Tulsi Prajna 2000 01

Author(s): Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/524602/1

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tulasI prajJA TULSI PRAJNA varSa 26 0 aMka 108 0 janavarI-mArca, 2000 Research Quarterly anusaMdhAna traimAsikI lAma THA jaina vizvabhAratI saMsthAna, lADanUM (mAnya vizvavidyAlaya) JAIN VISHVA BHARATI INSTITUTE, LADNUN (DEEMED UNIVERSITY).vate Personal use only 4 JainEducatiohoternational www.janellery org

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kisane dekhA anta vRtti kA kisane dekhA sadA vsnt| aMtahIna ko sAMta banAtA vahI vastutaH hotA sNt|| - anuzAstA AcArya mahAprajJa hArdika zubhakAmanAoM ke sAtha hemarAja zAmasukhA vinIta Teksaphaiba limiTeDa 101, mAmulapeTha, baMgalaura-560 053 phona : 2872355, 2871754

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tulasI prajJA. TULSI PRAJNG Research Quarterly of Jain Vishva Bharati Institute VOL.-108 January to March, 2000 mAM mAmA Patron Prof. B.C. Lodha Vice-Chancellor Executive-Editor & Editor in Hindi Section Dr. Mumukshu Shanta Jain English Section Dr. Jagat Ram Bhattacharya Editorial-Board Dr. Mahavir Raj Gelra, Jaipur Prof. Satyaranjan Banerjee, Calcutta Dr. R.P. Poddar, Pune Dr. Gopal Bhardwaj, Jodhpur Prof. Dayanand Bhargava, Ladnun Dr. Bachh Raj Dugar, Ladnun Dr. Hari Shankar Pandey, Ladnun Dr. J.P.N. Mishra, Ladnun Publisher: Jain Vishva Bharati Institute, Ladnun-341 306

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Research Quarterly of Jain Vishva Bharati Institute VOL. 108 January-March, 2000 NO. 04 Editor in Hindi Dr. Mumukshu Shanta Jain Editorial Office Tulsi Prajna, Jain Vishva Bharti Institute (Deemed University) Ladnun-341 306, Rajasthan Publisher Editor in English Dr. Jagat Ram Bhattacharya : Jain Vishva Bharti Institute (Deemed University), Ladnun-341 306, Rajasthan Type Setting: Rajendra Offset Printers, Didwana-341 303 (Rajasthan) Printed at : Jaipur Printers Pvt. Ltd., Jaipur-302 015 (Rajasthan) Subscription (Individuals) Annual Rs. 100, Three Year 250, Life Membership Rs. 1500/Sub-Institutions/Libraries) Annual Rs. 200/ The views expressed and facts stated in this journal are those of the writers, the Editors may not agree with them.

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3111ch furcht/Contents viSaya lekhaka pRSTha saMkhyA 1. sampAdakIya DaoN. zAntA jaina 2. jagata aura sRSTi kI vyAkhyA AcArya mahAprajJa 3. bhU-bhramaNa : bhrAnti aura samAdhAna DaoN. rAjIva pracaMDiyA 4. dharma aura karttavya : AcArya bhikSu kI dRSTi meM pro. dayAnanda bhArgava 5. AcArya nemicandra evaM unake TIkAkAra dIpaka jAdhava 6. bhASyakAla meM sthApanA kula DaoN. sAdhvI zrutayazA nIraja jaina 7. jIva ke pAMca bhAva - svarUpa aura samIkSA 8. sthUla ke mAdhyama se sUkSma kA sandhAna jatanalAla rAmapuriyA . 9. Is There An Origin of Life ? Muni Nandighosh Vijay 72 10. The Role of Sense Organs (Indriya) in Vaisnava Philosophy Dr. Amalendu Chakrabarty 81 11. Samadhimarana : An Auspicious Death Dr. Rajjan Kumar 99 12. Mode of Signal Transmission . and Its Analysis in the Central Nervous System Dr. J.P.N. Mishra 105 13. Technology Transformation and the Crises of Caste and Population in the Republic of India S.M. Mishra 114

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prakAzaka sthAna prakAzana kI AvRtti prakAzaka tathA mudraka kA nAma rASTrIyatA patA sampAdaka rASTrIyatA patA tulasI prajJA traimAsikI 'zodha patrikA' phArma, cAra, niyama saMkhyA ATha ke anusAra svAmitva : : : : : lADanU~-341 306 (rAjasthAna) bhAratIya jaina vizva bhAratI saMsthAna lADanU~-341 306 (rAjasthAna) jaina vizva bhAratI saMsthAna lADanU~-341 306 (rAjasthAna) maiM DaoN. zAntA jaina ghoSita karatI hUM ki Upara diye gae tathya merI jAnakArI tathA vizvAsa ke anusAra satya haiM / : jaina vizva bhAratI saMsthAna, lADanU~ traimAsika ( hindI / aMgrejI) DaoN. zAntA jaina jaina vizva bhAratI saMsthAna : lADanU~-341 306 (rAjasthAna) bhAratIya jaina vizva bhAratI saMsthAna lADanU~-341 306 (rAjasthAna) DaoN. zAntA jaina jaina vizva bhAratI saMsthAna DaoN. zAntA jaina saMpAdaka/prakAzaka tulasI prajJA vinamra nivedana jaina vizvabhAratI saMsthAna dvArA prakAzita traimAsikI zodha patrikA tulasI prajJA kA yaha 108vAM aMka Apake hAthoM meM haiM / yaha gaurava kI bAta hai ki isa zodha patrikA ne jaina-dharma, darzana, kalA, sAhitya, zodha, sAdhanA aura saMskRti se jur3akara anya dharma, darzana tathA cintana ko bhI samanvayAtmaka rUpa se sadA svIkArA hai / sudhi | lekhakoM aura pAThakoM se vinamra anurodha hai ki Apa saMvAda, samparka, sampreSaNa evaM apanI zodha - sAhitya - sAdhanA se sadA isake vikAsa meM apanI sahabhAgitA dete raheM / isa paramparA ko samRddha karate raheM / jJAnasaMvarddhana evaM naye tathyoM kI khoja meM hamAre saphala prayatnoM ke sAtha Apa bhI sadA sAtha raheM / isI AzA aura vizvAsa ke sAthajJAnArAdhanA meM tulasI prajJA Apa bhI par3heM sabako bhI par3hAyeM

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sampAdakIya rASTra ke prati jaina samAja kA yogadAna 4 mumukSu zAntA jaina manuSya eka sAmAjika prANI hai| jahAM samAja hai vahAM do kA astitva hai| sampUrNa jaina darzana ke pratipAdana meM astitva aura asmitA kI dRSTi se vyakti akelA aura svataMtra hai| parantu jIvana zailI ke sampAdana meM use dUsare kI apekSA anivArya hai, isalie bhagavAn mahAvIra ne sUtra diyA-'parasparopagrahoM jiivaanaam'| vyakti samAja se jur3A hai aura samAja rASTra se| isalie rASTra ke lie hama utane hI mUlyavAna haiM jitane hamAre lie raassttr| ata: rASTra ke prati hamArA yogadAna kyA hai aura bhaviSya kI saMbhAvanAoM ko hama kahAM taka ujAgara kara sakate haiM, yaha Aja kA vimarzaNIya viSaya hai| itihAsa batAtA hai ki rASTrIyatA se jur3e jaina samAja ke yogadAnoM kI eka lambI aura samRddha paramparA rahI hai| aneka aise prasaMga, ghaTanAeM sAkSI haiM ki jaina samAja ne apane saMskAra aura saMskRti ke jIvanta udAharaNoM se rASTrIya sAMskRtika dharohara ko samRddha aura gauravAnvita kiyA hai| rASTra hita meM tyAga, balidAna aura saMyama kI mahatvapUrNa bhUmikA nibhAI hai| yaha gaurava kI bAta hai ki jainadharma ke pAsa samyag darzana, cintana, prayoga aura paddhatiyAM haiN| na kevala rASTrIya cetanA kA yogakSema hai balki sAMskRtika mUlyoM kA saMrakSaNa bhI hai aura samasyAoM kA saTIka samAdhAna bhii| bhArata adhyAtma pradhAna saMskRti kA saMvAhaka rahA hai| isakI udAratA aura sahiSNutA tulasI prajJA janavarI-mArca, 2000 N RITITITINITIVINITITINY 1

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tulasI prajJA aMka 108 ne saba dharmoM ko apane meM sameTA hai| jaina, bauddha, sikkha, IsAI, hindU, musalamAna sabhI dharmoM kI nItiyAM aura nirdezaka tattva bhArata ke darzana, kalA, sAhitya aura saMskRti kI pahacAna bane haiN| isa saMdarbha meM gaurava ke sAtha kahA jA sakatA hai ki rASTra hita meM jaina samAja kA ullekhanIya yogadAna rahA hai| 0 jainadharma sArvabhauma sattA ko svIkAra karatA hai| ekkA maNussa jAI' manuSya jAti eka hai, isa vizvAsa ke sAtha usane sabako apane se jor3A hai| 0 jainadharma ke asAmpradAyika svarUpa ne rASTra kI bhAvAtmaka ekatA ko akSuNNa rakhane meM sahayoga diyA hai| jainadharma jAti, sampradAya, varga, liMga, bhASA ke AdhAra para kisI ko choTA yA bar3A nahIM maantaa| sabake sAtha samAna mAnavIya sambandhoM kA astitva svIkAratA hai| O jainadharma ke ahiMsA sArvabhauma' ke siddhAnta ne samagra vizva ke samakSa upasthita AtaMkavAda, vighaTanavAda, arAjakatA, ugravAda ke saTIka samAdhAna kI dizA dI hai| isase rASTra majabUta banA hai| 2 jainadharma ke anekAnta darzana ne sApekSa cintana zailI se rASTrIya stara para uThate vivAdoM ke bIca vigraha, vaimanasya, matabheda aura manabheda ko miTAne aura sahI dizA meM nirNaya lene kA tajurbA diyA hai| yaha samanvaya, sApekSatA, samatva aura saMtulana kA darzana sUtra hai| 2 rASTrIya jIvana meM ghuna kI taraha lage jAtivAda ke kor3ha ko samApta karane kI dizA meM jainoM kA yaha vicAra, siddhAnta aura saMkalpa eka racanAtmaka bhUmikA kA nirmANa karatA hai ki jAti se AdamI kabhI UMcA-nIcA choTA-bar3A nahIM hotA, karma se AdamI kI pahacAna hotI hai| 0 jaina samAja ne eka mahattvapUrNa ghoSaNA kI, jisakI prastuti meM rASTrasaMta AcArya tulasI ne kahA thA-'dharmanirapekSatA kA siddhAnta rASTrahita meM nahIM hai| sampradAya nirapekSatA kI bAta kahI jaae|' jaina samAja dvArA kahA gayA yaha vicAra dharmAndhatA para lagAma banakara rASTra ko isa saMkaTa se UbAra sakatA hai| O jaina samAja ne hRdaya parivartana kI bAta khii| daNDa, kAnUna aura vyavasthA se jo nahIM badala sakatA, vaha hRdayaparivartana se badala sakatA hai, isa vizvAsa ne lokazakti kA nirmANa kiyaa| rASTrIya jIvana meM yadi bala prayoga ke sthAna para hRdayaparivartana kA phArmUlA apanAyA jAe to aneka mAnasika aparAdhoM ko rokA jA sakatA hai| eka sakArAtmaka pariNAma sAmane A sakatA hai| 2 MINITITINITIONITIIIIIIIIIIIV tulasI prajJA aMka 108

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rASTra ke prati jaina samAja kA yogadAna 9 adhikAra sampanna aura sammAnita nArI kI soca jaina samAja kI krAMtikArI udghoSaNA hai| Aja to mahilAoM ke adhikAroM para bahasa, ArakSaNa ke mudde sarakArI ghoSaNAeM bana rahI hai| jaina samAja ne ise aDhAI hajAra varSa pahale na kevala svIkArA, kriyAtmaka rUpa bhI de diyaa| rASTra ke lie yaha zakti-jAgaraNa kA sUtradhAra banA hai| O jaina granthoM meM kahI gaI SaDjIvanikAya-saMyamana kI bAta Aja paryAvaraNa pradUSaNa kI jvalaMta samasyA kA samAdhAna banI hai| padArtha ho yA prANI, sabake prati ahiMsA, samatA aura abhaya kI Azvasti Avazyaka hai| asImita icchAoM ke saMyamana kI bAta kahakara jainoM ne paryAvaraNa surakSA meM preraNA dI hai| bhogavAdI manovRtti para aMkuza lagAyA hai| jainadharma meM to niSedhAtmaka soca taka para niyaMtraNa lagAkara vaicArika pradUSaNa phailAne se bhI hameM rokA hai| ) jaina samAja dvArA vyaktizaH evaM svayaMsevI saMgaThanoM dvArA sAdharmika vAtsalya ke prayoga rASTrIya stara para kiye jAte rahe haiN| prAcIna kAla meM dakSiNa bhArata meM jaina samAja ne sAmAjika stara para zikSA, cikitsA, jIvikA aura AzvAsana ke rUpa meM cAra prakAra ke dAna kI paramparA vikasita kI, jise jJAnadAna, auSadhidAna, cikitsAdAna aura abhayadAna kahA jAtA hai| jaina samAja ne sAdharmikatA kA jIvanta Adarza prastuta kiyaa| aisA prayAsa kiyA ki samAja meM koI vyakti bhUkhA, bImAra, nirakSara aura bhayAkrAnta na rhe| isa upakrama se sahaja lokajIvana se jaina saMskRti jur3atI gii| prAkRtika evaM rASTrIya ApadAoM meM khule dila se jaina samAja ne sahayogI hAtha bar3hAyA hai| O rASTra kA mukhya AdhAra hai vyvsaay| jaina samAja ne isa dRSTi se prabhAvI bhUmikA nibhAI hai| hara kSetra meM AcAra-vicAra-vyavahAra zuddhi ke sAtha sAdhana-zuddhi ko apanAyA aura apane vyavasAyoM kI paiTha jamAI tathA apanI prAmANikatA para mohara lgvaayii| rASTra ke prati jaina samAja ke yogadAnoM kA preraka itihAsa 21vIM sadI meM AhvAna kara rahA hai ki hama sirpha apanI upalabdhiyoM se samRddha atIta para garva hI na kareM, Atmacintana aura AtmanirIkSaNa bhI kareM ki isa dizA meM hama kahA~ kisa rUpa meM khar3e haiM? saMkhyA kI dRSTi se jaina samAja sImita hai phira bhI deza meM apanA astitva aura asmitA banAe hue hai, kyoMki hamAre pAsa bhagavAn mahAvIra ke upadezoM kI aisI gAthAeM aura aise sAmayika saTIka samAdhAna haiM jinheM samyag soca aura samyag puruSArtha ke sAtha jIyA jAe tulasI prajJA janavarI-mArca, 2000 AANANLAINIOLONLINITIONAINS 3

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tulasI prajJA aMka 108 to hamArI jIvana-zailI, cintana-zailI aura karma-zailI rASTra hitoM meM mArgadarzana de sakatI hai| Aja hama una binduoM para cintana kareM jo hamAre lie karaNIya haiM para hama kara nahIM pA rahe haiM aura jinake na karane se hama svayaM rASTra ke lie praznacihna bana rahe haiM, aura hamAre vyaktitva, saMgaThana aura saMskRti kI cetanA kA vikAsa jisa kAraNa thamA par3A hai| Aie, samAja- krAMti aura rASTra - krAMti se bhI pahale hama vaiyaktika- krAMti kI bAta soceM, kyoMki AcAryoM ne hameM eka sUtra diyA hai - 'sudhare vyakti samAja vyakti se, rASTra svayaM sudharegA / ' hamAre Asa-pAsa jaisA pariveza hai, paristhiti hai, saMgaThana hai, vicAra hai, darzana hai, hama inake bIca rASTrIya samasyAoM ke samAdhAna ko talAzeM, usase pahale hameM bhI kucha aise kadama uThAne haiM jo hamAre jIvana-darzana ko naI pahacAna de sakeM / eka jamAnA thA jaba jainoM kI apanI vizeSa pahacAna thii| rAjA mahArAjAoM ke yahAM mahAmaMtrI aura koSAdhyakSa ke padoM para jaina zrAvakoM ko niyukta kiyA jAtA thA, kyoMki unakI pavitratA para sabako vizvAsa thA / vAstava meM raMgIna miz2AjI rAjAoM kI saMgata meM rahakara bhI zarAba taka ko na chUnA, mAMsAhAra na karanA, juA na khelanA sAmAnya bAta nahIM thI / jaina zrAvaka ko virAsata meM jainatva ke saMskAra prApta the / isIlie dharma kA majIThI raMgakSetra, kAla aura paristhiti miTA na pAI / magara Aja dRSTikoNa badala gyaa| Aja nijI svArtha Age, dharma saMskAra pIche ho gayA, isalie siddhAnta, saMskAra aura zikSA sabhI kucha praznoM ke ghere meM A khar3e hue| hameM jaina - siddhAntoM aura jaina saMskAroM kI pratibaddhatA meM jInA hai magara usameM purANapaMthatA aura rUr3hatA dekhakara nhiiN| jainatva kI pahacAna ko naI soca ke sAtha jiieN| hama jaina haiM, yaha hamAre lie gaurava kI bAta hai magara binA karmaNA jaina bane hamArA AcaraNa, cintana aura karma rASTra kI pahacAna kaise bana sakatA hai? bhagavAn mahAvIra ne kahA- ' - tuma janmanA nahIM, karmaNA jaina bano / ' karmaNA jaina kahalAne ke lie hameM AcArya zrI tulasI dvArA nirdezita kucha arhatAeM svIkAra karanI hoMgI * karmaNA jaina kA dRSTikoNa samyak hogA / usakI kathanI aura karanI meM samAnatA hogii| usake khAna-pAna kI zuddhatA rhegii| * vaha vyasana mukta hogA / 0 ahiMsA, anekAnta, AtmakartRtva aura AtmasvAtaMtrya meM niSThA hogii| 4 NITV tulasI prajJA aMka 108

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rASTra ke prati jaina samAja kA yogadAna 0 paryAvaraNa ke prati jAgarUka rhegaa| ) jAtivAda, chuAchUta, sAmpradAyika abhiniveza se dUra rhegaa| karmaNA jaina kA mAnasika saMkalpa hogAO maiM kisI niraparAdha prANI kI hatyA nahIM kruuNgaa| ) maiM AtmahatyA nahIM kruuNgaa| 2 maiM mAMsAhAra aura madyapAna nahIM kruuNgaa| 2 maiM sarvathA vyasana-mukta rhuuNgaa| ) maiM harA-bharA bar3A vRkSa nahIM kaattuuNgaa| ye saMkalpa bhale hI vyakti kI jIvana-zailI se jur3e hoM magara isakA prabhAva rASTrIyatA para bhI pdd'egaa| ata: eka jaina zrAvaka yadi aisI jIvana-zailI nahIM jItA hai to sUraja kI dhUpa meM bhI AdamI ke ThiThurate rahane jaisI bAta hogii| kucha vimarzaNIya vicAra bindu) rASTrahita meM jaina samAja aura jaina zrAvaka bhagavAn mahAvIra kA arthazAstra samajhe / arthArjana kI zuddha prakriyA para jAgarUka bane / hamArI yaha spaSTa mAnyatA hai ki artha aura bhoga para pratibaMdha nahIM lagAyA jA sakatA magara anAvazyaka icchAoM para, anAvazyaka saMgraha para aura anAvazyaka bhoga para aMkuza laganA caahie| isake lie sAdhana-zuddhi aura bhogasaMyamana para dhyAna denA hogaa| mahAvIra ne arthArjana ke azuddha sAdhanoM se bacane kI bAta khii| eka saccA jaina kabhI corI kA mAla nahIM khriidtaa| rAjya niSiddha vastu kA AyAta niryAta nahIM krtaa| jhUThA tolamApa nahIM karatA / asalI vastu dikhAkara nakalI vastu nahIM detaa| bAraha vratoM kI vyAkhyA . karate hue bhagavAna mahAvIra ne zrAvaka Ananda ko kahA thA- 'aisA vyApAra mata karo jisameM pandraha karmAdAnoM kA samAveza ho|' Aja kI bhASA meM kahA jA sakatA hai ki jaina zrAvaka apane vyavasAya meM zastroM kA nirmANa na kre| abhakSya padArtha, mAdaka nazIle padArthoM kA utpAdana na kre| krUratApUrvaka hiMsAjanita sAdhana sAmagrI kA vyApAra na kreN| artha kI aMdhI daur3a meM aise vyavasAya jaina samAja meM khar3A na ho jo na jaina siddhAntoM, AdarzoM aura saMskAroM ke anukUla ho aura na rASTra kI grimaanukuul| jaina samAja kI vyAvasAyika sAdhana-zuddhi, prAmANika manovRtti aura samyag dRSTikoNa rASTrIya caritra ko sudRr3hatA degI, kyoMki dIyA eka bhI jale magara rozanI kA vizvAsa to hogaa| tulasI prajJA janavarI-mArca, 2000 NAINITINITIATIONLINE

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tulasI prajJA aMka 108 O Aja kI jvalanta samasyA hai niraMkuza bhogvaad| upabhoktAvAdI saMskRti ne vilAsitA aura AkAMkSAoM ko nae paMkha de die haiN| adhika arjana, adhika saMgraha aura adhika bhoga kI mAnasikatA ne naitika mUlyoM ko tAka para rakha diyA hai, isase sAmAjika vyavasthA meM bikharAva AyA hai| vaiyaktika artha vyavasthA bhI lar3akhar3A gaI hai| tanAvoM, spardhAoM aura kuMThAoM ne bhI janma liyA hai| dhana ke atibhAva aura abhAva ne amIra ko adhika amIra banA diyA, garIba aura adhika garIba banatA gyaa| phalataH aparAdhoM ne janma le liyaa| jaina samAja meM bhI aise loga sAmane Ane lage haiM jinakI sirpha yahI soca hai ki mere pAsa vo saba kucha honA cAhie jo sabake pAsa ho magara sabake pAsa vo nahIM honA cAhie jo mere pAsa ho|' isa svArthI, saMkIrNa soca ne aparAdhoM ko AmaMtraNa diyA hai| asaMyama se jur3I ina AparAdhika samasyAoM ko rokane ke lie yadi arjana ke sAtha visarjana jur3a jAe, anAvazyaka bhoga para aMkuza laga jAe, AvazyakatA, anivAryatA aura AkAMkSA meM pharka samajha meM A jAe to saTIka samAdhAna ho sakatA hai| 0 jaina samAja meM hone vAle AyojanoM, utsavoM, janma se lekara mRtyu taka ke prasaMgoM para jo dhana kI phijUlakharcI hotI hai, apanI pratiSThA ke jhUThe pradarzana meM, zAna-zaukata meM pAzcAtya saMskRti kA jo aMdhAnukaraNa hotA hai, ise aMkuza denA rASTrIya hitoM meM bahuta jarUrI hai| purAne jamAne meM tIja tyoMhAra, holI dIvAlI, zAdI-vivAha jaise prasaMgoM para sneha milana, sahabhAgitA aura sAMskRtika dharohara kI surakSA ko mUlya diyA jAtA thA, Aja ina avasaroM para paTAkhe, AtizabAjI, nAca-gAneM, philmI dhuneM, zarAba kA daura, asamaya meM amaryAdita khAna-pAna parosA jAtA hai| phAiva sTAra hoTaloM meM cauMdhiyA dene vAlI pArTiyAM aura zAdI-vivAha ke bhoja jaina-saMskRti ke AdarzoM kA majAka hai| ahiMsA, aparigraha aura sAdagI tathA saMyama meM AsthA rakhane vAlA jaina samAja Aja pravAhapAtI kyoM bana gayA? vilAsitA aura apavyayitA ke cakravyUha meM kaise phaMsa gayA? garIbI, berojagArI, bhUkhamarI, bImArI aura tanAvoM kI trAsadI ke bIca amIroM kI zAna-zaukata, pratiSThA kI bhUkha aura UMce kada aura koThI kA ahaM hamArI saMskRti ke gAla para tamAcA hai| jarUrata hai jaina samAja ke aguA isa pravAha kA rukha bdleN| nayA cintana jor3eM aura racanAtmaka zaikSaNika pAThazAlAeM, cikitsAlaya, rojagAra ke nae AyAma, prazikSaNa kendroM kI yojanA kreN| 6 AINTI TIVITINI TIATIVITWITTIVITIWINNINV tulasI prajJA aMka 108

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ke prati jaina samAja kA yogadAna rASTra 0 Aja ke mAhaula meM jainoM kI ahiMsA, maitrI, karUNA aura vizvabaMdhutva kI bhAvanA sirpha Adarza banakara na raha jAe, isake lie rASTrIyatA ke pariprekSya meM hameM sacetana bananA hogA / hameM hamArI saMvedanazIlatA ko khatma nahIM hone denA hai jabaki Aja AMkhoM aura kAnoM ne itane nRzaMsa, krUratAbhare bhISaNa AtaMka phailAne vAle ghaTanA prasaMgoM ko dekha-suna liyA hai| ki dila pattharA se gae haiN| kAragila yuddha meM khUna kI nadiyA bahI, kandhAra meM ruke apahRta vimAna kA trAsadI prasaMga sAmane AyA, AtaMkavAdiyoM dvArA bama visphoTa kiyA gayA, Ae dina nirdoSa logoM ko mauta ke ghATa utAra diyA jAtA hai| kahIM AgajanI, kahIM hatyAkANDa, kahIM apaharaNa to kahIM balAtkAra, aisI ghinaunI harakate haiM ki pApa bhI svayaM kAMpa jAtA hogaa| aura eka hama haiM ki hamArI saMvedanazIlatA hI khatma ho gii| aise nAjuka kSaNoM meM hiMsA aura krUratA meM jhulasatI mahAvIra kI janmabhUmi bihAra ko hI nahIM, pUre rASTra ko bacAnA jarUrI hai aura isa mahAyajJa meM jaina samAja pahala kare, pratistrotagAmI bane / mAnavIyatA kA paricaya de / 3 jaina samAja kA yaha bhI dAyitva hai ki vaha vijJApana saMskRti ke pariSkAra meM bhI aguA bne| kyoMki saMyama, sAdagI, zAlInatA aura ziSTatA jainoM kA sadA gahanA banA hai / ve sUrata se jyAdA sIrata ko mahatva dete Ae haiN| isalie pAzcAtya saMskRti kI agavAnI meM khar3I yuvA pIr3hI ko bodha pATha sikhAnA atyanta jarUrI hai / vijJApana, dUradarzana aura sinemA ne sAmAjika varjanAeM tor3a bhAratIya saMskRti ke AdarzoM ko tAka para rakhakara azlIlatA ko nirvastra kara diyA hai| vijJApana kampaniyoM ne bhAratIya soca ko paisoM kI cakAcauMdha meM jar3IbhUta banA diyA hai| isa pradarzana ne yuvApIr3hI ko aMdhI suraMga meM utAra diyA hai / azlIlatA aura aparAdhoM kA ucchRMkhala khulApana yuvAoM ko uddIpta, kAmuka, ucchRMkhala, vilAsI, vyasanI, vyabhicArI aura vidrohI banA rahA hai / vrata kI saMskRti Aja baMdUka kI saMskRti meM r3hala rahI hai| kyA jaina samAja isa caritra - patana ko cupacApa dekhatA rahegA? vaha deza naitika mUlyoM ko kyA saMrakSaNa de sakegA jahAM aurata kA zIla, saMyama, lAja, zAlInatA caMda cAMdI ke Tukar3oM para bika rahe hoM ? jahAM beDarUma kI ghaTanAeM DrAiMga rUma meM lAne ke prayAsa kiyA jA rahe hoM ? vaha miDiyA racanAtmaka nirmANa kA saMdeza degI kyA? jaina samAja ko isa apasaMskRti se bacAne ke lie racanAtmaka mor3a lenA hogA / dUradarzana ke saMdarbha meM jainoM se jur3A eka aura savAliyA muddA hai jisa para hameM baiThakara cintana karanA caahie| Aja TI.vI. ke sabhI cainaloM para hindU devI devatAoM ke siriyaloM kA tulasI prajJA janavarI-mArca, 2000 NY 7

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tulasI prajJA aMka 108 varcasva hai| kyA jaina samAja apanI sAMskRtika dharohara ke pracAra-prasAra meM sakriya nahIM ho sakatA? hamAre pAsa bhI jaina tIrthaMkaroM ke preraka caritra haiN| jIvana kA darzana hai| sAMskRtika vicAroM kI samRddha paramparA hai| pUre rASTra taka pahuMcAne meM kyA jaina samAja ke samRddha zrAvaka evaM buddhijIvI varga yojanAoM ke sAtha isa kar3I meM nahIM jur3a sakate? hameM isa dizA meM prayatna karanA caahie| . jaina samAja lokataMtra se jur3A hai| ataH isakI zuddhi para dhyAna deM to rAjanItika bhraSTAcAra khatma ho sakatA hai| voToM kI kharIdaparastI thama sakatI hai| hama aisA mAhaula taiyAra kareM ki AcArya zrI tulasI ke zabdoM meM usI vyakti ko voTa diyA jAe jo 'ImAnadAra ho, nazAmukta ho, caritravAna ho, kArya nipuNa ho, jAtivAda aura sampradAya se baMdhA na ho|' jaina samAja pahala kare ki apanoM meM se aise logoM ko cunakara sattA ke galiyAroM se saMsada kI kursI taka pahuMcAeM jinakA caritra UMcA ho, prAmANika ho / jinake lie kursI se bhI jyAdA kartavya kA mUlya ho aura saMsada meM jainoM kA pratinidhitva kara ske| AzA kI jA sakatI hai ki lokataMtra kI zuddhi meM jainoM kI upasthiti apanI prabhAvI bhUmikA nibhA sakatI hai| Aja jarUrI hai, avizvAsa, anAsthA aura asthiratA ke kaTaghare se nikalakara hama sAmane AeM naI cetanA, naI zakti aura naI saMbhAvanAoM ke saath| 0 jaina samAja saMgaThana, ekatA, anekAnta, saMyama, samanvaya aura adhyAtma kA pratinidhi saMgaThana hai| rASTrIya phalaka para jainoM kI pahacAna jahAM bhI kamajora rahI hai vahAM eka hI kAraNa hai saMgaThana aura vicAra sAmaMjasya kA abhAva / eka dharma kI chata ke nIce sampradAyoM kA vaividhya hameM na eka maMca de pAyA, na eka bainara tathA na eka netRtva aura na eka AcAra sNhitaa| isIlie saMvatsarI jaise mahAn parva ko hama eka dina manAne kI sahamati nahIM banA ske| sarakArI avakAza meM ise ahiMsA divasa ke rUpa meM darja nahIM karA ske| apane-apane sampradAyoM ko prAthamikatA dii| ekasUtratA kI nIti meM nahIM baMdhane se Aja yuga mAMga rahA hai hama sabakA milAjulA prytn| ikkIsavIM sadI kI agavAnI meM yaha upalabdhi svarNAkSaroM se likhI jA sakatI hai| 0 jisa yuga meM vaizvika stara para mAnavAdhikAra kI bAta cala rahI ho vahAM itanA AtaMka, hiMsA, saMgharSa, apaharaNa, asurakSA kI vAradAteM! bhrUNa hatyA jaise nRzaMsa kRtya, mAMsa niryAta kA vyApAra, katlakhAnoM ko svIkRti, pazu pakSiyoM kI taskarI, mAsUma aura nirdoSa pazu pakSiyoM ko krUratA aura nirmamatA ke sAtha mArakara banAI gaI prasAdhana sAmagrI se rUpa IIIIIIIIIIIIIIIIIIIIIIIII tulasI prajJA aMka 108

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rASTra ke prati jaina samAja kA yogadAna saundarya kA AkarSaNa ! hiMsA ke bArUda para pUrA deza khar3A hai| kyA jaina samAja darzaka banA dekhatA rahegA? hameM naitika krAMti meM aguA bananA hogaa| sabakucha galata hote dekhakara yaha socanA ki 'hameM kyA? jo hotA hai so hotA hai', yaha soca badalanI hogI, kyoMki hamArI eka choTI sI bhUla Ane vAlI pIr3hiyoM ko abhizapta kara sakatI hai| ataH punarcintana kreN| hameM kyA?' isa soca se mukta hokara saMgaThita cetanA jagAeM tAki hamAre dvArA jalAyA gayA eka dIyA bhI dIe se dIyA jalAne kI paramparA nibhAtA rhe| rASTra ne bahuta vikAsa kiyA para rAma kI maryAdA, kRSNa kA karmayoga, buddha kI karUNA aura mahAvIra kA saMyama bhuulkr| isIlie Aja videzI loga jahAM bhautikavAda se taMga Akara dhyAna aura yoga kI ora khIMce cale A rahe haiM, vahIM hama bImAriyoM aura vilAsitAoM ke ghane kuhare meM phaMsate cale jA rahe haiN| videzoM meM jahAM bhogo aura pheMko' kI saMskRti hai vahIM hama padArthoM kI pakar3a meM bandhe khar3e haiN| jainoM ke pAsa adhyAtma sAdhanA kI aisI gUDha aura manovaijJAnika paddhatiyAM bharI haiM jo zarIra, mana aura indriyoM kA pariSkAra hI nahIM karatI, sampUrNa bhAva cetanA ko bhI rUpAntarita kara detI hai| jarUrata hai usa satya kI talAza zurU ho aura talAza hI nahIM, taiyArI bhI kareM tAki na kevala jaina samAja apitu rASTra kA jana-jana ina upalabdhiyoM se judd'e| 0 gAMdhI ke jIvana para zrImad rAyacandra kA prabhAva thaa| usa gAMdhI ne pUre deza kI nItiyAM aura nirNaya badala ddaale| kyA jaina samAja meM aise zrImad rAyacandra phira aura nahIM paidA ho sakate jinake jIvana se prabhAvita hokara aura kaI gAMdhI isa deza meM janmeM? eka lambI zreSThatAoM kI virAsata hai hamAre pAsa jarUrata hai pardA uThAne kI, cAbI khojakara tAlA kholane kii| cintanIya bindu hai, Aja pUre samAja meM prasiddha jaina vidvAnoM kI paramparA hI nahIM, paMkti bhI choTI par3ane lagI hai| isake samAdhAna meM jaina samAja apane vyavasAya kI vyAkhyA bdle| apanI santAna ko kevala arthArjana ke lie taiyAra na kareM, unheM jJAnArjana kI dizA meM bhI samarpita kre| samAja kI udIyamAna pratibhAeM jaina-dharma-darzana meM pAraMgata hokara AgamoM kI jJAnarAzi ko aura zAstrIya paramparAoM ko akSuNNa rakhane meM yadi sAmane AtI hai to jainoM kA yaha yogadAna rASTra ke lie buniyAdI bhUmikA bnegaa| unakI zikSA, dIkSA yugIna sandarbho meM vikAsa ke nae kIrtimAna sthApita kregii| tulasI prajJA janavarI-mArca, 2000 AMI TITIONuuuuuuN 9

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tulasI prajJA aMka 108 0 jaina samAja mahilAoM ke vikAsa, svataMtra vyaktitva nirmANa para khulA aura udAtta cintana kre| kyoMki Aja deza ko aisI mahilA-zakti cAhie jisameM brAhmI-sundarI jaisA udbodhana dene kA sAhasa ho| durgA, sarasvatI aura lakSmI jaisI vidhAyaka soca ho| jisameM krAMti kI Aga bhI ho aura saMtulana kA pAnI bhii| burAiyoM se lar3ane kI tAkata bhI ho aura acchAiyoM ko jar3eM dene kA kauzala bhii| isalie daheja prathA kI trAsadI kA anta ho| zikSA kA khulA mAhaula mile| nArI ke prati zoSaNa, atyAcAra, anyAya, anIti ke nAma para talAka, vaidhavya-apamAna, AtmadAha, bhrUNahatyA, balAtkAra, maoNDaliMga, ghara se bhAga jAne kI vAradAteM, svArthI darindoM dvArA lar3akiyoM kA vikraya, kaoNla garla banA dene kI majabUriyAM jaise muddoM para aMgulI nirdeza jarUrI hai| samAja sammata aise Thosa nirNaya lie jAeM jinheM sarakAra bhI mAnya kare aura sahayoga de pratibaddhatAoM kI saphalatA meN| jIvana samasyAsaMkula hai| bhale vo samasyA rASTrIya ho yA sAmAjika, dhArmika ho yA vyAvahArika, saMgaThana kI ho yA eka vyakti kii| Aja jIne ke lie samAdhAyaka, svastha, pariNAmI jIvana-zailI kI jarUrata hai| zramaNa-paramparA ke AcAra-pradhAna tattvoM ko samAviSTa karate hue jainoM ke lie AcArya zrI mahAprajJa ne nava AyAmI jaina jIvana-zailI ke phalitoM kA pratipAdana kiyA hai| svastha zarIra, ekAgra mana, saMyamita indriyAM aura vizuddhabhAva isa jIvana zailI ke sAtha jaba jur3a jAeMge taba vizvAsa hai ki samAja kA hara ghaTaka rASTrIya hitoM meM yogadAna detA rahegA aura apane dAyitvoM tathA kartavyoM kA pAlana karatA huA rASTrIya samasyAoM meM svayaM samAdhAna bnegaa| prastuta viSaya ke sandarbha meM jaina jIvana-zailI kA saMvAda hI zeSa sArI bAtoM kA niSkarSa hai1. samyag darzana jisakA phalita hogA samyag dRSTikoNa kA vikAsa, vidhAyaka cintana kA vikAsa, kaSAyoM kA upazamana, satya kI praapti| 2. anekAnta jisakA phalita hogA sApekSa cintana, samanvayAtmaka manovRtti, vivAdAspada prasaMgoM meM sAmaJjasya sthApita karane kI manovRtti kA vikaas| 3. ahiMsA jisakA phalita hogA saMvedanazIlatA kA vikAsa, prANI mAtra ke prati AtmAnubhUti, maitrI aura karUNA kA jAgaraNa, paryAvaraNa ke pradUSaNa kI rokathAma / 10 ATTRINITION ANTIVITITIV tulasI prajJA aMka 108

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rASTra ke prati jaina samAja kA yogadAna 4. samaNa-saMskRti samana, zamana aura zramaNa kI sAdhanA / isa jIvana-zailI kA phalita hogA mAnavIya ekatA, jAtIya ghRNA aura chuAchUta kI samApti, zAMtipUrNa saha-astitva, santulita AhAra, svAvalambana kA vikaas| 5. icchA parimANa jisakA phalita hogA arjana ke sAtha visarjana, svastha samAja kI saMracanA aura anAsaktabhAva kA udy| 6. samyak AjIvikA jisakA phalita hogA vyavasAya-zuddhi, prmaanniktaa| zarAba Adi mAdaka tathA mAMsa, machalI, aNDA Adi abhakSya padArthoM ke vyApAra kA varjana, taskarI varjana, zastroM ke vyavasAya kA varjana, jaMgaloM kI kaTAI kA vrjn| 7. samyaka-saMskAra jisakA phalita hogA abhivAdana tathA patra vyavahAra Adi meM 'jaya jinendra' kA prayoga, gRha sajjA Adi meM jaina saMskRti sUcaka mitroM ko prAthamikatA, janma vivAha Adi anya utsavoM para sAdagImaya sajAvaTa aura progrAmoM kA sNyojn/aayojn| 8. AhAra-zuddhi aura vyasana-mukti jisakA phalita hogA svastha evaM santulita jIvana, zArIrika, mAnasika evaM bhAvAtmaka svAsthya meM vRddhi, aparAdhI manovRtti se bcaav| 9. sAdharmika vAtsalya jisakA phalita hogA jana-jana meM ahiMsA ke prati AkarSaNa, jAtIya sadbhAva, sAmpradAyika sadbhAva kA vikaas| jaina jIvana-zailI kA eka samavAya yaha bhI hai ki zrAvaka pratidina nau niyamoM ke prati jAgarUka rhe| yaha jAgarUkatA na kevala avrata se bacAegI apitu aisA rASTrIya vyaktitva nirmita karegI jo bhAvI pIr3hI ke lie bhI preraNA patha bana jaaegaa| AcArya zrI tulasI ne kahA "khAdyoM kI sImA, vastroM kA parisImana, pAnI bijalI kA ho na apavyaya dhiimn| yAtrA-parimANa, mauna, pratidina svAdhyAyI, hara roja visarjana anAsakti sukhdaayii| ho sadA saMgha-sevA saviveka saphAI, pratidivasa rahe ina niyamoM kI prchaaii|" (zrAvaka saMbodha) tulasI prajJA janavarI-mArca, 2000 20 H RITINITIONSIBITIVIV 11

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tulasI prajJA aMka 108 naI sadI kI zurUAta meM rASTrIya stara para saMgoSThI, vArtA, cintana, yojanA, nirNaya Adi aneka prayatna ho rahe haiM jina para Aja rASTra kI AMkheM TikI haiN| hamAre sAmane bhagavAn mahAvIra kI 26sau vIM janma jayantI kA preraka avasara bhI hai| pratIkSA hai rASTrIya hitoM meM Thosa, saTIka, sAmayika samAdhAnoM kI aura racanAtmaka nirNayoM kii| hama bhI isa dizA meM kRtasaMkalpI hoN| hamAre pAsa jaina tIrthaMkaroM kI vANI hai| AcAryoM ke pravacana haiN| purakhoM ke praur3ha anubhava haiN| anekAntika jIvana-zailI hai| sApekSa cintana hai| puruSArthI prayatna hai / samanvayAtmaka nIti hai| racanAtmaka aura ImAnadAra kArya praNAlI hai| sabake hitoM meM svayaM ke sukha ko dekhane kA abhyAsa hai, ataH hama kucha aisA kareM jisase vinAza ke bArUda para khar3I rASTrIyatA ko surakSA de skeN| burAiyAM miTAne kA dAvA bhale na kara sakeM magara burA na banane kI pratijJA to kara hI sakate haiN| yahI hamArA dAyitva, karttavya, soca, saMkalpa rASTra ke prati sArthaka yogadAna hogaa| yadi abhI kucha nahIM huA to phira kaba hogA? isa prazna kA uttara bhI hameM hI talAzanA hogaa| mumukSu DaoN. zAntA jaina jaina vizva bhAratI saMsthAna, (mAnya vizvavidyAlaya) lADanUM-341 306 12 m NOWINNITTIVITY / prajJA aMka 108

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pravacana pAtheya jagata aura sRSTi kI vyAkhyA 4 AcArya mahAprajJa manuSya zreSTha prANI hai| mahAbhArata kA yaha sUkta-'na mAnuSAt zreSThataram hi kiMcit' jaina darzana ke saMdarbha meM yaha bahuta saTIka lagatA hai| manuSya se bar3hakara koI duniyA meM zreSTha prANI nahIM hai yAni satya kA antima nirNAyaka aura zikhara puruSa manuSya hai| dUsarA koI nahIM hai| do prakAra kI vicAra dhArAeM rhii| vaidika paramparA meM AyA ki veda IzvarIya jJAna hai| zramaNa paramparA meM mahAvIra ne kahA ki jJAna kA antima zikhara manuSya hotA hai, dUsarA koI nhiiN| prazna uThatA hai ki hama kisako pramANa mAneM? kyA vaha manuSya pramANa hai jo manuSya vItarAga hai, kevalI hai yA kucha vizeSatAoM se sampanna hai? jaina AgamoM meM pramANa ke vicAra para pAMca yA cha: koTiyAM nirdhArita kI giiN| kevalajJAnI, avadhijJAnI, manaH paryava jJAnI, caturdazapUrvI, dazapUrvI / kucha AcArya pAMca mAnate haiM aura kucha AcArya chH| chaTThA hai abhinnadazapUrvI / hamArA atizaya jJAna hI pramANa hai| jJAna kA adhikArI manuSya hai, usa atizaya jJAna ko prApta karane vAlA manuSya hai, isa apekSA ke AdhAra para kahA jA sakatA hai ki manuSya sarvazreSTha hai| grantha pramANa nahIM hai, yaha sahI bAta hai| jaba taka Agama puruSa hai, grantha kI koI AvazyakatA nahIM hai| vANI kI koI AvazyakatA nahIM hai| Agama puruSa ke pAMca yA chaH prakAra batalA diye gye| jaba ye anupalabdha hoM, na kevalajJAnI upalabdha hoM, na avadhijJAnI taba unake dvArA jo kahA gayA vaha bhI mAnya hotA hai| kintu usa manuSya kI upasthiti meM nahIM, jo jJAna ke zikhara para pahuMca cukA hai, atizayajJAnI ho cukA hai / usa samaya na zAstra, na Agama, tulasI prajJA janavarI-mArca, 2000 IIIIIIIIIIIIIIIIINV 13

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tulasI prajJA aMka 108 kisI kI koI AvazyakatA nhiiN| vikalpa diyA ki jaba ve na hoM to usa sthiti meM kyA kareM? kisako pramANa mAneM? taba nirNaya milA ki Ahata puruSa ne jo kahA usakI vANI ko pramANa maaneN| ____ hamAre sAmane pramANa ke do bindu bana gye| eka Agama puruSa aura dUsarA Agama puruSa kI anupasthiti meM shaastr/grnth| abhI Agama puruSa nahIM haiN| bahuta spaSTa hai ki hamAre sAmane zAstra, grantha haiN| zAstra aura grantha kI bhI apanI samasyA hai| kahane vAle ne kahA, samajhane vAlA samajha rahA hai, vyAkhyA karane vAlA vyAkhyA kara rahA hai| pAThaka ke sAmane Agama kI vANI nahIM AtI, usakI vyAkhyA AtI hai, artha AtA hai| samasyA yaha hai ki eka hI sUtra ke, eka hI pATha ke agara pAMca vyAkhyAkAra haiM to vyAkhyAeM bhinna-bhinna hoNgii| vaktA ne kyA kahA, vahAM taka pahu~cane ke lie hamAre pAsa sAdhana kahA~ rhaa| vaktA ne, Apta puruSa ne deza, kAla, paristhiti sApekSa jo bAta kahI, jisa satya kA pratipAdana kiyA, par3hane vAlA, artha karane vAlA, jisake sAmane vaha deza nahIM hai, vaha kAla nahIM hai, vaha paristhiti bhI nahIM hai aura vaha sArA vAtAvaraNa bhI nahIM hai taba vaha mUla bAta ko kaise pakar3a pAye? samasyA hai| isIlie eka Agama ke aneka artha ho gye| usI Agama ke AdhAra para mUrti pUjA kA samarthana kiyA jA rahA hai aura usI Agama ke AdhAra para mUrti pUjA ko asvIkAra kiyA jA rahA hai| eka hI gItA ke AdhAra para dvaitavAda bhI cala rahA hai aura advaitavAda bhI cala rahA hai| aba kahane vAlA kyA kahanA cAhatA thA, usa bAta ko pakar3anA muzkila hai| maiM ise isa bhASA meM socatA hUM ki mahAvIra ne jo kahA, usako hama mAnate haiM / isakI apekSA yaha kahanA jyAdA acchA hai ki vyAkhyAkAroM ne jo kahA usako hama mAnakara cleN| loga vyAkhyAkAra kA bhI cunAva karate haiN| jo vyAkhyAkAra mujhe pasanda hai, usako mAnakara maiM samajha jAtA huuN| yaha zabda kI zakti nahIM ki vaha batA sake ki mujhameM kyA artha chipA hogaa| zabda nahIM bolatA hai, apane Azaya ko prakaTa karatA hai| Azaya pAThaka pakar3atA hai| pAThaka kI apanI mati, apanA jJAna, apanI sImAeM hotI haiN| jisa sImA meM hai usI sImA meM usako pakar3atA hai, isalie Agama ko, vANI ko hama pramANa mAnate haiM / yaha aupacArika bAta ThIka hai para isase jyAdA sacAI yaha hai ki jisa vyAkhyAkAra ne vyAkhyA kI, usakI bAta ko hama pramANa mAnate haiM / isa svIkRti se eka aura samasyA paidA ho gii| artha kI paramparA bhI lupta ho gii| ___Agama ke do prakAra hote haiM-sUtrAgama aura arthaagm| eka sUtrapATha aura eka usakA arth| sUtrapATha kitanA bacA hai, yaha nahIM kahA jA sakatA para jo avazeSa hai vaha hai kintu arthAgama kI paramparA bilkula lupta ho gaI hai| sacAI yaha hai ki arthAgama ke binA sUtrAgama ko samajhanA atyanta duSkara kArya hai| pramANa to arthAgama hai| suzrutakAra ne bahuta sundara 14 ANTILITTITTWITTIWWWWWWWWWWWWWW tulasI prajJA aMka 108

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jagata aura sRSTi kI vyAkhyA likhA, bahuta zAstra par3hakara bhI jo usakA artha nahIM jAnatA hai vaha gadhe kI taraha candana kA bhAra r3ho rahA hai| hamAre sAtha bhI yahI huA / sUtrapATha para, zabdoM para dhyAna hamArA kendrita ho gayA aura artha kI paramparA kA vilopa kara diyA gayA / artha kI paramparA nahIM hai to sUtra ke vAkyoM ko pakar3anA aura ThIka hama pakar3a rahe haiM, isakA satyApana karanA, nirNaya karanA bhI hamAre vaza kI bAta nahIM hai| yaha bahuta bar3I samasyA hai| isa samasyA ko sulajhAne kA eka hI upAya ho sakatA hai ki hama gaharI ekAgratA, dhyAna ke dvArA samparka sthApita kara sakeM / jJAna kI bhUmikA meM hama adhika rheN| par3hama nANaM tao dayA - bahuta sAdhAraNa vAkya hai ki jJAna prathama hai, isa bAta ko hama na bhUleM / sukarAta ne jJAna ko parama zubha mAnA / hamArA sArA prAmANikatA kA, satyApana kA AdhAra nahIM banatA yadi jJAna nahIM hotaa| yaha sahI hai yA galata hai, isakA AdhAra jJAna hI banatA hai| jJAna ke AdhAra para AcAra sahI hai yA galata hai, kA nirNaya hama kara pAte haiN| mUla tatva to jJAna hai, isIlie satya kI khoja meM pramANa bhI jJAna ko mAnA gyaa| jJAna kI prakriyA meM tIna bAteM batalAI gaI haiM- saMvedana kI zakti, prajJA kI zakti, viveka kI zakti / saMvadenazIlatA, prajJA aura viveka, ye jaina bhASA meM mati - jJAna aura zruta - jJAna kI sImA meM A jAte haiN| viveka ko hama pramANa to mAna sakate haiM kintu antima pramANa nhiiN| antima pramANa banatA hai atIndriya jJAna / atIndriya jJAna meM bhI antima pramANa banatA hai kaivalya jJAna / avadhi jJAna pramANa hai, manaH paryava jJAna bhI pramANa hai kintu pUrNa pramANa nahIM / antima pramANa kevala kaivalya jJAna hai, sarvathA jo jJAna nirAvaraNa ho jAtA hai zeSa saba sAvaraNa jJAna haiN| jahAM sAvaraNa jJAna haiM vahAM hama indriya ke mAdhyama se jAnate haiM, mana ke mAdhyama se jAnate haiM, kucha AtmA se bhI jAnate haiN| jahAM jJAna nirAvaraNa hotA hai vahA~ kevala AtmA ke dvArA sAkSAtkAra hotA hai / na indriyoM kI apekSA, na mana kI apekSA / indriyoM kI apekSA nahIM, isalie saMvedana zakti kI AvazyakatA bhI nahIM hotii| mana kI bhI apekSA nahIM hotI, buddhi kI bhI apekSA nahIM hotI, isIlie prajJA aura viveka kI bhI AvazyakatA nahIM hotI / atIndriya jJAna pramANa hai / hama Agama ko isalie pramANa mAnate haiM ki mahAvIra kaivalya jJAnI the| kaivalya jJAna ke dvArA jAne hue padArthoM kA unhoMne pratipAdana kiyA / isalie unakI vANI hamAre lie pramANa bana gayI / pramANa kI antima kasauTI kaivalya jJAna, nirAvaraNa jJAna, jisa jJAna para koI AvaraNa nahIM hai / IzvarIya jJAna ko bhI nirAvaraNIya jJAna mAnA jAtA hai| manuSya kA jJAna bhI nirAvaraNIya jJAna hotA hai| saccAI meM koI antara nahIM / cAhe Izvara ke sthAna para manuSya ko biThAyeM aura cAheM manuSya ke sthAna para Izvara ko bitthaayeN| mUla prazna hai nirAvaraNa honA, jJAna para koI AvaraNa kA na honA / jo nirAvaraNa hai, cAhe usako IzvarIya jJAna kaha deM, cAhe mAnasika jJAna kaha deM / koI antara nahIM AyegA / mUla zarta rahegI ki nirAvaraNa jJAna honA tulasI prajJA janavarI-mArca, 2000 15

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tulasI prajJA aMka 108 caahie| prazna uThA ki nirAvaraNa jJAna hai to vaktA bhI honA caahie| jaba vaktA kA prazna AyA to tarka zAstra meM mImAMsA kI gayI ki Izvara vaktA nahIM ho sakatA, kyoMki vaktA zarIradhArI hI ho sakatA hai| jisake pAsa aSTasthAna haiM uccAraNa karane ke, vahI pravaktA ho sakatA hai| dUsarA pravaktA nahIM ho sktaa| yaha niSkarSa nikalA ki Agama eka manuSya ke dvArA pratipAdita hai, IzvarIya jJAna nahIM hai| usa manuSya ke dvArA pratipAdita hai jo kevalI bana cukA hai yA atizaya jJAnI bana cukA hai| Agama ko cAra bhAgoM meM vibhakta kiyA gayA hai| yaha vibhAjana zAyada pahale nahIM thA kintu ise maiM bahuta acchA vargIkaraNa mAnatA huuN| dravyAnuyoga, caraNakaraNAnuyoga, gaNitAnuyoga, dhrmkthaanuyog| dravyAnuyoga, yaha dArzanika pakSa hai Agama kaa| tatva mImAMsA kA prazna hai| jahAM sAre tatvoM kI mImAMsA hotI hai| vizva ke svarUpa kA nirUpaNa hotA hai aura astitva kI vyAkhyA hotI hai| yaha sArA dravyAnuyoga, gaNita yA jo tatva mImAMsA kA, vAstavikatA kA prazna hai| dUsarA hai caraNakaraNAnuyoga jo AcAra zAstra kA pratipAdana karatA hai| yaha spaSTa svIkAra karanA cAhie ki darzana aura dharma donoM ko eka mAneM to bhUla hogii| apekSA se eka kaha diyA jAtA hogA para vAstava meM dizAeM do haiM / darzana zAstra kA kAma hai vizva kI vyAkhyA karanA, vizva ke svarUpa kA pratipAdana karanA aura jo vAstavika tatva hai unakA nirUpaNa krnaa| dharma kA kAma hai AcAra kA pratipAlana karanA, anuzIlana karanA / isIlie darzana aura dharma jur3e hue hone para bhI svarUpataH bhinna ho jAte haiN| eka hamArA kriyA pakSa hai aura eka hamArA jJAna pakSa hai| dravyAnuyoga dArzanika pakSa hai, vaha jJAna pakSa hai jisase hama satya ko jAnate haiM / AcAra hamArA kriyA pakSa hai, ise jIvana meM darzana kA avataraNa kaha sakate haiN| korA darzana nahIM, darzana ke bAda jIvana meM darzana kA avataraNa honA caahie| vaha hamArA dharma bana jAtA hai| yaha jo vargIkaraNa kiyA gayA vaha bahuta acchA hai| dravyAnuyoga ke binA to AcAra ApakA banegA hI nhiiN| dravyAnuyoga ke AdhAra para jo jJAna hamane jAnA, jo saccAI hamane jAnI usake AdhAra para hamAre AdhAra kA nirdhAraNa, sthApana aura anuzIlana hogaa| AcArAnuyoga, caraNakaraNAnuyoga bahuta sundara bana gyaa| aba tIsarA eka varga banA gaNitAnuyoga, isakA sambandha donoM se hai| vartamAna meM tarkazAstra gaNita ke AdhAra para cala rahA hai| tarkazAstra kevala bhASA ke AdhAra para nahIM calatA, gaNita ke AdhAra para calatA hai| satya kI khoja meM koI AdamI jAyegA usake lie anivArya hai| sUkSma satyoM ko pakar3ane ke lie gaNita ke binA kucha ho nahIM sktaa| hama kahate haiM ki saMsAra anAdi hai| aba anAdi hai, isakA koI artha samajha meM nahIM AtA ki kyA anAdi hai| pudgala parAvartana kA jJAna ho jAne se samajha meM AyegA ki 16 ITINATILITV tulasI prajJA aMka 108

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jagata aura sRSTi kI vyAkhyA saMsAra anAdi kaise hai| ati sUkSma gaNita hai pudgala parivarta kA / pudagala parivarta ke sAta prakAra aura unameM kahAM jIva paribhramaNa karatA hai, kitane samaya taka karatA hai, sArA gaNita ke AdhAra para jAneM to anAdi kyA hotA hai, usakI eka jhalaka hameM mila sakatI hai| usakA jJAna bhI ho sakatA hai| gaNita anivArya hai| zAyada jaina darzana ko sAMkhya darzana kaheM to Apatti nahIM lagatI / jaina darzana saMkhyA pradhAna hai| hara bAta gaNita ke sAtha calatI hai| do jIva rAziyAMjIva rAzi, ajIva raashi| pAMca jAtiyAM- ekendriya, dvIndriya, trIndriya, caturindriya, paMcendriya / hara bAta gaNita ke sAtha calatI hai| isalie gaNita kI anivAryatA hai / Aja maiM mahasUsa karatA hUM ki jainoM meM gaNita ke jAnakAra bahuta kama ho gye| Aja hamAre sAdhu-sAdhviyAM bhI gaNita jAnakAra bahuta kama haiM / isIlie jaina Agama ke bahuta sAre rahasyoM ko, karmavAda ke rahasyoM ko pakar3ane meM bahuta kaThinAI ho rahI hai aura zAyada gaNita kA vikAsa itanA huA Aja vaijJAnikoM kI taraha jaina vidvAn bhI kucha naye AviSkAra karate aura naI-naI upalabdhiyAM duniyAM ke sAmane prastuta karate / gaNita ke abhAva meM hI zAyada avarodha A rahA hai| cauthA hai dhrmkthaanuyog| isameM na to darzana kI jaTilatA hai, na AcAra zAstra kI kaThinatA hai aura na gaNita kI sUkSmatA hai kintu jana sAdhAraNa ko dharma samajhAne ke lie, adhyAtma samajhAne ke lie sarasatA ke sAtha aisI bAteM kathA meM kahI jAtI ki binA pIye hI pyAsa bujha jAtI hai| pAnI gale ke nIce utara jAtA hai| binA khAye hI bhUkha bujha jAtI hai, roTI sIdhI calI jAtI hai| yaha bhI bahuta Avazyaka hai ki kathA ke mAdhyama se rUr3ha tatvoM ko sarala banAkara janatA ke sAmane rakha denA / saba loga tatvajJAnI bhI nahIM hote, saba loga AcAra kuzala bhI nahIM hote, saba loga gaNitajJa bhI nahIM hote| una saba logoM ke lie sarasatA ke sAtha una sArI cIjoM ko unake hRdaya meM praviSTa karA denA yaha dharmakathAnuyoga kA kAma hai| satya ko dekhane ke lie eka vizeSa dRSTikoNa kI apekSA hai / hama dekhate haiM, sArI duniyAM meM kucha A rahA hai, kucha jA rahA hai| kucha utpanna ho rahA hai, kucha naSTa ho rahA hai / yaha darzana hameM azAzvata kA bodha karAtA hai, anityatA kA bodha karAtA hai / kyA satya itanA hI hai ? yadi satya kI yaha sImA hai to bahuta sAre AcAra, vyavahAra aura siddhAnta badala jAyeMge / kyA isa parivartana ke pIche koI aparivartanIya bhI hai? eka jijJAsA svAbhAvika hogI / antaH rdRSTi se yA atizaya jJAna, atIndriya jJAna se dekhane para patA calA ki isa azAzvata ke parade ke pIche eka koI zAzvata bhI hai / utpAda aura vyaya ke pravAha ke pIche eka dhruva bhI hai| dekhane kI dRSTi vyApaka bana gayI ki jo A~khoM se dikhAI de rahA hai yA jo hamAre tarka se hameM pratIta tulasI prajJA janavarI-mArca, 2000 17

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tulasI prajJA aMka 108 ho rahA hai, itanA hI nahIM hai| isa cakSu darzana se atIta bhI hai aura tarkAtIta bhI hai| Age prakAza bahuta khulA ho gyaa| vyApaka gati bana gayI ki tarkAtIta bhI hai| astitva hai vaha ina A~khoM se dikhAI nahIM detaa| amUrta ina A~khoM se dikhAI nahIM detaa| hamAre darzana kI eka sImA hai ki hama mUrta ko dekha sakate haiM aura mUrta meM bhI sthUla mUrta ko dekha sakate haiM / sUkSma mUrta ko bhI nahIM dekha skte| hama tarka ke dvArA amUrta ko nahIM jAna skte| Aja taka AtmA, paramAtmA, Izvara ko tarka ke dvArA siddha karane kA prayatna kiyA gayA hai| bahuta bhArI prayatna kiyA gyaa| merI dRSTi meM usa prayatna kI sArthakatA utanI hI hai jitanI eka nIMda meM AdamI acchA sapanA letA hai aura jAgane ke bAda kucha dikhAI nahIM detaa| jyAdA koI sArthakatA nahIM lgtii| na tarka ke dvArA AtmA ko siddha kiyA jA sakatA aura na tarka ke dvArA paramAtmA yA Izvara ko siddha kiyA jA sktaa| tarka kA viSaya nahIM hai| AcArya siddhasena ne bahuta acchI bAta kahI thI ki saba kucha hetu gamya nahIM hai| yaha hamArA Agraha mithyA hai ki hama tarka se siddha kareM, hetu se siddha kreN| jo hetuvAda kA viSaya hai vahI hetu se siddha ho sakatA hai| ahetuvAdI padArtha, jo amUrta padArtha aura sUkSma padArtha haiM, tarka ke dvArA kabhI siddha nahIM ho skte| tarka bhI sImA ke sAtha jur3A huA hai| padArtha kI prakRti ko hama dekheM to amUrta padArtha hamAre jJAna ke viSaya nahIM hai| hama kevala viziSTa jJAnI, atizaya jJAnI kI vANI ke AdhAra para unako svIkAra kara lete haiM aura mAnakara calate haiN| vahAM pahuMcane ke lie svayaM ko hI sAdhanA karanI hogii| apanI sAdhanA siddha hogI tabhI koI AdamI pahuMca pAyegA aura usakA sAkSAtkAra kara paayegaa| astitva astikAya kA hI vAcaka hai| mahAvIra ne kahA ki pA~ca astikAya haiN| pratyeka kA svatantra astitva hai| jIva kA svatantra astitva hai| dharmAstikAya, adharmAstikAya, AkAzAstikAya, pudgalAstikAya sabakA svatantra astitva hai| aba jo astitva hai vaha sat hai aura sat meM yaha sArA hotA hai| umAsvAti ne bahuta sundara kahA-utpAdavyayadhrauvyayuktam sat / sat kA lakSaNa hai-usameM dhruvatA dekheN| eka aMza aisA hai jo sthAyI rahatA hai, kabhI nahIM bdltaa| eka aMza aisA hai jo parivartita hotA rahatA hai, badalatA rahatA hai| bahuta ThIka kahA gayA - athire paloTTaI thire na paloTTaI . asthira aMza hai vaha parivartita hotA rahatA hai| jo sthira aMza hai vaha kabhI nahIM bdltaa| astitva bhI gatyAtmaka ho gyaa| eka usakA aparivartanIya aMza aura eka usakA parivartanIya aNsh| parivartana aura aparivartana donoM ke AdhAra para phalita huA hai nityaanityaavaad| hama parivartana ko dekhate haiM, kyoMki hamArA jJAna itanA nahIM hai ki hama aparivartana ko dekha skeN| atIndriya jJAna ke binA vaha saMbhava hI nahIM hai| indriya jJAna ke dvArA hama utanA hI jAna sakate haiM jinakA bodha indriyoM se huA hai, saMvedanoM se huA hai hama use bhI jAna lete haiM, mana 18 ATMITITIIIIIIIIII IIIIIIIIIIIIIIIIIIIII tulasI prajJA aMka 108

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jagata aura sRSTi kI vyAkhyA ke dvArA jisakA vizleSaNa huA hai, buddhi ke dvArA jisakA vyavasAya yA nirNaya huA hai| basa eka sImA ke bAda Age jAyeM to eka autpattikI buddhi ke dvArA kucha naye rahasyoM ko bhI hamane khojA hai| utpAda aura vyaya ke bAre meM vicAra karate haiM to vizva ke svarUpa ko samajhane yA sRSTi kI vyAkhyA karane meM bahuta suvidhA ho jAtI hai| eka prazna huA-asthittaM asthitte pariNamai? natthittaM natthitte pariNamai? kyA astitva kA astitva meM pariNamana hotA hai? kyA nAstitva kA nAstitva meM pariNamana hotA hai? dUsarA prazna AyA-asthittaM asthitte gamaNijjaM natthittaM natthitte gamaNijjaM kyA astitva astitva meM gamanIya hotA hai, kyA nAstitva nAstitva meM gamanIya hotA hai? do prazna haiN| astitva kA astitva meM pariNamana, utpAda utpAda paidA karatA hai| nAstitva kA nAstitva meM pariNamana, vigamana vigamana paidA karatA hai| eka zrRMkhalA saMtati kI paramparA calatI hai, eka kozikA jaise dUsarI kozikA ko paidA karatI hai, eka jIva dUsare jIva ko paidA karatA hai vaise bhI eka paryAya kA krama hai ki utpAda se utpAda kA krama calatA hai aura vyaya se vyaya kA krama calatA hai| yaha hotA rahatA hai| cakra hai utpatti kA aura vilaya kaa| kaise hotA hai? kauna karatA hai? yaha prazna AtA hai| ho rahA hai, hama dekha rahe haiN| AkAza meM bAdala maMDarA rahe haiM aura hama dekha rahe haiN| kauna kara rahA hai? kumhAra ghar3A banAtA hai, sunAra gahanA banAtA hai yA Aja bahuta sAre upakaraNa banate haiN| bar3e-bar3e kArakhAne calate haiN| vahAM to AdamI kAma kara rahA hai yA yaMtra bhI kAma kara rahA hai, isalie prazna nahIM utthtaa| Aja eka nayA prazna jarUra sAmane A gayA ki kampyUTara bhI bahuta kucha kara rahA hai| robo bhI bahuta kara rahA hai| yaha eka nayA prazna hogaa| pahale to manuSya hI karatA thaa| aba acetana bhI hAtha baTAne lagA hai| jo ajJAta hai, vahA~ prazna hai ki kauna kara rahA hai? yaha varSA kauna kara rahA hai? bAdala kaise maMDarA rahe haiM? aba zAyada vijJAna ke jamAne meM yaha bhI koI jaTila bAta nahIM rahI hai| kintu kartA nahIM, svabhAva se ho rahA hai, pariNamana ho rahA hai| pariNamana kaise hotA hai? isake uttara meM batalAyA gayA prayoga se bhI hotA hai, manuSya ke prayatna se bhI hotA hai aura svabhAva se bhI kucha bAteM hotI haiN| vaizeSika darzana meM sRSTi ko prAyogika mAnA gayA hai ki koI to hai, isalie prayoga se ho rahA hai / jaina darzana ne kevala prayoga se nahIM mAnA, usake anusAra kucha prayoga se hote haiM aura kucha svabhAva se hote haiN| prayoga se bhI hote haiM to ve jIva aura pudgala ke prayoga se hote haiN| isake sivAya tIsarI koI zakti prayoga karane vAlI nahIM hai| svabhAva se bhI hotA hai, bahuta sArA pariNamana svabhAva se hotA hai| pariNamana ke do rUpa hamAre sAmane A gaye-eka pariNamana tulasI prajJA janavarI-mArca, 2000

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tulasI prajJA aMka 108 aura eka gamana / apanI jAti meM jo parivartana hotA hai vaha hai pariNamana / pAnI meM taraMga uThI, svajAtigata parivartana hai / yaha pariNAma hai| pAnI kI barpha banA lI, yaha gamanIya ho gyaa| yaha jAtyaMtara ho gayA, arthAntara ho gyaa| pahale pAnI thA, aba barpha bana gyaa| yaha sArA parivartana jAtyaMtara hotA hai| eka gAya ghAsa khAtI hai aura vahI ghAsa dUdha meM badala jAtI hai| jAtyaMtara ho gyaa| hama bhojana karate haiM bhojana rakta, rasa aura mAMsa meM badala jAtA hai, yaha jAtyaMtara parivartana hotA hai| yaha jAtyaMtara parivartana aura svAjAtigata parivartana kA krama nirantara calatA rahatA hai| kRta aura akRta pAriNAmika bhAva ko samajhe binA vizva kI vyAkhyA nahIM kI jA sakatI aura vAstavikatA yA sat kI vyAkhyA bhI nahIM kI jA sktii| eka sthUla dRSTi meM to hameM dikhAI detA hai ki yaha pariNamana ho rahA hai, badala rahA hai aura eka itanA sUkSma pariNamana hai| jo hamArI A~khoM kA viSaya nahIM banatA para vAstava meM ho rahA hai| usa pariNamana kI vyAkhyA meM do prakAra batalA diye gaye - sAdi pAriNAmika bhAva aura anAdi pAriNAmika bhAva / pA~ca dravya haiM, pA~ca astikAya haiM / ve anAdi pAriNAmika bhAva haiN| inakA koI Adi bindu nahIM hai| ki kaba se huA? anAdi pariNamana hai- nirantara pariNamana hotA rahatA hai / unameM sthiratA nahIM hai, jar3atA nahIM hai / nirantara gatizIlatA hai| jitanA bhI astitva hai, gatizIla hai / nirantara gati karatA rahatA hai aura eka niyama isa AdhAra para bhI bana sakatA hai jisameM gatizIlatA nahIM hai usakA astitva bhI nahIM hai| jisakA astitva hai umaseM gatizIlatA hai| astitva aura gatizIlatA donoM ko alaga nahIM kiyA jA sktaa| vaha gatizIlatA cAhe parispandAtmaka ho yA aparispandAtmaka kintu usameM gati nizcita hogii| jo hameM dikhAI de rahA hai, vaha sArA sAdipAriNAmikabhAva hai| Aja eka vastu banI aura kucha samaya ke bAda vastu naSTa ho jAtI hai| kapar3A banA aura kucha samaya bAda kapar3A phaTa gyaa| makAna banA, kucha samaya bAda makAna bhI naSTa ho gayA / yaha sArA sAdi pariNamana hai / bAdala banate haiM, yaha bhI sAdi pariNamana hai| AkAza meM maMDarAye aura kucha samaya bAda sApha ho gye| anAdi pariNamana ke bindu para Akara hI Izvara ke bindu kI carcA zurU ho jAtI hai| yaha saMsAra anAdi hai yA sAdi hai? sAdi hai taba to usakA koI karttA honA caahie| cAhe manuSya ho cAhe koI zakti ho, cAhe koI pudagala kAhI saMyoga ho| koI na koI kartA avazya hogaa| jo anAdi hai vahAM karttA nahIM ho sktaa| karttA kI apekSA nahIM hai, kyoMki usameM eka prazna kI zRMkhalA, tarkazAstra meM jisako kahate haiM, anavasthA A jAtI hai ki anAdi kA koI karttA hai to usakA karttA kauna hai ? astitva sAre anAdi haiM, akRta haiM, kisI ke dvArA kRta nahIM haiN| koI usakA karttA nahIM hai / IzvaravAdI mAnate haiM ki yaha vizva hai| Izvara ke dvArA kRta hai / sUtrakRtAMga sUtra meM eka vacana bhI AtA hai - IsareNa kar3e loe - Izvara ke dvArA kRta hai / dUsarA vicAra yaha AyA ki yaha saMsAra 20 AM IIIIV tulasI prajJA aMka 108

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jagata aura sRSTi kI vyAkhyA akRta hai, anAdi hai| anAdi hai vahAM phira kRta kI koI jarUrata nhiiN| anAdi ko bhI kRta mAneM to phira yaha prazna hogA ki ye sAre padArtha, ye dravya pahale nahIM the phira banAye gye| agara pahale nahIM the, phira banAye gaye to sArI kI sArI eka sRSTi kAlpanika sI ho gayI, kRtrima ho gyii| vaha pahale se the aura phira banAye gaye to kyA banAyA gayA? banAne kA prayojana kyA? Adi-Adi tarkazAstra meM bahuta prazna haiN| jahA~ anAditva hai vahA~ kRrtatva kI koI apekSA nhiiN| phira prazna eka aura cintana meM AyA ki karttA na mAno to koI niyamana karane vAlA to hogaa| karttA nahIM hai aura koI niyAmaka nahIM hai to itanI bar3I duniyAM kaise clegii| hama apane zarIra ko bhI dekheM, hamAre nAr3I taMtra meM bhI donoM prakAra kI kriyAeM hotI haiN| icchA cAlita bhI hai aura svataH cAlita bhI hai| svataH cAlita bhI duniyA meM hotA hai, niyama se hotA hai| niyaMtA honA Avazyaka nahIM hai, niyama honA jarUrI hai| niyama ke binA kucha bhI nahIM cltaa| niyama bhI kisI ne banAye nhiiN| sArvabhauma niyama haiM / koI niyama ko banAne vAlA nahIM hai| kartA bhI nahIM, niyaMtA bhI nhiiN| phira eka prazna ubharA ki karma kA phala kauna degA? aparAdha karane vAlA svayaM to daMDa nahIM letaa| koI na koI daNDa detA hai| tarka to bahuta sthUla hai para calatA hai| karma phala dene vAlA agara Izvara nahIM hai to karma kI viphalatA ho jaayegii| isa sandarbha meM kucha cintana mAMgatA hai ki karma aura Izvara donoM meM se eka kI sattA svIkAra karanA jyAdA acchA hai| yadi karma kucha karatA hai to Izvara kI kucha jarUrata nahIM hai| Izvara karatA hai to karma ko svatantra mUlya dene kI jarUrata nahIM hai| vaha to usake karane kI eka prakriyA mAtra hogaa| phira acche-bure, puNya-pApa kI sArI carcAeM samApta ho jaayeNgii| bahuta bar3I praznAvalI sAmane hai, usa para cintana ke bAda bhI aisA lagatA hai ki vizva ko apane niyamoM se saMcAlita, karma bhI apane niyama se saMcAlita, phala dene vAle aura kartRtva vihIna akRta rUpa meM svIkAra kreN| anAdi astitva aura astitva ke sAtha jur3A huA pariNamana, jo pariNAma hotA rahatA hai, badalatA rahatA hai| apane niyamoM se hI badalatA rahatA hai zAyada adhika buddhisaMgata bAta ho sakatI hai| utpAda, vyaya aura dhrauvya kI tripadI ne isa sRSTi aura vizva kI vyAkhyA ke viSaya meM kAphI suvidhA hameM dI hai| vizva aura sRSTi do zabda haiM? artha donoM ke bhinna haiN| vizva to astitva kA eka samavAya hai jisameM pAMca astikAya hote haiM, dravya hote haiM, vaha loka hai| itanA to vizva ke sAtha jur3A huA hai| jo ho rahA hai, yaha sRSTi kA mArga hai| sRSTi meM to badalAva AtA hai, badalatI rahatI hai| sAre parivartana hote rahate haiN| AcArya tulasI ne jaina siddhAnta dIpikA meM bahuta sundara sUtra likhA hai-jIva aura pudgaloM ke vibhinna saMyogoM se sRSTi kA nirmANa hotA hai| vividha parivartana hote haiM, vividha rUpa banate haiN| donoM kA saMyoga sRSTi kA nirmANa karatA tulasI prajJA janavarI-mArca, 2000 paY 21

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tulasI prajJA aMka 108 hai / vizva meM pAMca astikAyoM kA astitva sabakA yoga hai| sRSTi meM kevala do kA hI astitva hai - jIva aura pudgala kA / auroM kI koI apekSA nahIM hai / jo bhI nava-nirmANa hotA hai sArA jIva aura pudgala ke saMyoga-viyoga se hotA hai| jIva aura pudgala kA saMyoga banA to aneka rUpa bana jAte haiN| donoM meM saMyoga se bhI hotA hai aura donoM ke kucha-kucha svatantratA se bhI hotA hai| pudgala ke bhI aneka rUpa svata: banate rahate haiM, skandha banate rahate haiM, dvipradezI skandha se lekara anantapradezI skandha taka apanA nirmANa karate rahate haiM / jaba jIva ke sAtha inakA saMyoga hotA hai taba naye nirmANa karate haiM / roboTa kevala pudgala kA nirmANa hai, usameM cetanA nahIM hai| kevala paudgalika sRSTi hai / manuSya kevala paudgalika sRSTi nahIM hai / vaha jIva aura pudgala donoM ke saMyoga se hone vAlI sRSTi hai| eka dRSTi se dekheM to manuSya aura roboTa meM vaise to antara hai cetanA kA para vaise vaha bhI utpanna huA hai, paryAya eka hai| roboTa pudgala kA paryAya aura manuSya jIva aura pudgala donoM kA mizrita paryAya / koI bhI manuSya mUla dravya nahIM hai, saba ke saba paryAya haiN| jaise kapar3A eka paryAya hai vaise AdamI bhI eka paryAya hai| para eka mizraNa se banA huA hai / roboTa, makAna Adi -Adi padArtha kevala paudgalika haiM / sArI sRSTi meM jIva aura pudgala athavA pudgala aura kahIM korA jIva ye vividha rUpoM meM badalate rahate haiM / vividha rUpa unake sAmane Ate rahate haiN| yaha unakI vividhatA aura vividha rUpoM meM hone vAle pariNamana kA nAma hai sRSTi / sRSTi kA nirmAtA aura koI nahIM pratIta hotA / svayaM dravya hI apane ko AvirbhUta karatA hai, prakaTa karatA hai to sRSTi bana jAtI hai| paryAya sAmane Ate haiM, sRSTi banatI hai| paryAya jaba vilIna hote haiM to sRSTi kA vilaya ho jAtA hai| agara Apa jagata ko bilkula sImita kara deM, saba paryAyoM ko chor3a deM to duniyA choTI sI ho jAyegI / korA dravya raha jAyegA / vistAra nahIM hogaa| jahAM Apa vistAra kareM to vahAM dravya vilIna ho jAyegA / yaha dravyAtmaka, paryAyAtmaka yAnI kahIM dravya gauNa to paryAya mukhya, kahIM paryAya gauNa aura dravya mukhya- vizva aura sRSTi kA eka svarUpa hai ise eka dRSTi se hama dekha sakate haiM aura vaha hamArI dRSTi hai utpAda, vyaya aura dhrauvya - tInoM se saMyukta dRSTi / jo ina AMkhoM se dekhI nahIM jAtI kintu antaHcakSu ke dvArA hama azAzvata ke bhItara zAzvata ko bhI dekhate haiM aura zAzvata ke bhItara azAzvata ko bhI dekhate haiM / vaha zAzvata aura azAzvata donoM kA yoga jagata aura sRSTi kI vyAkhyA kara sakatA hai| 22 000 NW tulasI prajJA aMka 108

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bhU-bhramaNa bhrAnti aura samAdhAna jaina bhUgola Aja ke tArkika tathA vaijJAnika yuga meM dharma kI eka sudIrgha paramparA, usakI samasta mAnyatAeM, kriyAeM tabhI sthira raha sakatI haiM jaba vyakti athavA usakA pratibimba samAja dharma meM vyaMjita mUla AtmA ko apanI jJAna- tarkaNA zakti ke mAdhyama se samajhane kA prayAsa kreN| jaina-dharma kI mAnyatAoM, siddhAntoM va kriyAoM kA samyak adhyayana kara lene ke uparAnta yaha sahaja meM hI kahA jA sakatA hai ki yaha dharma parama vaijJAnika, spaSTa, vyAvahArika, jIvanopayogI tathA prakRti anurUpa hai, isalie yaha cirantana va zAzvata hai / jaina-dharma se anuprANita samasta sAhitya Agama kahalAtA hai| AgamoM meM jahAM dharma, darzana, itihAsa, saMskRti, kalA, vijJAna Adi kA talasparzI vivecana hai vahAM bhUgola, khagola, jyotiSa sambandhI bahuvidha kintu mahattvapUrNa mAnyatAeM bhI nirUpita haiN| yaha kahanA atizaya yukta na hogA ki isa vizva meM aisA koI bhI viSaya nahIM hai jo jainAgamoM meM varNita na ho| isakA mUla kAraNa hai ki Agama jinendra vANI dvArA divya dhvani ke mAdhyama se niHsRta hokara mati, zruti, avadhi, manaH paryava jJAna ke dhAraka gaNadharoM dvArA saMkalita hai| tulasI prajJA janavarI - mArca, 2000 DaoN. rAjIva pracaMDiyA prastuta nibandha meM jaina bhUgola para AdhArita bhU - bhramaNaH bhrAnti aura usakA samAdhAna nAmaka bahucarcita kintu sAmayika evaM upayogI viSaya para carcA karanA hamArA mUla abhipreta hai / 23

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tulasI prajJA aMka 108 prastuta nibandha meM do pakSa sthira kie gae haiM-pahale pakSa kA kathana hai ki pRthvI sthira hai, acala hai jabaki sUrya ko sthira aura pRthvI ko paribhramaNa karate hue mAnatA hai| pahalA pakSa jaina Agama arthAt jambUdvIpa prajJapti, sUrya prajJapti, trailokya pragupti, tatvArthazlokavArtika tathA bhagavatIvRtti zataka Adi dvArA vivecita hai| jisakI puSTi veda, kurAna-zarIpha tathA bAIbila Adi jainetara ArSagranthoM dvArA bhI kI gaI hai| jambUdvIpa prajJapti' nAmaka grantharAja meM pRthvI ko sthira batAkara use racanA dharayitrI batAyA gayA hai| isake sAtha hI use acala, acalA, sthirA, nizcalA Adi paryAyoM meM ginAyA hai| sUrya-prajJapti nAmaka grantha meM spaSTa varNana hai ki sUrya eka sau tirAsI prakAra kI cAloM se ghUmatA hai jisase dina-rAta kA honA aura dakSiNAyana uttarAyana ke hone se dina-rAta kA ghaTanA-bar3hanA, samaya, vastu Adi parivartana honA hotA hai| bhagavatIvRtti meM sUrya kI gati ko isa prakAra batAyA gayA hai ki jaise-jaise sUrya Age bar3hatA hai, pichale dezoM meM rAtri hotI jAtI hai aura Age vAle dezoM meM din| isa prakAra dezabheda hotA hai| isI prakAra tattvArthazlokavArtikakAra bhI pRthvI ke bhramaNa kI apekSA usakI sthiratA para hI bala detA hai / Agama kI puSTi karate hue Rgaveda yajurveda atharvaveda meM spaSTa ghoSaNA hai ki pRthvI dRr3ha hai, sthira hai aura sUrya calAyamAna arthAt paribhramaNakArI sAyaNabhASya', pAtaJjali mahAbhASya', zatapatha brAhmaNa tathA yoga darzana meM pRthvI ko sarvatobhAva se sthira tathA sUrya ko gatizIla batAyA gayA hai| isI prakAra kurAna-zarIpha meM pRthvI ko sthira, samasthala, nirUpita kiyA hai| bAIbila meM pRthvI ko sthira aura sUrya ko calatA huA batAyA gayA hai| inake atirikta vaizeSika, naiyAyika, sAMkhya, paurANika arthAt aThAhara purANoM ko mAnane vAloM kA kathana bhI yahI hai ki pRthvI sthira hai aura jyotiSacakra calatA hai| bhAratIya manISA sampUrNAnandajI kI mAnyatAnusAra sUryacakra parivAra sahita ulTA lAyarA kI ora eka saikinDa meM gyAraha mIla calatA hai|14 pRthvI ke sandarbha meM prAcIna evaM navIna pAzcAtya mAnyatAoM kI samIkSA karate hue muni nagarAja jI kI tarkaNA bhI pRthvI kI sthiratA kA saMketa karatI hai| prasiddha gaNitajJa zrIpati mizra bhI apane grantha 'siddhAnta ziromaNi' meM pRthvI kI sthiratA ko mAnate hue apane vicAra isa prakAra vyakta karate haiM, 'yadi pRthvI tIvra vega se ghUmatI hotI to usa pRthvI para itanI pracaNDa vAyu calatI ki jisase prAsAda parvata kI cauTiyAM Adi kucha bhI padArtha nahIM Thahara sakate aura samasta dhvajAe~ sadA ke lie pazcimagAminI hotii| AcAryavarA mihira" lallAcArya Adi prasiddha gaNitAcArya bhI pRthvI ko sthira tathA sUrya ko paribhramaNakArI mAnate haiN| isake atirikta pahale ke pazcimI vidvAn arastu Adi bhI IsAmasIha ke janma se caudaha sau varSa taka pRthvI ko sthira mAnate the| isa prakAra isa pakSa ke pakSadhara eka svara se yahI 24 ANITATIONINTIMITTINITIONITORINITV tulasI prajJA aMka 108

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bhU-bhramaNa bhrAnti aura samAdhAna kahate haiM ki pRthvI sthira hai aura sUrya maNDala paribhramaNa karatA hai| dUsare pakSa kA samarthana arthAt pUrvapakSa kA khaNDana pAzcAtya paravartI AcAryoM tathA katipaya bhAratIya vidvAnoM dvArA kiyA gayA hai| solahavIM zatI ke pAzcAtya vidvAn kopara nikasa gailelioM Adi vibhinna pramANoM ke mAdhyama se pRthvI ko cara tathA sUrya ko sthira siddha karate haiN| prasiddha pAzcAtya vidvAn ArDanavuDa kI mAnyatA hai ki pRthvI dhruvoM kI tarapha karIba capaTI nAraMgI ke AkAra kI ghUmatI huI hai| Apane yaha bhI kahA ki jaise candramA pRthvI ke sarva ora ghUmatA hai vaise sUrya ke sarva ora pRthvI ghUmatI hai| isake sAtha hI Apane yaha bhI siddha kiyA ki pRthvI sUrya kI pradakSiNA meM prati saikiNDa 18.5 mIla daur3atI hai aura savA tIna sau paiMsaTha dina meM pradakSiNA karatI hai| eka anya pAzcAtya AcArya jauna mArDaca bhI ArDanavuDa kA samarthana karate hue kahate haiM ki pRthvI kI paridhi caubIsa hajAra nau sau mIla caubIsa ghaNTe meM arthAt eka hajAra saiMtIsa mIla tathA prati minaTa satraha mIla pRthvI ghUmatI hai| isake sAtha hI sAtha jauna mArDaca sAhaba ne yaha bhI ullekha kiyA hai ki pRthvI kI ghUma kI sataha sADhe chayAsaTha DigrI kA koNa banAtI hai aura uttarAyana dakSiNAyana sAr3he teIsa DigrI se adhika nahIM jhuktii| inake atirikta kucheka bhAratIya vidvAn AryabhaTTa abhayacarana mukarajI tathA esa.e. hila sAhaba kI bhI yahI mAnyatA hai ki sUrya kI pradazikSA pRthvI golAkAra rUpa meM nahIM, aNDAkAra meM detI hai| isa prakAra isa pakSa kA samarthana karane vAle samasta vidvAn pRthvI ko ghUmatI huI tathA sUrya ko sthira mAnate haiN| uparyukta pakSoM para saMkSipta adhyayana karane ke uparAnta mastiSka meM yaha prazna uThanA anivArya ho jAtA hai ki jahAM donoM hI pakSa apanI-apanI prAmANikatA prastuta karate hoM, vahA~ kauna-sA pakSa sArthaka, saTIka, upayukta evaM grAhya hai?tarka vivecana ke dharAtala para taTasthatA ke darpaNa meM jhA~kakara isa para yadi samyak adhyayana-manana kiyA jAye to yaha kahanA Azcarya na hogA ki pAzcAtya vidvAnoM ne eka svara se jisakA samarthana kiyA arthAt pRthvI sUrya ke cAroM ora nirantara paribhramaNa kara rahI hai, vaha bhramapUrNa evaM anupayukta ThaharatA hai| prastuta nibandha ke dUsare pakSa mAnane vAle vidvAnoM ne apane-apane kathana kI jo puSTiyAM kI haiM, ve kisa prakAra se agrAhya evaM anupayukta ThaharatI haiM, unakA atisaMkSipta tarka pUrNa varNana hama jainAgama ke mAdhyama se yahAM prastuta kreNge| pAzcAtya vidvAn ArDanavuDa pRthvI ko gola, donoM tarapha siroM para capaTI nAraMgI ke AkAra kI ghUmatI huI mAnate haiM jaisA ki uparyukta vivecita hai| kintu aisA vAstavika rUpa hai nahIM, kyoMki golAkAra para pAnI samasthala rUpa meM nahIM Thahara sktaa| kAraNa-golAkAra meM paridhi meM U~cA-nIcA pAyA jAtA hai| ArDanavuDa kA kathana hai tulasI prajJA janavarI-mArca, 2000 IIIIIII IIIIIIIIIIIIIIIV 25

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tulasI prajJA aMka 108 ki pAnI golAkAra para hI samasthala raha sakatA hai, kyoMki kendra ke saba ora samAna lambI rekhAoM se vinirmita hai, usameM UMcA-nIcApana nahIM hai, astu gola para hI pAnI samasthala rahatA hai| phira prazna uThatA hai ki yadi golAkAra para pAnI samasthala rahatA hai, U~cA-nIcA nahIM rahatA hai to pAnI meM kisI jagaha gaDDe nahIM hone caahie| isa para unakA kahanA hai ki pRthvI to gola hI hai aura pAnI bhI golAkAra hI ThaharatA hai parantu pRthvI jo ghUmatI hai, isa kAraNa ghUmane se donoM ora gaDDe par3ane se capaTI ho gaI hai| udAharaNa dete hue unhoMne batAyA ki jaise eka pAnI bharA loTA ghumAyA jAya to ghUmatI bAra usake pAnI meM gaDDA par3a jAtA hai| isI prakAra pRthvI meM bhI gaDDA par3a gayA hai| prastuta udAharaNa upayukta nahIM ThaharatA, kyoMki loTA kI ghUma to Urdhva-adho hai| pRthvI kI ghUma isa prakAra nahIM mAnI gayI hai| yadi Urdhva adho hI mAna lI jAya to Urdhva-adho ke samudroM meM gaDDe par3ane cAhie, so aisA nahIM hai, aura yadi binA pAnI ke hI gaDDA mAnA jAya to yaha bhI asambhava hai, kyoMki patthara yA miTTI yA kASTha kA golA jo pRthvI rUpa ho, kaisA hI ghamUtA kyoM na ho, usameM gaDDA par3a sakatA, yaha pratyakSa dekhA jA sakatA hai| isakA kAraNa yaha mAnanA ki pRthvI nAraMgI kI bhA~ti gola ghamUtI hai, mithyA bhrAnti rUpa hai| yadi yaha mAna liyA jAya ki pRthvI golAkAra meM ghUmatI hai to kurukSetra kI bhUmi jo eka golAkAra ke madhya sthAna meM hai, vahAM se gaMgA pUrvagAminI hokara kalakatte ke samudra se nau sau mIla calakara na milatI isI prakAra pacchimagAminI sindhu gaMgA ke viruddhagAminI nau sau mIla jAkara karA~cI ke samudra meM na miltii| yaha to pRthvI ke ghUmane para pratyakSa doSa hai, astu, pRthvI na gola hai, na ghUmatI hai, vaha to samasthala aura sthira hai kintu vidvAnoM ne isa para tarka diyA ki pRthvI golAkAra sApha kharAda kI sI utarI huI nahIM hai| usameM kahIM pahAr3a va jamIna ke U~ce TIle aura kahIM samudra va jhIla nIce haiN| isakA kAraNa kurukSetra kI bhUmI kalakatte aura karA~cI ke samudra se karIba nau sau phITa UMcI hai| vahAM se gaMgA ko pUrva kI ora kA rAstA nIcalA r3hAla kA milA aura sindhu ko pacchima kI ora nIcA milA, isakA kAraNa jahA~ samudra milA vahAM ye nadiyAM mila giiN| isa para AgamakAra kahate haiM ki yadi pRthvI golAkAra ghUmatI hai to jidhara DhAla hotA hai, udhara U~cA aura jidhara U~cA hotA hai udhara nIcA ho jAtA hai| astu, yaha hetu pratyakSa asatyArtha bhrAnti rUpa hai| phira vidvAnoM kA yaha kahanA hai ki pRthvI nAraMgI kI bhA~ti gola pUrva dizA ko ghUmatI huI hai, to yaha kathana bhI bhrAntipUrNa hai, kyoMki yadi pRthvI gola pUrva dizA ko ghUmatI huI hotI to sadA pUrvI havAe~ calatI, dhvajAe~ pazcima ko ur3atI, pakSI kabhI apane ghauMsale para na Ate tathA tIra Adi sabhI pazcima dizA ko jaate| isa para bhramaNavAdI kahate haiM ki pRthvI ke Upara 45 mIla U~ce taka vAyumaNDala hai, vaha pRthvI ke 26 AMITINYAMITITITITI TIONI TORINIV tulasI prajJA aMka 108

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bhU-bhramaNa bhrAnti aura samAdhAna Upara AkAzI padArthoM ko pRthvI ke sAtha hI ghumAtA hai, isa kAraNa padArtha pRthvI ke sAtha hI ghUmate rahate haiN| yaha kathana vAyumaNDala kA hetu pakSa kA sAdhana karane vAlA nahIM hai, kyoMki jisa vAyumaNDala ko hetu batAyA usakA svabhAva bala tathA cAla koI niyata rUpa nahIM hai| pRthvI ke Upara vAyu kA svabhAva hai ki vaha AkAza meM sarvatra sUkSma rUpa se bahatI hai aura jaba kisI dUsare padArtha kA sambandha pAtI hai taba bAdara (sthUla) rUpa ko hokara bahane lagatI hai aura manuSyAdi ke daur3ane se yA daur3ane vAlI gAr3I meM baiThane vAle ke sammukha se TakarAne lagatI hai| yaha sarvajana prasiddha hai| aise svabhAva vAlI vAyu ghUmatI huI yA daur3atI huI eka miniTa meM 1110 mIla para tiSThate AdamI ko nahIM TakarAtI hai| isalie vAyu kA svabhAva dekhane se pRthvI ke sAtha padArthoM kA ghUmanA vAyumaNDala asat saMkalpa hai aura bala kA bhI niyatapanA asambhava nahIM hai, kyoMki topa kA golA jo bar3A bhArI bar3e bala se calatA huA jo 15 mIla para jAkara nizAna tor3egA, aise balazAlI gole ko to vAyumaNDala pRthvI ke sAtha pUrva ko ghumA le jAtA hai| yadi na le jAye to nizAne ko kaise taur3e aura Aka kA phaphUMda jo kiMcita vAyu ke bala se ur3a jaay| pazcima jAte hue aise phaMphUde ko vAyumaNDala pUrva dizA meM le jAne ko eka aMgula mAtra bhI samartha nahIM hai| vAyumaNDala kI cAla padArthoM ko pUrva kI ora le jAne ke kAraNa pUrva ko mAnI hai| yadi usakI vAyu pUrva ko jAtI hai aura pRthvI se Upara taka ke padArthoM ko sAtha le jAtI hai to pUrva ko jAne vAlI rela kA dhuMA pazcima ko aura pazcima ko jAne vAlI rela kA dhuMA pUrva ko tathA uttara kI ora jAne vAlI kA dakSiNa aura dakSiNa kA uttara ko kyoM jAtA hai? vAyumaNDala ke bala se pUrva ko kyoM nahIM gayA? isase lagatA hai ki vAyumaNDala ke bala kA bhI niyatapanA nahIM hai| isase yaha nirAdhAra hotA hai ki vAyumaNDala vAyurUpa hai kintu vaha pUrva ko nahIM jAtA aura na usake sAtha padArtha jAte haiN| vaha vAyu jo AkAza sthita sUkSma rUpa hotI hai, padArthoM ke sambandha se jahA~ jaisA saMyoga milatA hai vaise hI sambandha se udhara ko calane lagatI hai| vAyumaNDala ke pUrva jAne kI kalpanA asatya hai| vAyumaNDala kA 45 mIla U~ce taka kA kahanA bhI ucita nahIM hai, kyoMki 45 mIla taka kI vAyu pUrva ko jAtI hai| isase 45 mIla U~ce para vAyu kA saMcAra hai, nahIM to ulkA jAti ke tAre jo pRthvI se bahuta UMcAI para haiM, vaha TUTate hue eka prakAza rUpa katAra ko lie hue bhUmi para par3ate haiM aura sarva dizAoM ko jAte dikhAI dete haiN| parantu sarva bhU ke pUrva kI ora ghUmane se pazcima ko jAte hue dikhane cAhie so dRSTi nahIM pdd'te| isase mAlUma hotA hai ki vAyu kA saMcAra jaisA vahAM hai vaisA hI AkAza khaNDa meM hai, astu jaisA vAyu kA saMcAra unako milatA hai udhara ko jAte hue dRSTi par3ate haiN| isa kAraNa vAyumaNDala kA 45 mIla U~ce tulasI prajJA janavarI-mArca, 2000 INITI ATIVI TIVINITITINY 27

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tulasI prajJA aMka 108 taka kA kahanA asat rUpa hai| yadi satya hotA to isake UMcAI ke kathana meM hI antara na hotaa| jaisA ki vidvAn hila sAhaba ne kahA ki vAyumaNDala saba tarapha 200 mIla taka UMcA hai| isake atirikta anya vidvAnoM ne aura bhI U~ce taka vAyu maNDala mAnA hai| isI kathana se pRthvI kA ghUmanA bhI nahIM tthhrtaa| bhUgola bhramaNavAdiyoM ne tatpazcAta yaha tarka prastuta kiyA ki pUrvArddha meM yantroM kA AviSkAra nahIM huA kintu uttarArddha meM bar3e-bar3e teja dUradarzI yantra, phoTogrApha tathA AkAzI jahAja Adi nae-nae yantra Iz2Ada kara lie gae haiM, jo bhUbhramaNa kI puSTi karate haiM / yaha unakA bhrama haiM, kyoMki inhIM yantroM ke dvArA hI pRthvI kA sthirapanA siddha hotA hai| dUrabIna meM dekhane vAle ke netra dUrabIna ke nIce zIze meM kendra rUpa sthira aura usake Upara kA zIzA dUrabIna meM sthira, jisake sthira ke pramANa karane ko makAna kI khir3akI bhI sthira jisake dvArA dhruvatAre ko dekhA jAtA hai| tAre kA prakAza dUrabIna ke Upara ke zIze meM praveza karake nIce ke zIze meM dekhane vAle ke netra kI putalI kendra sthAna banakara paridhi para tAre ko dRSTi karatI haiM aura taba dekhane vAlA sarva-prakAra se sthira rUpa meM tAre ko dekhatA hai to usakI dUrI Adi kA jJAna kara sakatA hai| yadi pRthvI ghUma jAe to dekhane vAle manuSya ke netra kI putalI jo kendra meM hai vaha tAre ko usa samaya jisa DigrI para dekhatA hai, vaha saikiNDoM meM hI bahuta dUra ho jAegA, kyoMki vaha paridhi para hai| isI prakAra phoTo grApha bhI sthira hokara pRthvI kI tasvIra letA hai| pRthvI ghUmane para vaha tAre kI tasvIra nahIM le sktaa| isI prakAra AkAza meM sthita vAyuyAna meM sthita puruSa kahatA hai ki pRthvI sthira hai, jIva jantu cala rahe haiM, nadI kA pAnI baha rahA hai, vRkSa pahADa sthira haiM / isase vAyuyAna bhI yahI siddha karatA hai ki pRthvI sthira hai| aise hI jo bar3e bhArI yantra haiM, ve sabhI pRthvI ko sthira hI siddha karate haiN| isa prakAra kI zrRMkhalA ko aura Age bar3hAyA jAya aura eka bAra pRthvI ko nAraMgI ke AkAra gola ghUmatI huI mAna liyA jAya to dhruvatArA aura sUrya donoM kaise sthira ho sakate haiM? kyoMki sUrya to pRthvI ke ghUmane ke kAraNa pratidina pazcima ko jAtA dikhatA hai, vaise hI dhruvatArA bhI dikhanA cAhie, so dikhatA nhiiN| vaha eka hI sthAna para sthira dikhatA hai| yadi yaha kahA jAya ki sUrya 9 karoDa 30 lAkha mIla dUrI para hai kintu vaha dhruvatArA asaMkhya mIla dUrI para hai| ata: eka hI sthala para dRSTi gocara hai athavA sUrya to pUrva dizA meM sthira pRthvI ke ghUmane se pazcima kI ora jAtA dikhAI detA hai, vaise dhruvatArA nahIM hai| dhruvatArA to eka pRthvI ke bIcoM bIca meM uttara kI ora bar3I dUrI para hai jisase samasta pRthvI vAloM ko eka hI sthala para dikhatA hai / yaha kahanA bhI santoSajanaka nahIM pratIta hotA hai, kyoMki pRthvI eka samasthala thAlI ke AkAra ghUmatI hotI to samasta pRthvI nivAsiyoM ko dhruvatArA eka sthala 28 SITUNITI ONSITIN INITIONAINITIAW tulasI prajJA aMka 108

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bhU-bhramaNa bhrAnti aura samAdhAna para dikhanA sambhava hai jabaki pRthvI to nAraMgI ke samAna ghUmatI mAnI hai usa para bhI sAr3he teIsa DigrI ghUmatI mAnI hai phira tirachI ghUmatI pRthvI para tArA kitanI dUrI para hI kyoM na ho, eka sthala para sthira nahIM dikha sakatA aura pRthvI kI tirachI ghUma yahAM taka hai ki chaha mahIne meM ulTI dakSiNa ora se uttara dizA ko hI jAtI hai, isI kAraNa uttarI dakSiNI polo meM chahachaha mahIne kI rAtri mAnI gaI hai, aisI tirachI ghUmane se dhruvatArA sArI rAta eka hI sthala para dikhatA hai, isase yaha nirAdhAra hotA hai ki pRthvI ghUmatI nahIM hai| jisa prakAra dhruvatArA sthira hai, usI prakAra pRthvI bhI sthira hai| jo dhruvatArA asaMkhya mIla dUra hone para eka sthAna para dikhatA hai to eka prazna uThatA hai ki dhruvatArA sUrya ke parivAra meM hai yA nahIM? yadi hai to sUrya jo Adhe ghaNTe meM lirA kI ora dasa hajAra mIla daur3A jA rahA hai vaha bhI daur3egA, phira usakA dhruva nAma kahanA aura eka sthAna para sthira batAnA bhrAnti hai| yadi vaha sthira nahIM hai to sUrya ke sAtha pRthvI jo sUrya ke parivAra meM hai, usake sAtha daur3atI jAegI phira usa dhruvatAre kA pRthvI se eka sthAna se dikhanA asambhava hai| uparyukta saMkSipta kathya sAra ke AdhAra para yaha spaSTa rUpa se kahA jA sakatA hai ki pRthvI na gola hai, na calatI hai, na daur3atI hai aura na ghUmatI hI hai| vaha sthira acalA hai jo jaina AgamAnukUla to hai hI, sAtha hI parama vaijJAnika tathA tarkasaMgata bhI hai| sandarbha- . 1. pI.ela. jyogrAphI bhAga 2, sampAdaka-paM. pyArelAla jaina, pRSTha 8, san 1920 2. sUrya-prajJapti sUtra, pahalA pAhur3A, sUtra 9,10 3. bhagavatI vRtti zataka, 5 u. 1 4. nahi pratyakSato bhUmebhramaNanirNItirasti, sthiratayaivAnubhavAt tattvArthazlokavArtika, adhyAya 4, AcArya vidyaanndi| 5. (ka) pRthvIvitasye-Rgveda, 1-72-9 (kha) tAmiryAti svayuktibhiH-Rgveda, 1-50-9 6. (ka) yenadyaurugrA pRthvI ca dRr3hAyenasvaH-yajurveda, 32vA~ adhyAya, mantra 6, (kha) yankrandasI avasAtastabhona abhykssetaamnsaarejmaane| __yajurveda, 32vA~ adhyAya, mantra (ga) dhruvA, sthirA, dharitrI-yajurveda, 14vA~ adhyAya mantra 22 (gha) hiraNmayena savitA rathena devoyAti bhuvnaanipshyn|-yjurved, 33vA~ adhyAya, mantra 43 7. (ka) pRthvI dhruvA--- atharvaveda, 6-89-9 tulasI prajJA janavarI-mArca, 2000 INRI TWITRINTIIIIIIIIIIIIIV 29

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tulasI prajJA aMka 108 (kha) skambheneme viSyabhete dyauzca bhUmizca tisstthtH| atharvaveda, 10-8-2 8. dhuvAmi dharitrI dhuvAsthirAsati dharitrI bhUmirUpA cAsisati |-saaynnbhaassy| 9. pAtaMjali mahAbhASya, 2-123 10. zatapatha brAhmaNa, 6, 5, 2-4 11. yoga darzana, 3-11 sUta 12. kurAnazarIpha, safA 590 sIpArA ambheyatA sAlUna (tIsavA~) 2, akhaurii| 13. jyoti. patra 179 se 181 14. jyotirvinoda, sampUrNAnanda, 1981, banArasa pRSTha 134-135 15. jainadarzana aura Adhunika vijJAna, muni zrI nagarAja, pRSTha 105-120, san 1959, AtmArAma eNDa sansa, kazmIrI geTa, dillI-6 16. siddhAnta ziromaNi, golAdhyAya, zloka--5 17. paMca. si.a. 12, zloka 6 18. zi.vR. golAdhyAya 42-43 19. The story of the Heavens-Sir Roberts Ball, Page 8, 1911, Londan, New York, Toronto Mellbawar 20. Arden Wood geography-Ardenwood, Page 10, 1914, Londan 21. The same, page 35 22. The same, page 6-7 23. Manual zeography-Johar Murdoch, 1913, Page 8, London 24. The same, page 9 25. janma vi.saM. 533 (san 416) 26. Matriculatiac geography-Abhay Charan Mukerji, Page 14, 1911 Allahabad ple. The first book of zeography-S.A. Hill Sahib, Page 108, 1910, Allahabad 28. Elementary zeography-M.B. Hill, Page 39 29. The story of the Heavens-Sir Robert S, Ball, Page 456-457, 1911 London 30. pI.ela.jyaugrAphI, bhAga 3, sampAdaka-paM. pyArelAla jaina, pRSTha 5-28, san 1920 394 sarvodaya nagara AgarA ror3a, alIgar3ha (u.pra.)202 001 30 AIIIIIIIIIIT NITITITIOV tulasI prajJA aMka 108

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dharma aura samAja dharma aura karttavya : AcArya bhikSu kI dRSTi meM va pro. dayAnanda bhArgava dharma ke aneka viSaya pratyakSa athavA anumAna dvArA jAne jA sakate haiN| kintu dharma ke kucha aise pakSa bhI haiM jinheM kevala Agama dvArA hI jAnA jA sakatA hai| pApa-puNya, svarga-naraka Adi ko hama pratyakSa athavA anumAna dvArA nahIM jAna skte| ye kevala Agamagamya haiN| AcArya bhikSu kA pApa-puNya sambandhI vivecana jaina AgamoM para AdhRta hai| sAmAjika jIvana kA AdhAra pratyakSa athavA anumAna hai| adhyAtma ke parokSa viSayoM kA AdhAra Agama pramANa hai| aparAdha aura pApa meM antara karanA hogaa| aparAdha kAnUna kI dRSTi meM daNDanIya hai| kAnUna badalatA hai to aparAdha kI avadhAraNA bhI badala jAtI hai| eka samaya satI honA aparAdha nahIM thaa| Aja vaha daNDanIya aparAdha hai| kisI samaya bhikSA mAMganA bhI aparAdha nahIM thA kintu Aja kAnUna kI dRSTi meM bhikSA mAMganA eka aparAdha hai| pApa kI avadhAraNA isa prakAra badalatI nahIM hai| jo 2500 varSa pUrva pApa thA vaha Aja bhI pApa hai| kisI prANI ko kisI bhI prakAra kI pIr3A denA pahale bhI pApa thA, Aja bhI pApa hai aura bhaviSya meM bhI pApa rhegaa| kAnUna badalakara isa siddhAnta ko badalA nahIM jA sktaa| uparyukta udAharaNoM se yaha spaSTa hai ki pApa aura aparAdha do bhinna avadhAraNA hai| isI prakAra puNya aura sAmAjika karttavya bhI do bhinna avadhAraNAeM haiN| pApa aura puNya kA mUla AdhAra vItarAgatA hai| sAmAjika karttavya, akarttavya kA mUla AdhAra tulasI prajJA janavarI-mArca, 2000 NITI TITITITI TIV 31

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tulasI prajJA aMka 108 rAgAtmakatA hai| vItarAgatA kA artha hai na jIvana kI AkAMkSA, na mRtyu kI AkAMkSA-'no jIviyaM no mrnnaabhikNkhii|' rAgAtmakatA kA AdhAra hai jijIviSA, jIne kI icchaa| donoM meM maulika bheda hai| jIvana aura maraNa donoM icchAoM se Upara uThanA jJAna kA phala hai| jahAM jIvana hai vahAM maraNa avazyambhAvI hai| yaha jJAna hameM jIvana aura maraNa donoM kI icchAoM se mukta karatA hai| jIvana meM saba bhoga sambhava hai| jIvana hai to bhoga hai| hameM bhoga priya hai, isalie jIvana bhI priya hai| mRtyu ke bAda bhoga mileMge yA nahIM athavA mRtyu ke bAda bhoga bhogane vAlA bhI rahegA yA nahIM-yaha saMdigdha hai| isalie hama matyu se Darate haiM / niSkarSa yaha hai ki jIvana kI icchA mUlataH bhogoM kI icchA para TikI hai| isalie vaha dharma nahIM hai| vaha moha kA pariNAma hai| bhrama taba utpanna hotA hai jaba hama rAgAtmakatA ke AdhAra para nirmita sAmAjika karttavya-mImAMsA aura vItarAgatA ke AdhAra para khar3I huI pApa-puNya mImAMsA ko vibhakta nahIM kara paate| aneka viSaya aise bhI haiM jo sAmAjika dRSTi se bhI tyAjya hai aura adhyAtma kI dRSTi se bhI tyAjya haiM / udAharaNataH corI karanA donoM dRSTiyoM se tyAjya hai| karaNIya viSaya bhI kucha aise haiM jo donoM dRSTiyoM se hitakara hai| udAharaNataH mitAhAra donoM dRSTiyoM se karaNIya hai| jahAM sAmAjika aura AdhyAtmika donoM dRSTiyA~ eka hI prakAra kA nirNaya letI haiM vahAM koI kaThinAI nahIM hotii| kaThinAI taba hotI hai jaba koI karma sAmAjika dRSTi se karaNIya hotA hai kintu adhyAtma kI dRSTi se vaha nirdoSa nahIM hotaa| AcArya bhikSu kI dRSTi yaha hai ki aisI paristhiti meM sAmAjika jIvana jIne vAle apanI-apanI bhUmikA ke anusAra apane kartavya kA pAlana kreNge| kintu isakA yaha artha nahIM hotA ki AdhyAtmika dRSTi se bhI una kAmoM ko nirdoSa mAna liyA jaay| udAharaNataH eka sainika apane deza ko zatruoM ke AkramaNa se bacAne ke lie zatru para prahAra kregaa| yaha usakA laukika dharma hai use sainika kI dRSTi se nibhAnA hai| kintu isakA yaha artha nahIM hai ki sainika ke dvArA zatru kA mArA jAnA ahiMsA mAna liyA jaaye| laukika karttavya aura adhyAtma ke bIca virodha kA kAraNa rAgAtmakatA aura vItarAgatA hai| rAgAtmakatA ko vItarAgatA nahIM kahA jA sktaa| yahAM eka bAta kI ora dhyAna denA Avazyaka hai ki yadyapi adhyAtma kI dRSTi se laukika kartavyoM meM ucita, anucita kA viveka karanA ThIka nahIM hai tathApi laukika kartavyoM meM ucita, anucita ke viveka karane kA apanA mAnadaNDa hai| udAharaNata: koI sainika yuddha karate hue bhI AtmarakSA meM hI zastra prayoga kare, yaha ucita hai kintu niraparAdha para zastra prahAra karanA anucita hai| abhiprAya yaha hai ki TITITIV tulasI prajJA aMka 108 32

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dharma aura karttavya : AcArya bhikSu kI dRSTi meM yuddha ke apane niyama haiM, una niyamoM kA pAlana karanA sainika kA dharma hai| yadi sainika una niyamoM kA ullaMghana karatA hai to vaha karttavya se cyuta hotA hai| vastusthiti yaha hai ki pApa-puNya kI jAnakArI kA srota Agama hai| kyoMki pApapuNya kA saMbaMdha naraka-svarga se hai aura naraka yA svarga pratyakSa yA anumAna kA viSaya nahIM hai| isake viparIta sAmAjika, rAjanaitika athavA Arthika saMsthAoM kA viSaya pratyakSa hai| una saMsthAoM ke niyama kisI Agama pramANa ke AdhAra para nahIM banate, pratyut pArasparika vicAravimarza ke AdhAra para banate haiN| vicAra vimarza ke dvArA unameM parivartana bhI hotA rahatA hai| aisI hara laukika saMsthA kA eka saMvidhAna hotA hai athavA eka niyamAvalI hotI hai| una niyamoM kA pAlana karanA ucita mAnA jAtA hai aura una niyamoM kA ullaMghana karanA anucit| udAharaNata: rASTra ko leN| bhArata kA eka saMvidhAna hai| usa saMvidhAna kA AdhAra Agama nahIM hai| usa saMvidhAna meM samaya-samaya para parivartana bhI hote rahe haiN| ye parivartana saMsadIya vicAra vimarza ke anantara hote haiN| bhArata ke pratyeka nAgarika kA kartavya hai ki vaha usa saMvidhAna kA pAlana kreN| saMvidhAna kA ullaMghana karane para vaha nyAyAlaya ke dvArA daMDita bhI hotA hai| rASTrIyatA ke saMdarbha meM hama kisI nAgarika ke AcaraNa kA mUlyAMkana isa AdhAra para kareMge ki usa nAgarika kA AcaraNa saMvidhAna ke anukUla hai yA saMvidhAna ke prtikuul| jaina AgamoM meM ise rASTra-dharma kahA gayA hai| koI vyakti rASTrIya karttavya kA pAlana karatA hai yA nahIM, isakI jAMca saMvidhAna ke AdhAra para hogI, Agama ke AdhAra para nhiiN| kaI rASTroM meM aisA nirNaya le liyA gayA hai ki usa rASTra ke kAnUna kisI sampradAya vizeSa ke zAstroM ke anusAra hogeN| aise rASTroM ko majahabI athavA thiyokreTika rAjya kahA jAtA hai| udAharaNata: pAkistAna islAmika deza hai vahAM yaha prayatna kiyA jAtA hai ki kAnUna zarIyata athavA kurAna ke anusAra bne| isake viparIta bhArata eka sampradAya nirapekSa rASTra hai| yahAM kA kAnUna kisI eka sampradAya vizeSa ke zAstroM ke anusAra nahIM banatA hai| ina do prakAra kI rAjya-praNAliyoM meM thiyokreTika rAjya meM eka saMpradAya vizeSa ke anuyAyiyoM ko prathama zreNI kA mAna liyA jAtA hai jabaki zeSa saMpradAya ke anuyAyI dvitIya zreNI ke nAgarika banakara raha jAte haiN| isake viparIta sampradAya nirapekSa rAjya meM sabhI samudAya ke mAnane vAle nAgarikoM ke prati samAnatA kA vyavahAra kiyA jAtA hai| spaSTa hai ki majahabI rAjya meM nAgarikoM ke bIca bhedabhAva kiyA jAtA hai| bhagavAna mahAvIra UMca-nIca kI bhAvanA ke viruddha the, 'No hiNe No airitte'| sampradAya ke AdhAra para rAjya eka nAgarika aura dUsare nAgarika ke bIca bhedabhAva kare, yaha jaina tulasI prajJA janavarI-mArca, 2000 AIIMINATIONITITITION 33

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tulasI prajJA aMka 108 dharma kI mUla mAnyatA ke viruddha hai| aisI sthiti meM yaha Avazyaka hai ki rAjya ke kAnUnoM kA nirmANa sampradAya ke AdhAra para na ho| jaba AcArya bhikSu ne yaha kahA ki laukika dharma ko adhyAtma kI kasauTI para na kasA jAya to ve vastutaH sampradAya-nirapekSatA kA hI samarthana kara rahe the| AcArya bhikSu ke siddhAntoM ke bAre meM yaha galata avadhAraNA bana gaI hai ki ve siddhAnta samAja-virodhI hai / sAmAjikatA kA apanA kSetra hai| samAja ko suvyavasthita karane ke lie jina niyamoM kA pAlana kiyA jAnA cAhiye ve niyama samaya-samaya para sAmAjika saMsthAeM banAtI rahatI hai| AcArya bhikSu kA yaha abhiprAya kabhI nahIM thA ki una sAmAjika nimayoM kA pAlana sAmAjika puruSoM ko nahIM karanA cAhiye / Agama ke adhyetA hone ke nAte AcArya bhikSu ko isa bAta kA pUrA ahasAsa thA ki grAma, kula, rASTra ke apane-apane dharma haiM aura niyama haiN| sAmAjika puruSoM ko unakA pAlana karanA hI cAhiye / AcArya bhikSu ne eka siddhAnta diyA ki cAhe sAdhya kitanA hI uttama ho usakI siddhi ke lie sAdhana bhI ucita hI baratanA cAhiye / isa niyama ko unhoMne AdhyAtmika jagata meM ghaTAyA, kyoMki ve sAdhu hone nAte AdhyAtmika puruSa the / adhyAtma kA sAdhya hai AtmA kI pavitratA / apavitra sAdhana ke dvArA pavitratA kI siddhi usI prakAra nahIM ho sakatI jisa prakAra kIcar3a se kapar3A sApha nahIM kiyA jA sakatA / adhyAtma kI dRSTi meM sabhI jIva samAna haiN| kisI jIva ko hAni pahuMcAkara dUsare jIva ko lAbha pahuMcAne kI bAta socanA jIva aura jIva ke bIca bheda karanA hogA / pratyeka jIva kI apanI garimA hai| adhika jIvoM ko bacAne ke lie thor3e jIvoM kI bali car3hA denA jIva kI svataMtratA kA hanana hai / ina siddhAntoM ke AdhAra para AcArya bhikSu ne ucita - anucita kA viveka kiyaa| isa viveka ke jo niSkarSa the ve sAmAjika prANiyoM ko svIkArya nahIM ho skte| kyoMki samAja kA AdhAra vItarAgatA nahIM hai / parivAra, samAja ke lie dhana Avazyaka hai| dUsarI ora dhana se dharma prApta nahIM ho sktaa| dhana se hama eka-dUsare kA sAMsArika upakAra kara sakate haiM, AdhyAtmika upakAra nahIM / / 1 adhyAtma aura samAja ke bIca mUlabhUta antara hone ke kAraNa donoM kSetroM meM ucita aura anucita kA AdhAra alaga-alaga hogaa| jo kucha bhI Agama viruddha hai vaha adhyAtma kI dRSTi se anucita hai| laukika dRSTi se tat tat saMsthAoM ke niyamoM kA ullaMghana anucita hai / ina donoM ke bIca bheda karanA cAhie / rela yAtrA kA sAdhana hai| rela vibhAga ke apane niyama haiN| TikaTa liye binA yAtrA karanA niyama viruddha hai aura kAnUnI dRSTi se daNDanIya aparAdha hai| yaha eka pakSa hai| rela ke 34 M tulasI prajJA aMka 108

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dharma aura karttavya : AcArya bhikSu kI dRSTi meM calane se trasa aura sthAvara jIvoM kI hiMsA hotI hai, yaha dUsarA pakSa hai| jo jIva hiMsA se sarvathA virata honA cAhe vo rela ke vAhana kA prayoga nahIM kara sakatA, yaha eka pakSa huaa| jo aNuvratI hai vaha rela ke vAhana kA prayoga karane kI chUTa rakhatA hai| yaha usake vrata ke antargata nahIM aataa| yaha usakA avrata hai| kintu rela ke prayoga kI chUTa rakhane para bhI vaha binA TikaTa yAtrA karane kI chUTa nahIM le sktaa| kyoMki jo bhI rela kA prayoga kare usake lie relavibhAga ke niyamoM kA pAlana anivArya hai| abhiprAya yaha hai ki yaha ucita nahIM hai ki hama kisI vibhAga athavA saMsthA ke dvArA dI gaI suvidhAoM kA prayoga to kareM kintu usa saMsthA yA vibhAga ke niyamoM kA pAlana na kreN| samAja dharma kI yaha mUla bhitti hai| eka vyakti kisI sarakArI saMsthAna meM kAma karatA hai| usakA baccA bImAra ho jAye to usake lie auSadhi caahiye| parivAra kA mukhiyA hone ke nAte bacce ke lie auSadhi kI vyavasthA karanA usakA karttavya hai| auSadhi ke lie paisA caahiye| vibhAga ke niyama ke antargata vetana athavA karje ke paise se auSadhi kI vyavasthA karanA ucita hai| kintu rizvata lenA vibhAga ke niyamoM ke viruddha hai| . . AcArya bhikSu ke siddhAnta ko ThIka se samajhane ke lie hameM adhyAtma aura sAmAjikatA ke bIca bheda karanA hogaa| adhyAtma kI dRSTi se to parigraha mAtra bandhana kA kAraNa hai| kintu laukika dRSTi se anucita sAdhanoM se dhanopArjana tyAjya hai / ImAnadArI se mehanata karake paisA kamAnA laukika dRSTi se heya nahIM hai / laukika dRSTi se heya hai anucita sAdhanoM se dhanopArjana krnaa| AcArya bhikSu ke sAdhana-sAdhya sambandhI siddhAnta ko yadi laukika kSetra meM lAga karake dekhA jAye to vaha sAmAjika jIvana ko bhI svaccha banA sakatA hai| sAmAjika prANI kI aneka AvazyakatAeM hotI haiM, una AvazyakatAoM kI pUrti karanA usakA sAdhya hai| kintu isa sAdhya kI pUrti use ucita sAdhanoM dvArA hI karanI hai| yaha sambhava hai ki laukika dRSTi se jo sAdhana ucita hai, adhyAtma kI dRSTi se ve sAdhana bhI anucita hI siddha hote haiN| kintu laukikatA ke kSetra meM laukika niyama hI lAgU hoMge, AdhyAtmika niyama nhiiN| laukikatA aura AdhyAtmikatA ke bIca bheda ko hama aneka binduoM ke mAdhyama se samajha sakate haiN| AcArya bhikSu kA bala yaha thA ki ve ina donoM ke bIca mizraNa ke pakSadhara nahIM the| ina do ke bIca bheda ke kucha bindu isa prakAra haiM tulasI prajJA janavarI-mArca, 2000 AMITITION ITICISIS 35

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tulasI prajJA aMka 108 adhyAtma sAmAjikatA 1. adhyAtma se jur3e pApa-puNya Adi viSaya parokSa 1. sAmAjika hita-ahita pratyakSa tathA hai| ata: inakA srota ve Agama haiM jinameM anumAnagamya hai| isa saMbaMdha meM pramANa ve atIndriya jJAna sampanna puruSoM kI vANI saMvidhAna yA niyama-upaniyama haiM jinakA saMkalita hai| nirmANa sAmAjika puruSoM ne paraspara vicAra vinimaya dvArA kiyA hai| 2. adhyAtma ke niyama traikAlika hai| ve sArvabhauma 2. sAmAjika niyama manuSyakRta vyavasthA se jur3e haiM / deza, kAla, paristhiti ke anusAra badalate haiN| ve deza, kAla, paristhiti ke anusAra badalate nahIM haiN| rahate haiN| 3. adhyAtma-sambandhI niyamoM kI anupAlanA 3. sAmAjikatA ke kSetra meM adhikAMza niyama kAnUna svaicchika hai| jaise-jaise vyakti kI antarprajJA se jur3e hote haiN| vyakti cAhe yA na cAhe, use jAgatI hai vaise-vaise vaha svecchA se una niyamoM una niyamoM kA pAlana karanA hI par3atA hai| ko adhikAdhika grahaNa karatA hai| na karane para yadi vaha una niyamoM kA ullaMghana kare to vyakti prakRti dvArA daNDita avazya hotA hai kAnUna use daNDita karatA hai| kintu manuSya una niyamoM kA pAlana karAne ke lie yadi daNDa bala kA prayoga kare to yaha anucita hai| 4. adhyAtma ke niyama mUlata: vyaSTiparaka haiN| unameM 4. sAmAjika niyama mUlataH samaSTiparaka hai| unakA sva kA hita-ahita nihita rahatA hai| uddezya aisI vyavasthA ko banAye rakhanA hai jisase AnuSaMgika rUpa meM una niyamoM ke pAlana se sabako lAbha phuNce| AnuSaMgika rUpa meM usa samAja kA bhI lAbha ho sakatA hai| vyavasthA kA lAbha vyakti ko bhI milatA hai| 5. adhyAtma AtmA ko kendra meM rakhatA hai| AtmA 5. samAja manuSyoM ke samUha kA nAma hai| ata: sabameM samAna hai, isalie adhyAtma ke niyama sAmAjika niyama manuSyoM ko kendra meM rakhakara sthAvara tathA trasa sabhI ko samAna mAnakara banAye banAye jAte haiN| zeSa sabhI prANiyoM ko manuSya jAte haiN| ke hita-sAdhaka sAdhana ke rUpa meM hI mahatva prApta hotA hai| 6. adhyAtma kA lakSya AtmA kI pavitratA athavA 6. sAmAjikatA kA lakSya jIvana meM sukha-suvidhA vItarAgatA kI siddhi hai| yaha niHzreyasa hai| juTAnA hai| yaha dRSTi mUlata: rAgaparaka hai| yaha preyas kahalAtI hai| 7. adhyAtma ke kSetra meM yadi koI vivazatA athavA 7. sAmAjikatA ke kSetra meM vyavasthA banAye rakhane nirbalatA ke kAraNa kisI niyama kA ullaMghana ke lie aneka aise kArya bhI karane par3ate haiM kareM to use prazaMsanIya nahIM mAnA jA sktaa| jo adhyAtma kI dRSTi se ucita nahIM hote| kintu samAja kI dRSTi se unheM nindanIya nahIM mAnA jaataa| NITITITIV tulasI prajJA aMka 108 36 III

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dharma aura karttavya : AcArya bhikSu kI dRSTi meM ina sAta binduoM para thor3e vistAra se vicAra karanA Avazyaka hai| 1. agni uSNa hai, isakA jJAna pratyakSa ke dvArA ho jAtA hai| jahAM dhuAM hai vahAM agni hai, yaha jJAna bhI anumAna pramANa ke dvArA ho jAtA hai| kintu puNya se svarga milatA hai aura pApa se naraka milatA hai-yaha jJAna na pratyakSa ke dvArA hotA hai, na anumAna dvaaraa| punarjanma ke sAtha jur3A huA karma-siddhAnta bhI pratyakSa athavA anumAna kA viSaya nahIM hai| pANinI ke anusAra karmaphala meM vizvAsa karanA hI AstikatA kA lakSaNa hai -'asti nAsti diSTaM mtirysy'| AstikatA kaheM athavA AdhyAtmikatA, eka hI bAta hai| karmaphala pratyakSa athavA anumAna dvArA jAnA jA sakatA hai to alaga se Agama pramANa kI AvazyakatA nahIM hai| pramANa ke saMbaMdha meM do prakAra ke mata haiM-pramANaviplava aura prmaannvyvsthaa| pramANaviplava ke anusAra eka hI prameya ko eka se adhika pramANoM dvArA jAnA jA sakatA hai| pramANa vyavasthA ke anusAra pratyeka prameya ke lie eka pramANa vizeSa nirdhArita hai| isa pramANa vyavasthA ke mata kA anusaraNa karate hue manu ne kahA hai ki jise pratyakSa yA anumAna dvArA na jAnA jA sake use veda dvArA jAnA jAtA hai| yahI veda kI vedatA hai pratyakSeNAnumityA vA yAstUpAyo na budhyte| tad vidanti vedena tasmAd vedasya vedtaa|| abhiprAya yaha hai ki Agama meM vaha jJAna hai jo atIndriya hai| isa atIndriya jJAna ke pramANa ke AdhAra para hI adhyAtma TikA hai| . isake viparIta sAmAjika niyamoM ke nirmANa meM kisI atIndriya jJAna kA sahArA lene kI AvazyakatA nahIM rhtii| samAja ke sabhI viSaya pratyakSa athavA anumAnagamya hai| kyoMki unakA saMbadha paraloka se nahIM hai, ihaloka se hai| una niyamoM ke nirmANa meM tarkazakti kA prayoga avazya kiyA jAtA hai kintu Agama kA sahArA lene kI AvazyakatA nahIM hai| adhyAtma aura sAmAjikatA meM paraspara vyAmoha isalie ho jAtA hai ki adhyAtma aura sAmAjikatA ke aneka niyama samAna hai| udAharaNataH manuSya kI hatyA karanA sAmAjikatA kI dRSTi se bhI aparAdha hai aura adhyAtma kI dRSTi se bhI pApa hai| kintu pazu kA mAMsa khAnA adhyAtma kI dRSTi se pApa ho sakatA hai kintu kAnUna kI dRSTi meM daNDanIya aparAdha nahIM hai| 2. laukika niyamoM meM nirantara parivartana hote rahe haiN| eka samaya rAjatantra mAnya thA, Aja prajAtantra mAnya ho gayA hai| eka samaya striyoM ke lie pardA Avazyaka thA, Aja pardA Avazyaka nahIM hai| pUMjIvAdI vyavasthA meM vyakti kitanA bhI dhana rakha sakatA hai, sAmyavAdI vyavasthA meM vyakti eka sImA se adhika dhana nahIM rakha sktaa| tulasI prajJA janavarI-mArca, 2000 SINITIATIVINITITINITIWANT 37

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tulasI prajJA aMka 108 adhyAtma niyamo meM aisI parivartanazIlatA nahIM hai| yadi hiMsA burI thI to Aja bhI burI hai aura bhaviSya meM bhI burI rhegii| yadi sAmAjika niyamoM ko adhyAtma se jor3A jAyegA to sAmAjika niyama bhI aparivartanIya ho jAyeMge aura manuSya jAti kA vikAsa avaruddha ho jaayegaa| 3. adhyAtma saMbaMdhI niyama eka dRSTi se anulaMghanIya hai| koI kitanI bhI choTI se choTI hiMsA kare, prakRti use daNDita karatI hai| kyoMki AdhyAtmika niyamoM kA pAlana vyakti svecchA se karatA hai, isalie una niyamoM kI pAlanA meM tAratamya rahatA hai / eka vyakti kevala pazu-hiMsA ko chor3atA hai| tIsarA mahAvratI sthUla-sUkSma sabhI prakAra kI hiMsA ko chor3a detA hai| yaha krama vyakti kI saMkalpazakti kI dRr3hatA para nirbhara karatA hai| sAmAjika niyama do bhAgoM meM baMTe haiN| kucha niyama kAnUna kI pakar3a meM Ate haiM, kucha kAnUna kI pakar3a meM nahIM bhI Ate haiN| jo niyama kAnUna kI pakar3a meM Ate haiM unameM vyakti ke pAsa vikalpa nahIM hai| udAharaNata: corI karanA kAnUnI aparAdha hai| koI vyakti yaha nahIM kaha sakatA ki usane kevala amuka-amuka prakAra kI corI kA tyAga kiyA hai aura amuka corI karane kI chUTa rakhI hai| corI na karanA vyakti kI icchA para nirbhara nahIM krtaa| yaha niyama samAja ke dvArA usa para lAgU kara diyA gayA hai| cAhe vaha isa niyama ko pasanda kare yA na kre| isalie isa prakAra ke niyamoM meM taratamatA nahIM hotii| adhyAtma meM jaisA bheda aNuvrata aura mahAvrata kA hai vaisA bheda kAnUna meM nahIM hotA ki amuka vyakti kAnUna kA aMzataH pAlana karegA aura amuka vyakti kAnUna kA pUrNataH pAlana kregaa| kAnUna kA pAlana sabhI ko pUrNata: hI pAlana karanA hotA hai| samAja ke kucha niyama avazya aise hote haiM jo kAnUna kI pakar3a meM nahIM aate| udAharaNata: apane se bar3oM kA abhivAdana karanA cAhie-yaha ziSTAcAra hai, kAnUna nahIM hai| isa prakAra ke niyamoM kI anupAlanA meM tAratamya rahatA hai| koI adhika ziSTa hotA hai, koI kama ziSTa hotA hai aura koI aziSTa bhI hotA hai| __adhyAtma ke niyama kyoMki svaicchika haiM ata: unakI anupAlanA ke lie vyakti ko samajhA-bujhAkara prerita to kiyA jA sakatA hai kintu lAlaca dekara yA bhaya dikhAkara una niyamoM kI anupAlanA karavAnA ucita nhiiN| yadi koI niyama aisA ho jisakI anupAlanA anivArya samajhI jAya to use kAnUna ke antargata DAla denA ucita hai| 4. adhyAtma kA mUla siddhAnta yaha hai ki vyakti apane sukha-duHkha kA nirmANa svayaM karatA hai-'appA kattA vikattA ya suhANa ya duhANa y'| isa siddhAnta ke anusAra maiM kisI 38 ADITIONOTITITIONINITITITIVINV tulasI prajJA aMka 108

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dharma aura karttavya : AcArya bhikSu kI dRSTi meM kA upakAra karUMgA yA koI merA upakAra karegA, yaha dhAraNA pAramArthika nahIM hai| eka vyakti dUsare kA nimitta to bana sakatA hai kintu upAdAna vaha svayaM hI hotA hai| jaba hama yaha kahate haiM ki kisI ne merA upakAra kiyA athavA maiMne kisI kA upakAra kiyA to yaha kathana nimitta kI apekSA se kahA gayA hone ke kAraNa vyAvahArika hI hai, pAramArthika nhiiN| kasAI pazu kA vadha karatA hai| adhyAtma meM ahiMsA kA phala yaha hai ki kasAI ke mana se krUratA kA bhAva jaae| pazu marane se bace, yaha usakA AnuSaMgika phala hai| sAmAjika niyama vyavasthA ko banAye rakhane ke lie hote haiN| vyavasthA meM sva aura para donoM kI samiSTa mahatvapUrNa hai, kevala sva nhiiN| samAja vyavahAra para khar3A hai, paramArtha para nhiiN| vyavasthA vyavahAra kA viSaya hai| usameM nimitta ko gauNa nahIM mAnA jA sktaa| 5. samAja kA nirmANa manuSyoM ne kiyA hai| manuSya hI samAja ke ghaTaka haiN| isalie sArA sAmAjika cintana manuSya ke irda-girda ghUmatA hai| manuSyetara prANiyoM kI bhI yadi samAja meM cintA hotI hai to isalie ki ve prANI manuSya ke lie upayogI haiN| __ adhyAtma ke niyama AtmA ko kendra meM rakhate haiM, manuSya ko nhiiN| manuSya bhI adhyAtma kI dRSTi meM yadi viziSTa hai to isalie ki AtmA kI jaisI upAsanA manuSya kara sakatA hai vaise dUsare prANI nhiiN| isalie saMyamI manuSya to viziSTa hai| jise devatA bhI namaskAra karate haiN| kintu zeSa sabhI prANI samAna haiN| unameM se kisI eka ke hita ke lie kisI dUsare ke hita kA balidAna nahIM kiyA jA sktaa| kintu sAMsArika vyavahAra 'jIvo jIvasya bhojanam' ke AdhAra para hI calatA hai| isIlie vahAM pUrNa ahiMsA saMbhava nahIM hai| 6. sAmAjikatA kA lakSya aisI vyavasthA denA hai jisameM sabhI adhika se adhika suvidhA prApta karate hue apanA jIvanayApana kara ske| nizcaya hI isake lie kucha karttavya nirdhArita kiye jAte rahe / udAharaNata: vRddhoM kI sevA honI caahiye| vikalAMgoM ko atirikta sahAyatA milanI caahiye| kisI ke sAtha anyAya nahIM honA caahiye| adhyAtma jIvana kA uddezya sukha-suvidhAeM juTAnA na mAnakara AtmA ko nirmala banAnA mAnatA hai| isalie adhyAtma sukha-suvidhAoM para bala na dekara tapasyAoM para bala detA hai| isIlie zreyas aura preyas ko paraspara virodhI mAnA gayA hai-zreyazca preyazca vipriitmetau'| ___7. vyavasthA kA sambandha samUha se hai| yadi koI eka vyakti vyavasthA meM vighna DAlatA hai to use vyavasthA ke hita meM bala-prayoga pUrvaka daNDita bhI karanA hotA hai| yaha sAmAjika dAyitva hai| adhyAtma kA kSetra mukhyata: vyaktigata hai| adhyAtmasAdhanA meM yadi koI hamAre lie tulasI prajJA janavarI-mArca, 2000 AANI LI TINITIAWITTITLY 39

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tulasI prajJA aMka 108 upasarga kare to hama use daNDita nahIM karate apitu usa upasarga ko samabhAvapUrvaka sahana karane meM hI apanA hita mAnate haiM / Upara hamane sAta binduoM ko sAmane rakhakara sAmAjikatA aura adhyAtma ke bIca bheda btaayaa| kintu bheda ke pIche abheda bhI chipA rahatA hai / isa abhedapakSa kA darzana hama adhyAtma ke saMgha - vyavasthA meM dekha sakate haiM / 1. saMgha kA saMvidhAna samaya-samaya para badalatA rahatA hai| vaha zAzvata nahIM hai / isakA kAraNa yaha hai ki saMgha sAmUhika sAdhanA kA mAdhyama hai aura jahAM sAmUhikatA kA prazna hai vahAM adhyAtma meM bhI sAmAjikatA kI chAyA A hI jAtI hai| isa saMghIya niyamoM kA nirmANa saMgha ke sadasya paraspara vicAra-vinimaya dvArA karate haiM / 2. sAdhu- saMgha ke niyama bhI samaya ke sAtha badalate rahe haiM / zuddha adhyAtma kA sambandha jina niyamoM se haiM, ve maulika haiM / kintu vyavahAra meM unakA viniyoga kisa prakAra kiyA jAya yaha deza, kAla, paristhiti ke anusAra badalatA rahatA hai| 3. jyoM-jyoM hamArI samajha bar3hatI hai, aneka aise niyama haiM jinakA saMbaMdha pahale adhyAtma se thA, bAda meM kAnUna bana jAte haiN| udAharaNataH per3oM kA kATanA eka samaya meM kevala adhyAtma se jur3A thaa| paryAvaraNa kI cetanA hone para yaha kAnUna ke dvArA bhI aparAdha ghoSita kara diyA gayA / 4. upAdAna aura nimitta donoM eka dUsare ke paripUraka haiM / AcArya mahAprajJa ne garIbI aura amIrI jaise mahatvapUrNa viSaya ko vyavasthAjanya nimitta ke dvArA utpanna mAnA, karmajanya nahIM aura isa prakAra unhoMne yaha spaSTa kara diyA ki sAmAjika muddoM meM nimitta kI bhI mukhyatA hotI hai / sApekSatA kA takAjA hai ki upAdAna aura nimitta ko apane-apane sthAna para mahatva deN| ina donoM meM se kisI kI upekSA na kreN| 5. paryAvaraNa ke saMdarbha meM hameM jaise-jaise yaha samajha meM A rahA hai ki sabhI prANI aura vanaspatiyAM milakara paryAvaraNa kI rakSA karate haiM, vaise-vaise sAmAjika dRSTi bhI adhyAtma dRSTi ke najadIka AtI jA rahI hai| 6. adhyAtma meM vyavasthA apekSita nahIM hai, yaha aikAntika dRSTikoNa hai| saMgha kA nirmANa isIlie huA ki sAdhaka ko anukUla vyavasthA prApta ho ske| 7. adhyAtma aura sAmAjikatA eka artha meM donoM paraspara sahAyaka hai| kAnUna kI pakar3a meM vAcika tathA kAyika kriyA hI AtI hai / kintu vAcika aura kAyika kriyA kA mUla mana meM hai / mAnasika kriyA adhyAtma kI pakar3a meM AtI hai / isa prakAra adhyAtma sAmAjikatA meM sahAyaka banatA hai / 40 AV tulasI prajJA aMka 108

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dharma aura karttavya : AcArya bhikSu kI dRSTi meM AcArya mahAprajJa ne 'bhikSu vicAra darzana' aura 'ahiMsA tatva darzana' jaisI kRtiyoM meM AcArya bhikSu kI jIvana dRSTi ko spaSTa kiyaa| AcArya bhikSu ke jIvana-darzana para mukhyata: adhyAtma kI dRSTi se vicAra huA hai| isa kAraNa yaha bhrama phaila gayA ki unakA jIvana darzana sAmAjika sahayoga kA virodhI hai| eka mahAvratI hone ke nAte AcArya bhikSu ne apanI maryAdA meM rahakara AdhyAtmika vicAra ko hI mukhyatA dI, yaha satya hai| kintu unakI dRSTi ke marma taka jAyeM to kucha phalita isa prakAra hoMge 1. laukika kAryoM ke aucitya-anaucitya kA vicAra tat tat vibhAga ke niyamoM ke AdhAra para karanA caahiye| jisa prakAra adhyAtma ke kSetra meM Agama kI AjJA kA ullaMghana avAMchanIya hai usI prakAra sAmAjika saMsthAoM ke kSetra meM tat tat saMsthAoM ke niyamoM kA ullaMghana avAMchanIya hai / yaha samajha lene para samAja kI vyavasthA meM kisI prakAra kI asaMgati nahIM aaegii| __2. sAmAjika prANI ke jIvana ke do pakSa haiM-vrata aura avrt| aparigraha vrata hai, dhanopArjana avrata hai| kintu isakA yaha artha nahIM hai ki eka gRhastha, kyoMki dhanopArjana karane kI chUTa rakhatA hai isalie vaha kisI bhI prakAra ke sAdhanoM se dhanopArjana kara sakatA hai| dhanopArjana karane meM use deza ke kAnUna kA pAlana to karanA hI hai, sAtha hI zoSaNa jaisI krUratA se bhI bacanA hai| 3. adhyAtma ke niyama zAstra se jur3e haiN| eka hI rASTra athavA samAja ke vyakti bhinna-bhinna zAstroM meM AsthA rakha sakate haiN| isake lie unheM dhArmika svatantratA denI hogii| sAmAjika niyama pUre samAja ke lie banate haiN| kisI eka sampradAya vizeSa ke vyaktiyoM ke lie nhiiN| ataH sAmAjika niyamoM ko dharma se nahIM jor3A jA sktaa| jina majahabI rAjyoM meM aisA kiyA jAtA hai vahAM alpasaMkhyaka samudAya ke loga dhArmika svatantratA kA upayoga nahIM kara skte| gaMbhIratA se vicAra kareM to AcArya bhikSu kI dRSTi sAmAjika vyavasthA meM bAdhaka na hokara, sAdhaka hI hai| AcArya mahAprajJa ko yaha zreya jAtA hai ki unhoMne AcArya bhikSu kI adhyAtmapradhAna dRSTi ko surakSita rakhate hue bhI usake sAmAjika pakSa ko acchI prakAra rekhAMkita kiyA hai jo ki vartamAna yuga kI mAMga bhI hai| vibhAgAdhyakSa jaina vidyA aura tulanAtmaka dharma evaM darzana jaina vizva bhAratI saMsthAna, lADanUM tulasI prajJA janavarI-mArca, 2000 ATWITTI TINITINATIONALITIN 41

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AcArya nemicandra evaM unake TIkAkAra 42 N jIvanavRtta AcArya nemicandra isa dharA ko Aja se lagabhaga eka hajAra bIsa varSa pUrva sAkSAta suzobhita kara rahe the / yaha isa AdhAra para kahA jAtA hai ki ve AcArya ajitasena aura cAmuNDarAya ke sAtha zravaNabelagolA sthita bhagavAna bAhubalI ke pratiSThApana samAroha meM upasthita the| samasta sAkSyoM ke AdhAra para pratiSThApanA tithi teraha mArca 981 I. nizcita kI gaI hai| unake vyaktigata jIvanavRtta ko rekhAMkita karane meM itihAsa hamArI koI sahAyatA nahIM karatA hai / ataeva unake mAtA-pitA, janmatithi, janmasthAna, saMnyAsapUrva jIvana Adi ke saMbaMdha meM tanika bhI likhanA saMbhava nahIM hai| unakA janma 950 I. kA nizcita kiyA gyaa| DaoN. jyotiprasAda jaina kA aisA mata hai ki nemicandra aura cAmuNDarAya mUlata: eka hI grAma meM janme, par3ausI aura ghaniSTha mitra yA saMbaMdhI rahe haiN| unakA aisA bhI mata hai ki AcArya kA dehAvasAna 990 I. ke lagabhaga huA hogA / unake graMthoM meM se aneka muniyoM ke nAmoM kA ullekha prApta hotA hai jinheM ve praNAma karate haiN| isa AdhAra para kahate haiM ki ye munigaNa unake guru haiM I 'candraprabhacaritam' ke anta meM AcArya vIranandi ne likhA hai ki guNanandi ke ziSya abhayanandi aura abhayanandi ke ziSya vaha svayaM vIranandi the / II tulasI prajJA aMka 108 dIpaka jAghava

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AcArya nemicandra evaM unake TIkAkAra idi NemicaMdamuNiNA nnppsudennbhynnNdivcyenn| raiyo tiloyasAro khamaMtu taM bhusudaairiyaa|| tri.sA., 1018 / / isa gAthA se jJAta hotA hai ki nemicandra ke guru abhayanandi the| jasya ya paaypsaaennnnNtsNsaarjlhimuttinnnno| vIriMdaNaMdivaccho NamAmi taM abhayaNaMdi gurU / / la.sA., 653 // isa gAthA meM kahA gayA hai ki jinake caraNoM ke prasAda se vIranandi aura indranandi ziSya saMsAra samudra se pAra ho gaye, usa abhayanandi guru ko namaskAra / isase siddha hotA hai ki vIranandi aura indranandi donoM abhayanandi ke ziSya the| ye donoM ziSya bahuta vidvAn the tathA nemicandra ke guru bhAI the| viiridnnNdivcchennppsudennbhynnNdisissenn| dasaNacarittaladhdI susUyiyA NemicaMdeNa // la.sA., 652 / / NamiUNa abhayaNaMdi sudsaagrpaargiNdNnnNdiguruu| varavIraNaMdiNAhaM payaDINaM paccayaM voccha // ka.kA., 785 Namaha guNarayabhUsaNa siddhaMtAmiyamahAbdhi bhAtrabhAvaM / varavIraNaMdicaMdaM NimmalaguNamiMdaNaMdigurUM // ka.kA. 896 // ukta tInoM gAthAoM se prasUta hotA hai ki nemicandra abhayanandi ke ina donoM ziSyoM se choTe the tathA unheM guru sambodhita karate the| ataeva ina gAthAoM meM nemicandra ne una donoM ko guru ke samAna bhaktibhAva se smaraNa kiyA hai| yahAM prasaMgavaza paM. phUlacandrajI kA yaha tarka dhyAna dene yogya hai ki dakSiNa bhArata meM apane se bar3e sahapAThI ko guru sambodhita karane kI prathA thii| vara iMdaNaMdigurUNo pAse soUNa sayalasiddhataM / sirikaNayaNaMdi gurUNA sattaTThANaM samuddiTuM ||k.kaa., 396 // isa gAthA kA abhiprAya yaha hai ki zrIkanakanandi guru ne indranandi guru ke pAsa sAre siddhAntoM ko sunakara satvasthAna kA kathana kiyaa| ataeva isa gAthA se hama yaha artha grahaNa karate haiM ki kanakanandi nAmaka AcArya bhI unake guru yA unake lie gurutulya the| ajjajjaseNaguNagaNasamUhasaMdhAri ajiyaseNagurU / bhuvaNagurU jassa gurU so rAo gommaTo jayaU // jI.kA., 733 / / isa gAthA se iMgita hotA hai ki nemicandra AcArya ajitasena ko bhuvanaguru kahate the, jo Aryasena ke ziSya aura cAmuNDarAya ke guru the| gatividhisthala : nandi, siMha, sena aura deva mUlasaMgha arthAt digambara sampradAya kI tulasI prajJA janavarI-mArca, 2000 AMITITIONITIATIVITIVINITINV 43

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tulasI prajJA aMka 108 cAra zAkhAeM haiN| ina zAkhAoM kI pratizAkhAeM gaNagacchAdi nAmoM se jAnI jAtI haiM / nandisaMgha meM aneka gaNagacchAdi hai, unameM se eka dezIyagaNa hai / isI dezIyagaNa meM nemicandra hue haiM jo karnATaka meM bahuta hI prasiddha hue haiN| ataeva yaha bahuta saMbhava hai ki nemicandra karnATaka ke hI the aura yahI unakI gatividhi kA kSetra thA / siddhAnta cakravartI : dezIyagaNa ke aneka vidvAn isa upAdhi se vibhUSita hue haiN| nemicandra ko bhI yaha mahatI padavI prApta thii| isa padavI kA zAbdika artha 'siddhAnta zAstroM kA sArvabhauma ' se haiM / isakA eka samAnArthI zabda 'saiddhAntika sArvabhauma' hai, jo cAmuNDarAya dvArA nemicandra ke lie hI prayukta huA hai| jaha cakkeNa ya cakkI chakkhaMDaM sAhiyaM aviggheNa / taha maicakkeNa mayA chakkhaMDaM sAhiyaM sammaM // ka. kA., 397 // svayaM nemicandra ne isa gAthA dvArA unake siddhAnta cakravartI hone kA kAraNa spaSTa kiyA hai| isa gAthA kA abhiprAya yaha hai ki jisa prakAra cakravartI ne bharatakSetra ke cha: khaNDoM ko apane vaza meM cakra dvArA kiyA hai, ThIka usI prakAra maiMne ( nemicandra) mere svayaM ke cakra (buddhi) dvArA siddhAntazAstra ke chaH khaNDoM ko samyak rUpa se jAnA hai| cAmuNDarAya ke guru : cAmuNDarAya gaMgarAja vaMza ke mahAsenApati aura vicakSaNamaMtrI (953 I. se 985 I.) the| inhoMne sAhasa, parAkrama aura zUravIratA ke lie bar3I khyAti arjita kI thii| ve sudakSa sainya saMcAlaka, rAjanItijJa aura parama svAmIbhakta hone ke atirikta kannar3a, saMskRta evaM prAkRta bhASAoM ke vidvAn, kavi, TIkAkAra, kalAkAroM ke prazrayadAtA aura eka mahAn praznakarttA bhI the| zravaNabelagolA sthita bhagavAna bAhubalI kI 57 phuTa uttuMga advitIya pratimA kA nirmANa unhoMne hI karAyA thA / dakSiNa bhArata kA itihAsa inake binA adhUrA hai| aise cAmuNDarAya ke vidyA guru nemicandra the / unakI zraddhA apane vidyA guru ke prati asIma thI / cAmuNDarAya ke bAlyAvasthA kA nAma 'gommaTa' thaa| isI nAma ke AdhAra para nemicandra ne apane graMtha kA nAma 'gommaTa sAra' rakhA hai jisakA nirmANa cAmuNDarAya ke lie hI kiyA gayA thaa| isa graMtha ke karmakANDa bhAga ke gAthA naM. 966 se 972 taka nemicandra ne cAmuNDarAya kI jitanI prazaMsA aura vijaya AkAMkSA prakaTa kI haiM utanI digambara sampradAya ke kisI bhI AcArya ne kisI bhI graMtha meM kisI rAjA yA maMtrI kI nahIM kI hogI / cAmuNDarAya ne 'cAmuNDarAyapurANa' (978 I.), gommaTasAra para karnATaka vRtti 'vIramArtaNDI' aura 'cAritrasAra' ina tIna graMthoM kI racanA kI hai jinameM pahale do kannar3a bhASA meM aura tIsarI saMskRta meM haiM / 44 tulasI prajJA aMka 108

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AcArya nemicandra evaM unake TIkAkAra trilokasAra para mAdhavacanda vidyadeva kI TIkA kI prastAvanA ke anusAra nemicandra ne 'trilokasAra' kI racanA bhI cAmuNDarAya ke avabodha hetu kI thii| kRtiyAM : bAhubalIcaritta ke kartA ke anusAra nemicandra ne gommaTasAra, labdhisAra (kSapaNAsAra garbhita) aura trilokasAra ina tIna graMthoM kI racanA kI hai| ina tInoM kI racanA mUla rUpa se prAkRta meM kI gaI haiN| inake saMbaMdha meM vidvAnoM meM lagabhaga koI matabheda nahIM hai| gommaTasAra : isa graMtha ke do bhAga haiM, pahalA bhAga jIvakANDa tathA dUsarA bhAga karmakANDa kahalAtA hai| vartamAna meM inameM kramaza: 734 aura 972 gAthAe~ prApta hotI haiN| saMsAra meM jIva aura karma ke saMyoga se jo paryAya AtI haiM unakA vistAra se varNana isa graMtha meM hai| yaha graMtha batalAtA hai ki mokSa prApti ke kyA-kyA mArga aura sAdhana haiM? isakI prApti meM Ane vAlI bAdhAoM se kaise saceta huA jAe? labdhisAra (kSapaNAsAra garbhita) : isameM labdhi ke sAtha kSapaNA ke vivaraNa ko bhI sammilita kiyA gayA hai| vartamAna meM isa graMtha meM kula 649 gAthAe~ dikhAI detI haiN| samyagdarzana aura samyakcAritra kI utpatti kA kathana aura phala kA nirdeza isa graMtha meM kiyA gayA hai| trilokasAra : isameM jaina trilokavijJAna kA varNana hai, jo kula 1014 gAthAoM meM samAhita haiN| inake atirikta jaina sAhitya meM kucha graMtha aise bhI haiM jinake racanAkAra hone kA saMketa nemicandra kI ora kiyA jAtA hai| una graMthoM meM dravyasaMgraha, pratiSThApAtha, gomaTesathudi Adi haiN| parantu isa mata se asahamata hone vAle vidvAnoM kI saMkhyA adhika hai| dravyasaMgraha : isameM dravyoM kA varNana haiM / isa para brahmadeva ne TIkA likhI hai jisameM unhoMne likhA hai ki isa graMtha ke racanAkAra Azrama nAmaka sthAna para ruke the| yaha sthAna dhAra ke rAjAbhoja ke mAlavA kSetra ke adhIna thaa| nemicandra kI upasthiti rAjAbhoja (vikrama kI 11 vIM zatAbdI) ke kAla meM honA unake kAla ko prabhAvita karatI hai| davvasaMgahamiNaM muNiNAhA dosasaMcayacudA sudpunnnnaa| sodhayaMtu taNusuttadhareNa NemicaMdamuNiNA bhaNiyaM jaM. // dra.sa., 58 / / dravyasaMgraha kI isa aMtima gAthA meM racanAkAra ne apanA nAma tanusUtradhara muni nemicandra batalAyA hai jabaki hamAre nemicandra ke sAtha siddhAntacakravartI likhA jAtA hai| zaraccandra ghoSAla, je.ela.jainI, lakSmIkAnta jaina Adi isa mata ke haiM ki isa graMtha ke racanAkAra siddhAntacakravartI (nemicandra) hai jabaki bAbU jugalakizora, darabArIlAla koThiyA, cetanaprakAza pATanI Adi isa mata se asahamata haiN| pratiSThApAtha : isameM pratimAoM kI sthApanA aura pavitrIkaraNa saMskAra ke saMbaMdha meM dizAjJAna diyA hai| mUla graMtha kI racanA indranandi ne kI hai| nemicandra ne usI nAma se anukaraNa prati kI tulasI prajJA janavarI-mArca, 2000 LALLANNINNITIALALIV 45

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tulasI prajJA aMka 108 racanA kI hai| paMDita javAharalAla zAstrI ne isa graMtha kI apUrNa pANDulipi dekhI hai| yaha samasta jAnakArI zaraccandra ghoSAla ne prakaTa kI hai| gomaTesa thudi : aisA anumAna kiyA jAtA hai ki yaha racanA bhI nemicandra kI ho sakatI hai| dArzanika : gommaTasAra aura labdhisAra donoM se pramANita hotA hai ki nemicandra eka ucca koTi ke dArzanika the| zaraccandra ghoSAla ne gommaTasAra ke saMbaMdha meM likhA hai "This work, in very brief limits, comprises most of the important tenets of Jaina Philosophy.' gommaTasAra meM guNasthAna, jIvasamAsa, paryApti, prANa, saMjJA, mArgaNA, upayoga, prakRtisamutkIrtana, bandhodayasatva, satvasthAnabhaMga, tricUlikA, sthAnasamutkIrtana, bhAvacUlikA, trikaraNacUlikA aura karmasthitiracanA binduoM para dArzanika prarUpaNA kI gaI haiN| prathamopazama samyagdarzana, kSAyika samyaktva, dezacAritralabdhi, saMkalasaMyamalabdhi, aupazamikacAritralabdhi aura kSapikacAritralabdhi binduoM para labdhisAra (kSapaNAsAragarbhita) meM jaina darzana kI vivecanA prApta hotI hai| gaNitajJa : nemicandra ne saiddhAntika tathyoM ke spaSTIkaraNa hetu gaNita kA sAdhana ke rUpa meM upayoga kiyA hai| inake graMthoM meM gaNita sarvatra prayukta rUpa meM prApta hotA hai| mAtra gommaTasAra (jIvakANDa) kI gAthA naM. 35 se 44 taka zuddha rUpa meM prApta hotI hai| inake graMthoM meM mukhya rUpa se bhinna-bhinna prakAra kI saMkhyAeM, vibhinna prakAra se unakA prayoga, ghAtAMka evaM laghuguNaka ke niyama, samAtaMra aura guNottara zreNI ke sUtra, Thosa jyAmitIya sUtra, pAI kA mAna, anukrama, apasArI anukrama, kramacaya-saMcaya, saMcaya-siddhAnta, samuccaya-siddhAnta, nikAya-siddhAnta, ananta ke prakAra, ananta kA gaNita, alaukika gaNita Adi prApta hotA hai| Adhunika gaNita jagata se gaNitajJa ke rUpa meM inakA vidhivata paricaya vibhUtibhUSaNa datta ke zodhapatra (I. 1935) 'Mathematics of Nemicandra' se mAnA jAnA caahie| isI zodha patra meM datta ne likhA hai " It is True that most of those results were not new but were known to the anterior Hindu mathematicians. But if we remember that Nemicandra was essentially a philosopher and a saint, the so much knowledge of an abstruse secular science, as displayed by him, will appear very commendable. Some of his results in combinations we have not so far found in any Hindu work before the fourteenth century of the Christian era." nemIcandra ke gaNitIya avadAna ko vibhUtibhUSaNa datta, nemicandra zAstrI, lakSmIcandra 46 AIIMINS SNILIONINNINITITIV tulasI prajJA aMka 108

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AcArya nemicandra evaM unake TIkAkAra jaina, muni mahendrakumAra dvitIya, mukuTabihArIlAla agravAla, paramezvara jhA, Ara.sI.guptA, anupama jaina, dIpaka jAdhava Adi ne rekhAMkita kiyA hai yA kara rahe haiN| trilokavaijJAnika : 'trilokasAra' nemicandra ko sazakta rUpa se trilokavaijJAnika siddha karatA hai| isa kRti meM jaina bhUgola ke sAtha-sAtha khagola vijJAna aura gaNita kA vyApaka varNana hai| zikSaka : nemicandra kI zikSaka ke rUpa meM bhI pahacAna nirdhArita kI jA sakatI hai| yadyapi unake aneka ziSya hoMge tathApi cAmuNDarAya prathama dRSTyA sAmane Ate haiN| cAmuNDarAya ke lie unhoMne gommaTasAra evaM trilokasAra kI racanA kI thii| gommaTasAra kI racanA kA kAla vahI hai jo nemicandra dvArA cAmuNDarAya ko jaina vidyA ke zikSaNa kA kAla hai| isa graMtha kI racanA kara svayaM cAmuNDarAya ne usa para TIkA banAnI prAraMbha kara dI jo nemicandra ke samakSa hI pUrNa huii| aisA bhI jJAta hotA hai ki mAdhavacandra vidyadeva nemicandra ke pradhAna ziSyoM meM se the| yadyapi nemicandra ke graMthoM ke mUla lekhaka svayaM hI vahI hai tathApi unake AjJAnusAra kahIMkahIM para koI gAthA mAdhavacandra ne bhI likhI hai| ziSyoM kA aisA pratibhAzAlI kRtitva zikSaka ko Adarza zreNI meM rakhane ke lie paryApta hai| nemicandra ko gaNita-zikSaNa vidhivijJAna kA jJAna thA, yaha dekhane ke lie hama adholikhita gAthA ko dekhate haiM saMkhA taha patthAro, pariyaTTaNa NaTTha taha smuddijeN| ede paMca payArA, pamadasamukkittaNe nneyaa|| jI.kA., 35 / / isa gAthA meM nemicandra ne saMcaya ke padoM kA krama saMkhyA, prastAra, parivartana, naSTa aura uddiSTa diyA hai| hama vizeSa rUpa se aMtima do arthAt naSTa (vizleSaNa) aura uddiSTa (saMzleSaNa) kA krama dekhanA cAhate haiM / inako eka-dUsare ke sthAna para bhI likhA jA sakatA thaa| parantu nemicandra ne aisA nahIM kiyA hai| isakA kAraNa yaha hai ki zikSaka se apekSA kI jAtI hai ki vaha saMzleSaNa ke pUrva vizleSaNa kA zikSaNa kareM tAki adhigama sRdRr3ha hoN| 2.1 TIkAkAra : zrImacAmuNDarAya / gommaTasuttallihaNe gommaTarAyeNa jA kayA desii| so rAo cirakAlaM NAmeNa ya vIramataMDI // jI.kA., 972 // svayaM nemicandra ne ukta gAthA dvArA udghATita kiyA hai ki cAmuNDarAya ne gommaTasAra para desI bhASA (kannar3a) meM TIkA likhI hai| yaha TIkA vIramArtaNDI (vIramArtaNDa kI) nAma se jAnI jAtI hai| vIramArtaNDa nAma kI upAdhi cAmuNDarAya ko gonUra ke yuddha meM nolambo ko parAjita karane para milI thii| paM. pannAlAlajI sonI ke matAnusAra isa TIkA kA astitva Aja bhI kannar3a prAnta meM saMbhava hai jo paMjikA svarUpa hai| yahI TIkA karnATaka vRtti kahalAtI hai| tulasI prajJA janavarI-mArca, 2000 AMITIONI TIATILITIVITITINY 47

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tulasI prajJA aMka 108 mAdhavacandra vidyadeva : inhoMne trilokasAra aura labdhisAra (kSapaNAsAragarbhita) para TIkAeM banAI haiN| zrImad abhayacandra siddhAntacakravartI : inhoMne gommaTasAra para mandabodhaprabodhinI nAmAvalI apUrNa TIkA likhI hai jo saMskRta meM hai| isI kAraNa isa TIkA kI do pratiyAM milatI haiN| kucha aisI jo apUrNa raha gaI haiM, kucha aisI jinake sAtha nemicandra kRta jur3I huI haiN| dUsare prakAra kI prati ko jJAnabhUSaNa ke ziSya nemicandra ne kezavavarNI TIkA para se pUrNa kiyA hai| kezavavarNI : inake guru abhayacandra siddhAntacakravartI the| inakI TIkA 'jIvatva pradIpikA' nAma se jAnI jAtI hai jo kannar3a bhASA meM hai tathA karNATaka vRtti se banAI hai| isake gAthA naM. 374 se lekara samyaktva mArgaNA ke kucha aMzaparyanta ke 109 patra nAgarI lipi meM bhavana meM surakSita hai| yaha TIkA vi.sa. 1416 meM pUrNa huI, aisA mAnA jAtA hai| jJAna bhUSaNa bhaTTAraka : zrImad rAjacandra Azrama, AgAsa dvArA prakAzita labdhisAra kI tRtIyAvRtti (1992 I.) ke pRSTha kraM. 41 se jJAta hotA hai ki gommaTasAra (karmakANDa) para inakI TIkA AcArya nemicandra : inake guru jJAnabhUSaNa the| inhoMne kezavavarNI kI kannar3a TIkA se 'jIvatatvapradIpikA' nAma vAlI hI saMskRta TIkA banAI hai| isa TIkA ke racanA kA kAla vi.sa. 1416 ke bAda tathA vi.sa. 1608 ke pUrva kA hai| paM. ToDaramallajI : unhoMne 'samyakjJAnacaMdrikA' nAma se gommaTasAra, labdhisAra aura trilokasAra para TIkAe~ likhI haiM, jo kramazaH lagabhaga 38000, 13000 aura 14000 vAkyoM meM samAhita haiN| inakI gommaTasAra kI TIkA kA kAla vi. saM. 1818 nizcita hotA hai| inakI TIkAe~ vizuddha aura subodha haiN| inakI TIkAoM se mUla graMthoM meM praveza karane aura viSaya ko hRdayaMgama karane meM vizeSa sahAyatA milatI haiN| inakI TIkAoM kI sabase bar3I vizeSatA unameM artha saMdRSTi adhikAra kA honA hai| paM. AzAdharajI : inhoMne gommaTasAra para koI TIkA likhI hai, aisI sUcanA paM. khUbacandrajI ne prApta kI thii| yaha TIkA saMskRta meM thii| parantu paM. khUbacandrajI likhate haiM ki na to yaha TIkA upalabdha hai, na hI kisI prAcIna ullekha dvArA samarthita hai| prasaMgavaza yaha likhanA ucita hogA ki Dekina kaoNleja kI prati meM 200 pRSTha kisI anya saMskRta TIkA ke haiM, jo abhayacandra aura nemicandra donoM kI TIkAoM se vilakSaNa haiN| yaha jAnakArI vRhadgommaTasAra ke paM. gajAdharalAlajI kI prastAvanA se prApta hotI hai| paM. manoharalAlajI zAstrI : pADhamanivAsI zAstrIjI ne gommaTasAra-karmakANDa (vi.saM. 1969) para saMskRta chAyA sahita hindI meM, labdhisAra-kSapaNAsAragarbhita (1919 I.) aura trilokasAra 48 AIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIT tulasI prajJA aMka 108

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AcArya nemicandra evaM unake TIkAkAra (1918 I.) para TIkAoM kA saMpAdana kiyA hai / trilokasAra para inakI TIkA 1920 meM mumbaI se bhI prakAzita huI hai| bra. daulatarAmajI : inhoMne gommaTasAra para bhASA padyabaddha racanA kI hai jo aprakAzita hai| nAgapura prati : zrImad rAjacandra Azrama, agAsa dvArA prakAzita labdhisAra kI tRtIyAvRtti ke pRSTha kraM. 41 se jJAta hotA hai ki nAgapura ke senagaNa mandira meM gommaTasAra (karmakANDa) para TIkA kI eka hastalikhita prati upalabdha hai| bairiSTara jugamandiradAsajI : gommaTasAra para inakI aMgrejI TIkA hai, jo prakAzita hai| nemicandra vakIla : usmAnAbAda ke isa TIkAkAra ne marAThI meM eka sundara racanA kI hai, jo prakAzita hai| paM. khUbacandra jaina : 'bAlabodhinI' nAmavAlI inakI TIkA kA AdhAra kezavavarNI vRtti, mandaprabodhinI aura samyagjJAnacandrikA hai, jo hindI meM hai tathA vi.saM. 1972 meM prakAzita hai| inhoMne hindI padyAnuvAda bhI kiyA hai jo isa TIkA meM sammilita nahIM hai / paM. phUlacandrajI siddhAntazAstrI : inhoMne ToDaramallajIkRta bar3I TIkA ke AdhAra se labdhisAra (kSapaNAsAragarbhita) kA amUlya sampAdana hindI meM kiyA hai jo vi.saM. 1973 meM prakAzita huaa| jI.ela. jaina evaM esa. ela. jaina : 1919 I. meM gommaTasAra para mandaprabodhinI, jIvatatvapradIpikA aura samyagjJAnacandrikA ke AdhAra para TIkA saMpAdita kI hai| isake sAtha paM. ToDaramala dvArA racita arthasaMdRSTi adhikAra prakAzita hai| je.ela. jainI : indaura ke isa mukhya nyAyAdhIza ne gommaTasAra (jIvakANDa) tathA gommaTasAra ( karmakANDa ) bhAga - 1 (gAthA naM. 397 taka) para 1927 meM aMgrejI meM TIkA likhI hai jo jaina gaNita meM zodhArthiyoM ke lie vizeSa upayogI pratIta hotI haiM / AryikA vizuddhamati : inhoMne trilokasAra para TIkA likhI hai jo 1976 I. meM Ara.sI. mukhtAra aura cetanaprakAza pATanI dvArA saMpAdita hai / Ara. sI. mukhtAra : inhoMne labdhisAra ( kSapaNAsAra garbhita) kA sampAdana kiyA hai| e.ena. upAdhye evaM ke. sI. zAstrI : inhoMne gommaTasAra kA sampAdana kiyA hai jisameM jIvakANDa kA 1978 I. meM tathA karmakANDa kA 1980 I. meM prakAzana huA hai| lakSmIcandra jaina : aisA jJAta hotA haiM ki prathama koTi ke isa jaina gaNitajJa ne trilokasAra kA hindI aura aMgrejI donoM bhASAoM meM anuvAda kiyA hai, jo sampAdanAdhIna hai| tulasI prajJA janavarI-mArca, 2000 49

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tulasI prajJA aMka 108 kathanIya zeSa 3.1 kucha TIkAkAroM/sampAdakoM ke nAma chUTa gae hoM, aisA lekhaka ke upAgama meM nahIM hone se, ho sakatA hai| 3.2 paM. pannAlAla sonI ke anusAra cAmuNDarAya, abhayacandra, kezavavarNI aura nemicandra kI TIkAe~ mukhya haiN| 3.3 AcArya nemicandra siddhAntacakravartI vividha pratibhAoM ke dhanI the| ataeva unheM jaiva vaijJAnika, manovaijJAnika, sAphTaveyara vizeSajJa Adi ke rUpa meM bhI pahacAnA jA sakatA hai| 3.4 inake graMthoM para TIkA likhane yA saMpAdana karane vAloM meM ziSya, paMDita, zAstrI, brahmacArI, AcArya, muni, AryikA, vakIla, bairisTara, nyAyAdhIza, prAdhyApaka, gaNitajJa, yoddhA Adi sammilita haiN| kRtajJatA jJApana- isa Alekha ke praNayana meM pradatta mArgadarzana hetu lekhaka DA. anupama jaina, sahAyaka prAdhyApaka (gaNita) zA. holakara svazAsI vijJAna mahAvidyAlaya, indaura aura pradatta sahayoga hetu kundakunda jJAnapITha, indaura kA AbhArI hai| vyAkhyAtA-gaNita javAharalAla neharU zAsa. Adarza u.mA. vidyAlaya, bar3avAnI (ma.pra.) 50ARY prajJA aMka 108

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bhASyakAla meM sthApanA kula tulasI prajJA janavarI-mArca, 2000 jaina AcAra DaoN. sAdhvI zrutayazA jaina AcAra-mImAMsA meM ahiMsA kA mahattvapUrNa sthAna hai| jahAM bhojana kA pacanapAcana hotA hai vahAM jala, agni, vAyu, vanaspati Adi kI hiMsA anivArya hai| jaina muni tIna karaNa aura tIna yoga se ahiMsA ke lie kRtasaMkalpa hote haiM, ataH ve Arambha-samAraMbha nahIM krte| ve apane lie banAe gae AhAra ko bhI grahaNa nahIM karate / ve madhukara ke samAna yathAkRtajIvI hote haiM / vibhinna gharoM meM thor3A-thor3A AhAra grahaNa karate haiN| jaina muni apanI samasta AvazyakatAoM kI pUrti gRhastha kuloM se karate haiM, ata: unake lie yaha bhI jJAtavya ho jAtA hai ki kauna-se gharoM meM jAe aura kauna-se gharoM meM na jAe / pratyeka grAma athavA nagara, zahara athavA rAjadhAnI, sabhI meM aneka prakAra ke loga nivAsa karate haiM - kucha loga bhadra prakRti vAle hote haiM, unheM dAna denA acchA lagatA hai| kucha logoM ko sAdhu acche lagate haiM para sAdhuoM ke vidhi-vidhAna se paricita nahIM hote / eSaNA ke niyama nahIM jaante| kucha loga zraddhAlu hone ke sAtha-sAtha AhAra - vidhi ke samyak jJAtA bhI hote haiM / dUsarI ora kucha loga aikAntika abhiniveza se itane grasta hote haiM jinheM sAdhuoM ke ghara meM AyA dekhane mAtra se cir3a hotI hai| kucha sAdhuoM ke pratyanIka evaM IrSyAlu hote haiM jo sAdhuoM ko apane ghara Ane se manA hI kara dete haiM / kucha logoM ko sAdhu acche nahIM lagate para ve muMha se kucha kahate nhiiN| isa prakAra gRhasthoM bhinna-bhinna prakRti evaM mAnasikatA ke AdhAra para sAdhuoM ko yaha viveka karanA Avazyaka ho jAtA hai ki kauna-sA kula kisa prakAra se praveza yogya hai athavA nahIM? yahI vyavasthA 'sthApanAkula' ke vidhAna kA AdhAra hai / 1 \\\\\\\V 51

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tulasI prajJA aMka 108 sthApanA kula kA abhiprAya - sthApanA kula kI vyAkhyA aneka dRSTikoNoM se ho sakatI hai| sthApanA kula kA eka abhiprAya hai-sthApya kula arthAt ve kula jo sAmAjika dRSTi se nIca athavA ghRNita samajhe jAte haiN| jaise Domba, kallAla, carmakAra, naTa aadi| karma, zilpa athavA jAti se bhinna-bhinna kula ghRNita ho sakate haiM para inakA vistRta vivecana yahAM abhISTa nhiiN| ina sthApya kuloM meM jAne se tIrtha ke avarNavAda, vipariNAma Adi kI saMbhAvanA rahatI hai, ataH deza aura kAla kI apekSA inakA varjana apekSita ho jAtA hai| __ lokottara dRSTi se sthApanA kula kA abhiprAya una kuloM se hai jahAM sAdhutva kI dRSTi se AhAra Adi ke lie jAnA ucita nhiiN| bhASyakAra ne unakI vyAkhyA-sAdhuThavaNAe vA ThavijjaMtitti ThavaNakulA sejjAtarAdityartha-kahakara kI hai| isa vyAkhyA ke anusAra upAzraya ke atyanta nikaTavartI ghara, dAnazrAddha, abhigamazrAddha, avirata abhigrAhika mithyA dRSTi mAmaka tathA aciyatta Adi kuloM kA grahaNa kiyA gayA hai| inake varNana kA mukhya hetu hai-eSaNA doSoM kI sambhAvanA tathA AtmarakSA / sthApanA kula kA tIsarA prakAra hai-atizaya kula jahAM AcArya, upAdhyAya, glAna, prAghurNaka Adi ke prAyogya atizaya dravyoM kI upalabdhi hotI hai| samAja meM saba gharoM kI sthiti samAna nahIM hotii| kucha gharoM meM bhAvanA kama hotI hai, Arthika evaM dravya-upalabdhi kI dRSTi se ThIka hote haiN| kucha loga dAnazrAddha karane vAle to hote haiM para Arthika dRSTi se kamajora hone ke kAraNa snigdha, madhura Adi dravya vahAM upalabdha nahIM hote| kucha ghara bhAvanAtmaka evaM Arthika donoM dRSTi se kamajora hote haiM aura kucha ghara donoM dRSTi se samRddha / bar3e saMghoM meM nirantara kucha viziSTa dravyoM kI apekSA rahatI hai-vahAM koI glAna hotA hai, koI tapasvI, kucha zaikSa hote haiM aura kucha atithi| AcArya ke lie bhI AhAra ke vaiziSTya kA prAvadhAna hai, kyoMki ve gaNa ke nirvAhaka evaM zAsana ke mukhya sUtradhAra hote haiN| unakA dIrghatara jIvana evaM svAsthya saMgha kI adhikatama paripAlanA evaM tIrtha kI zrIvRddhi ke lie anivArya hai / aisI sthiti meM kucha aise gharoM kA nirdhAraNa karanA Avazyaka ho jAtA hai jahAM ina sabake prAyogya snigdha-madhura dravya, auSadha-bhaiSaja Adi prApta ho sake tathA jo dAnazrAddha bhI hoN| ina gharoM meM hara sAdhu gocarI ke lie nahIM jA sktaa| ata: anya sAdhuoM ke lie sthApya-varjanIya hone ke kAraNa una atizaya kuloM ko bhI sthApanA kula kahA jAtA hai| samprati unhIM ke viSaya meM kiJcita vivakSA hai| sthApanA kaba aura kahAM? prAcIna kAla meM AcArya kisI naI bastI, grAma, nagara Adi meM praveza karate to caityavandana-airyApathika, kAyotsarga ityAdi ke anantara unakA mahattvapUrNa kArya hotA---sthApanA 52 AMITTINITION MITTITUTIWW tulasI prajJA aMka 108

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bhASyakAla meM sthApanA kula kA pravartana krnaa| bhASyakAlIna paramparA kA nirUpaNa karate hue AcArya malayagiri batAte haiM-gItArtha sAdhu anya saba sAdhuoM ko AmaMtrita karate-AryoM ! Ao, kSamAzramaNa sthApanA kA pravartana kreNge| jaba sabhI zramaNa Akara, vandanA kara baddhAMjali baiTha jAte taba AcArya kSetrapratyupekSakoM meM pUchate-kaho, kauna se gharoM meM praveza kareM aura kauna se gharoM meM nahIM? phira kSetra pratyupekSakoM ke batAe anusAra AcArya sthApanA karate jisameM mAmAka Adi kuloM ko sarvathA varjita kiyA jAtA tathA atizaya kuloM ko eka gItArtha saMghATaka ke lie sthApita kiyA jaataa| sthApanA kuloM meM praveza karane kI arhatA __ viziSTa kuloM meM praveza karane vAle sAdhu-saMghATaka kI kaI kasauTiyAM bhASyakAra ne nirdhArata kI hai| unameM se kucha ye haiM 1. gItArtha-gItArtha zrutacakSu saMpanna hote haiM / ve udgama, utpAdana Adi eSaNA doSoM ke samyak parijJAtA, utsarga aura apavAda pada ke samyak vizleSaka hote haiN| sthApanA kuloM meM praveza karane vAlA saMghATaka yadi apekSita vidhi-niSedhoM kA prAmANika evaM puSTa jJAna nahIM rakhatA, dravya ke guNa-doSoM kA kSetra, kAla evaM vividha avasthAoM ke anusAra bhalIbhAMti nirdhAraNa nahIM kara pAtA to vaha prAyogya aura aprAyogya dravya meM viveka nahIM kara sakegA, ataH atizaya kuloM meM gItArtha sAdhu hI gocaracaryA ke lie jaate| 2. viziSTa sevAbhAvI-sthApanA kula kA vidhAna AcArya, zaikSa, prAghurNaka, glAna Adi ke lakSya se kiyA gayA hai| yadi unakI sevA meM vizeSa rUpa se pravRtta sAdhu gocarI ke lie jAte haiM to unheM jJAta rahA hai ki abhI AcArya Adi ke lie ghRta Adi snigdha dravya kI apekSA hai, Aja unheM drAkSA, zarkarA Adi madhura dravya kI apekSA hai athavA sauMTha, kAlI mirca, trikaTu Adi auSadha dravyoM kI apekSA hai tathA amuka dravya amuka ghara meM eSaNIya avasthA meM prApta ho jaaegaa| ataH sthApanA kula meM vaiyAvRtyakAra sAdhu hI praveza krte|" vaiyAvRtya karane vAle kI samasta arhatAeM-Alasya, nidrA evaM pramAda kA varjana, upazAntakaSAya, kutUhala varjana, sUtra aura artha se pratibaddha kA abhAva Adi sabhI una sAdhuoM meM honI caahie| bRhatkalpabhASya kI TIkA meM vaiyAvRtya karane vAle kI arhatAoM kA sundara, sarala evaM manohArI varNana kiyA gayA hai| 3. prajJApana --paTu-sthApanA kula meM praviSTa hone vAle zramaNa prajJApana-paTu hone caahie| ve sthApanA kuloM meM nirantara jAte haiM, unakI bhAvanA kA utAra-car3hAva, saMgha kI bhinna paristhitiyoM meM hone vAlI bhinna-bhinna AvazyakatAoM Adi kA unheM acchI taraha jJAna hotA hai| ve jaba kabhI avasara ho una kuloM ke gRhasvAmiyoM tathA anya choTe-bar3e sadasyoM ko eSaNA Adi ke tulasI prajJA janavarI-mArca, 2000 INNINITIVITINITIANIIIIIIIIIV 53

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tulasI prajJA aMka 108 viSaya meM prazikSita kara sakeM, vividha prakAra ke niyamoM ko unheM samajhA sakeM tathA apane mAdhurya, zIla, oja Adi guNoM se prabhAvita karate hue unakI bhAvanA meM vRddhi kara sakeM-ina sabake lie unakI prajJapti kuzalatA vizeSataH apekSita hai|4 / / jo nirantara saMparka meM Ane vAle logoM ko apanI zIlasaMpannatA, madhuravyavahAra evaM saMgha aura saMghapati ke prati pragalbha bhaktibhAvanA se AplAvita kara sakeM vahI saMghATaka atizaya kuloM meM praveza ke arha hotA hai| sthApanA kuloM kI prazikSaNa-vidhi __ sthApanA kula viziSTa bhAvanA vAle ghara hote haiM para unake saba sadasyoM ko saba vidhi niyamoM kA sadA jJAna ho hI, yaha Avazyaka nhiiN| ata: jo zramaNa priyadharmA, guru-bhakta evaM vAkpaTu hote haiM ve samaya-samaya para unheM eSaNA ke vidhi-niSedhoM ke prati jAgRta kareM, prabodha deM, yaha Avazyaka ho jAtA hai| ve yathAsamaya unheM batAyeM-dekho, aise mrakSita doSa hotA hai, aise nikSipta, adhyavatara, sthApita Adi doSa hote haiN| ve unheM sthavirakalpa tathA jinakalpa kI bhinna-bhinna samAcAriyoM ke bAre meM prazikSita kreN| yadi unakA prazikSaNa pUrA nahIM hotA to khIra, dUdha, ghI Adi vigayayukta dravyoM ko na lene vAle jinakalpika sAdhuoM ko hI sacce sAdhu mAnane lagate haiM, phalataH anya sAdhuoM ke prati avajJA kA bhAva A jAtA hai , AsthA TUTa jAtI hai| ho sakatA hai unheM ve ghI, dUdha, dahI, khIra Adi dravyoM ko denA chor3a deM to aisI sthiti meM zaikSa, tapasvI, glAna tathA AcArya Adi ke yogya dravyoM ke abhAva evaM unakI paritApanA kA prasaMga A sakatA hai| isI prakAra una kuloM meM yaha bhI prazikSaNa denA Avazyaka ho jAtA hai ki bhikSA dene kA sthAna AtmopaghAta, pravacanopaghAta tathA saMyamopaghAta se rahita honA caahie| dAtA ko bhikSA dene se pUrva kisa prakAra gamanAgamana karanA cAhie16 ki kaise AhAra kA dAna dene se mahAnirjarA evaM tIrthaMkara gotra jaise zubha karma kA bandha hotA hai aura kaise dAna se svalpa AyuSya kaa| sthApanA kula jitane adhika prazikSata hote haiM, sAdhuoM ke eSaNA Adi doSoM kI sambhAvanA utanI hI kama ho jAtI hai / vidhivat prazikSaNa prApta karane para unakI zraddhA evaM jJAna meM to vRddhi hotI hI hai, sAtha hI ghI Adi prAyogya dravyoM meM bhI vRddhi hotI hai| nizItha tathA bRhatkalpa bhASya meM chaha gAthAoM meM prazikSaNa ke mukhya viSayoM kA tathA usake prayojana kA sundara evaM hRdayAkarSaka varNana huA hai / 28 sthApanA kuloM meM bhikSA grahaNa vidhi evaM grahaNakAla __ atizaya kuloM meM praviSTa hone vAle zramaNa-saMghATaka ko jJAta rahanA cAhie ki amuka ghara meM pratidina prAyaH kitane cAvala, mUMga Adi banAye jAte haiM, kitane palapramANa ghI, 54 STITI WINITIANI TINVITTINAINITIATIVINITV tulasI prajJA aMka 108

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bhASyakAla meM sthApanA kula dUdha Adi lagate haiM, kitane vyakti bhojana karate haiN| isI prakAra mirca, jIre, hIMga Adi masAle, lavaNa soMTha Adi kaTu dravya kitane pramANa meM kAma meM Ate haiM / asana, khAdima, svAdima Adi dravyoM ke pariNAma, gaNanA, kSAra sphoTita dravyoM kI mAtrA Adi ke viSaya meM samyak jAnakara vaha unako ucita mAtrA meM hI grahaNa kreN| yadi parimita bhojana banatA ho to vahAM para adhika mAtrA meM grahaNa na kiyA jaae|19 khAdya padArtha mukhyataH do prakAra ke hote haiM-saMcayika aura asNcyik| saMcayika dravya-ghI, gur3a, modaka Adi ko pracura mAtrA meM pratidina na liyA jAe / glAna, atithi Adi viziSTa prayojana se athavA kadAcit dAtA ke prabala Agraha ko dekhakara hI grahaNa kre| asaMcayika dravya-dUdha, dahI, cAvala, sUpa Adi yadi prabhUta hoM to yathAvazyaka pratidina bhI liye jA sakate haiM / 20 atizaya kuloM meM bhojana velA ke anusAra praveza kre| kisI ghara meM eka prahara kAla meM velA hotI hai, kisI ke Der3ha athavA do prahara meN| atizeSI zramaNa unakI belA ke anusAra hI gocarAgra ke lie praviSTa hoN| yadi eka bastI meM aneka gaccha sahavAsa karate hoM to sthApanA kuloM kI vibhAga vyavasthA kara lI jAe ki itane gharoM meM amuka gaccha ke sAdhu jAeMge tathA amuka gharoM meM amuka gaccha ke / yadi sthApanA kula saMkhyA meM kama ho to dinoM kA vibhAga kara le-ka gaccha ke sAdhu prathama dina jAeMge, kha ke dvitIya dina aadi|22 sthApanA kula kI sthApanA na karane ke duSpariNAma yadi AcArya atizaya kuloM kI sthApanA na kare athavA sabhI sAdhu svecchA se saba gharoM meM gocarI-pAnI ke lie jAte raheM to isase kyA duSpariNAma ho sakate haiM, isakA saMkSipta citraNa karate hue niyuktikAra kahate haiM kiM kAraNaM camaDhaNA, davvakhao, uggamo vi ya na sujjhe| gacchammi niyayaM kajjaM, aayriy-gilaann-paahunne|23 1. camar3haNA-yadi eka zrAddha kula meM nirantara alaga-alaga zramaNa-zramaNiyAM jAte raheM to zrAvaka jana udvigna ho jAte haiN| malayagiri ne isakA bahuta sundara citraNa kiyA hai-eka sAdhu AyA, bolA- rogI kA sira dukhatA hai, cInI do| dUsarA AyA, bolA- mere peTa meM jora se pIr3A ho rahI hai, dahI aura karamba caahie| ve do lauTe, itane meM tIsarA AyA, bolA-Aja saMta dillI darzana kara lauTa rahe haiM, unakI bhakti karanI hai| tumhAre dUdha garma hogA kyA? cauthA AyA, usane AcArya ke lie kucha mAMga kii| yadi eka hI ghara meM nirantara saba jAne lageM to gRhastha socegA-Akhira maiM akelA hI kyA-kyA dUM? athavA kyA patA vAstava meM yaha AcArya ke lie le jA rahe haiM yA svayaM ke lie? isa prakAra udvigna ho jAne se ve tulasI prajJA janavarI-mArca, 2000 AMITTINITINITI ATIVITITIV 55

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tulasI prajJA aMka 108 amuka-amuka dravya hone para bhI AcArya, atithi Adi ke lie denA nahIM caaheNge|4 bhASyakAra ne gRhasthoM kI isa camaDhaNA ko zikArI kI kutiyA ke udAharaNa se spaSTa kiyA hai| eka zikArI apanI kutiyA ko bAra-bAra chU--chU karake bulAtA hai| vaha becArI AtI hai, para use kucha nahIM miltaa| vaha nirAza lauTa jAtI hai| bAra-bAra nirAza lauTane se thaka jAtI hai| aba vaha zikArI yadi use zvApadana Adi ke prayojana se bhI bulAtA hai to udvignatA ke kAraNa vaha AnA nahIM caahtii|5 2. dravyakSaya-sthApanA ke abhAva meM bAra-bAra sAdhu atizaya kuloM meM praveza karate haiN| ve ghI, dUdha, sUpa, modaka, pUr3I Adi dravya binA kAraNa bhI le lete haiN| sImita dravya aura adhika grAhaka-phalataH dravya khatma ho jAte haiN| jaba AcArya, glAna Adi ke lie jarUrata hotI hai taba ve dravya upalabdha nahIM hote / phalataH unheM paritApa, duHkha Adi hote haiM / 26 yadi gRhastha bhadraprakRti vAlA ho to amuka dravya kI glAna AcArya Adi ke lie apekSA hai, aisA socakara punaH kharIda legA athavA jo ghara meM banavAne yogya hai vaha banavA legA to eSaNA sambandhI doSa lgeNge| yadi vaha prAnta (abhadra) prakRti kA hai to yahAM taka bhI kaha sakatA hai-kUra bhI sAdhuoM ko de diyA, pUr3I bhI sAdhuoM ko de dI, dAla saba kucha sAdhuoM ko de diyA to ve kyA tere upapati haiM jo merA sArA dhana dekara unakA poSaNa kara rahI ho| aisA kaha kara vaha patnI ko pITa bhI sakatA hai / 27 3. udgama Adi doSa-eka hI ghara meM jaba aneka sAdhu utkrama se praviSTa hote haiM to unheM yaha jJAta nahIM raha pAtA ki amuka vastu unake ghara meM kitanI banI thI? kisake lie banI thI? banane ke bAda kisI ne lI athavA nahIM? jAnakArI Adi ke abhAva meM pahale banI huI vastu kA grahaNa eka ne kiyA, dUsarA bAda meM banI huI kA kara letA hai / isa prakAra udgama, utpAdana evaM eSaNA ke aneka doSoM ke lagane kI saMbhAvanA rahatI hai| 4. niyata-prayojana-gaccha meM prAyaH nirantara snigdha, madhura Adi dravyoM kI AvazyakatA rahatI hai| ata: yadi atizaya kuloM kI zraddhA, bhAvanA Adi kA dhyAna rakhA jAtA hai to vaha eka prakAra se gaccha para anukampA hotI hai tathA AcArya, glAna, atithi Adi ke samyak vaiyAvRttya evaM Atithya meM sahAyatA milatI hai| tIrtha kI vRddhi evaM prabhAvanA hotI hai|28 yadi sthApanA kuloM ko pUrI taraha hI sthApita kara diyA jAe arthAt jaba jyAdA jarUrata hogI taba hI jAeMge, aisA socakara ekAntara unakI gocarI na kI jAe to unakI sthiti zuSka gau athavA bagIce jaisI ho jAtI hai| brAhmaNa ne eka gAya ko lagAtAra kaI mahinoM taka nahIM duuhaa| socA-jImanavAra hogA taba eka sAtha bahuta sA dUdha mila jaaegaa| pariNAma huA-dUdha sUkha gayA, culUkapramANa bhI nahIM milA / bagIce kA dRSTAnta bhI isI ke samAna hai| 56 AMRI TINITINITION ANNAINITION tulasI prajJA aMka 108

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bhASyakAla meM sthApanA kula bhASyakAra kahate haiM-yadi sthApanA kuloM ko bhI prayojana hone para hI jAyeMge, aisA socakara pUrA chor3a diyA jAtA hai to zrAvaka loga dAna kI paramparA, eSaNA kI vidhi Adi ko hI bhUla jaaeNge| unheM yaha bhI yAda nahIM rahegA ki sAdhu hamAre yahAM gocarI ke lie aaeNge| na koI darzanazrAvaka banegA aura na vratI zrAvaka / glAna Adi ke prAyogya dravyoM kA abhAva evaM tIrtha kI aprabhAvanA hogii| sandarbha vartamAna kA - ___ Aja paristhitiyAM kAphI badala gaI haiN| sthApanA kuloM ke prAcIna prakAroM, usa prakAra kI sthApanA vidhi Adi kI paramparAeM prAyaH kRtakRtya ho cukI haiM phira bhI sthApanA kula sarvathA nahIM hote| isa prakAra kI vyavasthA kA koI mahatva nahIM-aisA nahIM kahA jA sktaa| Aja bhI gocarI ke gharoM kA vibhAga karate samaya kucha aise gharoM kA cayana evaM nirdhAraNa kiyA jAtA hai jahAM pramukha rUpa se AcArya evaM zaikSa sAdhu-sAdhviyoM kI gocarI kI jAtI hai| terApaMtha saMgha meM una gharoM kA pracalita nAma hai rAja kI gocarI ke ghara / zarIra vijJAna Adi kI dhAraNA ke parivartana ke sAtha-sAtha Aja prAyogya dravyoM kI sUcI bhI prAyaH badala gaI hai| aba ghRta, modaka, pUpalikA Adi kA sthAna sUpa, kama masAle kI (binA mirca kI) sabjiyoM tathA panIra Adi le cuke haiM / glAna ke lie bhI Aja soMTha, kAlI mirca athavA harar3a kI apekSA kama ho gaI hai| phira bhI prAcIna sthApanA kuloM kI paramparA, itihAsa evaM usa samaya kI sAmAjika, Arthika evaM sAMskRtika paristhitiyoM kA adhyayana karane kI pracura sAmagrI pradAna karatI hai| - - sandarbha sUcI dasaveAliyaM 1/4 ahAgaDesu rIyaMti, pupphesu bhamarA jhaa| 2. nizItha bhASya gA 1618 va usakI cUrNi 3. vahI, gA. 1623 nizItha cUrNi (sUtra 22) pR. 243 5. nizItha bhASya gA. 1619-20 vahI, gA. 1620 kI cUrNi (ka) vahI gA. 1626 kI cUrNi (kha) bRhatkalpabhASya gA. 1583 kI TIkA 8. nizItha bhASya 1627 kI cUrNi-Na savvasaMghADagA tesu pvisNti| 9. bRhatkalpabhASya gA. 1582 kI TIkA tulasI prajJA janavarI-mArca, 2000 ATITANINI TI NITITLY 57

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tulasI prajJA aMka 108 10. vahI gA. 1583 kI TIkA 11. vahI gA. 1582 kI TIkA 12. nizItha bhASya gA. 1640, 42 va usakI cUrNi (kha) bRhatkalpabhASya 1592, 1601 va usakI TIkA 13. bRhatkalpabhASya gA. 1594-1601 tathA unakI TIkA 14. (ka) nizItha bhASya gA. 1643 va usakI cUrNi (kha) bRhatkalpabhASya 1602 va usakI TIkA 15. bRhatkalpa bhASya gA. 1604 kI TIkA 16. bRhatkalpa bhASya gA. 1605 va usakI TIkA 17. (ka) nizItha bhASya gA. 1643 (kha) bRhatkalpabhASya gA. 1602 18. (ka) nizItha bhASya gA 1644 (kha) bRhatkalpabhASya gA. 1603-1608 19. (ka) nizItha cUrNi pR. 251 (kha) bRhatkalpabhASya gA. 1611 kI TIkA 20. (ka) nizItha bhASya gA. 1651 (kha) bRhatkalpabhASya gA. 1609 (TIkA sahita) 21. bRhatkalpabhASya gA. 1614 kI TIkA 22. (ka) nizItha bhASya 1658 va usakI carNi (kha) bahatkalpabhASya gA. 1616 va usakI TIka 23. (ka) nizItha bhASya gA. 1632 (kha) bRhatkalpabhASya gA. 1584 24. bRhatkalpabhASya gA. 1586 kI TIkA 25. . (ka) nizItha bhASya gA. 1633 (kha) bRhatkalpabhASya gA. 1585. 26. (ka) nizItha bhASya gA. 1635 (sacUrNi) (kha) bRhatkalpabhASya gA. 1587 (TIkA sahita) 27. (ka) nizItha bhASya gA. 1636 (kha) bRhatkalpabhASya gA. 1588 (TIkA sahita) 28. (ka) nizItha cUrNi pR. 247 29. (ka) nizItha bhASya gA. 1639 (kha) bRhatkalpabhASya gA. 1591 (TIkA sahita) 58 NITITINITINITIALLYWOOTINITI ATIV tulasI prajJA aMka 108

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tatva-darzana jIva ke pAMca bhAva svarUpa aura samIkSA va nIraja jaina pichale aMka kA zeSAMza AcArya umAsvAmI ne mokSazAstra meM baMdha tatva kI vyAkhyA karate hue baMdha ke pA~ca pratyaya ginAye haiN| AThaveM adhyAya kA pahalA sUtra hai'mithyaadrshnaavirti-prmaad-kssaay-yogaa-bNdhhetvH|' mithyAdarzana, avirati, pramAda, kaSAya aura yoga ye baMdha ke hetu haiN| prArambha meM audayika bhAvoM ke 21 uttara bhedoM meM prakArAntara se ina pA~coM pratyayoM kI gaNanA kI jA cukI hai| eka yoga ko chor3akara mithyAdarzana, avirati, pramAda aura kaSAya ye cAroM pratyaya mohanIya karma ke udaya meM hone vAlI cetanA kI vRttiyAM haiN| yoga mana-vANI aura zarIra ke nimitta se jIva ke pariNAmoM meM utpanna hone vAlI asthiratA yA halacala kA nAma hai / yoga pradhAnataH Asrava ke kAraNa kahe gaye haiN| baMdha meM yoga kA yogadAna kevala prakRti aura pradeza baMdha taka hI sImita hai| karma meM sthiti aura anubhAga zakti utpanna karanA yoga kA kArya nahIM hai, vaha kaSAya kA kAma hai| isa prakAra vicAra karane para mohanIya karma meM hI baMdha ke kAraNapane kA ekAdhikAra surakSita milatA hai| pravRtti kA sabase bar3A pradUSaNa : kaSAya - baMdha ke samaya sabase adhika yogadAna kaSAya kA hotA hai| umAsvAmI ne to dUsare tulasI prajJA janavarI-mArca, 2000 AMITINI TIOITINI TI ANS 59

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tulasI prajJA aMka 108 sUtra meM - ' sakaSAyatvAjjIva: karmaNo yogyAnpudgalAnAdatte sa baMdha:' kaha kara kaSAyoM ke sira para baMdha kA seharA bAMdha diyA hai| isakA tAtparya yaha hai ki mithyAtva - avirati aura pramAda bhAva jIva kI pravRtti meM krodha-mAna aura lobha rUpa meM hI caritArtha hote haiN| ina kaSAyoM kI saghanatA yA tIvratA ke anusAra hI mithyA - avirati aura pramAda kI tIvratA vyakta hotI hai aura inhIM ke anusAra hAsya-rati- arati-zoka-bhaya- jugupsA aura veda Adi meM jIva kI saMlagnatA ghaTatI-bar3hatI rahatI hai| isakA artha yaha huA ki kaSAyoM ko maMda karanA hI baMdha se bacane kA ekamAtra upAya hai| paM. ToDaramalajI ne mokSamArga prakAza meM yahI niSkarSa aMkita kiyA hai- 'tAMta yoganikari bhayA prakRtibandha pradezabandha balavAna nAhIM, kaSAyanikari kiyA sthitibandha anubhAgabandha hI balavAna hai / tAtaiM mukhyapane kaSAya hI baMdha kA kAraNa jAnanA jinako baMdha na karanA hoya te kaSAya mati kro|' 4 - mokSamArga prakAza, dUsarA adhikAra / 'Agama darzana' zAstrInagara dhariyAvada se prakAzita, dvitIya saMskaraNa pR Tha -25 1 paNDitajI ne Age punaH isI bAta ko puSTa karate hue kahA - 'ekAntapakSa kAryakArI nAhIM / bahuri ahiMsA hI kevala dharma kA aMga nAhIM hai / rAgAdikani kA ghaTanA dharma kA aMga mukhya hai / tAtaiM jaise pariNAmani viSai rAgAdika ghaTai so kArya karanA / " I - vahI, pA~cavA~ adhikAra, pRSTha-135 yaha akATya prAkRtika niyama hai ki jIva jaba vikArI pariNati karegA taba vaha anivAryataH navIna karmoM se baMdhegA / yadyapi maiM sadA AThoM karmoM ke udaya ko bhogatA hUM parantu unameM se kevala mohanIya karma kA udaya hI merI cetanA kI pariNati ko vikArI karatA hai, isaliye mohanIya ke udaya ke nimitta se upajA audayika bhAva hI mere navIna karmabaMdha meM kAraNa par3atA hai| kabhI kisI ke liye bhI isa niyama kA apavAda nahIM hotA / mohanIya ke udaya kAla meM jIva ko navIna karmabaMdha hotA hI hai / isI prakAra yaha bhI nizcita hai ki anya karmoM ke nimitta se upaje gati liMga - ajJAna aura asiddhatva Adi audayika bhAva navIna karmabaMdha meM kAraNa nahIM hote / yahA~ yaha bhI nirdhAraNa kara lenA cAhie ki trepana bhAvoM meM mohanIya kI apekSA se ginAye gaye upazama samyaktva aura upazama cAritra nAmaka aupazamika bhAva, samyaktva aura cAritra nAmaka kSAyika bhAva tathA kumati-kuzruta-kuavadhi aura samyaktva, cAritra tathA saMyamAsaMyama nAmaka kSAyopazamika bhAva bhI navIna karmabaMdha ke kAraNa nahIM mAne gye| kevala mohanIya karma ke nimitta upaje aura kevala audayika bhAva hI karmabaMdha meM kAraNa kahe gaye haiN| - 60 tulasI prajJA aMka 108

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jIva ke pAMca bhAva isa prakAra maiMne yaha samajha liyA hai ki audayaki bhAva hI baMdha kA kAraNa hote haiM aura aupazamika, kSAyika tathA kSAyopazamika bhAva mokSa kA kAraNa hote haiN| inameM kSAyika bhAva kI prApti mujhe isa janma meM saMbhava nahIM hai / aupazamika bhAva kA suyoga laga sakatA hai, para usake liye mujhe kSayopazama ko sAdhanA hogaa| usakA hitakara dizA meM upayoga karanA hogaa| isa bAta kI tapAsa karanI hogI ki kSayopazama bhAva mujhe anAdikAla se sadA sarvatra prApta rahA hai, phira mujhe aba taka Atma kalyANa kA mArga kyoM nahIM mila pAyA? kaba aura kaise kAryakArI hogA kSayopazama bhAva ? kSayopazama bhAva karmabaMdha kA kAraNa nahIM hai| vaha mokSa kA kAraNa kahA gayA hai| yaha bhI kahA gayA hai ki saMsAra meM sabhI jIvoM ko anAdikAla se kSayopazama bhAva prApta hotA hai| unameM bhavya aura abhavya donoM prakAra ke jIva haiN| mokSa kA kAraNa prApta hote hue bhI ananta jIvoM ko mokSa kA mArga kabhI milA nahIM, abhavya jIvoM ko kabhI milegA bhI nhiiN| asaMkhyAta aise dUrAndara bhavya jIva bhI saMsAra meM haiM jinheM bhavya hote hue bhI mokSa mArga kabhI nahIM milegaa| taba phira yaha prazna svAbhAvika hI hai ki kSayopazama bhAva mere kalyANa meM kaise kAryakArI hogA? isa prazna kA samAdhAna pAne ke lie hameM kSayopazama bhAva kI kucha aura sUkSma vivecanA karanI hogii| jJAnavaraNIya-darzanAvaraNIya--mohanIya aura aMtarAya, ina cAroM ghAtiyoM karmoM meM hI kSayopazama bhAva banatA hai| aghAtiyA karmoM meM vaha nahIM hotaa| hama Upara yaha vicAra kara cuke haiM ki cAra ghAtiyA karmoM meM se tIna kA svabhAva to AtmA ke svAbhAvika guNoM ko adhikAMza meM DhAMpa lenA tathA alpa aMza meM unheM ughar3A chor3ane kA hai, parantu cauthe ghAtiyA mohanIya karma kA svabhAva una ughar3e hue guNoM ko vikArI banA dene kA hai| mere apane guNoM kA yaha vikArI pariNamana hI navIna karmabaMdha kA kAraNa hotA hai| anAdikAla se hameM sadA-sarvatra jo kSayopazama bhAva prApta rahA hai, vaha uparokta tIna AvaraNI karmoM ke kSayopazama se utpanna bhAva thaa| use hI pAMca labdhiyoM meM 'kSayopazamalabdhi' ke nAma se bhI ginAyA gayA hai| yaha kSayopazama to hara jIva ko anAdikAla se prApta hai| kisI bhI bhava meM jIva isase rahita nahIM rhaa| yaha kSayopazama-labdhi bhI jIva ko bArabAra milI para usakA kalyANa kA mArga prArambha nahIM huaa| isakA kAraNa yahI thA ki mohanIya karma kA anAdi se udaya thA jisake kAraNa usake zraddhA guNa kA mithyAdarzana rUpa pariNamana hotA rhaa| isI kAraNa jIva ke zeSa guNoM kA bhI mithyA yA viparIta pariNamana hI huaa| usake jJAna-darzana, zraddhA aura vIrya guNoM kA mithyAdarzana-mithyAjJAna aura mithyA cAritra rUpa pariNamana hotA rahA / jIva ke saMsAra-bhramaNa kA yahI kAraNa thaa| kamI yaha rahI ki tulasI prajJA janavarI-mArca, 2000 TITTWITTIVITITI VITITINY 61

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tulasI prajJA aMka 108 mohanIya karma kA upazama yA kSayopazama jIva ko kabhI prApta nahIM huaa| vaha eka bAra mila jAve to saMsAra kI anantatA TUTa jAye aura aMta nikaTa Ane lge| isa samIkaraNa se yaha siddha huA ki tIna karmoM kA kSayopazama jaba taka mohanIya karma ke udaya ke sAtha rahegA taba taka vaha ananta saMsAra ke baMdhana meM hI sahAyaka hogaa| jaba mohanIya kA bhI kSayopazama prApta ho jAyegA yAnI jIva eka bAra samyagdarzana prApta kara legA taba usI kSaNa se ina tIna karmoM ke nimitta se upaje kSayopazama bhAva meM bhI mokSa kA kAraNa banane kI yogyatA jAgRta ho jaayegii| dizA nahIM hai kSayopazama ke pAsa __ vAstavikatA yaha hai ki kSayopazama jIva kI sAmAnya zaktiyoM ke sImita vikAsa kA nAma hai| una zaktiyoM kA upayoga karake jIva apane liye kyA arjita karegA, yahAM use kyA arjita karanA cAhie, yaha viveka kSayopazama ke pAsa nahIM hai| jisa prakAra varSA kA pAnI jaba bAr3ha ke rUpa meM svacchanda hokara bahatA hai taba vaha vinAza hI karatA hai kintu vahI pAnI jaba naharoM ke kUla-kinAroM meM saMyojita hokara pravAhita hotA hai taba sRjana meM sahAyaka hotA hai| usI prakAra kSayopazama se prApta jIva ke jJAna aura puruSArtha Adi guNa apane Apa meM dizAhIna hote haiN| jaba taka usakI ye zaktiyAM rAga-dveSa-moha se prerita yadvA-tadvA pravAhita hotI rahatI hai taba taka ve jIva ke liye saMsAra-baMdha aura dukha rUpa vinAza kA hI nimitta banatI rahatI haiN| vaha zaktiyAM jaba dharma ke sva para hitakArI kAryoM meM niyojita aura anuzAsita ho jAtI haiM taba unake nimitta se jIva apane liye sadgati aura sukha kI prApti karane lagatA hai| Atma anuzAsana ke usI prakAza meM sanmArga para usakI yAtrA prArambha ho jAtI hai| kinAre para rahane vAle loga bhI jaba taka apane saMkalpa ke dvArA nadI-jala kA hitakara upayoga karane kA puruSArtha nahIM karate taba taka vaha jala rAzi vyartha hI bahatI calI jAtI hai| usI prakAra jIva jaba taka dRr3ha saMkalpa ke sAtha apanI zaktiyoM ko sva para kalyANa ke mArga para niyojita nahIM karatA, taba taka kSayopazama se prApta usakI zaktiyoM kA nirantara pravAha nirarthaka hI calA jAtA hai| isI meM usake aneka janma vyartha cale jAte haiN| kAlAntara meM ve vyakta zaktiyAM punaH AvaraNI karmoM ke AcchAdana meM lupta hotI calI jAtI haiN| anAdi kAla se mere sAtha yahI ho rahA hai| saMsAra meM kucha kara gujarane kI sAmarthya AvaraNI karmoM ke kSayopazama se milatI hai| yaha bahuta durlabha nahIM hai / anAdi kAla se mujhe milI huI hai| parantu apane hita ke lie usakA sadupayoga karane kI sUjha-bUjha aura sAmarthya sabako sadA nahIM miltii| vaha eka dUsare hI prakAra kI zakti hai jisake udita hone ke lie mohanIya karma ke udaya kI maMdatA cAhiye aura 62 MI NS ANTITIV tulasI prajJA aMka 108

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jIva ke pAMca bhAva dRr3ha sakalpa pUrvaka mere apane vartamAna ke puruSArtha kI saMlagnatA caahie| apane bhava-bhramaNa kI kathA ke sAtha saMsAra kI vAstavikatA kA bAra-bAra cintana karane se moha kI maMdatA svayaM prApta hotI hai| moha-nidrA kA avasAna hote hI mana kI mAyA bikhara jAtI hai / jIva ko sanmArga sUjhane lagatA hai / kaThina nahIM hai mAyA kI duvidhA ko tor3anA koI sotA huA vyakti sapane meM dekhe ki usake bistara meM aura usake kamare meM Aga laga gaI hai, cAroM ora saba kucha sulaga rahA hai| hama kalpanA kareM ki usa kamare kI Aga bujhAne ke lie kitane pAnI kI AvazyakatA hogI? eka bUMda bhI nahIM caahie| kisI prakAra usa vyakti kI nidrA tor3a denI hai| basa, itanA paryApta hogA / aura kucha bhI karane kI AvazyakatA nahIM hai / nIMda khulate hI usakA sArA bhaya svataH samApta ho jaayegaa| sArI Aga, sArI tapana, aura sArA dhuAM na jAne kahAM vilIna ho jAyegA / vaha jo abhI-abhI jala marane kI vibhISikA se AtaMkita thA, jAgate hI apanI surakSA ke prati Azvasta ho jaaegaa| use eka sarvathA navIna zItalatA kA anubhava hogA / mana kI mAyA kA AtaMka bhI aisA hI hai| usakI tapana bhI itanI hI kAlpanika hai / usa AtaMka kI Aga ko bujhAnA bhI itanA hI AsAna hai| kevala sRSTi kA rahasya jAnane kI utkaNThA caahie| saMsAra kI vAstavikatA ko samajhane kA kauzala caahie| apanI moha - nidrA ko nAza karane kI bhAvanA caahie| mAyA kI mahimA saba gAte haiN| usase bacane kA upadeza saba eka dUsare ko dete haiM, parantu mAyA ke svarUpa kA nirdhAraNa kucha kaThina hai| mAyA ko parakhane kA upAya koI biralA hI kara pAtA hai / dRzyamAna jagata meM dikhane vAle prakRti ke manohara dRzya mAyA nahIM hai| mAyA to mana kI Asakti kA nAma hai| kabIra ne kahA- 'jo mana ko bAMdha le, jo mana meM basa jAye, vaha mAyA hai / ' mAyA mAyA saba kahaiM, mAyA lakhai na koy| jo mana se nA Utarai, mAyA kahiye soya // jainAcAryoM ne jIva ko ajJAnabhAva se yA mohabhAva se utpanna, 'maiM aura mere' kI kalpanA para AdhArita, ina avAstavika saMbaMdhoM ko 'ahaMkAra' aura 'mamakAra' ke nAma se kahA hai| kisI dUsare padArtha meM 'yaha maiM hI hUM' aisI kalpanA kara lenA ahaMkAra hai / kisI dUsare 'jIva yA padArtha meM 'yaha merA hai' aisI mAnyatA mamakAra hai| ahaMkAra aura mamakAra hI jIva ke liye duHkha aura kleza ke janaka haiN| use sukha JILIV 63 tulasI prajJA janavarI-mArca, 2000

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tulasI prajJA aMka 108 duHkha dene vAlI anya koI zakti isa vizva meM nahIM hai| ye ahaMkAra aura mamakAra ke dvandva jIva svataH apane meM paidA karatA hai aura unase sukhI - duHkhI hotA rahatA hai / yahI kAraNa usakI 'nijakRta-mAyA' hai| ise hI 'mana kI mAyA' kahA gayA hai| sAdhanA ke krama meM sabase pahale hamAre ahaMkAra aura mamakAra chUTane cAhiye / mAyA kA tyAga karane kA saMkalpa lekara loga strI-puruSa aura parivAra ko chor3a dete haiN| ghara aura vyApAra kA tyAga kara dete haiN| parantu ina sabake sAtha jor3ane vAlI mana kI sUkSma Asakti nahIM chor3a paate| mAyA ke AdhAra badala jAte haiM, mAyA kI Dora nahIM TUTatI / sthUla mAyA ko chor3anA AsAna hai, parantu sUkSma Asakti rUpa mana kI mAyA ko chor3anA bahuta kaThina hai / mana kI jhInI mAyA bar3e-bar3e sAdhakoM, RSi-muniyoM aura pIrapaigambaroM ko bhI sAdhanA se bhraSTa kara detI hai / jinhoMne isa jhInI mAyA para vijaya prApta kara lI, unakA sthUla padArthoM kA tyAga karanA sArthaka ho gyaa| aisA hI sAdhaka saMsAra ke dukhoM ke Upara uThakara sukha prApta kara sakatA hai| kauna degA dizA : kauna batAyegA gaMtavya ? rAga-dveSa moha mAyA ke isa saMsAra para thor3A vicAra kreN| kalpanA ke ye dRzya kisa phalaka para aMkita ho rahe haiM / mAyA aura mamatA kA yaha nRtya kisa maMca para ho rahA hai aura rAga-dveSa kI ye taraMgeM kisa jalarAzi meM uTha rahI haiM? ina praznoM ke uttara bAhara nahIM mileMge / uttara pAne ke liye hameM apane bhItara hI, svayaM apanI sAkSI banakara jhAMkanA hogaa| taba hama pAyeMge ki mUr3hatA ke ye sAre paridRzya merI cetanA ke phalaka para aMkita ho rahe haiN| mAyA-mamatA kI ye bahurUpiNI nRtyAgaMnAeM mere mAnasa-maMca para hI to nAca rahI haiM, aura rAga-dveSa kI ye sArI taraMgeM merI cetanA ke sAgara ko hI azAnta banA rahI haiN| eka vAkya meM kahanA cAheM to 'yahA sArA pradUSaNa mere apane kSayopazama bhAvoM meM phaila rahA hai|' yadyapi isameM koI sandeha nahIM hai ki mere bhItara ye sAre upadrava mohanIya karma ke udaya meM ho rahe haiM parantu kyA vaha karma hI doSI hai ? nahIM, isake liye mAtra mohanIya karma ko doSa dene se kAma nahIM clegaa| saMsAra meM jisane bhI moha-mAyA ke usa duScakra meM se nikalane kA upAya kiyA hai, usane mohanIya ke udaya ke bAvajUda, apane puruSArtha ko jAgRta karake use parAsta kiyA hai aura svayaM apanA mArga banAyA hai| jaba jo koI lakSya banAkara cala par3A taba kSayopazama usake liye sahAyaka huA / kSayopazama kA upayoga karane kI dizA aura gaMtavya batAne kA kArya kSayopazama nahIM kregaa| vaha karegA dharma | vaha kareMge hamAre saMskAra aura vaha kArya karegA hamArA jAgRta puruSArtha / eka choTe udAharaNa se hama kSayopazama kI sImAoM ko yA usakI paMgutA ko samajhane kI ceSTA kreNge| subaha sUrya kA thor3A sA prakAza phailate hI hamane apanI khir3akI meM se dekhA, 64 tulasI prajJA aMka 108

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jIva ke pAMca bhAva cAra vyakti nadI kI ora jA rahe haiN| hamane kutUhalavaza Age bar3hakara unakA gaMtavya aura maMtavya jAnanA caahaa| pahale vyakti ne batAyA, 'pUjA-pATha karanA hai, snAna karane jA rahA huuN|' dUsare kA kathana thA, 'machaliyoM ko ATe kI goliyA khilAne jA rahA huuN|' tIsare ne batAyA, 'yaha jAla nahIM dekhate? machalI mArane jA rahA hUM, baccoM kA peTa bharanA hai|' cauthe vyakti kI pIr3A alaga thii| vaha nadI meM Atma-hatyA karane jA rahA thaa| cAroM ko alaga-alaga maMtavya lekara eka hI mArga para, eka sAtha jAte dekhakara hameM Azcarya huaa| hamane pUcha liyA-'Apa saba eka sAtha hI kyoM nikale haiM? cAroM vyaktiyoM kA eka hI uttara thA--'rAta ke aMdhere meM yAtrA sambhava nahIM thii| aba jaise hI ujAlA honA zurU huA, hama nikala par3e haiN|' ___ maiM cakita hUM aura nirNaya nahIM kara pA rahA hUM ki sUrya ke mAthe para kauna-sA tilaka lagAUM? usake udita hote hI AdamI pUjA-pATha ke liye snAna karane cala par3atA hai yA Atma-hatyA ke liye nikala par3atA hai| usake prakaTa hote hI loga machaliyoM ko dAnA cugAne Ate haiM yA jAla lekara unheM pakar3ane-mArane ke liye nadI taTa para pahuMcane lagate haiM? vAstava meM sUrya ko kisI bhI kArya meM vizeSa kAraNa yA preraka nimitta mAnanA hamArI bhUla hogii| vaha to prakAza detA hai| sakriyatA kA sAmAnya nimitta banatA hai| usake prakAza kA upayoga karake loga apane-apane maMtavyoM kI pUrti ke liye apanA gaMtavya cunate haiM aura ghara se nikala par3ate haiN| isake liye sUrya ko prANiyoM ke satkarmoM kA zreya nahIM diyA jA sakatA aura unake duSkarmoM ke liye doSa bhI nahIM diyA jA sktaa| AvaraNI karmoM kA kSayopazama bhI jIva ko isI prakAra kucha kara gujarane kA avakAza aura prakAza detA hai / kSayopazama svayaM aMdhA hai| usake pAsa apanI koI dizA nahIM hai| 'merA upayoga karake aisA karo aura yaha mata karo' aisI koI zarta yA aisA koI anuzAsana AvaraNI karmoM kA kSayopazama nahIM lgaataa| kSayopazama merI apanI zaktiyoM kA pravAha hai jo anavarata ho hI rahA hai| anAdikAla se merI asAvadhAnI se, merI saMskArahInatA ke kAraNa, yA merI dizA-hInatA ke kAraNa maiMne apanI ina zaktiyoM kA durupayoga karake apane liye duHkha, saMtApa aura pIr3AoM kI phasala ugAI hai| maiMne sadA svayaM apanI rAha meM kAMTe boye haiM aura jaba-jaba kAMTe mujhe cubhe taba-taba maiMne usake liye dUsaroM ko doSa dekara unake sAtha baira aura kalaha karake apane liye azAnti tulasI prajJA janavarI-mArca, 2000 AMITTIMITISINI TIONINNY 65

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tulasI prajJA aMka 108 kA vAtAvaraNa nirmita kiyA hai| mere yahI saMkleza mere liye aura-aura kaNTakoM kI phasala bote rahe haiN| saMsAra meM yahI merI vyathA kI kathA hai| yaha bahuta bar3A su-yoga hai ki isa bAra mujhe manuSya janma milaa| uttama kula aura jinavANI sunane -samajhane kI pAtratA milI aura uttama saMskAra mile haiN| udaya aura upazamakSayopazama ke rahasyoM ko jAnane-samajhane kI buddhi mujhe milI hai| apanA kalyANa karane ke liye karma kI ora se jitanI anukUlatAeM Avazyaka haiM ve saba mujhe isa samaya prApta haiN| ina sabakA Akalana karane ke lAyaka, aura karaNIya tathA akaraNIya kA nirNaya karane ke lAyaka moha karma kI maMdatA yA kaSAyoM kI maMdatA bhI merI pahuMca ke bhItara hai| aba svakalyANa ke mArga para kadama bar3hAne ke liye kevala eka dRr3ha saMkalpa kI AvazyakatA hai| kevala cala par3ane kI dera hai| yaha saMkalpazIlatA aura yaha gatizIlatA kisI karma ke udaya se nahIM miltii| AvaraNI karmoM kA kSayopazama bhI isakA niyAmaka kAraNa nahIM hai| yaha to apane vartamAna ke puruSArtha ko jAgRta karane aura samhAlane se milegii| mohanIya karma kA upazama aura kSayopazama isI jAgarUkatA meM se utpanna hogaa| vaha 'kArya' hai, 'kAraNa' nahIM hai| mokSa mArga kA kAraNa to merA apanA samyak puruSArtha hI hai| zAMti sadana, kampanI bAga satanA-485 001 (madhya pradeza) 66 WINITIV tulasI prajJA aMka 108

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vicAra-darzana sthUla ke mAdhyama se sUkSma kA sandhAna 4 jatanalAla rAmapuriyA eliz2Abetha zArpa eka prasiddha aMgreja lekhikA huI hai| prAcIna vidyAoM kA adhyayana karane hetu ve bhArata AIM aura kaI varSoM taka yahA~ rhii| unhoMne bhAratIya darzana, auSadhi vijJAna, yoga Adi viSayoM para aneka zodha-khoja pUrNa pustakeM likhiiN| luz2Aka eNDa kampanI, landana dvArA san 1938 meM prakAzita unakI eka pustaka kA nAma hai-The Great Cremation Ground (mahAzmazAna) isa zIrSaka kI kalpanA ke pIche unakA Azaya saMbhavataH 'nirvANa' yA 'mokSa' rhaa| jo bhI ho, mujhe isa anUThe zIrSaka ne ukta pustaka ko par3ha lene kA nimantraNa diyaa| isa pustaka meM viduSI lekhikA ne jainadharma aura upaniSadoM kA saMkSipta magara atyanta yuktipUrNa tulanAtmaka adhyayana prastuta kiyA hai| upasaMhAra meM unhoMne jaina-dharma ke bAre meM jo apanA niSkarSa diyA hai, usakA eka aMza nIce uddhRta haiThe Jain Philosophy is an almost perfect one, and the flaws in itare due rather to the largeness of the subject discussed than to the philosophy itself. jaina-darzana apane Apa meM lagabhaga nirdoSa aura pUrNa hai| isameM jo kamiyAM haiM ve vastutaH vivecita viSaya ke bahuta vistRta hone ke kAraNa haiM, na ki isake darzana (tattvajJAna) jnit| bhinna dharma kI anuyAyinI, eka pAzcAtya lekhikA dvArA eka prAcya dharma kA itanA saTIka vizleSaNa AhlAdakArI hai| jaina-darzana sacamuca itanA sUkSma, itanA gahana tulasI prajJA janavarI-mArca, 2000 paY 67

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tulasI prajJA aMka 108 aura cintana ke vibhinna kSitijoM para itanA phailA huA hai ki eka adhyayanazIla aura jijJAsu vyakti bhI isakI sampUrNa gaharAI taka pahuMcate-pahuMcate svayaM ko thakA huA sA anubhava karatA hai / kyoM huA aisA? isakA vizAla kalevara kyA akAraNa hI hai? itihAsakAra aba ekamata hai ki jainadharma bhArata kA prAcInatama jIvita dharma hai| prathama tIrthaMkara bhagavAna RSabhadeva ne ahiMsA, satya aura aparigraha kI dhurI para zramaNa paramparA kA sUtrapAta kiyA / bhagavAna mahAvIra jainoM ke caubIsaveM tIrthaMkara huye| unhoMne apane pUrva-tIrthaMkaroM ke cintana- manthana ko eka kramabaddha aura vyavasthita darzana kA rUpa diyA / anekAnta aura anAgraha kI bhitti para, saba jIvoM ke prati Atmavat AcaraNa aura saMyamamaya jIvanazailI kA rUpa lekara jaina dharma kA avataraNa huA / samyak jJAna, samyak darzana aura samyak caritra - yaha ratnatrayI jaina darzana kA AdhAra stambha hai / satya aura asatya, zreya aura preya evaM zAzvata aura nazvara ke bIca sahI vivecana karane kI dRSTi aura jo satya hai, zreya hai, zAzvata hai, isameM gahana AsthA samyak darzana hai| isa AsthA ke Aloka meM arjita jJAna samyak jJAna hai / samyak darzana aura samyak jJAna kisa satya ko anAvRtta aura udbhASita karate haiM usake anurUpa manasA karmaNA AcaraNa samyak caritra hai / samyak darzana aura samyak jJAna paraspara anyonyAzrita haiM / ye donoM dharma ke sahI svarUpa ko jAnane ke lie pUrva zarta ke rUpa meM jaina-darzana ke mahatvapUrNa aMga haiN| dharma kyA hai - binA samyak jJAna ke yaha samajhA nahIM jA sakatA, aisA jaina darzana kA Agraha hai aura yahI Agraha jaina-dharma ko vijJAna ke dharAtala para le jAtA hai / yaha atiraJjana nahIM ki vijJAna (Science) zabda jisa artha meM prayukta hai, vahI Azaya agara vaha bhagavAna mahAvIra ke samaya vyakta karatA hotA to unake darzana ko saMbhavataH dharma kI nahIM, vijJAna kI saMjJA miltii| jaina dharma svayaM apane Apa meM eka pUrNa vijJAna hai, isa bAta ko kahane se pUrva, yahA~ vijJAna kI paribhASA para eka dRSTi Avazyaka hai Science "Systematic knowledge of the Physical or Material world gained through observation and experimentation"--The Random House Dictionary of the English Language, Second Edition--Unabridged. arthAta sUkSma nirIkSaNa aura parIkSaNa ke dvArA arjita bhautika padArthoM kA saMsthita ( vyavasthita) jJAna hI vijJAna hai| magara yaha sRSTi to kevala bhautika vastuoM taka sImita nhiiN| dravya jagat (Physical or Material World) se bhI adhika mahatvapUrNa alaga WWW tulasI prajJA aMka 108 68 -

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sthUla ke mAdhyama se sUkSma kA sandhAna eka bhAva jagata bhI hai| vijJAna, jaisA ki isakI paribhASA kahatI hai, kevala dravya jagata para kendrita hai; bhAva jagata to isakA viSaya hI nhiiN| yaha sacamuca Azcarya kI bAta hai| dUsarI ora, jaina darzana kevala dravya jagata kA nahIM, kevala bhAva jagata kA bhI nahIM balki donoM ke hI sUkSmatama rUpoM se sAkSAtkAra karane kA upakrama hai| adhyAtma kA viSaya saMkucita artha meM kevala bhAva jagata banatA hai magara jaina darzana padArtha jagata kI gaveSaNA ke mAdhyama se bhAva jagata ke rahasyoM ko anAvRtta karatA hai, aura yahI vijJAna kI taraha usake bRhat AkAra kA kAraNa hai| jIva (Soul), ajIva (Matter), puNya (Virtie), pApa (Sin), Azrava (Influx of Karma), saMvara (Arrest of the influx of Karma), nirjarA (Liquidation of Karma), baMdha (Bondage) aura mokSa (liberation)-ye nau padArtha jaina adhyAtma vidyA (Metaphysics) ke mukhya tatva haiN| inameM se prathama do dRzyamAna sthUla jagata se sambandhita haiN| zeSa sAta adRzya manobhAva haiM aura sUkSma jagata se sambandhita hai| sampUrNa jaina darzana sthUla aura sUkSma ina nau tattvoM ke vaijJAnika vizleSaNa para kendrita hai| padArtha kI zAzvatatA (Indestructibility of the matter), kriyA aura pratikriyA (Action and reaction), kAraNa aura pariNAma (Caus and effect) evaM sApekSavAda aura antarnirbharatA (Law of relativity) jaise mUlabhUta vaijJAnika siddhAnta jaina darzana kI nIMva meM haiM aura isa vizleSaNa ke mAdhyama haiM / kevala zraddhA prerita aura AsthA para AdhArita mAnyatAyeM jaina darzana meM bahuta kama haiN| ___ isa lekha meM vistAra kI jagaha nhiiN| phira jaina darzana meM jIva aura ajIva, jo bhautika padArtha hai aura jo vijJAna kA bhI viSaya hai, ke vargIkaraNa para eka dRSTi samIcIna hogii| sthAvara (Immobile) trasa (Mobile) pRthvI jala oNna vAyu vanaspati (Earth) (Water) (Fire) (Air) (Vegetation) nigoda (Group Suls. An infinite number of beings with common body and common respiration.) tulasI prajJA janavarI-mArca, 2000 NRITHILITITIIIIIIIIIIIIIIITV 69

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ekendriya dvIndriya (With one (With two sense of touch. senses of touch Invisible with & taste.) dharmAstikAya (Instrumental in movement of soul and matter) 70 trasa (Mobile) trIndriya (With three senses of touch, taste & smell.) ajIva V adharmAstikAya (Helps the soul and matter to halt their motion) caturindriya (With four senses of touch, taste, smell & sight) tulasI prajJA aMka 108 paJcendriya (With five senses having fifth one of hearing. Also has facuclty of intelligence The man is suprior to all with power of discrimination as well.) AkAzAstikAya pudgalAstikAya ( Subsisting space (Atoms cons.for soul and tituting all matter) objects, big or small.) ukta pAMcoM dravya zAzvata haiM / ye kabhI naSTa nahIM hote / jaina darzana vijJAna hai, isaliye hI usameM jIva ke sAtha ajIva kA bhI itanA vizad vivecana hai| usake dIrghakAya hone kA bhI yaha rahasya hai| vijJAna apanI khoja kI samApti taka calatA rahatA hai| tIrthaMkaroM kI dRSTi bhI choTe-bar3e AkAra para nahIM, jJAna ke antima tArkika niSkarSa para rhii| bhautika, rasAyana aura prANI zAstra (Physics, Chemistry and Biology) aura inakI zAkhAoM aura upa-zAkhAoM kI AkAzagaMgA meM Ama AdamI kho jAtA hai; jaina darzana kI thAha bhI usI taraha sabake lie sugama nahIM bnii| vijJAna kA apanA kalevara hotA hai / jaina dharma kA vistAra bhI usakA apanA nahIM, vijJAna kA hai| bhagavAna mahAvIra ne to use kevala khojA thA, gar3hA nahIM / eliz2Abetha zArpa ne jisa Floa kI ora iMgita kiyA hai, vastutaH vaha jaina darzana ke sarvagamya aura sarvagrAhya na bana pAne ke kAraNoM kI mImAMsA hai| kAla (Time) 15 nUramala lohiyA lena kalakattA-700 001 AN tulasI prajJA aMka 108

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English Section Page No. 1. Is There An Origin of Life ? 2. The Role of Sense Organs (Indriya) in Vaisnava Philosophy 3. Samadhimarana : An Auspicious Death 99 4. Mode of Signal Transmission and Its Analysis in the Central Nervous System 105 5. Technology Transformation and the Crises of Caste and Population in the Republic of India 114 Editor Dr. Jagat Ram Bhattacharya Toto 4511 40821-AE, 2000 All W|||II 71

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Is There An Origin of Life ? - Muni Nandighosh Vijay From the days when man abandoned the natural life style to adopt to the lifestyle created by himself, man's intellectual power began to develop. Man-made lifestyle produced in man a sort of curiosity to know the secrets of life, the secrets of all natural phenomena and the factors controlling them. This curiosity and needs of the new lifestyle inspired him to make various new inventions. That was the beginning of science and its inventions. This curiosity played a very important role in material development of human life. Formerly, man with his small family lived in forests and lived on fruits etc. of trees growing in forests. In those days no man had any fear from another man or any woman and no woman had any fear from another woman or any man. In fact so much fearlessness prevailed that none was afraid of the so-called violent birds and beasts. Man in those days lived unclad but the mutual sexual attraction was not strong. As time passed by, they changed. They found shortage of fruits etc. growing in forests and needs of people were not fulfilled. From those days, people began to quarrel, fight and attack. All struggled for their existence. Thus emerged a new life-style and a new social order. Gradually, people adopted the new social order. Man began to think of the natural and artificial phenomena occurring around him. That precisely was the beginning of man-made science, which has been continuously progressing. Thus man's power of thinking laid the foundation of science and then man began to think of the time of beginning of the world/universe and the great men of succeeding ages, with their powers of knowledge and logic, found answers to this and tried to explain them to other people of the society. Religious leaders, original founders of various religions, saviours of religions, great men, who redeemed religion made their best efforts and contributed to the solution of problem regarding the origin of universe and life. Lord Mahavira presented a 72 AM MMM TOH 310h 108

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Is There An Origin of Life? unique theory and solved many problems related to the universe. Most of the religious leaders believe that the whole universe is without beginning and is endless. But scientists do not accept it. They believe that the earth has both a beginning and an end. The living world was created after crores of years of creation of the earth and it developed gradually. This is what scientists have been believing. But according to the Jaina philosophy, the world of living being is never created. Since beginningless time the living word has been on the earth and it will continue to be there till endless time. It has neither a beginning nor an end. It goes on ascending and descending. The periods of ascent and descent are respectively called utsarpini kala and avasarpini kala. The present time is avasarpinikala. The geological fossils etc. which are evidences of the famous theory of evolution presented by 'Charles Darwin, can be evidences of avasarpinikala of the Jaina philosophy and they can disprove the theory of evolution because even Darwin's theory of evolution is ultimately based on inferences and not on direct proofs or evidences. In short the living world is neither/never created nor destroyed. Before thinking of the origin of living organisms, according to the Jaina philosophy, let us examine various theories presented by different scientists; the experiments made by them in order to prove their theories and their results and reasons for such results according to the doctrines of Jaina philosophy. Since many centuries, the problem of origin of living organisms has been a headache to scientists and philosophers. In the beginning, philosophers believed that there was someone who created all kinds of animals, insects, etc. i.e. all living beings and they called him the creator. But this theory of special creation is not acceptable to scientists nor is it acceptable to the Jaina philosophy. A great question arises to it is that if the creator made all, then there must be someone to make the creator. Who made the creator? Nobody can give a clear explanation to this. Regarding the beginning of the living organisms, ancient scientists believed that the first living thing perhaps came from a heavenly body i.e. celestial object or most micro-organisms came here as cosmic dust. But this cosmozoic theory is also not acceptable to scientists because even on other planets there is no atmosphere conducive to life. The problem of existence of the living organisms on the other planets, has not been yet solved. But according to Jaina Geography and astronomy these are many regions which are vaster even than the earth and human beings, animals, plants, insects etc. made the all living beings there, but no object can come from it to this earth. All animals, human beings, insects are tulasI prajJA janavarI-mArca, 2000 73

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TL 4311 310h 108 confined to their region, out of which they cannot go. Even if one goes by supernatural power or help of a god or a goddess, one cannot survive there and if one survives there by virtue of some divine power, it is a regarded to be very miraculous. (See :- The Kalpasutra. The origin of the Harivamsa kula) In short, the Jaina philosophy also does not believe in any such theory as cosmozoic theory. According to the Jaina philosophy, the whole universe all the fourteen Rajalokas) is inhabited by living beings. They take birth on this earth, too. But their bodies are constituted of substances existing here. The body structure of some micro-organisms takes shape first and then the life-element/soul comes into it. But in macro-organisms, the soul comes first and it develops its body and organs according to its capacity. There is another theory which is called the theory of spontaneous generation. According to it, the living world originated on the earth all of a sudden. accidentally and in a very short time. No external factor was necessary. It was produced casually. The Greek philosophers believed that the living organisms were produced from sea-slimes under the influence of the sun, heat and atmosphere. Scientists accepted this belief of Greek philosophers. But they did not accept the reasons that the Greek philosophers gave for creation of the living world. Down to the sixteenth century, some people believed that frogs were produced in the mud of water, scorpions were produced in the excretion of animals and rats, house-flies and earthworms were produced from soil or clay. But some experiments were made to know whether this was true or not. One such experiment was performed by Italian physicist Farancesco Redi and he proved that the theory of spontaneous generation was wrong. He showed that maggots are produced only from eggs laid on rotten meat and fishes. When meat and fishes are kept in a closed glass vessel and kept away from houseflies, maggots did not develop in it. Ultimately, he concluded that life originates from life and non-living beings can never give birth to life. This theory is called biogenesis. Later on Louis Pasteur went still further and proved that very minute micro-organisms can be produced from other germs of a kindred kind. Thus Redi and Pasteur proved that the living organisms were not produced in surroundings similar to the present-day surroundings. The question arises here whether it is possible that the living organisms were formerly in different surroundings originated from nonliving substances. This is the idea in the background of abiogenesis and scientists try to prove that living organisms were originated from non-living substances. 74 All W W W TEHT 451 310h 108

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Is There An Origin of Life ? In the book entitled 'The Origin of Life' published in 1936 A.D., A.I. Oparin, a Russian biochemist said about origin of living organisms that in the beginning of the earth the atmosphere contained only hydrogen. water vapour ammonia and methane. There was no free oxygen but there a little quantity of carbon dioxide (CO). The earth cooled down and then it rained. Rivers, ponds and seas came into existence. Ammonia (NHz), Methane (CH), hydrogen (H), water vapour (H,O), salts, minerals etc. mixed with water. On account of ultraviolet rays, ozone and oxygen remained in the atmosphere. According to Oparin, these surroundings conditions brought about decomposition of gases and production og organic compounds, which were blocks for living mico-organisms in the beginning. But can there be organic compounds in the form of such organic building blocks before the creation/origin of life? For solution of this question, a scientist named Stanley Miller made an instrument in 1953 A.D. and proved with experiments that with compounds of H2, CH4, NH, and H,0 (vapours), amino-acids only in the liquid form and some other organic compounds, DNA. and RNA which could be seem in living organisms, could be prepared within a week. Another experiement proving the theory of A.I. Oparin was performed in 1964 by a scientist named Sidney Fox. He heated a mixture of some aminoacids. Then polypeptids were prepared after some chemical processes. They took form of small chains. They were called proteinoids because their nature resembled the nature of proteins. The proteinoids were put into hot water. When the hot water was cooled, some subtle microspheres took their shape. In the primitive initial surroundings conceived in the theory of A.I. Oparin, chains of long chemical reactions were made and such big atoms as polynucleotides which contained DNA and RNA, were made. Though the microspheres and polynucleotides were not like living cells. they were particles of organic substances which had acquired natural tendencies of elasticity etc. These particles and microspheres mixed with one another and made more complex substances which could not grow in sea-water. They were like DNA. They doubled themselves. It means that they could produce other substances, similar to them. They were like viruses. The cellular structure emerged from them. They lived on organic substances and gave out CO,. They were called heterotrophs. It is believed that as a result of some flaw in their development, simple photosynthetic cells were originated. Thus scientists believe that first the primitive cells of living organisms of animal kingdom were originated and then the primitive cells of the plant kingdom were originated from them. grat 431 977987-HOT, 2000 AU W \ |||||||||||||||| |WV 75

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THE 451 3106 108 But the contention of the Jaina philosophy is altogether contrary to this. Besides, the animal kingdom and the plant kingdom, there are also in the cosmos, kingdoms of earth-bodied, water-bodied, fire-bodied and wind-bodied living beings. But that is irrelevent here. The Jaina philosophy believes that the animal kingdom and plant kingdom and even their all species had their separate existence in the past. They have their separate existence in the present and they will have their separate existence in the future. They are produced and destroyed, their new kinds/species are developed and old kinds/species destroyed only according to the changes in atmosphere, surroundings, mineral salts etc. The primitive cells of the plant kingdom were not originated from the primitive cells of the animal kingdom. According to the Jaina philosophy, a living being is born in one of three ways : (1) Samiurcchina Janma i.e. asexual reproduction. Without a malefemale copulation, living organisms are born at the place of their birth. As late as in the 18th and 19th centuries, scientists have discovered and showed that living organisms can be reproduced and their families can be extended without a male-female copulation. It is called asexual reproduction. Reproduction means to produce a living being from a living being. But according to the Jaina philosophy, the living beings take birth according to the Karma philosophy i.e. the deeds of their past births. And reproduction is a subsequent setup. (2) Garbhaja Janma (sexual reproduction). After a male female copulation. living beings are reproduced from spermatozoa and blood at the birth-place i.e. Yoni They then develop in different female organs for various periods of time. After their development, they come out of the body. i.e. They take birth through the female-reproductive organs. Scientists call it sexual reproduction. (3) Upapata Janma (asexual reproduction of celestial and hellish beings). Only celestial and hellish beings take upapata birth. it is, therefore, not necessary to describe it here. But it is rather interesting to know how upapata birth takes place. In their tial abodes, beds of celestial beings are spread. They are covered with bedsheets, when a god takes birth in a bed, his whole body with garments, ornaments. garlands etc. becomes ready within 48 minutes as if by a magician's magic. Then the god turns and twists the body to shake off idleness and get up. This is how gods are born. For hellish beings there are recesses in the wall. Hellish beings take their birth and make their bodies in the recesses of a wall. They get only body and no garments, ornaments, garlands etc. (For this see: The Tattvarthasutra. Ch. 2, Sutra-31, HH SO 1 TH HIHI - ) This is how living beings are reproduced and born. The reproduction and birth of living beings of asexual reproduction are identical i.e. same and one 76 M ||||||| WW W TO YETT 3176 108

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Is There An Origin of Life ? thing. In sexual soul of living beings are first come in the wombs and in the due course of time they take birth. They are of three kinds : (1) jarayuja (born with wrapper containing blood called placenta), (2) andaja (born through eggs) and (3) potaja (born without placenta). Living beings born with placenta containing blood are called jarayuja e.g. the man, the cow, the buffalo, the goat etc. They born with placenta filled with flesh and blood. The child is wrapped in it. Living beings born without placenta on their body are called potaja e.g. the elephant, the hare i.e. rabbit, the mongoose, the rat etc. The snake, the pigeon, the parrot, the hen, the sparrow etc. lay eggs. After a certain kind of incubation of a certain period, a babe comes out of it. This is called andaja garhhaja janma (sexual birth through eggs). Before we proceed to talk about asexual reproduction let us talk about their birth places. In Jaina terminology they are called yonis. There are innumerable birth places (yonis) of living organisms or beings. But based on same colour, smell, taste and touch, there are 84 hundred thousand types of birth-places (yonis). One type of birth-place include all birth-places of similar colour smell, taste and touch. The number of types of birth-places for earth-bodied beings is seven hundred thousand types. Similarly, water-bodied beings are also born in the birth-places of seven hundred-thousand types. Fire-bodied living beings are also born in the birth-places of seven-hundred-thousand types. Wind-bodied living beings are also born in birth-places of seven-hundred-thousand types. Pratyeka vanaspatikaya (i.e. plants having a single soul in a single body) are born in birth-places of ten-hundred-thousand types. Pratyeka vanaspatikaya means plants etc. that have a single soul in a single body. These plants etc. have different souls in the root, the seed, the leaf, the flower, the fruit, the seed, the stem and the skin and the whole tree also has one soul. Sadharana vanspatikaya are plants with a body containing souls that take birth, die, live and breathe together. They are born in birth-places of fourteen hundred thousand types. Two-sensed. three-sensed, and four-sensed living beings are born in birth-places of two hundred thousand types each. Celestial, hellish and tiryanca (living beings other than celestial, human and hellish beings) having five-senses are born in birth-places of four hundred thousand types each. Human beings are born in birth-places of fourteen hundred thousand types. Thus in the livingworld, there are eighty-four hundred thousand types of birth-places for all types of living beings. Now we are thinking of asexual birth and asexual living beings, i.e. sammurechima janma and types of sammurechima living beings. Sammurcchima birth is birth without male-female copulation. Sammurochima birth takes place among one-sensed (five types of non-imoving) MH 431 H1E, 2000 AWIT WMM 77

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Tot 4541 310 108 living beings and moving beings i.e. two-sensed, three-sensed, four-sensed, tiryancai.e. beasts and birds having five - senses and also human living organisms. (See : the Tattvarthasutra. Cha - 2. Sutras-32, 33, 34, 35 and 36). All Sammurochima human beings are born in fourteen types of impurities or excretion. The impurities are as under :(1) faeces. (2) urine. (3) cough (4) mucus (5) vomit (6) bile. (7) pus, (8) blood and flesh. (9) semen (10) welted particles of dried up semen (11) dead body. (12) woman-man copulation (13) the city gutter and (14) all impure places. The sammurchima type of living organisms among the five non-moving, two-sensed, three-sensed, four-sensed and beasts and birds i.e. tiryanca having five senses, living organisms can take birth at any time and at any place. Some of them need faces, urine etc. Here the cosmozoic theory and the theory of spontaneous generation are refuted and disproved. Even scientists do not accept these theories. Now let us think what Greek philosophers say. According to them. living organisms were perhaps produced in water from sea-slimes under the effect of heat, sun and atmosphere. On seeing the generation of sammurochima living organisms in sea-water, they perhaps concluded that the living organisms were originated from sea slimes or sea water. But they could not give reasons for their conclusion because it was only their inference and they were quite ignorant of the real fact. Franscesco Redi, the Italian physicist, performed an experiment. He took two jars. In both the jars he put flesh and fishes. He closed one jar in an air-tight manner and kept the other jar open. After a few days, he found that maggots were produced in the jar that had been kept open and no maggots were produced in the jar that had been kept closed. He believed that maggots were produced in the open jar because house-flies etc. had laid eggs on flesh and fishes in it. And there was truth in it. (And it was true) On open flesh, fishes and edible things house-flies etc. drop excretion. The edible things mix with excretion and chemical reaction takes place and when the mixture gets favourable atmosphere and temperature, sammurcchima living beings are born in it. They grow by getting nutrition from flesh etc. Sometimes mould is produced on edible substances put in a closed air-tight jar. Mould is produced because of favourable atmosphere and constant moisture. All these productions of living beings are regarded as sammurochima births and all these places are among eighty-four hundred thousand types of birth-places (yonis) of production, stated in Jaina scriptures. As soon as flesh or blood of any type gets separated from the body, subtle micro-sammurcachima living organisms are produced in it. It is no wonder. 78 AM \\\\\\\\\\\\\\\\\\\\\\\ MMMM W Te 4511 3ich 108

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Is There An Origin of Life ? then, that the experiments performed by Fancesco Redi obtained such results in the conditions of his days. As a result of experiments performed by himself. Louis Pasteur concluded that subtle living organisms can produce other subtle living organisms of their own kind and they are themselves also produced by germs of their own kind. e.g. amoeba. According to Jaina scriptures the reproduction of amoeba can be explained in the following manner. First, the size of amoeba expands. Then its nucleus grows big. When another soul comes into it, the nucleus gets divided. The two nuclei then go apart and try to keep their independent. As a result protoplasm gets divided and they both try to live an independent life. In short the subtle organisms of Louis Pasteur's experiment were perhaps of the amoeba type and that is why his experiments led to this conclusion. Here the theory of biogenesis of Francesco Redi and Louis Pasteur comes to an end. Before coming to the theory of abiogenesis, let us discuss biogenesis and abiogenesis of the Jaina philosophy. Both are discussed in Jain scriptures. Both biogenesis and abiogenesis contribute to the production of sammurochima microorganisms. Sometimes like'amoeba, other subtle germs i.e. micro organisms are produced from the same micro-organism. But sometimes even in the objects regarded to be lifeless, living micro-organisms are produced after a long time. the duration of their lifless existence. This is the abiogenesis of the Jainism. Even gods are born according to this abiogenesis theory. But the beasts and birds that reproduce through embroyo, i.e. garbhaja animals, namely, jarayuja (born with a wrapper containing blood called placenta), potaja (born without placenta) and and andaja (born through eggs) take birth by themselves. They take birth certainly according to the theory of biogenesis. Jarayuja, andaja and potaja organisms are reproduced as a result of copulation of male and female and born through the female reproductive organ of living animals. Let us examine Oparin's belief of abiogenesis and the results of the experiments of Miller and Sidney Fox. Oparin only stated his belief and inference of how and in what circumstances the living organisms were originated. He did not perform any experiment about it. But the scientists named Miller and Sidney Fox performed experiments to find out whether Oparin's belief was right or not. They mixed together H2, CH4, NH3, H,0 (vapour) and began to discharge them electrically. They did so for a week. Then they got a little liquid. This liquid contained four aminoacids and some organic substances. They found that all these were non-living because they always heated gases, water etc. and kept them hot. Jaina scriptures also say that water molecules contain life i.e. they are DAH G 21-478, 2000 AMIN 79

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THE WET 317108 living. Besides, water contains other micro living organisms. But when water boils, they become lifeless. But water particles and other subtle bodies of micro moving organisms regain life after a certain period. This time limit is nearly 12 hours in winter, nearly 15 hours in summer and nearly 9 hours in the rainy season, i.e. monsoon. After it is boiled, it regains life after above-mentioned time-limit. In short, Miller perhaps decomposed the solution of water, H,, Chy, and NH, for a week, heated it and examined it within a time-limit, mentioned above and therefore, found the substances to be lifeless. Had he examined them after the above-mentioned time-limit, he would certainly have found that the substances contained life. In his experiment Sidney Fox heated the mixture of amino acids and proteinoids were produced. The proteinoids were put into hot water which was then cooled. In the cold mixture he saw that subtle spheres and big molecules were produced according to Oparin's belief. Both were mixed. Living cells were thus made. Here, too, polynucleotides were added perhaps after cooling down the mixture of hot water. Meanwhile living cells were perhaps produced and he probably saw the living organisms through a microscope. The result of the experiments of Sidney Fox is, therefore, not surprising. Even if today experiments were made as described above, the result would be the same. In short all various experiments about the origin of the living organisms, made on the basis of different hypothesis, will lead to the similar results on account of the production of sammurcchima living organisms. As a re question of origin of living organisms will become more and more complex. It will be at last necessary for all living organisms and the whole universe to believe that they are beginning less and endless according to the Indian tradition. - Clo. Dr. Anil Kumar Jain 12. Sharda Kripa Society P.O. - Chandkheda Ahmedabad-382424 80 M W W W W DAH FT 310h 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy - Dr Amalendu Chakrabarty Though by comparison with the western world-view it was said that the basic foundation of Indian philosophy of life was 'world and life negation. Yet it is to be noted that the sages of ancient India or their philosophical speculations in no sense pursued any life-negating super sensory truth." Their outlook on life flourished both in respect of mundane affairs like riches, wealth and material prosperity on the one hand and spiritual abundance (satyam, rtam, brhat) on the other. But at later times, as much as the concrete objective world began to appear meaningless and sorrowful so much from the philosophical point of view did a negativistic outlook gain in strength gradually in respect of senses as well as the objective world comprehended through them. As a result "the concept of sensation was never crystallized in Indian philosophy : it always remained amorphic."4 As cause of this it has been pointed out : "In the first place, the transcendental trends of Indian thought could not permit any place for the lower stages of human consciousness, for the study of those sense-date which are engaging experimental psychology at the present day and for the ways in which stimuli of external objects are mechanically transformed into psychical states" But hardly can this be asserted that the various schools of Indian philosophy maintained complete silence on the subject of sense-perceptions. Particularly in all the philosophical systems such as Sankhya, Nyaya, Patanjala, Vaisesika etc. psychology and the faculty of the mind had been elaborately discussed. The psycho-physics of Patanjala system is widely known. But this is also true that all philosophical systems of India were much more busy in determining TE FTUARATE, 2000 AM \\\\\\\\\\\\\ S |||||||WW 81

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THI SI 34108 metaphysical knowledge than in anything else. Sarkhya philosophy stressed upon knowledge, for it maintained that knowledge was liberation.' Gotama, the founder of the Nyaya schools said "tattvajnanannihsreyasadhigamah." Acccording to the Vaisesika system "yatohabhyudayanihsreyasasiddhih sa dharmah."9 This is the reason why it was said, "even realistic systems like Nyaya-Vaisesika concentrated almost their whole attention on the abstract categorization of physiological phenomena. For instance, for each unit of sensation Nyaya-Vaisesika would collect "all whiteness" under the name of "the quality of white colour", moreover, the realism of Nyaya-Vaisesika was, when objectified, based on abstract objectivity."10 The Brahmasutras (2/4) take up for discussion texts that deal with the origination of the senses etc. In conformity with : "etasmajjayate pranomanah sarvendriyani ca, kham vayurjyotih" of the Sruti it was said in the Brahmasutras: "tatha pranah" meaning "likewise the sense organs are produced from Brahman."!! Like all physical phenomena such as ether (akasa) etc. the senses are also created from Brahman. The discussion on the sense organs, in course of enquiry into the Brahmasutras, appeared in the doctrines of advaita vada or monism of Sankaracarya or visistadvaitavada or qualified monism of Ramanuja which developed at a later period. Of course, for Sankaracarya, the absolute monist, Brahman or ultimate Reality was the higher truth. This Brahman was unqualified, undiscriminated, formless and passive, and this visible world of objects and beings were mere illusions resulting from avidya or spiritual ignorance and were only pragmatically true. So, in advaitavada of Sankaracarya the sense organs or their functions have not been recognised to have any spiritual value. Where the idea of a separate existence of beings is considered to be illusory, the recognition of any value of the sense impressions arising out of the mind and body becomes meaningless. The control of the inert sense organs by the governing deities like Agni etc. had been recognised in the Brahmasutras.'? But it was also said, "pranavata sabdat", meaning that 'the Gods are not the enjoyers, but the soul, because the organs are connected with the one i.e. the soul possessing them, as is known from the scriptures. 13 In short the recognition of the sense faculty is out of the question in the philosophy Sankaracarya where not even a separate ultimate existence of the living being as the enjoyer of the senses has been accepted as valid. Apart from this, sense-consciousness has little meaning in the context of what Sankaracarya has called "saksi caitanya". Because, according to them 'kutastha caitanya', which means inherent, indifferent and unmodified consciousness, is the real witness (saksi) of events. 14 82 ||||||| W TRAYE 31 108 2 WI

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy However, as a reaction against the unqualified monism of Sankaracarya, the oneness of absolute Brahman and the living being and the 'two level doctrine of truth' Nathamuni (A.D. 824-924). Yamuracarya and Ramanuja laid the foundation of the various Vaisnava philosophy in India. In course of writing commentary on "na sthanato'pi parasya ubhayalingam sarvatra hi")s of the Brahmasutras Sankaracarya said that the Vedantic expressions such as 'noiseless' (asabda), 'intangible' (asparsa), 'unembodied' (arupa), 'indestructible' (abyaya) etc. referred only to the Impersonal Brahman.' But all the Vaisnava preceptors believed in Personal God. 17 They advanced the arguments against the Impersonalists that as jnanamargins or the followers of the path of knowledge failed to comprehend the real nature of Brahman from aftar, so, in the light of their dry knowledge they describe Brahman as impersonal, without quality and without form, whereas the Vaisnavas through bhakti or devotion establish a relation of personal attachment with God'' and thus, as they have the advantage of a closer view, their God is endlessly colourful and possesses inexhaustible beauty of forms and names. 19 Moreover, the God of the Vaisnavas is also called Hrsikesa which means that He is the master of all the senses. Though there is no reference to the sense organs of Brahman in the Vedas yet their functions such as seeing, hearing and thinking etc. have been attributed to Him.2 Since the God of the Vaisnava was endowed with all the divine senses of sight, sound, taste, smell, touch etc. so it was but natural that the similar faculties of the senses of His true devotee, the enjoyer of the senses, should also be appreciated in the Vaisnava philosophy It may be mentioned here that the purely knowledge-based approach of Sankhya, Nyaya. Vaisesika and Patanjala philosophies to the subject of senses could never attract the Vaisnava philosophers. The reason, it can be said, was : "The keynote of the movement was bhakti (devotion) to Lord Visnu and his avataras, Rama and Krsna. But, it was not a purely religious movement. The Vaisnavite doctrines were essentially the idealist manifestations of the socioeconomic realities of the times. "22 Truly speaking, Vaisnavism was a 'practical spiritual philosophy? based on life. Even the mystical vein of thought which had occupied the prime position in Indian philosophical thought since the age of the Upanisad could not altogether influence the mystical movement of the Vaisnavas. Because. "The Upanisadic mysticism was not incompatible with queer fancies, strange imaginings, and daring theories about the nature of Reality : The mysticism of the Middle Age was a mysticism which hated all philosophical explanations or philosophical imaginings as useless, when contrasted with the practical appropriation of the Real."24 As a result, no philosophical outlook JAHT 4402)-FT, 2000 ALIMW N AMWW 83

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Tort 4511 310 108 whatsoever could impair the practical devotional mysticism of the Vaisnava school of thought; because, their religious affairs "consisted in mixing with the ordinary run of mankind, with sinners, with pariahs, with woman, with people who cared not for the spiritual life, with people who had even mistaken notions about it, with, in fact, everybody who wanted, be it ever so little, to appropriate the Real."25 So, they brought down the spiritual life of people from the hidden cloister to the level of the average masses and encouraged the use of the ordinary sense faculties of the common people as necessary means of their religious practice. The Upanisads, the Gita, the Buddhist scripture Dhammapada etc. had warned against the danger of the senses being ever focussed on the external or phenomenal world and repeatedly advised the control of the sense organs. 26 On the other hand, the leaders of Vaisnava movement aiming at 'the practical upliftment of humanity' had never attempted to control or guide their path of spiritual practice according to the aforesaid philosophical principles. Over and above, it has been said :"... in fact, as the mysticism of the Bhagavad-Gita rests upon a philosophical foundation, the mysticism of the Middle Age rests upon itself, invoking no aid from any philosophical construction whatsoever."27 Apart from this, the Hindu goal of life has been divided into two phases, viz., 'abhyudaya and nihsreyasa-consisting of the four values (purusartha) of dharma, artha, kama, and moksa.'28 Though kama or joy of the senses was accepted in the first phase of life consisting of brahmacarya (the student life) and garhastha (the life of the householder) yet it was observed that with the lifenegating tendencies or the ideal of renunciation gaining in influence in the Indian society the role of the senses was also being rejected form the life of the brahmacarin. Consequently, there was an abnornal explosion or revolt of the sense impulses resulting from the attempts to forcibly rule them out from the natural course and developement of life.29 The evidence of this can be found in our literature of the classical age. In the description of the contemporary literature of Prakrit or of a later period also we find Indian life divided into two principal tendencies such as-either the enjoyment of the beauty of female bosom or the life of renunciation led in the smasana (cremation-ground) with the bowl of human skull in hand.) The contemporary Indian painting and sculpture bear the evidence of the revolt of the suppressed senses. In this context, the contribution of the Vaisnavas to the Indian life is highly significant. They recognised the danger of the sense impulses and instead of trying to suppress them initiated the 84 A L U ||||||||| ||||||||||||| W W W TETET 511 310 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy most desperate step to sublimate them in the worship of God and thereby destroy the most poisonous sting of the carnal passions. By way of defining bhakti or absolute devotion they said : "To worship Lord Krsna, the king of senses (Hrsikesa) by the senses being purified by freedom of desire is 'bhakti'.?! Of course, the containment of the senses and diversion of the mind to Lord Krsna was also preached in the Gita. 2 The Vaisnavas, however, speak of making the violent sense impulses composed, peaceful and eternal by drowning them in the ocean of bhakti or devotion. They crave for the eternal enjoyment of the divine companionship and the perpetual playful activities (lila) in the eternal Vindavana through successive births. In this context Sri Aurobindo writes : "The turn of the classical age outward to the exterior life and the satisfaction of the senses brought in a new inward turn of which the later ecstatic forms of the Vaisnava religion were the most complete manifestation."33 The revolt of the senses which resulted from their forcible rejection from life in the past, or the overindulgence in the pleasures of the senses leading to licentiousness, nervous debilitation, in short, a total physical and moral degeneration of society are the two opposite and extreme tendencies which the Vaisnavas tried to integrate into one complete spiritual experience. In this context, a comment of Sri Aurobindo deserves consideration : "The emotional, the sensuous, even the sensual motions of the being, before they could draw the soul further outward, were taken and transmuted into a physical form and, so changed, they became the elements of a mystic capture of the Divine through the heart and the senses and a religion of the joy of God's love, delight and beauty."34 This was a wonderful contribution of the Vaisnavas to the world of India philosophical thought. Of course, the trends of this final sequel was inherent in the beauties of the ancient Indian religion.35 In this context it may be mentioned that the Vaisnavas did not preach detachment. What Sandilya-Bhakti-Satra meant by 'parabhakti' was most perfect attachment to God' (paranurakti).36 Narada-Bhakti-Sutra maintained almost the same idea 37 But it should be remembered that "Love for God, however, is not entirely different from earthly objects. There is attachment in both."38 So, on the path of this spiritual dedication 'inhibition of the senses' did not imply 'extinction of all senses'.-on the contrary, it meant attaining God through the senseconsciousness made thousand-fold more powerful instead of suffocating it ; this is what is called 'apyayana' by the Upanisads. Narada-Bhakti-Sutra says: "Renunciation also means being exclusively dedicated to the Lord and indifferent THAN 4511 -Are, 2000 N IV 85

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Mit 4511 310 108 to what stands in the way of His service."34 Defining highest form of devotional service Rupa Goswami also said: "When first-class devotional service develops, one must be devoid of all material desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee must constantly serve Krsna favorably. as Krsna desires." While defining the supreme example of divine love Krsnadasa Kaviraja of Bengal said : "Satisfaction of individual's senses is 'desire (kama) whereas the satisfaction of the senses of Lord Krsna is 'love (prema)." The foundation of this relation of love for each other between the devotee and God is 'eternal attachment'. Even if God comes forward to grant liberation to the devotee the latter does not want it or anything else except the opportunity to serve God." On the other hand, God also desires to be eternally bound with the devotee.43 Hence, the Vaisnavas in their spiritual practice came forward to make the senses their offering to God. In this context it may be mentioned here that all Vaisnavas starting from the Alvar community of the South to all other Vaisnava communities o Ages supported 'erotic love' in their devotional relation with God. Jnanadeva or Tukarama of Maharashtra were also not excluded from this. Of course, Sankaradeva of Assam depicts the 'Rasalila' (the festival of dancing of Krsna and Gopis) as found in the Bhagavata, but his principal stress was on devotional love in the form of servitude to God. On the other hand, though Vaisnavas of Bengal emphasise 'conjugal love' or 'madhura rasa' among the five 'rasa's mentioned in the works of Vaisnava philosophy of Bengal school yet they do not directly establish any relation of conjugal love with God. Being subservient to the Sakhis (ie. friends and companions) of Radha they indirectly participate in and enjoy the eternal love-play between Radha and Krsna. Restraining the senses and turning their course to Lord Krsna-was also a subject dealt with in the Gita.45 For the purification of the mind the Bhagavata also direct that instead of performing all external ritualistic activities God should be installed in one's heart.46 But the propensity to sublimate the sense-impulses from their normal outward course to the love and worship of Lord Krsna was at first observed in Srimad Bhagavata which was considered to the store-house of medieval Hindu mysticism'. Defining 'bhakti' at the highest level known as 'atyantika'or nirguna' it was said "As the Ganges forever flows to the sea without hindrance so also the course of the mind towards Me. as soon as My attributes is heard of, is called 'atyantika"7. It may be noted here that though mind was taken as the sixth sense by Indian M 86 W TAHT 511 310 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy philosophers yet Sri Aurobindo recognised the mind no more than a sense 48 organ. Those Vaisnava sects which accepted the Bhagavata as the principal source of bhakti-cult and Hrsikesa Sri Krsna, the Lord of the sense organs, as the only God worthy of worship, thought of attaining super-sensuous spiritual delight throuh the active use of the sense-organs. Because, for them Lord Krsna had both quality and form though He was without both; He had eyes like white lotuses (satpundarikanayanam), complexion like that of the dark clouds (meghabham), with two arms (dvibhujam), putting on garland of wild flowers (banamalinam). Looking at His idol, touching it, taking His Prasada (the holy food offered to the Lord), inhaling the smell of incense etc. were necessary parts of bhakti to them. 49 But this trend could not become strong enough in the philosophy of religion of Yamunacarya or Ramanuja who were totally silent on the Bhagavata. Although in course of his commentary on the Brahmasutras Ramanuja referred to the subject of the sense organs and spoke of constant musing on God concentrating the mind totally on Him yet in his concept of spiritual practise the sense organs had no direct role to play. It has been said regarding Ramanuja "Both in his philosophy and general practices. Ramanuja follows the orthodox Brahmanism",50 Most of the nine types of bhakti mentioned by Prahlada in the BhagavataSS1 reveal the active participation of the sense organs. For example, (i) Sravanam: meaning hearing of the beauty, the name, the quality and the playful activity (lila) of the Lord. (ii) Kirtanam mening singing the praise of the name, the beauty. the quality and the playful activity of the Lord. (iii) Smaranam : remembering all the divine and playful activity of the Lord. (iv) Padasevanam : which means serving God with love; seeing touching and going round the idol of the Lord. (v) Arcanam or worship which is again of two kinds external and mental-"te ca dharma manasapi siddhyanti", etc. In his book Bhaktirasamrtasindhu, Sri Rupa Goswami maintains that bhakti has to be practised with th help of the body, the sense organs and the mind either separately or together.52 It has been said in the Bhagavata: "The mind of the king Ambarisa is engaged in meditating upon His lotus feet; his words are engaged in describing the glories of the abode of Visnu; his hands are engaged in cleaning the temple of Hari; his ears are engaged in hearing the pleasant talks about the Lord; his eyes are engaged in seeing the image of Krsna: his body is tulasI prajJA janavarI-mArca, 2000 87

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Tot ug 31 108 engaged in coming in contact with His devotees; his nose is engaged in smelling the sweet scent of tulasi (sacred basil) leaves placed at the lotus feet of the Lord; his palate is engaged in tasting the offerings made to Him".33 Again, there is the evidence in an aphorism quoted in "Bhaktirasamrtasindhu" of the fact that spiritual success can also be attained by using only one sense organ. S4 According to this, we are told, Pariksit. Sukadeva attained the final spiritual goal respectively y hearing, singing the praise; and so did Prahlada by remembering respectively of the divine name, quality and playful activity of Lord Visnu, Laksmi by serving His divine feet and Prthu offering worship to Him. Almost all Vaisnava saints of the Middle Age recognised that Kirtana or singing the praise of the Lord's name, quality etc. was the best form of bhakti. For Brhadbhagavatamrtam it has been said: "The ambrosial Name by being pronounced in the organ of speech completely submerges all other sense organs in the flood of its sweetness."55 How all the sense organs were involved in Lord Krsna can be shown from the literature of the Vaisnava saints of the medieval period: Vaisnava poet, Lilasuka Bilvamangala of the South has said in his Krsnakarnamrta: "Hail! Hail! all Hail! Thou Child God Krsna! incarnate on earth to furnish the crown of sweetness into ear, mind and eye." 56 But we find in his writings that he speaks of the "delight of the eye and the mind"57 regarding that which the ancient sages called Brahman 'where eyes, mind and word could not reach'.58 Not only this but also the vision of beauty in the state of meditation dissolves all other senses of the poet in the one sense organ i.e. the sight making the soul-vision supreme. Ragarding this state of poet's creative consciousness Sri Aurobindo said: "It is sufficient that it is the soul which sees and the eye, sense, heart and thought-mind become the passive instruments of the soul. Then we get the real, the high poetry."54 Similar instance of high or real poetry is found when wonder-struck Bilvamangala says: "Beautiful; beautiful is the Lord's form;-beautiful, beautiful His face--and His sweet smiles, with honey- drops fragrant, how beautiful, beautiful, beautiful all round!"60 Of course, the transformation of this divine delight of the senses found in the Paramamrta of Marathi saint Mukundaraja belongs to the first part of the 12th century. He has mentioned there "how the senses are filled with joy even where there is no physical enoyment" (XII.6)."! 88 AM W H 4311 312 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy Though the cloud-complexioned beauty of the Lord has been wonderfully described in the writings of the poet-devotee Tulsidasa, yet chanting of the Lord's name like ambrosia through the ears (hrdkarnarasayana) turns out to be the predominant strain. It has been said about him : "All the bhakti reformers stress the importance of the 'Name', but none give it such prominence as does he."62 In spite of the fact that Kabir, the follower of Ramananda tried to impersonalise Rama who was personalised or qualified for their sect, yet, he too mainly stressed upon the chanting of the glory of Lord's Name.63 On the other hand, in Mira, who was mad in her love with the Lord, we notice the activity of all the sense organs : Eye = beauty of forms : 'my eyes are burning to look at my Lord, Hari 64 or 'I have become mad to see You'.65 Ear = Sound: 'I have lost my sense of the outer world hearing the sound of the flute and my body has become paralysed'. on Tongue = taste : 'O man! drink the nectar of the Lord's name, i.e. chant the divine Name of Rama.'67 Skin = touch : 'O my mind! touch the feet of Lord Krsna. '68 In the climax of divine delight she says, 'All my five senses have joined together to sing the glory on my God.'69 Elsewhere she says again, 'Today I shall Join with my five senses and tease my dear One.'70 When the feelings are at the highest point we hear her say: 'My mind has got stuck with Krsna? Sankaradeva of Assam has given a beautiful description of how one can enjoy the nectar like beauty of God through all the senses. It was thus in the Bhagavata : 'pibanta iva caksurbhyam lihanta iva jihvaya jighranta iva nasabhyah slisyanta iva bahubhih?? In his translation Sankaradeva wrote: Eyes are drinking that beauty, tongue lapping. hands embracing and nose smelling.'73 Following the example of Sankaradeva his devoted disciple Madhavadeva also attached great value to the chanting and hearing of God's name through the use of the organs of speech and hearing respectively; yet, he too in his writings seems to favour all sense organs being directed to Lord Krsna : Eye : 'Krsna is like the flower of delight for the eyes. 174 Madhavadeva wanted to have the delight through hearing of one whom he had seen with the eyes; because he knew : 'God entering into Tarat 451 ortadt-ATE, 2000 AWWWW WWWWWWWW W WW 89 Ear :

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A 951 31 108 the heart of the devotee through the ear steals away all his evil desires.75 So, his ever-alert ears can catch the sweet tingling sound made by the bangles round the waste and ankles of Lord Krsna. 176 Describing the mental states of the parents after their son Lord Krsna return house killing Bakasura Madhavadeva writes : 'Life come back to their lifeless bodies, they smell their son on the head and lost themselves in the feelings of final love.177 Nose : Tongue : 'Drink. O drink the nectar-like sweetness of the Lord's holy name.:78 Skin : 'O my life, imprisoned in the world of luxuries, catch holy of the Lord's feet and touch them. 79 Here, of course, the role of the Vaisnava's of Bengal is noteworty. Sri Rupa Goswami in his Bengali work, Karika. particularly in that section where the qualities of the Lord Krsna are being determined, refers to the five qualities of beauty, taste, smell, touch and sound and points out that these qualities reside respectively in the eye. the tongue. the nose. the skin and the ear of Radha.80 The st phase of the story of love between Sri Radha and Sri Krsna known as 'purvaraga "l begins at that stage when the five senses of Sri Radha are attracted to the five corresponding qualities of Lord Krsna. In an aphorism of Sri Rupa Goswami quoted in the Caitanyacaritamrta of Krsnadasa Kaviraja it has been said: "The beauty of Lord Krsna, His touch. His words, His body-smell and His wet lips bring delight to the eyes, the skin, the ears, the nose and the tongue respectively of Sri Radha."82 Following this the Vaisnava poet of Bengal wrote: "Beauty has filled my eyes to the brim, remembering His touch the tremors of delight would not leave my body, my ears are filled with sound of His flute and have turned deaf to other sounds, the nose has become wild with His body-smell and lips do not pronounce anyother name". In this context other examples may be quoted from the Vaisnava literature of Bengal: Eye : My eyes are crying to see the beauty of the Lord and my mind has got submerged in His qualities'.84 Describing the eyes lost in the enjoyment of beauty Vidyapati has used a beautiful simile: "Just as the honey-bee beats its wings in vain, for it cannot fly for being intoxicated in drinking honey, so also do I fail to turn my eyes away from that beauty".85 In the language of Jnanadasa: 'My eyes have got drowned in the ocean of beauty". 86 Tongue : 'Even then the sweetness of the name seems to be inexhaustible and my tongue goes on repeating it'.87 90 A |||||||||||||||||||||||||||||||||||||||||I TO U 3106 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy Nose : 'My nose being attracted by the odour of his body smelling like sandalwood paste has settled there like the intoxicated honey-bee. 88 Skin : 'My heart is weeping for the touch of the heart (of my Lord)'.89 Or. 'If His name is charged with so much potency. I wonder what would happen when I come in physical contact. 90 Ear: 'My friends, who was it who told me that name of Syam (another name of Krsna)? Getting into the ears it has pierced my heart: I feel disturbed'. But with the help of the sense organs we can know only the natural objects and not the supernatural ones. The God of the Vaisnavas is qualified and personal, which attributes, however, are supernatural in character and so inexhaustible. So, it has been said that one who always drinks ambrosial sweetness can never quench his thirst which, on the contrary, goes on increasing ever more.92 In Vaisnava literature and scripture, therefore, we come across the debility of the sense organs. In the Bhagavata the Gopis have said when they have failed to drink the last drop of that sweetness of eternal beauty with their eyes: 'That Brahma who gave eye-lashes to the eyes of those who look on at your beautiful face adorned with complex curly hair must have been cruel to do so." The Vaisnava poet says; 'Alas! God did not give me eyes all over my body and yet created this ocean of beauty for mel. 94 'Since my very birth I have gazed and gazed upon the Beauty, but my eyes are never satisfied'. It has been said about sense-experience'... the sense-experience can be used as a mere first point from which it proceeds to a knowledge that has nothing to do with the sense-organs and often contradicts their evidence". 96 The divine power of abstruse observation which is infused to the potency of sense-perception, under the spell of spiritual consciousness outgrows the physical senses that are no longer capable of conveying the divine feelings. So, the Vaisnava poet says: 'However much I close my insignificant nose yet it reaches out to the smell of Svamal.97 Elsewhere, 'The more I resolve not to hear His name the more my ears rushes out to hear about Him.98 At this stage, the world of feelings of the aspirant is set against the sense-organs and beyond the control of his mind. Here his consciousness crosses the boundaries of senses and mind, and steps out into the resplendent word of intuition. In a condition. In a condition of this nature there occurs the disorder of the physical senses. The love-stricken eagerness of Sri Radha's mind overpowered by the love of Krsna has been expressed by the Vaisnava poet of Bengal thus : 'Hearing every moment about His quality my ears have now become eyes. Again, after seeing Him tears began to roll down from TAHU YETI 39-ATE, 2000 AMIT T W W 91

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ISTI 4311 310 108 my eyes in such a way that my eyes at last turned into ears'. We can put this in the language of Sri Aurobindo: "In the light of this conception we can perceive the possibility of a divine life for man in the world".100 At this stage, all beauty, taste, smell, touch and sound reflect Krsna alone, who becomes the goal of all the sense-organs. Krsnadasa Kaviraja of Bengal says: 'The devotee finds his idol of worship. Sri Krsna in everyting either moving or at rest'. 101 In this context Narada-bhatki-sutra says: "Having obtained pure love of God, one looks only at the Lord, hears only about Him, and thinks only about Him". 102 Not only this, but also the power of discrimination between the object and the subject, the knower and the knwon is also eliminated. In the language of Vidyapati. "Chanting 'Madhava' every moment repeatedly the beautiful lady (Radha) herself had become Madhava'.103 In fact, the foundation of Vedantic practice is also the same, that is the realisation of divine knowledge through the knowledge of the self. The Vaisnava begins his journey from 'many' but his aim is that absolute One. His journey starts at first along the path of beauty, of form, taste, smell, touch and sound; then at the next stage he sojourns in the world of love and finally drowns himself in the ocean of delight. - 'O my dear friend! what shall I speak of this Supreme Delight! Lo! Madhava has been their in my temple forever'.104 But it has also to be noted here that this self-immersion of the Vaisnava is, however, not like Sankaracarya's liberation through total dissolution of the self in the Absolute, because the foundation of Vaisnava philosophy is non-dualism with a difference. It has been said in this context: "This union with God does not mean merging into the absolute effulgence of Brahman, but raising waves of human feelings in It".105 This is what Narada-brahma-sutra calls, "The intimate servants of the Supreme Lord are fully absorbed in loving Him". 106 But the question may arise : since the sense-organs of living beings, whether they are outer or inner, are conditioned in nature, therefore, can their use for spiritual realisation in the form of worship of God be otherwise than qualified? In answer to this it has been said that as the Paramatman is the life of lives, the eye of the eyes, the ear of the ears and mind of the minds, and without that Brahman-consciousness no one can do anything, therefore, performing the rites of whorship of God with the help of the senses is also ungulified.107 This is also supported by the Bhagavata aphorism No.6/16/24. Again the question may be asked : Are then all activities of the being unqualified? In answer to this Jiva Goswami says that when the beings' faculties of action are engaged in the activities connected with the three qualities (satva, rajas & tamas) then they are 92 A ||||||||||||||||||TTTTTTTTTTTTT WWM WW MET 511 310 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy qualified.108 Here Jiva Goswami, perhaps, followed what Sukadeva said to Pariksit in Bhagavata.'' But if they are engaged with the Absolute as their aim in that case they are beyond quality. All activities performed for the sake of one's worldly and spiritual happiness and prosperity are within the purview of the divine power of Maya and so, their condition by the quality which has been characterised as kama or desire : on the other hand, leaving aside all actions for the individual happiness of prosperity and engaging oneself in action for the pleasure of the Lord is called Divine love (prema); such actions pertain to the Essence of Brahman and they are unqualified. NOTES & REFERENCES 1. Albert Schweitzer : Indian Thought and its Development. Wilco Edn. 1980, Bombay, P.I. 2. It has been said in this context: "The carly Aryans, for instance, neither denied the reality of the world, nor did they consider sensual life as an evil; they, therefore, did not aspire for release from corporeal existence as a consummation devoutly to be wished for. On the contrary, they prayed for a longer life and more mundane happiness". K. Damodaran: Indian Thought a Critical Survey, Asia Publishing House, New Delhi, 1967, P. 248. 3. This twin view of ideal has been well described by Sri Aurobindo as : "double intendre". "the mystic with a double significance, one cxoteric the other esoteric". Quoted in Vedamantra Manjari, by Amalesh Bhattacharjee. Ist pub. 1992 Aryabharati, Calcutta, P.7. 4. Dr. Siddheshwar Varina : Sensation in Indian Philosophy.compiled in Kaviraja Abhinandana Grantha. Convenor. Board of Editors : Baburam Saksena, Lucknow. 1967. P.241 5. Ibid. P. 241. Rajendrananth Ghosh (ed): Vedanta Darsaner Tuihas (Srimat Swami Prajnanananda Saraswati), Vol. I. Ist edn. 1332. B.S. Barishal. P.44. "Jnananmuktil", Quoted in ibid, P.44. 8. Which means "The knowledge of truth (tattvajnana) and the attainment of the summum bonum (nihreyasadhigamah) are to be understood in accordance with the respective branches of study". (1/1/2), Mrinalkanti Gangopadhyay (Eng tr): Nyaya, Ist Pub. 1982, Indian studies, Calcutta, P.8. 9. Meaning that "It is dharma that leads to the attaininent of liberation here in this life and life afier". (1/1/2). Quoted in Vedanta Darsaner Itinas, vol. I. ed. Rajendranath Ghosh, P.44. 10. Dr. Siddheshwar Varma: Sensation in Indian Philosophy, compiled in Kaviraja Abhinandana Grantha, P. 241. 11. Brahmasutras. 2/4/1 : Swami Viresvarananda (Eng. tr.) : Brahmasutras, 2nd end. 1948, Mayavati, Almora, p. 278. 12. Ibid. 2/4/14. 13. Ibid. 2/4/15, P. 289. de 51 52-HTE, 2000 AWWWWMWM MMM 93

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tulasI prajJA aMka 108 14. Vidyaranya had written in his book Natakadipa: 'A witness is just like the lamp in the theater hall: I am that witness who is seeing, hearing, smelling, tasting and touching'. 15. 16. Quoted in the Vedanta Darsaner Itihas (Srimat Swami Prajnanananda Sarasvati), vol. 2, Ed. Rajendranath Ghosh, 1st edn. 1333. B.S. Barishal. Brahmasutras, 3/2/11. 21. Tkse srnomi jighrami svadayami sprsamyaham/ iti bhasayate sarvam nrtyasalasthadipavat// 'Samastavisesarahitam nirvikalpakameva brahmas varupapratipadanaparesu vakyesu 'asabdamasparsamarupamavyayam' ityevamadisvapastasamastavisesameva brahmopa disyate'. Brahmasutra-Sankarabhasya, 3/2/11. 17. However, Ramanuja and Madhvacarya accepted Sri Narayana whereas Nimbarka and other preachers recognised Sri Krsna as Parabrahman or Absolute Reality. 18. It has been said.in this context: "In Hindu mysticism........Something happens between man and the highest Being. Man comes into living relationship with that Being and can even manifest his relationship in action without giving up his natural existence". Albert Schweitzer : Indian Thought and its Development, Wilco edn. 1980. Bombay, P. 198. 19. Regarding Sri Krsna Gargacarya said to Nanda in the Bhagavata: 'bahuni santi namani rupani ca sutasya te/ gunakarmanurupani tanyaham veda no janah// 94 20. 'Hrsika' means sense-organs (Bhagavata, 10/14/33). The king of the senses' means Hrsikesa meaning Sri Krsna (Pancaratra, 3/2/3/). Again, it has been said that Hrsikesa is one who controls the sense-organs of Gods such as Brahma and others (Bhagavata, 3/20/52). It has been mentioned in the Harivansa : (10/8/15 meaning that, I know that which no one else knows that according to beauty, quality and action your son has various names'. hrsikanindriyanyahustesamiso yato bhavan/ hrsikesastato visno khyato devesu kesavat!! meaning that. 'hrsika's are called sense-organs (indriya). You are like the master of the sense-organs. Hrsikesa Visnu is famed among the Gods as Kesava' (279/46). God appears to possess all the qualities of the senses without having sense-organs. The sense-organs have been classified into three categories: (i) Five organs of perception; (ii) Five organs of action and (iii) Four inner organs ie. mind, intellect, ego and heart. For Example: (a) tadaiksata bahu syam prajayeya' (Chandogya-sruti, 6/2/3),-"That Brahman thought of becoming many'-(thinking' is the work of the mind). (b) 'sa iksata lokan nu srja iti (Aitareya-sruti. 1/1) 'Resolving to create the world (sphere) He looked at Maya or Nescience (here both 'eyes' and 'mind' have been mentioned). 22. K. Damodaran: Indian Thought A Critical Survey, Asia Publishing House, Bombay, 1967, P. 315. | tulasI prajJA aMka 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy 23. R.D. Ranade: Indian Mysticism, Mysticism in Maharastra. Poona, 1933. P.I. 24. Ibid. P.I. 25. ibid. P.1. 26. (a) Katha Vapnisad, 1/3/4 (b) Gita, 6/34; 3/34; 37-39:2760, 62, 63 etc. (c) Dhammapada, 1/4.5. 7. 13 etc. 27. R.D. Ranade : Indian Mysticism. Mysticisin in Maharastra, P.2. 28. Bhagavan Das: Introduction. The Cultural Heritage of India, Vol-IV, ed. Haridas Bhattacharyya, The Ramkrishna Mission Institute of Culture. Calcutta. Reprint. 1983. P. 14. 29. In this context it is said: "The neglect of such an integrated scheme of life is the mother of all ills in individual and social lives. Veda-Vyasa cried out in the agony of his heart: 'I cry with arms uplifted, but none cried out in the agony of his heart: 'I cry with arms uplifted. but none hearth! Artha and Kama result from dharma. Why then is it not followed"? (Mahabharata. XVII1.5.62) Ibid. P. 14. 30. M.V. Patwardhan (ed.): Jayavallabha's (Vajjalaggam. Prakrit Text Society, Ahmedabad. 1969. P. 133. 31. sarvopadhibinirmuktam tatparatvena nirmalam/ hrsikena hrsikesascvanan bhaktirucyatell Naradapancaratra; Quoted in Bhaktirasamrta-sindhu. 1/1/12 32. Gita, 2/61. 33. Sri Aurobindo : The Foundations of Indian Culture, Sri Aurobindo Birth Centenary Library (S.A.B.C.L.), Vol-14. Pondicherry, 1972, P. 314. 34. Ibid. P. 314 35. "The tendency that underlay this development was contained in the earlier froms of the religious mind of India and was slowly gaining ground, but it had hitherto been overshadowed and kept from its perfect formation by the dominant tendency towards the austerities of knowledge and action and the seeking of spiritual ecstasy only on the highest planes of being". Sri Aurobindo : The Foundation of India Culture, S.A.B.C.L. vol-XIV. Pondicherry, 1972, P. 314. In this context we may mention that the sage Grtsamada prayed to the two Vedic Gods, the Asvins, thus : "Come as my two eyes with the effulgence of light, come as my two hands as the absolute peace of my body, come as my iwo lips uitcring sweet words, como as two nostrils saving our body, he our two cars to hear us" Rg-Veda, 2/39/5-6. 36. Sandilya-Bhakti-Sutra, 1/2. 37. 'sa (vasmin parama-prema-rupa'. Narada-Bhakti-Sutra, No.2. 38. Jadunath Singh : Bhagavata Religion : The Cult of Bhakti, compiled in The Cultural Heritage of India, vol. IV, P. 148. 39 "tasminnanayata tad - virodhisudasinata ca', Narada-Bhakti-Satra, No. 9. TAHF1 HORA-TO, 2000 ALM V 95

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duet z 31 108 40. anyabhilasita-sunyam jnana-karmady-anavrtam/ anukulyena krsnanu-silanan bhaktiruttamall Bhaktirasamrtasindhu, 1/1/11. 41. Upendranath Mukhopadhyay (cd) : Caitanyacaritamrta, Reflect Pub. Calcutta, 1983, P. 27 42. Bhagavata, 3.29.12. 43. Ibid, 9/4/63. 44. "On the whole. the saints of Maharastra scem to be free from sexual imagery in religion barring of course, a few passages, in Jnanesvara or Changdeva or Tukarama where we find the relation of Soul to God treated as on a par with the relation of the Bride to the Bridegroom". R.D. Ranade : Indian Mysticism. Mysticism in Maharastra, P. prclace, 21. 45. Gita, 2761. 18765. 46. Bhagavata. 12/3/48. 47. Ibid, 3/29/10. 48. Sri Aurobindo : The Life Divine. S.A.B.C.L., vol. 18, Pondicherry, 1972. P. 62. 49. Gopalapurvatapani sruti, 1/2. 50. R.C. Majumdar : Evolution of Religio-Philosophic Culture in India, compiled in The Cultural Heritage of India, Vol-IV, Ed. Haridas Bhattacharyya, P. 55. sravanan kirtanam visnoh smaranam padasevanam/ arcanan vandanam dasyan sakhyamatmanivedanam/l Bhagavata. 7/5/23. 'iti kaya-hrsikantahkaranananupasana Bhaktirasirtasindhuh, 1/2/43. 53. Bhagavata, 9/4/18-20 (This quoted portion is translated by Jadunath Sinha in his essay Bhagavata Religion : The Cult of Bhakti compiled in The Cultural Heritage of India, volIV. P. 149-50. Srivisnoh sravane pariksidabhavadbaiyasakih/ etc. quoted in Bhaktirasamrtasindhuh 1/2/ 129. 55. akasminnindriye pradurbhutam namarmrtam rasaih/ aplavayati sarvanindriyani madhurairnijai),// Brhadbhagavatamrtam. 273/162. 56. Canto 1/108. Sri Krsna-Karnamrta of Lilasuka: Eng. Tr. M.K. Acharya, V. Ramaswami Sastrulu & Sons. Madras, 1958. P. 54. 57. Canto 1/42. Ibid. P. 23. 58. Kenopanisad, 1/3. 59. Sri Aurobindo : The Future Poetry and Letters on Poetry Literature and Art, Pondicherry. 1972, P. 15. 60. Sri Krsna Karnamrta, Canto 1/91. Ibid. P. 46-47. 96 AV MOOV ET 951 312 108

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The Role of Sense Organs (Indriya) in Vaisnava Philosophy 61. R.D. Ranade: Indian Mysticism, Mysticism in Maharastra, P. 26. 62. R.D. Zachner: Hinduism, Reptinted, 1985, Oxford University Press, New York, P. 142. 63. 64. Deshraj Singha Bhati (ed): Mirabai Aur Unki Padavali 4th edn.. Ashok Prakashan, New Delhi. P. 242. 65. Ibid, P. 298. 66. Ibid. P. 364. 67. Ibid. P. 394. 68. Ibid. P. 159. 69. Ibid, P. 349. 70. Ibid. P. 344. 71. Ibid. P. 222 72. Bhagavata, 10/43/21. 73. Sri Sri Sankaradeva and Sri Sri Madhavadeva: Kirtan-Ghosa Aru Nam-Ghosa. Purvasri Parakasan, Jorhat, 1982, P. 303. 74. Bargit, No. 72: Khagendranath Pathak (ed.): Bargit (Madhavadeva), Nava Prakash, 1st Pub. 1983. 75. Sri Madhavadeva: Nam-Ghosa, No. 15. 76. 77. Savitri Sukla & Rajeswar Prasad Chaturvedi (Commentators): Kabir Granthavali, Prakashan Kendra, Lucknow. P. 83-104. 82. 78. 79. Bargit, No. 47, Ibid. 80. Quoted in Visvakosa, Vol. 16, Compiler: Nagendranath Basu, 1312 B.S., Calcutta, P. 693. 81. The term purvaraga means the dawning love between two persons which springs from some previous cause before their meeting. Sri Rupa Goswami : Sri Sri Ujjvalanilamanih, Srngarabheda-prakaranam-5. Upendranath Mukhopadhyay (ed.): Caitanyacaritamrta, 1st Pub. 1983. Reflect Publication. Calcutta. P. 32. 83. Bargit, No. 54, Ibid. Ibid. No. 69. Sri Madhavadeva: Nam-Ghosa. No. 703. Govindadas; compiled in Vaisnava Padavali, Ed. Harekrishna Mukhopadhyay. Sahitya Samsad, Calcutta, 1980. P. 618. Jnanadas: Ibid. P. 415. 84. 85. Ibid, P. 81. 86. lbid, P. 394. 87. Sukumar Sen Chandidas, Sahitya Akademi. New Delhi, P. 34. 88. Uddhavadas; compiled in Vaisnava Padavali Ed. Harekrishna Mukhopadhyay, P. 530. tulasI prajJA janavarI-mArca, 2000 97

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ICHT 9511 3ich 108 89. Jnanadas: Ibid. P. 415. 90. Sukumar Sen : Chandidas, P. 34. 91. Ibid. P. 34. 92. Upendranath Mukhopadhyay (ed.): Caitanyacaritamrta, p. 26. 93. Bhagavata, 10/31/15. 94. Anantadas: compiled in Vaisnava Padavali. Ed. Harckrishna Mukhopadhyay, P. 258. 95. Vidyapati; translated hy Nalinikanta Gupta, Collected Works of N.K. Gupia, Vol.-5. Pondicherry, 1974. P. 157. 96. Sri Aurobindo : The Life Divinc, S.A.B.D.L. Vol. 18. Pondicherry, 1972, P. 63-64. 97. Chandidas, compiled in Vaisnava Padavali, Ed. H.K. Mukhopadhyay. P. 47. 98. Ibid. P. 47. 99. Govindadas; Ibid. P. 647. 100. Sri Aurobindo : The Life Divine, S.A.B.C.L. Vol. 18. P. 26. TOT. Upendranath Mukhopadhyay (ed.): Caitanyacaritamrta, P. 152. 102. Narada-Bhakti-Sutra, No. 55 103. Quoted in Mira Aur Unki Padavali. P. 374. 104. Vidyapati; compiled in Vaisnava Padavali, Ed. H.K. Mukhopadhyay. P. 140. 105. Anirvan : Sathiya Prasanga, Calcutta, P. 72. 106. Narada-Bhakti-Sutra. No. 70. 107. Radhagovinda Nath : Gaudiya Vaisnava-darsan. Vol. 6. 2nd Pub. 1982. Calcutta, P. 203. 108. Straigunyakarya pradhanyena le gunamayal venocyate, paramesvarapradhanyenatu svato gunatite cva'. Quoted in Ibid. P. 203. 109. Bhagavata, 8/9/29. Reader, Department of Bengali, Gauhati University, Guwahati-781014 98 A |||||||||||| DITUL TAU 4511 3ih 108

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Samadhimarana : An Auspicious Death - Dr Rajjan Kumar Death is a universal phenomenon. Every living being indulges with it because it is an end of life. Life follows death. There are two ways of death : death with one's will and death against one's own will. The latter kind of death is for ignorant men who are attached to pleasures and amusements, suffer the ills and diseases in life and die in dread of their future. But the virtuous and the learned, the wise who have controlled themselves, and subdued their senses acheive on their death either "freedom from all misery or goodhood of great power." Even at death they are 'calm through patience and an undisturbed mind.' Samadhimarana is that kind of death described by Jainasim different forms. Samadhimarana is an ascetic termination of physical body voluntarily at the end of life, when it is unavoidable. When there are situation which render the observance of vows impossible, one should decide to terminate his body and accept voluntary death that is called Samadhimarana. A vast number of Jain Texts, Cannonical as well as scriptural define the concept of Samadhimarana viz! The Acaranga, Sthanana, Samvayanga, Upasakadasanga, Antakrtadasa, Uttradhyayana, Dasvaikalika. Aturapratyakhyana, Mahapratyakhyana. Maranasamamhi, Samstaraka, Candravedhyaka, Acaranganiryukti, Sutrakrtanganiryukti, Avasyakaniryukti, Nisithabhasya, Vyavaharabhasya, Nisithacurni (All are Svetambar recognised Text); Mulacara, Bhagavati-Aradhana or Mularadhana (Yapaniya, the extinct sect recognised Texts); Aradhanasara, Samadhisataka, Ratnakrandakasravakacara, Samadhimarnotsahadipaka, Sagara Dharmamrta, Upasakadhyayana (All recognised by Digambara sect.). TAHT Y511 HATI-HTE, 2000 ALWWW D W W 99

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IST YFI 3ich 108 Samadhimarana is a voluntary death of wise people. The Ratnakarandakasravakacara by Samantabhadra (in view of some scholars) define Samadhimarana is a voluntary termination of body for the sake of religion and spirituality at that time when normal life does not continue in proper order. The so-called adverse situations are calamity, severe famine, senility, incurable painful diseases and there is no remedy to escape out from that situations. At that juncture one should culminate complete abstinence from food and drink, subjugation of all passions and abandonment of all worldly attachements, and terminate his physical body voluntarily. Samadhinarana is defined by different names, and the etymological meaning of all these names have vast differences, but all these subdued with a common sense that is voluntary-termination of body with full of wisdom and insight, and attain the supreme post of spiritual highest. Different names of Samadhimarana are as follow: Sannyasamarana (Death through renunciation). Sallekhanamarana (Death through fasting). Samadhimarana (Death through meditation), Aradhana marana (Death through worship), Panditamarana (Death through knowledge), Pancapadamarana (Death through prayer of five pillars), Sakamamarana (Death with special goal), Uttamartha (Death of excellent meaning), Udyauktamarana (Death with right valiant deed), Samthara (Bed or seat of wise death). In view of those people, who are not familiar to Jaina views, thoughts. rituals claim that Samadhimarana is nothing but suicide. Jains rejected it and argued in many ways to prove that Samadhimarana is not suicide. Suicide is a dreadful act of human being, condemn by each and every mode by all and not by Jainas only. But it is a primitive act of man which begins just with the coming of society into being. In the beginning, very great religious sanctity was attached to it, but later with the growing complex socio-economic problems of man and his society, it expressed itself through extra-ordinary shapes. It possess manifold aspects for its committing i.e. social, personal, economical, religious, ethical, spiritual, and alikes. That manifold aspects of suicide classified it into two categories: 1. General suicide and 2. Religious suicide. Suicide in general includes common factors which oppressed men and under which one commits suicide. These are social, economical. political, geographical, environmental and personal also. On the other hand religious suicides pertains spiritual achievement. In this case death has no terror. The assumption falls for religious suicide 'to cross the stream of the world.' Several instances of religious suicide happened at several pilgrim 100 M W WWW IM WET 317, 108

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Samadhimarana : An Auspicious Death places engross the such faith that his death at that place provide liberation, the ultimate goal of every individual. Suicides possess fanaticism under which one commits it and end his precious life : Poverty or economic reasons, Famine or scarcity. Incurable and painful diseases, Revenge, Real or imaginary grievances, Insanity, Results of partition, Climatic influences, Unemployment, Domestic troubles. Worries, Remorse, Shame, Extreme grief. Sad news, failure in love-affair. Under these fanaticism, the victims apply following methods, which end his life : Drowning, Hanging, Poisoning. Burning, Starving, Jumping or Falling from high places, Stabbing, Cutting throat or veins, Punishment etc. Religious inactment has been the most significant causes of committing suicides. Rich and poor, kings and commoners, destitutes and beggars, monks and householders, have all alike been victims of this vagary, which defies all logic and reasoning. Very crude methods have been employed by those devotees to take their lives. They are generally (a) throwing onself under the wheel of the car of Jaggannath, (b) drowing oneself in sacred rivers like the Ganges or Sangama of two or more rivers. (c) Falling or jumping from trees or mountains, (d) Burning alive, (e) Belly-cutting. (f) Throat-cutting etc. All these above methods employed by those people who beleive in Hinduism or Buddhism. Jainas in normal circumstances reject all as these modes and methods of selfimmolation contain sense of violence. Violence in any form either killing ownself or kill other, Jainas dejected that sense, at full of their strength They even disbelieve and deject the mental sense of violence. They argued that all those methods employed by seekers of selfimmolation possess a sense of speedy death and it may put forth to avoiding of pains, emerge by engrossing the several means of life termination. It is also a kind of passion, and death with passion is nothing but a violence. Thus in Jainism the concept of voluntary termination prescribe some pre-exercises to diminish the strength of passions, Samadhimarana is a vow, the principle underlying in is that a practiser should while 'quitting flesh and bone' have complete peace of mind after voluntary acceptance of the vow, consistently with the pious life of self-restraint and austerities. Calmness, patience and mind undisturbed by emotions of joy or fear will conduce to purgation of karmas. It is mental peace that will lead to liberation from the karmas in life. So at death, one should keep equanimity of mind and die while engrossed in deep meditation. Jainism prescribes it as the final step for Takt 37 7937-HTE, 2000 AMINO WANAW 101

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que 4511 310 108 further liberation from the bondage of karma even in the hour of death and in the manner of dying. Jainism is a practical religion. It expects the spiritual and ethical progress to be gradual and by stages. Samadhimarana is accounted as that process in which the ethical progress and spiritual development are paved. It entertains in itself the meaning of liberation, the highest and supreme development. It progress in due courses by annihilating karmas and different forms of passion by practising meditation prescribed in the Texts. It takes very long time but in methodical viz. 12 years and 40 steps. Provide comfort and save from all adverses of owns body engrows passions and one is attached too much with his body. He cares it with all hooks and crooks. Through Samadhimarana the sense of such esteemed attachement for physical body is being broken out and it helps the individual to develop selfcontrol and self-restraint, so that the observance of fasting, meditation and other austerities become a part of normal life. The practiser step by step gets high ethical conduct and spiritual attainment as will easily fit him into a life of renunciation. Samadhimarana is a name of complete peace of mind. Tranquility and equanimity are essential attributes for the vow of Samadhimarana. Now, here question is, how can one get complete peace of mind full of equanimity and trainquility before adopting the vow of Samadhimarana. For this one should confess fully before an able person. his previous actions and thoughts. That able man guides him to give up all prejudices which inborn by those deeds which have been previously done by him. In case he may not get an able guide to whom he may confess, he should sit calmly, meditate upon the panca-paramesthi and recall to one's own mind all types of sins and transgressions either committed by onself or committeed at one's instigation. By the confession the sicker gains control over the ills which engrow in his unconscious and emerge out in different forms of passion and attachment. The practiser should shut all evil thoughts. If he is suffering from some deadly or serious disease, he should endure all the pangs with equanimity and tranquility without exhibiting any signs of suffering, with an inborn conviction that the disease itself is the fruit of one's own karma. In that way the mind should be freed from all passions and infirmities. Such good thoughts motivate the individual to acquire the peace of mind and he succeeds. Now, one can get the quality of tranquail mind which provide him the vices of equanimity. and the individual attain the ability to perform peaceful death i.e. Samadhimarana. 102 AM ||||||||||| S W IFT 451 310 108

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Samadhimarana : An Auspicious Death Samadhimarana is an austere means of adopting self-immolation. Renunciation is its motto; attainment of highest spiritual upliftment is its basic goal. Everybody should adopt it, but not at any stage. Texts prescribe some essential qualifications for its adoption viz. "When one is nearing his end, and when normal life according to religion is not possible due to old age, incurable disease, severe famine, least amount of passion, peaceful mind, have control over adverses etc.9" With this qualities the practiser subjugates all passions and abandonment of all worldly attachements, by observance of austerities gradually abstaining from food, water and by simultaneous meditation on the real nature of the self until the soul parts from the body. At the seat of Samadhimarana, the seeker keeps himself away from all grief, fear, regret, affection, hatred, prejudice etc., and with strength of mind and enthusiasm. He should keep his mind supremely happy with the nectar of spiritual knowledge. He should gradually give up food and take liquids like milk etc. Later on he should even give up milk etc. and take only warm and fast according to his strength and capacity, and quit the body while engrossed in his mind with the meditation of the five saluation mantras, 10 One, who once accept the vow of Samadhimarana must avoid the five transgressions up to the end of the vow. The transgressions are " (a) A feeling that it would have been better if death come little latter; (b) Wishing for a speedy death; (c) entertaining fear as how he would bear the pangs of death; (d) remembring friends and relatives at the time of death; (e) Wishing for a particular kind of fruit as a result of penance. Avoidance of the above transgressions are essential, otherwise the vow may become invalid. On the basis of above discussion we may opine that Samadhimarana is really an auspicious form of adopted death and underlying the concept that "Man who is the master of his own destiny, should face death in such a way, as to prevent influx of new karmas even at the last moment of his life, and at the same time liberate the soul from bondage of karmas, that may be clinging to it then, it is the supreme object of all religion, not only of Jainism. TAAT UF11 JARI-ATE, 2000 AWWWWWWW W W 103

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tulasI prajJA aMka 108 References 1. Rajjan Kumar: Jaina Dharma mein Samadhimarana ki Avadharana (Unpublished Ph.D. Dissertation). Banaras Hindu University. Varanasi, 1989, IInd Chapter, PP. 71-107. 2. Ratnakarandakasravakacara Trns. Pannalal 'Basant'. Vir Seva Mandir, Delhi. 1972, 5/1. 3. Kumar JDMSA, PP. 14-18. 4. 5. S. Setter: Pursuing Death, Karnatak University, Dharwad. 1990. Several names of Samadhimarana is used in this book. James Hastings (Edt.): Encyclopaedia of Religion and Ethics, XII PP. 33-37. Tirthavive canakandama (Krtyakalpataru of Laxmidhara), Edt. K.V. Rangaswamy Aiyangar. Baroda 1942. Different modes of Religious Death described in this Book. 6. Acarangasutra, Edt. Madhukar Muni, Agam Prakashan Samiti, Byavar (Raj.) 1976. VIII Chapter. 104 Uttaradhyayanasutra, Edt. Sadhvi Candana. Virayatana Publication. Agra 1972, 36th Chapter. 7. Maranavibhatti (Painnasuttaim. Vol-1). Edt. Muni Punya Vijaya, Mahavir Jaina Vidyalaya, Bombay, 1984. Verse 182 onwards Bhagavati -Aradhana, Edt. Kailash Candra Shastri, Jaina Samskrti Samrakashaka Samgha, Sholapur 1978. Verse 65 onwards Kumar, JDMSA, pp 166 onwards. 8. Kartikeyanupreksa, Edt. Kailash Candra Shastri, Srimad Raicandra Jaina Shastramala, Agas 1960. Verse 1/2 Kumar, JDMSA, pp. 262 onwards. 9. Bhagavati-Aradhana. Verse 534, 616-17. 10. Samadhimaranotsahadipaka, Edt. Hiralal Jain, Virseva Mandir Trust. Delhi 1984 Sutra 112. 11. Mulacara. Edt. Aryika Jnanamati, Bhartiya Jnanpith Publication. Delhi 1984. Verse 103. Maranavibhatti, Verse 176, 187, 189, 199. 12. Acarangasutra, Madhukar Muni, P. 291. 13. Uvasagadasa, Edi. Madhukar Muni. Byavar 1976 1/57, P. 53. Reader. Applied Philosophy, IASE MJP Rohilkhand University Bareilly-243006 (U.P.) tulasI prajJA aMka 108

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Mode of Signal Transmission and Its Analysis in the Central Nervous System - Dr J.P.N. Mishra The brain is a unique assembly of cells which unabatedly receives information, elaborates and perceives it, and makes decisions. At the same time, the brain in association with spinal chord can also take the initiative and act upon various sense organs to regulate their performance. To carry out its task of determining the many aspects of behaviour and controlling directly or indirectly the rest of body, the brain possesses an immense number of lines of communication provided by the nerve cells, known as 'neurons'. Neurons are the fundamental units or the building blocks of the brain, and it is most important task to find out the meaning behind their signalling. Neurons occur in a variety of sizes and shapes (Figure 1), most of them consist of four parts (1) the cell body, (2) the dendrites, (3) the axon, and (4) the axon terminals. The dendrites form a series of highly branched outgrowths from the cell body. The dendrites and the cell body are the sites of most of the specialized junctions where signals are received from other neurons. The axon, sometimes also called a nerve fiber, is a single long extension from the cell body. The portion of the axon closest to the cell body plus the part of the cell body where the axon is joined is known as the initial segment. It is at the initial segment that are initiated the electric signals that then propagate away from the cell body along the axon. The axon may have branches called collaterals along its course, and near their ends both the axon and collaterals tulasI prajJA janavarI-mArca, 2000 105

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Tot i 3107 108 undergo further branching, each branch ending in an axon terminal. These terminals are responsible for transmitting chemical signals from the neuron to the cells contacted by the axon terminals. However, the axons of some neurons release their chemical messengers not from the axon terminals, but from the series of bulging areas along the axon known as varicosities. The axons of some neurons are covered by a fatty membranous sheath myelin, formed by nearby supporting cells that wrap their plasma membranes around the axon. Myelin speeds up passage of the electric signals along the axon. As in other types of cells, a neuron's cell body contains the nucleus and ribosomes and thus has the genetic information and machinary necessary for protein synthesis. In order to maintain the structure and functions of the cell processes, particularly when they are long, diverse organelles and materials must be moved to them from the cell body, where they are made. This is termed axon transport Neurons can be divided into three functional classes; afferent neurons, efferent neurons, and interneurons. Afferent neurons (sensory neurons) convey information from the tissues and organs of the body into the brain and spinal chord; efferent neurons (motor neurons) transmit electric signals from the brain and spinal cord to the muscle or gland cells termed as effector cel interneurons connect the afferent and efferent neurons (Figure 2). Stimuli and Action Potential The concept of stimulus denotes every change in the surroundings of the organism or part of it (organ, tissue, cell) leads to a reaction. More specifically at cellular level, a stimulus is a short lasting change in the surrounding areas of the cell resulting in an electrical action of the cell membrane. In response to the stimulus an action potential arises. An action potential is an electrical current which is transmitted through the cell membrane. Nerve cells (neurons) are sensitive to various stimuli. Due to their having long process (nerve fibres), nerve cells are extremely suitable to transmit stiinuli. The nerve fibres could be seen as the electrical wires of the body.' Na+ (Sodium) Influx, K+ (Potassium) Efflux The propagation of electrical signals is a result of changes in ion concentrations inside and outside the cell membrane. When a nerve cell is at rest (polarized neuron), the concentration of K+ ions in the intracellular milieu is greater than immediately outside. The same is true for Nations; there are more 106 AM ||||||||||||||||||||||||||||||||II V 3107 108

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Mode of Signal Transmission and Its Analysis in the Central Nervous System Dendrite Cell Body Initial Scgment Axon Collateral Axon - Axon Terminals Figure 1 : Diagrammatic Representation of a Neuron Peripheral Nervous System Central Nervous System (Brain and Spinal Cord) Cell Body Receptor Axon (Central Process) Axon (Peripheral Process) Afferent Neuron Interneuron Axon Axon Efferent Neuron Figure 2 : Three Classes of Neurons det 51 HOT-HTET, 2000 ALAM MA 107

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tulasI prajJA aMka 108 Nations outside the cell membrane than inside the cell membrane. This difference could be overcome by diffusion, if the membrane were equally permeable to sodium and potassium. In fact, an enzymatic pump maintains the sodium/ potassium proportion. The Na/K pump actively removes the Nations from the cell and absorbs smaller volumes of Ktions. All this creates a difference in charge between the inside and outside of the cell. The inside of the cell has negative charge compared to the outside. This is called the resting potential of the nerve cell. Such a membrane is said to be polarized (Figure 3). If an excitatory stimulus of adequate strength, called a threshold stimulus, is applied to a polarized membrane, the membrane's permeability to Na+ ions greatly increases at the point of stimulation. What happens is that voltagesensitive sodium channels open and permit the influx of Nations by diffusion. The movement of Nations inward also results from the attraction of positively charged Nations to the negative ions on the inside of the membrane. and since there are more Na+ ions entering than leaving, the resting membrane potential begins to change. This process is called depolarization, and membrane is said to be depolarized. Throughout depolarization the Nations continue to rush inside until the resting potential is reversed the inside of the membrane becomes positive and outside becomes negative. - Once the events of depolarization have occurred, we say that a nerve impulse is initiated. It lasts for about 1 m sec. An action potential is a rapid change in membrane potential that involves a depolarization followed by a repolarization. In order for a nerve impulse to function as a signal to communicate information from one part of the body to other and to brain, it must be propagated (transmitted) along a neuron from its site of origin. A nerve impulse that is generated at any one point on the membrane usually excite (depolarizes) adjacent portions of the membrane, causing the impulse to be propagated. This propagation relies on local electrical currents along the membrane. As Nations flow inward at the point of stimulaton, local currents affect adjacent polarized areas. (Figure 3). These electrical currents later on take the form of specific signals to the brain which are analysed. From Neuronal Signals to Perception It is not enough simply to register impulses, the sign that a neuron is conveying information, when, for example, a picture is presented to the eye, an understanding is required of the specific, unique relation of the signals to higher visual functions, such as perception of colour, form or depth. For this, neuronal 108 | tulasI prajJA aMka 108

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Mode of Signal Transmission and Its Analysis in the Central Nervous System Threshold stimulus + + + + + + larized Membrane (a) Polarized Memb. Depot. Polarin Menab. Dabel. Merto. Polarized Memb arized Memb + + + + + - - + + + + + + dorised Depilarinad Memb. Polarised Memb. Membe. - - - - - -+ + + + + + Depolarized Memb. Repolarised Memb. Depolarized Memb. Figure 3 : Initiation and propagation of a nerve impulse. Straight arrow represents the region of the membrane that is propagating the nerve impulse. The curved arrows respresent local currents. ISHT UFT GART-ATE, 2000 AV W 109

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ne 4511 si 108 signals must be traced from their origin in sense organs, as they progress through a succession of relays that includes the cerebral cortex. The brain is an organ that is much more diversified than other organs of the body e.g. kidney and liver. If the performance of relatively few liver cells is known in detail, there is a good chance of defining the role of the whole organ. In the brain, different cells perform different tasks. Frequently, such specificity is linked with a distinct chemistry of individual cells; a good example is provided by neurons that excite or start signals as contrasted to neurons that inbibit or suppress signalling. In addition to their different chemistry, inhibitory and excitatory neurons obey different plans of connections. Only rarely can aggregates of neurons be treated as though they were homogeneous. Above all, the cells in brain are connected with one another according to a complicated specific design that is far greater complexity than the connections between cells in the other organs. Fortunately, there are many simplifying features in the nervous system. First it has only two basic types of signals, one for short and other for long distances. Second, these signals are virtually identical in all nerve cells of the body. whether they carry messages to or from centres, or are the result of painful stimuli or touch, or simply interconnect various portion of the brain.? It is very surprising that the nervous system uses only two types of electrical messages. The signals themselves can not be endowed with special properties because they are stereotyped and much the same in all nerves. The mechanisms by which signals are generated are also similar, though with interesting variants. Thus the brain deals with symbols of external events, which do not resemble the real objects any more that the letters d, o, g, taken together resemble a spotted Dalmatian. Rather, a particular set of signals must have a precise and special relation to an event. 4 Theoretically, there is no reason why a great deal of information could not be conveyed by any agreed - upon symbol, including a code made up of different frequencies. In the nervous system, however, the frequency or pattern of discharges will not do on its own as a code, for the reason; even though impulses and frequencies are the same in different cells responding to light, touch or sound, the content of information is quite different. The quality or meaning of a signal depends on the origins and destinations of the nerve fibres, that is, on their connections. Various types of sensory modalities (light, sound, touch) are linked to different parts of the brain; even within each modality and in each area 110 A ll W WW THI ya Bia 108 1551

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Mode of Signal Transmission and Its Analysis in the Central Nervous System of cortex, specific stimuli, such as lines or rectangles in the visual system, act selectively on specific populations of neurons. This organization is brought about by strictly determined connections. Frequency coding is used by nervous system to convey information about the intensity of a stimulus rather than its quality Decoding of Sensory Informations The sensory system brings informations from the periphery to the central nervous system. Broadly accepted classification of senses are as follows : Senses General Somatic Special (i) Vision (ii) Audition Visceral (iii) Olfaction (i) Pain (iv) Gustation (ii) Baroreception (iii) Chemoreception (i) Pain (ii) Proprioception Deep Superficial (i) Touch-Pressure (ii) Heat-cold (iii) Pain (iv) Synthetic These sensory stimuli are being caught by specialized structures known as "receptors'. From the receptors emerge the afferent sensory nerve which eventually reaches the central nervous system. Thus receptor is the first structure in the sensory path. The receptors are stimulated when excited by their specific stimulus (e.g. rods and cones by light or Markel's disc by touch). The receptors are now excited. The nerve which emerges from the receptor is next excited and ultimately this nerve impulse reaches the brain. Different types of receptors may be grouped as follows: A. Receptors of Special Senses 1. Vision : rods and cones 2. Audition : hair cells or internal ear 3. Gustation : taste buds on the tongue 4. Olfaction : Olfactory neurons in the nose. B. Somasthetic and Visceral Sense Receptors 1. Touch Pressure : (i) Markel's disc (ii) Meissner's corpuscle ISTEW Y511 972-973f, 2000 AM N 111

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ne 4511 3ich 108 (iii) Pacinian corpuscle (iv) Ruffini's end organs (v) Hair end organ (vi) Free nerve ending 2. Pain : Free nerve ending 3. Cold : Cold receptors 4. Proprioception : (i) Muscle spindle (for detection of (ii) Cristae and maculae of vestibular apparatus tone/contraction (internal ear) of skeletal muscle) 5. Interoception : (a) Chemoreceptors (i) Carotid body chemoreceptors (04/Co, & pH) (ii) Central chemoreceptors (Co, detection) (iii) Glucoreceptors (hypothalamus) (b) Baroreceptors (i) Carotid sinus baroreceptors (BP detection) (ii) Afferent arteriole of renal artery (BP detection) (iii) Left ventricular mechano receptors (iv) Receptors of Herring Breuer reflex When a receptor is adequately stimulated, it develops a non-propagated current, which is called generator potential (GP). If GP is sufficiently strong only then an action potential develops resulting in the formation of signal current in the nerve fiber which goes to the brain for further analysis. Suppose a moderately crude touch is made on a part of skin, the person can feel touch sensation even with closed eyes. The person can characterise the touch as it to be crude touch or very crude touch and/or the site of touch even. Such characterization is called sensor coding. The mechanism of this coding involves (i) doctrine of specific nerve energy, and (ii) intensity discrimination. A touch sensation is produced only when the appropriate part of the brain is being stimulated. Again this stimulation can be made only when the nerves terminating on that part of brain is stimulated. These nerve fibers are stimulated, normally, in turn, only when the corresponding receptors are stimulated. Ultimately therefore, it means that it is receptor, which determines which sensation is going to be perceived. As the receptors are noramlly, stimulated by its own 112 AM M M TOT 3ich 108

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Mode of Signal Transmission and Its Analysis in the Central Nervous System specific stimulator and as the receptor is situated in a specific area of the body, sensory coding is possible. Intensity discrimination is possible because of the operation of Weber - Fechner's law, which elaborates the ratio of stimulus and perception intensity. References 1. Vander, A.J. Sherman, J.H. and Luciano, D.S. : Neural Control Mechanisms, In 'Human Physiology' - The mechanisms of body functions. Mc Graw-Hill Publishing Compnay, New York & New Delhi. 2. Gregoire, P. : Stumuli and Action potentials. In 'Life Sciences' Campian Press. Edinburgh. U.K. 1992. 3. Kufflu. S.W. and Nicholls. J.G. : Analysis of Signals. In 'From Neuron to Brain', Saunders Associates, Sunderland 1979. Braitenberg. V. and Atwood. R.P. : Signal Mechanism, J. Comp. Neurology. 109: 1-33. 1958. 5. Chaudhuri. S.K.: The Senses. In 'Concise Medical Physiology. New Central Book Agency. Calcutta, 1991. 6. Torfora, G.J. and Anagnostakas. N.P. : Conduction across Synapses. In 'Principles of Anatomy and Physiology, Harper and Row Publishers, New York, 1992. - Head, Deptt. of Science of Living PM & Yoga, J.V.B.I. Ladnun-341306 THE 4511 Hari -- 478, 2000 AM ||||||||IIII 113

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Technology Transformation and the Crises of Caste and Population in the Republic of India - S.M. Mishra The Constitution of India is a landmark document in the history of India. Never before 26 January 1950, the declared intent and purpose of the polity 'to constitute India into a SOVEREIGN SOCIALIST DEMOCRATIC REPUBLIC and to secure to all its citizens JUSTICE social, economic and political; LIBERTY of thought, expression, belief. faith and worship, EQUALITY of status and of opportunity; and to promote among them all FRATERNITY assuring the dignity to the individual and the unity and integrity of the nation',' was specifically laid down. 1.1 But the moot question is: whether it was possible to ADOPT, ENACT AND GIVE TO OURSELVES THIS CONSTITUTION in pre-industrial India, where the chief means of production was land, and all the labourprocesses of social production and service were manual. Perhaps not. Also, the history of pre-Republic India - colonial or precolonial - is the history of an undemocratic society where the claim based on custom, agreement and religion could be overriden by royal charter. In other words, a rajasasana would prevail over dharma, vyavahara and carita'.? 2.1 The manual technology base of this pre-industrial society, could not afford to guarantee democracy, justice, liberty and equality at the cost of creating disruption and anarchy in the manual labour-processes of social 114 Allllllll||||||||||||||||||||||||||||||||||||||ll TM 451 312 108

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Technology Transformation and the Crises of Caste and production and service, the ideal of vasudhaiva kutumbakam made familiar as early as the sixth century A.D. notwithstanding. In other words, manual technology provided no alternative to a social order imposed by force, which represented the will of the powerful rather than the hopes and aspirations of the common man. Social cooperation in pre-industrial societies was based mainly up on force and, in course of time, given religious sanction: perhaps, the purusasukta of the Rgveda is a typical Indian example; but the divine right of kingship appears both in India and elsewhere. 2.2 2.3 3. Was it surprising, therefore, that in such an undemocratic polity, based solely on manual labour-processes of all social production and service, a Sambuka or an Ekalavya was not entitled to EQUALITY of status and of opportunity? (In other pre-industrial and, therefore, inevitably. undemocratic societies, a Socrates drank the hemlock; a Jesus Chirst bore crucifixation, for holding and teaching democratic ideas!). 3.1 This inevitability, perhaps, was the cause of the origin and development of the caste system in India. Theories of the origin of the caste system in India are, one should think. as numerous as the castes themselves. And most of these, though important contributions to the subject. merely explain the system, scarcely illuminating the cause of its origin in historical times." Some of the factors accounting for the emergence and development of the caste system are succinctly summarized by J.H. Hutton: 'the geographical isolation of the Indian peninsula as a whole and of individual areas within it; primitive ideas about the power of food to transmit qualities; similar ideas of totemism, taboo, mana, and soul-stuff, or life-matter; ideas of pollution, ablution, purification, and ceremonial purity with associations of ritual sacrifice; ideas of the exclusive family, ancestor worship, and the sacramental meal: beliefs in magic associated with crafts and functions; hereditary occupations, and trade and craft secrets; guilds and associations of that character and various factors in the development of economic life; clash of antagonistic cultures. particularly between cultures with matrilineal and patrilineal modes of descent; clash of races, colour prejudice, and conquest; the development of classes with exclusive religious and social privileges; individual isolation of tribes and polities, and their inclusion without absorption in larger administrative policies: tulasI prajJA janavarI-mArca, 2000 115

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TAHU YETI 310 108 exploitation by a highly intelligent but by no means entirely altruistic hierarchy which had evolved a religious philosophy too subtle for the mass of people..7 3.2 And yet, the list is not all-inclusive. For 'Louis Dumont, in his Homo Hierarchicus, considers, as the very title of the work shows, that the hierarchical principle supplies the very core and heart of the caste system; without it, there would be no castel.: 3.3 A concise definition of caste is offered by Irfan Habib : 'caste, we may say, is a fairly well-marked, separate community, whose individual members are bound to each other through endogamy (and hypergamy). and very often also by a common hereditary profession or duty, actual or supposed'.' When caste arose as a social formation (c. 500 B.C. to c. A.D. 500)." the Indian society was based on manual form of labour-process. 'And it is significant that, outsiders were struck not by the "hierarchy" of the system, but its hereditary occupations. Megasthenes (c. 300 B.C.), with his listing of the "seven" castes, and Yuan Chwang, both make unqualified statements in this respect, as do later foreign observers like Babur and Bernier'." Given the technology, which was manual, and the chief means of production, which was land, both the hereditary nature of "profession or duty". and the endogamous marriage were largely inevitable : 'the lore of the specialist and his tools would be handed down from father to son on the same system as property in land';!2 the girl would not be a hindrance to the hereditary profession or duty of the family she was married into. Also, she would help bring up children, without let or hindrance, as per the requirements of the traditions of manual labour-processor of her husband's family's hereditary profession or duty. 4.2 And the Manusmriti (200 B.C. - A.D. 200) enjoined that a woman's gurukula was her husband's family 13 where she was to usefully spend most of her life. Since early marriage of girls facilitated their psychological conditioning and adjustment a good deal and met the requirements of manual technology this too was ordained. 14 enabling them to take up in right earnest education' in the hereditary profession or duty of the husband's family. 5. The stories of sambuka and Ekalavya clearly indicate that the crisis of the caste system in India was inbuilt; and that castes evolved as the necessary 116 ADDITION WV M I JAHT UFI 3ich 108 1919

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Technology Transformation and the Crises of Caste and outcome of the manual labour-processes of social production and service. Most scholars agree that 'it would be wrong to suppose that the caste ideology has been exclusively Brahmanical in its development'. 15 5.1 5.2 5.3 6. 6.1 6.2 That it was hierarchical is not surprising; that it became hereditary is also not surprising; but, that it was sought to be made hereditary is surprising in view of our free society which is guaranteed by the constitution of India and watched by the Indian judiciary. 'Mobility was possible and more generally through a group. In some cases even the individual could move up the social ladder. However, judging by the infrequent references to this, it would seem that this was not a common occurrence, except in the arena of political power.' 116 Thus we are forced to conclude that the caste system in India had its origin in the inevitable requirements of a pre-industrial society where all the labour-processes of social production and service were manual. But what is the future of the caste system now that we have significantly moved from the pre-industrial manual technology to the industrial and, also. to the post-industrial 'push-button' technology? Would the prediction of Karl Marx, that modern industry will dissolve the hereditary divisions of labour upon which rest the Indian castes, come true? Perhaps. But how? Pre-industrial society everywhere, including in India, was based on manual technology operated by man and/or animal power: the picture embedded in the Indian mind-set of a man manually supervising the production of oil from the kolhu run by an ox going round and round, from dawn to dusk. day after day, the spinning wheel, and the draw loom, run by manpower alone, are obvious examples. The displacement of manual technology which inevitably employed a lot of man and/or animal power in any given sector of the pre-industrial social production and service, by machine technology also meant the corresponding displacement, or unemployment, of most man and/or animal power from that sector. 6.3 For instance, when the machine run oil-crusher displaced the man-andanimal run kolhu, it also displaced, or threw out of employment, many a man and the ox. And, therefore, both the man and the animal lost their employment (rozi) which had got them their daily bread (roti). tulasI prajJA janavarI-mArca, 2000 1 117

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6.4 6.5 7. 8. SAT 9311 31 108 With the loss of their rozi, and therefore, of their roti, they also, perhaps, lost their jati, caste: the man was no more a teli, oil producer; the ox, no more the kolhu ka bail : machines run by scientific laws do not justify a caste hierarchy.!? or caste. In the context of contemporary India, however, it would be proper to examine in detail why the caste persists and prevails; and, why is the Republic faced with the crisis of caste politics. The other problem that, one feels, needs to be examined in depth is the crisis of population which is connected with the crisis of the caste system of India. Subsistence or surplus production of the necessities of life, per family unit (irrespective of caste in India). in pre-industrial societies inevitably required a large number of helping hands. With land being the chief means of production, and technology being manual, the family was bound to be large, maintaining close economic and personal responsibilities among grand parents, aunts, uncles, and cousins, as well as between parents and children. This inevitability, perhaps, was the cause of the male child syndrome : a characteristic of any society based solely on manual technology in all its areas of social production and service. since many of these activities, including battles and wars, required a lot of manpower; as also, perhaps necessarily, the physical strength of man against woman's. In pre-industrial India, this inevitable preference to man's physical strength over woman's was, in course of time, given religious sanction: the son redeemed one from debt to one's father and forefathers; he also saved the father from the hell named pum.18 Thus psychological incentives of hope and fear were conjured up to meet the requirements of manual labour-processes of social production and service in pre-industrial India. And, in course of time, this came to so encourage the male child syndrome that the birth of a girl child became a moment of disappointment; and, at times, even of sorrow, in every family of every caste. And this remains largely so, even today in India, despite extraordinary progress in the means of social production and service. The Manusmriti exhorts people not to marry into a family where sons are not born, and where only girls are born." And, the two epics of India - the 9. 9.1 10. 118 M ill M V OH 4311 310h 108

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Technology Transformation and the Crises of Caste and ...... Ramayana and the Mahabharata - are, perhaps, the best examples of the male child syndrome : King Dasaratha and his three queens express no remorse or regret for not having a daughter, though they are blessed with four mighty sons; the five mighty Pandava brothers have no sister, and yet neither they ever regret this fact. nor their mother, Kunti; the hundred Kaurava brothers do have one sister, Duhsala! But the Manusmriti and the epics are the products of a society based solely on manual labour-processes of social production and service ! 11. This male child syndrome, perhaps, is the chief cause of the crisis of population in India today despite more than forty years since the National Plan for Development of Women was adopted; and, also, despite the extraordinary advance in the means of labour - processes of social production and service from the pre-industrial manual to the post-industrial 'push-button' : nevertheless, 'any important advance in the means of production immediately leads to a great increase in population.'20 And, this male child syndrome, perhaps, is also the cause of the sex ratio in India being generally adverse to woman, 'that is, the number of women per 1.000 men has generally been less than 1.000. Apart from being adverse to women, the sex ratio has also declined over the decades. The slight improvement noticed in the 1981 census has not been maintained in 1991 and in fact there has been a fall by seven points from 934 in 1981 to 927 in 1991. The reasons for the general disparity in the sex ratio and the declining trend over the years need further examination'." Conclusions 1. Pre-industrial society everywhere, including in India, was inevitably based solely on manual labour-processes of all social production and service; and hence was, inevitably, undemocratic. And the cause of the origin of the Indian caste system is rooted in this inevitability of pre-industrial India. 2. Industrial and post-industrial technologies of social production and service. therefore, do not justify the caste system or even caste. 3. The male child syndrome, an inevitable requirement of every pre-industrial society, is perhaps the chief cause of the crisis of population in India despite, and also because of the significant advancements of industrial and post-industrial technologies; the social mind-set continues to be highly preindustrial. Tarat 451 4027-ATE, 2000 A W WWWWWWWWWWWWWW 119

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tulasI prajJA aMka 108 3.1 Perhaps, this male child syndrome is also the chief cause of the sex ratio in India being generally adverse to women. Notes 1. 2. Ibid. 3. R.S. Sharma. "Peasant Protest in Early Medieval India". Social Scientist, 184. Vol. 16 No. 9. Spetember 1988, new Delhi, P. 5. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. Constitution of India, Preamble. 120 M.R. Kale, cd, Hitopadesa of Narayana (Reprint, Delhi. 1985), p. 1. Vivekanand Jha, "Social Stratification in Ancient India", Social Scientist, Vol. 19, Nos 34. March-April 1991, p. 30: "The King's danda (coercive authority) was to be applied for the observance of caste rules." Suvira Jaiswal. "Studies in Early Indian Social History: Trends and Possibilities". The Indian Historical Review, Vol. VI. Nos 1-2, July 1979-January 1980. J.H. Hutton. Caste in India: Its Nature, Function and Origins (Oxford University Press. Bombay, 1969), pp. 190-91. Irfan Habib. "Caste in Indian History" in Caste and Money in Indian History (D.D. Kosambi Memorial Lectures, 1985) (University of Bombay. Bombay), p. I. Ibid. Ibid., p. 9. Ibid. Joan Robinson. Freedom & Necessity: An Introduction to the Study of Society (George Allen & Unwin, 1972), p. 40. Manusmriti (Haridas Sanskrit Granthamala 226, Chaukhamba Sanskrit Series, Varanasi. 1970). II. 67. Ibid., IX. 88, 94. Irfan Habib, op. cit., p. 9. Romila Thapar. The Past and Prejudice (NBT. New Delhi. 1975). p. 38. D.D.. Kosambi, The Culture and Civilization of Ancient India in Historical Outline (Vikas Publishing House. New Delhi. 1976), p. 52. Manusmriti. IX. 139. 18. 19. Ibid.. III. 7. 20. D.D. Kosambi, op. cit., p. 12. 21. India 1994 (Publications Division. Ministry of Information and Broadcasting, Government of India), p. 18. Research Officer, ICHR, New Delhi | tulasI prajJA aMka 108

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TA hI se dhI anuzAsita hotI zrI bar3hatI hai apane aap| kevala bauddhika saMvardhana se bar3hatA hai maans-sNtaap|| - anuzAstA AcArya mahAprajJa With Best Compliments From : RANIBARI TEA ESTATE Kallinecherra Tea Estate SONAMUKHI TEA ESTATE GAMBHIR PAPER & BOARD MILI 1. BRITISH INDIAN STREET 4th FLOOR, R. NO. 401 &402 ___ CALCUTTA-700 069 Phone : 2488980, 2486005 * Fax : 2488852

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Postal Department : NUR 08 R.N.I. No. 28340/75 AtmA satyaM zivaM sundaraM AtmA maMgalamaya abhidhaan| upAdAna hai paramAtmA kA __saMyama hai usakA avdaan|| karma kriyA kA, punarjanma kA AtmA kA sambandha vishess| ina cAroM para AdhArita ho mAnava kA AcAra vishess|| - anuzAstA AcArya mahAprajJa With Best Compliments From : Himachal Futuristic Communications Ltd. Corporate Office : 8, Commercial Complex, Masjid Moth, Greater Kailash II NEW DELHI-110048 Phone : 6412634 * Fax: 011-6427355 prakAzaka - sampAdaka - DaoN. mumukSu zAntA jaina dvArA jaina vizvabhAratI saMsthAna, lADanUM ke lie prakAzita jayapura priNTarsa, jayapura dvArA mudrita ,