA purajanena c| guru deva dhana rakSyaM nopekSyaM hitamIpsubhiH1/1511 datte dAna phalaM dAnAtpalite phalam / bhakSite pApa gurudeva dhane 'dhikam // 16 // 18. paTanI pUrvo. pR. 78 vi saM. 1053 kA zilAlekha pR. 89 vi. saM. 1048 19. paTanI zilAlekha vahI pa, 86-87, zilAlekha vi sa. 13351336,1345 20. purohita sohana kRSNa rAjasthAna ke prAcIna abhilekho meM varNita goSThiyAM : unakA sAmAjika kArya 700-1200 I (zodha nibandha) pariSada patrikA varSa 27 aMka 1-4 apraila 1987-88 pR. 188, jaina ke. sI. jainijma ina rAjasthAna pR. 27 evaM enzyeNTa siTIja eNDa TAunsa oNva rAjasthAna, pR. 272 somAnI, A. vI. pUrvo, pariziSTa pR. 34 453 baMDa 23, aMka 4

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454 21. paTanI, pUrvI. pU. 89 22. agratAla, vA. za. harSa carita eka sAMskRtika adhyayana pU. 12-13 23. rAmAyaNa 112/69/5, mahAbhArata, zAnti parva 69-11 24. samajyA pariSada goSThI, amara koza 2-7-15 majUmadAra, ra. ca, prAcIna bhArata meM saMgaThita jIvana pU. 171-173, 25. vAtsyAyana, kAmasUtra adhyAya 4 pR0 47, caukhambA saMskaraNa 26. zarmA, gopInAtha, rAjasthAna kA itihAsa, pR0 641-642 27. jaina, ke. sI. pUrvI. pU. 683 28. pariSada patrikA, pUrvI. pu. 191 29. vahI, pR. 190 30. paTanI pUrvI. pU. 78, gahalota, purohita evaM zarmA pUrvI. pR. 160 31. vizvambharA, varSa 13 aMka 4 pR. 45 32. nAhara, pUrvI, khaNDa 1, pR0 232 somAnI rAma vallabha, aitihAsika nibandha saMgraha, pR. 90 33. paTanI pUrvI. pR. 86 34. vahI, pR. 87-88 35. vizvambharA, pUrvo. pR. 45 36. zarmA, dazaratha, pUrvI. pU. 353 37. varadA, varSa 14 aMka 4 pR. 5 hastikuNDI kA vi. saM. 1335 kA lekha, nAhara, jaina lekha saMgraha khaNDa 1, pR. 232 38. paMcakula sambandhI vivaraNa hetu dRSTavya, zarmA mahAvIra prasAda, kA zodha nibandha, pUrva madhyakAlIna rAjasthAna meM svAyata saMsthAe, abhilekhoM kA eka anuzIlana, vizvambharA pUrvI pR. 44-45 - DaoN0 sohana kRSNa purohita bANanAtha mandira ke pIche sukhAnanda kI bagIcI ke pAsa naI cAndapola ror3a jodhapura ( rAjasthAna ) tulasI prajJA

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gurudeva ke kAvyoM meM rasa-paripAka muni vimala kumAra kisI saMskRta kavi ne vaktRtvaM ca kavitvaM ca, vidvattAyAH phalaM viduH / __ zabdajJAnAdRte tanna, dvayamapyupapadyate // vaktRtva aura kavitva ina donoM ko vidvatA kA phala mAnA gayA hai| vidvatA kA saMbaMdha jJAna se haiN| aneka viSayoM kA jJAna vaktA kI vaktRtva zakti ko aura kavi ke kavitva-bala ko tejasvI banAtA hai| vaktRtva aura kavitva donoM kA AdhAra zabdajJAna hai| zamdajJAna ke binA na vaktRtva meM nikhAra AtA hai aura na kavitva meN| bhAvoM ko vyakta karane kA sAdhana zabda hI hai / jisa vyakti kA zabda jJAna jitanA samRddha hogA vaha utanA hI apane bhAvoM ko acche DhaMga se vyakta karane meM samartha hogaa| AcAryazrI tulasI terApaMtha dharmasaMgha ke navama AcArya the| ve bahumukhI pratibhA ke dhanI the / unakA tejasvI vyaktitva antarrASTrIya khyAti prApta kara cukA thaa| ve eka acche gAyaka, vaktA, lekhaka, kavi, ciMtaka aura sAhityakAra the| unakA jJAna samRddha thaa| unakI sRjanAtmaka zakti bhI bejor3a thii| unhoMne aneka granthoM kI racanA kii| unake dvArA racita graMthoM ko hama bhASA kI dRSTi se tIna bhAgoM meM bAMTa sakate haiMsaMskRta, hindI aura raajsthaanii| ina tInoM bhASAoM meM racita graMtha bhI gadya aura padya rUpa do bhAgoM meM vibhakta haiN| padyAtmaka graMthoM meM saMskRta bhASA meM zikSA SaNNavati, kartavya SatriMzikA, paJcasUtra, kAlU bhaktAmara stotra, saMgha SaT triMzikA, caturviMzati jinastavanam Adi racanAeM haiN| hindI bhASA meM pAnI meM mIna piyAsI, bharata mukti, zrAvaka saMbodha, AcAra bodha, saMskAra bodha, vyavahAra bodha, naMdana nikaja Adi racanAeM haiN| rAjasthAnI bhASA meM kAlUyazovilAsa, mANaka mahimA, DAlama caritra, magana caritra, mAM vadanA, caMdana kI cuTakI bhalI, sevAbhAvI, somarasa Adi racanAeM haiM / padyAtmaka graMthoM meM ApakI kAvyAtmaka pratibhA vizeSa rUpa se ubhara kara AI hai| kAvya meM bhAvoM ke sAtha-sAtha alaMkAra aura rasa kA bhI apanA vizeSa mahatva hai| kavi jina bhAvoM ko prakaTa karanA cAhatA hai yadi vaha una bhAvoM ke sAtha ekAtmakatA sthApita kara letA hai to usakI kRti meM sajIvatA A jAtI hai| pAThaka bhI unhIM bhAvoM meM baha jAtA hai / rasa bhAvoM ke sAtha ekAtmakatA sthApita karatA hai| isa dRSTi se rasa kA vizeSa mahatva hai / tulasI prazA, lADanUM : khaMDa 23, aMka 4

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AcAya hemacandra ve 'abhidhAna citAmaNi' meM nau rasoM kA vaNana kiyA hai| ve haiM-zRMgAra rasa, hAsya rasa, karuNA rasa, raudra rasa, vIra rasa, bhayAnaka rasa, vIbhatsa rasa, adbhuta rasa aura zAnta rasa / kucheka granthoM meM dasa rasoM kA bhI varNana milatA hai / unake anusAra hemacaMdrAcArya dvArA pratipAdita nau rasoM ke atirikta dasavAM rasa hai "vaatsly"| hamAre prAcIna kaviyoM ne apane kAvyoM meM ina rasoM kA bharapUra prayoga kiyA hai / AcAryazrI tulasI eka saMta, sAdhaka haiN| unake kAvyoM meM zRMgAra rasa aura hAsya rasa kI to sarvathA upekSA hI huI hai jo ki eka saMta aura sAdhaka ke lie Avazyaka hai| anya rasoM kA unhoMne apane kAvyoM meM yathA sthAna upayoga kiyA hai|| vIra rasa aura zAMta rasa kAvya ke mahatvapUrNa aMga hai| vIrarasa kI racanAeM jahAM kAyaratA ko dUra bhagA pAThaka ke raga-raga meM vIratA kA saMcAra karatI hai vahAM zAMtarasa pUrNa racanAeM uphanate hue tUphAna ko zAMta karane meM apanI mahatvapUrNa bhUmikA adA karatI hai| AcAryazrI ke kAvya 'magana caritra' meM vIra rasa kA eka udAharaNa dekhie-bAta usa samaya kI hai jaba AcAryazrI kAlagaNI kA vi. saM. 1977 kA cAturmAsa hariyANA prAnta ke aMtargata bhivAnI grAma meM thaa| cAturmAsa meM kucha bhAIbahinoM kI dIkSA hone vAlI thii| virodhiyoM ne usa dIkSA ko rokane ke lie virodhI vAtAvaraNa bnaayaa| ve chAyAbAjI miTiMga Adi karane lge| yaha dekhakara bhivAnI ke zrAvakagaNa ghabarA gye| ve muni maganalAlajI svAmI ke pAsa Aye aura bole mhArAjI ! dIkSA dedyo agara ThikANa, to loga virodhI par3ajyA taba lacakANa / taba muni maganalAlajI ne una ghabarAye hue zrAvakoM se jo bAta kahI vaha vAstava meM vIra rasa kI dyotaka hai| muni maganalAlajI ne jo kucha kahA-use AcAryazrI ne apane zabdoM meM isa prakAra gUMthA hai muni magana-dvArakAdAsa ! bAta suNa lenA, isase par3a jAegA lene se denA / / 1 / / hama to dIkSA tuma kaho vahAM de deMge, pAvasa utare bhIvANI chor3a cleNge| tumako to Akhira rahanA yahIM par3egA, kAyaratA kA abhiyoga na kabhI jhar3egA // 2 // Umara bhara UMcI najara na dekha sakoge, bilakula sacce, bana jhUThe muMha takoge / kyoM sira para bhaya kA bhUta savAra huA hai, kyA dhArmikatA kA bala bekAra huA hai // 3 // 456 tulasI prajJA

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hariyANe kI zraddhA hama sunate Ae, kyA zera gIdar3oM ke bhaya se ghabarAye / bolo ! jaisI icchA guruvara pe jAUM / kara vinaya hukuma le vApisa tumheM sunAUM / ( magana caritra pRSTha 58 ) muni maganalAlajI ukta vacana sunakara zrAvakoM ke ghabarAye diloM meM joza jAgRta huA / lAlA pesIrAma lAlA dvArakAdAsa kA mukhya munIma thA / usakI mAM dRDha zraddhAlu aura dharmasaMgha ke lie saba kucha karane ke lie tatpara rahatI thI / vaha bhI apane putra meM vIratA kA bhAva bharatI huI kahatI hai khaNDa 23, aMka 4 pesI kI mAM bolI beTA suNa lIje / jo merA jAmyor3A mata pITha takIje / dIkSA bAjate Dhola bajAra dirAje / varanA tU jindA manai na muMha batAje // isI prakAra zAMta rasa kA eka udAharaNa dekhie- bAta vi. saM. 1979 kI hai / AcArya kAlUgaNI kA cAturmAsika pravAsa rAjasthAna prAnta ke antargata bIkAnera zahara meM thA / usa samaya virodhI vAtAvaraNa kA atireka thaa| virodhI loga sAdhu-sAdhviyoM ko gAliyAM dete the / eka tAMge vAle ne virodhiyoM se prerita hokara muni maganalAlajI kI pITha para cAbuka kI mAra dI / AcArya kAlUgaNI ko bhI mArane kA SaDyaMtra banAyA gayA thA / usa samaya virodhI harakatoM ko dekhakara zraddhAlu taruNoM kA khUna ubala gayA / ve kucha kara dikhAnA cAhate the / sumeramalajI botharA unake netA the| sirpha unake iMgita mAtra kI derI thii| muni magalalAlajI ko yaha bAta mAlUma pdd'ii| unhoMne sumeramalajI ko yAda kiyA / ve aaye| muni maganalAlajI ne unheM eka sAmAyika kA pratyAkhyAna karA diyA jisase ve bAhara nahIM jA sake / isase hone vAlA ghamAsAna Tala gyaa| isa avasara para muni maganalAlajI ne sumeramalajI se jo zabda kahe ve prajjvalita Aga ko zAMta karane vAle the / AcAryazrI ne una bhAvoM ko apane zabdoM meM isa prakAra gUMthA hai ( magana cAritra pRSTha 59) ApAM ro dharma saMgha hai zAnti gaveSaka, yadyapi sImAdhika huI harakatAM bezaka khAmozI kA phala samajho aMta madhura hai, aparNa guruvAM syUM milyo sadA o gura hai / aurAM rI sau arU ika galtI ApAMrI, T hI dekhelA sabhya dRSTi duniyAM rI // 1 457

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ApAM to gurUdevAM rI dRSTi arAdhAM, viSa pI pIyUSa ukAra sAdhanA saadhaa| baccAM yuvakAM naiM dRr3hatA syUM smjhaavo| mata bhUla caka o durlabha bagata gamAvo / / "2 zikSA jalasyaM jana-dudha uphANa miTayo hai, sadiyAM ro sAro sahajyAM phaMda kaTayo hai / atyadhika sukhada pariNAma sAmane Ayo, terApaMtha ro jaza-jhaMDo jaga phaharAyo / __(magana caritra pRSTha 60,61) raudra rasa kA eka udAharaNa dekhie-gaja sukumAla muni dIkSA grahaNa kara bhagavAna ariSTanemi se AjJA lekara usI dina Atma kalyANa kI bhAvanA se zmasAna meM jAkara bhikSa kI bArahavIM pratimA ko svIkAra karate haiN| zmasAna kA dRzya kaisA hotA hai / AcAryazrI ke zabdoM meM usakA citraNa [candana kI cuTakI bhalI meM] isa prakAra jaMgala kI jhaMkRta jhoya-jhAMya, zava jala citA meM sAMya sAMya / adhajalyA mRtaka hai paDyA, gIdha cAMcAM syUM chole chAla / "1 hai par3I haDDiyAM Dhera Dhera, phiratA pherU kara phera-phera / phaMphera kalevara kahIM zunI-suta khAvaM khoda nikAla // 2 nara-muMDamAla dhara prema phira, mila aTTahAsa niraheta kara / kAyara nara ko kamajora kAlajo hove dekha duDAla // 3 DAyaNiyAM ghUmai Dagara-Dagara, mAnava zava DhUMDhe Tagara-Tagara / bhara-bhara khappara jogaNiyAM, bAvana rI rahai khuzahAla // "4 vismaya rasa kA eka udAharaNa dekhiye--- bAhubalI gRha-tyAga kara jaMgala meM ekAkI dhyAnastha khar3e ho gye| eka varSa bIta gayA para unheM kevala jJAna kI prApti nahIM huii| sAdhvI brAhmI aura suMdarI unheM pratibodha dene ke lie AtI haiM aura kahatI hai-vIrA ! chor3o gaja-asavArI / ___ina zabdoM ko sunakara bAhubAlI ko atyadhika vismaya huaa| ve kyA socate haiM / AcAryazrI ke zabdoM meM-- mata, mataMga, turaMgamA re chor3a akiMcanatA thArI / piyo na pANI, kiyo na bhojana, sUkhI kAyA rI kyaarii| phira bhI mhArI gaja asavArI. bhArI mana syUM bhAvukapaNa syaM vismita bAhubala bhArI / maiM pAra karI sthitiyAM sArI / / (caMdana kI cuTakI bhalI, pRSTha 28) bhayAnaka rasa kA udAharaNa dekhie-rAjasthAna meM garmI kI Rtu kitanI bhayaMkara hotI hai| jaba lUeM calatI haiM taba to usakI bhayaMkaratA aura bar3ha jAtI hai / AcAryazrI ne Rtu kI bhayaMkaratA kA citraNa kAlUyazovilAsa meM isa prakAra kiyA hai458 tulasI prazA

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jyeSTha mahIno Rtu garamI no, madhyama sIno haTha-bhIno / lU rI jhAlAM ati vikarAlA, vahina jvAlA jyU cophaalaaN| bhU jyUM bhaTTI taraNI tApa, reNU kaTThI tanu saMtApa / ajina rU aTThI maTTI vyApai, ati duraghaTTI ghaTTI mApai / sveda nijharaNAM rUM rUM jhArai, cIvara caraNAM luha-luha haar| aMge uper3a puNasI-phor3A, bhU pe ugher3a jyUM bhUpor3A / rAjasthAna kI lU kitanI bhayaMkara hotI hai / AcAryazrI ke zabdoM meM lU lAgI nAgI ghaNI, sAgI AgI ruup| bhayAnaka rasa kA eka aura udAharaNa dekhie jayAcArya jaba lAlA lichamaNadAsajI se bAlaka mANaka ko dIkSA kI anumati dene ke lie kahate haiM taba lAlA limachaNadAsajI bAlaka mANaka kI zArIrika sthiti aura sAdhu jIvana kI kaThinAiyoM kA varNana karate haiN| AcAryazrI ne usakA citraNa "mANaka mahimA" meM isa prakAra kiyA hai--- oha ! paya alavANo, paidala paradezAM jANo / bo bhArI bhAra utthaanno| dRr3ha niyama nibhANo, kAma karAro jI / / "1 khaMdhA dhula jyAvai, kahiM lahu-luhANa ho jyAva, vizrAma kaho kuNa pAvai, kara ThAvai jholI, santa sitArojI / / jeThAM ro tar3ako, pohAM mAhAM sI jhar3a ko, nahiM karaNo tar3ako-bhar3ako, komala o lar3ako, kula ujiyAro jI / / vIbhatsa rasa kA eka udAharaNa dekhie jaba muni bhAvadeva gRhastha jIvana meM jIne kI icchA se sAdhu veza meM hI apane gAMva ke bAhara Akara kahIM Thahara jAte haiM aura gAMva kI auratoM ke sAtha AI huI nAgalA unheM dekhatI hai to vaha unheM pahacAna gaI ki ye mere patideva haiM / usane socA-ye yahAM akele kyoM Aye haiM ? kyA ye saMyama se cyuta ho rahe haiN| usake mana meM aneka prakAra kI AzaMkAeM utpanna huii| vaha muni ke pAsa gii| unheM vaMdana kiyaa| muni ne apanI mAM revatI ke bAre meM usase pUchatAcha kii| usane kahA-use mare kaI varSa ho gaye / taMba muni ne nAgalA ke bAre meM pUchatAcha kii| nAgalA ne kahA-vaha Apake kyA lagatI hai / muni ne kahA-vaha merI patnI hai| maiMne use chor3a saMyama svIkAra kiyA thaa| taba nAgalA ne jo kahA vaha AcAryazrI ke zabdoM meM isa prakAra hai sAdha ghaNAM bAje gharabArI, [paNa] suNI na nirgranthA rai nArI / ujjva la mata ApAM ro, uttara dai satI nAgalA nihAro / / .1 459

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hA ! hI ! hI ! dhikkAro // 3 isa prakAra hama dekhate haiM ki AcAryazrI ne apanI racanAoM meM yathAsthAna rasoM kA upayoga kiyA hai / AcAryazrI eka sRjanazIla vyakti the / unhone kAvyoM kA hI sarjana nahIM kiyA apitu aneka vyaktiyoM kA jIvana-nirmANa bhI kiyA hai| zIla vyaktitva ko koTizaH abhivaMdanA | usa sRjana O 460 A koI kANAM suNa lesI, to o bAnA rahaNa na desI / desI saba dutkAro // 2 kyUM pAkhaMDa racyo munivrata ro, saMyama baNagayo ulaTo khataro / -- muni vimalakumAra bhikSu vihAra jaina vizva bhAratI, lADanUM tulasI prajJA

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AcArya mahAprajJa kA saundarya darzana harizaMkara pANDeya devavANI saMskRta bhASA meM nibaddha AcAryazrI mahAprajJa kI aneka racanAeM haiN| ina racanAoM meM saundarya kA udAtta rUpa pratiphalita huA hai / ratmapAla carita kI nAyikA jaba saMsArika sukha meM Asakta thI, rAjA ratnapAla ke sAtha vivAha sambandha sthApita karane ke lie lAlAyita thI, taba taka sRSTi kA hara padArtha use kaSTa de rahA thA lekina eka jhoMkA AyA, Ananda kA paramasaundarya kA rasapAna karA gayA, basa phira kyA thA saba kucha bhavya evaM udAtta ho gyaa| jo kala taka pratikUla the aba sahacara bana gae -- Atmavad sarvabhUteSu kI dRSTi prApta hote hI / kevala zeSa rahA -- Ananda kA athAha sAgara, saundarya kI anAhata UrmiyAM, rUpa nagara kA anAvila lAvaNya - kala taka jo vyathita karate the una sabameM Aja ratnavatI zAntarasa kA pAna karane lagI / " 1. zraddhA aura jJAna kA samanvaya saundarya bodha viSaya - parityAga se prAraMbha hotA hai, yaha ThIka hai, lekina jaise hI yaha yAtrA Age bar3hatI hai, use zraddhA aura jJAna donoM kA sAhAyya Avazyaka ho jAtA hai / saMsAra meM zraddhA mahAdhyaM vastu hai / usako pAkara sAdhAraNa jIva bhI mahAn bana jAtA hai| zraddhA jahAM bhI rahatI hai, sundaratA kA, ramaNIyatA kA vAtAvaraNa bana jAtA hai, sArI karkazatAeM evaM virasatAeM samApta ho jAtI haiM, kevala Ananda kA svAda hI zeSa rahatA hai ---- satsaMparkA dadhati na padaM karkazAH yatra tarkA sarvaM dvaidhaM vrajati vilayaM nAma vizvAsa bhUmau / sarvesvAdA prakRtisulabhA durlabhAzcAnubhUtAH zraddhA svAdo na khalu rasito hAritaM tena janma // saMbodhikAra AcArya mahAprajJa ghoSaNA kI hai spaSTa rUpa zraddhA aura jJAna kI anivAryatA kI Agamazcopapattizca sampUrNa dRSTikAraNam / ' atIndriyANAmarthAnAM sadbhAva pratipattaye // ( atIndriya padArthoM kA astitva jAnane ke lie Agama zraddhA aura upapatti (tarka, jJAna ) donoM Avazyaka haiN| ye milakara hI dRSTi ko pUrNa banAte haiM / 2 maMgala aura tapa kA samanvaya gurudeva ravindranAtha ThAkura ne maMgala aura tapa ke samanvaya ko saundarya kA mUla AdhAra mAnA hai / saundarya parama maMgala svarUpa hai kyoMki ananta ke sAtha sambandha kI tulasI prajJA, lADanUM : khaNDa 23 aMka 4

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sthApanA ho jAtI hai / tapa maMgalakAraka hai / tapa ke binA rUpa phalita nahIM hotA hai| vizva sundarI pArvatI ko jaba taka apane rUpa para, zArIrika lAvaNya para, pitA kI bhautika sampadA para garva thA, use kahAM zivatva kI prApti huI ? jagajjetA kAmadeva bhI sahAyatA karane ke lie upasthita huA, lekina vaha sahAyatA kyA karatA, dekhate hI dekhate bhasma kA Dhera bana gayA krodhaM prabho saMhara saMhareti yAvadgiraH khe marutAM caranti / tAvat sa vahni bhavanetrajanmA bhasmAvazeSa madanaM cakAra / yaha saba ghaTanA rUpavatI-yuvatI pArvatI ke sAmane hI ghttii| sArA moha bhaMga ho gayA, ahaMkAra chinna-bhinna ho gayA / vaha rUpa rUpa kyA jo ziva ke sAnnidhya rUpa phala ko prApta nahIM karA sake-. nininda rUpaM hRdayena pArvatI priyeSu saubhAgya phalA hi cArutA / " basa kyA thA, usa komalAMgI kumArI kanyA ne apane rUpa ko sundara karane ke lie ThAna lI, kala taka jo bhogAsakta thI Aja kaThora tapassAdhanA ke lie taiyAra ho gaI kyoMki tapasyA ke binA parama kA sAkSAtkAra asaMbhava hai-- iyeSa sA kartumabandhyarUpatAM samAdhimAsthAya tapobhirAtmanaH / avApyate vA kathamanyathA dvayaM tathAvidhaM prema patizca tAdRzaH / / arthAt pArvatI ne ekAgracitta se tapazcaryA karake apanI sundaratA ko saphala karane kI icchA kI / tapasyA ke binA pati kA vaisA utkRSTa prema aura ziva jaisA pati yaha donoM kaise mila sakatA hai|| sambodhi kA meghakumAra saMsAra kI ora AkarSita hotA hai| eka rAta ke kaSTa ne usake jIvana ko hilA diyA / mahAvIra pratibodhita karate haiM, tapazcaraNa meM punaniyojita karate haiM kyoMki isake binA manuSyatva kI sArthakatA siddha hI nahIM ho sktii| maMgala kI prApti kauna kahe usakA darzana bhI durlabha hai| isalie spaSTa zabdoM meM zreyas jIvana ke lie tapazcaraNa kI AvazyakatA para AcAryazrI mahAprajJa ne bala diyA hai| 3. sahRdayatA __ saMsAra apane Apa meM na sundara hotA hai na kurUpa / apane hRdaya ke banAvaTa ke anusAra hI vyakti saMsAra ko grahaNa karatA hai| sahRdaya pavitrAtmA saMsAra ke pratyeka vastu ko pavitra aura sundara samajhatA hai / sRSTi ke hara padArtha ko sRSTikartA ke mahAprasAda svarUpa svIkAra kara kurUpatA meM surUpatA kA sAkSAtkAra karatA hai| eka sAMga sundarI nava-yauvana sampannA yuvati ko dekhakara citabhraSTa yuvaka, hRdayahIna kAmuka tulasI prajA

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yuvaka usake zarIra sambandha kI ora daur3atA hai, kyoMki vaha utanA hI grahaNa kara sakatA hai lekina mahAzakti kA sAdhaka koI zaMkara usI yuvati meM AdyAzakti ke rUpa kA sAkSAtkAra kara vaha AtmA kA saMgIta gAne lagatA hai, hAtha jor3akara usa mAtA ke caraNoM meM zabda-puSpa samarpita kara apanI hrasvatA kA nivedana karane lagatA hai matsamaH pAtakI nAsti pApaghnI tvatsamA na hi / ' jo vyakti jitanA hI sahRdaya hogA utanA hI adhika sRSTi kI sundaratA kA AsvAdana kara paaegaa| mahAkavi kAlidAsa kI kalA isa vidyA meM agraNI hai| rAjaprasAda ke bhagnAvazeSa meM bhI sundara rUpavatI yuvati kA darzana kAlidAsa jaise siddhasArasvata se hI saMbhava hai / ayodhyA kI nagaradevI kuza se ayodhyA kI durdazA kA varNana karate hue kahatI hai stambheSu yoSitpratiyAtanAnAmutkrAntavarNakramadhUsarANAm / stanotarIyANi bhavanti saGgA nimokapaTTAphaNibhivimuktAH // arthAt rAjaprAsAda ke khaMbhoM meM striyoM kI mUrtiyAM banI huI thI Ajakala una mUrtiyoM kA raMga ur3a gayA hai| una khaMbhoM ko caMdana kA vRkSa samajhakara jo sAMpa unase lipaTe haiM unakI keMcule chUTakara mUrtiyoM . se saTa gayI haiM aura ve aisI lagatI haiM, mAno una striyoM ne stana Dhakane ke lie kapar3A DAla liyA ho, sAMpa kI keMcula se utpanna citra ramaNI kA AMcala ho rahI hai, nirmoka stanottarIya ho rahA hai| vAha re sahRdayatA / sarpa kI sUkhI bhayAvanI keMcula kalA meM jhInA aMcala bana jAtI hai, nIrasa nirmoka sarasa stanottarIya ho jAtA hai / jIvana ke sukha-duHkha kalA meM cira sundara ho jAte haiN| AcArya mahAprajJa ke saMskRta kAvyagraMthoM meM anekazaH aise prasaMga hai jahAM para mahAprajJa ke hRdaya kI vizAlatA, unakI sahRdayatA kA darzana hotA hai| vRkSa-jo saMsAra meM jar3a ke nAma se jAne jAte haiM lekina mahAprajJa kI kalA kA sparza pAkara na kevala jIvanta ho uThe balki mahApuruSatva kI antima kasoTI-kSamAzIlatA ke mUrtimanta vigraha bhI bana gae / ratnapAlacarita meM varNita rAjAratnapAla evaM vRkSa saMvAda meM yaha ghaTanA draSTavya hai / vRkSa apane rAjyapati se kahate haiM --- dhindati bhindanti janAstathApi pUtkurmahe no tava sannidhAne / kSamAtanUjA iti saMpradhArya kSamAM vahAmo na ruSaM sRjaamo|| arthAt he rAjan ! loka hamArA chedana bhedana karate haiM, phira bhI hama tumhAre pAsa pukAra nahIM karate / hama kSamA (pRthvI) ke putra haiM, isalie kSamA dhAraNa karate haiM, kabhI kisI para roSa nahIM krte| rAtri apanI kAlimA, bhayaMkaratA Adi ke lie prasiddha hai| bhayaMkara aMdhakAra na 23, aMka 4

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yukta rAtri meM hI saMsAra ke sAre galata kArya sampAdita kie jAte haiM lekina mahAprajJa kI kamanIyA kalA - tUlikA kA sparza pAkara vaha saMsAra meM zreSTha paropakAriNI ke rUpa meM upasthita hotI hai / rAtri ke adhovinyasta zabda kitane mArmika haiM aura alpajJAna ke ahaMkAra meM phaMsakara dUsaroM para doSAropaNa karane vAle logoM ke lie kitanA sundara upadeza detI haiM / rAtrI rAjA ratnapAla se kahatI hai * ahamavaimi na cAtra mamAdaraH paramapekSya paropakRti sadA / niyatakAla mupaimi karomyapi mahitalaM sakalaM tamasAvRtam // + paramaho ! manujA avivekino nahi bhavanti rahasya vidaH kvacit / apacikIrSava eva tamo mama gRhamaNenicayAnmanaso na ca // arthAt he rAtri ! kyA tujhe jJAta nahIM hai ki tU isa jagat ko aMdhakAra se vyApta kara detI hai / aMdhere se manuSya bhayabhIta hote haiM aura usase kAyaratA bar3hatI hai / kintu manuSya kitane avivekI hote haiM ? aMdhakAra ko dIpa jalAkara dUra karanA cAhate haiM, miTAnA nahIM cAhate haiM / + ve rahasya ko nahIM jAnate / ve mere kintu apane mana ke andhakAra ko 4. vyaktigata sundaratA yaha satya hai ki viSaya kA sundara honA Avazyaka hai lekina isase kahIM adhika Avazyaka hai - vyaktigata sundaratA / suprasiddha vicAraka kroce to kevala draSTA kI cittadazA meM hI sundaratA ko svIkAra karatA hai / saMsAra kI jitanI bhI vastueM haiM, unakA sundara honA yA na honA pramAtA kI sundaratA para nirbhara hai / draSTA jitanA sundara hogA, pavitra hogA utanA hI adhika sRSTi ko pavitra dekhegA, sundara dekhegA / saMsAra meM aneka acche khAdya-padArtha mila sakate haiM, vidyamAna hai lekina sukara viSTA ko hI grahaNa karatA hai / mana se prasanna vyakti ko hI kamala yA cAMda sundara lagatA hai| bhUkha se pIr3ita, udAsa mana vAlA vyakti cAMda yA kamala meM sundaratA kyA dekhegA / putrazoka se pIr3ita manuSya parvatamAlAoM ko, sUryodaya ke samaya prAcI kSitija ko dekhakara kyA prasanna hogA ? draSTA apanI AkRti, svabhAvAdi ke anurUpa hI jAgatikatA kA nirdhAraNa karatA hai / suprasiddha sUphI premakathAnaka lailA-majanUM meM lelA zarIra kI dRSTi se kAlI thI, kurUpa thI lekina majanUM kI dRSTi meM vaha vizva kI sarvazreSTha sundarI thI / zaMkara mahAdeva kitane kurUpa ? bAghambara dhAraNa kie hue, sarpa lapeTe hue, na gotra kA patA na vaMza kA ThikAnA / lekina pArvatI kI dRSTi meM zaMkara sarvAGgasundara aura apratima lAvaNya se yukta evaM anupameya the / kumAra saMbhava kA yaha prasaMga kitanA mArmika 464 tulasI prazA

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hai / brahmacArI kahatA hai vapurvirUpAkSamalakSya janmatA digambaratvena niveditaM vasu / vareSu yad bAlamRgAkSiH mRgyate tadasti kiM vyastamapi trilocane // arthAt he pArvatI ! yaha ziva vikRta locana hai, janma kA bhI koI ThikAnA nahIM hai / yaha digambara hai, isI se isakI sampatti kA patA calatA hai (arthAt vaha daridra hai)| rUpa athavA guNa jo ki vara ke viSaya meM vadhu ke sambandhI loga khojate haiM unameM se koI bhI isa zaMkara meM hai ? kitanA vikRta rUpa hai zaMkara kaa| lekina pArvatI kI daSTi meM ziva trailokyanAtha haiM, vizvabhAvana haiM, sabake svAmI hai| pArvatI kahatI haiM akiMcana: san prabhava: sa saMpadAM trilokanAtha: pitRsadmagocaraH / sa bhImarUpaH ziva ityudIryate na santi yAthArthyavidaH pinAkinaH / / vibhUSaNodbhAsi pinaddhabhogi vA gajAji nAlambi dukUladhAri vA / kapAli vA syAdathavenduzekharaM na vizvamUrteravadhAryate vapuH // (kumAra saMbhava 5.77-78) arthAt ziva daridra hone para mahAna aizvarya ke utpAdaka haiN| zmazAnavAsI hote hue bhI trailokyanAtha haiN| bhayAnaka AkRti hone para bhI zAntasvarUpa haiM, aisA vidvAn loga kahate haiM / zaMkara ke vAstavika svarUpa ko jAnane vAlA isa trailokya meM koI nahIM hai| trailokyAtmaka aSTamUrti ziva kA zarIra sarpa se veSTita hai, yA alaMkAroM se vibhUSita hai, unakA paridhAna gajacarma hai yA dukUla hai, vaha brahmaziraH kapAladhArI hai, yA candrazekhara hai, yaha koI jAna nahIM sakatA hai| ___AcAryazrI mahAprajJa bAhara aura bhItara donoM tarapha se sundara hai| inake kAvya meM prakRti kA hara padArtha sundara dikhAI par3atA hai| jar3a-cetana sabhI prANI jagat ke lie upayogI haiM, unakA apanA mahattva hai| kavi ne ratnapAla carita meM ratnavatI ke mAdhyama se isa tathya kA udghATana kiyA hai| kala taka ratnavatI ko prakRti kA kaNakaNa duHkha detA thA lekina Aja hRdayatA kI sundaratA prApta hote hI sArA bAhya saMsAra manorama bana gyaa| hRdaya kI zAMti ke bAda bAhya jagat meM zAMti kA sAgara laharAne lgaa| premNAkulA viyati vartmani pAMzulepi kUlaMkaSA jalakaNepi karAli kAlo zAkhAsu pallavacaye dalasaMcayepi puSpotkare ca kalikAni kare phale'pi / ima 23, aMka 4 465

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vantarase kalarave nabhasaMgamAnAM, satkUjite parabhRtAmapi marmare'pi, gujArave madhukRtAM salila prapAte, vatroccaye maruti vA stanayitnu rAzI / / prAkalpata pratipalaM maNipAlameva prAlokata pratipadaM samadaSTi binduH / zuzrAva tadadhvanimalaM khalu sAdhunA hi, sarvatra zAntarasameka" ||" arthAt usa samaya premAkula ratnavatI AkAza meM dhUlI mArga meM nadI ke jalakaNoM meM, vRkSoM kI paMkti meM, zAkhAo meM, pallavo meM pattoM meM, phaloM aura kalikAoM ke samUha meM, koyaloM ke kUjana meM, pattoM kI dhvani meM, bhauroM ke guMjArava meM, pAnI ke prapAta meM aMdhakAra meM, havA meM, meghoM meM pratipala maNipAla (nAyaka) kI kalpanA karatI thI, ekadRSTi hokara paga-paga para use dekhatI thI, usakI dhvani sunatI thI, vaha ratnavatI aba eka dRSTi se sarvatra zAnta rasa ko dekha rahI hai| 5. sahajatA kavi yA rasika varga (pAThaka varga) jitanA hI sahaja hogA utanA hI rasabodha yA saundarya bodha kI kSamatA adhika hogii| saMsAra ke jitane bhI zreSTha sAhityakAra hue unake pAsa sahajatA kI mahArghya nidhi avazya vidyamAna thii| bhale hI isakI prApti ke lie dhyAna-sAdhanA, svAdhyAya, bhAvanA Adi kI AvazyakatA hai lekina saundarya bodha ke lie 'sahajatA' Avazyaka hai| kaTu yA virasa vyakti lAkha sandara vastu kyoM na dekhe--use vaha anubhUti kabhI nahIM hogI jo eka sahaja evaM Rju-caritra sampanna vyakti ko hotI hai / karor3oM jIvoM ko marate hae, mAre jAte hae karor3oM logoM ne dekhA hogA lekina maharSi vAlmIki hI eka aise vyakti kyoM hae ki mAtra koMcI ke viyoga para unake hRdaya se aisI karuNA kI dhArA bahI ki rAmAyaNa jaisA mahAsAgara taiyAra ho gayA, jisameM mAtra vAlmIki nahI balki karor3oM jIva snAta kara dhanya ho gae, zatAbdiyoM taka dhanya hote rheNge| krauMcI ke viyoga se du.khI maharSi kA hRdaya hAhAkara kara uThA mA niSAda pratiSThAM tvamagama: zAzvatI samA: / yat krauMca mithunAdekamavadhI: kAmamohitam / / 12 he niSAda ! tuma saikar3oM varSoM taka samAja meM pratiSThA ko prApta nahIM kara pAegA kyoMki tUne kAmamohita krauMca-yugala meM se eka krauMca ko mArA hai / kAlidAsa isalie jagatprasiddha hue ki unakA citraNa mAgha aura bhAravi kI taraha jaTila nahIM balki atyanta sahaja hai| sacetana prANI zIghra hI kAlidAsa kI rasagaMgA meM pravAhita hone lagatA hai| Azrama kanyA zakuntalA kI nisarga ramaNIyatA kise AkRSTa nahIM kara letI / mugdha bAlaka sabako priya hotA hai| zakuntalA kA rUpa saundarya thA--yaha to koI kavipravara kAlidAsa, rasika duSyanta yA sAhityazAstra kA tulasI prajJA

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mahAsAdhaka hI samajha sakatA hai - sarasijamanuviddhaM zaivalenApi ramyaM malinamapi himAMzorlakSma lakSmIM tanoti / iyamadhikamanojJA valkalenApi tanvI kimiva hi madhurANAM maNDanaM nAkRtInAm // " virahI kA sahaja evaM svAbhAvika citraNa kAlidAsIya pratibhA kA pratiphalita rUpa hai / yakSa praNayakupitA premikA se mila to nahIM sakatA kyoMki zApa grasta hai, isalie citra meM milanA cAhatA hai usake citra meM usake pairoM para girakara kSamA mAMganA cAhatA hai / lekina hAya re vidhAtA kI krUratA, citra meM bhI premI yugala kA milana use sahya nahIM huA vAmakhya praNayakupitAM dhAturAgaiH zilAyAM AtmAnaM te caraNapatituM yAvadicchAmi kartum / astAvanmuhurupacitairdRSTirAlupyate me krUrastasminnapi na sahate saMgamaM nau kRtAntaH / / " he priya ! prema meM ruThI huI tumako geruraMga se caTTAna para likhakara jaba maiM tumhAre caraNoM meM girakara kSamA mAMganA cAhatA thA, tabhI AMsU umar3akara merI dRSTi samApta kara die| niSThura deva ko citra meM bhI hama dono kA milanA nahIM sahA jAtA hai / bhavabhUti vAkvibhUti - sampanna haiM / mugdhAsItA kA sahaja rUpa kA citraNa, bhAratIya dAmpatya kA anAvila nirUpaNa kitanA sundara hai / rAma ke vakSasthala para vizvAsa pUrvaka soI huI sItA kA rUpa saundarya kise bhAvita nahIM karatA 15 iyaM gehe lakSmIriyamamRtavartinayanayorasAvasyAH sparzo vapuSi bahulazcandanarasaH / ayaM bAhuH kaNThe ziziramasRNa mauktikasara: kimasyA na preyo ? yadi paramasahyastu virahaH // " yaha sItA mere ghara kI lakSmI hai, AMkhoM ke lie amRta kI zalAkA hai, isakA yaha sparza zarIra meM gAr3he- gAr3he candana rasa kA lepa hai isakI bhujalatA kaNTha meM zItala aura snigdha motiyoM ke hAra ke samAna hai / adhika kyA ? isakI kaunasI vastu priya nahIM hai ? parantu isakA viraha sarvathA asahya hai / AcArya mahAprajJa kI dRSTi meM saundarya-bodha ke Avazyaka tatva 'sahajatA' ko dekhA jAe to yaha kahanA koI atizayokti nahIM hogI ki 'sahajatA' inakA prANa hai / eka mahAn yogI saundarya kA mahAsAdhaka kitanA sahaja aura sarasa hotA hai, mahAkavi mahAprajJa ko dekhane se hI patA calatA hai / jIvana sahaja, jIvana paddhati sahaja aura svayaM viracita zAstra sahaja -- yaha sahajatrayI kI saMbhAvanA durlabha hai / lekina vivecya mahAkavi meM sahajatrayI kI prApti bhI sahajatA se dekhI jA sakatI hai / inakA pratyeka graMtha sahajatayA ke vyAkhyAna meM hI samarpita hai / azruvINA kA prAraMbha bhI isI tattva ke nirUpaNa se hotA hai / kavi kahatA hai ki he zraddhe ! tU usI kA varaNa karatI hai jo khaMDa 23, aMka 4 467

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dudhamuhe bacce kI taraha yA mahAjJAnI kI taraha mahaja haiM / mugdha haiM zraddhe ! mugdhAna praNayasi zizUn dugdhadigdhAsyadattAna bhadrAnajJAna vacasi niratAMstarkavANa ra digdhAn / vijJAMzcApi vyathitamanasastakaM labdhAvasAdA tarkeNAmA na khalu viditamte'navasthAna hetuH // " saMbodhikAra mahAkavi mahAprajJa sahajAnanda kI vyAkhyA meM hI tallIna dikhAI par3atA hai / mahAkavi kA jIvana-lakSya hai...maha na Ananda kI prApti / sahajAnanda kI vyAkhyA karate hue kavi kahatA hai ---- nAnubhUtizcidAnanda indriyANAmagoca: / vitaryo manamA nApi svAtmadarzana saMbhavaH / / cidAnanda (sahajAnanda) kA kabhI anubhava nahIM kiyA jA sakatA hai, kyoMki vaha indriyoM kA viSaya nahIM hai, mana kI tarkaNA se pare hai| AtmasAkSAtkAra se hI usakA prAdurbhAva hotA hai / candanabAlA sahajatayA prabhucaraNoM meM apanA marvasva samarpita kara prabhu kI hI ho jAtI hai.-- zraddhApUtA samajani satI candanA vandanIyA bhaktisnAto'gajani bhagavAn bhAvanApUrtyabandhyaH // " mahAprajJakRta 'stuticakrama" ke anuzIlana se yaha tathya 'saundarya bodha ke lie sahajatA AvaH paka hai' aura adhika spaSTa ho jAtA hai| AcArya-stuti meM apane gurucaraNa kI zaraNagati ke citraNa krama meM yaha sApha parilakSita hotA hai ki eka ziSya apane gurucaraNoM meM kisa prakAra mahajarUpa se zaraNAgati grahaNa kara dhanya ho jAtA hai vANI pavitraM vidadhAti karNa stutI rasajJAM nayanaM ca mUttiH paraM tu sarvottamanuttamAGga punAti puNyazcaraNastavAsI . / '' AsUM kA sAmarthya jagatprasiddha hai| kitanA bala hotA hai usameM / bar3e-bar3e mahArathI vIra bhI AMsU kI dhArA meM isa prakAra baha jAte haiM ki unakA kahIM koI patA bhI nahIM calatA hai| inakA mahaja pravAha kitanA vegavAn hai-dekheM candanabAlA ke yahAM Akara--- citrA zaktiH sakala viditA hanta yuSmAsu bhAti, roddhaM yAnnAkSata pRtanA nApi kuntAgramugram / khAtaM gartA gahanagahanaM parvatazcApagA'pi magnA: sagho vahati viralaM te'pi yuSmatpravAhe // 21 AMsuoM ! jinheM senA, bhAle kI painI noka khadAna, gaDDhA ghora jaMgala, pahAr3a aura nadiyAM bhI rokane meM sasamartha haiM, ve tumhAre laghu-pravAha meM sahasA DUba jAte haiN| tumhAre meM koI adbhuta zakti hai, ise saba jAnate haiM / tulasI prajJA

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6. virAT kalpanA kalpanA jisakI jitanI virAT hogI utanA hI vaha saundarya-bodha ke zAzvata AdhAra para hI vyakti atilaukika saMsAra meM jitane bhI jJAna kA avazya yogadAna rahatA sAgara kA avagAhana kara sakatA hai / kalpanA aura atiramaNIya tattvoM kA sAkSAtkAra kara letA hai / vijJAna ke tattva haiM, unakI prApti meM kahIM na kahIM kalpanA hai / kurUpa vastu meM bhI paramaramaNIya kA saMdhAna, nirjIva meM bhI sajIva kA darzana, asat meM sat kA viveka kalpanA kA hI pariNAma hai| gaMgA kI dhArA pravAhamAna hai, mAtra jala kA prvaah| jisakI kalpanA-zakti sazakta hai vaha usa dhArA meM gaMgA mAtA kA, ciraramaNIyA yuvati kA zvetavasanA bAlA kA sAkSAtkAra kara letA hai lekina kalpanA vihIna ke lie vahI gaMgA mAtAM kevala jala kA pravAha / eka usI ke taTa para paramavibhUti ko prApta kara jIvana dhanya ho jAtA hai dUsarA kevala jalapAna karake hI lauTa jAtA hai / isalie saundarya bodha ke lie jitanA zAstrIya jJAna, saMskAra Adi Avazyaka hai utanA hI kalpanA / AcArya zivabAlaka rAya ne kalpanA kI mahanIyatA ko udghATita karate hue kahA hai - 'tarka vitarka, saMkalpa-vikalpa aura lAbha-hAni kA vicAra buddhi kSetra ke antargata hai, parantu bimba vidhAna ke dvArA ramaNIya bhAva kA sRjana kalpanA ke antargata / mana kI vaha zakti jo paricita vastu meM abhinavatA dekhatI hai, navIna loka kA sRjana karatI hai, bhaviSya kA svapna dekhatI hai, citramayI bhASA meM apane ko vyakta karatI hai, sundaratA kA bhAvana kara Anandita hotI hai, kalpanA hai / svarga-naraka, devatA-daitya Adi kalpanA latA ke madhura phala haiM, kalA ke mAdhyama se kalpanA cira sundara kA sRjana karatI hai / cira sundara cira sukhakara ho jAtA hai / kalAgata yA prakRtigata sundaratA kI anubhUti ke lie kalpanA tattva kA rahanA anivArya hai / isake abhAva meM alakA bAlukA, kailAsa ujalA TIlA aura kAmarUpa megha, bhApa aura dhueM kA jamAva dIkha par3egA / 22 vastu kA rUpa jaba hamArI kalpanA meM praveza taraMgita hone lagatI haiM / kalpanA tattva ke abhAva meM sktaa|" karatA hai to saundarya kI UrmiyAM saundarya kA bhAvana nahIM kiyA jA uparyukta vivecana se spaSTa hai ki kalpanA saundarya bodha ke lie paramAvazyaka saMsAdhana hai / jitane bhI mahAna kavi hue, unakI mahAnatA meM, unakI sArvajanInatA meM kalpanA kI mahattvapUrNa bhUmikA rahI hai / kAlidAsa isalie vizvabandha bana gae ki saMsAra kI virasa vastueM bhI unakI kalpanA sAgara meM snAta hokara sarasa bana gayI / mahAbhArata kA kAmuka, lampaTa duSyanta mahAkavi kI kalpanA kalA kA saMsparza pAkara cakravartI samrAT duSyanta, dhIrodAtta nAyaka duSyanta aura prajAvatsala duSyanta bana gayA / krUra zApa bhI maharSi kAlidAsa kI kalA meM Akara varadAna se bhI adhika zreyAsAdhaka bana jAtA hai / yadi maharSi durvAsA ne zakuntalA ko zApa nahIM diyA hotA to na to zakuntalA ke pUrva kRta pApa karmoM kA prakSAlana hotA, na saMskAroM kA recana / taba vaha 469 khaNDa 22, aMka 4

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na to sAmrAjJI pada kI adhikAriNI hotI aura na ,use bharata jaise cakravartI putra bhI prApta hotaa| urvazI jaba kArtikeya ke udyAna meM zApa-grasta hokara latA ke rUpa meM pariNata nahIM huI hotI to mAtra vaha saMsAra meM kAma kI piTArI ke rUpa jAnI jaatii| vasantasenApaMka sarovara (vezyAkula) meM bhI janma lekara usa mahA sahasrAra kI ora vikasita hotI huI, cAritrika vikAsa ko prApta karatI huI vaise pada ko na prApta kara sakatI jo vezyA ke lie sarvathA durlabha hai| pArvatI himAlaya kI kumArI kanyA na to jagadambA hI banI hotI aura na ziva jaise pati hI use prApta huA hotaa| yaha saba kalpanA kA khela / jo koI kalpanA ke satsAgara meM nimajjita huA, basa samajho ki svayaM to pAra ho hI jAtA hai, apane pIche bhI mahApatha yAtriyoM ke lie prakRSTa-pAtheya chor3a jAtA hai jisakA Azraya lekara ananta kAla taka rasika samudAya Ananda ke mahAsAgara meM gotA lagAte rahatA hai| duniyA kA jahara bhI kalpanA kA saMsparza pAkara amRta bana jAtA hai| kalpanA ke dvArA hI kavi apanI kRti ko, bhakta apane bhagavAn ko sarvAMga sundara banAne kA prayAsa karatA hai citre nivezya parikalpitasattvayogArUpoccayena manasA vidhinA kRtA nu / strIratnasRSTiparA pratibhAti sA me dhAturvibhutvamanucintya vapuzca tasyAH // arthAt brahmA ne jaba zakuntalA ko banAyA hogA taba pahale usakA citra banAkara yA mana meM saMsAra kI sabhI sundariyoM ke rUpoM ko ikaTThA karake usameM prANa DAle hoMge, kyoMki brahmA kI kuzalatA aura zakuntalA kI sundaratA donoM para bAra-bAra vicAra karane se yahI jAna par3atA hai ki yaha koI nirAle hI DhaMga kI sundarI unhoMne banAyI hai / yaha saba kalpanA kA hI vaibhava hai ki zakuntalA vizvasundarI kI zreNI meM pratiSThita ho gyii| vivecya kavi mahAprajJa kalpanA-zakti ke samartha dhAraka sArasvata haiN| duniyA kI vikarAla vastueM bhI inakI kalA, kalpanA kI tulikA meM ramaNIya bana gayI, sahaja saMvedya bana gayI haiN| ratnapAla carita meM kavi kI kalpanA zakti kA utkRSTatama rUpa kA nidarzana milatA hai| prathama sarga meM svargIya yuvatI ke dvArA ratnapAla ke gale meM pheMkI gayI mAlA kitanI sundara hai / vaha mAlA rAjA ratnapAla ke gale meM yazolatA kI bhAMti suzobhita ho rahI hai sadyastadAnIM gaganasthitAyAH kasyAzcidutsAha parAyaNAyAH karAbjamuktA navapuSpa mAlA yazolatevAsya rarAja kaNThe // 25 tatkAla usI samaya gagana meM sthita kisI utsAha parAyaNa yuvati ke hAtha se DAlI huI nae phUloM kI mAlA rAjA ke gale meM yazolatA kI bhAMti suzobhita hone lgii| 470 tulasI prajJA

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bhakta apane bhagavAn ko sarvazreSTha rUpa sampanna dekhanA cAhatA hai| pitAmaha bhISma ke bhagavAn tribhuvanakamana rUpa vAle haiM to gopiyoM ke prabhu trailokya saubhaga rUpa se sampanna hai| bhaktAmarakAra mAnatuGga kA svAmI advitIya lAvaNya se lalita pi yaH zAntarAga-rucibhiH paramANubhistvaM nirmApitastribhuvanaika lalAmabhUta / tAvanta eva khalu te'pyaNavaH pRthivyAM yatte samAnamapara nahi rUpamasti / " he tribhuvana-lalAma ! jina zAnta-rAga vAle aura kAntimAna paramANuoM se tumheM racA gayA hai, ve paramANu isa dharAtala para utane hI the| yahI kAraNa hai ki isa pRthvI para tumhAre jaisA dUsarA koI rUpa najara nahIM aataa| . bhakta kavi mahAprajJa ke bhagavAn-gurudeva tulasI itane sundara haiM ki candramA kI zobhA bhI unake sAmane hrasva par3a jAtI hai / vyatireka alaMkAra kI ramaNIyatA ke sAtha mahAprajJa ke gurudeva kA darzana upasthita haiM kalAvatAM syAt prathamo'yamaryo smyahaM dvitIyastviti cintyaatH| candrastatandro bhramati hya SApi kSINaH punastat prakaTIkaroti // 2 // arthAt, candramA ne socA -- 'AcArya tulasI kalAvAna vyaktiyoM meM pradhAna rUpa se pUjanIya haiM aura merA dUsarA sthAna hai kyoMki merI pUjA dvitIyA ko hotI hai / ' usakI nIMda ur3a gaI aura vaha rAta ko bhI idhara-udhara bhaTakane lgaa| vaha kSINa hotA hai, upacita hotA hai / yaha krama calatA jAtA hai / 7. saundarya pAtroM kA cayana upayukta vivecana ke bAda AcAryazrI mahAprajJa ke saMskRta sAhitya meM upasthApita 'saundarya-pAtroM' (sundara vastuoM) kA upanyAsa karane kA prayAsa kiyA jA rahA hai / mAnavIya saundarya isa saMvarga meM manuSya-jagat ke pAtroM para vicAra kiyA jA rahA hai| candanabAlA, bhagavAn mahAvIra, ratnapAla, ratnavatI, maMtrI, meghakumAra Adi pAtroM ke cAritrikasaundarya para prakAza DAlA jA rahA hai-- candanavAlA ... candanabAlA mahAprajJakRta khaMDakAvya azravINA kI nAyikA hai| saMsAra ke durddharSa pApiyoM se saMtrasta candanabAlA bhagavAn ke zaraNApanna hotI hai| kitanA saMtrAsa sahanA bar3A usa becArI ko| krUra karmA zatAnIka ke dvArA AMkhoM ke sAmane pitA kI hatyA, rAjya meM laTa-pATa, vidharmI rathika kI bhogavAsanA se vidagdha mAtA kI mRtyu (jihvA khIMcakara svayaM prANa tyAga kara satItva kI rakSA), seThAnI dvArA pratAr3anA-mAthA mur3avAnA, zarIra meM ver3iyoM kA par3anA-ina sabase vaha rAjabAlA bhayAkrAnta ho gayI thI baMra 23, baMka 4

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- acAnaka prabhu ko dekhA- - basa kyA thA, AzA kI cinagArI jala gii| isa avasthA kA sundara varNana kavi mahAprajJa ne kiyA hai-- khedaM svedo bahirapanayaJjAta Akasmikena, prollAsenA'bhyudayamayatA darzanAd vizvabhartuH / kAmaM bhrAntAM kimapi kimapi prasmarantIM smarantIM svasthAM cakre pulakitatanuM candanAM smeranetrAm // ' 28 arthAt vizvabhartA bhagavAn mahAvIra ke darzana se candanabAlA ko akasmAt jo apAra harSa huA, usase usake zarIra se sveda Tapakane lagA / usa samaya aisA lagatA thA, mAno vaha sveda candanabAlA ke antavartI saMtApa ko bAhara khIMca lAyA hai / jo kucha kSaNa pahale diGmUr3ha sI banI huI, ardha-vismRti sthiti meM DubakiyAM lagA rahI thI, aba vaha svastha ho gaI / usakA zarIra pulakita ho uThA aura AMkheM vikasita ho gaIM / jaba apanI AMkhoM ke sAmane sahasA AzA-mahala Dhaha jAe to vyakti kI, bhakta kI kaisI sthiti ho jAtI hai - isakA manovizleSaNAtmaka citra kA upasthApana mahAkavi ne kiyA hai / mahAvIra dvAra para Akara bhI bhikSA lenA to dUra rahA binA kucha kahe hI lauTa ge| basa candanabAlA kI kyA dazA ho gayI yaha to sahRdaya cetana prANI athavA mahAprajJa jaise saMvedanazIla mahAkavi hI samajha sakatA hai vANI vastrAnna ca bahiragAd yojitau nApi pANI pAJcAlIvA'nubhavavikalA na kriyAM kAJcidArhat / sarveraGgaH sapadi yugapannIravaM stabdhatA''ptA vAho'zrRNAmaviralamabhUt kevalaM jIvanAGkaH // arthAt candanabAlA ke muMha se usa samaya na zabda nikala pAyA aura na usake hAtha hI jur3a pAe / putalI kI taraha vaha aisI anubhava - zUnya ho gayI ki usameM kucha kriyA karane kI kSamatA bhI nahIM rhii| usake samasta aMgoM meM eka sAtha tejI se nistabdhatA chA gaI ki usakI AMkhoM meM ajasra bahane vAle AMsU hI usake ke cihna jAna par3ate the / jIvita hone candanabAlA ke aneka rUpoM kA sundara nirUpaNa mahAprajJa ne kiyaa| ke rUpa meM usakA hRdya-lAvaNya sahaja-saMvedya hai| AMsuoM ke dvArA prabhu ke pAsa saMdeza bhejatI huI dikhAI par3atI hai| AMsU ke abhAva meM jo bhagavAn kI dhArA meM bahakara punaH vApasa lauTa aae| cirapratIkSita AzA pUrNa ho gayI / bhagavAn kA abhigraha bhI pUrNa huA aura candanabAlA kRtpuNya ho gaI / usakA AMgana ratnoM kI barasAta se Ubar3a-khAbar3a sA ho gayA zizakI bharatI huI, dadhivAhana kanyA mahAvIra lauTa gae the AMsU kanyA zabdoM ke dvArA utkRSTa rUpa meM ve hI AMsuoM 472 sadyojAtaM sthapuTamakhilaM prAgaNaM ratnavRSTyA truTyabandhaM gaganapaTalaM jAtametat pratItam / tarkakSetraM bhavatu sutarAmeSa yogAnubhAvastadbhAgyAbhre ravirudgamat spaSTamadyApi tattu / / " tulasI prazA

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candanabAlA ke ghara kA AMgana ratnoM kI barasAta se Ubar3a-khAbar3a sA ho gayA / AkAza ke bandhana TUTa par3e hoM aisA lagatA thaa| yaha yoga kA prabhAva tarka kA viSaya ho sakatA hai kintu usake bhAgyAkAza meM jisa sUrya kA udaya huA, vaha to Aja bhI spaSTa hai| bhagavAna mahAvIra -- azruvINA, saMbodhi, atulA-tulA Adi meM bhagavAna mahAvIra kA darzana hotA hai / azruvINA meM pAdavihArI abhigrahadhArI, karuNAzIla evaM parama-tIrthakara ke rUpa meM upasthita haiN| saundarya ke khani --- sundara rUpa pApa kA kAraNa nahIM hotA balki vaha pavitratA kI prasavabhUmi, tapasyA kA paryavasita rUpa, anAvilatA kA nirUpama vigraha aura sadAzayatA kA azoSya Akara banakara saMsAra meM upasthita hotA hai| pArvatI kA rUpa-lAvaNya kA darzana pAkara na jAne kitane tApasa dhanya-dhanya ho ge| brahmacArI vezadhArI svayaM ziva kI ukti hai yaducyate pArvati ! pApavRttaye na rUpamityavyabhicAri tadvacaH / tathA hi te zIlamudAradarzane ! tapasvinAmapyupadezatAM gatam / / he pArvati ! yaha jo kahA gayA hai ki sundara AkRti sadAcAra se kabhI vicchinna nahIM hotI, yaha bAta bilakula ThIka hai| he rUpavati ! tumhArA sadvyavahAra muniyoM ko bhI zikSA dene vAlA hai / ataH yaha nizcita hai ki rUpa zIla ke anusAra hI hotA hai| vaha rUpa rUpa kyA ? jisake darzana se mana pavitra na ho jAya kAma kA kAma (kArya) sthagita na ho jAe, sampUrNa vibhUti kA bodha na ho jaae| bhAgavata ke kRSNa kA trailokya-sundara rUpa ko nirakhakara manuSya ko kauna kahe vanya pazu-pakSI, hariNiyAM bhI dhanya ho gayIM trailokya saubhagamidaM ca nirIkSya rUpaM yadgodvijadrumamRgAH pulakAnyabibhran / / " sundara rUpa ke darzana se kaluSa samApta ho jAte hai, zithilatA zakti banakara AtI hai to vAsanA aizvarya kA rUpa dhAraNa kara letI hai / duHkha dainya aura pIr3A tInoM milakara paramavibhUti ke rUpa meM prakaTa hote haiN| bhagavAna mahAvIra ke apratima rUpa kA darzana candanA ne kiyA, kaba ? jaba vaha saMsAra ke andhakAra evaM kaSTa-sAgara meM AkaNTha nimajjita ho cukI thI, prabhu-darzana huA saba kucha mila gyaa| isa sthiti kA varNana mahAprajJa isa prakAra kara rahe haiM khaNDa 23, aMka 4

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khedaM svedo bahirapanayajAta Akasmikena prollAsenA'bhyudayamayatA darzanAd vizvabhartuH / kAmaM bhrAntAM kimapi kimapi prasmarantIM smarantIM, svasthAM cakre pulakitatanuM candanAM smeranetrAm // 3 arthAt vizvabhartA bhagavAna mahAvIra ke darzana se candanabAlA ko akasmAt jo apAra harSa kA anubhava huA usase usake zarIra se sveda Tapakane lgaa| usa samaya aisA lagatA thA mAno vaha sveda candanabAlA ke aMtarvartI saMtApa ko bAhara khIMca lAye haiM / jo kucha kSaNa pahale diGmUr3ha sI banI huI ardha-vismRti kI sthiti meM DubakiyAM lagA rahI thI, aba vaha svastha ho gii| usakA zarIra pulakita ho uThA aura AMkheM vikasita ho gii| saMbodhi ke mahAvIra saMbodhi meM bhagavAn ke udAtta rUpa kA darzana hotA hai| jagadoddhAraka, tIrthapravartaka aura nityavardhana zIla rUpa ke nirUpaNa ke sAtha hI saMbodhi kA prAraMbha hotA aiM OM svarbhUbhuvastrayyAstrAtA tIrthaMkaro mahAn / vardhamAno vardhamAno jJAnadarzana sampadA / / ahiMsAmAcaran dharma, sahamAnaH parISahAn / vIra ityAkhyayA khyAtaH parAn sattvAnapIDayan / ahiMsA tIrthamAsthAya tArayan janamaNDalam / carana grAmAnugrAmaM rAjagRhamupeyivAn / / " uparyukta zloka traya meM bhagavAna ke trailokya-tAraka, mahAn tIrthakara, vardhamAna, jJAna-darzana sampadA meM vardhanazIla, ahiMsAcArI, parISahajayI, sattvasaMrakSaka (jIvasaMrakSaka), vIra, ahiMsA rUpa tIrtha ke saMsthApaka, saMsAra ke tAraka, pAdaviharaNazIla Adi guNoM kA samupasthApana sahajarUpa meM kiyA gayA hai| saMbodhi ke anta meM bhagavAna ke apratima rUpa-lAvaNya kA saMrUpaNa prApta hotA hai / meghakumAra stuti karate hue kahatA hai dharmavaracAturanta-cakravartI mahAprabhaH / zivo'calo'kSayo'nanto, dharmado dharmasArathiH / / jinazca jApakazcAsi tIrNastathAsi tArakaH / buddhazca bodhakazcAsi muktastathAsi mocakaH / / arthAt prabho ! Apa dharma-cakravartI haiN| mahAn prabhAkara haiM, ziva haiM, acala haiM, akSaya haiM, ananta haiM, dharma kA dAna karane vAle haiM aura dharmaratha ke sArathi haiN| Apa AtmajetA haiM tathA dUsaroM ko vijayI banAne vAle haiN| svayaM saMsAra sAgara se tara gaye haiM, dUsaroM ko usase tArane vAle haiN| Apa buddha haiM dUsaroM ko bodhi dene vAle haiN| svayaM mukta haiM dUsaroM ko mukta karane vAle hai| isa prakAra bhagavAn mahAvIra ke kamanIya caritra kA upasthApana AcAya mahAprajJa ne kiyA hai| tulasI prajJA

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ratnapAla mahAprajJa kRta ratnapAlacarita kA nAyaka ratnapAla hai| usake yuvaka-zarIra kI sundaratA apratima thii| svargIya yuvati usake rUpa-lAvaNya para mugdha hokara use apane pati ke rUpa meM varana kara letI hai / " yuvati stuti karatI hai jisameM rAjA ke vibhinna guNoM para prakAza DAlA gayA hai| vaha vIra ziromaNI, zatrurUpI aMdhakAra ke lie sUrya, jagat ke lie agamyagati, ramyamati, vAJchAkalpataru, pRthvIpati Adi guNoM se yukta hai| bhramaNazIla yuvaka, anurAgI evaM zramaNadharma meM anurakta ke rUpa meM upalabdha hotA hai| aMtima pariNati zrAmaNya ke sAtha mokSa dharma meM hotI hai / ratnavatI yaha ratnapAla carita kI nAyikA hai| isake mugdha rUpa lAvaNya kA nidarzana milatA hai| Azcarya rasa ke sAtha kAvya-dharAtala para isakA avataraNa hotA hai| vaha utsAha pArAyaNa, stuti-saMgAyikA, ratnapAlamaya jIvitA, viraha vyathitA evaM aMta meM zramaNadharmAsaktA ke rUpa meM dikhAI par3atI hai / mantrI ratnapAla caritra kA pAtra mantrI rAjA ratnapAla kA ananya sahAyaka ke rUpa meM kAvya-paTala para upasthita hotA hai / aharniza rAjya evaM rAjA ke vikAsa meM Arakta hai| aMta meM zrAmaNya dharma svIkAra karatA hai| __isa prakAra vibhinna pAtroM ke yathocita rUpa ke saMdhAraNa meM mahAkavi mahAprajJa adhika saphala hue haiN| prAkRtika saundarya prakRti jIvana sahacarI hai / usakA pratyeka kaNa mAnavIya jIvana ke lie nirAkAMkSa sahAyaka hai / kavi kI cetanA jitanI adhika vikasita hotI hai utanA hI vaha prakRti kI sundaratA meM ramaNa karatA hai| AcArya mahAprajJa eka naiSThika mahAvratI aura saMsAra tyAgI sanyAsI hone ke nAte anya kaviyoM kI taraha inakA varNana khulatA nahIM-yaha satya hai lekina ratnapAlacarita eka aisA kAvya hai ki usameM AcArya mahAprajJa mahAkavi mahAprajJa ke rUpa meM upasthita hote haiN| saMbodhi ke mahAprajJa eka dharmopadeza evaM mArgadarzaka ke rUpa meM, azruvINA ke mahAprajJa bhaktakavi ke rUpa meM upasthita hote haiN| ratnapAlacarita meM prathama cAra sargoM meM inakA vizuddha kavitva prasphuTita huA hai pAMcaveM sarga svIkRta mArga ke anurodha meM Asakta ho gayA hai| ratnapAlacaritra meM hI prakRti-mAdhurI kA maugdhatva darzana hotA hai| vahAM prakRti mAnava jIvana kI sahAyikA, udbodhikA evaM paropakAraniSThitA ke rUpa meM upasthita hai| rAtrI kA mAnavIya rUpa meM upasthAna sundara evaM hArda hai| vRkSoM kA kSamAputra, pRthvI sarvasahA nAyikA evaM pazu-pakSI jagat manuSya-sahacara ke rUpa meM upasthita hai| anta meM AcArya mahAprajJa AcAryatva ke nirvAhaka to hai hI saundarya ke samyak ArAdhaka bhI hai| yaha kahA jA sakatA hai ki saundarya-bodha usI kA viSaya ho sakatA hai jisakA bAhara bhItara sundara ho aura yaha sundaratA dhyAna-sAdhanA se landha hotI hai| khaNDa 23, aMka 4

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sandarbha : 1. ratnapAlacarita (AcAryazrI mahAprajJa kI aprakAzita kRti) 5.28 2. azruvINA 4 3. saMbodhi 4.22 4. kumAra saMbhava 5.1 5. tatraiva 5.2 6. zrI zaMkarAcArya viracita. devyAparAdhakSamApana stotra 12 7. raghuvaMza mahAkAvya 16.17 / / 8. ratnapAlacarita (AcArya mahAprajJa kI aprakAzita kRti) 1.33 9. tatrava 3.6,9 10. kumAra saMbhava 5.72 11. ratnapAlacarita 5.26-28 12. vAlmIkI rAmAyaNa 1.2.15 13. abhijJAna zAkuntala 14. meghadUta 2 / 42 15. uttararAmacarita 1.38 16. azruvINA 1 17. saMbodhi 4.7 18. azruvINA 6 19. atulA tulA kA paJjama vibhAga 20. tava, AcArya stuti 12 21. azruvINA 24 22. kAlidAsa ke saundarya siddhAnta aura meghadUta, pR. 7 23. tatraiva pa. 8 24. abhijJAna zAkuntala 219 25. ratpAlacarita 1.20 26. bhAgavatapurANa 1.9.33 27. tatrava 10.29.40 28. bhaktAmara stotra 12 29. atulA-tulA, paMcama vibhAga, AcArya stuti 9 30. azruvINA 10 31. tatraiva 21 32. ,, 93 33. saMbodhi 1.1-3 34. ratnapAlacarita 1.20 35. tatrava 1.22-25 36. 5.48 -DaoN0 harizaMkara pANDeya vyAkhyAtA, prAkRta vibhAga jaina vizva bhAratI saMsthAna lADanUM

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bauddha dharma darzana : eka dRSTi mAdhodAsa muMdhar3A gautama buddha kA janma kapilavastu ke nikaTa lumvinI kuMja meM IsA pUrva 567 I0 meM huA thA / gautama ke pitA zuddhodhana evaM mAtA kA nAma mAyAdevI thA / gautama ke janma ke pazcAt sAtaveM dina unakI mAtA kI mRtyu ho gayI, ataeva una kA lAlanapAlana unakI vimAtA mahayApati ne kiyaa| gautama ke janma ke grahoM para vicAra kara jyotiSiyoM ne kahA thA ki vaha cakravartI samrAT hogA athavA kizora avasthA meM hI duHkhI, jvarI, mRta-zarIra tathA parivrAjaka ko dekhakara gRhastha-dharma chor3a degA / dUsarI bhaviSyavANI se AzaMkita hokara zuddhodhana ne gautama kA vivAha eka kSatriya rAjA kI kI rUpavatI kanyA yazodharA se kara diyaa| eka dina gautama jaba udyAna meM Tahala rahe the taba eka bANa-biddha rAjahaMsa unake nikaTa Akara gira par3A / gautama haMsa kI pIr3A se dravIbhUta hokara usakA upacAra karane lge| unheM duHkha kI marmAntaka anubhUti huI / isI prakAra kucha samaya ke pazcAt eka dina kapilavastu ke mArga para eka rugNa vyakti phira vRddha vyakti aura pazcAt eka mRta vyakti kI zavayAtrA ko dekhakara ve marmAhata hae aura jIvana kI kSaNabhaMguratA evaM duHkhaparakatA se bar3e citita hue| eka parivrAjaka ko bhI unhoMne dekhA / gautama ne mana meM nizcaya kiyA ki ina duHkhoM kA kAraNa khojanA cAhie aura sAtha hI sAtha usase mukta hone kA upAya bhii| isake lie unhoMne mana meM saMkalpa kiyA ki duniyA ke sukhoM kA parityAga kara saMnyAsa lenA Avazyaka hai / isalie eka rAta apanI patnI yazodharA evaM beTe rAhula ko nidrA meM hI chor3akara gRha kA parityAga kara diyA / bauddha dharma meM ise 'mahAniSkramaNa' kahA jAtA hai / unhoMne sAMkhyopadezaka, ArADa ke pravacanoM ko sunA para unheM saMtoSa nahIM huA / chaH varSa ke pazcAta unhoMne urUbelA meM cAra Arya-satyoM kI pratyakSa anubhUti kI aura 411 IsA pUrva vaizAkhI pUrNimA ko jaba ve eka pIpala ke vRkSa ke tale dhyAna magna the, taba buddhatva prApta kiyaa| tatpazcAt migadAya (sAranAtha) meM paMca bhikSuoM ko prathama upadeza diyA-jise 'dharmacakra pravartana' kahA jAtA hai / gaNa rAjyoM meM unhoMne saMgha kI sthApanA kI aura sAmAnya janatA ke kalyANArtha mAgadhI bhASA meM dharma va vinaya kI zikSA dii| buddha ne tatkAlIna yajJoM meM dI jAne vAlI pazubali ke viruddha ahiMsA-dharma para vizeSa Agraha kiyaa| gautama buddha ne sarala AcAra dharma kA nirdeza karanA hI upayogI va sArthaka samajhA kintu bauddha dharma ke paravartI vidvAnoM va AcAryoM ne unake siddhAMtoM kI gaMbhIra vyAkhyA va dArzanika vivecanA kii| buddha ke nirvANa ke pazcAt unake upadezoM ko lekara mahAtulasI prajJA, lADanUM : khaMDa 23, aMka 4

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kazyapa kI adhyakSatA meM prathama saMgoSThI rAjagRha meM huI / buddha ne paTTa ziSya Ananda ke sahayoga se vinayapiTaka kA saMkalana kiyA gayA / cAra Aryasatya dhyAnAvasthA buddha ne cAra AryasatyoM kA anubhava kiyA, jinakA kartavya-bodha ke rUpa meM vivecana kiyA jAtA hai, ve nimnalikhita haiM (2) duHkha kA kAraNa (1) duHkha (3) duHkha kA anta (4) duHkhoM ke anta ke upAya / buddha ne jarA-maraNa ke rahasya ko samajha kara cAra AryasatyoM kA pratipAdana kiyA / isa bhavacakra meM unhoMne duHkha kA hetu 'pratItyasamutpAda' dvArA spaSTa kiyA 1 pratItya arthAt kArya ke prati kAraNoM ke ikaTThA hone para aura samutpAda arthAt utpati / isakA Azaya hai ki aise kAraNa kauna-kauna se haiM, jinake hone para jarA-maraNa rUpa duHkha utpanna hotA hai / buddha ne usake bAraha kAraNa ginAye, jise ve bhavacakra kahate haiM, ye haiM 1. avidyA 2. saMskAra 3. vijJAna 4. nAmarUpa 5. Sar3Ayatana 6. sparza 7. vedanA 8. tRSNA 9. upAdAna 10. bhava 11. jAti aura 12. jarA-maraNa / tathAgata ke bhavacakra kA svarUpa isa prakAra samajhA jA sakatA hai 1. avidyA (bhUta jIvana ) 2. saMskAra 3. vijJAna 4. nAmarUpa 5. bar3Ayatana 6. sparza 7. vedanA 8. tRSNA 9. upAdAna 10. bhava 11. jAti 12. jarA-maraNa ( vartamAna jIvana ) pratItyasamutpAda koI bhI jIva duHkha se mukta nahIM hai tathA duHkha kisI ko priya nahIM hai / usase chuTakArA pAne ke lie sabako prayatna karanA caahie| isake lie duHkha ke kAraNoM ko jAnanA Avazyaka hai, binA kAraNa ke kArya nahIM hotA aura kAraNa ke nAza ke binA kArya kA nAza nahIM ho sktaa| isalie sabhI ko duHkha ke kAraNoM ko jAnanA cAhie aura usake nAza ke upAya DhUMr3hane cAhie / hamAre duHkhoM kA mUla kAraNa avidyA hai jisakI adbhuta zakti se kAraNoM kI eka paramparA ho jAtI hai / isa kAraNa paramparA ko pratItya-samutpAda kahate haiM / eka vastu kI prApti hone para dUsarI vastu kI utpatti tulasI prajJA 478 ( bhaviSya jIvana )

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hotI hai, arthAt eka kAraNa ke AdhAra para eka kArya utpanna hotA hai jo avidyA kA svarUpa hai / vaha punaH kAraNa banakara eka bhinna kArya ko utpanna karatA hai| isa prakAra kAryakAraNa kI krama-paramparA kI eka zrRMkhalA bana jAtI hai / inhIM kAryakAraNoM kI paramparA meM saMsAra cakra nalatA rahatA hai, ise 'bhavacakra' bhI kahate haiM, isake bAraha svarUpa Upara rekhAMkita kie gae haiM / jaba taka jIva isa bhAvacakra se mukta nahIM hotA taba taka usake duHkhoM kA nAza nahIM hotA / ina duHkhoM ko samApta karanA Avazvaka hai| buddha ne batAyA ki duHkha nitya nahIM hai / nitya to kucha bhI nahIM hai, ina duHkhoM ke nAza ke lie upAya haiM / una upAyoM ke dvArA duHkha kA nAza kara jIva apane jIvana meM paramapada ko prApta kara sakatA hai / 'bhavacakra' ko samApta kara paramapada ko prApta karane ke lie buddha ne naitika jIvana kA mArga prazasta kiyA / ise apanAne se manuSya sabhI duHkhoM se nivRta ho jAtA hai aura parama Ananda kI anubhUti karatA hai| ise aSTAMga mArga kahate haiN| buddha kA aSTAMga mArga gautama buddha kA mukhya upadeza nIti paraka hai, jisakA manovaijJAnika stara para gaMbhIra vicAra kiyA gayA hai / naitika jIvana to sAmAnya jIvana se nikalakara mokSa pAne kA setu hai / bauddha dharma manuSya ke naitika vyaktitva kA nirUpaNa karatA hai| buddha ne karma, punarjanma para vizada vicAra kiyaa| manuSya kI icchA kI samApti hone para usake karma bhI samApta ho jAte haiM / karma do prakAra ke haiM-bauddhika va aicchika / zubha aura azubha karma manuSya jIvana meM upalabdha hote haiN| zubha karma kA dhyeya loka kalyANa hai aura azubha karma kevala nijI svArtha hai / bauddha dharma vastutaH madhyama mArga kA dharma hai isakA mAnanA hai, zArIrika yAtanA mAtra meM siddhi nahIM hai aura na bhoga yukta jIvana meM hai / donoM ke madhya meM vivekapUrNa jIvana sthita hotA haiM, ise aSTAMga mArga dvArA prApta kiyA jA sakatA (1) samyak dRSTi-zarIra, mana aura vANI se yathArtha rUpa meM jJAna prApta karanA hI samyak dRSTi hai| (2) samyak saMkalpa - Arya satyoM ke anusAra jIvana bitAne kI dRr3ha icchA hI 'saMkalpa' hai| (3) samyak vAk-kaTa bhASaNa aura vyartha kI bAtoM kA parityAga kara mIThI vANI bolane kA nAma hI samyak vAka haiN| (4) samyak karma-pApa mukta jIvana hI samyak karmAnta hai / (5) samyak jIvikA-niSkapaTa evaM vAstavika karmoM ke dvArA jIvikA kA upArjana karanA hI samyak jIvikA hai / (6) samyak smRti-citta ko citta aura mAnasika avasthA ke rUpa meM barAbara smaraNa karate rahanA hI samyak smRti hai / (7) samyak prayatna-burI bhAvanAoM ko chor3akara acchI bhAvanAoM meM pravata honA hI samyak prayatna hai / khaNDa 23, paMka 4 479

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(8) samyak samAdhi-citta kI ekAgratA ko hI samAdhi kahate haiN| bauddha dharma meM aSTAMgika mArga kA vizada vivecana kiyA gayA hai, yahI Atma vikAsa kA sAdhana hai / jIva ko yaha karuNA aura samabhAva aura sahiSNutA kI ora le jAtA hai / vAstava meM aSTAMga mArga apanAne se Atma vijaya saMbhava hai| nirvANa buddha kI dRSTi se nirvANa bujha jAne ko kahate haiN| yaha pravAha ke rUpa se utpanna nAmarUpa tRSNA ke vazIbhUta hokara jo eka jIvana-pravAha ke rUpa se gatizIla hai, isI gati yA pravAha kA sarvathA viccheda ho jAnA hI 'nirvANa' hai / dIpaka meM DAle gaye tela ke samApta ho jAne para jaise dIpaka bujha jAtA hai usI prakAra kAma, bhoga, punarjanma aura AtmA ke nityatva Adi ke kSINa ho jAne para AvAgamana naSTa ho jAtA hai| buddha ne usa avasthA ko nirvANa kI avasthA kahI hai, jahAM tRSNA naSTa ho gayI hai aura bhogAdi kA koI astitva nahIM raha gayA hai / jIva ke mara jAne ke bAda kyA hotA hai, isako buddha ne isa Azaya se chor3a diyA hai ki jo vyakti anAtmavAda ko jAna letA hai usake lie 'nirvANa' kI usa avasthA ko jAnanA zeSa nahIM raha jAtA hai / isa saMbaMdha meM adhika kahanA unhoMne vaisA hI samajhA jaise ki ajJAnI bAlakoM ke sAmane gUDha bAtoM kI vyAkhyA karake unheM cauMkA diyA jAya / isako unhoMne 'avyakta' (akathanIya) ke antargata mAnA hai / buddha ne loka, anitya, jIva, zarIra, punarjanma aura nirvANa ke saMbaMdha meM kahA hai ki unheM batAne kI AvazyakatA hI nahIM hai| nirvANa kA Azaya jIvana kI samApti nahIM, balki jIvana kI ananta zAMti kI avasthA hai / nirvANa kA Azaya hai mRtyu ke bAda sarvathA astitvarahita ho jaanaa| nirvANa se jo bujhane kA artha liyA jAtA hai usameM jIvana kA 'anta na hokara lobha, ghRNA, hiMsA Adi pravRttiyoM ke bujha jAne se hai / jaba vAsanAeM bujha jAtI haiM to bhUta jIvana bhAvI jIvana aura vartamAna jIvana ke jo dvAdaza bhavacakra haiM jisakA Upara vivecana huA hai unakI nivRtti ho jAtI hai| isalie nirvANa ko 'sitibhAva' kI avasthA kahA gayA hai / jIvana kI vaha pavitratA, zAMti, zivatatva aura prajJA kI avasthA hai| rAga, dveSa, ghRNA, karma Adi baMdhana ke bIja haiM / inhIM se pUrva janma kA cakra calatA hai| kiMtu bIja kA nirodha kara dene se vaha pallavita tathA aMkurita nahIM hone pAtA / nirvANa vastutaH nizreyasa, mukti, amRta, paramAnanda aura parama zAMti kI avasthA hai| vaha varNanAtIta hai / vaha tarka auka pramANa se rahita alaukikAsthA hai / usa avasthA taka pahuMcane ke lie bauddha darzana meM ATha mArga (aSTAMga) batAye gaye haiM / bauddhoM ke prasiddha graMtha 'dhammapada' meM kahA gayA hai ki svAsthya kI prApti bar3A lAbha hai, saMtoSa hI sabase bar3A dhana hai, vizvAsa hI sabase bar3A saMbaMdhI hai aura nirvANa hI parama sukha hai / AcArya zAMtideva ne do prakAra ke nirvANa kA ullekha kiyA hai 1. saupAdisesa nirvANa 2. anupAdisesa nirvANa pAMca skaMdhoM ke vidyamAna rahane para jisa nirvANa kI prApti hotI hai vaha saupA YGO tulasI prajJA

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1 disesa nirvANa kahalAtA hai| pAMcoM skaMdhoM kA nirodha hone para jisa nirvANa kI prApti hotI hai vaha nirApAdisesa nirvANa kahalAtA hai / buddha kA zAzvata upadeza buddha ne zAzvata upadeza dvArA jana-jana meM dharma ke prati AsthA aura naitika jIvana yApana kI eka zreSTha paddhati batAI hai / buddha ke upadezoM ke saMbaMdha meM kahA jAtA hai ki ye upadeza prAcIna RSiyoM ke upadeza se kisI prakAra bhinna nahIM the / isalie janatA meM inakA pUrNa Adara huA / inase prabhAvita hokara buddha ke kahe hue mArga kA logoM ne anusaraNa kiyA / saMkSepa meM buddha ke upadezoM kA sAra nimnalikhita hai (1) saMpatti vinAzI aura niHsAra hai, yaha jAnakara dharmAnusAra bhikSuoM, brAhmaNoM, garIboM aura mitroM meM dAna karo, dAna se zreSThatara mitra koI nahIM / (2) nirdoSa, pavitra aura niSkalaMka zIladhAraNa karo, zIla hI zreSThatA kA AdhAra hai jaise pRthvI carAcara kA AdhAra hai / (3) dharma, zama, zakti, dhyAna, jJAna Adi kA AcaraNa karo jisase ki janma ke dUsare chora para pahuMca kara tuma 'jina' bana sako / (4) dayA, kSamA, prasannatA evaM audAsInya kA sadA dhyAna rkho| isase yadi tumheM uccatA nahIM bhI milI to brahmavihAra avazya milegA / (5) kAma, vicAra, prIti tathA sukha-duHkha ko dhyAna dvArA nirasta karake hI tuma buddhatva prApta kara sakoge / (6) tatvoM kI utpatti icchA se nahIM, kAla se nahIM prakRti se nahIM, svabhAva se bhI nahIM / na ve Izvara se janmeM haiN| ve avidyA aura tRSNA se janmeM haiM / (7) jahAM prajJA nahIM hai vahAM dhyAna nahIM hai jahAM dhyAna nahIM hai vahAM prajJA nahIM hai / jisane ina donoM ko prApta kara liyA hai usake lie saMsAra sAgara gopada ke samAna hai / (8) dhArmika rIti rivAja, galata dhAraNAeM, mithyA dRSTi, zaMkA evaM vicikitsA tInoM baMdhana haiM / inase mukta hone kA prayAsa kareM / (9) hAni, lAbha, harSa aura viSAda, kIrti aura ina AThoM dvandvoM ke prati samAna bhAva rakhanA caahie| karo / (10.) buddha ne kahA, he puruSa zreSTha, saMsAra ke isa asAra vRkSa se niHsaMga ho jAo kyoMki tumane svayaM dekha liyA hai ki yaha saba anitya hai, anAtma hai aura asthAna hai / aa kA dArzanika siddhAMta buddha kI zikSA meM nIti pradhAna thI / unakA dArzanika siddhAMta tIna dhAraNAoM meM vivecita hai (1) saMsAra meM jo kucha hai, asthira hai, jo banA hai vaha avazya TUTegA / (2) jIvana duHkha se bharA hai, duHkha kI nivRtti jIvana kI samApti ke sAtha ho sakatI hai / saya 23 aMka 4 apakIrti, nindA aura stuti inameM bheda kA vicAra mata 48 1

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(3) nitya AtmA kA koI astitva nahIM, cetanA aura isake aMza saba anitya hai / banane aura TUTane kA / ( 1 ) jo banA hai, vaha avazya TUTegA / yaha ThIka hai, parantu artha kyA hai ? kisI vastu kA bananA kucha aMzoM kA viyoga hai antima aMza to na banate haiM, na TUTate haiM, yadi ve bane yA TUTe to ve antima aMza nahIM, unakI banAvaTa meM anya aMza vidyamAna haiM / dRSTa jagat paramANuoM ke saMyoga kA phala hai, aura jo kucha vAstava meM 'parama- aNu' hai, vaha mizrita nahIM ho sktaa| unake saMghAta se hI vibhinna padArtha va vastueM banatI haiN| ina saMdhAnoM meM parivartana yA vighaTana hotA rahatA hai / yahI kAraNa hai ki saMsAra meM to kucha hai vaha asthira hai / pratyeka vastu kI avasthA badalatI rahatI hai / (2) duHkha ke astitva ko koI bhI inkAra nahIM sakatA / parantu jaisA hama dekha cuke haiM, jIvana meM du:kha ke sAtha sukha bhI maujUda hai| sukha dera taka nahIM rahatA to duHkha bhI asthira hI hotA hai / jIvana meM vyApta duHkha ko buddha ne bar3I gaharAI se dekhA aura isa duHkha ke kAraNa ko khojate hue unhoMne pAyA ki tRSNA hI eka mAtra duHkha kA kAraNa hai jitanA hama apanI icchAoM aura vAsanAoM ko kama kareMge utane anupAta meM hama duHkha se mukta ho jAyeMge / (3) buddha kI dArzanika zikSA meM sabase adhika mahatvapUrNa aMza AtmA ke saMbaMdha meM hai jinakA pAMca skaMdhoM meM varNana kiyA haiM, ye pAMca skaMdha haiM zarIra dRSTi padArthoM meM eka | upalabdha jJAna, bhAva aura kriyA pratyeka cetana avasthA ke tIna pakSa haiM / sAmAnya cetanA ina pakSoM kA Azraya hai / ina pAMcoM aMzoM kI niHsaMdeha asthira paraMtu yaha dhAraNA ki manuSya meM inake atirikta kucha nahIM yaha vivAdAspada hai / buddha kA uddezya janma-maraNa ke cakra se chUTanA thA unhoMne apane pUrva janmoM kA jikra kiyA / parIra ke aMza to mRtyu hone para bikhara jAte haiM / taba AtA aura jAtA kauna hai ? cakra meM kauna par3A hai ? buddha ke niyamAnusAra jaba taka karma samApta nahIM ho jAtA isakA phala caritra ke rUpa meM kAyama rahatA hai aura eka jIvana se dUsare jIvana meM pahuMcatA hai / asthiratA kI duniyA meM karma-niyama sthira hai, puNya aura pApa kA phala avazya milatA hai| yahAM phira vahI prazna uThatA hai-- karma karatA kauna hai ? buddha ke anusAra, karma hotA hai aura phala bhugatatA hai / anubhavavAda hameM isI pariNAma taka pahuMcAtA hai| isake atirikta AtmA ke saMbaMdha meM buddha koI spaSTa uttara nahIM dete / buddha yA tathAgata isa prazna para mauna ho jAte haiM / ve naitika jIvana para bala dete haiM / isI se parama pada prApta kiyA jA sakatA hai| isa jIvanakAla meM duHkha se nivRtti ho jAtI hai / buddha ne apanI yAtrA ke daura meM jo upadeza diyA vahI paravartI AcAryoM ke lie dharma aura darzana kA AdhAra banA hai / bauddha dharma kI kaI zAkhAeM, prazAkhAeM, kAlAMtara meM AcAryoM ke matAnurUpa banIM / inameM do pramukha zAkhAeM thI - hInayAna aura mahAyAna / hInayAna bauddha dharma kI prAcIna zAkhA hInayAna hai / hInayAna mata ke anusAra duniyA meM tulasI prajJA 482

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saba kucha kSaNika hai, 'yat sat tat kSaNikam' jise hama zAzvata samajhate haiM, jaise deza, kAla nirvANa Adi ve saba nAkArAtmaka nAma hI haiM / sabhI vyakti vAstava meM kSaNika haiM, dharmoM se yukta haiM / isalie na koI vicAraka hai na koI vicAra / sabhI ke astitva kA ekamAtra lakSya nirvANa hai, jisameM cetanA bhI nahIM rhtii| cetanA vAstava meM kisI vastu ko prApta karane kI AkAMkSA se prerita rahatI hai isalie usameM baMdhana rahatA hai / hInayAna ina praznoM ko anAzyaka samajhatA hai / jaise nirvANa ke bAda kyA rahatA hai ? arhata kA Adarza hInayAna kI vizeSatA hai jisameM vyakti prayAsa evaM dhyAna dvArA nirvANa prApta karatA hai / hInayAna spaSTa rUpa se yaha nirNaya nahIM detA ki jaina logoM ne arhata prApta kiyA hai ve buddhatva bhI prApta kareMge / hInayAna kI mAnyatA hai ki nirvANa prApti ke lie kisI bAhya mahAna zakti ke sahayoga kI apekSA nahIM rhtii| buddha hamAre lie pUjya haiM kyoMki unhoMne jo AtmA upadeza dharohara ke rUpa meM hameM pradAna kiye vaha nirvANa prApti ke lie paryApta hai isalie sahI arthoM meM parama satya prApta karane ke lie buddha pracAra karate haiM / na to ve divya haiM na koI paramAtmA haiM / unhoMne kevala mukti ke alaukika rahasya ko jAnA aura sAre vizva ko isase avagata kraayaa| buddha to vAstava meM prajJA saMpanna zreSTha mAnava the isalie baddha kI pUjA karanA unakA sammAna karanA mAtra hai| isalie saguNa bhakti kA hInayAna meM koI sthAna nahIM hai| hInayAna meM mUrtipUjA Adi kA koI bidhAna nahIM hai, inakI sAdhanA sarala hai aura satkarmoM dvArA AtmasaMskAra ke mAdhyama se vyaktigata nirvANa prApta karanA hI lakSya hotA hai| isameM ekAMtika sAdhanA para bala diyA gayA hai| mahAyAna kaniSka ke rAjya meM sarvaprathama mahAyAna kA pracAra huA, lekina usake mUla siddhAMtoM ko buddha ke upadezoM meM pAyA jAtA hai / buddha ne nirvANa prApta karane ke lie yAnoM kA ullekha kiyA hai- arhatayAna, pratyakSa buddhayAna aura buddhayAna / jo apanA nirvANa cAhate the ve arhata kahalAte the aura unakI sAdhanA arhatayAna ke nAma se jAnI gayI / jo apane nirvANa ke sAtha-sAtha lokakalyANa kA kArya karanA cAhate the unake mArga ko pratyakSa buddhayAna ke nAma se jAnA gyaa| lekina jinhoMne apane nirvANa kA ciMtana na karate hue dUsaroM ke uddhAra karane kA mArga apanAyA unhoMne vAstava meM buddhayAna ko svIkAra kiyA aura vahI mahAyAna ke nAma se jAnA jAtA hai| mahAyAna ne sarva prathama bodhisatva siddhAMta kA prayoga kiyA jisakA artha hotA hai ki jo buddhatva prApta karane kI sAdhanA meM saMlagna hai lekina abhI taka buddhatva prApta nahIM kiyA, ye sabhI bodhisatva buddha kI ArAdhanA meM saMlagna hokara, buddha ke bhakta ho gaye / inhoMne buddha ko devatA kA svarUpa diyA aura yahIM se buddha kI mUrtiyoM kI pUjA kA krama prArambha ho gayA aura vidhi mantra Adi kA prayoga apanAyA gyaa| mahAyAnI uttarottara buddha aura bodhisatvoM kI pUjA aura bhakti meM vizvAsa karane lge| inhoMne saMskRta bhASA kA vyApaka rUpa se prayoga kiyaa| kaniSka ke samaya meM nArgAjuna ne vizeSa rUpa se mahAyAna dharma ko pracArita kiyA paNa 23, aMka 4 483

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karma aura bhakti buddha ne barAbara kahA ki buddha mArga dikhAte haiM, mArga para calanA aura gantavya taka pahuMcanA pathika kA apanA kAma hai / buddha ne pracalita karmakAMDa ko chor3A, kyoMki unake vicAra meM isameM bhI devatAoM kI sahAyatA para bharosA kiyA jAtA hai / yaha eka prakAra kI parAdhInatA hI hai / sAdhaka ko svatantra hokara sAdhanA karanI cAhie / buddha ne AtmanirbharatA kA upadeza diyaa| 'AtmadIpo bhavaH' mahAyAna ne ise sugama banAne ke lie bhakti ko pradhanatA dI hai, yaha mArga sulabha hone ke kAraNa vyApaka rUpa se apanAyA gyaa| ahiMsA aura karUNA buddha ne karma ko mahatva dete hue yaha bhI kahA ki pratyeka vyakti ko apane karmoM kA phala milatA hI hai / buddha ne ahiMsA para bala diyA / paMcazIla meM isakA sthAna prathama hai| saMsAra meM itanA duHkha par3A hai ki kisI manuSya ko hiMsA dvArA isakI mAtrA bar3hAne kA adhikAra nahIM yaha ahiMsA kA mUla tatva hai / mahAyAna ne ahiMsA ke sAtha-sAtha karUNA ko viziSTa sthAna diyaa| mAnavIya saMvedanA, udAratA aura mitratA sahiSNutA karUNA ke sAtha saMlagna hai| inheM apanAne se jIvana udAtta ho jAtA hai| kAraNa kArya niyama kAraNa-kArya saMbaMdha hamAre citana ke pramukha pratyaya haiM / isa pratyaya meM do nimna dhAraNAeM sammilita haiM (1) pratyeka ghaTanA kisI kAraNa kA kArya hotI hai| (2) yadi koI kAraNa eka avasara para kisI kArya ko utpanna karatA hai, to usI hAlata meM, vaha sadA usa kArya ko utpanna karegA / pahalI dhAraNA ko kAraNa-kArya niyama aura dUsarI ko ekarUpatA kA niyama kahate haiM / buddha ne duHkha ko vyApaka pAyA aura isakI nivRtti ko apanA lakSya banAyA / isa lakSya kI pUrti ke lie duHkha ke kAraNa ko jAnanA Avazyaka thA / buddha ko pratIta huA ki tRSNA duHkha kA kAraNa hai / yaha duHkha aura duHkha kA kAraNa buddha ke cAra Arya satyoM meM hai / do pahale satya haiM, vyakti jIvana se kyoM cipaTA rahatA hai, isakA kAraNa tRSNA hai / buddha ne kahA ki isa tRSNA kA kAraNa avidyA hai, vyakti bhUla meM samajhatA hai ki usakA svatantra astitva hai aura kalpita astitva ko banAye rakhane ke lie bekAra yatna karatA rahatA hai / yadi yaha jJAna ho jAya ki vaha to sAmAnya jIvana kA aMza hai to vaha apane yatna kI oTa meM chipe hue ahaMkAra ko Apa hI chor3a degaa| isase vaha apane sAmAnya vyaktitva ke anubaMdha se mukta ho jaayegaa| vyaktitva kI samApti kA antima lakSya nirvANa hai| isa taraha buddha ne avidyA meM duHkha kA kAraNa dekhA / buddha ne kAraNa kArya saMbaMdha ko avidyA, tRSNA duHkha taka sImita nahIM rakhA, apitu avidyA aura tRSNA ke madhya meM aura duHkha ke madhya meM aura kar3iyAM rakhakara eka kArya kI dIrgha zRMkhalA banA dii| zRMkhalA kI ina kar3iyoM ko 'nidAna' kahate haiM / mUla kAraNa avidyA se antima kArya duHkha taka bAraha nidAna hai jo nimna anusAra haiM tulasI prajJA

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1. avidyA 2. saMkhAra (pravRtti) 3. vinnaya (bodha) 4. nAma (rUpa) 5. chaH / iMdriyAM (pAMca jJAnendriyAM aura mana) 6. saMparka (viSayoM kA upalabdha jJAna) 7. vedanA (anubhUti) 8. tRSNA 9. upAdAna (grahaNa, prApti, pakar3anA) 10. bhava (prakaTa honA) 11. janma 12. duHkha (jarA, roga, mRtyu) / ___ kArya-kAraNa niyama ko naitika kSetra meM bhI svIkAra kiyA gayA hai / jo kucha vyakti karatA hai, usakA phala avazya bhoganA par3atA hai / karma vAstava meM pUrA hI usa samaya hotA hai, jaba usakA phala vyakta ho jAya / buddha yahI kahate the ki buddhoM kA kAma mArga pradarzana hai. mArga para calanA to pathika kA kAma hai| isakA artha yaha hai ki koI manuSya kisI dUsare ko na kSamA de sakatA hai, na dilA sakatA hai / usako apane karmoM kA phala svayaM hI bhoganA par3atA hai usake aura koI vikalpa nahIM hai / dharma kA svarUpa bauddha darzana meM dharma zabda kA prayoga bahuta vyApaka hai / bhUta aura citta ke una sUkSma tatvoM ko dharma kahate haiM jisake AghAta tathA pratighAta se samasta jagat kI sthiti hotI hai arthAt yaha jagat dharmoM kA eka viziSTa saMghAta hai| sabhI svatantra haiM, ye sabhI kSaNika haiM, pratyeka kSaNa meM badalate rahate haiN| kahA jAtA hai ki sarvAstivAda meM dharmoM kI saMkhyA pacahattara hai| mana Ayatana ko chor3akara prathama gyAraha AyatanoM meM pratyeka meM ekaeka dharma hai aura mana Ayatana meM causaTha dharma hai, isalie mana Ayatana ko dharmAyatana kahate haiN| jagata kA viSayagata vibhAga viSayagata-STi se jagata ke dharma do bhAgoM meM vibhakta kiye jAte haiMasaMskRta dharma tathA saMskRta dharma / bauddha darzana meM saMskRta tathA asaMskRta zabdoM kA artha viziSTa rUpa se kiyA jAtA hai / asaMskRta zabda kA artha hai-nitya, sthAyI, zuddha tathA kisI hetu yA kAraNa kI sahAyatA se jo utpanna na ho / asaMskRta dharma kisI vastu kI utpatti ke lie saMghaTita nahIM hote / isake viparIta saMskRta dharma hote haiM jo hetu vizeSa ke dvArA vastuoM ke saMghaTana se utpanna hote haiM / saMskRta dharma anitaya, asthAyI tathA malina hote haiN| pratyakSa jJAna kalpanA tathA bhrAMti se rahita jJAna pratyakSa jJAna hai / isake cAra prakAra haiM1. indriya jJAna 2. manovijJAna 3. AtmasaMvedana 4. yogijJAna / 1. iMdriya jJAna-iMdriyoM dvArA utpanna jJAna / 2. manovijJAna-iMdriyoM ke dvArA jaba padArthoM kA jJAna utpanna hone para jina vicAroM kA nirmANa hotA hai ise manovijJAna kahate haiN| iMdriyoM ke dvArA padArthoM kA zAna mana meM utpanna hotA hai, jaba yaha jJAna vicAroM meM parivartita hotA hai taba vaha vijJAna yA viziSTa jJAna bana jAtA hai, yahI manovijJAna hai / . 3. AtmasaMvedana-sukha-duHkha kA apane svarUpa meM prakaTa honA hI AtmasaMvedana 485

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kahalAtA hai / 4. yogivijJAna- -jJAna cAra pramANoM arthAt pratyakSa jJAna, anumAna jJAna, upamAna jJAna (tulanAtmaka jJAna ) evaM zabda jJAna ( manISiyoM dvArA nirdiSTa ) se jo parama jJAna prApta hotA hai use yogijJAna kahate haiM / paraMtu bauddha dharma zabda pramANa ko svIkRti nahIM detA / isalie uparokta tIna jJAna pramANoM ke mAdhyama se jo jJAna prApta hotA hai vahI yogijJAna hai / skaMdha rUpa, vedanA, saMjJA, saMskAra tathA vijJAna ye pAMca skaMdha haiM / rUpa skaMdha jagat ke samasta bhUta evaM bhautika padArthoM ke artha meM darzana meM prayoga kiyA gayA hai / vAstavika rUpa meM rUpa kA prayoga sthUla jar3a bhUtoM ke lie hotA hai, jisase jIva kA sthUla zarIra banatA hai / vedanA Adi zeSa cAra skaMdhoM kA mana tathA mAnasika vRttiyoM ke lie prayoga kiyA jAtA hai / inhIM pAMca skaMdhoM se vyaktitva kA nirmANa hotA hai aura pAMcoM skaMdha antatogatvA nirvANa prApti ke sAdhana bana jAte haiM / bauddha sAhitya bauddha dharma meM nIti ke pracArArtha vipula sAhitya kI racanA huI hai, inameM kucha pramukha kRtiyoM kA ullekha kiyA jA rahA hai jo tripaTaka ke nAma se vikhyAta hai / buddha ke ziSyoM ne unake vacanoM ko tIna bhAgoM meM vibhakta kiyA / vinayapiTaka, suttapiTaka, abhidhammapiTaka / vinayapiTaka - isameM AcAra-vicAra ke niyamoM kA varNana hai, isI ke AdhAra para saMgha ke sabhI bhikSu evaM bhikSuNI, pratidina kArya karate the / sattapiTaka - isameM 'dhamma' ke saMbaMdha meM samaya-samaya para buddha ne upadeza diye the evaM dRSTAMtoM ke dvArA logoM ko samajhAyA thA unakA saMgraha hai jo 'nikAya' ke nAma se prasiddha hai / abhidhammapiTaka - isa piTaka meM AdhyAtmika dRSTi ke dvArA buddha ke vacanoM ke AdhAra para vivecana pUrNa dArzanika vicAra kA pratipAdana huA / bauddha darzana ke lie ina graMthoM kA adhyayana bahuta hI Avazyaka hai / bauddha siddhAMta ke vibhinna mata vaibhASika mata - isake siddhAMtoM ko grantha baddha karane kA prathama prayatna buddha-nirvANa ke tIna sau varSa pazcAt kAtyAyanI - putra ne kiyA / unhoMne jJAnaprasthAna zAstra nAma kA eka grantha saMskRta bhASA meM likhA / yaha saMgraharUpa grantha chaH bhAgoM meM hai jisameM tattvoM kA bahuta vistRta vicAra hai / isI se yaha mata vaibhASika kahA jAne lagA / vaibhASika mata ke anusAra jo kucha pratyakSa hai vaha jJAtA aura artha (jJAna viSaya) ke spaSTa saMparka kA pariNAma hai / ve jJAna ( mana ) aura jJeya (jagata) donoM kI sattA ko mAnate the / asthiratA unameM pAyI jAtI hai jo prakaTa yA vyakta hai usakA AdhAra kisI sthira para nirbhara rahatA haiM / pratyeka 486 tulasI prajJA

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prakaTana vyakta hotA hai, kucha samaya ke lie sthira rahatA hai, kSaya hotA hai aura vinaSTa ho jAtA hai| prakaTanoM kA AlaMbana kAyama rahatA hai / sAre bAhya padArtha paramANuoM ke saMyoga kA pariNAma haiM, svayaM paramANu mizrita nahIM / baibhASika pRthivI, jala, vAyu, cAra prakAra ke paramANuoM ko svIkAra karate the / AkAza ko tattva rUpa se ve nahIM mAnate the| vaibhASika itanA hI nahIM mAnane the ki jJAtA ko usakA spaSTa jJAna hotA bagata kA viSayagata vibhAga___isa mata meM tattvoM kA vicAra do dRSTi se kiyA jAtA hai-viSayagata tathA viSayigata / viSayigata kI dRSTi se samasta jagat tIna bhAgoM meM vibhara kiyA jAtA hai-skaMdha, Ayatana aura dhAtu / sautrAntika mata ___ sAdhaka jaba antarjagata kI ora jAtA hai, to use citta aura usase saMbaMdhita viSayoM meM vizeSa Ananda milatA hai / usa saMbaMdha meM vizeSa anubhava prApta karane se yaha jJAna bhAna hone lagatA hai ki vAstava meM citta kA bAhya jagat kI apekSA antarjagat se vizeSa saMbaMdha hai| ataeva sAdhaka antarjagat ko adhika mahattva detA hai| sAdhaka jJAna ke itane ucce stara taka nahIM pahuMca sakatA jisake kAraNa vaha bAhya jagat se apanA saMbaMdha sarvathA chur3A sake / tatvavicAra__sautrAMtika mata ke anusAra dIpaka ke nirvANa ke samAna hI yaha nirvANa hai| isa pada parapahuMca kara sAdhaka ke mana meM na koI kleza hai aura na koI navIna dharma kI prApti hI / dIpaka ke samAna jJAna apane ko Apa hI prakAzita karatA hai / yaha apane prAmANya ke liye kisI anya kI apekSA nahIM rkhtaa| ye svataH prAmANyavAdI haiM inake mata meM niravayava hote haiM / ataeva inake ekatra saMghaTita hone para bhI ye paraspara saMyukta nahIM hote aura na isakA pariNAma hI bar3hatA hai / inameM aNutva hI rahatA hai / kisI vastu kA nAza kisI kAraNa se nahIM hotA / vastu svataH hI vinAza ho jAtA hai| cAra brahma vihAra brahma vihAra cAra haiM-maitrI, karUNA, muditA, upekSA / maitrI kA artha hai adveSa, maitrI bhAvanA karate samaya dveSa yA lobha rUpI zatruoM se bacakara rahanA Avazyaka hai / karUNA jIva hI haiM balki ve sukhI jIva bhI haiM, jo duzcarita haiM aura jinakA adhogati meM jAnA surakSita hai / muditA bhAvanA ke AlaMbana sukhI jIva haiM / upekSA meM madhyastha bhAva se citta ko bhAvita kiyA jAtA hai / sabhI jIva apane karma ke dhanI haiM, saba apane karma ke anusAra phala bhogate haiM, isa prakAra kA vicAra upekSA hai| avyAkRta yA anAzyaka prazna---- buddha ke ciMtana meM caudaha prazna aise hai jinheM 'avyAkRta' kI saMjJA dI gaI hai / anAvazyaka kA artha hai-kathana ke ayogya-~-ina praznoM para carcA karanA Avazyaka ra 23, baMka 4 487

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vibhAga 1 a-kyA yaha loka zAzvata hai ? ba- kyA yaha loka azAzvata hai ? sa-kyA yaha loka zAzvata aura azAzvata donoM haiM ? da--kyA yaha loka na zAzvata na azAzvata hai ? vibhAga- 2 a-kyA yaha loka antavAna hai ? ba-kyA yaha loka an antavAna hai| sa-kyA yaha antavAna evaM an antavAna donoM haiM ? da-kyA yaha loka na antavAna hai na an antavAna hai ? vibhAga-3 a-kyA tathAgata mRtyu ke pazcAt rahate haiM ? ba-kyA tathAgata mRtyu ke pazcAt nahIM rahate haiM ? sa-kyA tathAgata mRtyu ke pazcAt rahate haiM, yaha bhI nahIM hai, nahIM rahate haiM, yaha bhI nahIM hai ? vibhAga-4 a-kyA jIva zarIra se abhinna hai| ba-kyA jIva zarIra se bhinna hai ? zanyavAda bauddha darzana mAdhyamika mata meM apane carama lakSya kI prApti karatA hai / nirvANa ke vAstavika svarUpa kA jJAna hameM isI stara para pahuMcane se hotA hai / bhAratIya paramparA meM mokSa ko caturtha puruSArtha mAnA gayA hai| nirvANa ke saMbaMdha meM yaha vicAraNIya hai ki mUlataH nirvANa aura mokSa meM AcAryoM ne sAmya batAyA hai| yahIM parama zAMti milatI hai tathA duHkha kI AtyAntikI nivRtti hotI hai / buddha ke upadeza kA parama lakSya isI stara kI prApti rahI hai / tattva-dRSTi se na to bAhya sattA hai aura na 'antaHsattA hI hai / sabhI zUnya ke garbha meM vilIna ho jAte haiM / yaha na sat hai aura na sat se alaga hai / vastutaH yaha 'alakSaNa' hai / vijJAnavAda yadyapi ekamAtra 'citta' ko hI paramatatva mAnatA hai tathApi vicAra karane se yaha spaSTa hai ki yaha dvaita kA pratipAdana karatA hai| abheda kA svarUpa vijJAnavAda meM tattvadRSTi se nahIM milatA aura jaba taka advaita-tattva kI prApti nahIM hotI taba taka sAdhaka kI jijJAsA kI nivRtti nahIM ho sktii| __ yaha advaitavAda zUnyavAda meM pratipAdana kiyA gayA hai / isa mata meM zUnya hI ekamAtra tattva hai / na sat hai, na asat, na sat aura na asat donoM haiM, na donoM se bhinna hI hai / isa prakAra ina cAroM sambhAvita koTiyoM se vilakSaNa hI eka tattva hai, jise mAdhyamikoM ne apanA paramatattva kahA hai| isIlie to isa tattva ko alakSaNa kahA hai| buddha ne apane jIvana meM madhyama mArga kA anusaraNa kiyA thA na to ve tapasvI hokara jaMgala hI meM apane jIvana kA anta karanA cAhate the aura na saMsArI hokara hI rahanA pasanda karate the| unhoMne jJAna prApta kara saMsAra ke kalyANa ke lie apanA jIvana lgaayaa| isalie madhyama mArga kA anusaraNa karanA unhoMne apane jIvana kA carama lakSya banAyA / ataeva yaha mata mAdhyamika nAma se hai| zUnyavAda meM buddha ke dvArA kahe gaye carama lakSya kI prApti hotI hai / zUnya hI ko isa mata meM parama tattva mAnA gayA hai isa 488 tulasI prajJA

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lie ise zUnyavAda bhI kahate haiM / triratna buddha darzana meM tIna sAdhana haiM-zIla, samAdhi tathA prajJA / inhIM ko triratna kahA jAtA hai| (ka) zIla se samasta sAttvika karmoM kA tAtparya hai| bhikSa tathA gRhastha donoM ke liye katipaya sAdhAraNa zIla haiM, jinakA pAlana karanA pratyeka bauddha kA kartavya hai / ahiMsA, asteya, satya, bhASaNa, brahmacarya aura nazA sevana na karanA-ye paMcazIla kahe jAte haiN| . kiMtu bhikSuoM ke liye anya pAMca zIloM (dasa zIloM) kA bhI upadeza hai| aparAhna bhojana, mAlA dhAraNa, saMgIta suvarNa-rajata tathA mahArtha zayyA kA tyAga / (kha) samAdhi se tIna prakAra kI bijjAyeM utpanna hotI haiM-pUrva janma kI smRti, jIva kI utpatti aura vinAza kA jJAna tathA citta ke bAdhaka viSayoM kI jAnakArI / (ga) prajJA tIna prakAra kI hai zrutamayI Apta pramANa janya nizcaya / cintAmayI yukti se utpanna nizcaya bhAvanAmayI-samAdhi janya nizcaya / zIla sampanna, zrutacitta-prajJA se yukta puruSa bhAvanA (dhyAna) kA adhikArI hai / prajJA ke anuSThAna se jJAna darzana, manomaya zarIra kA nirmANa, RddhiyAM, divya kSotra, para cittajJAna, pUrva janma smaraNa, divya cakSu kI upalabdhi hotI hai, isase duHkha kSaya kA jJAna ho jAtA hai / sAdhaka nirvANa prApta kara letA hai / buddha kI zikSAoM kA sArAMza zIla, samAdhi tathA prajJA ina tIna zabdoM ke dvArA abhivyakta kiyA jA sakatA samAdhi kI AvazyakatA svAnubhUti ke dvArA hI pAramArthika satya kA jJAna ho sakatA hai| isake lie zamaya arthAt citta kI ekAgramA-rUpa samAdhi kI AvazyakatA hai| isa samAdhi ke abhyAsa se prajJA kA udaya hotA hai aura usI se use parama tattva kI anubhUti hotI hai / samAdhi ke lie vairAgya apekSita hai / dAna, zIla, zAMti, vIrya, dhyAna tathA prajJA ina chaH pAramitAoM kA jJAna tathA abhyAsa karanA caahie| buddhatva prApta karane kA Adarza prAcIna samaya meM bhI thA / kiMtu janatA ke lie buddha honA saMbhava nahIM thaa| paraMtu arhat-pada se Upara uThakara nirvANa lAbha karanA arthAt duHkha se mukta honA sabhI kA lakSta thaa| jaba apanA duHkha aura dUsare kA duHkha samAna pratIta hotA hai aura apanI sattA kA bodha vizvavyApI ho jAtA hai, jaba samasta vizva meM apanatva A jAtA hai, usa samaya sabakI duHkha nivRtti, apane duHkha kI nivRtti meM pariNata ho jAtI hai / vAsanA mukta hone mAtra se nirvANa prApta nahIM hotA hai / sAdhaka ko bodhisatva avasthA meM hokara kramaza: uccatara bhUmiyoM meM prasAra karane se mahAnirvANa prApta hotA hai / sAdhaka tathA yogI ke jIvana meM guNoM ke sAtha karuNA kA vikAsa bhI itanA hI Avazyaka hai / jagat ke sabhI dharmoM meM karuNA kA vizeSa mahattva svIkAra kiyA gayA / bauddha yogiyoM ke AdhyAtmika jIvana meM karuNA kA mahatvapUrNa sthAna hai, anaMgavraja kahate haiM ki karuNAvAn kabhI bhI kisI ko nirAza nahIM karate

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'satvAnAmasti nAstIti na caitaM savikalpakam' manorathanadi ne pramANavAttika kI vRtti meM kahA hai duHkhAd duHkhahetozca samuddharaNAkamatA karuNA' duHkha kA jJAna hone para pUrva saMskAra ke prabhAva se dayA svabhAvataH hI utpanna hotI hai / pUrva saMskAra kA artha hai janmajAta saMskAroM ke anurUpa pravRtti / mahApuruSoM ke sammukha duHkha hote hI dayA utpanna ho jAtI hai / saba duHkhoM kA mUla kAraNa moha hai / bauddha mata meM satvAgraha yA Atmagraha hI moha kA mUla hai, jaba isakA unmUlana ho jAtA hai to kisI ke prati dveSa nahIM rhtaa| dharmakIti ne kahA hai 'duHkhasantAnasaMsparzamAtreNava dayodayaH' prAcIna bauddha dharma ke mumukSuoM meM tIna Adarza pradhAnarUpa se pracalita the-kSAvaka, pratyeka buddha aura samyak saMbuddha / zrAvaka duHkha nivRtti ke mArga se paricita the / yaha mArga bodhi avidha jJAna hai / cAra Arya satyoM meM yaha mArga satya hai / bodhi yA jJAna unheM svataH prApta nahIM hotA thaa| usake udaya ke lie buddhAdi mahApuruSoM ke upadeza se hotA hai / isalie ise aupadezika jJAna kahate haiM lekina upadeza mAtra paryApta nahIM hai / upadezoM ko sAdhanA dvArA caritArtha karane se jo bhagavattA prApta hotI hai / isa sAdhanA kA aMga hai pAramitA, dAna, zIla, zAMti, vIrya, dhyAna, prjnyaa| isI se mahAbodhi kI upalabdhi hotI hai, ise prApta karane para buddhatva aura bhagavattA eka evaM abhinna ho jAte haiM / yaha mAnava jIvana kA uccatama Adarza yA antima lakSya hai / yaha bauddha dharma aura sanAtana dharma kA milana biMdu haiM donoM kA antima dhyeya eka hone ke kAraNa unakA ekatva sthApita ho jAtA hai| buddha ko viSNu kA avatAra mAnane se buddha aura viSNu eka ho jAte haiM / vicAroM meM bhinnatA pratIta hote hue bhI tAtvika ekatA niSpanna ho jAtI hai / jayadeva ke dazAvatAra stotra meM bRddha ko viSNu kA avatAra mAnA gayA hai evaM isI samaya ke zilpa meM buddha ke cAra hAthoM kI pratimA milatI hai| bhAratIya jana jIvana evaM dhArmika bhAvanAoM para bauddha dharma kA vyApaka prabhAva pdd'aa| aise to sabhI dharmoM meM ahiMsA, karuNA evaM maMtrI ko pramukhatA dI gaI hai / ye bhAvanAeM hI mAnavIya saMvedana aura naitikatA evaM AdhyAtmikatA se gaharA saMbaMdha rakhatI haiN| lekina buddha ne apane jIvana ke mAdhyama se ina siddhAMtoM ke pracAra-prasAra ke lie apanA samasta jIvana samapita kara diyA / isakA sIdhA prabhAva yajJa saMsthAnoM para par3A / yajJa meM hotI huI pazu bali baMda prAyaH hone lgii| isake sAtha-sAtha yajJa dvArA svarga kAmanA evaM devatAoM para logoM ke nirbhara hone kI bhAvanA ke vizvAsa meM kSINatA A gii| logoM ke mana meM Atma vizvAsa jagane lgaa| buddha kI vANI 'AtmadIpo bhava' prakAza ke lie tuma svayaM apanA dIpaka banane kI vicAradhArA ne naI UrjA evaM preraNA pradAna kii| saiddhAMtika rUpa se vaidika evaM upaniSadoM meM pratipAdita dharma, ahiMsA, satya, asteya, iMdriya-nigraha Adi nIti dharma samAna rUpa se 'dhammapada' meM pAe jAte haiN| lekina eka aisA samaya thA jaba vaidika dharma saMkucita saMpradAya banatA jA rahA thA-jahAM varNAzrama kA vibhAjana guNakarma para AdhArita na hokara vaMzAnukrama se apanAye jAne lagA isase chuAchUta, jAta 490 tulasI pramA

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pAMta ke kAraNa samAja meM viSama paristhiti banane lagI / ina saba doSoM ko miTAne ke lie ahiMsA, karuNA aura dayA ke vicAroM kA gaharA prabhAva pdd'aa| dhIre-dhIre bauddha dharma kI lokapriyatA bar3hane lagI aura maurya kAla meM samrATa azoka ke samaya vaha rAja dharma ke rUpa meM pratiSThina huaa| samrATa azoka ne apane putra mahendra aura putrI saMghamitrA ko buddha vRkSa ke paudhe ko lekara laMkA meM bauddha dharma ke pracArArtha bhejA / laMkA kA rAjA unase bahuta prabhAvita huA aura usane bhI bauddha dharma ko rAja dharma ke rUpa meM svIkAra kiyaa| bauddha dharma ke anuyAyiyoM kI niraMtara vRddhi hotI gii| bhArata meM citrakalA, zilpa evaM sAhitya para isakA gaharA prabhAva parilakSita hai| ajantA, elorA evaM bAgha kI guphAoM meM amUlya dIvAloM para citra aMkita hai / stUpa evaM maMdiroM meM atyanta prabhAvazAlI mUrtiyAM dRSTigata hotI haiM / bauddha sAhitya kA paravartI sAhitya para gaharA prabhAva jo Aja taka ke sAhitya meM parilakSita hotA hai / isake atirikta bAharI dezoM meM bhI jahAM-jahAM buddha kA upadeza pahuMcA vahAM vaha zraddhA se apanAyA gayA aura bauddha dharma samasta vizva meM agrasara hotA gyaa| bauddha dharma kA dakSiNa pUrva eziyA meM vyApaka rUpa se pracAra huaa| prathama bhAratIya bauddha iMDoneziyA meM prathama se dvitIya zatI ke madhya pahuMcA thA aura usane hInayAna dharma kA pracAra kiyA / dhIre dhIre AThavIM zatI taka mahAyAna dharma ko vyApaka rUpa meM apanAyA jAne lgaa| iMDoneziyA se thAIlaiMDa, jAvA, sumAtrA, boroniyoM ityAdi dvIpoM meM bauddha dharma kA pracAra prasAra hone lgaa| iMDoneziyA se bauddha dharma, cIna kI ora agrasara huA / cIna meM bauddha dharma kI lokapriyatA niraMtara bar3hatI gayI aura bahuta tIrtha yAtrI iMDoneziyA hote hue bhArata kI ora Ane lage / bahuta se yAtrI iMDoneziyA meM rUka jAte the aura kaI dina vahAM Thahakara bauddha dharma kI zikSA prApta karate the / cIna ke vikhyAta saMta phAhiyAna eka samudrI tUphAna meM phaMsa gaye the aura 144 e0 DI0 meM jAvA dvIpa meM pahuMca gaye / ve vahAM para pAMca mAha taka rahe usake pazcAta bhArata ke lie prasthAna kiyaa| unhoMne bhArata meM bauddha tIthoM kA bhramaNa kiyA aura kaI bauddha graMthoM kA cInI bhASA meM anuvAda kiyA jo lauTate samaya apane sAtha le gye| cIna ke prakhyAta dArzanika havenasAMga ne 14 varSa taka bhArata meM paribhramaNa kiyA aura aneka bauddha graMthoM kA cInI bhASA meM anuvAda kiyaa| isa prakAra sAre eziyA dakSiNa pUrva eziyAI sthaloM para bauddha yAtriyoM kA bhArata niraMtara AnA jAnA lagA rahA thA / thAIlaiMDa, jAvA evaM anya pradezoM meM bane hue mandira evaM pagoDe spaSTa rUpa se dekhe jA sakate haiN| bauddha dharma kA prabhAva cIna se Age bar3hate hue koriyA aura jApAna taka pahuMca gayA aura jApAna meM ziMToM dharma para bauddha dharma kA gaharA prabhAva pdd'aa| yaha prabhAva samIpavartI rUsa meM bhI dekhA jA sakatA hai / bauddha dharma kA prabhAva mAtra dakSiNa pUrva eziyA taka sImita na rahakara madhya eziyA meM bhI pAyA jAtA hai / yahAM se turkisthAna hote hue rUsa taka pahuMcA / vahAM utkhanana meM Aja bhI buddha kI mUrtiyAM prApta hotI haiN| pazcima meM yUnAna sIriyA evaM mizra taka bauddha dharma kA prabhAva pAyA jAtA hai| bauddha dharma kA vaizvika bhAvanA vAstava ne sAre vizva meM mAnava bandhutva kI cetanA ko ujAgara karane meM vipula khaNDa 23, aMka 4

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saphalatA prApta kI hai / Aja bhI buddha evaM bauddha dharma sAre vizva meM samAhita hai aura bar3e sneha se isakA adhyayana hotA hai| -zrI mAdhodAsa muMdhar3A seTha girudharadAsa muMdhar3A ratanabihArI pArka, bIkAnera 492 tulasI pramA

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saMgIta kA prANatattva svara-sthApanA tathA svara-saMvAda bhAratIya zAstrIya saMgIta meM zruti, svara, grAma, mUcrchanA evaM rAga-rAganI kA vizeSa mahattva hai | svara sthApanA aura svara-saMvAda usakA mUla tattva hai / paMDita viSNu nArAyaNa bhAratakhaNDe jI ne use chor3akara thATa praNAlI ke anusAra rAga-rAganiyoM ko dasa thAToM meM vargIkRta kiyA hai| unakA prayAsa sarAhanIya hai kintu bhAratIya saMgIta ke mUla tattva ko banAe rakhanA bhI Avazyaka hai / thATa praNAlI kI apanI vizeSatA hai kintu sAta svaroM ke thATa meM 9 svaroM vAle rAga utpanna karane para vidrUpatA hI bar3hegI / rAgoM ke vAdI saMvAdI svarUpa meM bhI thATa praNAlI se muzkileM dara peza hoMgI / jayacaMda zarmA eka tarapha puruSa aura strI, putra, putra vadhu sAhitya hai to dUsarI ora ukta praNAlI ke viparIta saMgIta ke prAcIna sAhitya se Aja kA saMgItajJa bahuta dUra ho gayA hai| vaha rAga gAne, bajAne ke samaya nirdhAraNa ko bhI bekAra mAnatA hai / zrutyaMtara grAma, mUrcchanA Adi thATa praNAlI kA sAhitya hai / yahAM taka ki svatantratA se pUrva kA yuga mahaphila, mujaroM kA thA / mahaphiloM kI zobhA bar3hAne ke lie adhikatara gaNikAoM ko AmaMtrita kiyA jAtA thaa| unakI svara - saMgata sAraMgIbAdaka tathA tAla-saMgata tabalA vAdaka karate the / mahaphileM rAtabhara jamatIM / aneka rAgarAniyoM ko sunane vAle rasika jana apane manapasanda kI baMdizeM sunane kI pharamAIzeM karate / rAgoM meM prayukta hone vAle komala, tIvra svaroM ko sAraMgIvAdaka ko darasAnA hotA / isake lie vaha tAroM evaM taraMgoM ko isa prakAra milAtA ki rAtri meM gAI jAne vAlI samasta rAga-rAganiyAM usa milAna meM baja jaaeN| kyoMki mahaphila meM pratyeka rAga ke lie bAra- bAra sAraMgI ke tAra milAnA sambhava nahIM thA / isI milAna kI kriyA ko ustAdoM ne thATa nAma se saMbodhita kiyA, jo kisI na kisI rAga ke para nAma se pahicAne jAte the / ataH thATa praNAlI bharatakhaNDe yuga ke pUrva se pracalita thI / bharatakhaNDejI ne dakSiNa bhArata ke saMgItajJa paM0 vyaMkaTamakhI dvArA nirdhArita 72 thAToM ko AdhAra mAnakara unameM se dasa thAToM kA cayana kiyA aura uttara bhArata meM pracalita rAga-rAganiyoM ko unameM DhAla diyA / unhoMne ghATa saMbaMdhI kucha niyama bhI banAye / jaise - " ghATa meM kramAnusAra sAta svara hone Avazyaka haiM / " yA saMbaMdhI uparyukta niyama para vicAra karate haiM, to zaMkA utpanna hotI hai ki sAta svaroM ke thATa dvArA ATha aura nau-svara vAle rAga kaise utpanna ho gae, jabaki ve svara ukta thATa meM hai hI nahIM / tulasI prajJA, lADanUM : khaMDa 23, aMka 4

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khamAja pATa meM ni komala aura zeSa svara zuddha haiN| isa ghATa se utpanna hone vAle rAga khamAja, deza, soraTha Adi ke Aroha meM zuddha niSAda kA prayoga kiyA jAtA hai / isI prakAra kalyANa se rAga, kedAra, hamIra Adi 9 svaroM vAle rAgoM kI utpatti bhI vicAraNIya hai / ina rAgoM meM dUsare thAToM kI jhalaka bhI dRSTigocara hotI haiM ? rAgoM ke vAdI saMvAdI rAga ke svarUpa ko spaSTa karane ke lie vAdI-saMvAdI svaroM kA sarvAdhika mahattva hai / vAdI svara ko rAjA evaM saMvAdI svara ko maMtrI kahA gayA hai| ina donoM svaroM kA saMvAda 9 zrutyAMtara madhyama bhAva aura 13 zrutyAMtara paMcama bhAvAnusAra rAgoM kA svarUpa prakaTa kiyA jAtA hai| pAzcAtya vidvAnoM ne kampana saMkhyA ke AdhAra para madhyama bhAva aura 3 paMcama bhAva nirdhArita kiye haiM / isa siddhAMta ko bharata khaNDejI ne bhI svIkAra kiyA hai / uparyukta siddhAMtAnusAra yahAM bharatakhaNDejI ke prathama thATa vilAvala dvArA utpanna hone vAle dha-vAdI aura ga-saMvAdI vAle zrutyAMtara para vicAra karate haiMvilAvala thATa, sabhI svara zuddha zrutAntarAnusAra svaroM kA krama sA 4 re 3 ga 2 ma 4 dha 3 ni 2= 22 / madhyama bhAva 9 zrutyAMtara ga 24 pa 4 dha = 10 zrutyAMtara hai / paMcama bhAva 13 zrutyAMtara : 2443 ni = 13 zrutyAntara niSAda hai / uparyukta zrutyAMtara meM ga aura dha kA saMvAda nahIM banatA hai / aba dha aura ga ke saMvAdAtmaka svarUpa para vicAra karate haiM / madhyamabhAva-dha 3 ni 2 sA 4 re = dha, svara 9 vyutyAMtara para re ko saMvAda kara rahA hai / 9 zrutyAMtara paMcama bhAva :-dha 3 ni 2 sA 4 re 3 ga = 12 13 zrutyAMtara paMcama bhAva meM dha se ga 12 zrutyAMtara para hai ataH bharatakhaNDejI dvArA dha aura ga athavA ga aura dha saMvAda vAle samasta rAga cAhe ve kisI bhI ghATa meM hoM be vAdI - saMvAdI kI dRSTi se galata haiM / zuddha evaM vikRta svara - bhAratIya svara - saptaka kI sthApanA prAcIna vidvAnoM ne 26 zrutiyoM ko AdhAra mAnakara nimna prakAra se kI hai catuJcatuJcatuzcaiva SaDjamadhyamapaNcamAH / dve niSAdagAMdhArI tristri RSabhacaivato // arthAt sA, ma, pa kI cAra, cAra, ga, ni svaroM kI do-do aura re, dha kI tIna-tIna zrutiyAM haiN| isI siddhAnta ke anusAra bharatakhaNDejI komala, tIvra evaM zuddha kula 12 svaroM kI sthApanA nimna prakAra se karate haiM 494 tulasI prazA

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svara # or * sa1444444. ANNA * 20 zruti saMkhyA zruti nAma zuddha, vikRta tIvA acala zuddha maddhalI komala dayAvatI raktikA komala rodrI varjikA zuddha prIti tIvra kSiti acala zuddha saMdIpinI komala madaMtI ramyA komala 12. 21 ugrA ni zuddha bhAratIya saMgIta zAstrAnusAra eka zrutyAMtara para svara nahIM hotA hai, jaba ki bharatakhaNDejI ne sA aura re, komala ga aura zuddha ga komala dha aura zuddha dha tathA komala ni aura zuddha ni ko eka-eka zrutyAMtara para mAnA hai| hama unake isa siddhAMta ko svIkAra kara lete hai para komala ri Sa bha vAle sabhI rAgoM ke re eka zruti arthAt ati komala haiM / isI prakAra komala ni aura zuddha ni vAle rAga jo vibhinna thAToM ke janya rAga haiM eka-eka zrutyAMtara ke haiN| agara aisA hai to prAcIna zrutyAMtara, grAma, mUrcchanA Adi siddhAMta una vidvAnoM kI eka bakavAsa ke atirikta aura kucha nahIM thii| yaha eka aisA viSaya hai jisa para saMgIta vidvAnoM ko gaharAI se vicAra kara nirNaya karanA hai / pUnA nivAsI paNDita phirojha phrAmajI saMgIta zAstrI ne zruti, svara, grAma, mUrcchanA ke AdhAra para janaka thATa kedAra (9 svara) ke mAdhyama se ATha aura sAta svaroM ke janya thAToM kI utpatti dvArA rAgoM kI utpatti kI hai, vaha praNAlI prAcIna aura arvAcIna siddhAMtoM ke anurUpa svIkAra karane yogya hai| bhAvI pIr3hI ke hitoM ko dhyAna meM rakhate hue saMgIta vidvAna sahI mArga ko apanA sake to zAstrIya saMgIta kA sahI svarUpa surakSita raha skegaa| -DA0 jayacaMda zarmA nidezaka, zrI saMgIta bhAratI zodha vibhAga, bIkAnera-334001 bama 23, aMka 4 495

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astitvavAda vIrabAlA chAjer3a mAnava jaba se isa saMsAra meM AyA hai, tava se hI vaha apane astitva ko lekara ciMtita rahA hai, use sadA yaha kautuhala banA rahA hai ki vaha kyA hai ? kauna hai ? kahAM se AyA hai ? kahAM jAyegA? sabhyatA aura saMskRti ke vikasita hone ke sAtha hI sAtha isa kautuhala ne eka jijJAsA kA rUpa le liyaa| Aja yaha prazna darzana kA mukhya viSaya banA huA hai / mAnavIya astitva ko lekara darzana zAstra meM Arambha se carcAeM hotI rahI haiN| pratyeka dArzanika ne isakA apane-apane DhaMga se vivecana kiyA hai aura Aja yaha mAnavIya astitva hamAre sAmane darzana ke eka pakSa "astitvavAda" ke rUpa meM prastuta hai| phira bhI pASANa yuga se lekara Aja ke isa vaijJAnika yuga meM bhI yaha prazna hamAre sAmane vaisA hI hai ki hama vAstava meM kyA haiM ? kyA Aja itanI pragati ke bAda bhI hama apane sahI astitva ko jAna pAye haiM aura kyA hama ise sahI rUpa meM jAna sakate ___astitvavAda kA janma hegala ke nirakSepa adhyAtmavAda kI pratikriyA ke rUpa meM huA / hegala kA darzana samUhagata "hama' kA rUpa sthApita karatA hai| "maiM" kI isameM koI sattA nhiiN| dUsarA Aropa hegala astitvavAda ke darzana ke virUddha lagAte haiM ki usameM pratibaddhatA nahIM hai, usameM jIvana nahIM hai| yaha saba kahA jAtA hai kyoMki vaicArika darzana ne manuSya ko usake astitva se dUra kara diyA aura isI kAraNa astitvavAda hamArA dhyAna Adhunika manuSya, astitva se alagAva aura satya ke sAtha usake saMbaMdha ke TUTane kI ora AkarSita karatA hai| sorena kikeMgArDa astitvavAda kA janaka kahA jAtA hai| vaha eka masIhI astitvavAdI dArzanika thA jo manuSya ko mahatva dete hue vaha manuSya kI pIr3A ko, trAsa ko svataMtratA aura mRtyu ko mahatva detA hai / haridAsa caudharI astitvavAda ke pakSa meM kucha kAraNa batAte haiM :1. Adhunika manuSya ne sAtvika dRSTi se sat ke sAtha apane saMbaMdha kho diye haiM aura vaha nirAzA va zaMkA ke garta meM gira gayA hai| 2. manuSya Arthika, sAmAjika, rAjanaitika saMsthAoM dvArA ghara diyA gayA hai / vaha apane ko ina saMsthAoM kI racanAoM meM niHsahAya anubhava kara kahA hai| vaha yaha nahIM kaha sakatA ki "maiM hUM" apitu isake badale meM use yaha kahanA par3atA hai "jaisA tuma cAhate ho, maiM vaisA huuN|" "tulasI prajJA, lADanUM : khaNDa 23 aMka 4

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3. manuSya ko bhautikavAda kI cakAcauMdha ne itanA prabhAvita kara rakhA hai ki vaha jIvana __ke sarvocca mUlyoM kI ora se udAsIna ho rahA hai| 4. vartamAna yuga vijJAna kA, yaMtroM kA, udyoga kA yuga hai| jisane mAnavajIvana ko vaisA hI nirjIva banA diyA hai / aujAra vanAne vAlA manuSya svayaM aujAra bana gayA astitvavAda sat se manuSya ko jor3ane kA hI prayAsa hai / koI paddhati nahIM hai / DA0 zivaprasAda siMha ne ThIka hI kahA hai ki "yaha koI tayazudA paripATI nahIM hai / yaha socane aura vicArane kI eka dRSTi hai / yaha dRSTi vastuparaka kI apekSA Atmaparaka adhika hai| astitvavAda pAzcAtya jagat kI sarvopari lokapriya dArzanika vicAradhArA hai| bahuta se vidvAnoM ne astitvavAda aura bhAratIya darzana kA tulanAtmaka adhyayana karane kA prayAsa kiyA hai / jinameM sarvaprathama ke. guradatta hai| dUsarA prayAsa zrInivAsana kA hai / tIsarA aura cauthA kArya laghuzodha prabaMdha ke rUpa meM vikrama vizvavidyAlaya meM huA hai / kumArI smitA samartha ne "astitvavAda aura bhAratIya darzana" aura kumArI mamatA biradhare ne "vedAnta aura sArena kirkegArDa ke astitvavAda kA tulanAtmaka adhyayana" karake Agantuka zodhArthiyoM ke liye mArga prazasta kiyA hai| - darzana kI vidyArthinI hone ke nAte mere mana meM bhI yaha prazna uThanA svAbhAvika hI thA ki maiM svayaM vicAra karUM ki astitva kyA hai ? maiM kauna hUM ? isa saMsAra meM mere jIvana kA kyA lakSya hai ? kyA vAstava meM hama jo dekhate hai vahI satya hai ? isI jijJAsA ne merI rUci ko astitvavAda kI ora AkRSTa kiyA / maiMne astitvavAda kA adhyayana kiyA, mujhe yaha anubhava huA ki astitvavAda ke vicAra bahuta aMzoM meM jaina darzana ke atyadhika nikaTa hai| manuSya ko sarvadA va sarvathA svataMtra mAnane vAlA sA bhI manuSya para par3ane vAle vAtAvaraNa ke prabhAva se inkAra nahIM kara sakA hai / vaha bhI yaha mAnatA hai, ki bAhya paristhitiyAM manuSya ke uddezya para prabhAva DAlatI haiN| yahAM para AcArya mahAprajJajI bhI sAtra ke vicAroM ko pratibaddha karate hue likhate haiM "manuSya pratikriyA kA jIvana jItA hai, kriyA kA nahIM ?" manuSya jIvana meM jo sAra nirmita karanA par3atA hai vaha sArca ke tIna siddhAMtoM para nirbhara hai / vaha tInoM siddhAMta mAnava jIvana ko artha pradAna karate haiN| inameM sarvaprathama mUla kAmanA, dUsarA prArambhika yojanA, tIsarA pramANika astitva hai / mUla kAmanA ke anusAra manuSya meM Izvara banane kI kAmanA hai maulika rUpa se| manuSya kI cetanA svAbhAvika kAmanA saMsAra kI nirrathakatA ko svIkAra nahIM krtii| saMsAra kA paricaya pAte hI usase apanA Adarzamaya saMbaMdha sthApita karane kA prayatna karatI hai| vyakti jaba duHkhoM se ghabarA kara nirAza ho jAtA hai aura trAsa kA anubhava karatA hai to mAnA jAtA hai ki darzana kA udaya hI nairAzya va akelepana se hotA hai| isakA itesh. R 498 tulasI

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saphala udAharaNa yuddha kI vibhISikA dekhakara astitvavAda kI utpatti hai / prakRti ke kAryoM me vaha jaba apane Apako asamartha pAtA hai taba manuSya kI yaha trAsita saMvedanA use anubhava karAtI hai ki vaha saMsAra meM pheMkA huA hai aura isI sthiti meM usakA apanA astitva ujAgara hotA hai / kyoMki janma usake cunAva kA viSaya nahIM hai / usake liye nizcita hai, ki eka nA eka dina usako mRtyu avazyaMbhAvI hai| sArtra kA trAsa manuSya meM akelepana se utpanna nahIM hotA / sArtra mRtyu ke tathya se zrAsa ko alaga karatA hai / jIvana se jor3atA hai / "trAsa manuSya ke naitika cunAva ke AdhAra kI sthiti hai / " trAsa AMtarikatA se utpanna hotA hai| vizeSakara cunAva kI sthiti meM sArtra zUnyatA ke kAraNa bhI trAsa ko mAnatA hai / zUnyatA kA anubhava sabase adhika trAsa meM hotA hai / sArtra ke liye mRtyu mahatvapUrNa tathya nahIM hai, mRtyu jIvana ko nirarthaka banA detI hai / yahAM para sArtra ke vicAroM se asahamati prakaTa karate hue AcArya mahAprajJa kI mAnyatA yaha hai ki mRtyu navajIvana kA nAma hai / sAtra mRtyu ko kyA jIvana ko hI lakSya rahita mAnatA hai / vaha isa prakAra manuSya ke puruSArtha ko hI baunA banA detA hai| sArtra trAsa ke aMtargata bure vizvAsa ko letA hai / burA vizvAsa kevala apane taka hI sImita hai, yaha jhUTha bolane jaisA nahIM hai / usameM do vyaktiyoM kI AvazyakatA hotI hai / parantu bure vizvAsa meM manuSya svayaM se hI jhUTha bolatA hai / vaha svayaM ko kaTu satya se chipAtA hai yA jhUTha ko satya rUpa denA cAhatA hai, jo use acchA lagatA hai / kA bure vizvAsa kA saMbaMdha apane Apase hotA hai vaha svayaM ko dhokhA detA hai / sAtraM mAnatA hai ki vyakti kI cetanA meM bure vizvAsa kI saMbhAvanA hamezA banI rahatI hai / manuSya jo hai usase bhinna vaha bananA cAhatA hai / vaha inhIM sthitiyoM ke bIca jhUlatA rahatA hai / vaha bure vizvAsa meM phaMsa jAtA hai / sA yaha mAnatA hai ki mRtyu mAnava astitva kI mUrttatA va anizcitatA ko pradarzita karatI hai aura vaha pradarzana trAsa ke rUpa meM ubharatA hai / ataH manuSya ko yA prAmANika astitva ko jAnanA hai to use apane astitva ko saMdigdhatA aura mUrttatA ko kevala mAna lenA caahie| koI bhI vyakti mRtyu ke bAda kA anumAna nahIM lagA sakatA, pratIkSA karatA rahatA hai / usakA kathana hai- "yaha merI saMbhAvanA nahIM balki saba saMbhAvanAoM kA anta hai / cetanA sadaiva icchAyukta hai aura mRtyu sabhI icchAoM kA anta hai| mRtyu jIvana kI carama sthApanA hai| svataMtratA ke stara para use pramANita karate hue sA ne 'bIIMga narvasanesa' meM kahA hai- " isa zarIra kI mUlata: AvazyakatA hai ki vahI cunAva ho jo maiM tatkAla meM rahUM / isa Azaya se merI sImA merI svataMtratA ko niyaMtrita karatI hai / mRtyu na jIvana kI saMbhAvanA hai, na jIvana se pare ki vastu, vaha use jIvana kI sImA mAnatA hai / sA ke mata meM mRtyu kI nirantara pratIkSA karanA asaMbhava hai / mRtyu apane khaNDa 23 aMka 4 .

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niSedhAtmaka pakSa meM merI sabhI saMbhAvanAoM kA zUnya hai / hama na mRtyu kI khoja kara sakate haiM, na hI pratIkSA / janma samAna mRtyU bhI bAharI tathya hai / mRtyu jIvana kA lakSya nahIM, yaha tatva kI mImAMsIya saMracanA kA aMza hai| na hama isakA anubhava kara sakate haiM na kalpanA / sAtra yaha vicAra karane para vivaza hotA hai ki mRtyu kyA hai ? aMta meM yahI niSkarSa de pAtA hai ki mRtyu sabhI saMbhAvanAoM kA vinAza hai / yaha mAnava jIvana ko artha pradAna karane kI apekSA use nirarthaka banAtI hai| - "It is meaningless that we are born. It is meaning less that we die." arthAt hamArA maranA va janma lenA donoM hI arthahIna hai| mAtra ke svataMtra vyaktitva ko paribhASita karate hue lekhaka lakSmI saksenA kahate haiM "sAtra una vyaktiyoM meM sA nahIM thA, jo kisI bhI sImA meM baMdhakara jIvana yApana karanA sahI mAnate the| yaha jagata usakI cetanA ke liye satata cunautI hai| jise vaha cAhakara bhI sarvathA AtmasAt karane meM asamartha hai| __ cetanA ke svataMtra vyaktitva ke sAtha saMbaMdha kI vyAkhyA karate hue sAtra spaSTa kahatA hai ki niSedhAtmaka anubhUtiyoM ke sAtha cetanA ke atikramI svarUpa kA hameM spaSTa bodha hotA hai / svataMtratA cetanA kI vizeSatA nahIM hai, vaha svayaM svataMtratA hai / apanI isa svataMtratA kA prayoga karate hue vaha apane ApakA, apane saMsAra kA sRjana karatI hai| jisa prakAra jaina darzana kI mAnyatA hai ki manuSya bhava meM hI jIva apane karmakSaya hetu puruSArtha karane meM samartha haiM / usI prakAra sArca kI dhAraNA hai ki manuSya hone meM hI usakI svataMtratA nihita hai| - astitvavAdI dArzanikoM meM sAtra hI eka aisA dArzanika hai, jisane svataMtratA para adhika bala diyA hai| kyoMki manuSya kI mUla prakRti svataMtratA hai| usane manuSya ko isa sImA taka svataMtratA pradAna kI hai ki saMsAra kI koI zakti yA paristhiti usakI bAdhaka nahIM hai / vaha naitika dRSTi se manuSya ko hI uttaradAyI ThaharAtA hai| sAtra ne cetanA ke kAraNa hI manuSya ko svataMtra mAnA hai| manuSya kI svataMtratA usakI prabhutA hai| usane svataMtratA kA adhyayana tIna vibhinna dRSTikoNoM se kiyA hai| 1. vyakti meM vyakti ko kendra bindu mAnakara, 2. vyaktiyoM ke pArivArika saMbaMdha, 3. paristhitiyoM se saMbaMdhita sthiti meM / sArca mAnavIya svataMtratA ke sAtha naitikatA ko mAnatA hai / vaha bhAgya ke Upara bharosA nahIM rakhatA aura na hI bhautika yA pAralaukika niyatavAda ko svIkAra karatA hai / apane naitika vicAroM meM sArca mAnavIya uttaradAyitva ko mahatva detA hai| - manuSya jo kucha bhI karatA hai usake liye vaha pUrNarUpa se uttaradAyI hai| manuSya apane sukha-duHkha ke liye kisI ko uttaradAyI nahIM ThaharA sktaa| ___ manuSya jo kucha apane liye cayana karatA hai vaha saMpUrNa samAja ke lie hotA hai| isaliye manuSya niyama nirmAtA bhI hai / isa prakAra spaSTa hotA hai ki sAtra yaha kabhI nahIM mAnatA ki saMsAra meM koI naitika niyama pahale se vidyamAna hai aura manuSya unheM , tulasI prajJA

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mAnane ke liye bAdhya hai / vaha kahatA hai ---- manuSya kA jIvana vizuddha rUpa se usakA apanA hI hai usameM kisI bhI prakAra kI pUrva svIkRtiyoM evaM vizvAsoM kI guMjAIza nahIM hai, cAhe ve dharma, darzana yA samAja se sambaddha hoN| sA ke mAnava saMbaMdhI vicAra ___astitvavAdI dArzanikoM ne mAnava sattA ko sarvopari mAnA hai| sAtra ne to mAnava ko saMpUrNa svataMtratA pradAna kara Izvara ke astitva ko hI nakAra diyA hai / sArca yaha mAnatA hai ki manuSya pUrNa svataMtra hai vaha jaisA cAhatA hai vaisA apane Apako banAtA hai / sArca kI daSTi meM cuna sakane yA nirNaya karane kI zakti yA sArthakatA svataMtratA hai| usakI yaha svataMtratA vaiyaktika hai / usane cunAva ko eka vAkya meM rakhate hue kahA hai Man cannot be sometime slave and sometime free. He is wholly and forever free or he is not free at all. sAtra kA svataMtratA saMbaMdhI pratyaya usake zanyatAvAda pratyaya se saMbaMdhita hai| isa kAraNa vaha kahatA hai ki "manuSya svataMtra hone ke liye abhizapta hai|" ___ maiM jo kucha karUM merA tatva mere kAryoM meM, merI bAtacIta meM meM, merI anubhUti meM sadA vyakta hotA rahatA hai / ataH yaha spaSTa hai ki astitva hI tatva kI mUla abhivyakti hai, kriyA ke karma ko sAtra astitva kahatA hai / astitva kA krama zAzvata gatizIlatA kA karma hai / hamArA astitva hai, isakA artha yaha bhI hai ki hama kArya karane ke krama meM hai| sArca mAnavIya uttaradAyitva ko bahuta mahattva detA hai / sArva kI dRSTi meM yaha jAna lenA hI paryApta hai ki manuSya kA astitva hai vaha isase Age jAnA hI nahIM cAhatA, usake Age koI lakSya hI nirdhArita nahIM karanA cAhatA hai| jabaki AtmA ke liye yaha jAna lenA hI paryApta nahIM hai / "vo hai" / phira bhI yogendra zAhI kahate hai-"sArva meM sadaiva yaha bhAvanA prabala rahI hai ki manuSya ko vaha honA hai, jo aba taka vo nahIM jIvana ko uddezya rahita mAnate hue sAtra meM sthitiyoM ko badalane va mukti kI kAmanA hai vaha AcAryajI kI hI bhAMti ina "carama sthitiyoM meM hI vAstavika svataMtratA kI anubhUti kI saMbhAvanA para bala detA hai / adhikAMza bhAratIya darzanoM ko yaha mAnyatA rahI hai ki ve kAMkSA yA IcchA ko vedanA kA kAraNa mAnate haiM / ye icchAyeM tyAga kara hI vyakti mukta ho sakatA hai| sArva kA vicAra hai ki yaha icchAoM ko tyAga apane Apako naSTa kara degaa| sArca kA mata hai manuSya ko apane astitva ke bAre meM jJAna honA hI jIvana kA lakSya hai| ____ manuSya cayana karane ke liye svataMtra hai kintu na cayana karane ke liye svataMtra nahIM do vikalpoM meM se eka vikalpa kA cayana na karanA bhI to cayana karanA hI hai| isaliye sAtra kahatA hai ki manuSya ko svataMtra honA par3atA hai| manuSya ke sAmane svataMtra hone kI paravazatA isaliye hai ki usane na apane astitva kI racanA kI, na hI khaNDa 23, aMka 4 501

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apane ko svataMtra banAyA hai / sAtra manuSya kI svataMtratA kA isa hada taka samarthaka hai ki vaha manuSya ko apanI vAsanAoM aura mUla pravRttiyoM ke vazIbhUta nahIM mAnatA hai / unakI utpatti ke liye bhI manuSya uttaradAyI hai / manuSya apanI paristhitiyAM bhI svayaM nirmita karatA hai / vaha kinhI paristhitiyoM ke liye bAdhya nahIM hai, sAtra kahatA hai-"manuSya sarvathA aura sarvadA svataMtra hai, svataMtratA para AvaraNa par3a sakatA hai kintu vaha naSTa nahIM hotI hai|" sArca kahatA hai-na koI kArya svayaM bhalA-burA hai na koI lakSya pUrNa aura antima hai / aisI koI bhautika mAnasika yA aitihAsika saMracanA nahIM hai, jisakA atikramaNa manuSya apanI svataMtra sattA se na kara sakatA ho| nIti saMbaMdhI vicAra sArca ke nIti zAstra meM sabase adhika prAmANikatA hai, jo jaina dharma meM paMcamahAvrata ke samAna hai| prAmANikatA ke liye naitika niyamoM kI nahIM varan eka jIvana vidhi kI AvazyakatA hotI hai / sAtra mAnatA hai ki cayana ke pUrva manuSya ke sAmane koI naitika niyama nahIM hai| parantu cayana ke bAda manuSya kI cetanA kA yaha Avazyaka kArya ho jAtA hai ki vaha mUlyoM kA nirdhAraNa kreN| sAtra ne nIti para apane vicAra bahuta samaya bAda prakaTa kiye jisase kaI AlocakoM ne samajhA ki sArva naitikatA kA samarthana nahIM karatA, parantu vAstava meM aisA nahIM hai| sArne ke naitika vicAroM ko usake "bure vizvAsa" (Bad faith) ko jAnakara yA usakA vizleSaNa karake jAnA jA sakatA hai| paryAvaraNa kA prabhAva ___ isa saMbaMdha meM sAtra kA vicAra hai ki vaha vyakti para yaMtravat prabhAva nahIM DAlatA / vyakti paryAvaraNa se jitanA saMbaMdhita hotA hai aura usase jitanA prayojana rakhatA hai| utane hI anupAta meM paryAvaraNa manuSya para sakriya hotA hai| yaha paryAvaraNa kI sakriyatA vyakti ke liye eka sthiti utpanna karatI hai| manuSya usa sthiti ke anukUla AcaraNa karatA hai / manuSya kA bAhya vyavahAra usake cayana kA pratIka hai / sArca use paryAvaraNa ke prabhAva kI utpatti nahIM maantaa| isa siddhAnta ke anusAra manuSya vividhatAoM kA saMgraha nahIM apitu samagratA hai| vaha apane choTe-choTe kArya vyApAra meM apanI samagratA kA upayoga karatA hai / isa prakAra astitva kI pramANikatA svataMtratA, uttaradAyitva bhAvanA, pratibaddhatA tathA kAryazIlatA sA darzana ke mukhya aMza hai| 0 -zrImatI vIrabAlA chAjer3a dvArA pradIpa chAjer3a eNDa kampanI 100, gopAla maNDI mArga kanthala, ujjaina--456006 tulasI pramA

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prAcIna bhArata meM parivAjikAyeM ratanalAla mizra prAcIna bhArata meM caturAzrama vyavasthA kA pracalana thaa| saMpUrNa mAnava jIvana cAra bhAgoM meM vibhAjita thaa| ye bhAga brahmacarya, gahastha, vAnaprastha evaM sanyAsa the / upaniSada kAla meM vizeSakara ati prAcIna upaniSadoM ke kAla meM, sanyAsa Azrama ko prazraya nahIM diyA gyaa| mahAbhArata meM sanyAsa Azrama kI spaSTa rUpa se nindA kI gayI hai tathA ise nAstika dharma batAyA gayA hai| sanyAsa dhAraNa karane ke aneka kAraNoM meM saMsAra se virAga, vArddhakya, jIvana kA duHkha, pratikUla gRhastha vyavasthA, bhAvAveza, bar3hI huyI dharma bhAvanA aura mukti kI kAmanA Adi aneka kAraNa hote the| striyoM ke kAraNoM meM pati kI mRtyu, saMsAra se vairAgya, nirAzrayatA, mukti kAmanA Adi pramukha kAraNa the| kaI bAra pati ke sanyAsI hone para patnI bhI sanyAsa grahaNa kara letI thii| prAcIna kAla meM sanyAsa grahaNa karane vAlI anekoM parivAjikAoM kI bAta jJAta hai / brAhmaNa parivrAjikAyeM yA sanyAsiniyoM kI saMkhyA yadyapi sanyAsiyoM ke samakSa kama thI tathApi prAcIna dhArmika sAhitya meM barAbara unake nAma milate haiN| aisI parivrAjikAoM kA samAja ke vibhinna vargoM meM bar3A mAna sammAna prApta thA tathA unheM daivI guNoM se yukta mAnakara ucita Adara diyA jAtA thaa| prAcIna granthoM meM viSNu dharmapurANa (3617) mamusmRtti (8 / 363) nArada smRti (12 / 74) Adi meM parivrAjikAoM ke ullekha milate haiN| buhalara ne rakSasA aura zilAmitra jaisI tApasiyoM kA ullekha kiyA hai| pANini kA zramaNAdi gaNapATha hai| pataMjali ne zaMkarA nAmA parivrAjikA kA varNana kiyA hai| usa samaya ina saMnyAsiniyoM ko zramaNA, pravrajitA, tApasI, kumAra zramaNA Adi nAmoM se abhihita kiyA jAtA thA / takSazilA kI prasiddha tapasviniyoM meM zaMkarA aura zakunikA kI ginatI kI jAtI thii| ___mahAbhArata meM strI ko yoga ke yogya mAnA gayA hai| (12 / 241) sulabhA nAmaka eka tapasvinI kA varNana mahAbhArata (12 / 322) meM AyA hai| isane rAjarSi janaka se mokSa dharma para carcA kI thii| janaka ne use bhayavaza brAhmaNa tApasI mAnA thA isa para sulabhA ne usake bhrama ko dUra karate huye unheM batAyA ki vaha kSatriyA hai aura yogya pati na milane ke kAraNa usane gRhatyAga kiyA hai / ukta ullekha se jJAta hotA hai ki usa yuga meM brAhmaNa evaM kSatriya jAtiyoM kI striyAM gRhatyAga kara saMnyAsinI bana jAtI thiiN| tulasI prajJA, lAgnUM : khaMDa 23 aMka 4

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rAmAyaNa meM bhikSuNI (2 / 29) evaM tApasI (7 / 45-50 ) kA varNana AyA hai / kucha brAhmaNa kanyAyeM guru ke pAsa Azrama meM zikSA grahaNa karatI thiiN| inameM kucha naitika vrata dhAraNa kara letI thIM / Age ke kAla meM bhI yaha prathA pracalana meM rahI / mahAkavi kAlidAsa ke kAla ( I0 pU0 prathama zatI) meM isa prathA kI vidyamAnatA kI bAta kA jJAna svayaM mahAkavi kI racanAoM se hotA hai| mAlavikAgnimitra nATaka meM mahAkavi eka parivrAjikA kA ullekha karate haiM / agnimitra use 'bhagavatI' zabda se saMbodhita karatA hai tathA praNAma karatA hai / nRtya AcArya gaNadAsa aura haradata ke madhya samupasthita vivAda meM rAjA isa parivrAjikA ko nirNAyaka niyukta karatA hai / Age ke varNana se jJAta hotA hai ki isa parivrAjikA ko nRtyakalA kA ati sUkSma jJAna hai / isa jJAna ke AdhAra para ghoSita isake nirNaya se rAjA prasanna hotA hai / isa parivrAjikA ne vaidhavya aura apane bhAI kI mRtyu ke kAraNa kaSAya vastra grahaNa kara liye the / ' tato bhrAtR zarIramagnisAt kRtvA punarnavIkRta vaidhavyaduHkhayA mayA tvadIyaM dezamavatIrya kaSAye gRhIte / ' isI prakAra 'abhijJAna zAkuMtala' meM Aye eka prasaMga se bhI jJAta hotA hai ki usa kAla meM kucha kanyAyeM vivAha nahIM kara Ajanma - vanavAsinI banIM rahakara parivrAjikA ke rUpa meM jIvana yApana karatI thIM / zakuMtalA ko tapasvI Azrama meM prathama bAra dekhakara duSyanta ke mana meM yaha zaMkA thI ki kahIM isane Ajanma brahmacAriNI rahane kA vrata to nahIM kara rakhA hai / vaha isa zaMkA kA nivAraNa priyamvadA se karate huye kahatA hai-- vairavAnasaM kimanayA vratamApradAnAd vyApArarodhi madanasya niSevitavyam / atyantameva saddazekSaNa vallabhAbhi rAho nivatsyati samaM hariNAGga nAbhiH // arthAt ApakI yaha priya sakhI vivAha hone taka hI isa muni veSa ko dhAraNa karegI yA samasta jIvana ina hariniyoM ke sAtha hI bitAyegI / striyoM meM bhAvukatA kA samAveza puruSoM se adhika hotA hai ataH pratikUla paristhitiyoM meM bhAvAveza meM ve pravrajyA grahaNa kara letI thIM / kucha kA yaha prayatna atIva suvicArita bhI hotA thA / bauddha yuga meM isake pUrva tapasviniyoM evaM bhikSuNiyoM kI saMkhyA meM akathanIya rUpa se vRddhi huyii| isa kAla meM saMsAra ko duHkhamaya mAnakara anekoM strI puruSa pravrajyA grahaNa karane lage / pravrajitoM kI samAja meM eka bAr3ha sI A gayI thI jisameM striyAM bhI pIche nahIM rahIM / bauddha saMgha ke prAraMbhika kAla meM sabhI icchuka pradAna kI jAtI thI jo isake liye kRtasaMkalpa hote / vaMcita kiyA gayA thaa| Age calakara anupayukta logoM bauddha bhikSu banane ke liye pravajyA aura upasampadA kI dIkSA anivArya hotI thii| pahalI dIkSA 15 varSa kI vaya meM tathA bIsa varSa kI avasthA meM, dUsarI dIkSA isake 5 varSa bAda dI jAtI thI / vyaktiyoM ko bhikSu dharma kI dIkSA strI jAti ko isa adhikAra se ko dIkSA nahIM dI jAtI thI / 504 tulasIpra

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Age calakara bhagavAn buddha AnaMda ke tarka aura anurodha kI avamAnanA nahIM kara sake aura khinna mana se unhoMne pravajyAkAMkSiNI nAriyoM ko bhI saMgha meM sammilita karane kI svIkRti pradAna kara dii| cullavagga ke anusAra buddha ne dukhita mana se Ananda ko kahA thA ki agara striyoM ko sammilita nahIM kiyA jAtA to yaha dharma cirasthAyI hotA aba kevala pAMca sau varSoM taka hI sthira raha skegaa| strI kI saMgha meM upasthiti puruSa kI AdhyAtmika sAdhanA meM bAdhaka banakara upasthita huyI / bhikSu saMgha ke ucca Adarza cyuta hote gaye / brAhmaNa dharma meM vyakti taba sanyAsa grahaNa karatA jaba yauvana kA avasAna hone para usakI vAsanAyeM samApta ho jaatiiN| idhara bauddha dharma meM vyakti 15 varSa kI aparipakva vaya meM hI zramaNera bana jAtA thA ata: nArI ke sAnnidhya se usake patana kI saMbhAvanAyeM nirantara banI rahatI thiiN| eka niyama banA diyA ki agara koI zramaNera kisI bhikSaNI se sahavAsa karegA to use saMgha se niSkAsita kara diyA jaavegaa| bauddha dharma ke prAraMbhika kAla meM pravajyA kI ora loka ruci meM akathanIya rUpa se vRddhi ho calI thii| striyAM apekSAkRta adhika dharmabhIru hotI haiM / strI parivAjikAoM meM vRddhA striyAM, vidhavAyeM dharma zaraNAgata hone lgiiN| therI gAthA meM gautamI, sundarI, isidAsI, soNA aura zAkyakumAriyoM ke vRtta prApta hote haiN| apane putra, pati, mAtA pitA ko chor3akara paTAcArA bhagavAna buddha kI zaraNa meM gyii| anekAneka navayuvaka apanI yuvApatniyoM ko tyAgakara bhikSu bana gaye to unakI patniyAM bhI saMgha kI zaraNa meM calI gyiiN| aisI bhikSuNiyoM meM cApA kA nAma AtA hai / bhaddA nAmaka rAjagRha kI eka zreSThi kanyA eka dasyu para premAsakta ho gayI para asaphala hone para bhikSuNI bana gyii| ___kabhI striyAM jaba saMgha kI zaraNa jAtI to ve garbhavatI hotIM aura unheM isakI jAnakArI nahIM hotii| Age calakara isase bar3I jaTila samasyA utpanna hotii| aise zizu kA bhAra sad gRhastha uThA lete aura mAtA ko saMgha meM bane rahane diyA jaataa| vinaya piTaka (pR. 125) meM kuntaka nAmaka zramaNera dvArA eka bhikSuNI ke sAtha vyabhicAra kiye jAne kA ullekha kiyA gayA hai| ___bauddha yuga meM jaisA pUrva meM kahA gayA hai bhikSuNiyoM kI saMkhyA meM AzAtIta vRddhi huyI / isa prakAra jaina dharma meM bhI sAdhikAoM kI saMkhyA nirantara bar3hatI gayI / isa prathA ke kAraNa donoM dharmoM kI dharma sAdhanAoM meM hrAsa kA sUtrapAta huaa| vastutaH dharma ke kaThora anuzAsana ke anurUpa jIvana ko DhAlane aura kaThora sAdhanAoM kA mArga apanAne meM strI jAti kabhI puruSa varga se pIche nahIM rhiiN| mana kI zuddhi vyakti ke mana para Azrita hai ataH liMga, vaya evaM jAti isa sambandha meM vicAraNIya nahIM raha jaatii|. -DaoN. ratanalAla mizra 44 / 62 kiraNapatha, mAnasarovara jayapura pina 302020 baMra 23,baMka 4

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sAhitya-satkAra evaM pustaka-samIkSA 1. zrI ratnaprabhAcArya kRta ratnAkarAvatArikA, bhAga-1, saMzodhaka evaM sampAdaka -munirAja zrI kalyANa bodhi vijaya; gujarAtI bhASA-dhIrajalAla DAhyA lAla mehatA; prakAzaka-zrI jinazAsana ArAdhanA TraSTa, kanAzAno pAr3o, pATaNa (u0 gu0) prakAzana varSa vi0 saM0 2053; mUlya 300/- rupye| __zrI vAdidevasUri kRta pramANa naya tattvAloka jaina nyAya kA adbhuta graMtha hai| syAdvAda ratnAkara nAma se usa para svopajJa vRtti hai jise sugama banAne ko sUrijI ke ziSya ratnaprabha sUri ne usa para ratnAkara avatArikA TIkA kI hai| zrI malaya vijayajI ne usakA gujarAtI anuvAda kiyA hai aura zrI dhIrajalAla mehatA ne use prakAzana yogya banAyA hai| prastuta jilda meM kevala do paricchedoM ko munizrI kalyANa bodhi vijayajI se saMzodhita karAke prakAzita kiyA gayA hai| zrI vAdideva sUri 11vI 12vIM sadI meM hue| ve vAda-nipuNa aura jaina nyAya zAstra ke prakANDa vidvAna the| unake isa graMtha pramANa naya tatvAvaloka meM ATha pariccheda haiM jo 379 sUtroM meM nibaddha haiM / pramANa, usake do bheda-pratyakSa evaM parokSa, pratibheda, negama Adi sAta naya, nayAbhAsa, prameya dravya, pramAtA AtmA, pramANa phala aura vAdavidhi Adi viSayoM para sUrijI ne vizad aura yuktiyukta vivecana kiyA hai| isa jilda meM avatArikA TIkA ko sugama aura bodhagamya banAne ke lie vistRta gujarAtI vyAkhyA dI gaI hai| prathama pariccheda meM pramANa aura naya ko vastu tattva ke vyavasthApana meM upayogI siddha kiyA hai aura nyAya darzana ke pramANa karaNaM pramANam ko paryApta na mAnakara jJAna kA lakSaNa-sva para vyavasAyI jJAnaM pramANam-diyA gayA hai| vAdi deva sUri kA mantavya hai ki pramANa yathArtha (svasaMvihita) jJAna hotA hai| usameM sva para kA vyavasAyI jJAna honA jarUrI hai| indriya sannikarya to jaDa hai, vaha pramANa nahIM ho sktaa| isI prakAra saMzaya-viparyaya anadhyavasAya bhI asamyaka jJAna hai| dUsare pariccheda meM pratyakSa aura parokSa jJAna bhedoM meM spaSTa pramANa ko pratyakSa kahA hai aura use sAMvyAvahArika aura pAramArthika bheda se do prakAra kA batAyA hai / sAMvyAvahArika jJAna indriya nibaMdhana aura anindriya nibaMdhana se do prakAra kA hai jo punaH avagraha, IhA, avAya aura dhAraNA upa bhedoM meM cAra-cAra prakAra ke haiN| isI prakAra pAramArthika pratyakSa bhI vikala aura sakala bheda se do prakAra kA hai| vikala jJAna avadhi aura mana:paryaya se do prakAra kA hai jinameM avadhi se rUpI dravya aura manaH paryaya se mano dravya jAne jAte haiN| sakala jJAna azeSa sAmagrI saMbhUta samasta jJAnAvaraNI karmoM ke kSayopakSama se hotA hai aura isake dvArA nikhila dravyoM ke paryAyoM kA sAkSAtkAra hotA tulasI prajJA, lADanaM-khaMDa 23, aMka 4

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hai / yaha jJAna jisako hotA hai vahI arhat kahA jAtA hai| usake kavalAhAra se sarvajJatA avirodhI hai isalie usakI sarvajJatA meM koI bAdhA nahIM hotI / sarvAMza meM pUjya zrI hemacandrasUrIzvarajI kI preraNA aura AzIrvAda se zrI jinazAsana ArAdhana TrasTa ne isa durgama patha ko sugama banAne kA sadudyoga kiyA hai jisake lie TrasTa ke sabhI TrasTI sAdhuvAda ke pAtra haiM / AzA hai, zeSa bhAga bhI zIghra hI prakAzita hoMge aura isa adbhuta graMtha ke mukhya viSaya- - pramANa aura naya meM pAThakoM kI abhiruci bar3hegI / 2. hasta pratoM meM upalabdha prAcIna pAThoM (zabda - rUpoM) ke AdhAra para bhASika dRSTi se punaH sampAdita - AcArAMga ( prathama zrutaskandha : prathama adhyayana ); sampAdakake. Ara. candra; prakAzaka - prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda- --380015; san 1997 ; mUlya 150/- rupaye / - DaoN. ke. Ara. candra pichale kaI varSoM se prAcIna arddhamAgadhI bhASA ke mUla svarUpa ko zodhane meM lage haiM / san 1992 meM unakA isa saMbaMdha meM pahalA prakAzana - prAcIna arddhamAgadhI kI khoja meM chpaa| san 1994 meM dUsarA prakAzana - resTorezana oNpha dI orijinala leMgveja oNpha ardhamAgadhI TeksTas chaparA aura san 1995 meM paramparAgata prAkRta vyAkaraNa kI samIkSA aura ardhamAgadhI nAmaka tIsarA graMtha mudrita huA / Adhunika bhASA vijJAna takanIka ke himAyatI vidvAnoM ne unakA pUrajora svAgata kiyA aura purAtana paMthI aura AgamoM meM bhASika cher3achAr3a ke virodhI tathA zabda se adhika artha ko prAdhAnya denevAle zraddhAlu vidvAnoM ne unakA virodha bhI kiyA / saMprati ve apane dvArA nirdhArita mApadaNDoM ke AdhAra para bhASika dRSTi se punaH sampAdita AcArAMga ( prathama zrutaskandha: prathama adhyayana ) ke prakAzana ke sAtha upasthita hue haiM / niHsaMdeha yaha unake ajasra adhyavasAya, kaThina parizrama, satata pAThAnuzIlana aura mUlabhASA taka pahuMcane kI unakI tar3apa kA hI pariNAma hai / lagatA hai unheM mahAvIra kI vANI ke yatkicit darzana hue haiM ! DaoN0 candra ne pro0 eca0 jakobI ke dvArA tADapatrIya prat saM0 1292 aura kAgaja para likhe graMtha saM0 1442 ke AdhAra para saMpAdita 'AyAraMga suttam' ke 'paDhamaM ajjhayaNa' kI mUla lipi (phoTo) prakAzita kI hai| mahAvIra jaina vidyAlaya aura Agamodaya samiti saMskaraNoM se 260 zabdoM ke svarUpa aura jaina vizva bhAratI aura mahAvIra jaina vidyAlaya se 72 zabda; Agamonaya samiti aura jaina vizva bhAratI saMskaraNoM meM 62 zabda, mahAvIra jaina vidyAlaya saMskaraNa aura saM0 1303 kA tADapatrIya prati (khaMbhAta ) se 80 zabda; saM0 1327 kI tADapatrIya prati se 20 zabda ; saM0 1348 kI tAr3a patrIya prati se 40 zabda tathA saM0 1485 kI tAr3apatrIya prati se 47 zabda ityAdi aneka rUpa parivartanoM ko tulanAtmaka adhyayana ke lie prakAzita niryukti, prAkRta vyAkaraNa aura anya jainAgamoM se bhI katipaya rUpa parivartanoM ko dekara apane mAnadaNDa nirdhArita kie haiM aura taduparAMta AcArAMga sUtra ke prathama zruta skaMdha ke prathama adhyayana kA punaH saMpAdana kiyA hai / kiyA hai / vRtti, zabdoM kI tulanA aura 508 tulasI prazA

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isa saMpAdana meM phuTanoTsa meM saMdarbha sahita pAThAntara die gae haiM aura zabdoM meM dhvani parivartana kA adhyayana kara paM0 becaradAsa dozI aura muni puNya vijayajI ke niSkarSa anukUla vartamAna meM prakAzita ho rahe dhvani parivartana ko vikRti kahA hai / zabda rUpoM kI anukramaNikA dekara jaina vizva bhAratI, mahAvIra jaina vidyAlaya, Agamodaya samiti, vAlthera zubriMga tathA candrA ke saMskaraNoM se unakI tulanA dI gaI hai / isa prakAra yaha punaH saMpAdana aneka dRSTiyoM se aitihAsika aura mahattvapUrNa bana gayA hai / paM0 dalasukha mAlavaNiyA ke zabdoM meM kahA jA sakatA hai ki- "jaina AgamoM kI bhASA durbhAgya se mAtra ardhamAgadhI na rahakara mahArASTrI se adhika prabhAvita ho gayI hai / " pro0 eca0 sI0 bhAyANI kA yaha niSkarSa bhI ThIka hai ki mUla ardhamAgadhI kA vikasita rUpa hameM ( yatkicit ) azoka ke pUrvI zilAlekhoM kI lipiyoM meM dekhane ko milatA hai / anyatra nahIM / sarvAMza meM kahA jA sakatA hai ki DaoN0 candra ne apanI zodha se jo mArgadarzaka mAnadaNDa banAe haiM ve bhagavAn mahAvIra kI mUla bhASA taka pahuMcane ke mahattvapUrNa par3AvoM meM zAmila ho gae haiM aura hameM AzA karanI cAhie ki yaha yAtrA aba jArI rahegI / 3. AcArAMga kA nItizAstrIya adhyayana, lekhikA - DaoN0 priyadarzanAzrI, prakAzaka - pArzvanAtha vidyApITha, vArANasI evaM rAja-rAjendra prakAzana TrasTa, hAthIkhAnA, ahamadAbAda, prathama saMskaraNa - 1995, mUlya 80 /- rupaye / prastuta graMtha, zrI avadheza pratApasiMha vizvavidyAlaya, rIMvA se pI-eca. DI. upAdhi ke lie svIkRta thIsisa haiM jo sAdhvIzrI priya darzanAjI ne DaoN0 akhileza kumAra rAya evaM DaoN0 sAgaramalajI jaina ke mArgadarzana meM likhA hai / isa graMtha meM paurvAtya evaM pAzcAtya AcAra darzanoM ke pariprekSya meM AcArAMga kA adhyayana hai / jainadharma mUlata: nivRtti pradhAna hai| usameM AcAra ke do bhAga -zramaNAcAra evaM gRhasthAcAra haiM kintu sAdhvIzrI ne rekhAMkita kiyA hai ki AcArAMga ke donoM zruta skandhoM meM gRhasthAcAra kA vivecana nahIM hai / unake anusAra AcArAMga ke prathama zrutaskandha meM ahiMsA, saMyama, apramattatA Adi AcAra ke siddhAnta haiM aura dUsare zrutaskandha meM AcAra ke vibhinna niyama- upaniyama / dUsare zrutaskaMdha meM muni ko kisa prakAra kA AhAra, vastra, pAtra aura nivAsa grahaNa karane tathA sAdhu-sAdhviyoM ke pArasparika aura sAmAjika vyavahAra Adi para vistAra se prakAza DAlA gayA hai / hiMsA kA mUla kAraNa parigraha hai / steya vRti kA kAraNa bhI parigraha hai aura binA brahmacarya ke satya kA pAlana athavA ahiMsA kI sAdhanA nahIM ho sakatI; isalie AnuSaMgika rUpa meM ahiMsA hI sarvopari hai / yahI naitikatA aura anaitikatA kA mApaka hai / usameM bhAvanA aura viveka donoM sammilita haiM jo bauddhika bhI haiM aura bhAvanAtmaka bhI / yahI kAraNa hai ki jaina AcAra, darzana kA kendra bindu ahiMsA hai / lekhikA kA yaha bhI niSkarSa hai ki AtmA kI amaratA aura AtmA ke kartRtva khaNDa 23, aMka 4 509

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evaM bhoktRtva ko AcArAMga spaSTa rUpa meM svIkAra karatA hai isalie vaha gItA ke samAna hI AtmA ko achedya, abhedya, adAhya aura ahanya svIkAratA hai aura pUrvajanma ko bhI grahaNa karatA hai / pAzcAtya darzana meM svIkRta tIna mAnyatAeM-(1) AtmA kI amaratA (2) icchA svAtantrya aura (3) Izvara ke astitva meM AcArAMga prathama do ko svIkAra karatA hai kintu naitika vyavasthA ke lie Izvara ke sthAna para 'karma kA niyama' svIkAra karatA hai| ___isI prakAra ke aneka niSkarSa lekhikA ne die haiN| unakA eka niSkarSa hai ki AcArAMga ne trividha sAdhanA mArga batAyA hai jisameM ahiMsA, samAdhi aura prajJA hai| ye bauddha dharma ke prajJA, zIla aura samAdhi rUpa trividha sAdhanA patha ke purogAmI hai aura unake anusAra ye hI kAlAntara meM samyak jJAna, samyak darzana evaM samyak cAritra meM vikasita hue haiM / lekhikA kA dUsarA niSkarSa yaha hai ki AcArAMga ko mukhyata: niSedhAramaka naitikatA kA pratipAdaka mAnA jA sakatA hai kintu usakA ahiMsA -siddhAnta loka pIr3A ke nivAraNArtha hai isalie ve ise vidheyAtmaka rUpa meM bhI dekhatI haiN| ___ sarvAMza meM yaha adhyayana tulanA aura samIkSA ke sAtha bhAratIya manISA kI prAcInatama AcAraniSThA ko Adhunika soca ke anusAra dekhane kA saMbhavataH prathama prayatna hai aura harSa kA viSaya hai ki lekhikA ne binA lAga-lapeTa ke nirNaya lene kI koziza kI hai parantu kahIM bhI AcArAMga ke upadeza aura usakI racanA ke mUla uddezya ko tirohita nahIM hone diyA hai| isa adhyayana meM AcAra niyamoM kA pratipAdana AdhyAtmika vikAsa ke mArga meM avarodhaka khar3e nahIM karatA hAlAMki lekhikA ne naitika sAdhya ke rUpa meM sukha, viveka aura AtmapUrNatA ko mAnadaNDa mAnakara apanA adhyayana kiyA hai| mUlya kama hai aura sAjasajjA aura mudraNa acchA hai| AzA hai naI pIr3hI meM pustaka kA pracAra-pracAra hogaa| 4. Anandaghana kA rahasyavAda, lekhikA-sAdhvI sudarzanAzrI, prakAzaka-pArzvanAtha vidyAzrama zodhasaMsthAna, AI0 TI0 AI roDa vaaraannsii-5| mUlya-pacAsa rupaye / prastuta prakAzana se milI jAnakArI ke anusAra isa kRti kA praNayana pArzvanAtha vidyAzrama ke prAMgaNa meM rahakara huA hai kintu sAdhvIzrI dvArA ise prakAzita karane kI anumati na dene para bhI ise mudrita kara diyA gyaa| sAdhvIzrI kI dRSTi se 'isameM kAphI sudhAra kI AvazyakatA hai / ' ___ DaoN. sudarzanAzrI ke anusAra prastuta zodha-prabandha kA mukhya prayojana hai-Anandadhana kI upalabdha kAvya-kRtiyoM meM nihita rahasyavAdI-pravRttiyoM kI khoja karanA / ataH stavanoM yA padoM kI saMkhyA evaM unakI prAmANikatA kA prazna hamArI viSaya sImA meM nahIM aataa|' arthAt ve isa adhyayana ko mukhyataH AnandaghanajI ke nAma se milanevAle padoM meM rahasyavAda kI khoja taka sImita rakhanA cAhatI haiN| isa dRSTi se hI isameM rahasyavAda kA paricaya, Anandadhana kI vivecana paddhati, Anandaghana ke rahasyavAda ke dArzanika AdhAra, Anandaghana kA sAdhanAtmaka evaM bhAvAtmaka rahasyavAda-jaise 510 tulasI pramA

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adhyAya haiM aura kavi ke vyaktitva aura kRtitva para kucha bhI nirNayAtmaka nahIM likhA gayA hai / kevala unakI do kRtiyAM-'Anandadhana caubIsI' aura 'Anandaghana bahottarI' ko sAmane rakhakara yaha adhyayana huA hai| lekhikA kA niSkarSa hai ki Anandaghana ke padoM meM bhakti, yoga, adhyAtma, darzana, jJAna, vairAgya, svAnubhUti, AtmAnubhava-rasa, udAratA, satsaMga-mAhAtmya, zRMgAra, viraha milana Adi aneka viSayoM kA samAveza hai kintu unakA pratipAdya viSaya adhyAtma tattva kA vivecana hI hai| adhyayana kA niSkarSa hai ki 'yadyapi Anandaghana kI racanAeM parimANa se nyUna haiM kintu ina kRtiyoM meM rahasya bhAvanA kA agAdha sAgara laharA rahA hai| unakI ina kRtiyoM ke AdhAra para hI hama adhyAtma-kavi-kulamaNi Anandaghana kI jIvana-dRSTi samajha sakate haiN| jisa prakAra upavana kA eka-eka surabhita puSpa samasta prakRti kA saundaryAnanda hamAre antara meM utAratA hai usI prakAra isa rahasyavAdI kavi kI eka-eka racanA hamAre antara mAnasa ko Alokita karatI hai / ' lekhikA kA kahanA hai ki Anandaghana kA rahasyavAda eka vRkSa kI bhAMti hai, jisakA vIja paramAtma-prema hai, aMkura AdhyAtmika viraha hai, Atma-darzana phUla hai aura paramAtma svarUpa kI upalabdhi madhura phala hai / usameM ratnatraya, bhakti aura yoga kA sundara samanvaya huA hai| vastutaH Anandaghana kI vivecana-paddhati vividha rUpiNI hai| usameM pratIka, amUrta tattvoM kA mAnavIkaraNa, rUpaka, rahasya aura samanvayAtmaka dRSTi ke sarvatra darzana hote haiM / isIlie "Anandaghana-bAIsI" para bAlAvabodha ke lekhaka muni jJAnasAra likhate Azaya Anandaghana taNo, atigaMbhIra udAra / / bAlaka bAMha pasArI jima kare udadhi vistAra / " kintu kavi Anandaghana kevala hAtha pasArakara hI samudra kA vistAra nahIM batAte / ve kahate haiM samatA ratanAkara kI jAI, anubhava caMda su bhAI / kAlakUTa taji bhava meM seNI, Aya amRta le jAI / / locana caraNa sahasa caturAnana, inate bahuta DarAI / Anandaghana puruSottama nAyaka, hitakArI kaMTha lagAI / / arthAt samatA hRdaya rUpa samudra kI putrI hai aura anubhava rUpa candramA usakA bhAI hai / usame saMsAra kI viSaya vAsanA rUpa garala ko tyAga kara zAMti rUpa amRta kA srajana kiyA hai kintu vaha sahasroM netra aura hajAra paira vAle krodha, mAna, mAyA, lobha rUpa caturmukha se DaratI hai to Ananda rUpa paramAtmA use isa Dara se mukta kara dete haiM / isa prakAra ogha niyukti ke anusAra jo samasta jaina AdhyAtmika sAhitya kA sAra tattva-Atma sAkSAtkAra hai vahI Anandaghana kA rahasyavAda hai aura kavi usake dvArA apanI samasta cetanA ko Atma sAkSAtkAra ke lie niyojita karatA hai / lekhikA ne isa tathya ko ujAgara karane ke lie gaMbhIra prayatna kiyA hai kintu 'abhI isameM kAphI sudhAra kI AvazyakatA hai|' khaNDa 23, baMka 4

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5. nirgrantha-paramparA meM caitanya ArAdhanA - AcAryazrI nAneza, prakAzaka -1 -zrI akhila bhAratavarSIya sAdhumArgI jaina saMgha, samatA bhavana, bIkAnera, prathama saMskaraNa1997, mUlya 10/- rupaye / vartamAna bhogavAdI saMskRti meM jI rahA mAnava parigraha evaM Adhunika suvidhAoM meM sukha mAna rahA hai aura tanAva, saMgharSa evaM azAnti meM nirantara vRddhi karatA jA rahA hai / jabaki sukha aura zAMti hamArI manaH sthiti ko sama rakhane meM hai / AcAryazrI nAza ne aneka Agama sUtroM kI vyAkhyA kara yaha samajhAne kI ceSTA kI hai ki aNagAra ke liye tejaskAya va vAyukAya kI virAdhanA se virata honA hI sAdhvAcAra hai / unhoMne pannavaNA sUtra ke saMgharasa samuTThie - pada meM saMgharSa se samupanna hone se agni ko teukAya mAnA hai aura uttarAdhyayana sUtra ( 36vAM adhyayana ) ke vijjU ko vidyut | abhidhAna rAjendra koSa meM ukAya zabda kI vyAkhyA kA havAlA prakAra batAe haiM aura bijalI ko sacitta agni siddha kiyA hai / dekara unhoMne agnikAya ke tIna . kucha vidvAn bijalI ko UrjA batAkara agni se bhinna karate haiM / unheM AcArya | nAneza ne jaina darzana ke tattvajJAna se anabhijJa kahA hai| AcArya ke anusAra bijalI aura agni, tejaskAya ke bheda haiM / jaise sUrya se sUrya kiraNa bhinna nahIM hotI vaise hI agni se tApa bhinna nahIM hai / jaba AkAza se bijalI giratI hai to jIvoM kI virAdhanA hotI hai / vastutaH bijalI, agni, uSNatA, prakAza-cAroM eka guNa ke dhAraka haiM / isI prakAra vAyukAyika hiMsA kA sUkSma vivecana AcAryazrI ne kiyA hai aura kahA hai ki aNagAra vAyukAyika hiMsA se virata banakara vanaspati aura sakAya kI hiMsA se bhI virata rahatA hai / unhoMne nirgrantha- paramparA ko sAdhumArga kahA hai aura isa sAdhu mArga ke antargata nirgrantha ArAdhanA ko caitanya mAnA hai kyoMki nirgrantha kA uddezya caitanya hai / isa prakAra isa laghukAya pustikA meM Agama- pramANoM se jaina dharma meM vyavahRta caitanya ArAdhanA ko bhalIbhAMti spaSTa karake sAdhu mArgI paramparA meM jar3a tattva pUjA ke prAvadhAna na hone ko pramANita kiyA gayA hai / 6. krAntikArI saMta munizrI tarUNa sAgara dvArA lAla kile se rASTra ke nAma saMdeza- - 30 navambara 1997 ko diyA bhASaNa / prakAzaka - tarUNa kAMti prakAzana, 70. 70 DipheMsa enkleva, dillI - 92, mUlya - 10 /- rupaye | 30 navambara san 1997 ko lAlakile para mAMsa niryAta ke virodha meM ahiMsA railI huI / yaha railI san 1966 meM huI gorakSA railI kI hI taraha gaira rAjanItika railI thI aura prazAsana evaM pulisa ke anusAra isameM eka lAkha se adhika loga the| railI meM jaina bahana-bhAiyoM ke sAtha dillI kI Ama janatA bhI thI jo eka mAha taka kI gaI padayAtrAoM ke kAraNa yahAM pahuMcI thii| isa railI meM pramukha logoM meM zrI lAlakRSNa ADavANI, sAhiba siMha varmA, azoka siMghala, sAhU rameza jaina, zIlacandra jaina, nirmala kumAra gaMgavAla, mahendra siMha caudharI ityAdi anekoM mahattvapUrNa vyakti isa railI meM upasthita the / 512 tulasI prathA

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railI se do dina pUrva presa vArtA meM railI ke uddezya bAbata batAyA gayA thA ki mAMsAhAra eka vyaktigata nijI mAmalA hai| mAMsAhAra rokane ke liye koI kAnUna nahIM banAyA jA sakatA / yaha to vyakti kI AMtarika samajha aura kisI ko satpreraNA hI usase mAMsAhAra chur3avA sakatI hai| lekina mAMsa niryAta kA phaisalA nItigata mAmalA / railI kA uddezya sarakAra aura vyavasthA para dabAva banAnA hai / railI meM isa uddezya kI pUrti ke lie bharapUra tarka die gae / kRSi saMskRti aura RSi saMskRti se milakara banI bhAratIya saMskRti meM mAMsa niryAta kI kalpanA bhI asahya / AjAdI se pahale 300 paMjIkRta vUcar3akhAne the Aja 36000 haiM / 19 to aise bar3e yAMtrika karalakhAne haiM jinameM pratidina 3 lAkha pazu kATe jAte haiN| deza AjAda huA to 36 karor3a gAyeM thIM / Aja dasa karor3a haiM / mAnava AbAdI 36 karor3a se 90 karor3a ho gaI aura pazu saMpadA ghaTakara eka cauthAI raha gaI ? yaha kitanA durbhAgyapUrNa hai ki isa prakAra pazu hiMsA se jo mAMsa taiyAra hotA hai| | usakA 90% bAhara bhejA jAtA hai| vizeSata: araba dezoM meM / yaha garhita kArya san 1961 meM zurU huA thA / sarakAra bhUla gaI ki saMvidhAna ke anuccheda 51-e meM kahA gayA hai - yaha pratyeka nAgarika kA kartavya honA cAhie ki prAkRtika vAtAvaraNa evaM usake antargata vana, jhIla, nadiyoM aura vanya-jIvana kI surakSA kare / isameM sudhAra kare aura sabhI jIvoM ke prati karuNAbhAva rakhe / isalie yaha railI kI gaI aura sarakAra ko bhAratIya pazu kalyANa borDa punaH sakriya karane kA parAmarza diyA gayA aura mAMsaniryAta ko avilaMba baMda karane kI mAMga kI gaI tAki 90% pazu hiMsA to turanta baMda ho jAe / 7. amara jaina zahIda - DaoN. kapUracaMda jaina evaM DaoN. zrImatI jyoti jaina, prakAzaka - zrI kailAzacandra jaina smRti nyAsa, khataulI (u. pra. ) - 251201, mUlya - 40/rupaye / DaoN. kapUracaMda jaina evaM zrImatI jyoti jaina yaha tathya ujAgara kiyA hai ki bhAratIya svataMtratA bar3hacar3hakara hissA liyA thA / unakI eka kRti - svarAja chapI thii| abhI unhoMne amara jaina zahIda nAma se jaina hai / 23, aMka 4 ne AjAdI kI svarNa jayantI varSa para Andolana meM jaina bhAI bahanoM ne bhI aura jaina mahilAyeM gata varSa bhAiyoM ko smaraNa kiyA isa saMskaraNa meM kula 20 jaina zahIdoM kA saMbaMdha meM prAmANika jAnakArI hai aura pramANa ke zahIda amaracaMda bAMThiyA, amara zahIda phakIracaMda, zahIda vIra sAtAppA TopaNNAvara aura vIra udayacanda aura zahAdata kI sAkSiyoM se bhare par3e haiM / byaurA diyA gayA hai / sabhI zahIdoM ke AdhAra bhI de die gae haiM / amara amara zahIda siMghaI premacaMda, amara jaina Adi ke vivaraNa dezabhakti - paramezvara solaMkI 513

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phArma-4 niyama 8 dekhie 1. tulasI prajJA 2. traimAsika 3-4-5. DaoN0 paramezvara solaMkI bhAratIya __ jaina vizva bhAratI saMsthAna, lADanUM-341306 6. jaina vizva-bhAratI saMsthAna, mAnya vizvavidyAlaya, tulasI grAma, __ lADanUM-341306 7. maiM paramezvara solaMkI etad dvArA ghoSaNA karatA hUM ki merI adhikatama jAnakArI evaM vizvAsa ke anusAra Upara diye gaye vivaraNa satya dinAMka 28, pharavarI, 1998 paramezvara solaMkI prakAzaka 514 tulasI prajJA

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English Section

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Anciont Jain-Scriptures UNIQUE EXAMPLE OF EMBRYO-TRANSFER ? Mangilal Bhutoria One branch of modern Reproductive biology deals with transfer of an embryo developed in a test-tube to a female-womb. Medical science has so perfected the process that it is used at various fertility centres and clinics through out the world. The process involves collection of ovum and sperm, their in vitro-fertilisation, development and implantation of the embryo in female-womb. The limit however is that the transfer should be effected within a specific period from the date of fertilisation. This has been necessitated in cases where the couple due to certain infirmity in the reproductive organs 18 unable to reproduce. A healthy embryo still can not be transferred clinically from one womb to another and it has not been possible as yet in Modern Medical history even to transfer a test-tube embryo after it is more than 3 to 5 days old. Jain scriptures, however, interestingly contain mention of a unique example of Embryo transfer performed practically about 2600 years ago It is related to the birth of Mahavira, the 24th Jain Tirthankar. He was born in 599 BC. The ancient scriptures record the reincarnation of Mahavira intothe womb of 'Devananda', the wife of Rishav Dutt, a Brahmin. At the orders of Celestial King Lord Indra, Mahavira's embryo after 82 days of pregnancy was transferred into the womb of Trisbala, the wife of Khsatriya King Sidhartha by one of Indira's expert angels. The process of transfer is described in detail in various Jain scriptures 1 The oldest of them is Acharanga Sutra 2 It is in Prakrit language. It comprises of the words spoken by Lord Mahavira Therein, the stanzas: 991 to 993 of chapter 24 calls "Third Chulika-Bhawna" give step by step narration of the operation performed by the expert angelo as follows : "taoNaM samaNe bhagavaM mahAvIre aNukaMpateNaM deveNaM jIyameyaM ti kaTTa je se vAsANaM ""bAsItIhiM rAti diehiM vItikkatehiM tesitimassa rAti diyassa pariyAe "tisalAe khattiyANIe vAsiTThagottAe asubhANaM poggalANaM avahArakarettA subhANaM poggalANaM pakkhevaM karettA kucchisi gambhaM sAharie / jeviya tisalAe khattiyANIe kucchisi gambhe, taMpiya"devANaMdAe mAhaNIe kucchisi gambhaM saahrie|" Tulsi-Prajna, Ladnun: Vol. 23 No. 4

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156 TULSI-PRAJNA "Having descended from heaven Tord Mahavira's 'Being' reincarnated in the womb of Devananda Bbahmipi, wife of Risbav. dutt in Brahmin colony of Kundpur village, on the 83rd day after impregnation the Celestial Angles transferred Mahavira's embryo to the womb of Trishala, the Khsarani8 Queen after removing all infec. tious elements and introducing anti-sceptic elements. Likewise the angels transferred Trisbala's embryo to Devananda's womb". The noteworthy aspects af the aforesaid description are :(a) The operation of embryo transfer takes place after 82 days of pregnancy i.e., on 83rd day to be exact. This is a feet not even accomplished by modern clinical methods as yet. (6) The Brahmin colony of Kundpur must be at some distance from the Khsatriya colony of the village where the embryo was taken to and from. (c) Before the embryo was taken out or transferred to one womb, a kind of clinical Stenlisation is done to ward off sceptic elements, The theme of Mahavira's embryo-transfer has been discussed by Acharya Sudharma in another ancient jain-scripture 'Bhagawati Sutra'. Acharya Sudharma was the first successor of Mahavira His time is 527-507 BC. He gives an eleborateaccount of Mahavira's life and preachings mainly in from of questions and answers as exchanged between Lord Mahavira and His first benefactor10 Goutam and overheard by him. The descriptions are as authentic as Acharanga-Sutra's. In chapter11 5, subheading12 4 stanzas18 12 to 13 of Bhagawati-Sutra the answers given to Goutam's questions regarding the birth and embryo-transfer of Lord Mahavira by Mahavira himself, supposed to have been perceived from his capability to remember even the previous births 14 are as follows "goyamA ! no gambhAo gambhaM sAharai, no gabbhAo joNi sAharai, no joNimao joNi sAharai, parAmusiya, parAmusiya abbAbAheNaM abbAvAhaM joNio ganbhaM sAharai / " (TTTTT 8730) "haMtA pabhU, no ceva NaM tassa gabbhassa kici vi AbAhaM vA, vivAhaM vA uppAenjA, chavicchedaM puNa karejjA, e suhamaM ca NaM sAharejja vA niharejja vaa|" (ATHI 83 30) "Ob Goutam ! The Angel Harigoergmeshi does not take out or place in the whole embryo from one womb to another, Neither he takes out the embryo through female's vagina and place it in others

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Vol. XXIII, No. 4 157 stomach, Nor he takes it out or places it in through the Vagina. But he takes out a very micro from of the embryo and places it in another womb. Of course, in such a manner that it does not cause any pain". (Stanza-12) "Oh Goutam ! The Angel excises the body and penetrates it to bring out only the micro from of the Embryo and transfer it to another womb. (Stanza -13) The salient points to be marked in the above passages are : (a) Lord Mahavira's answers to the curious questioner Goutama are very emphatic about the process followed in the operation of Embryo transfer although he had no worldly knowledge of the subject matter. This knowledge must be attributed to his sixth sense15 or capability to remember his previous births (b) The following facts emphatically negative in the process definitely show his super human knowledge: (i) The whole of the embryo was not taken out of one womb and placed in another. (ii) It was not taken out through vagina and placed in the stomach. (iii) It did not cause any paid whatsoever to the mothers. (c) The process involved penetrating or excising the body by what soever means in such a way that it leaves no scar or siga. (d) The embryo or the gene taken out of one womb and placed in another is the minutest possible. Similarly a vivid description of the whole episode is also found in another ancient scripture "Kalpa-Sutra". It's author Acharya Bhadrabahu. the 8th successor of Lord Mahavira is said to be the last repository of the Universal knowledge. He authored in or about 310 BC, the well known Jain Treatise "Kalpa-Sutra". Io stanzas 13 to 30 he elaborately describes the whole story. He precedes the actual operation with the following narration : "Soudbarma-Kalpa's16 King Shakra17 oversees from his heavenly abode 'Jambu-Dwip18 by his Awadhigyan. He comes to know that Lord Mahavira has incarnated into the womb of Devananda Brahmini. He contemplates over it and thinks that Tirtbankar, the enlightened one, can not take birth in Brahmin Kule. Therefore, it is my duty that I should transfer it to an appropriate womb. He commands 'Harinegmaishi' the expert angel to transfer it to a Khastriyani's womb". Thereafter the operation of Embryo transfer as performed by the expert angel is lucidly described as follows:

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158 " jeNeva usabhadattassa mAhaNassa gihe jeNeva devANaMdA mAhaNI, tejeba uvAgacchaiM teNeva uvAgacchitA Aloe samaNassa bhagavao mahAvIrassa paNAmaM kareI, karitA devANadAe mAhaNIe saparijaNAe osorvANa dalai, osovaNi dalittA asuhe puggale avaharati, avaharitA suhe puggale pakkhivati, suhe puggale pakkhivittA aNujANau me bhayavaM ti kaTTa samaNaM bhagavaM mahAvIraM avvAbAhaM avvAbAheNaM karayala saMpuDeNaM gihvai, gihvattA jeNeva khattiya kuMDaggAme nayare, jeNeva siddhatthassa khattiyassa gihe jeNeva tisalA khattiyANI, teNeva uvAgacchara, teNeva uvAgacchittA tisalAe khattiyANIe saparijaNAe osovaNa dala, asuhe puggale avaharati, suhe puggale pakkhivai, samaNaM bhagavaM mahAvIra appAbAhaM, tisalAe kucchisi, gabbhattAe sAharati / je vi ya NaM se tisalAe battiyANIe gabbhe taM vi ya NaM devANaMdAe mAhaNIe jAlaMdharasaguttAe kucchisi ganbhattAe sAharati / x TULSI-PRAJNA aritsaIdiehi viikkatehi tesIimassa rAIdiyassa aMtarAvaTTa mANassa / " "The angel comes to the house of Rishavdutt, Brahmin and Devananda Brahmini in the city of Kundgram, Overseeing Lord Mahavira in the womb of Devananda, the Angel reverendly salutes him. Thereafter, he hypnotises Devananda and her family in to deep sleep 20 Then he proceeds to remove the infectious elements21 from the surrounding and introduces antiseptic elements22 all over. Then the Angel seeks symbolic permission, from the Lord in the womb to perform the transfer. Thereafter, he excises and penetrates Devananda's body and takes out the micro being in the embryo from Devananda's womb and holds it in the hollow of his palms.28 He then files to Khastriya colony of the Kundgram city and comes to the House of King Sidhartha aud Queen Trishala. There he hypnotises Trishala and her family into deep sleep, repeats the process of removing the infectious elements from the surrounding and introducing antiseptic elements all over. Then he takes out the micro being from Trishala's embryo and replaces it with Lord Mahavira's micro being in such a manner that it does not cause any pain to the mother. He then flies to Brahmin colony and replaces Trishala's embryo in Devananda's womb with the same care. The day this operation was performed was the 83rd day after the Lord descended in Devanda's womb." The distinguishing features of this 'Kalpa-Sutra' narration are : (a) The reverence shown by the expert Angel to the Lord in the

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Vol. XXIII, No. 4 159 womb before beginning the operation by greeting him with Pranam and seeking the permission for the operation is unique and speaks highly of Indian culture and respect for the theory of Rebirths. (b) The expert hypnotises the patients (the mothers) into deep sleep before the operations. We may compare this with the Anaesthesia used in clinical operations these days by Surgeons. (c) He also hypnotises other family members as well. I have not been able to comprehend the idea behind it because no human could see a celestial being performing such operation. (d) He then sterilises not only the patients body or parts thereof but the whole surrounding by two different processes (i) By removing the infectious or virus element28 and (ii) By introducing antisceptic elements28 in the whole surrounding. This may be compared with the process of sterilisation applied in various forms these days. (e) He takes out the embryo without causing any pain to the mothers and holds it in the hollow of his folded palms. (f) He travels from Brahmin colony of Kundgram to Khatriya colony of Kundgram, two different localities of the city with embryo in his hands. (g) He repeats the hypnotising process of deep sleep and sterilisation. (h) He exchanges the embryo in such a manner that no pain is caused to the mother. (i) The Angle again travels to Brahmin colony of the city and replaces the embryo in Devananda's womb. (j) The transfer took place on the 83rd day after impregnation which in itself is still a challenge the Modern medical science. The episode of Lord Mahavira's birth raises many a eyebrows. Some even question the operations possibility and authenticity in that age i.e. 5th Century BC. Inspite of the details given in the ancient texts, it also leaves many a questions un answered. Historicity of Mahavira has long been established but the authenticity of such episodes could still be challanged. This challenge is fueled by the religionistic zealots themselves. In Jains, there are several sects. The most ancients are Swetamber and Digamber. The scriptures followed by both sects are almost identical but their texts vary in several details. The texts followed by Digamber sect do not contain any reference to the Embryo-Transfer episode. Mahavira has been mentioned therein to be the son of Trishala, the Khsatriya Queen.

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160 TULSI-PRAJNA There is no mention here of Devananda, the Brahmin mother of Mahavira. With a sociological twist one may interpret the whole episode differently. Those were the days of feudal Kingship. The King supreme owned many a qucens and in the palace there were concubines from every strata including Brahmins with whom the King frequently had sexual relations. The son born to a Brahmin concu. bine could found favour with the King linking the son's parentage to the King and the queen for the outside world. The purpose of this article however is only to bring to light a mystical operation of a highly developed Embryo and it's transfer from one female womb to another female womb performed nearly 2600 years ago. The medical world will certainly appreciate the several features of this operation. The description and details as mentioned in the ancient scriptures can not be brushed aside as wholly imaginery. After all Imagination is also relative in certain ways to some well known physical phenomenon. May be some of the details are missing or the author might not bave been able to explain them throughly. The most crucial aspect being the taking out of the embryo or its micro form from the woub without the aid of any mechanical instruments and replacing the same with another without causing any paid to the patient, the mother or any damage to the embical chord. And that too when the embryo is 83 days old. A feet par excellence. How the Embryo could be reduced to micro form and how it could be taken to a distant place in bare folded palms24 are some of the aspects not fully explained. The Modern Medical science may some day develop such devices which may suceed in deciphering this ancient parable. 'Mr. Bhutoria has successfully drawn the attantion of the gynaecologists & the people dealing in Embryogeny or Embryography. He has narrated stap by stap description of the Operation and the preaching of Lord Mabavir in form of questions and answers of the transferred Embryo. We have also written a note on the subject published in Montbly magazine-Jain Bharati (39.3) for the month of March, 1991 : Care OCHT 15T anfita Agra (Pages 147-148) and quoted some more references from Mahabharat and other famous works of Indian origin'. - Editor

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161 Vol. XXIII, No. 4 Reference : 1. Agama 2. AcArAMga sUtra 3. gAthA 4. bhAvanA cUlikA 5. vyaMtara deva 6. cyavana 7. jIva 8. kSatrANI 9. paTTadhara 10. gaNadhara 11. zataka 12. uddezaka 13. gAthA 14. jAti smaraNa jJAna 15. avadhi jJAna 16. devaloka 17. devendra 18. bhArata 19. kula, varNa 20. asvApinI nidrA 21. saMpuTa 22. azubha pudgala 23. zubha pudgala 24. saMpuTa - Shri Mangilal Bhutoria 7, Old Post Office Street Calcutta-700001

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THE JAINA TIME-CYCLE AND THE COSMIC CALENDAR Muni Nandighosh Vijay Since the development of his thinking faculty, man has been tirelessly trying to find solutions to the questions of the form and origin of the universe. Whether the attempts are spiritual or scientific, everyone ultimately wants to know the laws and secrets that governs. the universe. It is difficult to know the secrets with scientific methods. The great sages of the past, have known them with spiritual methods and have put them before us. But under the influence of the present times and the western civilization, we hesitate to believe them as to be true. The absolute truth is beyond the bounds of time and space. Time does not make even a scratch on it, let alone a deep mark. On the contrary, backed in the oven of time, absolute truth becomes very ripe. Such are the doctrines of Jainism, ripened by being baked in the oven of time. They have passed through various tests. Since the origin of the branch of atomic physics and the branches establishing relations of time, space, matter and its energy, among various branches of science and since decades prior to it, the question of origion and destruction of the universe, and matteraccumulation of the universe has always been confusing and various theories have been put forth for them Of all these theories, the Big Bang Theory has got the greatest acceptance. Though the Jain religion partially believes in the Big-Bang-theory, it does not believe in the presentation that scientists make of it. There is a great similarity between the duration of time of the origin of the sun. of the earth, of the living world, of human beings etc. following Big-Bang, as determined by Carl Segan according to the belief of scientists and the time-cycle mentioned in Jain scriptures. Though the durations are almost equal, the differences of incidents and circumstances are great. According to the Jain doctrine the sun, the earth, the living world or living beings and the human world or beings are not originated from nothing i.c, they are not newly created. But the modern science believes that they are born a new and in the evolution of the universe and world or earth, Tulsi-Prajna, Ladnun: Vol. 23 No. 4

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164 TULSI-PRAJNA first one-celled or unicellular micro-organisms then multicellular organisms and gradually other higher insects, the monkey and then man was born. This is completely an illusion and untrue. First of all, let us see the cosmic calender of Carl Segan, Mr. Carl Segan divided the time between Big-Bang and the moment of destruction of the whole universe (pralayakala) into 12 months and 365 days. The Big Bang occurred on the first day of January and Carl Segan gives as under the account of incidents that followed. 1. The Big-Bang January, 1. 2. The creation formation of the milky way - May, 1. 3. The creation of the Sun - September, 9. 4. The creation of the earth - September, 14. 5. The beginning of life on the earth September, 25. 6. The oldest rock were formed on the earth October, 2. 7. Fossils formed October, 9. 8. Formation of sex organs of generation among micro-organisms November, 1. 9. Development of living cells November, 15. 10. Oxygen in atmosphere on the earth December, 1. 11. Ditches at high temperature on the Mars were . formed December, 5. 12. Insect were born December, 16. 13. Fishes were born December, 19. 14. Birds were born December, 27. 15. Gigantic mammals were born December, 30. 16. Man was born December, 31. Now follows the interesting account. After man was born on December 31, the time of incidents is shown in hours, minutes and seconds as under :17. Man was born at 10-30 p.m. 18. Stone instruments and weapons began to be used at 11-00 p,m. 19. Farming invention at 11 hours, 50 minutes and 20 seconds. 20 Buddha was born at night at 11-59-55. 21. Jesus was born at night at 11-59-56. 22. Invention of Zero in India at 11-59-57. 23, The renaissance in Europe and the experimental method in science, originated at night at 11-59-59. 24. The progress of technology, the invention of weapons to kill mankind, the beginning of the universal civilization and the beginning of space flight-now and at the first second of the new year.

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Vol. XXIII, No. 4 165 This is the ultra-modern cormic calender, made by Dr. Carl Segan, the top-raak scientist of the world and approved by other high rank scientists According to the chart given in the book 'Origin Of Species' written by charles Darwin and published recently in 1979 A.D. 'COSmological'incidents can be shown as under: 1. Nearly 5 thousand million years ago-The Big-Bang and separation of the earth, 2. Nearly 4.6 thousand million years ago the crust of the earth was formed. 3. Nearly 3.5 thousand million years ago--Life began aod bac. teria were produced. 4. Nearly 1.7 thousand million years ago-Oxygen was produced in the atmosphere. 5. Nearly 70 crore years ago-Production of multicellular living beings, earth-worms and their fossils. 6. Nearly 57 crore years ago-Production of fossils of many kinds of invertebrate animals for the first time. 7. Nearly 52.5 crore years ago-Production of fishes. 8. Nearly 38 crore years ago-Production of insects. 9. Nearly 36 crore years ago-Production of frogs etc. i.e. amphibians i.e. animals moving on earth and in water. 10. Nearly 28 crore years ago-Production of reptiles etc. i.e. snake etc. 11. Nearly 22 crore years ago_High-level and foal-stage develop ment of reptiles and production of dinosaurs. 12. Nearly 21 crore years ago-Production of mammals. 13. Nearly 13 crore years ago-Control of dinosaurs i.e. Dino saurs as a dominant and promi nent animal. 14. Nearly 7 croro years ago-Utter destruction of dinosaurs. 15. Nearly 5 crore years ago-Development of mammals. 16. Nearly 1 crore years ago--Production of homioids for the first time. Such durations of time as are mentioned above are shown in Jain cosmology also, These are described in ancient Agams i.c. Jaing

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166 TULSI-PRAJNA canonical scriptures and other treatises. They are as under : According to Jaina doctrine the time-cycle has two main divisions called utsarpini and avasarpini in Jaina-terminology. The avasapini. kala is the time of our modern cosmic calendar. The avasarpinikala has six sub-divisions called aras, spokes of the wheel of time i.e. era or epoch. According to Kalpasutra, a Jaina canonical scripture, the irst spoke (ala) is called susa ma-susama and its duration is of four kodakodi (4x 10,00,00,00 x 10,00,00,00) i.e. 4x1016 sagaropamas (ocean-measured periods of time). One sagaropama is equal to 1015 palyopamas (glass measured periods of time). In short the duration of time of the first ie susama-susama ara is equal to 1029 palyopama vears. Palyopama is the smallest of big units of time. The number of years in a palyopama is certain but not clearly understood and cannot be shown in figures. Even in Agams and other scriptures cay that a palvopama has innumerable years. This is, therefore, a matter for further research. The second ara (spoke of time-wheel) is called susama. Its duration is of 3 x 102deg palyopamas. The third ara is called susama-duhsama and it has 2 x 10% palyopama years. The fourth ara is duhsama-susama. It has a duration of 42000 years less 1x 1039 palyopama years. The fifth ara is called duhsama. It has only 21000 years. The sixth dra is called duhsama-duhsama. It also bas 21000 years. Thus, the total duration of avasarpini is of 1080 palyopama years. Reverse is the order of utsarpini. Both to-gether make a time-cycle of 2x 1080 palyopama years. Non-Jain books of Indian culture also give a similar description of time. The Manusmrti and its commentators divide the life-time of the cosmos i.e. universe into four divisions, namely, krta, treta, dvapara and kalt. There is sandhya in the beginning and sandhyansa at the end of every epoch kpta --sandhya 400 years, the main division 4000 years, sandhyanga 400 years treta -sandhya 300 year, the main division 3000 years, sandhyanga 300 years dvaepara-sandhya 200 years, the main division 2000 years, sandh yasa 200 years kali-sandhya 100 years, the main division 1000 years, sandhyansa 100 years According to the commentators, this number is of heavenly years and each year in heaven is as long as 360 years of man (human/years on earth). All these four epoches make a devayuga add 1000 devayugas make a Brahma's day.

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XXOA III, No. 4 167 The calculation of Jaina doctrine and the culculation of the first chapter of the Manusmoti, shown above are both almost alike. The only difference is that the total number of years of the fourth, the fifth and the sixth aras, counted jointly are 1 kodadodi sagaropamas. The number of years of kaliyuga is equal to 100 years of sandhya, 1000 years of main divisions, and 100 years of sandhyansa. According to the Jain religion there are 63 excellent men. Their life history has been written and are available even today. Their birth-time etc. are important for Jajna scriptures. Of them 24 tirthan. karas are chief. Their birth, death etc. occur at definite intervals of time. The importance is therefore, given to their birth eic. in Jaina scriptures. We shall, therefore, regard them as illustrations for the purpose of time-durations of incidents in the time-cycle and with reference to the length of the body, life-span etc. contemporary men. Out of these 24 tirthankaras, 23 tirthankaras were born in the last and first 1x!014 sagaropamas of the avasarpini and utsarpini res. pectively while the first tirthankara in avasarpini, and last tirthankara in utsarpini were born before and after some crore years from them. A circle has 360 degrees, in all. The time-circle also has 360 degrees Each degree is divided into 60 minutes. Again 1 minute is divided into 60 seconds, further second is also divided into sub seconds, microseconds etc. and incidents are shown with reference to the time of their occurrence. First 180 degrees of time-cycle mention utasarpini and later 180 degrees of time-cyle mention avasarpini. 000-002-00"-01"-Very difficult circumstances of life, underground residence of human beings and animals, gradually obtained slight improvement in auspicious colour, smell, taste and expansion in life-span and construction of bone-joints (samghayana), Fully nonvegetarian human beings. The first spoke (epoch) of time-wheel. 000-002-00"-45"- -Generally miserable life, continuous rain of water, milk and nector for the first seven-seven days, creation of proper atmospher, production of plant life, coming out of human beings and animals from their underground residence, human beings becoming vegetarian, end of the first ara and beginning of the second ara. 00--00-01.00'"-End of the second ara, intellectual development of people gradual expansion of body and life-span.

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168 TULSI PRAINA 000-00'-02"-00"-Birth, nirvana and duration of dispensation (sasanakala) of the first, second, third, fourth and fifth Tirthankaras. 000-00'-03"-CO"-Birth, nirvana and duration of dispensation of the sixth and seventh tirthankaras. 000-00'04"-00"" - Birth, nirvana and duration of dispensation of the eightth ijthankara. 00-00'-05"-00"". -Birth, nirvana and duration of dispensation of the ninth tIrtbankara. 000-00-07"-00"" -Birth, pirvana and duration of dispensation of the tenth tittbankara. 000-00'-10"-00""-Birth, nirvana and duration of dispensation of the eleventh tirthankara. 000-00'-15"-00""_Birth, nirvana and duration of dispensation of the twelfth tirthankara. 00-00'-30"-00"_Birth, nirvana and duration of dispensation of the thirteenth tirthankara. 000-00deg-50deg-00"" -- Birth, nirvana and duration of dispensation of the fourteenth tirthankara. 009-01-30"-00"_Birth, nirvana and duration of dispensation of the fifteenth tirthankara. 00deg-03'-30"-00""_Birth, nirvana and duration of dispensation of the sixteenth tirthankara. 009-07'-00".00'"-Birth, dirvana and duration of dispensation of the seventeenth tirthankara. 00o-15-00".00". -Birth, nirvana and duration of dispensation of the eighteenth tirthankara. 000-30'-00".00"" - Birth, pirvana and duration of dispensation of the nineteenth tirthankara. 010-00'-00%-00" --Birth, nirvana and duration of dispensation of the twentieth tirthapkara. 030-002-00"-00"..Birth, nirvana and duration of dispensation of the twenty-first tirthankara. 050-00'-00"'-00" -Birth, nirvana and duration of dispensation of the twenty-second tirthankara. 090-00'.00"-00" -Birth, nirvana and duration of dispensation of the twenty-third tirthankara 180-00'-00'-00""-01" -Birth of the twenty-fourth tirtbankara and * beginning of the fourth ara of 2x 1016 sagaropamas, 180-00-00-00""'-50"'"-Diksa (initiation), attainment of omniscience, nirvana and end of disponsation of the

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Vol. XXIII, No. 4 169 twenty-fourth tirthankaras and beginning of kulakaras. 180-00'-00%-01""-00"""_The end of kulakara-tradition and the begin ing of the yugalika (twins) tradition. 540-00'-00"-00" --The end of the fourth ara of 2 x 1014 sagaro pamas and the beginning of the fifth ard of 3 x 1014 sagaropamas, 1080-00-00"-00" -The end of the fifth ara of 3 x 1014 sagaro pamas and the beginning of the sixth ara of 4x1014 sagaropamas. 180$-00.0".00"" -The end of the last and sixth ara of utsarpini and the beginning of the equally long (intime duration) first ara of avasarpini. 2520-002-00".00"" -The end of the first ara of 4x1024 sagaro. pamas of avasarpini and the beginning of the second ara of 3 x 1016 sagaropamas. 3060-00'-00".00" The end of the second ara of 3 x 1014 sagaropamas and the beginning of the third ara of 2x 1014 sagaropamas. 3410-59'-599-30" - Beginning of the tradition of kulakaras. 341 -59'-59"-59"-05"""-Birth of fri Adinatha, the first tirthankara. 3416.599-59-599-56">>-The first tirthankara's diksa (initiation) and attainment of omniscience. 341-59'-59"-59"-59"""_The nirvana (death) of the first tirthankara, Sri Adinatha. 342-002-00"-00"" -The end of the third ara and the beginning of the fourth ara. 350deg-592-59"-56" - Birth, diksa and omniscience of the second tirthankara, Sri Ajitapatha. 350deg-59'-59"-59'" -Nirvana of the second tirthankara. 3540-009-00"-00" -- Birth, diksa. omniscience and nirvana of the third tirthankara Sri Sambhavanatha. 3560-00'-00" -Birth, diksa, ompi-cience and nirvana of the fourth tirtbankar Sri Abhinandap swami. 3570-102-00" - Birth, diksa, omniscience and nirvana of the fifth tirthankar Sri Sumatipatha. 3580-052-00" -Birth, diksa, omniscience and nirvana of the sixth tirthankar Sri Padmaprabhu Swami. 3590-00-00" -Birth, diksa, omniscience and nirvana of the seventh irthankara Sri SuparSwapatba. 3590-45'-00" -Birth, diksa, omniscience and nirvana of the

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170 TULSI-PRAJNA eightth tirthapkara Sri Chandraprabha Swami. 3590-53-00" -Birth, diksa, omniscience and nirvana of the ninth tirthapkara Sri Suvidbinatha. 3590-56'-30" -Birth, diksa, omniscience and nirvana of the tenth tirthankara Sri Sitalapatha. 3590-58-'30" -Birth, diksa omniscience and nirvana of the eleventh, tirthankara Sri Sreyansanath. 3590-59'-10" -Birth, diksa omniscience and nirvana of the twelfth tirthankara Vasupujya Swami. 3590-592-30" -Birth, diksa. omniscience and nirvana of the thirteenth tirtha nkara Vimalnatha. 3590-59'-45" Birth, diksa, omniscience and nirvani of the fourteenth tirthankara Anantanatha. 359-59'-50" -Birth, diksa, omniscience and nirvana of the fifteenth tirthankara Sri Dharmapatha. 3590-59-53" -Birth, diksa, omniscience and nirvana of the sixteenth tirthankar Sri Saatinatba. 3590-59'-54"-30" -Birth, diksa omniscience and nirvana of the seventeenth tirthankar Sri Kunthunatha. 3590-599-57"-20" -Birth, diksa, omniscience and nirvana of the eighteenth tirthankar Sri Aranatha, and Birth, diksa, omniscience and nirvana of the nineteenth tirthankara Sri Mallipatba. 3590-59'-58"-20" -Birth, diksa, omniscience and nirvana of the 20th, 21st, 22nd, 23rd and 24th tirthankaras. 3590-592-58"-31" --Beginning of the fifth ara of 21000 years. 3590-59'-58."'40" -Origin, development and destruction of the modern science. 3590-59'-59"-30"" -The end of the fifth ara and the beginning of the sixth ara. Disturbance in atmosphere. Falling of the sun's ultraviolet rays directly on the earth. Human beings and animals going underground and destruction of plant life (kingdom). Extremely difficult circums tances of life. 360deg-002-00"-00"" -The end of the sixth ara and again begin(0000-00'-00".00") ning of utsarpini. By comparing the two tables given above, one can see that the beginning of the evolutionary period of Darwin's theory marks the beginning of the first ara of the avasarpini part of the time.cycle of

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Vol. XXIII No. 4 171 the Jain scriptures. The beginning of normation of the earth marks the beginning of the second ara. The time of beginning of life and production of bacteria marks the beginning of the third ara and the production of oxygen in atmosphere marks the beginning of the fourth ara of 1 x 1014 sagaropamas Modern science does not believe that life existed on earth before the time mentioned above because the lowest of the layers of fossils and other fossils discovered during excavation of the earth belong to a time subsequent to the time mentioned above. Rocks (fossils) of earlier times are not discovered. The reasons for this can be given as under on the basis of the Jaina scriptures, the Bshatsamgrahani, the ksetrasamasa, the Pravaca nasaroddbara etc. The human life and life of beasts on the earth during the first, second and third aras of avasarpini were quite independent of each other Men and women among human beings and males and females among animals were born together, become young together, enjoyed together and gave birth to a pair of twios (yugal). They nourished the twin (yugal) for a few days and than made it free. They died together. They had only slight spiritual blemishes (Kasayas) and only a slight desire of sexual pleasures. They were almost devoid of anger, pride, illusion, greed and infatuation. They never quarrelled or fought. They never died a premature death. Human beings and beasts had few needs which were supplied by kalpaveksas (desire-yielding trees) For all these reasons the sword (asi) i.e. war, ink (masi) i.e. writing and farming (kssi) had not come to be used. In those days nobody knew plants and no scieace of plants, history of plants, kinds and uses of plants existed. But it does not mean that plant kingdom and animal kingdom had not at all developed in those days. Also, natural calamities perhaps befell subsequently in the avasarpinikala. Fossils inform of ruins were, therefore, perhaps formed subsequently. In short, a fully natural life was lived during the first three aras. The cosmic calender has only one division, which is called the period of evolution. In view of intellectual, physical and scientific circumstances of the human society, it is called evolution. While the Jaina-time-cycle bas two chief divisions-utsarpini and avasarpipi. The Jaina Scripture entitled Bshatsamgrahani states that in utsarpini, there is a gradual development of physical strength, height, life-span, spirituality etc. and bad tendencies of all living beings subside. Contrarily, in avasarpini, physical strength, height, life-span etc. diminish and spirituality deteriorates. Bad qualities such as anger,

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172 jealousy, pride etc. come into power i.e. become Prominent. Modern science and its ecological and geological evidences The ruins inform of fossils of dinosaurs support these observations. of many years ago, bear witness to their gigantic size. The American science magazine, called Discover' also states that the ruins inform of fossils of birds with the length of 11.5 feet and with wing of the expanse of 23 feet, have been discovered According to the Jaina The mangoose, terminology, this dinosaur is a one type of reptiles. the squirrel, the house-lizard etc. belong to this class of animals. As stated in the 'Jivavicara Prakarana' written by Acarya sri Santisuriji in the twelth centuary of Vikrama Era and in the Jivabhigama", the Pappavana' and other Jaina canonical scriptures written earlier by the year 450 A.D., the largest size of these living beings is of the length 2 to 9 gaus (1 gau-3.2 kms). It is estimated that this dinosaur is 80 feet in height and 150 to 175 feet in length. According to science, dinosaurs are of different kinds, different sizes and different pecularities. They belong to the mesozoic period. According to the present calculation, dinosaurs lived perhaps nearly seven crore years ago. But the Jaina scriptures mention quite a different calculation. A dhanusya (bow) is equal to six feet and the length of a dinosaur is nearly 25 dhanusya (bow). Supposing that the length of a dinosaur was equal to one-third of the height of man, when man was 75 dhanusya (bow) tall, the dinosaur was 25 feet long. Man's height in the interim of the times of the eleventh tirthankara Sri Sreyansanath and the twelfth tirthankara Sri Vasupujyaswami was nearly 75 dhanusya. Therefore, it can be said that the dinosaur belonged to that period. According to another calculation, when man was 3 gaus in height (1 gau=3.2 kms) the reptile was 2 gaus in length. Therefore, when man was 1 gau tall, the reptile was 2/3 gau long and when man was 500 dhanusyas tall in the times of Bhagawana Sri Adinatha, the reptile was 333 dhanusyas long. This means that when the dinosaur was 25 dhanusyas long, man was 37.5 dhanusyas tall and man had this height in the interim of the times of Sri Santinatha, the Sixteenth tirthankara and Sri Kunthunatha the sevenIt, therefore, does not at all seem to be improteenth tirthankara. bable or impossible that the existence of the dinosaur belongs to the period beginning before nearly 47 sagaropamas and ending before nearly at least three sagaropamas. According to the cosmic calendar, the gigantic dinosaur was born on the 30th December and the JainaIt coincides with the 30th time-cycle shows nearly the same. December of the modern cosmic calendar because 365 days of the TULSI-PRAJNA

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Vol. Xxiti No. 4 173 cosmic calendar are equal to 180 (1800-00-00'-001" to 360deg-00'. 000"") of Jaina-time-cycle. Moreover, the methods of modern scientists for deciding the life-span of archaeological objects is faulty accordiog to the calcula. tions of the Jaina time-cycle and it is natural to be because according to the Jaina scripture, Bphatsamgrahani, the speed of tranformation of objects decreases as time passess in utsarpini i.e. first half of the Jaina time-cycle, and the speed of transformation of objects increases as time passes in avasarpini i.e. later half of the Jaioa time-cycle. The Jaisa scriptures also give evidential proofs for this. The lifespan of human beings varies from 16 to 20 years and they are nearly 1 hand (1.5 feet) tall in the beginoing of utsarpini. When the first ara of 21000 years and the second ara of 21000 years come to an end, their beight varies from 5 to 6 hands and their life-span is nearly of 80 years. As time passes, the transformation becomes slower and slower. It is illustrated as under. After a lapse of the first fifty million million Sagaropama years of the utsarpini, the life-span rises from 20 years to nearly 72 hund. red thousand purva years (1 parva=7056000,00,00,000=70.56 x 1012 years) and the height rises from 1 hand to 450 dhaousyas (bow). But after lapse of the next 50 million million sagaropam years, the life-span rises only to 81 hundred thousand purva years and the height rises from 450 dhanusyas to 500 dhanusyas. Similarly, at the end of the fourth ara having 2x 1016 sagaro pama years of utsarpini, the life-span rises to nearly 1 palyopama years and height rises to one gau and at the end of the fifth ara of utsarpini, the life-span rises to nearly 2 palyopama years and height rises to two gaus. The fifth ara is 3 x 1016 sagaropama years long. At the end of the sixth ara, having 4 x 104 sagaropama years the life-span is of three palyopa ma years and the height is of three gaus. Jaina scriptures mention that in each period (ara) of 2 x 1014 sagaropama, 3 x 1014 and 4x 1014 sagaropama years, life-span rises by one palyopama years and height rises by one gau. Similarly, life-span and height decreases in avasarpini, the later half of the Jaina-time-cycle. Today on the basis of radiation of radioactive element of archaeological objects, scientists can say how old the objects are. But according to what has been stated above, compared to the rate of radiation of radioactive element from those objects today, the rate of radiation of radioactive element of those objects perhaps low a few years ago and it was perhaps extremely low maoy more years ago. But without taking this into account, we work out the time of

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174 TULSI-PRAJNA radiation of the past and, therefore, there is all possibilities of errors. e.g. An archaeological object would perhaps have previously taken fifty years to emit as much radiation as it emitted during the last five years and it would have perhaps still previously takeo 5000 years to emit as much radiation as it emitted during the fifty years. J, therefore, suggest that more research work should be done on this subject and on this method. Then we shall come nearer t The basic difference between the modern cosmic calendar and the Jaina time-cycle is that in the cosmic calendar everything happens a new after utter destruction of the universe and suddenly animals of gigantic size are created and bacteria and viruses are believed to be their origins/sources. But according to the Jaina time-cycle, all sorts of insects, animals and plants always exist and they develop in favourable circumstances. The size of their body increases in utsarpini and decreases in avasarpini. Plants are produced by plants and plants of particular species produce plants of the same species. UniceDular Plants produce unicellular plants and multicellular plants produce mulicellular plants. There is no cross production between unicellular plants and multicellular plants. At the time of destruction of the earth, animals and human beings are preserved underground in sleeping, oval and manifest forms. These animals and human beings cannot bear the temperature of the time of destruction of the earth. But later on when the atmosphere becomes normal and the temperature becomes tolerable, they come out from underground and begin to develop themselves. Animals procreate animals of their own species. We cannot, therefore, say that in course of development of one species of animals procreate other species of animals. Some scientists believe that animal-cells were produced from plant-cells and some other scientists believe that plant-cells were produced from animal-cells. But all these beliefs are ultimately based on inferences. It is possible that reality is quite different from all these inferences of scientists, In short, Indian scientists belonging to different branches of science such as geology, physics, biology, atomic physics, geography, astronomy etc. should make a deep study of ancient Indian philosophical and other books and do research work on the basis of it. It is the need of the day. If this is done, India will be able to make a very valuable contribution in this field of science. "This thought-provoking article Deeds reading with patience. Munisbri narrates the subject with utmost simplicity but the study of cosmology and the play between organism & environment is the dark cbaotic dallard, who know the meaning of nothing noble". Editor -Mani Nardighosh Vijay

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NEW HORIZONS OF THINKING (Gurudev Tulsi on Non-Violence) Gurudev Tulsi was a personality endowed with an endless treasure of original thinking in various domains of knowledge. His thinking and writing is multi-faceted and not much of significance has been left untouched by him. His wide sweep of wisdom continued to shed light on all nooks and corners of society which so far lay hidden from general view. His mental horizons were so all-encompassing that it is almost impossible to encapsulate them all in this small resume, We, take up, therefore, only one theme i.e. Ahimsa (Non-violence), wherein he set in motion a process of original thinking. We shall try to give here only a limited evaluation of what he has said, written or instructed on the subject. The idea is to provide stimulation to research scholars who may want to do further in depth research on the subject. Philosophy of Non-Violence Non-violence is the key to life as it prevails in nature. It transcends the confines of "Desh & Kal" (place and time), as was conceived by our Rishis & Munis of olden times. Ahimsa is a complete concept, an indivisible whole that cannot be partialised in terms of countries, cultures and times. Lorn Mahavir has said "Wise is he who practises Ahimsa and does not inflict violence on anybody. A person who has composed even crores of poems, is not wise, if he is committing violence in some way or the other" As a matter of rule, Ahimsa (non-violence) normally is the way of life of great men Some of them not only live out a non-violent way of life themselves but also inculcate the culture of Non-violence in the whole of society and leave an indelible imprint on the pages of history. In this context, none can ignore Gurudev Tulsi who did so much to mould human conscienceness towards a Non-violenl way of life. The quantum of his contribution to the subject could be assessed from about 200 articles found in the published books. The famous literary person Yash Pal, wrote about Gurudev Tulsi that though there was no worldly power with him, he was Tulsi-Prajna, Ladnun: Vol. 23 No. 4

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176 While Vinoba, still blowing the bugle of Non-violent revolution. another great man in the field, had, towards the fag end of his life become an introvert ascetic, Gurudev Tulsi, even in his eighties, was still on the move to make man a better human being. From every iota of his existence, it looked as if the creed of non-violence was being radiated. Even in most difficult situations, the idea of violence never cropped up in his mind, it was as if, beyond the orbit of his thinking. With the advent of Independence, he started his famous Anuvrat Movement and the grateful nation in acknowledgement, honoured him with Indira Gandhi Prize in 1993. TULSI-PRAJNA Dedicating his prize to the nation he said, "I want from my whole Sangh and nation that unity and goodness should prevail and all disputed items be settled through Non violent means". His optimism was evident when he said, "People ask me if my efforts will transform the whole world into Non-violent? and I reply to them that till the present day, no period has ever occurred in human history when the whole mankind turned Non-violent. Still the efforts for it have been going on continuously to spread the cult and thinking. Today we also are doing the same, but we can never dream in terms of encompassing the whole world, such idea is an utopian one, though entertaining the dream is very pleasing. On the practical side, we will deem it a success even if only a small percentage of people get initiated into the non-violent way of living." In organising a non-violent society, how original and inspiring his proposition are is evident from his saying. "If non-violent way of life and dharma is not getting initiated with the needed strength it is because of the fact, as is commonly observed, two thieves or dacoits can join in a joint venture, but not two saints or seers. This is my firm belief that the amount of time, energy and resources that have been expended on the propogation of violence, if spent on the propogation of non-violence, would have brought about amazing results, and the day this realization dawns on humanity, it will be a day of resurrection of the human kind. For the teaching of and training for Non-violence, three International conferences have been organised; Ist in Dec., 1988, 2nd in Feb., 1991 and third in Dec., 1995. The objects of these seminars were to discuss and find out means for meeting the problem of violence plagueing humanity. In providing a small but solid base for the purpose, these seminars were quite successful. These efforts created momentum for directing the human society towards constructive non-violent activities.

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Vol. XXIII, No. 4 177 The Natare of Non-Violence Indian culture is basically a religious culture. Indian seers and sages have always sung the songs of non-violence and that is ourideal-to give away to others and not to grab for ourselves, Non-vio. lence is a permanent value with us. It is difficult to pin-point who was the first to discover this basic approach to life, but according to Gandhiji he who first enunciated this principle was at least as big a scientist as Newton and as big a hero as wellington, if not bigger, in fact, my salute to him. Lord Mahavir bas called Non-violence a science of life. All Indian scriptures like Vedas, Upanishadas, Smritis, Mahabharat etc. are replete with various aspects of the concept (Non-violence) and still more can be said and expounded. The process is never ending. Gurudev Tulsi has tried to give it additional dimensions in the new environment of modern values. His (Gurudev Tulsi's) thinking provides some fresh horizons not only in the context of Indian culture, but also in the context of western culture. Some of these can broadly be delineated as under. Ahimsa (Non-Violence) is : 1. the realization of Sat (Truth), Chit (consciousness) and Anand (Bliss). 2. having oneness with all, to share and own the pain of all. 3. keeping mind, speach and action clean, 4. to hage virtues tendencies in physical, mental and intellec tual field, 5. to become fearless and thereby provide fearlessness to others, 6. to accept and suffer all pain and problems of life with equanimity, 7. to get rid of the outer attractions of life and secure develop ment of self, 8. to do away with the pleasures of physical senses and enve lope oneself in calm, 9. not to get disturbed by small things, 10. not surrendering to force, but to combat and stand up to tyranny non-violently, 11. not to be non-violent only towards others, but towards our. selves also. 12. doing all actions in the world without eye on the benefits accruing from it, 13. to merge one's consciousness in the cosmic consciousness and become one with it and that is the climax of Ahimsa.

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178 TULSI-PRAINA This exposition of the postulates is a rare document on the subject that Gurudev Tulsi bas produced. A new Concept of Abimsa : The first Guru of Terapanth, Acharya Bhikshu, established some new concepts about Ahimsa. But unfortunately the then existing society could not digest those values and consequently he had to face opposition and struggle. Now Gurudev Tulsi has tried to present it in the new context. Some of the concepts are given below : 1. Pure Ahimsa is converting the heart to Non-violence without which some element of violence in some form or the other does remain present. 2. To believe that smaller ills are sometimes to be accepted for the bigger good is not Ahimsa. Ill or bad should not be accepted at all even in infinitesimal quantity. 3. To use violence even to convert/change one to non-violence is not permitted. 4. Ahimsa is not on a barter basis, that is "you be not bad to me, I will not be bad to you", but you have to be good and non violont unconditionally, whatever the other does. 5. Ahimsa is basically to save one from mental degradation not a means to survival. Who is non-violent (Abimsak)? Who can be called non-violent is a point on which Indian Rishis/Munis have pondered a lot. Gurudev Tulsi has said that we will fiod people in big oumbers who will praise non-violence, but only a few who will really understand it. That is why he has repeatedly said that the concept of non-violence has more to fear from its friends than from its focs. He has narratted his teachings on the subject as under: 1. He who welcomes the death on its approach with calmness, can be a true Ahimsak (Non-violent). 2. A non-violent person remains calm in all circumstances. 3. An Abimsak refrains from killing even though having the power to kill. 4. An ahimsak secs the inner core of the thing and not the outor shell. 5. A true non-violent, even gives his own life to convert the oppos ent's heart to non-violence. 6. If an ahimsak is unable to face a violent person then he is not truc Non-violeat.

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Vol, XXIII, No. 4 199 The below-noted seven points can be a parameter to judge, if one is non-violent or not: Whether one's life is dominated by : 1. peace and calm or anger 2. humility or ego 3. contentment or desires 4. Honesty or dishonesty 5. openness of mind or closed mindedness 6. cooperation or non-cooperation 7. bravery or cowardice These parameters of Gurudev Tulsi show his all-grasping vision about the subject. Diferent Forms of Violeneo Violence is a spark, which turns into all-devouring fire quickly on finding a fertile ground. Gurudev Tulsi is of the view that killing only is not violence (Hipsa) and not doing that non-violence (Ahinsa). That would be a small-time vision of it. The roots of the problem to which Gurudev Tulsi has gone is not within the power of all. He sees violence in a very wide perspective. He says: 1. Any action done out of attachment or jealousy is violence. 2. Violence is not of and by sword only. Adulteration and exploi. tation is also violence. In brief, every uncontrolled passions of life is violence. 3. To exploit any body's labour is violence. 4. To thrust one's faith or ideas on any body is also violence, even if that is a religious action. 5. Just as killing is violence so is hesitating from self-sacrificing to stop some body's killing. 6. Not only destruction of property or phenomenon of "Gherao" is a violence but also the creation of circumstances leading to it. 7. War only is not violence, even if a women at home is creating family turbulance she is quilty of committing violence. 8. All steps taken under the effect of jealosy, enmity etc. also are violence, though they may not seem physically violent. It is Gurudev Tulsi's belief that violence and mental degradation are co-related. Violence can exhibit itself in so many ways i.e. 1. Violence of self leads to self degradation and when exceeds certain limits, it will result in violence (Himsa). 2. Mostly there is a gap between what one says and what one docs this gap leads to self degradation, which is a form of violence. 3. To take any thing without the owner's permission is a form of

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180 violence. 4. If after taking a vow of votal celibacy, the person is troubled by passions, this being degrading is a type of violence. 5. Even after taking total relinquishment-if the person remains involved mentally, this also is degrading and so a type of violence. TULSI-PRAJNA 6. If a person entertains notions of his superioty and considers others as inferiors, this also is degrading and is a kind of violence. 7. In speech, language and knowledge if a person pretends to be on a higher place, then it is degrading and a violence of worst kind. In Gurudev Tulsi's view, ego, dread suspicion, religions intolrance, communal madness etc. are fortifying factors for violence. He is clear in his mind that in certain circumstances violence may be necessary for life, but is cannot become the end object of life. The problem arises only when violence is taken as an end object in itself. Violence is a anti-nature reaction, so it cannot become life value, because no average person can commit violence in perpetuity. In addition, greatest drawback of violence is that it cannot become a firm gaurantee. It has, so far in human history, proved futile in solving the problems of the world and therefore, even those who believe in violence as a cult, also, remain suspicious and in continous dread, Inspite of being totally non-violent Gurudev Tulsi's view point is a balanced one. He knows that it is not possible that all people can become hermits and sacrifice their interest, forget their differences and forgo violence, even if it is needed for life and living. No other writer in the present century can compare with the strong voice that Gurudev Tulsi has raised against unnecessary violence. In his writings, he believe that all and sundry are worried on account of the violence of big wars, but in reality it is the cumulative effects of the small ordinary imperceptible violences, which matter more and produce big erupting violences. So, in His writings, He has tried to tear away the masks of violence to elevate human consciousness. In Arabian countries there is a game of entertainment for the rich-camel race. This becomes a cause of children's death. Most of the time Gurudev expressing his anger and resentment against it, says: "A fleeting entertainment on one hand resulting in small children's death, on the other hand is a boastly crualty.

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Vol. XXIII, No. 4 181 Is man becoming a beast ? We say that child is God's innocence, but sacrifice the same innocent creation of God this way, isn't this a kind of madness ? Mankind needs to be awakened against it." In the 20th century, a new type of violence has come into being. Killing of female foetuses. For this he tries to educate the motherhood of its duties, asking, whether springs of mother's love have gone dry ? How else to describe the killing of a healthy would be female child ?, he asks, "isn't this the worst kind of cruel violence ? Human being is no longer sensitive to the life, that is why violence is spreading in the very vitals of the society. In olden times different natural herbs and spices were used as cosmetic aids, but today the cosmetic preparations are made out of blood and flesh of living animals. The cruelty exercised in the process is gruesome. No spiritual person will agree to its desirability, killing for saving life could have some justification, however flimsy and unacceptable, but killing merely for temporary vanity is the height of cruelty and dogradation of human soul. But Gurudev Tulsi neither loses heart for his mission nor gets discouraged through this all-pervading violence and terror. "Whole world cannot turn non-violent", says he, so we need not get disappointed and step back, we have to go on, with the efforts that world should not get overridden with violence and thus become uncontrollable". Right now violence is having an upper band. To uplift mankind we have to reverse the trend or the day is not far off when our centres of culture, i.e., temples, maths, ashrams, all are going to be under attack of violence." To counter this problem of all pervading violence, he advises scientists to find out, in which part of the human brain does the violence as a thought process originate and what starts it pathologicaly. Because after identifying the origin can the original sources be controlled appropriately. All scriptures of the world, generally. contain a touching account of the dire results of cruelty, violence : but Gurudev Tulsi, being a modern mind, does not only connect violence with hell itself, but also to awaken the man's inner urge, he provides a psychological path & (i) A violent person does not only harm other person, but harms his own inner and higher self also-degrades his own self. ii) We may and may not become the source of hapiness and com fort for some body, but atleast let us not become the source of pain and unhappiness for any body. If we cannot help in removing pain, we can, at least refrain from inflicting pain. Trying to stir the inper soul of terrorrists who inflict mindless and useless bloodshed on innocents, he says, if you have to massacre

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182 TULSI PRAJNA do it on your enemies hidden deeply in your soul, which have controlled you so badly as to make you immune from the feelings of sin, for what you are doing. Field of Non-violence The field of Non-violence is vast like the sky according to Gurudev Tulsi, Non-violence cannot be limited to family, society or gation. It covers everything, the whole living panorama. He further expands it by saying that there is no communality, no jealousy, no enemity in it (Non-violence). It is all embracing calm and peace which removes all narrowness. The world of Abimga shown by him is so large and expansive, that even if one is in opposition to or in disagreement with an idea, Ahimsa does not permit one to have a feeling of opposition or hate or ill will towards the other. Power of Non-violenee : Non-violence has an immeasurable force, but what is needed is to give it the right direction. Gurudev Tulsi tries to make us understand through a simile : just as an earthen oil lamp is capable of piercing the darkness, similarly every step taken in persuit of Nonviolence will lead us to the destination of a non-violent humanity. But for those believing in the force of violence, it is difficult to fathom the force of Non-violence. It is so immeasureably large that it can only be experienced (not measured or described. To fortify his confidence he adds that if every leader, literary person, philosopher, writer, artist and poet starts espousing the cause of Nonviolence, giving up glorifying the violence, then a non-violent revoIntion could be around the corner. His firm belief in it is reflected in his saying that if a person believing in violence comes near a real genuine non-violent person, the violent person's heart would change. But to achieve this result, there must be absence of dread and hate in the other person. This has been practised and demostrated to an astoupeded world by another saint in our own country-Mahatma Gandhi in 1947 at calcutta. Establishing Non-violence : Indian culture is permeated with it through and through. Lord Ram. Vardhaman Mahavir. Mahatma Buddh, Guru Nank. Kabir. Mahatma Gandhi are examples before us. In a culture 80 nonvioJent the infiltration of violence as a creed should be a matter of concern. Every person wants Non-violence to be established. In national and international areas, the debate is on : Rajiv Gandhi and Gorbachev passed ton resolutions on the subject from time to time affis.

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Vol. XXIII, No. 4 183 ming it. Gurudev Tulsi has a firm belief that even if violence may have reached its extreme, the creed of Non-violence will retain its relevance because it is a natural state of mind. Storm and turbulance may disrupt but cannot be permanent. He wants to jolt the human thinking hy saying that the question is not to evaluate Ahimsa, but to establish it. He agrees that today is the testing period for the creed, but if Ahimsa provided solution to present-day problems, then it will establish itself by itself. To talk of establishing Non-violence without strengthing 'it is like talking of mythical 'Akash Kusum." And for establisbing it, he opines the invariableness of the change of heart and the training of mind. According to Guru dev Tulsi four things work as impediments in establishing of nonviolence : 1. Practice of impure means 2. Lack of faith in Non-violence 3. Lack of experiements and training in i 4. The degeneration of compassion. It means that however ideal the object may be unless the inteHect following it is not pure the ideal cannot be achieved. That is you cannot establish Non-violence by the means implying violence. Means are as important as eod, pure end cannot be achieved by impure means. A blood-soaked cloth cannot be cleaned by blood itself-pure water is needed to do it. The second impediment is the lack of faith in its efficacy. This is most important because unless you have complete and real faith in it, it is useless going after it. It amounts to dishonesty intent. Then the urge does not emanate from the heart and it is superficial. The third impediment is lack of training in it. Howsoever god your intentions and firm your faith, unless you are trained in it, it is useless and nonproductive. For this you have to consider the following: 1. Every body notices the arms but, nobody tries to find out the urge of manufacturing and keeping it. The "why" of it. 2. Non-violence is related to the human urges and the natural environment accompanying it. 3. To see if the position of terror and violence has anywhere beca met successfully with non-violence. 4. Have we taken non-violence to mean "Not killing" only or have we taken it with deeper implications. 5. It is said that in front of a genuine Non-violent person even a violent person loses his urge of violence, has it been verified to be a truth or a myth ? 6. There are various modes and methods of violence, how many of

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184 TULSI-PRAJNA these can be met with Non-violence ? 7. If traditions carry on with violence by arms, why is it not so with non-violence ? If on seeing an arms bearing person we are attracted to it, is it the same while seeing a Non-violent person ? if not, why not? If the fields related to such puestions can be researched, he is sure that some new facts of Non-violence will emerge. Fourth impediment is the development of self sacrificing spirit. A non-violent person does not think in terms of whether he will win, whether he will survive. Instead his language is; let all live; let all develop. It can be summarised that till the brain and intellect is not trained, the remnants of violent thinking will persist there. Without removing those "Sanskars" (Previous memories), raising of slogans and organisation of seminars, will achieve nothing. If forces of nonviolence organise and conduct research in these areas, there is no doubt non violent way of life will settle with a primary. Practice of Non-violence In scriptures, pages and pages are abound in glory of non-violence-Ahimsa. In the present times, Gurudev Tulsi is respected as next Mahatma Gandhi, as the person who was trying to establish a non-violent order of life and society. Though he lived a complete non-violent life, he was practical enough to realize and admit that all the problems of the world could not be solved by non-violence alone. But at the same time that also did not mean that it was weak or useless in itself. There is force in nonviolence, but the ground for it needs leveling and preparing. Just as hollow ground does not produce anything, similarly without suitable preparation, non-violence alone will not produce much. He answers the question of where should it be practised in an innovative way. He says "I do not believe it is a matter of temple or mosque or gurudwara only. It should be practised in all aspects of the practical life, such as business and politics--the primary field of human activity. In modern times, there is something lacking somewhere in its somewhere in its propagation or usc, that it is not being so effective, perhaps one reason is that we expound its negative values only, perhaps through expounding its positive aspect, we can make it moro practical. To those, who consider non-violence as a useless creed. he says, "today violence commands arms power, training, press, experiment, huge finance for publicity etc., if the same amount of energy, timo and resources were spent in expounding, propagating and training

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Vol. XXIII, No. 4 This for non-violence, the results would have been astounding world would have become a heaven. Since that has not been done so how can we campare the efficacy of the two? He in fact considers it a weakness in the followers of non-violence-that they have not organised themselves But again it is so because nonviolent person see a danger of violence in organising non-violence. But he does not agree there, instead he believes that in organised manner, it gets polish, strength. He in fact suggests that a powerful non-violent army should be raised, but it should remain away from the effects and controls of politics, that is imperative. This force should have five factors. viz. (i) complete surrender to its call of duty, to be prepared to lay down life for it. (ii) Force-there must be complete unity of purpose. (iii) organisation-it should be so well-organised that on a single call, thousands must come forward. (iv) Service-it should have a spirit of service. (v) Discipline-this army should be properly disciplined. 185 Non-violent Revolution There have been revolutions in this world from time to time against injustice, tyranny and exploitation but the means not being pure, the ends also were never far reaching Gurudev Tulsi sees permanency through non-violent resolution only. It is a mirage that violent revolution will produce equality and even if it does produce, it can never be permanent and at the bottom of it, turbu lence and enemity will always be smouldering By non-violent revolution he means-the means which is carried on without blood and iron. He is firmly of the view that a lasting revolution can only be produced through love and compassion; but, non-violent revolutionaries do not have as much faith in their system, as have the violencebeleiving revolutionaries. When and unless that faith is coming forth, it cannot substantiate much. Social Nature of Non violence Non-violence is not a slogan only, it is a continuous philosophy of life. Ravages of time can dim its edges but cannot end it. It is not for the salvation of individual only, its usefullness is undisputed in all the fields and spheres of life. According to Gurudev Tulsi, non-violence is a security cover for the society, which protects and counters the attacks through the weapon of loser feelings like-hate, enemity, revange, dread etc. etc. and can develop an atmosphere of peace, non-violence and friendship. He believes that in the short

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186 TULSI-PRAJNA run, the path of non-violence may be hard to traverse but ultimately only in this lies the salvation of society. Non violen: is the force which has kept man from becoming a beast. Gurudev Tulsi has tried to make it a people's cult and movement "because" says he "the use of non-violence in social ethics is the foundation of morality. A person who cannot feel the friendship towards others, cannot be moral also". A simple proof to substantiate it is that desipte the disparities of big and small in various forms in society, there still is peace and stability-otherwise if it were not so, a system of snatch and grab would have ensued bringing anarchy in its wake. The common saying that non-violence does not fullfil the needs of life and therefore cannot be a success, is full of pitfalls in social behaviour. He (Gurudev Tulsi) preaches that man should not become unrestrained, neither should he start thinking of himself as above others in society and in the case of all these negative tendencies, non-violence can play and does play, in fact, a major restraining role To counter the argument that without violence one cannot carry the normal duty of earning and living a life nor can one protect one self or one's property and life and honour, Lord Mahavir has said that you can start violence from that point onwards where non-violence becomes an impediment, but with the provision that you do not become cruel or aggressive. Gurudev Tulsi advises average individual to follow the middle path. If violence is a mode of life, then non-violence is a need of pure life. Non-violence is a path for reaching the ideal when violence becomes a way of life, when it becomes a danger to society, To create a non-violent society is a vision of Gurudev, he is on it through Anuvrat Movement for the last 50 years On 22 April 1950, in a press conference at Delhi, he addressed himself to the problem and said that he wanted to create and develop a non-violent society and to destroy the collective violence, which is the cause of basic unrest and laid dowa certain don'ts for it. 1. Not to kill any person on account of caste, religion, community and social distinction. 2. Not to kill any innocent person and to have a feeling of oneness with all. 3. Not to attack any differiog community or group or Nation. 4. Not to develop the tendency of hoarding more than the require. ment of life,

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Vol. XXIII, No. 4 187 5. Not to take wine or meat, 6. Even in defensive wars, not to kill the civilians of enemy side. 7. To curb the feeling of superiority and not to usurp any body's right. 8. Not to be immoral in anyway. At the same time he laid certain do's to establish the desired Non-violent society. 1. To reorganize the present system of education. This system is developing reason and logic but not the character. 2. To give importance to good and giving people and not to bad and grabbers-Thereby even the "haves" class of the society will be led to respect the value of basic goodness. 3. To curb the desires and wants to the minimum In present social set up, there are unlimited riches and resources on the one hand and dire, want and hunger on the other hand. This creates enemity and friction and jealousy and consequsnt violence or violent state of mind. To change all this Gorudev Tulsi suggests that there should be a related change between the person, economics and society, then only can a healthy society be framed and a solution found to all or most of the problems Non-Violence in Thought Lord Mahavir has considered intellectual and mental violence worse than physical violence, because if a person kills a person hc kills an individual but when a person kills an idea, he kills hundreds, even thousands indirectly. He clucidates that to critisize somo body wrongly to twist some body's thinking, to make false allegatsons, to character assassinate some body out of jealousy, and/or to give prominance to one's own thoughts or convictions only is intellectual violence. That is why non-violence never exists or be practised along with other negative emotion side by side. It is not possible. The reason for its expansion is because intellectual violence is not obvious, whereas the physical violence is. Lord Mahavir tried to establish non-violence through Anekant (non-absolutism) because, while understanding self is essential, so is understanding others, Because knowing complete truth is not possible through that. Gurudev gave an example of this from an incident from his own life, Sometime around year 1962, an Anuvrat minar was held and a reputed lawyer of the place was called to participate in it. He presented certain queries and doubts about it,

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188 TULSI-PRAJNA to which the people objected. In the evening session he expressed his desire to apologise, when Gurudev Tulsi told him that why should he apologise, he was happy that some body at least had come to evaluate his saying critically. Hearing this the lawyer was overwhelmed and praised him for the calm, equanimity and grace to hear, listen and digest his opponents' view point. Non-violent Resistance Resistance cap be violent or non-violent. Violent resistance is temporary whereas non-violeat resistance is permanent. Lord Mahavir employed non-violent resistance against slavery, similarly Gandhiji used it as Satyagrah, which was quite successful. Summing up his life's experience he says, that non-violence can be of use to general massess, when it gathers the force of resistancc-otherwise non-violence is without any force which cannot command respect in this age. And till the force to resist does not exist, man can not resist injustice. Commenting on the situation he says that if any wrong happens arround you, your family, your neighbourhood and you don't resist it on the ground that it does not effect you, then it is a pegative nutrality, which can be fatal to the very foundation of the concept. So developing your capacity to resist is essential. Gurudev believes that humility and detachment are the basic pillars of non-violent protest. In his view no prejudice or egotism can persist long against an idea. Any partisan opposition itself is violence and non-violent opposition cannot succeed there. As regards character attributes of a non-violent protestor it, is his view tbat extra-ordinary courage is the imperative requirement of such a person. This calls for forbearance without which the man may lose his mental poise. If mind is not equilibrated. non-violent opposition has no sense. Therefore, ideological tolerance is an element, that is highly desirable. A person dreading death or pain or swayed by the possibility of the same cannot stand up to violence and will surrender to it. Only those persons who are really courageous and dreadless can stand up to violence and aggression. Some people accept strikes, Gherao etc. as non-violent weapons to resist but Gurudev Tulsi disagrees with them, "because" says he, "it is correct that there is no violent weapon used in this, but this does not have a feeling of sacrifice also. so it cannot be non-violence. It is a way of overawing some body with the show of force and where the show of force is implied in what ever manner, it cannot be non-violence. This means that to subdue injustice witb injustice is a weakness

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Vol. XXIII, No. 4 But and similarly the acceptance of injustice is also a weakness. Gurudev says that if something just is demanded, it should be acce ded to, otherwise surrendering to force or a show of it is almost like killing of a principle. Violence can be defeated by goodwill, friendship. love, compassion, and use of force, compulsion or any sort of pressure, even if thay may be non-violent cannot be truly called non-violence, some elements of violence are present in it. Nonviolent resistence can succeed only with the spirit of sacrifice and absence of dread, because even violence itself cannot succeed unless some spirit of sacrifice is there. As wars are also won only when soliders are ready to lay down their lives. Being a disciplined "Sadhak", Gurudev Tulsi has conducted various experiments of nonviolent resistence. In religious conferences of calcutta, where misundestanding had reached climax, he in Jaipur during his chaturmas started Ekasan Tap (a sort of partial hunger strike) and made it clear that my vow for it is not for creating any pressure, because pressure of any kind is equivalent to violence. But if it does not produce change of heart, I will go upto still harder steps of penitence." With this non-violent resistence, a harmonious atmosphere of love and goodwill was created. 189 Ahimsa Sarvbhom As a result of the devastation from 2nd world war, various international organisations grew up, such as UNO, Institute for Peace and Justice, International Peace Research Institute, Shanti Sena etc. In the same tradition Gurudev Tulsi started Ahimsa Sarvbhom under the Anuvrat Movement, thus creating a platform from which the voice of non-violence could be spread in all directions. Man was trying for peace and non-violence on one side and manufacuring and spreading destructive weapons on the other side. Gurudev Tulsi tried to break this impasse through the Ahimsa Sarvbhom Movement, which he considers a big revolution Mr. Janardan Rai Nagar of Rajasthan Vidyapeeth, Udaipur has appreciated this movement saying that in present day hard circumstance, it is essential that voice of non-violence should rise, joint conscience must awake to its need and Ahimsa Sarvbhom is full-filling that need After Gandhiji, he has done a poineers work in the field, Addressing a working group of Ahimsa Sarvbhom and making clear its object, Gurudev Tulsi said that he was of firm belief that violence was an accepted feature of human society, it always had

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190 TULSI-PRAJNA becn and always would be; but so was non-violence also. What was of concern was that the cult of nou-violence was growing weaker. The realization and efforts should always be there that non-violence should never get weaker in comparison to forces of violence; And this work could not be done in an atmosphere of depression and despair. The work for this was to be done in a purposeful manner, with joy and faith and belief. This would be the first step towards the success of Ahimsa Sarvbhom. He further said that the path of non-violence was like treading on the edge of the sword, not a path for a weak or coward. Non-violence and Bravery Some people consider that Abimsa is a path of cowards, saying that Ahimsa of Jainism and Buddhism has made us coward. He rebats it clearly saying that nothing is further from truth, they are antithesis to each other. A non-violent person can never be a coward and a coward can never be a follower of non-violence. Because it is never and nowhere said that you should not protect yourself. It is violence to terrorise any body and same way it is violence to be terrorised also. Those, who take recourse to non-violence to cover their cowardice are the forces, which weaken the process and movement of non-violence. And this factor has been the most potent in weakening the cult of non violence. In a parable it is like a rabbit telling a lion that he will not kill the lion because he was nonviolent. He firmly says that cowardice can never be non-violencee When non-violence will give up the dread of death, that day will b. the death of violence. Democracy and Non-violence In democracy, if the cult of non-violence gets out of the system, it will be a skelton only. Which establishes the importance of nonviolence in our present day world. And for this he proposes, that a non-violent group be constituted, which will not partake in politics, but will be providing guidance to it. He warns the politicians believing in the cult of violence, that they should get rid of the notion that violence, is the panacea for all ills, otherwise it can lead the society to disaster, because violence will get crueller and crueller if allowed to develop. Democracy is a way of non-violence---a8 democracy and vio. lence cannot live together and are directly opposed to each other. Gandhi has given us the concept of Ram Rajya--though it did not ily popposed be ich other

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Vol. XXIII No 4 191 succeed, but the concept has taken roots and cult and ism is born, which will gather more and more followers as violent times of today unfold themselves. Gurudev mentions the following attributes of a non-violent democracy: (i) Development of individual independence, ii) Confirmation of human-oneness, (iii) Peaceful co-existence, (iv) Freedom from exploitation and creation of a moral society, (v) Establishment of international values, (vi) Joint efforts towards disarmament, (vii) Joining of all peace and friendship organisation. Non-violence and War History of devastations of war is ancient. It has always been there and will always be there. There can be no denial to it. According to researches done in the matter, during the period of 3600 years B.C. to present times. 14514 wars have been fought out and total period of peace during these 5600 years has hardly been 292 years and more than three billion people were killed in these wars. In present times, the atomic weapons of destruction will make both the sides, winner as well as loser, destitutes and pay the price for centuries. In addition to killing millions, it will shatter billions mentally and morally and destroy the environment, the ultimate support systems of life. Scientists have already declared that in any atomic war of the future, the entire mankind will carry their burden of killing, destruction and incapacitation. Gurudev Tulsi makes it more explicit that the war will destroy all the fruits of human endeavour, all growth in literature, art and science and the very fertility of the earth. Going to the basic causes of wars he says that human smallness of mind, individual prides and egos, hunger for power and pelf. to feed the greed and avarice, finally some imbalanced mind goes in for it-but the final devastation is all-consuming. war. Indian thinkers have given serious thought to the phenomena of During Indo-Pak war, Poet Ramdhari Singh Dinkar came to Gurudev and asked him, since he neither considered it good nor supported it, nor advise his followers to take part in it, so what did he say at this juncture of crisis for the country? Gurudev gave a flat and firm reply that "though I do not support it, I cannot also run away from it-so we have to face it and he who shuns it or hides himself under the garb of non-violence during this national crisis is

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192 TULSI-PRAJNA a coward and in fact supporting violence and not being nonviolent." The following comment of bis on the subject also makes it all very clear and concrete. "A man lives in and is a part of the society, so he has a duty towards its security and ensuring its survival and he cannot shut his eyes from his duty towards it and where war is to be faced, it should be faced bravely, running away from it is not nonviolence. It is simple and plain cowardice. Though at the same time destruction in war will be violence and cannot be termed nonviolence. But during wars also, field of non-violence can be deve. loped and worked by : (i) not becoming an aggressor, (ii) not killing an innocent, (iii) not be cruel to invalids, (iv) not to attack hospitals, religious places and educational institutions. (v) not to bombard population areas. In regard to the questin, whether non-violence could be a solution to war, he thinks that war problem can be solved and settled by non-violence and friendship because arms can never settle any problem, nor can they stop war, If one side gets weaker, it paves the ground for another war in future. But one thing that is forgotten in the process is that in ultimate analysis, after all the wars, settlement is always done by negotiations-So why not negotiate at the start. To resist attack and war through non-violence, Gurudev Tulsi says, three factors must be present : (i) There must be total absence of fear of death and terror, (ii) There must be discipline and love and complete trust in human oneness and (iii) There should be moral strength to never forgo to resist the injustice under any circumstances, War may be incvitable in certain circumstances; still for war bis suggestions were that even if victory in the war be definite, the war itself is not desirable, simply for the reason that even after the victory, there is no gaurantee that the problem underlying the war would be solved. Non-violence and World Peace According to Gurudev Tulsi, peace is that state of happiness, which gives a sense of well-beiog of mind, holiness, euphoria to soul, a certain lightness. Today the whole of the world is in search of peace, but the proliferation of atomic weapons has put the very

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Vol. XXIII, No. 4 existance of the world in danger. Approximately one crore forty lacs of rupees are being spent, every minute on weapons manufacturing in the world, even the manufacturers themselves are afraid of the very weapons, which they themselves manufacture. He asks the believers of atomic power, that normally it is said that all this is being done for maintaining peace, even wars are fought to maintain peace, when all the seeds of discord are there for the so-called "peace keeping", what could be more strange and illogical? Why is this not thought that if the same be present with their oppenent, what would be the scenario then. His thinking about India is that this is basically a spiritual and non-violent country, not a country of atom bomb, but that does not mean that it should not have scientific development, bombs and weapons. But the difference is that in our He further thinks that to culture, weapons are not principal factors. establish peace and non-violence, it is essential to find out the causes leading to war and turmoil and violence. The main factors responsible for this are, fanatic nationalism, distinction of colour and race, conception of high and low, desire to extend our power, territory and influence and finaly the rat race for weapons proliferation. These are the causes of all disputes and conflicts And the biggest single factor creating conflicts is the extension of human desires limitlessly; and so the tendency not to desire what is due of others is the foundation of world peace. He warns the people wishing to achieve peace through violent revolution, that plant of peace cannot come out of blood-soaked earth. Only through non-violent means can this ideal be achieved and nurtured There is no higher scripture nor weapon than the cult and culture of non-violence. And only through non-violence and Anekant (non-absolutic outlook) can materialise the dream and utopia of peaceful world. Driven by this he presented the Anuvrat (small vows) programmes to mankind. It consists mainly of creating commitment towards basic human values. His efforts through this idea of total world peace is a unique experiment done in the world for the first time. Anuvrat has certain rules like: (i) I will not kill any innocent. (ii) I will not participate in any destructive activities. (iii) I will not attack anybody nor will support any aggressive act. 193 (iv) I will always endeavour for world peace, (v) I will never spread communal or discriminatory feelings. (vi) There will be no untouchables,

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194 TULSI-PRAJNA (vii) There will be no discrimination on account of caste, colour, creed or sex. All will be equal. Gurudev Tulsi's oldest message in his "Ashant Vishwa Ko Shanti Ka Sandesb" (Peace Message to the Peaceless world), which contains thirteen points after reading which Mahatma Gandhi bad said that what a happy thing it would have been, if the whole world follows the path shown by this great man. A Korean visiting professor, on hearing Gurudev Tulsi's message of peace and Ahimsa (nonviolence) and Anuvrat had said regretfully that they had no body there to give such a message. Had there been one, the world would not have passed through the devastations of the two world wars. Disarmament Whole of the world is in dread of the proliferation of the armament, especially the atomic ones and the voice to ban it is gathering momentum. Lord Mahavir had realized this and raised his voice against it 2500 years ago. He had said that what is needed is to cure the inclination of the man to manu acture arms. Gurudev Tulsi says that the arms in themselves are not so dangerous, as is the arms consciousness of the man himself. The arms concious man is uncontrollable and becomes cruel and discriminates between man and man on one ground or the other. Also disarmament cannot be achieved by just cutting down on some missiles. Even for balancing of power between nations, he does not approve of arms manufacture, because it not only means wasteful expenditure, but can also be a cause of misuse, if going into wrong hands. Nearly thirty-three years earlier his observation about this country was that let India be poor in missiles and bombs, as it is better that way and be free instead of having them and be in dread of consequences of having them and that our biggest asset was Ahimsa and till that was with us, we were safe, our security would be jeopordised only when our vital asset of Ahimsa would be lost. His depth of feeling for a conflictless world is evident from his expression that the day atomic weapons will be banned completely, will be the day, when cruelty and tyranny of violence would be buried and that will be a day of achievement for the mankind, the day of fulfilment of his dream of a violence-free non-violent world. Humanity can survive only with a sense of tolerance and co-operation towards and with each other. . Non-violent Experiments : "I do not have a blind faith in non-violence. This is a ray of light for me, with whicb I have tried to light my way of life, and I

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Vol. XXIII, No. 4 195, am content with what I have found" says Gurudev Tulsi showing his multiphased experience in it. Even a person not beleiving in it, is iofluenced once he had a chance to come near him. There are various incidents when he had to pass through a violent atmosphere against his belief-but he winned it over by his steadfastness. "A believer in non-violence cannot speak harshly even the truth itself, because harshness in any shape is violence." says Gurudev Tulsi. Ho further elucidates it, that this has taught him to remian disciplined and restrained under all circumstances. When reading reports of depredations of terrorists, in newspapers, he says, "I am minded to stand among them and ask them that who has given you the power to kill innocent people". Communal Madness After becoming Acharya (Head of his religious sect), his first Chaturmas was in Bikaner, After its ending on Margsbirsh Krishan Pratipada (Nov. 11, 1937) he started moving from that place, but had gode only a short distance, when a procession of head of some other sect approached, without making any point of prestige, he gave way for them to pass. Though it was not liked by many followers, but the discipline of the sangh made them also to follow Gurudev. This was taken very well by the whole of the city. Even the sensible section of the otherside also felt about the sensibility of the manner in which Gurudev Tulsi handled it and were impressed by it. The then Maharaja Bikaner Sir Ganga Singh also observed that Gurudev (then acharya) may be younger in age, but he showed a mature intelligence. Similarly in 1961, Gurudev was proceeding to Jasol via Baytu, Badmer (Rajasthan, India), when his opponents published very provocative pamphlets before his arrival, observing the state of mental turbulance of his own followers on this, he catagoricaly advised them, that they have to rebut violence with peace; they have not come there to create conflict, it did not behove them to do so, they were on the path of non-violence and they would meet every difficulty put in their way by that; and the principle of doing as the othor does" might be a good political principle, but it certainly was not a religious weapon and they would not follow it, and so it was all done with very good results. On every occassion of opposition to him, he would repeat "we have not to see wbat other person is doing, we have to do, what we should do, and meet violence with non-violence and peace. His vision is so vast and open, that he finds a good in every ace.

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TULSI-PRAJNA situation. He believes that as far as non-violence is concerned, our life should be other wordly, an example and this faith was actually lived by him, on every occassion. In 1954, a conference on Anuvrat was held at Jodhpur. The people opposed it and had covered the whole city with posters including roads, on which Gurudev had to walk on. He simply said that the ignorant souls opposing us, have done us a good unknowingly. They saved our feet from the pain of heat, which otherwise the bare roads would have given us and gave a new slogan, "opposition to us should provide us pleasure". So wide a vision cannot be disturbed by any opposition and gradually all the enemity of opponents was turned to friendship. 196 There is an incident of Kanpur. The local papers had raised a slanging crusade against him. A local lawyer got upset on this and asked Gurudev that the editor of some paper was his tenant and he (Gurudev) may rebut it and he will get that printed. But Gurudev replied, that it was not worth the trouble; throwing a stone in a mud pond will get mud only in return, why to put in the effort? He further said that "I feel amused on the foolishness of my opponents, they provide me with further impetus to work still harder. Opposition to child Initiation : In Jaipur when there was opposition to it, Terapanthi also started feeling angry Being an organised cult, thousands of followers started coming in and it was not an easy task to keep them calm. But Gurudev Tulsi again repeated his usual exhortions, "we have to meet opposition and anger and violence with non-violence and peace and self-restraint, because we believe not only on the achievement of the ends but also how to achieve it, to achieve it with pure and nonviolent means. We have not to get excited by any obstruction." And so it was done and produced very desirable results. Agni Pariksha Vs Ahimsak Pariksha Once Gurudev Tulsi's Chaturmas was on in Raipur, where he was welcomed warmly. Some people becoming envious of his popularity, made an issue out of his book 'Agni pariksha' and challenged that he had abused Sita Public got excited on hearing this, his effigies were burnt, and stone pelting took place. Seeing all this Gurudev spoke to pressed that he believed in non-violence and peace and if his publication had pained some people, he would keep that in view in its second edition. And that was the end of opposition. But the core element of opposition continued, on which he said that, for him, it was no question of prestige nor has it ever been, neither did he want to become a cause of friction, but at the same time if

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Vol. XXII, No. 4 197 somebody persisted in it he would continue exerting for peace, to the point of laying down his life, if the need arose, That he was not the first to be given this treatment; the same had happened with Lord Mahavir, Gandhij! and Vinobha Ji in the past. So, there was nothing new in this The hight of his compassion and non-violence was seen when some people were arrested by the police and he in his compassion pleaded with police for their immediate release. Again, once when bis opponents burned bis Papdal', he sat through all that calmly and quietly, without exhibiting any perturbation as Ahimsa was not for cowards. On people requesting him to leave the place, he replied firmly that he was sitting through the fire and commotion and would see what was going to happen; seeing this the arsonists were put to shame for their own act. During all this he kept exhorting his followers to be non-violent and peaceful. A Liberal outlook This is an acknowledged fact that only a liberal person can be non-violent. Without the liberality of mind one cannot tolerate any opposition. Gurudev Tulsi is an embodiment of open heartedness, the incidents of Mewad and Calcutta amply prove that. At Kanod village, where he was on move once with his followers, who were chanting usual slogans glorifying the path of non-violence, when they came to know, that a gathering of some monks of a different sect with their followers were holding a meeting on the path they were going on, he asked his followers to stop raising of slogans as he did not want the saints and their gathering to be disturbed by any. body. The argument was irrefutable. Slogan raising was stopped. The other side was impressed by this show of consideration. This was living non-violence. In 1959, at the end of Calcutta chaturmas, a Journalist, who has written a lot of against Gurudev, approached Gurudev Tulsi and requested for his blessing. Gurudev replied that he had never entertained any ill feeling towards him, even when during the past four month-period, he had put all the vitriol and poison in bis writings against Gurudev; wasn't that the blessing enough. That he was in his sadhana before his writings and continucd in his sadhna after that also and he had nothing against him (the journa. list). The journalist was touched and begged forgiveness for his conduct. When Gurudev was on his Mabarastra Yatra, Shivajee Bhave, younger brother of Vinobha Bhave came to meet him and explaining his purpose of coming said that a lot of published matter against

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198 TULSI-PRAJNA him having reached him, he wanted to see the person, against whom so much had been written and in return who, did not meet opposition with opposition, certainly he must be a person full of grit, determination and dedication. Acharya Mahaprajna has said that the Janam Kundli of Gurudev Tulsi must be of struggle and fame, both being complementry to each other, struggle bringing fame and that in its turn bringing further struggle. Once Gurudev was lecturing in Devas, when some ignorant persons threw stones at him, one such stone struck him at his back. He just watched and went on suffering the pain in silence and lecturing. Then next time on the way to Ujjain, some persons garlanded him he said that both stone and flowers had left him untouched. In the words of Maha Sramani Sadhvi Pramukha Kanakprabhaji "he does not feel dejected with bad words nor gets elated with praise, and that is the state of a realised soul. In the light of the above, non-violence of Gurudev gets imprinted on our minds and it can become a guiding beacon for all to follow the path of non-violence, love and friendship for which consciously or unconsciously, the whole world is hungering. May it be granted. Translator-Dr. Anil Dhar Asstt. Prof. J.V.B. Institute Ladnun

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ACHARYA MAHAPRAJNA ON TRAINING IN NON-VIOLENCE Non-violence is the key to life as it prevails in the Nature. It is par-excellence in the Religion also (fgar :). Pages and pages are abound in the glory of non-violence. It is a complete concept that can not be partialised in the terms of countries, cultures and times. But this way of life is not getting due attention with the needed strength, it is because of the fact that as is commonly obsorved, two thieves or dacoits can join in a joint venture, but not two saints or seers. The present day organisation and concept of economy has turned the individual into hedonist. 'Earn a lot and enjoy yourself to the full'. More production, more acquisation, more gratificationthese three have become the ruling maxims of life. Such an approach has made some people hedonistic, it has rendered others poor and miserable. The pleasure-seeking approach has really become a problem. Some think that there is no violence in rich countries. It is a great illusion to think that non-violence bides with prosperity. Wealthiness may decrease violence born of destitution, but the material cause of violence is man's brain. Without changing the human intellect there is no possibility of establishing non-violence. Action follows thought, first an idea arises in the brain. Unless the brain is properly trained, the talk of non-violence society makes no sense. Non-passessiveness and non-violence are spiritual values. Authenticity and honesty are moral values. These become established only with the adoption of the purity of means approach. In others words, it may be said that Anekant or the relative approach is the value of values. It is right vision, without it, right conduct is unimaginable. Therefore ground work of training in non-violence is the right vision, to establish non-violence without a change in one's out look is tantament to a man wanting to raise a crop without sowing the seed. For sowing the seeds of non-violence seeds of non-violence is to be found in every Tulsi-Prajna, Ladnun; Vol. 23 No. 4 training is a must. The man even so the seeds

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200 TULSI-PRAJNA of violence, which of the seeds sprouts would depend upon the factor present whether it is favourable to the growth of non-violence or violence. The principle of training in non-violence is to let the seeds of violence be dormant and to activate the seeds of nonviolence. What is required is that the seeds of non-violence be sown and watered. Origin of the Violence : ness. He From the very begining a child is conditioned by violence with in the family. He is naturally attracted by the prevailing acquesitiveHe sees for himself that money rules every thing and that people fight among them selves for money. It is deeply embedded in his sub-concious that one must possess money at all costs. finds that a simple request for it fitches him no peny, but threats and a show of bellicosity do. So it is firmly impressed upon his mind that anger is indispensable. He meets with factors of violence in the family, also in the social environment. Similarly, study of history teaches the student 'Might is Right'. Without power you remain a non-entity. A student does not know in what direction he should utilize his energy. Actually violence originates in the field of urges and passions. Later it establishes itself in the thought and then enters the sphere of conduct. Our instincts choose a medium to manifest themselves. Space, time and circumstance are the factors. If we examine closely, we shall find that a particular urge does not arise in the morning, it is aroused only in the evening. What does not arise at night is aroured in day-time. Each instict is awakened in its own time. It is on this basis that the doctrine of the biological clock sets forth the time for performing particular activities. This constitutes the factor of time. The relationship of one individual with another constitute society and the inner world of the individual constitutes his individuality, society is an extension thereof. So the individual with society as its experimental ground is the basis of violence. The starting point of training in non-violence is, therefore, a change of heart, i.e. a transformation of the brain cells. This change is matteroriented, not directed towards violence. We are difinately of the view, says Acharya Mahaprajna, that apart from the question of nonpossessiveness, there can not exist the problem of violence at all. Training in non-violence is direct training for the change of mental world, though it is indirectly related with the change of socio-economic political system.

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Vol. XXIII, No. 4 201 Purification of the Self : There are many experiments in progress in the field of nonviolence. But in our view, these are not very practical, they merely serve as a basis for experimentation. The aim of training in nonviolence is to envolve the spirt of equality. For this the three values to be developed are non-possession, non-violence and non-absolu. tism. Only through this trinity can equality be established. Hence the above trio is the essence of non-violence training. The starting point of training in non-violence is renunciation of ego i.e. training in self purification. The cause of inequality is egotism. We must impart training in disolving egotism and seek to establish a corrsponding economic order. The equalitarion approach would then be gradually strengthened. With the evolution of the equalitarian approach, inequality would gradually diminish. The second point in the purification of the self is the refinement of the individualistic point of view. The principle underlying such refinement is interdependence. One man cannot live without another 's cooperation. We are depend on one another. If one foot is advanced but the other foot remains stationary, thero would be no progress. The third element in purification of the self is training in the evolution of the spirit of ronunciation. In general view the essence of life prevailing to-day lies in material development. It is hedonistic view point. This must be discarded. Material needs must be satisfied but renunciation is the very ornament of life and it should be practised How a violent man can be transformed into non-violent. This requires two fold procoss-(1) disassociation of mind from old violent habits and (ii) formation of new habits. The training in non-violence requires a tolerant mind, if with patience we suggest our mind and body, it is sure to change our old habits and arouse new consciousness. The change becomes possible only when our attitude is changed. We are affected by so many wrong attitudes towards others. If this wrong attitude is removed and right attitude towards man, animals and nature is formed non violence will suceed. The change of mind or heart is not a random process. Transitory nature of things, feeling of [lovliness and acceptance of the principle of difference between body and the soul can develop this change. Acharya Mahaprajna opines that the process of the chaoge of mind is very easy for the child and to some extent difficult for the adult but not impossible.

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202 Fundamental Elements: The fundamental element in the training for non-violence is therefore, change of heart or training of the brain. In order to bring about a transformatson of the mind it is necessary to promote an understanding of the implications of various factors of violence as given below: Factors of violence 1. Greed 2. Fear 3. Enmity 4. Anger 5. Egotism 6. Cruelty 7. Intolerance 8. Absolutist thinking 9. Absolutist Conduct TULSI-PRAJNA Results Spirit of possessiveness. Development armaments. Spirit of revenge. Conflicting Community life. Hatred, Castiesm, untouchability malice born of colour discrimination. Pertinacious mentality, the mentality of denigrating other people's ideas. All these emotions make a man Mentality of mutual non copperation in community life. violent. The transformation of the mind means the refinement of these passions and sowing in their stead, new seeds of conduct. Every man stands divided by mental and regional prejudices. Non-violence requires an undivided or wholly integrated personality. For fulfilment of this requirement it is necessary to make the training multidimensional. Acharya Mahaprajna offers four dimensional programme as under: 1. Change of mind or heart-ggu-qfzada 2. Change of attitude-for and use of Exploitation, murder. Communal strife. fad aftada 3. Change of life style-fact 4. Change of the system-zor-qfzada The change of heart, consists of change in one's nature, development of will power and formation of new mentality. An attitude is formed by our taste and faith. If we have taste and faith in truth only then we can form our attitude towards truth. Similarly the man oscillates between disires and emotions. He swings practical world on the one hand and emotional and sentimental on the other, So, he has to establish a balance between desires and actions.

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Vol. XXIII, No. 4 203 Besides there are some objective world which causes violence in different context. These are imbalanced social, political, economic and educational systems. This demands a through change. Acharya Mahaprajna beleives in the allround training in nonviolence. He opines that we can develop some principles for the change of social system. His principles of the change are as follow. 1. Training for non-infatnation with the body and material objects 2. Training for bearlessness and for fear anything to do or trading in armaments. 3. Training for friendliness and for freedom from the spirit of revenge. 4. Training for the spirit of forgiveness. 5. Training for politeness for non-egotism protest and for non cooperation with injustice. 6. Training for compassion. 7. Training for communal harmony and for toleration of diffe. rent ideologies. 8. Training for relative thioking. 9. Training for interdependence. 10. Training for positive approach. 11. Training for the development of the spirit of giving away. 12. Training in non-accumulation. 13. Training in decentralized economic organisation. 14. Training for integrity in the earning of money. 15. Training for evolution of the spirit of equal distribution, 16. Training in regulating immediate carving for consumption and in limiting self-gratification. etc. To sup up the above changes in individual are concerned with the removal of his mental tension, idcological differences, emotional imbalance and the imbalance of harmoncs. Similarly the change of social systems have importance in improving the non-violent social order. May this our modest endeavour to impart training in nonviolence provide a new direction. And thus may we advance on the path of establishing the value of non-violence. This is the ideal which Acharya Shri Mahaprajna envisages. -Parameshwar Solanki Editor Tulsi Prajna Ladoun--341306

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Book Review Pearls of Jaina Wisdom- A selection of inspiring Aphorisms from the Jaina Scriptures by Shri Dulichand jain, Editors : Dr. Sagarmal Jain & Dr. Shri Prakash Pandey. Publishers : Parshvanath Vidya peeth, Varansi & Research Foundation for Jainology, Madras. First Edition, 1997. Price: Rs. 120.00 Mr. Dulicand Jain is a strong religous person who believes in welfare of all humane. He thought it his duty to spread the valuebased message of Lord Mahavir which opens the dimensions of nonviolence, equality, universal brotherhood and compassion. With this objective he got published and distributed a book 'Jina vant ke Mott' in 1993. Afterwards he met Dr. Satyaranjan Banerjee, Dr. M. Narasimha chary, Dr. Jayantilal Jain, Shri R. Srinivasan, Shri P. Ramchandran, Dr. Sagarmal Jain and many others who oncourged him to vigorously and do spread the message of Lord Mahavir enthusiasti. cally. Dr. Banerjee provided the nucleus of the publication, Dr. Narasimchary transliterated 'Jin yani ke Moti'--the Aphorisms in Roman script and Smt. Priya Jain of Madras univorsity translated them in to English. An eminent journalist R. Srinivasan evaluated the translation and Dr. Sagarmal Jain with the help of Dr. Shri Prakash Pandey edited the bulk. It is not mentioned that who wrote the Part on. i.c. Jaina Agamic Litrature, Life of Lord Mahavir and the Eternal message of Jaina wisdom, of the book, Mr. Dulichand Jain selected 72 works on Jainism, old and new. encluding 13 Jain Sutras and culled out of those books some six hundred and fifty Aphorisms. These aphorisms which he calls nearls of Jain wisdom' aro enlisted under 71 headings of irregular classification. Dr. Banerjee recognises this "Pearls of Jain wisdom a good contribution to the field of jainistic studies which is culled out nicely by a distiguished scholar of jainology' and in his opinion, this will act as a source book of jainistic studies." Indeed, this is a good collection of Jain aphorisms about Tulos-Prajoa, Ladoun : Vol. 23 No. 4

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TULSI-PRAJNA humane qualities and jainistic approach towards the life but these selected aphorisms do not inspire the reader. The collection is neither revealing the message thoroughly nor the wisdom of the selected aphorisms is unearthed. However the endeavours of the Research Foundation for Jainology will succeed and this volume may also fulfill the desire of the compiler. Here I may be allowed to refer to a small book published in 1975, captioned, One thought a day (afafaa aa faar), based on thinkings of Lord Mahavir. This collect includes 365 aphorisms culled out of two Jaina Agams (250 from the uttaradhyana and 115 from the Dashavai kalika). One can read a single aphorism and meditate. This thought-provoking collection also have some nags (about 50 in number) but most of the aphorisms are worth penetra tion. 206 -Parameshwar Solanki

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Registration Nos. Postal Department : NUR-O Registrar of News Papers for India : RN.I No 28340/75 vol.XXII TULSI-PRAJNA 1997.98 Annual Subs. Rs 60/- Rs 20/- Life Membership Rs. 600 prakAzaka-saMpAdaka : DaoN. paramezvara solaMkI dvArA jaina vizva bhAratI presa, lADanUM (bhArata)-341306 meM mudrita karAke prakAzita kiyA gyaa| www.jainelibrary